Yesterday, two pandits came from Kumbakonam. This morning at 9 o’clock, they approached Bhagavan and said, “Swami, we take leave of you. We pray that you may be pleased to bless us that our mind may merge or dissolve itself in shanti [peace]”
Bhagavan nodded his head as usual. After they had left, he said, looking at Ramachandra Iyer,
“Shanti is the original state. If what comes from outside is rejected what remains is peace. What then is there to dissolve or merge? Only that which comes from outside has to be thrown out.
“If people whose minds are mature are simply told that the swarupa itself is shanti, they get jnana. It is only for immature minds that sravana (listening to the teachings) and manana (reflecting upon the teachings) are prescribed, but for mature minds there is no need of them. If people at a distance enquire how to go to Ramana Maharshi, we have to tell them to get into such and such a train or take such and such a path, but if they come to Tiruvannamalai, reach Ramanasramam and step into the hall, it is enough if only they are told, here is that person. There is no need for them to move any farther.”
“Sravana and manana mean only those described in Vedanta, don’t they?” asked some one. “Yes,” Bhagavan replied, “but one thing, not only are there outward sravana and manana but there are also inward sravana [listening] and manana [thinking]. They must occur to a person as a result of the maturity of his mind. Those that are able to do that antara sravana (hearing inwardly) do not have any doubts.”
Whenever any one asked what those antara sravanas are, he used to say, “Antara sravana means the knowledge of that Atma which is in the cave of the heart always illuminated with the feeling ‘aham, aham’ (‘I, I’), and to get that feeling to be in one’s heart is manana, and to remain in one’s self is nididhyasa [meditation].”
In this connection, it is worth while remembering the sloka [verse] written by Bhagavan bearing on this subject. In that sloka mention is made not only to Atma sphurana [the vibration of the Self] but also how to secure it. Securing means only remaining in one’s own self:
Brahman is glowing lustrously in the middle of the cave of the Heart in the shape of the Self, always proclaiming ‘I am, I am’. Become an Atmanishta, a Self-realised person, either by making the mind absorbed in the search of the Self or by making the mind drown itself through control of the breath.
19th July 1947, Letters from Sri Ramanasramam
Before Zen spread to Japan and was known as Zen, it was in China and known as Chan. Here 8th Century Chan Master Hui Hai gives us a wonderful short-cut to enlightenment or nirvana:
Hui Hai: The Shurangama Sutra says: ‘Perceptions employed as a base for building up positive concepts are the origin of all ignorance (avidya); ‘perception that there is nothing to perceive – that is nirvana, also known as deliverance.’
Questioner: What is the meaning of ‘nothing to perceive’?
Hui Hai: Being able to behold men, women and all the various sorts of appearances while remaining as free from love or aversion as if they were actually not seen at all – that is what is meant by ‘nothing to perceive’.
Questioner: That which occurs when we are confronted by all sorts of shapes and forms is called ‘perception’. Can we speak of perception taking place when nothing confronts us?
Hui Hai: Yes.
Questioner: When something confronts us, it follows that we perceive it, but how can there be perception when we are confronted by nothing at all?
Hui Hai: We are now talking of that perception which is independent of there being an object or not. How can that be? The nature of perception being eternal, we go on perceiving whether objects are present or not. Thereby we come to understand that, whereas objects naturally appear and disappear, the nature of perception does neither of those things; and it is the same with all your other senses.
[Tom: what is being signified here by ‘eternal’ perception that is independent of objects? :-)]
Questioner: When we are looking at something, does the thing looked at exist objectively within the sphere of perception or not?
Hui Hai: No, it does not.
Questioner: When we (look around and) do not see anything, is there an absence of something objective within the sphere of perception?
Hui Hai: No, there is not.
Questioner: When there are sounds, hearing occurs. When there are no sounds, does hearing persist or not?
Hui Hai: It does.
Questioner: When there are sounds it follows that we hear them, but how can hearing take place during the absence of sound?
Hui Hai: We are now talking of that hearing which is independent of there being any sound or not. How can that be? The nature of hearing being eternal, we continue to hear whether sounds are present or not.
Questioner: if that is so, who or what is the hearer?
Hui Hai: It is your own nature, which hears, and it is the inner cogniser who knows.
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