March part 6

 https://selfdefinition.org/ramana/Talks-with-Sri-Ramana-Maharshi--complete.pdf

142

M.: Realisation is already there. 

The state free from thoughts is the only real state. 

There is no such action as Realisation. 

Is there anyone who is not realising the Self? Does anyone deny his own existence? 

Speaking of realisation, it implies two selves - the one to realise, the other to be realised. 

What is not already realised, is sought to be realised. Once we admit our existence, how is it that we do not know our Self?

...

D.: How to get rid of the mind?

 M.: Is it the mind that wants to kill itself? The mind cannot kill itself. So your business is to find the real nature of the mind. Then you will know that there is no mind. When the Self is sought, the mind is nowhere. Abiding in the Self, one need not worry about the mind.

D.: How to get rid of fear? 

M.: What is fear? It is only a thought. If there is anything besides the Self there is reason to fear. 

Who sees the second (anything external)? 

First the ego arises and sees objects as external.

 If the ego does not rise, the Self alone exists and there is no second (nothing external).

 For anything external to oneself implies the seer within. 

Seeking it there will arise no doubt, no fear - not only fear, all other thoughts centred round the ego will disappear along with it.

143

M.: Leave the thought-free state to itself. Do not think of it as pertaining to you. Just as when you walk, you involuntarily take steps, so too in your actions; but the thought-free state is not affected by your actions. 

D.: What is it that is discriminative in action? 

M.: Discrimination will be automatic, intuitive. 

D.: So Intuition alone matters; Intuition develops also. 

M.: Those who have discovered great Truths have done so in the still depths of the Self.

The ego is like one’s shadow thrown on the ground. If one attempts to bury it, it will be foolish. The Self is only one. If limited it is the ego. If unlimited it is Infinite and is the Reality. The bubbles are different from one another and numerous, but the ocean is only one. Similarly the egos are many, whereas the Self is one and only one. When told that you are not the ego, realise the Reality. Why do you still identify yourself with the ego? It is like saying, “Don’t think of the monkey while taking medicine” - it is impossible. Similarly it happens with common folk. When the Reality is mentioned why do you continue to meditate Sivoham or Aham Brahmasmi? The significance must be traced and understood. It is not enough to repeat the bare words or think of them. Reality is simply the loss of the ego. Destroy the ego by seeking its identity. 

Because the ego is no entity it will automatically vanish and Reality will shine forth by itself. 

This is the direct method. 

Whereas all other methods are done, only retaining the ego.

 In those paths there arise so many doubts and the eternal question remains to be tackled finally. But in this method the final question is the only one and it is raised from the very beginning. 

No sadhanas are necessary for engaging in this quest. 

There is no greater mystery than this - viz., ourselves being the Reality we seek to gain Reality. 

We think that there is something hiding our Reality and that it must be destroyed before the Reality is gained. It is ridiculous. 

A day will dawn when you will laugh at your past efforts. That which will be on the day you laugh is also here and now.

D.: So it is a great game of pretending? 

M.: Yes. 

In Yoga Vasishtha it is said, “What is Real is hidden from us, but what is false, is revealed as true.” 

We are actually experiencing the Reality only.

 Still, we do not know it! 

Is it not a wonder of wonders? 

The quest “Who am I?” is the axe with which to cut off the ego.

.....

Talk 147. In answer to a Canarese Sanyasi, Sri Bhagavan said: 

There are different grades of mind. 

Realisation is of Perfection. It cannot be comprehended by the mind. 

Sarvajnatva (the state of all-knowing) is to be sarvam (the all); ‘the all’ pertains only to the mind. The known and unknown together form ‘the all’. 

After transcending the mind you remain as the Self. The present knowledge is only of limitation. 

That Knowledge is unlimited. 

Being so it cannot be comprehended by this knowledge. Cease to be a knower, then there is perfection.

.......

145

Nada upasana (meditation on sound) is good; it is better if associated with investigation (vichara). In that case the nada is made up of chinmaya and also tanmaya (of Knowledge and of Self). Nada helps concentration.

.....

Talk 150. 

