dd imp summary

There is no other way to succeed than to draw the mind back every time it turns outwards and fix it in the Self. 

There is no need for meditation or mantra or japa or dhyana or anything of the sort, because these are not(?) our real nature. 

Meditation is not so much thinking of the Self as giving up thinking of the not-Self. 

When you give up thinking of outward objects and prevent your mind from going outwards and turn it inward and fix it in the Self, the Self alone will remain.

All that is needed is to give up thinking of objects other than the Self. 

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Bhagavan: Find out whence the ‘I’ arises. 

Self-enquiry does not mean argument or reasoning such as goes on when you say, “I am not this body, I am not the senses,” etc.: all that may also help but it is not the enquiry. 

Watch and find out where in the body the ‘I’ arises and fix your mind on that.

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What is gayatri? It really means: “Let me concentrate on that which illumines all

But meditation is our real nature. 

If we give up other thoughts what remains is ‘I’ and its nature is dhyana or meditation or jnana, whichever we choose to call it. 

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What is at one time the means later becomes the end. 

Unless meditation or dhyana were the nature of the Self it could not take you to the Self. 

If the means were not of the nature of the goal, it could not bring you to the goal.

,.,,

“Initially,  one sees the Self as objects. 

Then, one sees the Self as void. 

Then, one sees the Self as Self. 

Only in this last, there is no seeing because seeing is being.”

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“That which rises as ‘I’ within us is the Self, is it not?”

 Bhagavan: No. It is the ego that rises as ‘I’. That from which it arises is the Self.

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All that you have to do is to give up being aware of other things, that is of the not-Self.

 If one gives up being aware of them then pure awareness alone remains, and that is the Self.”

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298

“Concentrating one’s thoughts solely on the Self will lead to happiness or bliss. 

Drawing in the thoughts, restraining them and preventing them from going outwards is called vairagya.

 Fixing them in the Self is sadhana or abhyasa. 

Concentrating on the Heart is the same as concentrating on the Self.

 The Heart is another name for the Self.”

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“You concede ‘I’ is not the body but something within it. See then from whence the ‘I’ arises within the body. See whether it arises and disappears, or is always present. 

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Then ask yourself if you are not the same ‘I’ during sleep and during the other states. Are there two ‘I’s?

 You are the same one person always. Now, which can be real, the ‘I’ which comes and goes, 

or the ‘I’ which always abides? 

Then you will know that you are the Self.

 This is called Self-realisation. 

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Self realisation is not however a state which is foreign to you, which is far from you, and which has to be reached by you. You are always in that state.

 You forget it, and identify yourself with the mind and its creation. 

To cease to identify yourself with the mind is all that is required. 

We have so long identified ourselves with the not-Self that we find it difficult to regard ourselves as the Self. 

Giving up this identification with the not-Self is all that is meant by Self-realisation. 

How to realise, i.e., make real, the Self? We have realised, i.e., regarded as real, what is unreal, the not-Self. 

To give up such false realisation is Self-realisation.”

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What way is there, except to draw in the mind as often as it strays or goes outward, and to fix it in the Self, as the Gita advises? 

Of course, it won’t be easy to do it. It will come only with practice or sadhana.” 

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We call this world sakshat or pratyaksha. What is changing, what appears and disappears, what is not sakshat, we regard as sakshat. 

We are always and nothing can be more directly present pratyaksha than we, 

and about that we say we have to attain sakshatkaram after all these sadhanas. 

Nothing can be more strange than this.

The Self is not attained by doing anything, but remaining still and being as we are.

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In the direct method, as you call it, by saying ask yourself ‘Who am I?’ you are told to concentrate within yourself where the I-thought (the root of all other thoughts) arises. 

As the Self is not outside but inside you, you are asked to dive within, instead of going without, and what can be more easy than going to yourself?

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All that is required of you is to give up the thought that you are this body and to give up all thoughts of the external things or the not-Self.

As often as the mind goes out towards outward objects, prevent it and fix it in the Self or ‘I’. 

That is all the effort required on your part. 

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But meditation being our nature, you will find when you realise the Self 

that what was once the means is now the goal, 

that while once you had to make an effort, now you cannot get away from the Self even if you want.”

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With the progressive increase of vichara, jagrat and swapna will merge in sahaja nirvikalpa samadhi.

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At one stage one would laugh at oneself that one tried to discover the Self which is so self-evident. 

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 “There is a stage in the beginning, when you identify yourself with the body, when you are still having the body consciousness. At that stage, you have the feeling you are different from the reality or God, and then it is, you think of yourself as a devotee of God or as a servant or lover of God. This is the first stage. 

The second stage is when you think of yourself as a spark of the divine fire or a ray from the divine Sun. Even then there is still that sense of difference and the body-consciousness. 

The third stage will come when all such difference ceases to exist, and you realise that the Self alone exists. 

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There is an ‘I’ which comes and goes, and another ‘I’ which always exists and abides. So long as the first ‘I’ exists, the body-consciousness and the sense of diversity or bheda buddhi will persist. 

Only when that ‘I’ dies, the reality will reveal itself.

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The enquiry ‘Who am I?’ means really the enquiry within oneself as to where from within the body the ‘I’-thought arises. 

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Bhagavan: You say this. You have a body and you say ‘my body’, etc. How do you see all this? 

Visitor: With the fleshy eye (oonakkan). I lead the life of egoism. 

Bhagavan: Exactly. So, to see where from this ahamkara rises and to go back to its source is the only way. 

You wanted the way. This is the only way, to go back by the same way by which you came.

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The pure mind attains jnana, which is what is meant by salvation. 

So, eventually jnana must be reached, i.e. the ego must be traced to its source. 

Sam: Dnyana must be reached = Ego must be traced to it's source.

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But to those to whom this does not appeal, 

we have to say sat karmas lead to chitta suddhi, and chitta suddhi will lead to right knowledge or jnana, and that in its turn gives salvation.”

 

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