Sri Ramana Maharshi
D.: Rama asks: “Brahman being Pure, how can maya arise from Him and veil Him also? “Vasishta replies: “In pure mind associated with strong dispassion this question will not arise.” Of course in advaita (non-dualistic) philosophy there can be no place for jiva, Isvara and maya. Oneself sinking into the Self, the vasanas (tendencies) will entirely disappear, leaving no room for such a question.
M.: The answers will be according to the capacity of the seeker. It is said in the second chapter of Gita that no one is born or dies: but in the fourth chapter Sri Krishna says that numerous incarnations of His and of Arjuna had taken place, all known to Him but not to Arjuna. Which of these statements is true? Both statements are true, but from different standpoints. Now a question is raised: How can jiva rise up from the Self? I must answer. Only know Your Real Being, then you will not raise this question. Why should a man consider himself separate? How was he before being born or how will he be after death? Why waste time in such discussions? What was your form in deep sleep? Why do you consider yourself as an individual?
D.: My form remains subtle in deep sleep.
M.: As is the effect so is the cause. As is the tree so is its seed. The whole tree is contained in the seed which later manifests as the tree. The expanded tree must have a substratum which we call maya. As a matter of truth there is neither seed nor tree. There is only Being.
D.: Vasanakshaya (total end of all predispositions) - Mano nasa (annihilation of mind) - Atma-sakshatkara (Realisation of the Self). They seem to be interdependent.
M: The different expressions have only one meaning. They differ according to the individual’s stage of progress. Dispassion, Realisation, all mean the same thing; also they say ‘practice and dispassion’. Why practice? Because the modes of mind once subside and then rise up; again subside and rise up, and so on.
D.: Beginningless predisposition makes one do wrong. Without jnana this predisposition cannot vanish. But jnana looks almost impossible. Expiation alone cannot undo all the karma; for how much expiation will be needed! Look where we will! Everything looks difficult, even impossible. Association with the wise seems to be the only cure of all ills.
M.: What is to be done? Reality is One only. How can It be realised? Realisation is thus an illusion. Practice seems to be necessary. Who is to practise? Looking for the doer, the act and the accessories disappear. Moreover, if Realisation is not present here and now, how can It, newly got, be of any use? What is permanent must be eternally present. Can it be newly got and be permanent also? Realise what is present here and now. The sages did so before and still do that only. Hence they say that it looks as if newly got. Once veiled by ignorance and later revealed, Reality looks as if newly realised. But it is not new.
D.: Karma, bhakti, yoga and jnana and their subdivisions only confuse the mind. To follow the elders’ words seems to be the only right thing to do. What should I hold? Please tell me. I cannot sift the srutis and smritis; they are too vast. So please advise me.
(No answer.)
D.: Rama asks: “Brahman being Pure, how can maya arise from Him and veil Him also? “Vasishta replies: “In pure mind associated with strong dispassion this question will not arise.” Of course in advaita (non-dualistic) philosophy there can be no place for jiva, Isvara and maya. Oneself sinking into the Self, the vasanas (tendencies) will entirely disappear, leaving no room for such a question.
M.: The answers will be according to the capacity of the seeker. It is said in the second chapter of Gita that no one is born or dies: but in the fourth chapter Sri Krishna says that numerous incarnations of His and of Arjuna had taken place, all known to Him but not to Arjuna. Which of these statements is true? Both statements are true, but from different standpoints. Now a question is raised: How can jiva rise up from the Self? I must answer. Only know Your Real Being, then you will not raise this question. Why should a man consider himself separate? How was he before being born or how will he be after death? Why waste time in such discussions? What was your form in deep sleep? Why do you consider yourself as an individual?
D.: My form remains subtle in deep sleep.
M.: As is the effect so is the cause. As is the tree so is its seed. The whole tree is contained in the seed which later manifests as the tree. The expanded tree must have a substratum which we call maya. As a matter of truth there is neither seed nor tree. There is only Being.
D.: Vasanakshaya (total end of all predispositions) - Mano nasa (annihilation of mind) - Atma-sakshatkara (Realisation of the Self). They seem to be interdependent.
M: The different expressions have only one meaning. They differ according to the individual’s stage of progress. Dispassion, Realisation, all mean the same thing; also they say ‘practice and dispassion’. Why practice? Because the modes of mind once subside and then rise up; again subside and rise up, and so on.
D.: Beginningless predisposition makes one do wrong. Without jnana this predisposition cannot vanish. But jnana looks almost impossible. Expiation alone cannot undo all the karma; for how much expiation will be needed! Look where we will! Everything looks difficult, even impossible. Association with the wise seems to be the only cure of all ills.
M.: What is to be done? Reality is One only. How can It be realised? Realisation is thus an illusion. Practice seems to be necessary. Who is to practise? Looking for the doer, the act and the accessories disappear. Moreover, if Realisation is not present here and now, how can It, newly got, be of any use? What is permanent must be eternally present. Can it be newly got and be permanent also? Realise what is present here and now. The sages did so before and still do that only. Hence they say that it looks as if newly got. Once veiled by ignorance and later revealed, Reality looks as if newly realised. But it is not new.
D.: Karma, bhakti, yoga and jnana and their subdivisions only confuse the mind. To follow the elders’ words seems to be the only right thing to do. What should I hold? Please tell me. I cannot sift the srutis and smritis; they are too vast. So please advise me.
(No answer.)
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