Thank you Michael! No one conveys Bhagwan's teaching with this utmost clarity & purity as you do. Godspeed in your endeavour. May the day comes soon when words are not needed & your presence only will suffice
So grateful for this teaching, which follows directly Bhagavan's words. It is very important nowadays where we can find many so-called "gurus" that interpret Bhagavan's words in their own way. Thank you!
As it is discussed in this video, the following is a sentence-by-sentence transliteration and translation of this fourth paragraph of நானார்? (Nāṉ Ār?), Who am I?: மன மென்பது ஆத்ம சொரூபத்தி லுள்ள ஓர் அதிசய சக்தி. maṉam eṉbadu ātma-sorūpattil uḷḷa ōr atiśaya śakti. What is called mind is an atiśaya śakti [an extraordinary power] that exists in ātma-svarūpa [the ‘own form’ or real nature of oneself]. அது சகல நினைவுகளையும் தோற்றுவிக்கின்றது. adu sakala niṉaivugaḷaiyum tōṯṟuvikkiṉḏṟadu. It makes all thoughts appear [or projects all thoughts]. நினைவுகளை யெல்லாம் நீக்கிப் பார்க்கின்றபோது, தனியாய் மனமென் றோர் பொருளில்லை; niṉaivugaḷai y-ellām nīkki-p pārkkiṉḏṟa-pōdu, taṉi-y-āy maṉam eṉḏṟu ōr poruḷ illai; When one looks, excluding [removing or putting aside] all thoughts, solitarily there is not any such thing as mind; ஆகையால் நினைவே மனதின் சொரூபம். āhaiyāl niṉaivē maṉadiṉ sorūpam. therefore thought alone is the svarūpa [the ‘own form’ or very nature] of the mind. நினைவுகளைத் தவிர்த்து ஜகமென்றோர் பொருள் அன்னியமா யில்லை. niṉaivugaḷai-t tavirttu jagam eṉḏṟu ōr poruḷ aṉṉiyam-āy illai. Excluding thoughts [or ideas], there is not separately any such thing as world. தூக்கத்தில் நினைவுகளில்லை, ஜகமுமில்லை; tūkkattil niṉaivugaḷ illai, jagamum illai; In sleep there are no thoughts, and [consequently] there is also no world; ஜாக்ர சொப்பனங்களில் நினைவுகளுள, ஜகமும் உண்டு. jāgra-soppaṉaṅgaḷil niṉaivugaḷ uḷa, jagamum uṇḍu. in waking and dream there are thoughts, and [consequently] there is also a world. சிலந்திப்பூச்சி எப்படித் தன்னிடமிருந்து வெளியில் நூலை நூற்று மறுபடியும் தன்னுள் இழுத்துக் கொள்ளுகிறதோ, அப்படியே மனமும் தன்னிடத்திலிருந்து ஜகத்தைத் தோற்றுவித்து மறுபடியும் தன்னிடமே ஒடுக்கிக்கொள்ளுகிறது. silandi-p-pūcci eppaḍi-t taṉ-ṉ-iḍam-irundu veḷiyil nūlai nūṯṟu maṟupaḍiyum taṉṉuḷ iṙuttu-k-koḷḷugiṟadō, appaḍiyē maṉamum taṉ-ṉ-iḍattil-irundu jagattai-t tōṯṟuvittu maṟupaḍiyum taṉṉiḍamē oḍukki-k-koḷḷugiṟadu. Just as a spider spins out thread from within itself and again draws it back into itself, so the mind makes the world appear [or projects the world] from within itself and again dissolves it back into itself. மனம் ஆத்ம சொரூபத்தினின்று வெளிப்படும்போது ஜகம் தோன்றும். maṉam ātma-sorūpattiṉiṉḏṟu veḷippaḍum-pōdu jagam tōṉḏṟum. When the mind comes out from ātma-svarūpa, the world appears. ஆகையால், ஜகம் தோன்றும்போது