Jul -aug 2009 part 1
Jan -feb 2011 part 10
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All that is required of you is to give up the thought that you are this body and to give up all thoughts of external things or the not-Self. As often as the mind goes out towards outward objects, prevent it and fix it in the Self or 'I'. That is all the effort required on your part.
Part 2 sep oct 2009 issue
Ramana completing the poem;
Within the cavity of the heart, pure Brahman, as "I, I" shines with immediacy as the Self (i.e. as the soul or inner core of your personality).
Therefore either by seeking the Self or diving in it or by means of pranayama (breath control) let thy mind enter the heart.
Take thy firm stand as Atman (i.e. be firm in Self-Realization).
part 5 jan feb 2010 issue:
Maharshi then continued:
part 5 jan feb 2010 issue:
Maharshi then continued:
Men find it hard to control their minds. That is the often-heard complaint.
Do you see the reason? Day in, day out, almost every hour and every minute, they spend their time gratifying their numerous desires;
and they are and have been wholly engrossed in their attachment to external objects, i.e., the non-Self.
Hence, this outgoing tendency is deeply rooted and binds them like an iron chain.
This strong vasana, instinct or tendency, has to be overcome before they can obtain the placidity, the equilibrium on which their realization has to be based.
So let them begin at once, i.e., as early as possible, to reverse their conduct and to gain incessant mind control.
Let them try to ride the mind and drive it to their goal, instead of allowing it to run away with them in any and every direction, driven by desires. They may start their endeavour with various helps.
The first help for mind control that is usually suggested to an aspirant is pranayama, breath-control or breath-regulation.
The mind, like a monkey, is usually fickle, restless, fretful and unsteady. As you tie-up and restrain the monkey, or a bull, with a rope, so you may still the mind by regulating and holding the breath. When the breath is so restrained, the mind gets calm and its activities in the shape of thoughts cease. When there is no thought, the jiva's energy runs back into the source whence all its energies issue, i.e., into the center, the heart.
Next, proceeding to consider the methods of securing the retention of breath (kumbhaka), we note these various methods suggested or employed:
The first and simplest course, the rajamarga, is simply to will the retention of the breath and rivet the attention on it. The breath then stops at once.
At first, this riveting of attention and willing may involve strain and fatigue.
The first help for mind control that is usually suggested to an aspirant is pranayama, breath-control or breath-regulation.
The mind, like a monkey, is usually fickle, restless, fretful and unsteady. As you tie-up and restrain the monkey, or a bull, with a rope, so you may still the mind by regulating and holding the breath. When the breath is so restrained, the mind gets calm and its activities in the shape of thoughts cease. When there is no thought, the jiva's energy runs back into the source whence all its energies issue, i.e., into the center, the heart.
Next, proceeding to consider the methods of securing the retention of breath (kumbhaka), we note these various methods suggested or employed:
The first and simplest course, the rajamarga, is simply to will the retention of the breath and rivet the attention on it. The breath then stops at once.
At first, this riveting of attention and willing may involve strain and fatigue.
But this must be overcome by incessant practice,
till the willing and attending become habitual.
Then the mind is quite relaxed when it thinks of kumbhaka; and you are at once holding the breath and the mind lies narcotised and stilled like a charmed serpent.
There are perhaps some who find that the above course does not suit them. Let them try, if they choose, another method, that of Hatha Yoga, which also achieves kumbhaka though with enormous strain and struggle. Ashtanga Yoga (i.e., Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi) is common to all the methods. The chief characteristics of Hatha Yoga are its adoption of bandhanas, mudras, and shatkarmas. Details as to the practice of Hatha Yoga are found in special treatises devoted to it, such as Hathayoga-Pradipika.
Of other methods, one only needs mention here. It is strictly speaking not a method of breath regulation but the figurative application of it.
Those who adopt the pure Jnana or Vichara Marga disdain to attend to such a trifle as mere physical breath, and declare
that rechaka consists in expulsion from within themselves of that useless or poisonous "dehatmabudhi" or "I am the body" idea.
