From Talks with Ramana Sep 2nd , 2019
After the rise of the ‘I-thought’ there is the false identification of the ‘I’ with the body, the senses, the mind, etc. ‘I’ is wrongly associated with them and the true ‘I’ is lost sight of.
In order to shift the pure ‘I’ from the contaminated ‘I’ this discarding is mentioned. But it does not mean exactly discarding of the non self, but it means the finding of the real Self.
The real Self is the Infinite ‘I-I’, i.e., ‘I’ is perfection. It is eternal.
It has no origin and no end. The other ‘I’ is born and also dies. It is impermanent. See to whom are the changing thoughts. They will be found to arise after the ‘I-thought’. Hold the ‘I-thought’. They subside.
Trace back the source of the ‘I-thought’.
The Self alone will remain.
D.: It is difficult to follow. I understand the theory. But what is the practice?
M.: The other methods are meant for those who cannot take to the investigation of the Self.
Even to repeat Aham Brahmasmi or think of it, a doer is necessary. Who is it? It is ‘I’.
Be that ‘I’. It is the direct method.
The other methods also will ultimately lead everyone to this method of the investigation of the Self.
M.: This ‘I-thought’ is not pure. It is contaminated with the association of the body and senses. See to whom the trouble is. It is to the ‘I thought’. Hold it. Then the other thoughts vanish.
D.: Yes. How to do it? That is the whole trouble.
M.: Think ‘I’ ‘I’ ‘I’ and hold to that one thought to the exclusion of all others.
D.: It is difficult to follow. I understand the theory. But what is the practice?
M.: The other methods are meant for those who cannot take to the investigation of the Self.
Even to repeat Aham Brahmasmi or think of it, a doer is necessary. Who is it? It is ‘I’.
Be that ‘I’. It is the direct method.
The other methods also will ultimately lead everyone to this method of the investigation of the Self.
M.: This ‘I-thought’ is not pure. It is contaminated with the association of the body and senses. See to whom the trouble is. It is to the ‘I thought’. Hold it. Then the other thoughts vanish.
D.: Yes. How to do it? That is the whole trouble.
M.: Think ‘I’ ‘I’ ‘I’ and hold to that one thought to the exclusion of all others.
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M.: So long as you seek Self-Realisation the Guru is necessary.
Guru is the Self. Take Guru to be the Real Self and your self as the individual self. The disappearance of this sense of duality is removal of ignorance.
So long as duality persists in you the Guru is necessary.
Because you identify yourself with the body.
Guru is the Self. Take Guru to be the Real Self and your self as the individual self. The disappearance of this sense of duality is removal of ignorance.
So long as duality persists in you the Guru is necessary.
Because you identify yourself with the body.
You are not the body, nor is the Guru.
You are the Self and so is the Guru.
This knowledge is gained by what you call Self-Realisation.
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3 grades:
Top:
3 grades:
Top:
Make mind firm in the Self
mediocre:
kevala kumbhaka
lowest: gradually through breath control
Thus the wise ones say that of the three grades of qualified aspirants,
the highest reach the goal by making the mind firm in the Self
through determining the nature of the real by Vedantic enquiry and by looking upon one's self and all things as of the nature of the Real;
the mediocre,
by making the mind stay in the Heart through kevala kumbhaka and meditating for a long time on the Real;
and the lowest grade,
and the lowest grade,
by gaining that state in a gradual manner through breath-control, etc.
.... imp .....
The mind should be made to rest in the Heart till the destruction of
.... imp .....
The mind should be made to rest in the Heart till the destruction of
the `I-thought' which is of the form of ignorance, residing in the Heart. This itself is jnana ; this alone is dhyana also.
The rest are a mere digression of words, digression of the texts.
Thus the scriptures proclaim.
The rest are a mere digression of words, digression of the texts.
Thus the scriptures proclaim.
Therefore, if one gains the skill of retaining the mind in one's Self through some means or other, one need not worry about other matters.
The great teachers also have taught that the devotee is greater than the yogi and that the means to release is devotion, which is of the nature of reflection on one's own Self.
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The reflection on the Self which is thus practised constantly will destroy the mind,
The reflection on the Self which is thus practised constantly will destroy the mind,
and thereafter will destroy itself like the stick that is used to kindle the cinders burning a corpse.
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The reflection on the Self which is thus practised constantly will destroy the mind,
The reflection on the Self which is thus practised constantly will destroy the mind,
and thereafter will destroy itself like the stick that is used to kindle the cinders burning a corpse.