சொரூபம் தோன்றாது; āhaiyāl, jagam tōṉḏṟum-pōdu sorūpam tōṉḏṟādu; Therefore when the world appears, svarūpa [one’s own form or real nature] does not appear; சொரூபம் தோன்றும் (பிரகாசிக்கும்) போது ஜகம் தோன்றாது. sorūpam tōṉḏṟum (pirakāśikkum) pōdu jagam tōṉḏṟādu. when svarūpa appears (shines), the world does not appear. மனதின் சொரூபத்தை விசாரித்துக்கொண்டே போனால் தானே மனமாய் முடியும். maṉadiṉ sorūpattai vicārittu-k-koṇḍē pōṉāl tāṉ-ē maṉam-āy muḍiyum. If one goes on investigating the nature of the mind, oneself alone will end as mind [that is, oneself alone will finally turn out to be what had previously seemed to be the mind]. ‘தான்’ என்பது ஆத்மசொரூபமே. ‘tāṉ’ eṉbadu ātma-sorūpam-ē. What is [here] called ‘tāṉ’ [oneself] is only ātma-svarūpa. மனம் எப்போதும் ஒரு ஸ்தூலத்தை யனுசரித்தே நிற்கும்; maṉam eppōdum oru sthūlattai y-aṉusarittē niṟkum; The mind stands only by always going after [following, conforming to, attaching itself to, attending to or seeking] a sthūlam [something gross, namely a physical body]; தனியாய் நில்லாது. taṉi-y-āy nillādu. solitarily it does not stand. மனமே சூக்ஷ்மசரீர மென்றும் ஜீவ னென்றும் சொல்லப்படுகிறது. maṉam-ē sūkṣma śarīram eṉḏṟum jīvaṉ eṉḏṟum sollappaḍugiṟadu. The mind alone is described as sūkṣma śarīra [the subtle body] and as jīva [the soul].
Essendo l’oggetto di questo video, a seguire una traslitterazione e traduzione italiana (frase per frase) del quarto paragrafo del நானார்? (Nāṉ Ār?), Chi sono io?: மன மென்பது ஆத்ம சொரூபத்தி லுள்ள ஓர் அதிசய சக்தி. maṉam eṉbadu ātma-sorūpattil uḷḷa ōr atiśaya śakti. Ciò che è chiamata 'mente', è un atiśaya śakti [un potere straordinario] che esiste nell’ātma-svarūpa [nella nostra vera natura, la nostra ‘forma propria’]. அது சகல நினைவுகளையும் தோற்றுவிக்கின்றது. adu sakala niṉaivugaḷaiyum tōṯṟuvikkiṉḏṟadu. Fa apparire [o proietta] tutti i pensieri. நினைவுகளை யெல்லாம் நீக்கிப் பார்க்கின்றபோது, தனியாய் மனமென் றோர் பொருளில்லை; niṉaivugaḷai y-ellām nīkki-p pārkkiṉḏṟa-pōdu, taṉi-y-āy maṉam eṉḏṟu ōr poruḷ illai; Se si osserva, quando si escludono [mettono da parte o rimuovono] tutti i pensieri, da sola, non esiste nessuna mente; ஆகையால் நினைவே மனதின் சொரூபம். āhaiyāl niṉaivē maṉadiṉ sorūpam. quindi solo il pensiero è la svarūpa [la vera natura, la ‘forma propria’] della mente. நினைவுகளைத் தவிர்த்து ஜகமென்றோர் பொருள் அன்னியமா யில்லை. niṉaivugaḷai-t tavirttu jagam eṉḏṟu ōr poruḷ aṉṉiyam-āy illai. Senza i pensieri [o le idee], indipendentemente non esiste nessun mondo. தூக்கத்தில் நினைவுகளில்லை, ஜகமுமில்லை; tūkkattil niṉaivugaḷ illai, jagamum illai; Nel sonno non ci sono pensieri e [conseguentemente] non c'è mondo; ஜாக்ர சொப்பனங்களில் நினைவுகளுள, ஜகமும் உண்டு. jāgra-soppaṉaṅgaḷil niṉaivugaḷ uḷa, jagamum uṇḍu. nella veglia e nel sogno ci sono pensieri e [conseguentemente] c'è