https://selfdefinition.org/ramana/Talks-with-Sri-Ramana-Maharshi--complete.pdf
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D.: No. But still, I want to know how the Self could be realised. Is there any method leading to it?
M.: Make effort. Just as water is got by boring a well, so also you realise the Self by investigation.
D.: Yes. But some find water readily and others with difficulty.
M.: But you already see the moisture on the surface. You are hazily aware of the Self. Pursue it. When the effort ceases the Self shines forth.
D.: How to train the mind to look within?
M.: By practice. The mind is the intelligent phase leading to its own destruction, for Self to manifest.
D.: How to destroy the mind?
M.: Water cannot be made dry water. Seek the Self; the mind will be destroyed.
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M.: Yes. Complete surrender is impossible in the beginning. Partial surrender is certainly possible for all. In course of time that will lead to complete surrender. Well, if surrender is impossible, what can be done? There is no peace of mind. You are helpless to bring it about. It can be done only by surrender.
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Talk 247. There arose a doubt if ‘I-I’ consciousness be the same as nirvikalpa samadhi or anything anterior to it. Sri Bhagavan said that the tiny hole in the Heart remains always closed, but it is opened by vichara with the result that ‘I-I’ consciousness shines forth. It is the same as samadhi.
D.: What is the state just before death?
M.: When a person gasps for breath it indicates that the person is unconscious of this body; another body has been held and the person swings to and fro.
While gasping there is a more violent gasp at intervals and that indicates the oscillation between the two bodies due to the present attachment not having been completely snapped.
I noticed it in the case of my mother and of Palaniswami.
D.: Does the new body involved in that state represent the next reincarnation of the person?
M.: Yes. While gasping the person is in something like a dream, not aware of the present environment.
(It must be remembered that Sri Bhagavan had been with His mother from 8 a.m. to 8 p.m. until she passed away. He was all along holding her head with one hand, the other hand placed on her bosom. What does it signify? He Himself said later that there was a struggle between Himself and His mother until her spirit reached the Heart. Evidently the soul passes through a series of subtle experiences, and Sri Bhagavan’s touch generates a current which turns the soul back from its wandering into the Heart.
The samskaras, however, persist and a struggle is kept up between the spiritual force set up by His touch and the innate samskaras, until the latter are entirely destroyed and the soul is led into the Heart to rest in eternal Peace, which is the same as Liberation. Its entry into the Heart is signified by a peculiar sensation perceptible to the Mahatma - similar to the tinkling of a bell.
When Maharshi attended on Palaniswami on his death-bed, He took away His hand after the above signal. But Palaniswami’s eyes opened immediately, signifying that the spirit had escaped through them, thereby indicating a higher rebirth, but not Liberation.
Having once noticed it with Palaniswami, Maharshi continued touching His mother for a few minutes longer - even after the signal of the soul passing into the Heart - and thus ensured her Liberation.
This was confirmed by the look of perfect peace and composure on her features).
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Talk 249. M.: Ignorance - ajnana - is of two kinds: (1) Forgetfulness of the Self. (2) Obstruction to the knowledge of the Self. Aids are meant for eradicating thoughts; these thoughts are the re-manifestations of predispositions remaining in seed-form; they give rise to diversity from which all troubles arise. These aids are: hearing the truth from the master (sravana), etc.
The effects of sravana may be immediate and the disciple realises the truth all at once. This can happen only for the well-advanced disciple.
Otherwise, the disciple feels that he is unable to realise the truth, even after repeatedly hearing it.
What is it due to? Impurities in his mind.
Ignorance, doubt and wrong identity are the obstacles to be removed.
(a) To remove ignorance completely, he has to hear the truth repeatedly, until his knowledge of the subject-matter becomes perfect;
(b) to remove doubts, he must reflect on what he has heard; ultimately his knowledge will be free from doubts of any kind;
(c) to remove the wrong identity of the Self with the non-self (such as the body, the senses, the mind or the intellect) his mind must become one-pointed.
All these things accomplished, the obstacles are at an end and samadhi results, that is, Peace reigns.
Some say that one should never cease to engage in hearing, reflection and one-pointedness. These are not fulfilled by reading books, but only by continued practice to keep the mind withdrawn.
The aspirant may be kritopasaka or akritopasaka. The former is fit to realise the Self, even with the slightest stimulus: only some little doubt stands in his way, it is easily removed if he hears the truth once from the Master. Immediately he gains the samadhi state.
It is presumed that he had already completed sravana, reflection, etc. in previous births, they are no more necessary for him. For the other all these aids are necessary; for him doubts crop up even after repeated hearing; therefore he must not give up aids until he gains the samadhi state.
Sravana removes the illusion of the Self being one with the body, etc.
Reflection makes it clear that Knowledge is Self.
One pointedness reveals the Self as being Infinite and Blissful.
225
M.: The Self is always there. It is you. There is nothing but you. Nothing can be apart from you. The question of compatibility or otherwise does not arise
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226
D.: Do we not see God in concrete form?
