Author Topic: Self-enquiry as taught by Sri Bhagwan is enough  (Read 984080 times)

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5580 on: December 08, 2018, 09:40:02 AM »
Bhagwan Sri Ramana Maharshi: Gold is not an ornament, but the ornament is nothing but gold. Whatever shape the ornament may assume and however different the ornaments are, there is only one reality, namely gold. So also with the bodies and the Self. The single reality is the Self. To identify oneself with the body and yet to seek happiness is like attempting to cross a river on the back of an alligator. The body identity is due to extroversion and the wandering of the mind. To continue in that state will only keep one in an endless tangle and there will be no peace. Seek your source, merge in the Self and remain all alone.



eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5581 on: December 08, 2018, 10:01:53 AM »
Devotee: How is one to enquire "Who am I?"

Bhagwan Sri Ramana: "Actions such as 'going' and 'coming' belong only to the body. And so, when one says, 'I went, I came', it amounts to saying that the body is 'I'. But, can the body be said to be the consciousness 'I', since the body was not before it was born, is made up of the five elements, is nonexistent in the state of deep sleep, and becomes a corpse when dead? Can this body which is inert like a log of wood be said to shine as'I-I'? Therefore, the 'I-consciousness' which at first arises in respect of the body is referred to variously as self-conceit (tarbodham), egoity (ahankara), nescience (avidya), maya, impurity (mala), and individual soul (jiva). Can we remain without enquiring into this? Is it not for our redemption through enquiry that all the scriptures declare that the destruction of 'self-conceit' is release (mukti)? Therefore, making the corpse-body remain as a corpse, and not even uttering the word 'I', one should enquire keenly thus: "Now, what is it that rises as 'I'?" Then, there would shine in the Heart a kind of wordless illumination of the form 'I-I'. That is, there would shine of its own accord the pure consciousness which is unlimited and one, the limited and the many thoughts having disappeared. If one remains quiescent without abandoning that (experience), the egoity, the individual sense, of the form 'I am the body' will be totally destroyed, and at the end the final thought, viz., the 'I-form' also will be quenched like the fire that burns camphor.1 The great sages and scriptures declare that this alone is release."


Anil
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« Last Edit: December 08, 2018, 07:32:23 PM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5582 on: December 09, 2018, 09:54:16 AM »
Question: What is the nature of the mind?

Bhagwan Sri Ramana Maharshi: The mind is nothing other than the `I'-thought. The mind and the ego are one and the same. The other mental faculties such as the intellect and the memory are only this. Mind [manas], intellect [buddhi], the storehouse of mental tendencies [chittam], and ego [ahamkara]; all these are only the one mind itself. This is like different names being given to a man according to his different functions. The individual soul [jiva] is nothing but this soul or ego.

Question: How shall we discover the nature of the mind, that is, its ultimate cause, or the noumenon of which it is a manifestation?

Bhagwan Sri Ramana: Arranging thoughts in the order of value, the `I'-thought is the
all-important thought. Personality-idea or thought is also the root or the stem of all other thoughts, since each idea or thought arises only as someone's thought and is not known to exist independently of the ego. The ego therefore exhibits thought activity. The second and the third persons [he, you, that, etc.] do not appear except to the first person . Therefore they arise only after the first person appears, so all the three persons seem to rise and sink together. Trace, then, the ultimate cause of `I' or personality.
From where does this `I' arise? Seek for it within; it then vanishes. This is the pursuit of wisdom. When the mind unceasingly investigates its own nature, it transpires that there is no such thing as mind. This is the direct path for all. The mind is merely thoughts. Of all thoughts the thought `I' is the root. Therefore the mind is only the thought `I'. The birth of the `I'-thought is one's own birth, its death is the person's death. After the `I'-thought has arisen, the wrong identity with the body arises. Get rid of the `I'-thought. So long as `I' is alive
there is grief. When `I' ceases to exist there is no grief.



