tag:blogger.com,1999:blog-7345918888953765241.post6830601983729945521..comments2023-10-16T13:06:42.360+01:00Comments on Happiness of Being: The Teachings of Bhagavan Sri Ramana Maharshi: When can there be total recognition that the world is unreal?Michael Jameshttp://www.blogger.com/profile/03460943269122289281noreply@blogger.comBlogger63125tag:blogger.com,1999:blog-7345918888953765241.post-74954507285473131242016-07-06T14:25:07.762+01:002016-07-06T14:25:07.762+01:00Michael, many thanks for having occupied yourself ...Michael, many thanks for having occupied yourself with the trivial description of a beginner’s dream. I do not even recognize what is still part of my dream. <br />Till now I did not grasp or verify in daily life that 'everything that we experience in this or any other dream is illusory' as Bhagavan taught us.<br />Therefore waking up from the sleep of my self-ignorance is most necessary.<br />How to investigate this ego I must learn in practice first. I am only just beginning the art of self-investigation. To find 'that there is actually no such thing at all' sounds very exiting. I can hardly wait for that discover. Never to get beyond the stages of human ignorance that means a false experience of ourself is a terrible nightmare to me. To free myself from the root of all this illusion is presumably not a children's game. But to be aware of ourself as we actually are cannot be inaccessible or so distant as to be beyond my reach. Freedom from the bondage of the self-ignorance of an actually not existing ego cannot remain only the privilege of recluses/monks or hermits. Arunachala, may I ask you to support my understanding and patronize my attempts and endeavours to persever in trying to be (aware) what I really am. Arunachala, may you destroy my state of confusion in the bright light of (y)our pure self-awareness.oru porulnoreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-43608281925557618102016-07-06T11:06:48.805+01:002016-07-06T11:06:48.805+01:00Oru Porul, the key to understanding what Bhagavan ...Oru Porul, the key to understanding what Bhagavan means when he says that the world is unreal is his teaching that though our current state seems to us to be waking, it is actually just another dream, because any state in which we experience any phenomena (anything other than ourself) is a dream projected and experienced only by our own ego. Therefore the scenario you describe in <a href="#c7248064938014469553" rel="nofollow">your comment</a> is a dream, and for each dream there is only one dreamer, namely ourself, this ego.<br /><br />When you say, ‘I imagine that I am on board of an aircraft flying high above the clouds’, the ‘I’ who imagines this is this one ego, the dreamer of this dream. The pilot, co-pilot and passengers — including the one whom you refer to as ‘I’ — all exist only in the view of your dreaming mind. You may dream that some of those people other than yourself are asleep or awake, but they are still part of your dream, so rather than concerning yourself with any such scenario, you should concern yourself with waking up from the sleep of self-ignorance in which this and every other dream appears.<br /><br />Regarding your statement, ‘Seen from the viewpoint of a jnani or Bhagavan all that imagination and experience is illusionary and unreal’, though Bhagavan taught us that everything that we experience in this or any other dream is illusory, this is not the ultimate truth, because a dream or illusion can appear only the view of our ego, and if we investigate this ego we will find that there is actually no such thing at all. Therefore since there is no ego, there is no illusion or dream.<br /><br />However, though this is the ultimate truth, it does not help us now, because we currently seem to be this ego and to be experiencing this dream, so we need to extricate ourself from this illusion. Therefore, though in his own view there is absolutely no ego or dream but only eternal, infinite, indivisible and immutable self-awareness, Bhagavan conceded that in our view this ego and dream do seem to exist, and hence he taught us that the root of all this illusion is only our ego, which is a false experience of ourself, so in order to free ourself from this illusion we must investigate ourself and thereby be aware of ourself as we actually are.Michael Jameshttps://www.blogger.com/profile/03460943269122289281noreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-39389848148223317892016-07-04T01:07:27.333+01:002016-07-04T01:07:27.333+01:00great charioteer,
thank yougreat charioteer,<br /><br />thank youdaninoreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-71903576339364025002016-07-03T20:20:52.040+01:002016-07-03T20:20:52.040+01:00dani,
did you follow Bhagavan's advice and did...dani,<br />did you follow Bhagavan's advice and did you try out whether to be silent is extremely easy ?<br />Many gratulations if your efforts to keep the mind quiet were already crowned with success.<br />To silence our ego truly/eternally - not only temporary - most of us try it our whole life long. Do not overlook that the Maharhi's instruction is such one from the viewpoint of a jnani.great charioteernoreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-33975098746272814142016-07-03T18:26:57.477+01:002016-07-03T18:26:57.477+01:00great charioteer,