anche un mondo. சிலந்திப்பூச்சி எப்படித் தன்னிடமிருந்து வெளியில் நூலை நூற்று மறுபடியும் தன்னுள் இழுத்துக் கொள்ளுகிறதோ, அப்படியே மனமும் தன்னிடத்திலிருந்து ஜகத்தைத் தோற்றுவித்து மறுபடியும் தன்னிடமே ஒடுக்கிக்கொள்ளுகிறது. silandi-p-pūcci eppaḍi-t taṉ-ṉ-iḍam-irundu veḷiyil nūlai nūṯṟu maṟupaḍiyum taṉṉuḷ iṙuttu-k-koḷḷugiṟadō, appaḍiyē maṉamum taṉ-ṉ-iḍattil-irundu jagattai-t tōṯṟuvittu maṟupaḍiyum taṉṉiḍamē oḍukki-k-koḷḷugiṟadu. Proprio come un ragno prolunga il filo della tela da se stesso e poi lo ritira in se stesso, così la mente fa apparire [proietta] il mondo da se stessa e poi lo ritira in se stessa. மனம் ஆத்ம சொரூபத்தினின்று வெளிப்படும்போது ஜகம் தோன்றும். maṉam ātma-sorūpattiṉiṉḏṟu veḷippaḍum-pōdu jagam tōṉḏṟum. Quando la mente esce da ātma-svarūpa, il mondo appare. ஆகையால், ஜகம் தோன்றும்போது சொரூபம் தோன்றாது; āhaiyāl, jagam tōṉḏṟum-pōdu sorūpam tōṉḏṟādu; Perciò quando il mondo appare, la svarūpa [la nostra vera natura, la nostra ‘forma propria’] non appare; சொரூபம் தோன்றும் (பிரகாசிக்கும்) போது ஜகம் தோன்றாது. sorūpam tōṉḏṟum (pirakāśikkum) pōdu jagam tōṉḏṟādu. quando la svarūpa appare (risplende), il mondo non appare. மனதின் சொரூபத்தை விசாரித்துக்கொண்டே போனால் தானே மனமாய் முடியும். maṉadiṉ sorūpattai vicārittu-k-koṇḍē pōṉāl tāṉ-ē maṉam-āy muḍiyum. Se si continua ad indagare la natura della mente, il proprio sé soltanto finirà come mente [ossia, solo il sé risulterà essere quel che ora sembra essere la mente]. ‘தான்’ என்பது ஆத்மசொரூபமே. ‘tāṉ’ eṉbadu ātma-sorūpam-ē. Ciò che [qui] è chiamato ‘tāṉ’ [sé] è solo ātma-svarūpa. மனம் எப்போதும் ஒரு ஸ்தூலத்தை யனுசரித்தே நிற்கும்; maṉam eppōdum oru sthūlattai y-aṉusarittē niṟkum; La mente si regge soltanto andando appresso a [seguendo, attenendosi a, attaccandosi a, prestando attenzione a, cercando] sempre uno sthūlam [oggetto materiale, un corpo fisico]; தனியாய் நில்லாது. taṉi-y-āy nillādu. da sola non regge. மனமே சூக்ஷ்மசரீர மென்றும் ஜீவ னென்றும் சொல்லப்படுகிறது. maṉam-ē sūkṣma śarīram eṉḏṟum jīvaṉ eṉḏṟum sollappaḍugiṟadu. La mente da sola è descritta come sūkṣma sarīra [il corpo sottile] e come jīva [anima].
The discussion in the last (1.43mins) was so relevant.. I wish I got to hear the whole of Michael's reply to that lady's questions.. 🙏😇 Thank you so much Michael❤️
Thank you for another great discussion. It would be wonderful if there were a couple of microphones within the group so viewers could get a better sense of the questions and dialogue. Regardless, I am most grateful to be able to listen.
David Godman seems to be saying something different from Michael James. Godman seems to think every Tom Dick and Harry is a jnani. Godman thinks UG Krishnamurti is one too! Maybe David is coming down to our level? I would love to ask Michael James this question.