Dear Devotees,

We all know that the purpose of the Self-enquiry is only to discover, by direct experience, that present mind does not exist. Sri Bhagwan pointed out that our every conscious activity assumes tacitly that there is an 'I' who is doer.  Indeed, the common factor in 'I think', 'I go', 'I do', 'I eat', etc., is the 'I' who regards itself responsible for all these activities. Does it not? Sri Bhagwan termed this common factor as the aham-vritti or the 'I'-thought. What is the aham-vritti? Mental modification of the Self or the real 'I' is termed as the aham-vritti. The Self never imagines it is the doer or the thinker, the 'I' that imagines that it is doing all this is a only a mental fiction and so it is called mental modification of the Self. Sri Bhagwan termed this very mental modification as the 'I'-thought. 
Sri Bhagwan has taught that that the notion of individuality is only the `I'-thought manifesting itself in different ways. Instead of regarding the different activities of the mind such as, ego, intellect and memory, as separate functions He revealed that  all of them are only different forms of the `I'-thought. Besides, He equated individuality with the mind and the mind with the `I'-thought. Hence, the disappearance of the sense of individuality (i.e. Self-realization) implies the disappearance of both the mind and the `I'-thought. He has revealed that in the state of Self-realization there is no thinker of thoughts, no performer of actions and there is no awareness of individual existence. Since the Self is the only existing reality He regarded the `I'-thought as a mistaken assumption which has no real existence of its own, and explained its appearance by saying that it can only appear to exist by identifying with an object.

Pranam,
 Anil
(To continue)

« Last Edit: December 09, 2018, 09:57:17 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5583 on: December 09, 2018, 10:00:16 AM »
Devotee. But you have always laid great stress on Mounam, Silence.

Sri Ramana Maharshi. Yes. I have. Butt Silence does not mean negation of activity or stagnant inertness. It is not a mere negation of thoughts but something more positive than you can imagine.

Devotee. Is it unthinkable?
 
Sri Ramana Maharshi. Yes, As long as you run with the running mind you cannot have it. The Silence of the Self is ever there. It is a supreme Peace, immutable like a rock that supports all your activities, in fact, all movements. It is in this Mounam that God and the Mukta Purushas  are rooted.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5584 on: December 10, 2018, 09:22:14 AM »
Devotee: How Grace has to be got.

Bhagwan Sri Ramana: Grace is the Self. It is not manifest because of ignorance prevailing. With sraddha, it will become manifest. Sraddha, Grace, Light, Spirit are all synonymous with the Self.
...

Devotee: The mind is admitted to be changing and unsteady (chanchala and asthira).

Bhagwan Sri Ramana: It is also said in the same place that the mind is to be introverted and made to merge into the Self; that the practice must be long because it is slow; and must be continued until it is totally merged in the Self.

Devotee: I want prasad, i.e., Grace, for it.

Bhagwan Sri Ramana: It is always with you. All that is required of you is not to confound yourself with the extrovert mind but to abide as the Self. That is prasad.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5585 on: December 10, 2018, 09:25:23 AM »
Question: Yes, but when I take to the `I'-thought, other thoughts arise and disturb me.

Bhagwan Sri Ramana: See whose thoughts they are. They will vanish. They have their root in the single `I'-thought. Hold it and they will disappear.

Question: How can any enquiry initiated by the ego reveal its own unreality?

Bhagwan Sri Ramana: The ego's phenomenal existence is transcended when you dive into the source from where the `I'-thought rises.

Question: But is not the aham-vritti only one of the three forms in which the ego manifests itself. Yoga Vasishtha and other ancient texts describe the ego as having a threefold form.

Bhagwan Sri Ramana: It is so. The ego is described as having three bodies, the gross, the subtle and the causal, but that is only for the purpose of analytical exposition. If the method of enquiry were to depend on the ego's form, you may take it that any enquiry would become altogether impossible, because the forms the ego may assume are legion. Therefore, for the purposes of self-enquiry you have to proceed on the basis that the ego has but one form, namely that of aham-vritti.

Question: But it may prove inadequate for realising jnana.

Bhagwan Sri Ramana: Self-enquiry by following the clue of aham-vritti is just like the dog tracing his master by his scent. The master may be at some distant unknown place, but that does not stand in the way of the dog tracing him. The master's scent is an infallible clue for the animal, and nothing else, such as the dress he wears, or his build and stature, etc., counts. To that scent the dog holds on undistractedly while searching for him, and finally it succeeds in tracing him.