"All that is required to re...great charioteer,<br />"All that is required to realize the Self is to be still.<br />What can be easier than that?"<br />(Maharshi's Gospel)<br /><br />daninoreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-10951713185531532452016-07-02T18:33:58.174+01:002016-07-02T18:33:58.174+01:00What happens on death? – video dated 10-5-2014 (1:...<i>What happens on death? – video dated 10-5-2014 (1:31 onward) </i>– <b>PART-THREE</b><br /><br />Michael: The thing is we have so many beliefs: ‘there is life after death’; ‘no, there is no life after death’; ‘we go to heaven’ . . . Until we experience what this ‘I’ is, we cannot answer any of these questions reliably; we cannot be sure of anything. Everything we experience now could be an illusion; the only thing which cannot be an illusion is ‘I’. ‘I’ must exist to experience anything, even an illusion. So ‘I’ is the only certainty now, but though it is certain ‘that I am’, it is not clear ‘what I am’.<br /><br />We are confused. We take ourself to be this body now, but some other body in dream. Sometimes we say, ‘I am thinking’ - it’s mind that’s thinking; sometimes we say, ‘I am sitting’ - it’s the body that is sitting. So, we need a clear experience of what is this ‘I’, by trying to experience this ‘I’ in isolation. That’s the only way to get a clear answer to all these questions. * [transcript ends]<br /><br />In conclusion: I will quote a few passages from <i>Day by Day with Bhagavan</i> (Third Reprint 1989). These all relate to the topic of death. Bhagavan says:<br /><br />• Devotee: I lost my son in the war. What is the way for his salvation?<br />Bhagavan: The true remedy is to enquire into your true nature. It is because you feel that your son does not exist that you feel grief. If you knew he existed [as your true self] you would not feel grief. (page 2018, 31-5-46)<br /><br />• If you understand waking and sleep properly you will understand life and death. Only waking and dream happen daily, so people don’t notice the wonder of it but only want to know about birth and death. (page 221, 19-6-46)<br /><br />• If you ask who has birth and whether birth and death are for you or for somebody distinct from you then you realize the truth and the truth burns up all karma and frees you from all births. (page 221, 19-6-46)<br /><br />• It is our constant concern to bear the burden of this body and look after its needs. Day in, day out, this is our occupation – bathing, eating, massaging our legs, and so on – no end to it . . . without even stopping to think why we are doing so? (page 235, 12-7-46)<br /><br />• Deathlessness is our real nature, and we falsely ascribe it to the body, imagining that it will live forever, and losing sight of what is really immortal, simply because we identify ourselves with the body. (page 235, 12-7-46)<br /><br /><br />Sanjay Lohiahttps://www.blogger.com/profile/02384912997886218824noreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-23185209254095864022016-07-02T17:37:42.664+01:002016-07-02T17:37:42.664+01:00What happens on death? – video dated 10-5-2014 (1:...<i>What happens on death? – video dated 10-5-2014 (1:31 onward)</i> – <b>PART-TWO</b><br /><br />Michael: So long as it is true that we are dreaming, there will be one dream after another. When a dream comes to an end, either we fall asleep, or we fall into another dream (some state that we take to be waking). Any dream while we are experiencing it, we take to be waking. [...]<br /><br />Actually we never experience the death of the body. It’s in the view of the others that the body dies. When we wake up from a dream do we think, ‘O, what happened to my body in dream? Have they cremated it, or have they buried it?’ We don’t think like that, because it just comes to an end. So also when this life comes to an end, it will come to an end just like a dream. We won’t be aware of it. We may experience the pain of dying, but once we actually are dead; then, the dream has come to an end. We’ll either be in a sleep like state, or go straight to another dream.<br /><br />Devotee: So it is like going to sleep…<br /><br />Michael: Yes, exactly, but all that is true if we are the mind. But sleep gives us reason to doubt whether we are this mind, because in sleep we experience ourself without this mind. So if ‘I’ is neither this mind nor this body, what is it that continues after the death of the body? That is the same thing that we are now, the same ‘I’. There is a basic ‘I’ (the essence of what we experience as ‘I’) is experienced in all the three states – waking, dream and sleep. That will continue even after death of the body, but because we now don’t experience what this ‘I’ is, we are in a type of a sleep of self-forgetfulness, and in this sleep of self-forgetfulness we experience so many dreams, in which we experience ourself as a body, and experience a world, and everything. <br /> <br />Only if we find out what this ‘I’ is here and now, we will really know what will happen to us after death. In fact, nothing will happen to us, because nothing is happening to us even now. What is happening to the cinema screen when there is a flood on it, or fire on it? <i>It doesn’t get wet; it doesn’t get burnt!