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

Talks with Sri Ramana Maharshi
M.: True. See if you are the seeker. The Self is often mistaken for the
knower. Is there not the Self in deep sleep, i.e., nescience? Therefore
the Self is beyond knower and knowledge. These doubts are in the
realm of mind. To speak from this point of view, the advice is to keep
the mind clear, and when rajas and tamas are wiped off, then the satva
mind alone exists. So the ‘I’ vanishes in the satva (oonadhal kan).
Jnana chakshus does not mean that it is an organ of perception
like the other sense-organs. Jnanameva chakshuh. Television, etc.,
are not functions of jnana chakshus. So long as there is a subject
and also an object it is only relative knowledge. Jnana lies beyond
relative knowledge. It is absolute.
The Self is the source of subject and object. Now ignorance
prevailing, the subject is taken to be the source. The subject is the
knower and forms one of the triads whose components cannot exist
independent of one another. So the subject or the knower cannot be
the ultimate Reality. Reality lies beyond subject and object. When
realised there will be no room for doubt.
“Bhidyate hridayagranthih
chhidyante sarvasamsayah.”
The heart knot is snapped; doubts are set at rest. That is called
pratyaksha and not what you are thinking of. Avidya nasa is alone
Self-Realisation. Self-Realisation is only owpacharika. Self-
Realisation is only a euphemism for elimination of ignorance.
Talk 501.
A young Mysorean asked:
D.: How did I get this body?
12th July, 1938
M.: You speak of ‘I’ and the ‘body’. There is the relationship between
the two. You are not therefore the body. The question does not occur
to the body because it is inert. There is an occasion when you are
not aware of the body - namely, in deep sleep. The question does
not arise then. Nevertheless you are there in sleep. To whom does
the question arise now?
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