In Continuation from the last post...
S: But how can you say that the existence of the world is questionable? How can we call the world unreal! The world is immensely real. Does it not appear to you? Why my wife and children are real... you are alive, this car of mine is real!
M: What makes you think that they are real?
S: Their existence!
M: What makes you so sure that they are existent?
S: My perception!
M: And what do you perceive?
S: Sound, touch, form, taste and smell.
M: And where do you perceive them?
S: Of course in the mind.
M: You are right!
(But Sri Ramana goes ruthlessly in His search for truth)
The world is not seen by the mind, the world appears in the mind. No one can ever prove that the world exists apart from and independent of the mind.
It is not that the world is 'Non-existent' - the world is only there when the mind is there. And when the mind is not there the world is not there. That is why the world is said to be relative. In fact the world is only a projection of the mind!
Never forget this mantra of Sri Ramana -
शब्दादिरूपं भुवनं समस्तं
शब्दादिसत्तेन्द्रियवृत्तिभास्या ।
सत्तेन्द्रियाणां मनसो वशे स्यात्
मनोमयं तद्भुवनं वदामः ।।८
(सद्दर्शनम्)
Sound and form, smell, touch and taste,
These make up the world.
Upon these the senses let the light.
In mind's domain the senses move.
Hence the world is but the mind.
From :
SAT-DARSHANA BHASHYA BY 'K'.
--
(..Hence the world is the mind.)
S: If the world is the mind as Sri Ramana points out, it means that the grossness and substan-tiality of the world is a mere thought. But still the world seems so real!
M: Why do you say so?
S: Because not only is it seen to 'be', but the continuity is clear and undeniable.
M: What you say is true. But remember that the continuity of the world is so fragile - the whole world is just hung on the silken thread of your undependable memory.
Memory is one thread which is in and through all your varied experiences and this gives the illusion of the world being continuous.
Memory is the backbone of the ego. Memory is the warp and woof of the ego. It is memory alone which makes the world so familiar.
But don't forget that even this memory has its existence from you. You are the substratum of all.
S: The ideas are now clear.
The world is constituted of objects and things which I perceive as 'that', 'thou' and so on. But all these in turn depend on the perceiver 'I' for their existence. The perceiver 'I' is a notion which borrows its existence from the Pure 'I' and to know this Pure 'I' is the philosophy of Sri Ramana. That is beautifully summarized. But tell me how to go to this root 'I'?
M: Pay attention to the 'I am'. Dwell in it. Enquire into the source of the 'I'. Ask yourself whence it comes, or watch it quietly. When the mind stays in the 'I am', you enter into a state which cannot be verbalized but can be experienced as the continuous silence. That is the way to go to the 'I'.
S: Am I to go on repeating 'I-I' ?
M : No! That is not the way. The way is not repeating 'I-I', the way is to repeatedly keep one's attention on the 'I'.
S: But does keeping the mind on the 'I-I' remove the distractions of the mind?
M: Yes. It will. The problem is that we identify with the mind and its thoughts and we go along its way. The mind takes us for a joy-sorrow-ride only because we don't detach ourselves from it. The moment we are detached from the mind and don't empower it with I-ness, it loses its strength. It stops its wandering. Awareness alone is the answer to all the wanderings of the mind. Disempower the mind by being aware of oneself.
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