</i> So also the ‘I’ is the background on which all this appears. So if we come to experience what that ‘I’ is, everything else gets dissolved. In that there will be no birth or death, there will be nothing. There is just ‘I am’. <br /><br />(I will continue this in my next comment)<br />Sanjay Lohiahttps://www.blogger.com/profile/02384912997886218824noreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-20173339858341778162016-07-02T12:42:56.035+01:002016-07-02T12:42:56.035+01:00What happens on death? – video dated 10-5-2014 (1:...<i>What happens on death? – video dated 10-5-2014 (1:31 onward)</i><br /><br />Death is an enigma. We fear death because when we die we will lose all that is dear to us. However, we also look forward to the death of our ego, because we have come to understand that only its death, or annihilation can liberate us. Thus death remains a paradox. In answer to a question, Michael extensively spoke on this subject, and I found his explanations quite useful:<br /><br />Devotee: Michael, what happens to the self when we die?<br /><br />Michael: I can’t answer that question, because you are the only one who can answer it. Because you cannot know what will happen to you after death if you do know what you are now. If you are this body, when this body dies, finished! That’s what many people believe; they believe that’s the end. But if you analyse a bit more, though we experience this body as ‘I’ now, when we are dreaming we are not experiencing this body; we experience some other body.<br /><br />So, since we are able to experience ourself without experiencing this body, this body cannot be ‘I’. It’s only on a temporary basis that we experience that as ‘I’. So I think we have enough evidence from our own experience to make us suspect that we are something other than this physical body. And also because we experience dream, there is nothing we can point to in this waking state to actually prove to ourself that this is anything but a dream. We know that our mind has an ability to project a body, experience that body as ‘I’, and through the five senses of that body experience a world, as it does in dream. Why should we think that this [waking] is any different from that [dream]?<br /><br />Well, we can’t solve that problem now; however, if we believe Bhagavan’s words, he said it is nothing but dream, but we can’t solve it, because until we know what we actually are, we are in a bit of confusion. Though in waking we experience ourself as a body, in dream we experience ourself as another body. What is common in these two states is the mind, as it’s the same mind that experiences dream and also waking. So, does that mean we are the mind? No, there is another state, sleep, in which we experience ourself without experiencing even this mind. <br /><br />If this life is a dream, when this dream comes to an end, just like when another dream comes to an end, we fall asleep or we begin to dream another dream, another dream . . . In that sense, yes, rebirth or whatever we call it is real. It’s just another dream - another dream - another dream - another dream. That’s all true if we are this mind. In sleep when we don’t experience ourself as this mind, but we still experience sleep. We say, ‘Oh, I didn’t experience anything in sleep’, but even that nothing we experience in sleep is an experience. So we are aware not only of having two states – waking and dream; we are also aware of the third state in which we don’t experience anything. We are aware of that state, because we actually experience it. We experience it because we are there. So we are able to experience ourself in sleep without either body or mind. That calls into question even the theory of rebirth. <br /><br />(I will continue this in my next comment) <br /> <br /> <br /> <br />Sanjay Lohiahttps://www.blogger.com/profile/02384912997886218824noreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-75452155457010467512016-07-02T06:42:51.874+01:002016-07-02T06:42:51.874+01:00careful observer, yes, as the participants of this...careful observer, yes, as the participants of this blog are from various countries and continents, we are not sure how to wish if we want to greet each other. We do not exactly know whether it is morning, night, evening or afternoon in other countries.<br /><br />In my place, Bhagavan's devotees usually greet other by saying <i>'Namo Ramana!'</i> <i>Namo</i> means reverential salutations, a bow, obeisance, paying honour or adoration; therefore, we can say <i>Namo Ramana</i> or something similar to greet each other. This is not a suggestion that every time we write a comment we should wish each other this way, or in some other way, but I am just suggesting we can use this greeting if we want to wish each other. Namo Ramana! <br />Sanjay Lohiahttps://www.blogger.com/profile/02384912997886218824noreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-38376763847440806312016-07-02T00:48:20.183+01:002016-07-02T00:48:20.183+01:00Sanjay Lohia,