Dear Devotees,

There is no independent 'I'-thought that exists independently of the forms or objects. Holding a form it rises; holding a form it stays; holding and feeding on a form it thrives. Leaving one form, it takes hold of another. When sought, it takes to flight. Such is the 'I'-thought (ego-ghost) with no form of its own. It only appears to exist as a real continuous entity because of the incessant flow of identifications which are continually taking place in addition to the memory and habits. Almost all of these identifications can be traced back to an initial assumption that the 'I' is limited to the body. This illusory `I am the body' idea is the primary source of ignorance and all subsequent wrong identifications, and therefore, its dissolution is the principal aim of Self-enquiry.
In Self-enquiry, this tendency towards self-limiting identifications is checked by trying to separate the subject `I' from the objects and thoughts which it identified with. Since the individual `I'-thought cannot exist without a form, if attention is focused on the subjective feeling of `I' or `I am' with such intensity that the thoughts `I am this' or `I am that' do not arise, then the individual `I' will be unable to connect with objects. If this awareness of `I' is sustained, the individual `I' (the `I'-thought) will disappear and in its place there will be a direct experience of the Self. This constant attention to the inner awareness of ` I ' or `I am' (Self-attention) was called self-enquiry (vichara) by Sri Bhagwan and He constantly recommended it as the most efficient and the direct and straight way of discovering the unreality of the `I'-thought or the body, mind and the ego.
`I'-thought rises from the Self or the Heart and subsides back into the Self when it ceases to identify itself with thoughts and forms. 
Thus, dear devotees, what rises and subsides is the 'I'-thought or the ego. So, He taught to trace the 'I'-thought back to the Source, i.e., the Self, which is same as maintaining a subjective awareness of the 'I'-thought until it dissolved in the  Source from which it emerged.  And when it is dissolved, Awareness (I AM) alone remains. This stage of experiencing the subject rather than being aware of an object culminates in 'being the Self or the 'I' (Real). 'I'-thought or the ego finally disappears by being the 'I' and not by merely the awareness of an 'I'.

Pranam,
  Anil

To continue

« Last Edit: December 10, 2018, 09:28:42 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5586 on: December 10, 2018, 03:40:49 PM »
Sri Nisaragadatta Maharaj: A part of the whole seen in relation to the whole is also complete. Only when seen in isolation it becomes deficient and thus a seat of pain. What makes for isolation?

Q: Limitations of the mind, of course. The mind cannot see the whole for the part.

Sri Maharaj: Good enough. The mind, by its very nature, divides and opposes. Can there be some other mind, which unites and harmonises, which sees the whole in the part and the part as totally related to the whole?

Q: The other mind -- where to look for it?

Sri Maharaj: In the going beyond the limiting, dividing and opposing mind. In ending the mental process as we know it. When this comes to an end, that mind is born.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5587 on: December 11, 2018, 09:16:53 AM »
Question: The question still remains why the quest for the source of aham-vritti, as distinguished from other vrittis [modifications of the mind], should be considered the direct means to Self-realization.

Bhagwan Sri Ramana Maharshi: Although the concept of `I'-ness or `I am'-ness is by usage known as aham-vritti it is not really a vritti [modification] like other vrittis of the mind. Because unlike the other vrittis which have no essential interrelation, the aham-vritti is equally and essentially related to each and every vritti of the mind. Without the aham-vritti there can be no other vritti, but the aham-vritti can subsist by itself without depending on any other vritti of the mind. The aham-vritti is therefore fundamentally different from other vrittis. So then, the search for the source of the aham-vritti is not merely the search for the basis of one of the forms of the ego but for the very source itself from which arises the `I am'-ness. In other words, the quest for and the realization of the source of the ego in the form of aham-vritti necessarily implies the transcendence of the ego in every one of its possible forms.

Question: Conceding that the aham-vritti essentially comprises all the forms of the ego, why should that vritti alone be chosen as the means for self-enquiry?

Bhagwan Sri Ramana: Because it is the one irreducible datum of your experience and because seeking its source is the only practicable course you can adopt to realize the Self. The ego is said to have a causal body [the state of the `I' during sleep], but how can you make it the subject of your investigation? When the ego adopts that form, you are immersed in the darkness of sleep.

Question: But is not the ego in its subtle and causal forms too intangible to be tackled through the enquiry into the source of aham-vritti conducted while the mind is awake?

Bhagwan Sri Ramana: No. The enquiry into the source of aham-vritti touches the very existence of the ego. Therefore the subtlety of the ego's form is not a material consideration.

Question: While the one aim is to realize the unconditioned, pure being of the Self, which is in no way dependent on the ego, how can enquiry pertaining to the ego in the form of aham-vritti be of any use?

Bhagwan Sri Ramana: From the functional point of view the ego has one and only one characteristic. The ego functions as the knot between the Self which is pure consciousness and the physical body which is inert and insentient. The ego is therefore called the chit-jada-granthi [the knot between consciousness and the inert body]. In your investigation into the source of aham-vritti, you take the essential chit [consciousness] aspect of the ego. For this reason the enquiry must lead to the realization of pure consciousness of the Self. You must distinguish between the `I', pure in itself, and the `I'-thought. The latter, being merely a thought, sees subject and object, sleeps, wakes up, eats and thinks, dies and is reborn. But the pure `I' is the pure being, eternal existence, free from ignorance and thought illusion. If you stay as the `I', your being alone, without thought, the `I'-thought will disappear and the delusion will vanish for ever. In a cinema-show you can see pictures only in a very dim light or in darkness. But when all the lights are switched on, the pictures disappear. So also in the floodlight of the supreme atman all objects disappear.

