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

Talks with Sri Ramana Maharshi
M.: Dvaita and advaita are relative terms. They are based on the sense
of duality. The Self is as it is. There is neither dvaita nor advaita.
I AM THAT I AM. Simple Being is the Self.
D.: This is not mayavada.
M.: The mind is maya. Reality lies beyond the mind. So long as the
mind functions there is duality, maya, etc. Once it is transcended
the Reality shines forth. Although it is said to shine forth Selfeffulgence
is the Self.
D.: It is Sat-chit-ananda.
M.: Sat-chit-ananda is said to indicate that the Supreme is not asat
(different from unreal), not achit (different from insentient) and not
an anananda (different from unhappiness). Because we are in the
phenomenal world we speak of the Self as Sacchidananda.
D.: Aham ‘I’ applies to the individual and also to Brahman. It is rather
unfortunate.
M.: It is upadhi bheda (owing to different limiting adjuncts). The
bodily limitations pertain to the aham (‘I’) of the jiva, whereas the
universal limitations pertain to the aham (‘I’) of Brahman. Take off
the upadhi (limiting adjunct); the ‘I’ (Aham) is pure and single.
D.: Does Bhagavan give diksha (initiation)?
M.: Mowna (silence) is the best and the most potent diksha. That was
practised by Sri Dakshinamurti. Touch, look, etc., are all of a lower
order. Silence (mowna diksha) changes the hearts of all. There is
no Guru and no disciple.
The ajnani confounds his body with the Self and so he takes the other’s
body for the Guru. But does the Guru think his body to be the Self?
He has transcended the body. There are no differences for Him. So the
ajnani cannot appreciate the standpoint of Guru and of sishya.
D.: Is there then no difference between the one and the other?
M.: There are differences from the standpoint of the phenomenal
world but not from that of Reality.
The Professor was thankful. He hoped to appreciate Sri Bhagavan’s
writings better after having seen Him and conversed with Him.
In the course of conversation, Sri Bhagavan said that upasana and
dhyana are possible so long as there is the mind and they must cease
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