when you say "However, ourself-...Sanjay Lohia,<br />when you say "However, ourself-awareness (...) can never be forgotten, because ..."<br />you deny our (mankind's) temporary self-forgetfulness. That our pure self-awareness is immortal, eternally indestructible and immutable is beyond doubt. Nevertheless and as you know we ajnanis like to experience or attend to other things than our intransitive awareness.<br />My remark "Therefore lets hope that our ego will take flight..." was said only as my spontaneous reply to Noob's statement "...and ego itself is a fleeting phenomen(on)".<br />Now here in Central Europe it is time to let the ego disappear in sleep.<br />Good night, no for you in Karnataka :good morning.careful observernoreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-9586132158265952192016-07-01T19:10:20.155+01:002016-07-01T19:10:20.155+01:00careful observer, I was reflecting on your recent ...careful observer, I was reflecting on your recent comment addressed to Noob. I would like to share the same here:<br /><br />You say, ‘But regrettably even our omnipresent self-awareness is forgotten regularly and recurrently’. I do not think that our self-awareness is ever forgotten. In fact, our self-awareness is the only thing that we experience in all our three states – waking, dream and sleep. Yes, our pure self-awareness is clouded over in the states of waking and dream, but that is because in these two states our self-awareness in mixed with our awareness of body and mind. However, our self-awareness (either pure or impure) can never be forgotten, because this is what we are. We may experience this self-awareness either perfectly or imperfectly, but we can never be without this basic awareness.<br /><br />Yes, as you say, self-forgetfulness is our quintessential and root of all problems, and this self-forgetfulness is nothing but our ego. <br /><br />It’s not very clear what exactly do you mean when you say, ‘Therefore lets hope that our ego will take flight for a long time’. Either the ego seemingly exists, or is destroyed for ever. It does temporarily takes flight in sleep, or sleep like states called <i>laya</i>. However, the state of sleep or <i>laya</i> has no spiritual benefit. Our ego just rests or recuperates in sleep. Our <i>vishaya-vasanas</i> are not in the least destroyed, in fact, on the contrary, these <i>vishya-vasanas</i> and their parent, our ego, is well guarded, and again pops up on waking. <br /><br />Yes, we should see that ego vanishes ‘for ever and ever’, and which we can do only if we are intent upon experiencing only ourself, by withdrawing our interest in other things.<br />Sanjay Lohiahttps://www.blogger.com/profile/02384912997886218824noreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-69932076399539750952016-07-01T15:21:33.305+01:002016-07-01T15:21:33.305+01:00Noob,
thank you for bringing to the mind our actua...Noob,<br />thank you for bringing to the mind our actual self, our fundamental pure self-awareness.<br />But regrettably even our omnipresent self-awareness is forgotten regularly and recurrently.<br />That profoundly human error is called self-forgetfulness and is our very quintessential problem. Therefore lets hope that our ego will take flight for a long time or even better for ever and ever.careful observernoreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-30459708431616914922016-07-01T12:17:09.145+01:002016-07-01T12:17:09.145+01:00To careful observer:
Remebering (forgeting) someth...To careful observer:<br />Remebering (forgeting) something is a function of ego and ego itself is a fleeting phenomen. But there is one thing that cannot be either remembered of forgotten , is always here and that is ourself, the ever present subject. Noobhttps://www.blogger.com/profile/12797750547512929881noreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-58393308974494269682016-07-01T09:14:39.743+01:002016-07-01T09:14:39.743+01:00infinite purna,
your question can/could answered o...infinite purna,<br />your question can/could answered only by Bhagavan Sri Ramana Maharshi himself who lived on and around the Hill of Grace for 54 years. Only he can give an adequate justification for that statement. Even he has said that the whole world or universe turn on Arunachala's axis whereupon some devotees had a look on a map which mountain would be on the opposite side of the earth in South America(possibly under the water level/surface outside of the Pacific coast of Peru.Thenimalainoreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-43288307235734408172016-07-01T09:13:47.392+01:002016-07-01T09:13:47.392+01:00infinite purna, when I wrote ‘When Bhagavan has re...infinite purna, when I wrote ‘When Bhagavan has repeatedly confirmed this in so many words, how can we deny the unique power of Arunachala?’, I did not imply that you were denying Arunachala’s unique power. The ‘we’ I used was for all the devotees of Bhagavan, including me. <br /><br />Like, I personally have not felt any extraordinary attraction for the hill; therefore, if Bhagavan had not spoken so highly about the hill, I would not have understood the greatness of the hill. Therefore, when Bhagavan says that Arunachala is his guru, we also have to reverentially consider it as our guru. I was just trying to do <i>manana</i> on these lines. <br />Sanjay Lohiahttps://www.blogger.com/profile/02384912997886218824noreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-20531389427511897892016-07-01T08:39:43.576+01:002016-07-01T08:39:43.576+01:00Who ?,
that we in dream generally have no simultan...Who ?,<br />that we in dream generally have no simultaneous memory of the immediately preceding waking state cannot be called 'at best a happenstance' but is surely at least a remarkable feature if not a serious difference between waking and dream.<br />Why do you try to disregard that characteristic ?careful observernoreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-64444138558010163572016-07-01T08:21:55.236+01:002016-07-01T08:21:55.236+01:00Sanjay Lohia,
thanks for your reply.