Question: That is the transcendental state.

Bhagwan Sri Ramana: No. Transcending what, and by whom? You alone exist.




Dear Devotees,

In the beginning, when we raise the existential and the most fundamental question 'Who Am I?' and try to focus our attention on to the sense of 'I' or 'I Am', we must have discerned that we are attending only to the thought of the body. But as we practice diligently, with perseverance, and as we progress, we soon discover that we are attending gradually less and less to the thought of the body and more and more  to the consciousness 'I'.   Sri Bhagwan has taught that as soon as the illusory , false and little ego-self tries to know itself, it at once begins to change its character. It begins to partake less and less of the jada or insentience in which it has remained absorbed so far, and more and more of the consciousness of the Self.

Dear devotees, transcending what and by whom? It is the mind which makes the effort  and we know that the present mind is not real. Just as it is not necessary to kill the rope which one imagines to be snake in the dim light, so also, there is no need to destroy the mind, nor it can be destroyed just as the snake cannot be killed. KNOWING  THE  FORM  OF  THE MIND  MAKES  THE  MIND  DISAPPEAR.   
Pranam,
 Anil


« Last Edit: December 11, 2018, 09:18:35 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5588 on: December 11, 2018, 09:32:17 AM »
Devotee: What is the state of attainment of knowledge?

Bhagwan Sri Ramana: It is firm and effortless abidance in the Self in which the mind which has become one with the Self does not subsequently emerge again at any time. That is, just as everyone usually and naturally has the idea, "I am not a goat nor a cow nor any other animal but a human", when he thinks of his body, so also when he has the idea "I am not the principles (tattwas) beginning with the body and ending with sound (nada), but the Self which is Existence, Consciousness and Bliss, the innate Self-consciousness (Atma Prajna)", he is said to have attained firm knowledge.
« Last Edit: December 11, 2018, 09:35:15 AM by eranilkumarsinha »

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5589 on: December 11, 2018, 02:29:36 PM »
Sri Robert Adams:
"It is within you. It is without you. It is everywhere. Always turn within. That is where all the answers are. Without is a dream. Within is the Self. In reality there's no real without, there's no within. It's a figure of explaining this. You have to turn within because you think you're living without. When you turn within, the within will eventually disappear and the without will eventually disappear. Everything will disappear when you begin to turn within. Yet when you awaken, everything will appear the same as it is now, except you will not be a part of it. You will see things that you do now, but you will no longer be fooled. The world will no longer fool you by telling you this is right, and this is wrong, and this is good, and this is bad. You will be finished with all this. You introvert the mind upon itself. When the mind is introverted upon itself, it disappears, for it never existed. But when the mind is extroverted, then you're alive and well in the world. It comes with all types of experiences."

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5590 on: December 12, 2018, 08:48:23 AM »
Bhagavan Sri Ramana: Bhagavan is always bestowing grace. To regard the real as unreal and the unreal as real is alone ignorance. You yourself are always shining naturally as 'I', 'I'. Does Bhagavan exist apart from that being-consciousness? It is the attention turned towards the body that causes the distinctions between 'you' and 'I'. If, through Self-attention, it [attention to the body] is itself transformed into being-consciousness, and if one realises that the reality is only one, where, then, is the scope for saying 'you' or 'I' Remaining still, having realised the truth as it is, is the Guru's Grace.

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5591 on: December 12, 2018, 09:05:52 AM »
Question: It is said that the Self is beyond the mind and yet the realization is with the mind. `The mind cannot think it. It cannot be thought of by the mind and the mind alone can realize it.' How are these contradictions to be reconciled?

Bhagwan Sri Ramana: Atman is realized with mruta manas [dead mind], that is, mind devoid of thoughts and turned inward. Then the mind sees its own source and becomes that [the Self]. It is not as the subject perceiving an object. When the room is dark a lamp is necessary to illumine and eyes to cognize objects. But when the sun has risen there is no need of a lamp to see objects. To see the sun no lamp is necessary, it is enough that you turn your eyes towards the self-luminous sun.
Similarly with the mind. To see objects the reflected light of the mind is necessary. To see the Heart it is enough that the mind is turned towards it. Then mind loses itself and Heart shines forth. The essence of mind is only awareness or consciousness. When the ego, however, dominates it, it functions as the reasoning, thinking or sensing faculty. The cosmic mind, being not limited by the ego, has nothing separate from itself and is therefore only aware. This is what the Bible means by `I am that I am'. When the mind perishes in the supreme consciousness of one's own Self, know that all the various powers beginning with the power of liking [and including the power of doing and the power of knowing] will entirely disappear, being found to be an unreal imagination appearing in one's own form of consciousness. The impure mind which functions as thinking and forgetting, alone is samsara, which is the cycle of birth and death. The real `I' in which the activity of thinking and forgetting has perished, alone is the pure liberation. It is devoid of pramada [forgetfulness of Self] which is the cause of birth and death.