Mrs. and Mr. Kelly, an elderly couple from America, and others of their company desired to know what they should do to gain concentration in face of discomforts of sitting and the sting of mosquitoes, etc. 

M.: The discomforts will not worry you if your concentration is right. Do not mind the discomforts. Keep your mind steady in meditation. If you have not the strength and endurance to bear mosquito stings how do you hope to gain realisation of the Self? Realisation must be amidst all the turmoils of life. If you make yourself comfortable and go to bed you fall asleep. Face the troubles but keep yourself steady in meditation. 

145

Talk 151. 

The American gentleman is a little hard of hearing. Being accustomed to be self-reliant from his youth he naturally feels worried on account of his hearing becoming defective. 

M.: You were not self-reliant; you were ego-reliant. It is good that ego-reliance is banished and that you become truly Self-reliant. 

Again Bhagavan said: 

“There is no cause for worry. Subjugation of senses is a necessary preliminary for Self-Realisation. One sense is subdued for you by God Himself. So much the better.

.......

M.: Long for it intensely so that the mind melts in devotion. 

After the camphor burns away no residue is left. 

The mind is the camphor. When it has resolved itself into the Self without leaving even the slightest trace behind, it is Realisation of the Self.

.........

Talk 154. The next day he asked about pranayama. 

M.: Pranayama according to jnana is: “Na aham” I am not this = out-breathing “Koham” Who am I? = in-breathing “Soham” I am He = Retention of breath This is vichara. 

This vichara brings about the desired result.

 For one not so advanced as to engage in it, some meditation brings about suspension of breath and the mind ceases to be restless. Control of mind spontaneously effects control of breath; rather kevala kumbhaka (spontaneous retention of breath, without attention to inhalation or exhalation) results. 

For one unable to do this also, regulation of breath is prescribed for making the mind quiescent. Quiescence lasts only so long as the breath is controlled. So it is transient.

 The goal is clearly not pranayama. It extends on to pratyahara, dharana, dhyana and samadhi. 

Those stages deal with the control of mind. 

Such control becomes easier for the man who had earlier practised pranayama. Pranayama leads him to the higher stages involving control of mind. Therefore control of mind is the aim of yoga also. 

A more advanced man will naturally go direct to control of mind without wasting his time in practising control of breath. 

A simple development of pranayama alone may confer siddhis which so many hanker for. When asked if there are any food restrictions, 

Sri Bhagavan said:

 “Mita hita bhuk” - agreeable food in moderate quantity. 

When asked about the efficacy of bhakti, Sri Bhagavan said: 

So long as there is vibhakti, there must be bhakti. So long as there is viyoga, there must be yoga. 

So long as there is duality, there must be God and devotee. 

Similarly also in vichara. So long as there is vichara, there is duality too. 

But merging into the Source there is unity only. 

So it is with bhakti too. Realising the God of devotion, there will be unity only. God too is thought of in and by the Self. So God is identical with the Self. If one is told to have bhakti for God and he does so straightaway, it is all right. 

But there is another kind of man who turns round and says: 

“There are two, I and God. Before knowing the far-off God, let me know the more immediate and intimate ‘I’.” For him the vichara-marga has to be taught. There is in fact no difference between bhakti and vichara.

148

Talk 155. 

The same man again asked about the nature of samadhi and the means to get samadhi. 

M.: When the one who asks the nature of samadhi and the method of getting into it vanishes, samadhi will result. 

.......

Maj. Chadwick: It is said that one look of a Mahatma is enough; that idols, pilgrimages, etc. are not so effective. I have been here for three months, but I do not know how I have been benefited by the look of Maharshi. 

M.: The look has a purifying effect. Purification cannot be visualised. Just as a piece of coal takes long to be ignited, a piece of charcoal takes a short time, and a mass of gunpowder is instantaneously ignited, so it is with grades of men coming in contact with Mahatmas.

Mr. Cohen: I get into meditation and reach a point which may be called peace and a contemplative mood. What should be the next step? 

M.: Peace is Self-Realisation. Peace need not be disturbed. One should aim at Peace only. 

D.: But I do not have the satisfaction. 

M.: Because your peace is temporary. If made permanent it is called Realisation.

..................................148.....................................................................