However, I di...Sanjay Lohia,<br />thanks for your reply.<br />However, I did not deny Arunachala's unique power in any way but I only asked you why we call Arunachala the spiritual centre of the whole world and even universe.infinite purnanoreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-85032524545212012212016-06-30T20:05:26.839+01:002016-06-30T20:05:26.839+01:00Who ?,
is not our ignorance about the true facts m...Who ?,<br />is not our ignorance about the true facts miserably ?<br />The mournefulness and wretchedness of our lacking knowledge is outstanding and almost superb. Hopefully we are soon beginning to understand the truth of our being.boy of sixteen in1896noreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-91840860384413793122016-06-30T18:53:17.816+01:002016-06-30T18:53:17.816+01:00In continuation of my previous comment in reply to...In continuation of my previous comment in reply to infinite purna:<br /><br /># In verse nineteen of Aksharamanamalai he [Bhagavan] explicitly states that Arunachala shines as the form of his Guru; and in the same verse he reveals the function of the real Guru, namely to destroy all our defects, including the root-defect, the ego, to bestow all good qualities upon us and to rule over us. […] In many of his other verses Sri Bhagavan has clearly indicated that the role of Arunachala is the role of the Sadguru.<br /><br /># He [Bhagavan] also reveals that Arunachala instructs through silence (verse 36) and that it teaches the path of self-enquiry (verse 44); and he shows us the way of praying to Arunachala to bestow jnana (verse 40) [verses from <i>aksaramanamalai</i>]<br /><br /># Sri Bhagavan once said, ‘The whole hill is sacred. It is Siva himself. Just as we identify ourselves with a body, so Siva has chosen to identify himself with his hill. Arunachala is pure wisdom (jnana) in the form of a hill. It is out of compassion to those who seek him that he has chosen to reveal himself in the form of a hill visible to the eye. The seeker will obtain guidance and solace by staying near this hill’.<br /><br /># Because Arunachala is the 'fire of knowledge' (jnanagni) in the form of a hill, the outgoing tendencies (vasanas) of the mind are automatically scorched when one goes round it.<br /><br /># That is why Sri Bhagavan said to Kunju Swami, 'This hill is the storehouse of all spiritual power. Going round It benefits you in all ways'. (The Mountain Path, April 1979, p. 75) <br /><br /># Though Bhagavan Ramana has left his human form, he will always remain shining here in the form of Arunachala, giving guidance and solace to his devotees. Therefore, the power of Arunachala is the power of Ramana - the power of the Sadguru's grace. <br /><br />[Extracts from the article ends]<br /><br />When Bhagavan has repeatedly confirmed this in so many words, how can we deny the unique power of <i>Arunachala</i>?<br /><br /><br /><br /><br />Sanjay Lohiahttps://www.blogger.com/profile/02384912997886218824noreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-34547438648545445452016-06-30T18:48:18.661+01:002016-06-30T18:48:18.661+01:00Infinite purna, yes, as you say, in the absolute s...Infinite purna, yes, as you say, in the absolute sense the world seems to exist only in the view of the illusory mind or ego, and it will become non-existent when we experience ourself as we really are; therefore, how can there be a spiritual centre in the non-existent world? Agreed!<br /><br />For example, in relation to our body, our spiritual heart-place is said to be two digits to the right of our chest, but our real heart is only ourself as we really are; therefore, no place can be assigned to it. Likewise, Arunachala is the spiritual centre of this world so long as this world seems to exist. And once we experience ourself as we really are all forms will disappear, including the forms of Bhagavan, Arunachala and our own form.<br /><br />However, to understand why I said ‘Arunachala is the spiritual centre of the world’, it will be useful to read a few extracts from an article which Michael wrote for the <i>Mountain Path vol. 19, no 2, April 1982</i>:<br /><br /># And from his [Bhagavan’s] own personal experience he knew the unique power of the form of Arunachala, a power that cannot be found in such abundance in any other form of God, namely the power to turn the mind towards Self and thereby to root out the ego.