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

Talks with Sri Ramana Maharshi
his mind is pure. Again we say that the vibrating mind is impure and
the placid mind is pure. The pure mind is itself Brahman; therefore it
follows that Brahman is not other than the mind of the sage.
The Mundaka Upanishad says: “The knower of Brahman becomes
the Self of Brahman.” Is it not ludicrous? To know Him and become
Him? They are mere words. The sage is Brahman - that is all. Mental
functioning is necessary to communicate his experience. He is said to
be contemplating the unbroken expanse. The Creator, Suka and others
are also said never to swerve from such contemplation.
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- Tejo Bindu Upanishad. 1 - 47
Such ‘contemplation’ is again a mere word. How is that to be
contemplated unless it is divided (into the contemplator and the
contemplated). When undivided, how is contemplation possible? What
function can Infinity have? Do we say that a river after its discharge
into the ocean has become an ocean-like river? Why should we then
speak of contemplation which has become unbroken, as being that of
unbroken Infinity? The statement must be understood in the spirit in
which it is made. It signifies the merging into the Infinite.
Self-Illumination or Self-Realisation is similar to it. The Self is ever
shining. What does this ‘I-illumination’ mean then? The expression
is an implied admission of mind function.
The gods and the sages experience the Infinite continuously and
eternally, without their vision being obscured at any moment. Their
minds are surmised by the spectators to function; but in fact they
do not. Such surmise is due to the sense of individuality in those
who draw inferences. There is no mental function in the absence of
individuality. Individuality and mind functions are co-existent. The
one cannot remain without the other.
The light of the Self can be experienced only in the intellectual sheath.
Therefore vijnana of whatever kind (of object or of the Self) depends
on the Self being Pure Knowledge.