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

Talks with Sri Ramana Maharshi
is sought. The process will lead to the ultimate goal as is said in
Srimad Bhagavad Gita:
arto jignasuh artharthi jnani cha Bharatarshabha
tesham jnani nityayukta ekabhaktir visishyate
631
— Ch. VII (l6, 17).
Any kind of meditation is good. But if the sense of separateness is lost and
the object of meditation or the subject who meditates is alone left behind
without anything else to know, it is jnana. Jnana is said to be ekabhakti
(single-minded devotion). The Jnani is the finality because he has
become the Self and there is nothing more to do. He is also perfect
and so fearless, dwitiyat vai bhayam bhavati - only the existence of
a second gives rise to fear. This is mukti. It is also bhakti.
23rd March, 1939
Talk 651.
A. W. Chadwick is copying the English translation of the Tamil Kaivalya
Navaneeta. When he came across some technical terms in it and felt
some difficulty in understanding them, he asked Sri Bhagavan about
them. Sri Bhagavan said: “Those portions deal with theories of creation.
They are not material because the Srutis do not mean to set forth such
theories. They mention the theories casually so that the enquirer may
please himself if he be so inclined. The truth is that the world appears
as a passing shadow in a flood of light. Light is necessary to see that
shadow also. The shadow does not deserve any special notice, analysis
or discussion. The book deals with the Self and that is its purpose. The
discussions on creation may be omitted for the present.”
Later, Sri Bhagavan continued: “The Vedanta says that the cosmos
springs into view simultaneously with the seer. There is no detailed
process of creation. This is said to be yugapat srshti (instantaneous
creation). It is quite similar to the creations in dream where the
experiencer springs up simultaneously with the objects of experience.
When this is told, some people are not satisfied for they are so rooted
in objective knowledge. They seek to find out how there can be sudden
creation. They argue that an effect must be preceded by a cause. In
short, they desire an explanation for the existence of the world which