<br /><br /># Sri Bhagavan said, ‘[…] Therefore, Arunachala shines as the foremost and most powerful kshetra, because here Sakti, who has seemingly created all this manifold appearance, herself merges into the Lord. So for those mature aspirants who seek to put an end to the false appearance of duality, the most powerful help is to be found only in Arunachala-kshetra’.<br /><br /># in one verse often pointed out by Sri Bhagavan, Jnanasambandhar described this hill as being jnana-tiral, a dense mass of jnana. <br /><br />(I will continue this in my next comment)Sanjay Lohiahttps://www.blogger.com/profile/02384912997886218824noreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-11257209439477452922016-06-30T18:29:02.082+01:002016-06-30T18:29:02.082+01:00Apologies for a typo in my previous comment. I mea...Apologies for a typo in my previous comment. I meant 'circular argument' instead of 'circuitous argument'.Aseem Srivastavahttps://www.blogger.com/profile/15936001403431123372noreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-28526780663147882082016-06-30T18:24:40.849+01:002016-06-30T18:24:40.849+01:00Anonymous, a response to your comment addressed t...Anonymous, a response to your <a href="http://happinessofbeing.blogspot.com/2016/06/when-can-there-be-total-recognition.html?showComment=1467218691216#c4949866604278547242" rel="nofollow">comment</a> addressed to Michael. <br /><br />Firstly, the premise on which you base your argument stating that there is a difference between waking state and dream state, namely the premise that "in dreams, we don't remember our waking state. The only experience we have is that of the dream", is not necessarily true. For instance, based upon our experience in this waking state, some dreams tend to be ethereal, while some others are vivid, yet it is not necessarily the case that we remember all that we experienced in them upon waking up. Therefore, it is not impossible that, say, one of we may have been continuing this interaction which we are now having in this waking state using the medium of this blog, in one of our dreams, and yet upon waking up not remember that interaction, and thus erroneously conclude that we do not remember anything from this waking state while dreaming. <br /><br />Moreover, even if we assume that premise to be necessarily true, the conclusion from that premise, namely that "during waking state we can compare waking state and dreams we had, but we can't do the same while dreaming", is still not a substantial difference between waking and dream, but at best a happenstance. This is because we define dream as a state in which we seem to be waking, but are not waking. However, even now we seem to be waking, yet there is no proof as to the fact that we are not now dreaming, other than the circuitous argument that we are now awake - an argument which is no argument as it seeks to prove what it assumes as one of its premise.Aseem Srivastavahttps://www.blogger.com/profile/15936001403431123372noreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-81287577351798923342016-06-30T13:48:20.553+01:002016-06-30T13:48:20.553+01:00Viveka Vairagya,
your explanation is plausible.Viveka Vairagya,<br />your explanation is plausible.Cow Lakshminoreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-37213661933869662742016-06-30T13:45:13.718+01:002016-06-30T13:45:13.718+01:00Sanjay Lohia,
how can we call Arunachala as the sp...Sanjay Lohia,<br />how can we call Arunachala as the spiritual centre of the world when it is said that the world seems to exist only in the view of the illusory mind or ego ?infinite purnanoreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-50654725192554484872016-06-30T13:16:37.665+01:002016-06-30T13:16:37.665+01:00Cow Lakshmi, I think what he means is "I am t...Cow Lakshmi, I think what he means is "I am telling you about my true nature".Viveka Vairagyanoreply@blogger.com