Pooraka (or the filling in, or drawing in of pure air into the system) consists, according to these, in the seeking and obtaining of light when they inquire into their the Self;
There are perhaps some who find that the above course does not suit them. Let them try, if they choose, another method, that of Hatha Yoga, which also achieves kumbhaka though with enormous strain and struggle. Ashtanga Yoga (i.e., Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi) is common to all the methods. The chief characteristics of Hatha Yoga are its adoption of bandhanas, mudras, and shatkarmas. Details as to the practice of Hatha Yoga are found in special treatises devoted to it, such as Hathayoga-Pradipika.
In both Raja Yoga and Hatha Yoga, you find rechaka, pooraka, and kumbhaka. By rechaka you expel the used-up air from the lungs through one nostril into the external air. Then you proceed to pooraka, i.e., to fill the lungs by drawing a deep breath of pure air from outside through the other nostril, and then follows the kumbhaka, the important process of holding within the pure air (in your chest) for a gradually increasing period. If the period of rechaka is taken as one unit, usually the period of pooraka is an equal unit, and that of kumbhaka is four units. This is said to promote the purity of the nadis, that is, the subtle nerves. These and the brain are perhaps rendered more efficient for Samadhi, i.e., for concentration or meditation on that which has no characteristics or attributes.
The purified nadis (nerves) and the brain, in turn, help breath-retention or kumbhaka. Breath-retention is styled perfect or Suddha Kumbhaka, when breath is restrained in every way and completely.
Suddha Kumbhaka is also the name given to yet another method of pranayama. Here the abhyasi or aspirant attends only to the kumbhaka, leaving the periods of rechaka and pooraka without any special attention.
Of other methods, one only needs mention here. It is strictly speaking not a method of breath regulation but the figurative application of it.
Those who adopt the pure Jnana or Vichara Marga disdain to attend to such a trifle as mere physical breath, and declare
that rechaka consists in expulsion from within themselves of that useless or poisonous "dehatmabudhi" or "I am the body" idea.
Pooraka (or the filling in, or drawing in of pure air into the system) consists, according to these, in the seeking and obtaining of light when they inquire into their the Self;
and kumbhaka (i.e. the holding of pure air within and absorbing the same) consists, in their view, in the Sahaja Sthithi, i.e., the state of realising the Self as a result of the inquiry aforementioned.
Still others adopt the method of Mantra Japa, i.e., the incessant repetition of mantras (sacred sounds), to obtain manolaya [Manolaya is a temporary absorption of the mind in the object of meditation. Manonasa, destruction of mind, can alone give liberation.-Editor].
Still others adopt the method of Mantra Japa, i.e., the incessant repetition of mantras (sacred sounds), to obtain manolaya [Manolaya is a temporary absorption of the mind in the object of meditation. Manonasa, destruction of mind, can alone give liberation.-Editor].
As they proceed incessantly with repetition of the sacred mantras with full faith and unflinching and unbroken attention, the breath (though unattended to) gets harmonised and in due course[2] is stilled in the rapt attention of the mind.
The individuality of the mind is sunk in the form of the mantra. All these become one and there is Realization.
The stage when prana (breath) is identified with or lost in the mantra is called dhyana (meditation), and Realization rests on the basis of dhyana that has become a firm habit.
Lastly, we may notice another method of getting manolaya. That is, association with great ones, the Yogarudhas, those who are themselves perfect adepts in samadhi, Self-realization, which has become easy, natural and perpetual with them. Those moving with them closely and in sympathetic contact gradually absorb the Samadhi habit from them.
part 8- imp
There are various powers manifest in the different nadis or nerves according to the function performed by each tissue or organ into which they (the nerves) enter. All such powers, however, are the various transformations of the one Chaitanya that permeates the nadis. But there is one nadi called the sushumna which is specifically the nadi prominently connected with the manifestation of the Chaitanya itself. It is also termed Atma-nadi or Amritanadi.
