Monday, February 11, 2013

KNOWLEDGE OF IGNORANCE IS NO IGNORANCE


Devotee : Maharshi knows that I am ignorant.

... Sri Bhagavan : How do you know that you are ignorant ? Knowledge of ignorance is no ignorance.

All scriptures are only for the purpose of investigating if there are two consciousnesses.
Every one's experience proves the existence of only one consciousness. Can that one divide itself into two ?
Is any division felt in the Self ? Awaking from sleep one finds
oneself the same in the wakeful as well as in the sleep states. That is the experience of each one. The difference lies in seeking, in the outlook. Because you imagine
that you are the 'seer' separate from the experience, this difference arises.

Experience shows that your being is the same, all through.

D.: From where did ignorance come ?

Sri Bhagavan : There is no such thing as ignorance. It never arises. Everyone is Knowledge itself.
Only, Knowledge does not shine easily. The dispelling of ignorance is Wisdom which always exists -- e.g., the necklace remaining round the neck-
though supposed to have been lost ;
or, each of the ten fools failing to count himself
and counting only the others.
To whom is knowledge or ignorance ?

D. Can we not proceed from external to internal ?

Sri Bhagavan : Is there any difference like that ? Do you feel the difference - external and internal - in your sleep ? This difference is only with reference to the body and arises with body-consciousness ( 'I'-thought ). The so-called waking state is itself an illusion.

Turn your vision inward and then, the whole world will be full of Supreme Spirit.

The world is said to be illusion. Illusion is really Truth. Even the material sciences trace the origin of the Universe to some one primordial matter --- subtle,
exceedingly subtle.

God is the same both to those who say the world is real and to their opponents.
Their outlook is different. You need not entangle yourself in such disputations.
The goal is one and the same for all. Look to it.

- TALKS WITH SRI RAMANA MAHARSHI , p. 166
See More

No comments:

Post a Comment