Author Topic: Ramana Maharshi says Self is in the Heart  (Read 2526 times)

ramana_maharshi

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Ramana Maharshi says Self is in the Heart
« on: April 29, 2010, 01:01:53 PM »
When I was on the Hill, Nayana (Kavyakantha Ganapathi Muni) once argued that the brain was the seat of the vasanas, because it consisted of innumerable cells in which the vasanas were contained and illuminated by the light of the Self which projected from the heart. Only this set a person working or thinking.

But I said, "How can it be so? The vasanas must be with one's Self and can never remain away from the Self. If, as you say, the vasanas be contained in the brain and the Heart is the seat of the Self, a person who is decapitated must be rid of his vasanas and should not be reborn. You agree that it is absurd. Now can you say that the Self is in the brain with the vasanas? If so, why should the head bend down when one falls asleep? Moreover a person does not touch his head and say `I'. Therefore it follows that the Self is in the Heart and the vasanas are also there in an exceedingly subtle (Difficult to detect or grasp by the mind or analyse) form and they function like the flm in a cinema projector.

"When the vasanas are projected from the Heart they are associated with the Light of the Self and the person is said to think. The vasanas which lie imbedded in an atomic condition grow in size in their passage from the heart to the brain. The brain is the screen on which the images of the vasanas are thrown and it is also the place of their functional distribution. The brain is the seat of the mind, and the mind works through it." So then this is what happens.

When a vasana is released and it comes into play, it is associated with the light of the Self. It passes from the heart to the brain and on its way it grows more and more until it holds the field all alone and all the vasanas are thus kept in abeyance for the time being. When the thought is reflected in the brain it appears as an image on a screen. The person is then said to have a clear perception of things. He is a great thinker or discoverer. Neither the thought that is extolled as being original, nor the thing, nor the country which is claimed to be a new discovery, is really original or new. It could not manifest unless it was already in the mind. It was of course very subtle and remained imperceptible, because it lay repressed by the more urgent or insistent thoughts or vasanas. When they have spent themselves this thought arises and by concentration the Light of the Self makes it clear, so that it appears magnificent, original and revolutionary. In fact it was only within all along. This concentration is called samyamana in the Yoga Sastras. One's desires can be fulfilled by this process and it is said to be a siddhi . It is how the so-called new discoveries are made. Even worlds can be created in this manner. Samyamana leads to all siddhis. But they do not manifest so long as the ego lasts. Concentration according to yoga ends in the destruction of the experiencer (ego), experience and the world, and then the quondam desires get fulfilled in due course. This concentration bestows on individuals even the powers of creating new worlds.

It is illustrated in the Aindava Upakhyana in the Yoga Vasishta and in the Ganda Saila Loka in the Tripura Rahasya. Although the powers appear to be wonderful to those who do not possess them, yet they are only transient. It is useless to aspire for that which is transient. All these wonders are contained in the one changeless Self. The world is thus within and not without. This meaning is contained in verses 11 and 12 - Chapter V of Sri Ramana Gita "The entire Universe is condensed in the body, and the entire body in the Heart. Thus the Heart is the nucleus of the whole Universe." Therefore Samyamana relates to concentration on different parts of the body for the different siddhis. Also the Visva or the Virat is said to contain the cosmos within the limits of the body. Again, "The world is not other than the mind, the mind is not other than the Heart; that is the whole truth." So the Heart comprises all. This is what is taught to Svetaketu by the illustration of the seed of a fig tree. The source is a point without any dimensions. It expands as the cosmos on the one hand and as Infinite Bliss on the other. That point is the pivot. From it a single vasana starts, multiplies as the experiencer `I', experience, and the world. The experiencer and the source are referred to in the mantra . Two birds, exactly alike, arise simultaneously.

When I was staying in the Skandasramam I sometimes used to go out and sit on a rock. On one such occasion there were two or three others with me including Rangaswami Iyengar. Suddenly we noticed some small moth-like insect shooting up like a rocket into the air from a crevice in the rock. Within the twinkling of an eye it had multiplied itself into millions of moths which formed a cloud and hid the sky from view. We wondered at it and examined the place from which it shot up. We found that it was only a pinhole and knew that so many insects could not have issued from it in such a short time. That is how ahankara (ego) shoots up like a rocket and instantaneously spreads out as the Universe. The Heart is therefore the centre.

A person can never be away from it. If he is he is already dead. Although the Upanishads say that the jiva functions through other centres on different occasions, yet he does not relinquish the Heart. The centres are simply places of business (vide Vedanta Chudamani). The Self is bound to the Heart, like a cow tethered to a peg. The movements are controlled by the length of the rope. All its wanderings centre around the peg. A caterpillar crawls on a blade of grass and when it has come to the end, it seeks another support. While doing so it holds on with its hind-legs to the blade of grass, lifts the body and sways to and fro before it can hold another. Similarly it is with the Self. It stays in the Heart and holds other centres also according to circumstances. But its activities always centre round the Heart.

Sources:

1) Arunachala Ramana's Volume1 Book
2) http://bhagavan-ramana.org/ramana_maharshi/books/tw/tw616.html


Subramanian.R

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Re: Ramana Maharshi says Self is in the Heart
« Reply #1 on: April 29, 2010, 01:45:12 PM »
Bhagavan Ramana has also stated that the Self is everywhere,
eternal, one without a second.  However, for seekers, He said
"First meditate on the right side of the mid chest, which is the
Heart-Centre, to know the ever present Heart."

Arunachala Siva.

ramana_maharshi

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Re: Ramana Maharshi says Self is in the Heart
« Reply #2 on: May 11, 2010, 02:25:32 PM »
well said udai garu.

it reminds me of adi shankara's niravana satakam.

http://www.adi-shankara.org/2008/03/nirvana-shatakam.html

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Re: Ramana Maharshi says Self is in the Heart
« Reply #3 on: May 11, 2010, 11:45:22 PM »
it might help people if the word "heart" is replaced with "core" . the self is in the heart/core of experience . experience any fear or emotion completely , without expectations of outcome , and without acting on it or supressing it , you will find the truth of who you are in the heart/core of it . this same self is in the heart/core of everything , for this is the truth everything emmanates from and returns to . it is the truth of who we really are .
simply stop telling the story of the self and see who you are without it

Subramanian.R

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Re: Ramana Maharshi says Self is in the Heart
« Reply #4 on: May 12, 2010, 08:53:42 PM »

The position of Heart at the right side of chest only for seekers.
Thoughts arise first from this with the I-thought.  The I thought
is the seed of all thoughts.  If inquired as to what is this I thought,
the other thoughts will be quelled.  All our efforts are only towards
that this first thought for quelling. 

Arunachala Siva.