When Bhagavan was asked whether or not a certain person was a jñāni, he would sometimes reply: 'There is only one jñāni, and you are that'. In this way he turned our attention back to what is actually necessary, namely knowing what we ourself actually are. According to him our entire life is just a dream, so all the people we see in this dream (including the person we mistake ourself to be) are just like the people we see in any other dream, and hence they are all just our own mental projection or fabrication (kalpanā). When we consider this carefully, what meaning does it have to say that any of those people are either jñānis or ajñānis? What we need to know is not whether anyone else is a jñāni or an ajñāni but what we ourself actually are, because when we know what we are we will thereby wake up from the sleep of self-ignorance, in which all dreams appear, and thus we will see that there are no others but only ourself, the one infinite, eternal and immutable self-awareness.
Michael. It is difficult to grasp mind as "real only in its own view". Maybe a language limitation, but we usually would attribute reality to that which has a view. We don't attribute realty to dreaming, except while dreaming. When we wake up, we see - due to comparison ( more senses operating) - that, yes that was a dream. I presume when if we awake from this maya in waking life, it will be the same. Or perhaps, there would not even be a reflection on it having been unreal.
Yes, we would usually attribute reality to that which has a view, but we need to investigate deeper. Though the mind has a view, we know that it appears and disappears, so is it actually real? According to Bhagavan only that which is eternal, unchanging and self-shining is real. We are aware both of its (seeming) presence in waking and dream and of its absence in sleep, so it is clearly not what we actually are, even though it now seems to be ourself. Since it seems to be ourself even though it is not actually ourself, it is an imposter, so we need to investigate ourself very deeply in order to see what we actually are. Only when we know what we actually are will we be able to reliably judge whether the mind is real or not.
Sri Ramana Teachings Yes, I see. The mind disappears as thought disappears. As it is said, reality must always be real. "We are aware of its absence in deep sleep" - meaning, upon waking I say, " I had a deep sleep, I wasn't thinking"? And when we know what we are, will we judge what is real and what was not? I want to feel so, but it may be my mind tricking me, hoping for eternity.
Thank you Michael! No one conveys Bhagwan's teaching with this utmost clarity & purity as you do. Godspeed in your endeavour. May the day comes soon when words are not needed & your presence only will suffice
So grateful for this teaching, which follows directly Bhagavan's words. It is very important nowadays where we can find many so-called "gurus" that interpret Bhagavan's words in their own way. Thank you!
As it is discussed in this video, the following is a sentence-by-sentence transliteration and translation of this fourth paragraph of நானார்? (Nāṉ Ār?), Who am I?:
மன மென்பது ஆத்ம சொரூபத்தி லுள்ள ஓர் அதிசய சக்தி.
maṉam eṉbadu ātma-sorūpattil uḷḷa ōr atiśaya śakti.
What is called mind is an atiśaya śakti [an extraordinary power] that exists in ātma-svarūpa [the ‘own form’ or real nature of oneself].
அது சகல நினைவுகளையும் தோற்றுவிக்கின்றது.
adu sakala niṉaivugaḷaiyum tōṯṟuvikkiṉḏṟadu.
It makes all thoughts appear [or projects all thoughts].
நினைவுகளை யெல்லாம் நீக்கிப் பார்க்கின்றபோது, தனியாய் மனமென் றோர் பொருளில்லை;
niṉaivugaḷai y-ellām nīkki-p pārkkiṉḏṟa-pōdu, taṉi-y-āy maṉam eṉḏṟu ōr poruḷ illai;
When one looks, excluding [removing or putting aside] all thoughts, solitarily there is not any such thing as mind;
ஆகையால் நினைவே மனதின் சொரூபம்.
āhaiyāl niṉaivē maṉadiṉ sorūpam.
therefore thought alone is the svarūpa [the ‘own form’ or very nature] of the mind.
நினைவுகளைத் தவிர்த்து ஜகமென்றோர் பொருள் அன்னியமா யில்லை.
niṉaivugaḷai-t tavirttu jagam eṉḏṟu ōr poruḷ aṉṉiyam-āy illai.
Excluding thoughts [or ideas], there is not separately any such thing as world.
தூக்கத்தில் நினைவுகளில்லை, ஜகமுமில்லை;
tūkkattil niṉaivugaḷ illai, jagamum illai;
In sleep there are no thoughts, and [consequently] there is also no world;
ஜாக்ர சொப்பனங்களில் நினைவுகளுள, ஜகமும் உண்டு.
jāgra-soppaṉaṅgaḷil niṉaivugaḷ uḷa, jagamum uṇḍu.
in waking and dream there are thoughts, and [consequently] there is also a world.