M.: Yes. God is seen in the mind. The concrete form may be seen. Still it is only in the devotee’s mind. The form and appearance of God-manifestation are determined by the mind of the devotee. But it is not the finality. There is the sense of duality. It is like a dream-vision.
After God is perceived, vichara commences. That ends in Realisation of the Self. Vichara is the ultimate route. Of course, a few find vichara practicable. Others find bhakti easier.
D.: How shall I reach the Self?
M.: There is no reaching the Self.
If the Self were to be reached, it would mean that the Self is not now and here, but that it should be got anew.
What is got afresh, will also be lost.
So it will be impermanent.
What is not permanent is not worth striving for.
So I say, the Self is not reached.
You are the Self.
You are already That.
The fact is that you are ignorant of your blissful state.
Ignorance supervenes and draws a veil over the pure Bliss.
Attempts are directed only to remove this ignorance.
This ignorance consists in wrong knowledge.
The wrong knowledge consists in the false identification of the Self with the body, the mind, etc.
This false identity must go and there remains the Self.
D.: How is that to happen?
M.: By enquiry into the Self.
D.: It is difficult. Can I realise the Self, Maharaj? Kindly tell me. It looks so difficult.
M.: You are already the Self. Therefore realisation is common to everyone. Realisation knows no difference in the aspirants. This very doubt, “Can I realise?” or the feeling, “I have not realised” are the obstacles. Be free from these also.
D.: But there should be the experience. Unless I have the experience how can I be free from these afflicting thoughts?
M.: These are also in the mind. They are there because you have identified yourself with the body. If this false identity drops away, ignorance vanishes and Truth is revealed.
D.: Yes, I feel it difficult. There are disciples of Bhagavan who have had His Grace and realised without any considerable difficulty. I too wish to have that Grace. Being a woman and living at a long distance I cannot avail myself of Maharshi’s holy company as much as I would wish and as often as I would. Possibly I may not be able to return. I request Bhagavan’s Grace. When I am back in my place, I want to remember Bhagavan. May Bhagavan be pleased to grant my prayer!
M.: Where are you going? You are not going anywhere. Even supposing you are the body, has your body come from Lucknow to Tiruvannamalai? You had simply sat in the car and one conveyance or another had moved; and finally you say that you have come here. The fact is that you are not the body. The Self does not move. The world moves in it. You are only what you are. There is no change in you. So then even after what looks like departure from here, you are here and there and everywhere. These scenes shift.
As for Grace - Grace is within you. If it is external it is useless. Grace is the Self. You are never out of its operation. Grace is always there.
D.: I mean that when I remember your form, my mind should be strengthened and that response should come from your side too. I should not be left to my individual efforts which are after all only weak.
M.: Grace is the Self.
I have already said, “If you remember Bhagavan, you are prompted to do so by the Self.” Is not Grace already there?
Is there a moment when Grace is not operating in you? Your remembrance is the forerunner of Grace. That is the response, that is the stimulus, that is the Self and that is Grace. There is no cause for anxiety.
D.: Is not samsara a hindrance? Do not all the holy books advocate renunciation?
M.: Samsara is only in your mind. The world does not speak out, saying ‘I am the world’. Otherwise, it must be ever there - not excluding your sleep. Since it is not in sleep it is impermanent. Being impermanent it has no stamina. Having no stamina it is easily subdued by the Self. The Self alone is permanent. Renunciation is non-identification of the Self with the non-self. On the disappearance of ignorance the non-self ceases to exist. That is true renunciation.
Talk 252.
D.: Sri Ramakrishna touched Vivekananda and the latter realised Bliss. Is it possible?
M.: Sri Ramakrishna did not touch all for that purpose. He did not create Atma. He did not create Realisation. Vivekananda was ripe. He was anxious to realise. He must have completed the preliminary course in his past births. Such is possible for ripe persons only.
D.: Can the same miracle be worked for all?
M.: If they are fit. Fitness is the point. A strong man controls the weaker man. A strong mind controls the weaker mind. That was what happened in the case cited. The effect was only temporary. Why did Vivekananda not sit quiet? Why did he wander about after such a miracle? Because the effect was only temporary.
D.: How is the mind to dive into the Heart?
M.: The mind now sees itself diversified as the universe. If the diversity is not manifest it remains in its own essence, that is the Heart.
Entering the Heart means remaining without distractions. The Heart is the only Reality.
The mind is only a transient phase. To remain as one’s Self is to enter the Heart. Because a man identifies himself with the body he sees the world separate from him. This wrong identification arises because he has lost his moorings and has swerved from his original state. He is now advised to give up all these false ideas, to trace back his source and remain as the Self. In that state, there are no differences. No questions will arise.
All the sastras are meant only to make the man retrace his steps to the original source.
He need not gain anything new. He must only give up his false ideas and useless accretions. Instead of doing it he tries to catch hold of something strange and mysterious because he believes that his happiness lies elsewhere. That is the mistake. If one remains as the Self there is bliss. Probably he thinks that being quiet does not bring about the state of bliss. That is due to his ignorance. The only practice is to find out “to whom these questions arise.”
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