Talks with Sri Ramana Maharshi Complete ... - BrahminVoice.org

Talks with Sri Ramana Maharshi
question is raised as to who and how you are now, these questions
will not arise. You are the same while asleep (deep sleep), in dream
and in waking state. Is the ‘I’ thought jiva, or the body jiva? Is this
thought or nature? Or is the experience that we live, etc., our nature?
(Quotes the sloka from the Gita: Yada te . . . II, 52.)
D.: Why is Atma vichara necessary?
M.: If you do not make Atma vichara, then loka vichara creeps in. That
which is not, is sought for, but not that which is obvious. When once
you have found what you seek, vichara (enquiry) also ceases and you
rest in it. As long as one is confusing the body with the Atman, Atman
is said to be lost and one is said to seek for it, but the ATMAN itself
is never lost. It always exists. A body is said to be Atman, an indriya
is said to be Atman, then there is the Jivatman and Paramatman and
what not. There are a thousand and one things called Atman. The
search for Atman is to know that which is really Atman.
SAMADHI: KEVALA AND SAHAJA
Talk 187.
D.: I maintain that the physical body of the man sunk in samadhi as a
result of unbroken contemplation of the Self becomes motionless
for that reason. It may be active or inactive. The mind fixed in such
contemplation will not be affected by the body or the senses being
restless. A disturbance of the mind is not always the forerunner of
physical activity. Another man asserts that physical unrest certainly
prevents nirvikalpa samadhi or unbroken contemplation. What is
your opinion? You are the standing proof of my statement.
M.: Both of you are right, you refer to sahaja nirvikalpa and the other
refers to kevala nirvikalpa. In the one case the mind lies immersed
in the Light of the Self (whereas the same lies in the darkness of
ignorance in deep sleep). The subject discriminates one from the
other - samadhi, stirring up from samadhi, and activity thereafter,
unrest of the body, of the sight of the vital force and of the mind, the
cognizance of objects and activity, are all obstructions for him.
In sahaja, however, the mind has resolved itself into the Self and
has been lost. Differences and obstructions mentioned above do
not therefore exist here. The activities of such a being are like the
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