When man is operating through the other nadis alone, he derives the impression that the body is himself, and that the external world is different from him, and hence he is filled with abhimanam or dehabhimanam, i.e., 'I-am-the-body idea'.
Lastly, we may notice another method of getting manolaya. That is, association with great ones, the Yogarudhas, those who are themselves perfect adepts in samadhi, Self-realization, which has become easy, natural and perpetual with them. Those moving with them closely and in sympathetic contact gradually absorb the Samadhi habit from them.
part 8- imp
There are various powers manifest in the different nadis or nerves according to the function performed by each tissue or organ into which they (the nerves) enter. All such powers, however, are the various transformations of the one Chaitanya that permeates the nadis. But there is one nadi called the sushumna which is specifically the nadi prominently connected with the manifestation of the Chaitanya itself. It is also termed Atma-nadi or Amritanadi.
When man is operating through the other nadis alone, he derives the impression that the body is himself, and that the external world is different from him, and hence he is filled with abhimanam or dehabhimanam, i.e., 'I-am-the-body idea'.
When, however, he renounces these ideas (i.e., that the body is himself and that the world is different from himself) and expels the abhimanam (I-am-the-body idea) and enters on the enquiry into the Self, Atma Vichara, with concentration, then he is said to be "churning the nerves" (nadimathanam).
By such churning, the butter of the Atma or Self is separated from the nadis in all parts of the body and the Self shines in the Amrita or Atma-nadi. Then is the Self or Brahman realised. Then one perceives nothing but the Atman (Brahman) everywhere.
Such a person may have sense objects presented to him and yet, even when receiving those impressions, he will receive them as himself, not as different from himself, which is the view of the ignorant.
By such churning, the butter of the Atma or Self is separated from the nadis in all parts of the body and the Self shines in the Amrita or Atma-nadi. Then is the Self or Brahman realised. Then one perceives nothing but the Atman (Brahman) everywhere.
Such a person may have sense objects presented to him and yet, even when receiving those impressions, he will receive them as himself, not as different from himself, which is the view of the ignorant.
In everything that he sees, the ignorant one perceives form.
The wise one perceives Brahman inside and outside of everything that he sees.
Such a person is said to be a Bhinna-granthi, i.e., the Knotless.
For him the knot which tied up matter or body with Brahman has been severed.
The term granthi or knot is applied both to the nadi-bandha, or physical knot in the nerves (something like the ganglia), and the abhimana or attachment to the body resulting therefrom.
The subtle jiva operates through these knots of nadis when he perceives gross-matter.
When the jiva retreats from all these nadis and rests in the one nadi, i.e. Atma-nadi, he is termed the Bhinna-granthi, or the Knotless; and his illumination results in his achieving Self-realization.
Let us take the case of a red-hot piece of iron. Here, what was formerly the cold, black iron is now seen suffused with and in the form of fire. Similarly, the one dull, cold and dark jiva, or even his body, when overpowered by the fire of Atma Vichara (knowledge of the Self), is perceived to be in the form of the Atman. When a man reaches that stage, all the vasanas (tendencies), derived (it may be) from many previous lives and connected with the body, disappear.
Let us take the case of a red-hot piece of iron. Here, what was formerly the cold, black iron is now seen suffused with and in the form of fire. Similarly, the one dull, cold and dark jiva, or even his body, when overpowered by the fire of Atma Vichara (knowledge of the Self), is perceived to be in the form of the Atman. When a man reaches that stage, all the vasanas (tendencies), derived (it may be) from many previous lives and connected with the body, disappear.
The Atma, realising that it is not the body, realises also the idea that it is not the agent performing karma or action and that, consequently, the vasanas or fruits resulting from such (antecedent) karma do not attach to it (the Atman).
As there is no other substance besides the Atman, no doubts can trouble that Atman.
