https://selfdefinition.org/ramana/Talks-with-Sri-Ramana-Maharshi--complete.pdf
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M.: When the prarabdha is exhausted the ego is completely dissolved without leaving any trace behind. This is final liberation.
Unless prarabdha is completely exhausted the ego will be rising up in its pure form even in jivanmuktas.
I still doubt the statement of the maximum duration of twenty-one days. It is said that people cannot live if they fast thirty or forty days. But there are those who have fasted longer, say a hundred days. It means that there is still prarabdha for them.
D.: How is realisation made possible?
M.: There is the absolute Self from which a spark proceeds as from fire. The spark is called the ego.
In the case of an ignorant man it identifies itself with an object simultaneously with its rise.
It cannot remain independent of such an association with objects.
This association is ajnana or ignorance, whose destruction is the objective of our efforts.
If its objectifying tendency is killed it remains pure, and also merges into the source.
The wrong identification with the body is dehatmabuddhi (‘I-am-the-body’ idea).
This must go before good results follow.
D.: How to eradicate it?
M.: We exist in sushupti without being associated with the body and mind.
But in the other two states we are associated with them. If one with the body, how can we exist without the body in sushupti? We can separate ourselves from that which is external to us and not from that which is one with us. Hence the ego is not one with the body. This must be realised in the waking state. Avasthatraya (the three states of waking, dream and deep sleep) should be studied only for gaining this outlook. The ego in its purity is experienced in intervals between two states or two thoughts.
Ego is like that caterpillar which leaves its hold only after catching another. Its true nature can be found when it is out of contact with objects or thoughts. Realise this interval with the conviction gained by the study of avasthatraya (the three states of consciousness).
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D.: No, no, it is all theory. I have read many books. But no use. It is practically impossible to make the mind concentrate.
M.: Concentration is impossible so long as there are predispositions. They obstruct bhakti also.
The interpreter advised the questioner to study Who am I?
The doctor was ready with his protestations: “I have read it also. I cannot still make my mind concentrate.”
M.: By practice and dispassion — abhyasa vairagyabhyam.
D.: Vairagya is necessary ...
M.: Abhyasa and vairagya are necessary.
Vairagya is the absence of diffused thoughts.
Abhyasa is concentration on one thought only.
The one is the positive and the other the negative aspect of meditation.
D.: I am not able to do so by myself. I am in search of a force to help me.
M.: Yes, what is called Grace.
Individually we are incapable because the mind is weak.
Grace is necessary.
Sadhu seva is meant only for it.
There is however nothing new to get.
Just as a weak man comes under the control of a stronger one, the weak mind of a man comes under control easily in the presence of the strong-minded sadhus. That which is - is only Grace; there is nothing else.
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D.: Having heard this truth, why does not one remain content?
M.: Because samskaras have not been destroyed.
Unless the samskaras cease to exist, there will always be doubt and confusion (sandeha, viparita).
All efforts are directed to destroying doubt and confusion. To do so their roots must be cut. Their roots are the samskaras. These are rendered ineffective by practice as prescribed by the Guru. The Guru leaves it to the seeker to do this much so that he might himself find out that there is no ignorance. This truth mentioned is in the stage of the hearing of the Truth (sravana). That is not drdha (firm).
For making it unshaken, one has to practise reflection (manana) and one-pointedness (nididhyasana). These two processes scorch the seeds of vasanas so that they are rendered ineffective.
Some extraordinary persons get drdha jnana (unshaken knowledge) even on hearing the Truth only once (sakrchhravana matrena).
Because they are kritopasak (advanced seekers), whereas the akritopasak (raw seekers) take longer to gain drdha jnana (unshaken knowledge).
People ask: “How did ignorance (avidya) arise at all?” We have to say to them: “Ignorance never arose. It has no real being. That which is, is only vidya (knowledge).”
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D.: Why then do I not realise it?
M.: Because of the samskaras. However, find out who does not realise and what he does not realise. Then it will be clear that there is no avidya (ignorance).
D.: The mind is not steady in meditation.
M.: Whenever it wanders, turn it inward again and again.
D.: When duhka (misery) overpowers me, enquiry is impossible.
M.: Because the mind is too weak. Make it strong.
D.: By what means?
M.: Sat-sanga, Isvara Aradhana, Pranayama - (association with the wise, worship of God, breath control).
D.: What happens?
M.: Misery is removed; our aim is removal of misery. You do not acquire happiness. Your very nature is happiness. Bliss is not newly earned. All that is done is to remove unhappiness. These methods do it.
