Author Topic: Ramana Maharshi says world seen on the previous day was not real  (Read 1379 times)


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Q: After waking from sleep, why does the world of the previous day appear the same?

A: The world seen on the previous day was not real. It was the knowledge of an unreal knower; similarly, the world of the next day is also the knowledge of an unreal knower. Truly, there is no real world. What appears separate from us is called by us “the world”. It appears separate to us due to ego-consciousness (ahamkara).

When ahamkara goes there is nothing separate and then there is no world. Time also arises from pramata (the knower). Because pramata is not real, time is also not real. Prof. Einstein has also stated this in his theory of relativity.



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Re: Ramana Maharshi says world seen on the previous day was not real
« Reply #1 on: June 23, 2010, 01:46:48 PM »

Dear prasanth,

Yes., The only changelessness is the Self.  Bhagavan Ramana, in
common with many other Gurus, defines Reality as that which is permanent, unchanging, and which shines of its own accord.  The
transitory phenomena that appear and disappear cannot therefore
be real, but the unchanging substratum in which they manifest does
meet the definition of Real.

Day by Day entry dated 15th June 1946 is as under:

Bhagavan:  Everything we see is changing, always changing.  There must be something unchanging as the basis and source of all this.

Qestion:  What justification have we for imagining that the source
of all this must be unchanging?

Bhagavan:  It is not mere thinking or imagining that the "I" is
unchanging.  It is a fact which everyone is aware.  The "I" exists
in sleep when all the changing things do not exist.  It exists in
dream and in waking.  The "I" remains changeless in all these states, while other things come and go.

Question:  But why should these things, that is the world,  appear?

Bhagavan:  To whom does it appear?  You see and so the world exists.  Does it exist independently of the seer?  Does it come and
tell you, 'I exist'?  What proof is there of its existence except
that you say you see or perceive it.

In Talks No. 512 it is stated:

Bhagavan:  All mistake the mind-consciousness for Self-Consciousness. There is no mind in deep sleep.  But no one
denies his being in sleep.  Even a child says on waking, 'I slept
well', and does not deny its existence.  The "I" rises up, the mind
turns outward through the five senses and perceives objects.  This,
they call direct perception.  Asked if 'I' is not directly perceived,
they get confused, because 'I' does not announce itself as an object in front, and only the perception with the senses can be recognized by them as knowledge.  This habit is so strong with them.

Guru Vachaka Kovai verses, [of Muruganar], in this context, are as under:-

Verse 831: Only those who have extricated themselves from the multitude of things that, like a dream, appear within them, by
regarding those things as mere imagination, will root out the deception, the illusory corruption.  None of the others will know
the means to put an end to that corruption.

Verse 832:  The authentic Jnanis who have, by keen enquiry, known the Atma Swarupam, the non-dual being consciousness, will not regard this dualistic appearance as real and get deluded.  They
will renounce it as a sapless and illusory deception.

Verse 833:  Through a heart that had witnessed and realized the impermanence of the world, youth, the body, wealth, and so on,
Lord Buddha renounced inexhaustible wealth.  It is impossible for a person who has realized in his heart the impermanence of the perceived world to become worldly.

Verse 835:  The world seems to exist but actually does not.  Shining [in a subtle way in the background], as if it does not exist, is consciousness, the reality.  Jnanis say that completely abandoning the world as non-existent, even while it exists, is attaining the state of the Self, the reality.

(English translations of Guru Vachaka Kovai verses, by David Godman)

Arunachala Siva.