The Atman that has once burst its knots asunder can never again be bound. T
hat state is termed by some Parama Sakti (highest sakti) and by others Parama Santi (supreme peace).
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On the night of the same day (21-8-1917), Venkatesa Sastriar came to Skandasramam and requested Maharshi to explain fully the state of Jivanmukti (i.e., release from bondage while yet in the flesh).
The Scriptures say that the Jivanmukta's jiva (ego) is absorbed into Brahman even on this earth.
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On the night of the same day (21-8-1917), Venkatesa Sastriar came to Skandasramam and requested Maharshi to explain fully the state of Jivanmukti (i.e., release from bondage while yet in the flesh).
Maharshi:: A Jivanmukta is a person who, while yet in the flesh, has realised the Atman, and continues firmly in that state of Realization unaffected by the vasanas arising either from books or contact with the world.
Realization is only one. There is no difference in it;
and freedom from bondage is also one and the same, alike for one who casts off the body and for the one who retains the body. It is the latter, however, who is referred to by the term Jivanmukta.
The Scriptures say that such released or blessed souls are found in Satyaloka.
But in the matter of Realization, i.e. inner experience, there is no difference between the inhabitants of the Satyaloka and the Jivanmukta;
nor is the experience of the Self-realised one who has cast off his body and become one with Brahman different from that of the above two.
All these three are equally free from bondage and equal in their realization of the Self.
Salvation (Mukti) is the same, though to one with fixed ideas of difference, the experience may appear to be different in the above three cases.
The Scriptures say that the Jivanmukta's jiva (ego) is absorbed into Brahman even on this earth.
When the Jivanmukta continues his tapas and it becomes mature, after some time he thereby develops several siddhis.
Some develop the power to overcome the density in their body which thereafter ceases to be a matter for touch. Their bodies cease to be of dense material and become aerial, or like a flame of light, and are known as Pranavakara (i.e., of the form of Pranava, Om). Yet others lose even that degree of substantiality and overcome even the rupa (form), rasa (taste), gandha (smell), etc. nature of the original human frame and become pure Chinmaya, thought-bodies. These siddhis may be attained very quickly in respect of their bodies by favour of the gods.
There is no superiority or inferiority amongst the Self-realised to be inferred from the possession or non-possession of such siddhis. The Self-realised one is always free (Mukta).
Such freedom or Mukti is attained by the wise one who passes from his Sushumna-nadi in the upward path by the Archinathi Margam;
by the light of wisdom emanating there, Mukti is attained.
By the Grace of the Lord, the upasaka whose mind is matured by yoga, attains this excellent Nadi-dwara Gati.
To him comes the power of traversing all worlds at pleasure, entering into any body at pleasure, and granting all boons to anyone at pleasure.
Some say that Kailasam (the Seat of Siva) is the place to which released souls go; others say it is Vaikuntam (the abode of Vishnu), yet others say it is Surya-Mandalam, the orb of the Sun.
All these worlds to which these released souls go are as real and substantial as this world is. They are all created within the Swarupa by the wonderful power of Sakti.
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Aporaksha dnyan , Self illumination required ..not intellectual knowledge..'i am that'
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part 10
sa paranu rikta rishweuray
“Bhakti is the unshakeable attachment to the Supreme God.”
— Shandilya Bhakti Sutras, verse 2
swa swarupa sandhanam bhakti rikta jagye parahu
Investigation into the Self is nothing other than devotion.
— Vivekachudamani, verse 32
Devotion may at the outset be by fits and starts.
That need not depress the aspirant, for it will develop and become steadier and flow finally in an unbroken current.
When devotion (personal) is ripe, a moment's instruction (Sravana) suffices for the next step in Jnana.
Faith helps in the development of one's intuition and the attainment of complete illumination – Cosmic Consciousness.
Thus, the weak aspirant's first efforts at devotion, through name and form at broken intervals, and for attaining finite or lower ends, ultimately carry him beyond all name and form, into an unbroken current of love to the Absolute. This is Salvation (Mukti).
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