Talks with Sri Ramana Maharshi · Volume I

Talk 100

19th November, 1935

Later Śrī Bhagavān quoted from Kaivalya some verses and explained:

The Supreme (Knowledge Absolute; witness; the Self-shining core; the Heart; the Self.) the individual [the jīva, the knower consisting of vritti (the mode of mind-stuff) and reflected light, in the latent form.] the internal intellect and the outgoing mind [buddhi and manas consisting of vritti and reflected light, as a sprout; this is the antahkarana (the inner organ)] modes taking shapes as objects common knowledge together form the world as we perceive it A
The Self (Pure Knowledge) the jīva (pramātr = the knower) the intellect and the mind (pramāna = perception) modes seen as objects knowledge (phala chaitanya) B

The modes of mind take shape as external objects and the light reflected on the modes illumines the objects. Now neglecting the modes of mind, look for the light illumining them. The mind becomes still and the light remains self-shining. The undulating mind (i.e. the mind associated with = activity and = darkness) is commonly known as the mind. Devoid of rajas and tamas, it is pure and self-shining. This is Self-Realisation. Therefore the mind is said to be the means for it.

Pure Consciousness (said to be the Eternal or the Ever-present Witness) (antahkarana) Inner organ + the reflected light (jīva; pramātr) modes together with light are said to be prameya = the known; of these, the objects are gross and the light is called phala chaitanya. C

D

In the , the inner organ () consists of:—

SatvaRajasTamas
knowledgelightmodes ofmindintellect,mindgross objectsthe world

Similarly for the cosmos:—

The Cosmic mind (the Eternal Being)

SatvaRajasTamas
Īśvarathe Lord ofthe universethe individualjīvathe universe
Brahma : = Sat Being called the ādhāra = the substratum Chit Knowledge Ānanda Bliss Called viśesha = differentiation by māyā natural the universe or the world artificial multiplicity of objects E

cannot obscure but it does obscure and , making them appear as particulars.

A rope corresponds to in dim light appears as a snake Being, the substratum māyā, illusion the artificial particular as shown in E F

G

= Being = the substratum (ādhāra). From this proceeds the particular, namely the who veiled by ignorance identifies himself with the gross body. Here ignorance stands for not investigating the Self. Jīva is in fact knowledge only; yet owing to ignorance the wrong identity with the gross body results.

H

Again, the Master illustrated it with the red-hot iron ball (tapta-ayah-pindavat).

A ball of iron + Fire together form red-hot iron ball. The world + = Pure Knowledge together form the = the individual.

Words in this talk