சிலந்திப்பூச்சி எப்படித் தன்னிடமிருந்து வெளியில் நூலை நூற்று மறுபடியும் தன்னுள் இழுத்துக் கொள்ளுகிறதோ, அப்படியே மனமும் தன்னிடத்திலிருந்து ஜகத்தைத் தோற்றுவித்து மறுபடியும் தன்னிடமே ஒடுக்கிக்கொள்ளுகிறது.
silandi-p-pūcci eppaḍi-t taṉ-ṉ-iḍam-irundu veḷiyil nūlai nūṯṟu maṟupaḍiyum taṉṉuḷ iṙuttu-k-koḷḷugiṟadō, appaḍiyē maṉamum taṉ-ṉ-iḍattil-irundu jagattai-t tōṯṟuvittu maṟupaḍiyum taṉṉiḍamē oḍukki-k-koḷḷugiṟadu.
Just as a spider spins out thread from within itself and again draws it back into itself, so the mind makes the world appear [or projects the world] from within itself and again dissolves it back into itself.
மனம் ஆத்ம சொரூபத்தினின்று வெளிப்படும்போது ஜகம் தோன்றும்.
maṉam ātma-sorūpattiṉiṉḏṟu veḷippaḍum-pōdu jagam tōṉḏṟum.
When the mind comes out from ātma-svarūpa, the world appears.
ஆகையால், ஜகம் தோன்றும்போது சொரூபம் தோன்றாது;
āhaiyāl, jagam tōṉḏṟum-pōdu sorūpam tōṉḏṟādu;
Therefore when the world appears, svarūpa [one’s own form or real nature] does not appear;
சொரூபம் தோன்றும் (பிரகாசிக்கும்) போது ஜகம் தோன்றாது.
sorūpam tōṉḏṟum (pirakāśikkum) pōdu jagam tōṉḏṟādu.
when svarūpa appears (shines), the world does not appear.
மனதின் சொரூபத்தை விசாரித்துக்கொண்டே போனால் தானே மனமாய் முடியும்.
maṉadiṉ sorūpattai vicārittu-k-koṇḍē pōṉāl tāṉ-ē maṉam-āy muḍiyum.
If one goes on investigating the nature of the mind, oneself alone will end as mind [that is, oneself alone will finally turn out to be what had previously seemed to be the mind].
‘தான்’ என்பது ஆத்மசொரூபமே.
‘tāṉ’ eṉbadu ātma-sorūpam-ē.
What is [here] called ‘tāṉ’ [oneself] is only ātma-svarūpa.
மனம் எப்போதும் ஒரு ஸ்தூலத்தை யனுசரித்தே நிற்கும்;
maṉam eppōdum oru sthūlattai y-aṉusarittē niṟkum;
The mind stands only by always going after [following, conforming to, attaching itself to, attending to or seeking] a sthūlam [something gross, namely a physical body];
தனியாய் நில்லாது.
taṉi-y-āy nillādu.
solitarily it does not stand.
மனமே சூக்ஷ்மசரீர மென்றும் ஜீவ னென்றும் சொல்லப்படுகிறது.
maṉam-ē sūkṣma śarīram eṉḏṟum jīvaṉ eṉḏṟum sollappaḍugiṟadu.
The mind alone is described as sūkṣma śarīra [the subtle body] and as jīva [the soul].
Essendo l’oggetto di questo video, a seguire una traslitterazione e traduzione italiana (frase per frase) del quarto paragrafo del நானார்? (Nāṉ Ār?), Chi sono io?:
மன மென்பது ஆத்ம சொரூபத்தி லுள்ள ஓர் அதிசய சக்தி.
maṉam eṉbadu ātma-sorūpattil uḷḷa ōr atiśaya śakti.
Ciò che è chiamata 'mente', è un atiśaya śakti [un potere straordinario] che esiste nell’ātma-svarūpa [nella nostra vera natura, la nostra ‘forma propria’].
