{"id":2408,"date":"2013-12-24T20:29:27","date_gmt":"2013-12-24T14:59:27","guid":{"rendered":"http:\/\/arunachala-live.com\/wordpress\/?p=2408"},"modified":"2013-12-24T20:29:27","modified_gmt":"2013-12-24T14:59:27","slug":"aham-sphurana","status":"publish","type":"post","link":"http:\/\/www.arunachala-live.com\/wordpress\/?p=2408","title":{"rendered":"Aham Sphurana"},"content":{"rendered":"

\"Ramana02\"<\/a>Sphurana <\/i><\/strong>is felt on several occasions, such as in fear, excitement etc. Although it is always and all over, yet it is felt at a particular centre and on particular occasions. It is also associated with antecedent causes and confounded with the body. Whereas, it is all alone and pure; it is the Self. If the mind be fixed on the sphurana <\/i>and one senses it continuously and automatically, it is Realisation.<\/span><\/p>\n

Again sphurana<\/i> <\/i><\/b>is the forestate of Realisation. It is pure. The subject and object proceed from it. If the man mistakes himself for the subject, objects must necessarily appear different from him. They are periodically withdrawn and projected, creating the world and the subject\u2019s enjoyment of the same. If, on the other hand, the man feels himself to be the screen on which the subject and object are projected, there can be no confusion, and he can remain watching their appearance and disappearance without any perturbation to the Self.<\/span><\/p>\n

The \u2018I\u2019 is not known in sleep. On waking, the \u2018I\u2019 is perceived associated with the body, the world and non-self in general. Such associated \u2018I\u2019 is\u00a0aham vritti<\/i>. When\u00a0aham<\/i>\u00a0represents the Self only it is\u00a0Aham Sphurana<\/i><\/b>. This is natural to the jnani and is itself called\u00a0jnana<\/i>\u00a0by\u00a0jnanis\u00a0<\/i>or\u00a0bhakthi\u00a0<\/i>by\u00a0bhakthas<\/i>. Though ever present, including in sleep, it is not perceived. It cannot be known in sleep all at once. It must first be realised in the waking state, for it is our true nature underlying all the three states. Efforts must be made only in the\u00a0jagrat <\/i>(waking state) and the Self realised here and now. It will afterwards be understood and realised to be continuous Self, uninterrupted by\u00a0jagrat, swapna\u00a0<\/i>and\u00a0sushupti\u00a0<\/i>(waking, dream and deep sleep states). Thus it is\u00a0akhandakara vritti\u00a0<\/i>(unbroken experience).\u00a0Vritti\u00a0<\/i>is used for lack of a better expression. It should not be understood to be literally a\u00a0vritti<\/i>. In that case,\u00a0vritti\u00a0<\/i>will resemble an \u2018ocean-like river\u2019, which is absurd.\u00a0Vritti\u00a0<\/i>is of short duration; it is qualified, directed consciousness; or absolute consciousness broken up by cognition of thoughts, senses etc.\u00a0Vritti\u00a0<\/i>is the function of the mind, whereas the continuous consciousness transcends the mind. This is the natural primal state of the jnani or the liberated being. That is unbroken experience. It asserts itself when relative consciousness subsides.\u00a0Aham vritti\u00a0<\/i>(\u2018I\u2019 – thought) is broken.\u00a0Aham Sphurana\u00a0<\/i><\/b>(the light of \u2018I\u2019 – \u2018I\u2019) is unbroken, continuous. After thoughts subside, the Light shines forth.<\/span><\/p>\n

– Bhagavan Sri Ramana Maharshi (extract from Talks)<\/p>\n

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