D.: Association with the wise may strengthen the mind. There must also be practice. What practice should be made?
M.: Yes. Practice is necessary too. Practice means removal of predispositions. Practice is not for any fresh gain; it is to kill the predispositions.
D.: Abhyasa (practice) should give me that power.
M.: Practice is power. If thoughts are reduced to a single thought the mind is said to have grown strong. When practice remains unshaken it becomes sahaja (natural).
D.: What is such practice?
M.: Enquiring into the Self. That is all. Atmanyeva vasam nayet ..... Fix the mind on the SELF.
D.: What is the aim to be kept in view? Practice requires an aim.
M.: Atman is the aim. What else can there be? All other aims are for those who are incapable of atmalakshya (having the Self for the aim). They lead you ultimately to atma-vichara (enquiry into the Self). One pointedness is the fruit of all kinds of practice. One may get it quickly; another after a long time. Everything depends on the practice.
D.: Peace is extolled more than anything else. How shall we gain it?
M.: It is your very nature. Forgetfulness never overtakes the Self. The Self is now confounded with non-self and that makes you speak of forgetfulness of the Self, Peace, etc. Oblivion will never rear up its head if this confusion is put an end to.
D.: How is that done?
M.: Enquiry into the Self. One-pointedness means cessation of mental activities. Forgetfulness must be for the self - well, of what? Of the Self? Are there then two selves? Practice removes the samskaras.
D.: But samskaras are infinite and eternal - from beginningless time.
M.: This itself is a samskara. Give up that idea and all samskaras will disappear at once. That is visranti (repose), santi (peace). Peace is ever present. But you hold it down and rise over it and thus disturb it. Then you say, “I want Peace”.
D.: Will Peace be gradual?
M.: Yes. Make the mind gradually still (Sanaissanaih uparamet) says the Bhagavad Gita.
276
.......D.: Although it is understood, it is not realised.
M.: It will be by and by, with meditation.
D.: Meditation is with mind and how can it kill the mind in order to reveal the Self?
M.: Meditation is sticking to one thought. That single thought keeps away other thoughts; distraction of mind is a sign of its weakness. By constant meditation it gains strength, i.e. to say, its weakness of fugitive thought gives place to the enduring background free from thoughts. This expanse devoid of thought is the Self. Mind in purity is the Self. Sri Bhagavan continued in reply to the former questioner: Everyone says “I am the body”. It is the experience of the sage as also of the ignorant. The ignorant man believes that the Self is confined to the body only, whereas the wise man believes that the body cannot remain apart from the Self. The Self is infinite for him and includes the body also.
Mr. Bose said that he felt peace in His presence which lasts some time after. He added: “Why is it not enduring?”
M.: That Peace is the Real nature. Contrary ideas are only super-impositions. This is true bhakti, true yoga, true jnana. You may say that this peace is acquired by practice. The wrong notions are given up by practice. This is all. Your true nature always persists. These flashes are only signs of the ensuing revelation of the Self.
In reply to the first questioner Bhagavan said:
The Heart is the Self. It is not within or without. The mind is Its sakti. After the emergence of the mind, the universe appears and the body is seen to be contained in it. Whereas all these are contained in the Self and they cannot exist apart from the Self.
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277
Talk 294.
Mr. Parkhi: How is meditation to be practised?
M.: Meditation is, truly speaking, Atmanishtha (to be fixed as the Self).
But when thoughts cross the mind and an effort is made to eliminate them the effort is usually termed meditation. Atmanishtha is your real nature. Remain as you are. That is the aim.
D.: But thoughts come up. Is our effort meant to eliminate thoughts only?
M.: Yes. Meditation being on a single thought, the other thoughts are kept away. Meditation is only negative in effect in as much as thoughts are kept away.
D.: It is said Atma samstham manah krtva (fixing the mind in the Self). But the Self is unthinkable.
M.: Why do you wish to meditate at all? Because you wish to do so you are told Atma samstham manah krtva (fixing the mind in the Self); why do you not remain as you are without meditating? What is that manah (mind)? When all thoughts are eliminated it becomes Atma samstha (fixed in the Self).
D.: If a form is given I can meditate on it and other thoughts are eliminated. But the Self is formless.
M.: Meditation on forms or concrete objects is said to be dhyana, whereas the enquiry into the Self is vichara (enquiry) or nididhyasana. Explaining adhyaropapavadabhyam (superimposition and its elimination),
Sri Bhagavan pointed out that the first turns you inward to the Self; and then according to the second, you know that the world is not apart from the Self.
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