Question: How is the ego to be destroyed?

Bhagwan Sri Rammana: Hold the ego first and then ask how it is to be destroyed. Who asks the question? It is the ego. This question is a sure way to cherish the ego and not to kill it. If you seek the ego you will find that it does not exist. That is the way to destroy it.

Question: How is realization made possible?

Bhagwan Sri Ramana: There is an absolute Self from which a spark proceeds as from a fire. The spark is called the ego. In the case of an ignorant man it identifies itself with an object simultaneously with its rise. It cannot remain independent of such association with objects. The association is ajnana or ignorance and its destruction is the object of our efforts. If its objectifying tendency is killed it remains pure, and also merges into the source. The wrong identification with the body is dehatma buddhi [`I am the body' idea]. This must go before good results follow. The `I` in its purity is experienced in intervals between the two states or two thoughts. Ego is like that caterpillar which leaves its hold only after catching another. Its true nature can be found when it is out of contact with objects or thoughts. This ghostly ego which is devoid of form comes into existence by grasping a form; grasping a form it endures; feeding upon forms which it grasps it waxes more; leaving one form it grasps another form, but when sought for it takes to flight. Only if that first person, the ego, in the form `I am the body', exists will the second and third persons [you, he, they, etc.] exist. If by one's scrutinizing the truth of the first person the first person is destroyed, the second and third persons will cease to exist and one's own nature which will then shine as one will truly be the state of Self. The thought `l am this body of flesh and blood' is the one thread on which are strung the various other thoughts. Therefore, if we turn inwards enquiring `Where is this I?' all thoughts (including the `I'-thought) will come to an end and Self-knowledge will then spontaneously shine forth.

Question: When I read Sri Bhagavan's works I find that investigation is said to be the one method for realization.

Bhagwan Sri Ramana: Yes, that is vichara [self-enquiry].

Question: How is that to be done?

Bhagwan Sri Ramana: The questioner must admit the existence of his Self. `I am' is the realization. To pursue the clue till realization is vichara. Vichara and realization are the same.

Question: It is elusive. What shall I meditate upon?

Bhagwan Sri Ramana: Meditation requires an object to meditate upon, whereas there is only the subject without the object in vichara. Meditation differs from vichara in this way.

eranilkumarsinha

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5592 on: December 12, 2018, 04:21:36 PM »
Sri Nisaragadatta Maharaj: Within the prison of your world appears a man who tells you that the world of painful contradictions, which you have created, is neither continuous nor permanent and is based on a misapprehension. He pleads with you to get out of it, by the same way by which you got into it. You got into it by forgetting what you are and you will get out of it by knowing yourself as you are.

Question: In what way does it affect the world?

Sri Maharaj: When you are free of the world, you can do something about it. As long as you are a prisoner of it, you are helpless to change it. On the contrary, whatever you do will aggravate the situation.

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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5593 on: December 13, 2018, 08:43:27 AM »
Bhagwan Sri Ramana Maharshi: Are you asking this question without Grace? Grace is in the beginning, middle and end. Grace is the Self. Because of the false identification of the Self with the body the Guru is considered to be with body. But from the Guru's outlook the Guru is only the Self. The Self is one only. He tells that the Self alone is. Is not then the Self your Guru? Where else will Grace come from? It is from the Self alone. Manifestation of the Self is a manifestation of Grace and vice versa. All these doubts arise because of the wrong outlook and consequent expectation of things external to oneself. Nothing is external to the Self.


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Re: Self-enquiry as taught by Sri Bhagwan is enough
« Reply #5594 on: December 13, 2018, 08:46:52 AM »
Bhagwan Sri Ramana: Because you identify yourself with the body, you see the world around you and say that the waking state is filled with beautiful and interesting things. The sleep state appears dull because you were not there as an individual and therefore these things were not. But what is the fact? There is the continuity of Being in all the three states, but no continuity of the individual and the objects.

Devotee: Yes.

Bhagwan Sri Ramana Maharshi: That which is continuous is also enduring, i.e. permanent. That which is discontinuous is transitory.

Devotee: Yes.

Bhagwan Sri Ramana: Therefore the state of Being is permanent and the body and the world are not. They are fleeting phenomena passing on the screen of Being-Consciousness which is eternal and stationary.