https://selfdefinition.org/ramana/Talks-with-Sri-Ramana-Maharshi--complete.pdf
Dec 26, 2021
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Self-surrender leads to realisation just as enquiry does.
Complete self-surrender means that you have no further thought of ‘I’.
Then all your predispositions (samskaras) are washed off and you are free.
You should not continue as a separate entity at the end of either course.
..............
Yogi Ramaiah's observation:
By constant practice and meditation it entered the Heart and was merged into it.
I conclude that the Heart is the resting place of mind.
The result is peace.
When the mind is absorbed in the Heart, the Self is realised.
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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What is, namely the Self, will be revealed as the inescapable residue.
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D.: I meditate neti-neti (not this - not this).
M.: No - that is not meditation.
Find the source.
You must reach the source without fail.
The false ‘I’ will disappear and the real ‘I’ will be realised.
The former cannot exist apart from the latter.
If you have surrendered, you must be able to abide by the will of God
and not make a grievance of what may not please you.
the Self is only Be-ing.
Not being this or that.
.....
The Master pointed out that Dakshinamurti did not teach anything of the kind. He did not say that Brahman is related to Sakti or not related. All that was, was only silence; and the doubts of the sishyas (disciples) were cleared.
The significance is that there is nothing to be learnt, discussed and concluded.
Everyone knows ‘I am.’
There is the confusion that the ‘I’ is the body.
The Self is nitya aparoksha, i.e. ever-realised, knowingly or unknowingly.
Others say sravana is only paroksha jnana. By manana (reflection) it becomes aparoksha spasmodically. The obstruction to its continuity is the vasanas: they rise up with reinforced vigour after manana.
They must be held in check.
Such vigilance consists in remembering, “I am not the body” and adhering to the aparoksha anubhava (direct experience) which has been had in course of manana (reflection).
Such practice is called nididhyasana and eradicates the vasanas.
Then dawns the sahaja state.
That is jnana, sure.
..........
M.: Sphurana is felt on several occasions, such as in fear, excitement, etc. Although it is always and all over, yet it is felt at a particular centre and on particular occasions. It is also associated with antecedent causes and confounded with the body.
Whereas, it is all alone and pure; it is the Self.
If the mind be fixed on the sphurana and one senses it continuously and automatically it is realisation.
Again sphurana is the foretaste of Realisation. It is pure.
......
D.: Even if the mind is brought to bear on the search for the Self, after a long struggle the mind begins to elude him and the man is not aware of the mischief until after some time.
M.: So it would be. In the earlier stages the mind reverts to the search at long intervals; with continued practice it reverts at shorter intervals.
Until finally it does not wander at all.
It is then that the dormant sakti manifests.
The satvic mind is free from thoughts
whereas the rajasic mind is full of them.
The sattvic mind resolves itself into the Life-current.
........
D.: Is then hearing the Truth meant only for a limited few?
M.: It is of two kinds.
The ordinary one is to hear it enunciated and explained by a master.
However, the right one is to raise the question for oneself and seek and find the answer in oneself as the unbroken ‘I-I’.
To be reflecting on this experience is the second stage.
To remain one-pointed in it is the third stage.
kritopasaka and akritopasaka.
The former having already overcome his predisposition by steady devotion, his mind thus made pure, has had some kind of experience but does not comprehend it; as soon as he is instructed by a competent master, permanent experience results.
D.: So one need not seek to control the mind?
M.: There is no mind to control if you realise the Self.
The mind vanishing, the Self shines forth.
In the realised man the mind may be active or inactive, the Self alone remains for him.
M.: Atman is realised with Mruta Manas. Dead mind.
i.e. Mind devoid of thoughts and turned inward.
Then the mind sees its own source
and becomes That.
(9) An insincere man is hurt by the touch of fire test. His insincerity is brought out by fire.
Sincerity is Self-evident. A true man or a Self realised man remains happy, without being affected by the false appearances (namely the world, birth and death, etc.), whereas the false or ignorant man is miserable.
D.: What is this Self again?
M.: The Self is known to everyone but not clearly. You always exist.
The Be-ing is the Self.
‘I am’ is the name of God.
.......
Search the source of the ego and the Self is revealed.
Thus the disciple gains true knowledge and right experience in the presence of the master.
To remain unshaken in it further efforts are necessary.
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 yourself 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?
When you see the world you have lost hold of the Self.
On the contrary, hold the Self and the world will not appear.
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.
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