அது சகல நினைவுகளையும் தோற்றுவிக்கின்றது.
adu sakala niṉaivugaḷaiyum tōṯṟuvikkiṉḏṟadu.
Fa apparire [o proietta] tutti i pensieri.
நினைவுகளை யெல்லாம் நீக்கிப் பார்க்கின்றபோது, தனியாய் மனமென் றோர் பொருளில்லை;
niṉaivugaḷai y-ellām nīkki-p pārkkiṉḏṟa-pōdu, taṉi-y-āy maṉam eṉḏṟu ōr poruḷ illai;
Se si osserva, quando si escludono [mettono da parte o rimuovono] tutti i pensieri, da sola, non esiste nessuna mente;
ஆகையால் நினைவே மனதின் சொரூபம்.
āhaiyāl niṉaivē maṉadiṉ sorūpam.
quindi solo il pensiero è la svarūpa [la vera natura, la ‘forma propria’] della mente.
நினைவுகளைத் தவிர்த்து ஜகமென்றோர் பொருள் அன்னியமா யில்லை.
niṉaivugaḷai-t tavirttu jagam eṉḏṟu ōr poruḷ aṉṉiyam-āy illai.
Senza i pensieri [o le idee], indipendentemente non esiste nessun mondo.
தூக்கத்தில் நினைவுகளில்லை, ஜகமுமில்லை;
tūkkattil niṉaivugaḷ illai, jagamum illai;
Nel sonno non ci sono pensieri e [conseguentemente] non c'è mondo;
ஜாக்ர சொப்பனங்களில் நினைவுகளுள, ஜகமும் உண்டு.
jāgra-soppaṉaṅgaḷil niṉaivugaḷ uḷa, jagamum uṇḍu.
nella veglia e nel sogno ci sono pensieri e [conseguentemente] c'è anche un mondo.
சிலந்திப்பூச்சி எப்படித் தன்னிடமிருந்து வெளியில் நூலை நூற்று மறுபடியும் தன்னுள் இழுத்துக் கொள்ளுகிறதோ, அப்படியே மனமும் தன்னிடத்திலிருந்து ஜகத்தைத் தோற்றுவித்து மறுபடியும் தன்னிடமே ஒடுக்கிக்கொள்ளுகிறது.
silandi-p-pūcci eppaḍi-t taṉ-ṉ-iḍam-irundu veḷiyil nūlai nūṯṟu maṟupaḍiyum taṉṉuḷ iṙuttu-k-koḷḷugiṟadō, appaḍiyē maṉamum taṉ-ṉ-iḍattil-irundu jagattai-t tōṯṟuvittu maṟupaḍiyum taṉṉiḍamē oḍukki-k-koḷḷugiṟadu.
Proprio come un ragno prolunga il filo della tela da se stesso e poi lo ritira in se stesso, così la mente fa apparire [proietta] il mondo da se stessa e poi lo ritira in se stessa.
மனம் ஆத்ம சொரூபத்தினின்று வெளிப்படும்போது ஜகம் தோன்றும்.
maṉam ātma-sorūpattiṉiṉḏṟu veḷippaḍum-pōdu jagam tōṉḏṟum.
Quando la mente esce da ātma-svarūpa, il mondo appare.
ஆகையால், ஜகம் தோன்றும்போது சொரூபம் தோன்றாது;
āhaiyāl, jagam tōṉḏṟum-pōdu sorūpam tōṉḏṟādu;
Perciò quando il mondo appare, la svarūpa [la nostra vera natura, la nostra ‘forma propria’] non appare;
சொரூபம் தோன்றும் (பிரகாசிக்கும்) போது ஜகம் தோன்றாது.
sorūpam tōṉḏṟum (pirakāśikkum) pōdu jagam tōṉḏṟādu.
quando la svarūpa appare (risplende), il mondo non appare.
மனதின் சொரூபத்தை விசாரித்துக்கொண்டே போனால் தானே மனமாய் முடியும்.
maṉadiṉ sorūpattai vicārittu-k-koṇḍē pōṉāl tāṉ-ē maṉam-āy muḍiyum.
Se si continua ad indagare la natura della mente, il proprio sé soltanto finirà come mente [ossia, solo il sé risulterà essere quel che ora sembra essere la mente].