It is this state that is called release.
.........
Yet, so long as his mind has not been resolved, there may arise some misery for him because of relation to objects on account of prarabdha(karma which has begun to fructify and whose result is the present body),
and as the movement of mind has not ceased there will not be
and as the movement of mind has not ceased there will not be
also the experience of bliss.
The experience of Self is possible only for the mind that has become subtle and unmoving as a result of prolonged meditation.
The experience of Self is possible only for the mind that has become subtle and unmoving as a result of prolonged meditation.
He who is thus endowed with a mind that has become subtle, and who has the experience of the Self is called a jivanmukta.
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4. When will the realization of the Self be gained?
When the world which is what-is-seen has been removed, there will be realization of the Self which is the seer.
When the world which is what-is-seen has been removed, there will be realization of the Self which is the seer.
When the mind, which is the cause of all cognition and of all actions, becomes quiescent, the world will disappear.
..
Apart from thoughts, there is no such thing as mind
...
When one persistently inquires into the nature of the mind, the mind will end leaving the Self (as the residue).
The mind always exists only in dependence on something gross; it cannot stay alone.
As long as there are impressions of objects in the mind, so long the enquiry `Who am I?' is required.
If one resorts to contemplation of the Self unintermittently, until the Self is gained, that alone would do.
18. Of the devotees, who is the greatest?
He who gives himself up to the Self that is God is the most excellent devotee.
He who gives himself up to the Self that is God is the most excellent devotee.
So imp-
Wisdom means the appearance of no object.
In other words, not seeking what is other than the Self is detachment or desirelessness;
not leaving the Self is wisdom.
.
27. What is the difference between enquiry and meditation?Enquiry consists in retaining the mind in the Self.
Meditation consists in thinking that one's self is Brahman
Take the case of bhakti - I approach Iswara and pray to be absorbed in Him. I then surrender myself in faith and by concentration. What remains afterwards?
In place of the original ‘I’, perfect self-surrender leaves a residuum of God in
which the ‘I’ is lost.
This is the highest form of devotion (parabhakti), prapatti, surrender or the height of vairagya.
imp-
M.: All thoughts are inconsistent with realisation. The correct state is to exclude thoughts of ourselves and all other thoughts. Thought is one thing and realisation is quite another.
........
When the mind is absorbed in the Heart, the Self is realised. This could be felt even at the stage of concentration (dharana).
One method of getting mind-dissolution (manolaya) is association with great ones - the yoga adepts (Yoga arudhas). They are perfect adepts in samadhi.
Self-Realisation has been easy, natural, and perpetual to them. Those moving with them closely and in sympathetic contact gradually absorb the samadhi habit from them.
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Talk 57.
Sri Bhagavan said that sushumna is the name mostly mentioned in scriptures. Other names also occur; e.g., para, atma, amrita. It is also stated that sushumna becomes leena (merged in para). So it may be said that para is the terminology of jnana, whereas sushumna is that of Yoga.
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The meaning is that, with Self-Realization, real and incessant tapas results.
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With the maturing of such tapas some jnanis can make their bodies intangible and invisible. They are known as siddhas.
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k to a
“Rather, be fixed in the Self and act according to nature without the thought of doership. Then the results of action will not affect you. That is manliness and heroism.”
Thus, ‘inherence in the Self’ is the sum and substance of Gita teaching.
“If a man be established in the Self these doubts would not arise. They arise only until he is established there.”
....
Later Sri Bhagavan explained:
Vritti is often mistaken for consciousness.
It is only a phenomenon and operates in the region of abhasa (reflected consciousness). The knowledge lies beyond relative knowledge and ignorance. It is not in the shape of vritti. There are no subject and object in it.
.
M.: Guru is necessary so long as there is the laghu. (Pun on Guru = heavy; laghu = light). Laghu is due to the self-imposed but wrong limitation of the Self. God, on being worshipped, bestows steadiness
in devotion which leads to surrender. On the devotee surrendering, God shows His mercy by manifesting as the Guru. The Guru, otherwise God, guides the devotee, saying that God is in you
and he is the Self.
imp
This leads to introversion of the mind and finally to realisation. Effort is necessary up to the state of realisation.
Even then the Self should spontaneously become evident.
Otherwise happiness will not be complete.
Up to that state of spontaneity there must be effort in some form or another
......
D.: What if one meditates incessantly without Karma?
M.: Try and see. The vasanas will not let you do it.
weakening of the vasanas by the grace of the Guru.
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