‘தான்’ என்பது ஆத்மசொரூபமே.
‘tāṉ’ eṉbadu ātma-sorūpam-ē.
Ciò che [qui] è chiamato ‘tāṉ’ [sé] è solo ātma-svarūpa.
மனம் எப்போதும் ஒரு ஸ்தூலத்தை யனுசரித்தே நிற்கும்;
maṉam eppōdum oru sthūlattai y-aṉusarittē niṟkum;
La mente si regge soltanto andando appresso a [seguendo, attenendosi a, attaccandosi a, prestando attenzione a, cercando] sempre uno sthūlam [oggetto materiale, un corpo fisico];
தனியாய் நில்லாது.
taṉi-y-āy nillādu.
da sola non regge.
மனமே சூக்ஷ்மசரீர மென்றும் ஜீவ னென்றும் சொல்லப்படுகிறது.
maṉam-ē sūkṣma śarīram eṉḏṟum jīvaṉ eṉḏṟum sollappaḍugiṟadu.
La mente da sola è descritta come sūkṣma sarīra [il corpo sottile] e come jīva [anima].
The discussion in the last (1.43mins) was so relevant.. I wish I got to hear the whole of Michael's reply to that lady's questions.. 🙏😇 Thank you so much Michael❤️
Che meraviglia 🙏🏻🕉️ ci sono i sottotitoli in italiano 😃
Thank you for another great discussion. It would be wonderful if there were a couple of microphones within the group so viewers could get a better sense of the questions and dialogue. Regardless, I am most grateful to be able to listen.
karma Void Yes, exactly. I hope someone will arrange for microphones so that the other members' voices can be heard.
So Excellent! Thank you. Beautiful discussion
Türkçe altyazı için teşekkür ederim
🌷🙏Thank you
❤️
🙏🪔
David Godman seems to be saying something different from Michael James. Godman seems to think every Tom Dick and Harry is a jnani. Godman thinks UG Krishnamurti is one too! Maybe David is coming down to our level? I would love to ask Michael James this question.
When Bhagavan was asked whether or not a certain person was a jñāni, he would sometimes reply: 'There is only one jñāni, and you are that'. In this way he turned our attention back to what is actually necessary, namely knowing what we ourself actually are.
According to him our entire life is just a dream, so all the people we see in this dream (including the person we mistake ourself to be) are just like the people we see in any other dream, and hence they are all just our own mental projection or fabrication (kalpanā). When we consider this carefully, what meaning does it have to say that any of those people are either jñānis or ajñānis?
What we need to know is not whether anyone else is a jñāni or an ajñāni but what we ourself actually are, because when we know what we are we will thereby wake up from the sleep of self-ignorance, in which all dreams appear, and thus we will see that there are no others but only ourself, the one infinite, eternal and immutable self-awareness.
Michael. It is difficult to grasp mind as "real only in its own view". Maybe a language limitation, but we usually would attribute reality to that which has a view. We don't attribute realty to dreaming, except while dreaming. When we wake up, we see - due to comparison ( more senses operating) - that, yes that was a dream. I presume when if we awake from this maya in waking life, it will be the same. Or perhaps, there would not even be a reflection on it having been unreal.
Yes, we would usually attribute reality to that which has a view, but we need to investigate deeper. Though the mind has a view, we know that it appears and disappears, so is it actually real? According to Bhagavan only that which is eternal, unchanging and self-shining is real.
We are aware both of its (seeming) presence in waking and dream and of its absence in sleep, so it is clearly not what we actually are, even though it now seems to be ourself. Since it seems to be ourself even though it is not actually ourself, it is an imposter, so we need to investigate ourself very deeply in order to see what we actually are.
Only when we know what we actually are will we be able to reliably judge whether the mind is real or not.
Sri Ramana Teachings Yes, I see. The mind disappears as thought disappears. As it is said, reality must always be real.
"We are aware of its absence in deep sleep" - meaning, upon waking I say, " I had a deep sleep, I wasn't thinking"?
And when we know what we are, will we judge what is real and what was not? I want to feel so, but it may be my mind tricking me, hoping for eternity.
❤