THE RULE OF VIGILANCE

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THE RULE OF VIGILANCE

 

by Dr.Sarada

The magic game of self-enquiry has only one rule. Can we abide

by it?

 

How should our daily lives be ? What are the regulations we

should adhere to now that we are convinced that Self-knowledge

is our paramount duty ? Such questions are sometimes asked.

Bhagavan laid down no rules and regimen. He prescribed no

dos and donts unless asked and then too hardly any. He would

strongly recommend vegetarianism and refraining from

consumption of anything which altered alertness, yet did not

insist. But then, Bhagavan was a gentle teacher, the epitome of

etiquette. He never gave orders, only suggestions. On the hill, if

someone came down the path in the opposite direction, it was

Bhagavan who moved aside to let them pass. He would take

care not to disturb the routine and activities of the devotees in

any way and would stop even casual visits to them if he felt they

were put to any inconvenience. Yet, there is surely one rule which

Bhagavan has laid down for us. This is the rule of vigilance. To

be vigilant, continuously, every waking moment, to the rising of

identity. To nip each identification in the bud even as it rises, by

questioning For whom is this ? For whom this distraction ? For

whom this anger? For whom the anxiety ? Who is judging ? Who

is deciding..? Who is achieving ? Who has failed ? Who ? Who?.

I comes the answer at every instance. And the next question

must automatically follow since we are on the path of

self-enquiry. I ? Who am I ? Attention returns to the I and its

source, vigilance remains. This is imperative. It is also the only

regimen that need be followed. All else can take its own course

as it is bound to. This is fine, some argue, but could you not put

down a little more clearly how this translates into action ? It may

seem simple to say we should remain vigilant, yet it would be

helpful if you could give us some examples based on our daily

routine. Well, we can surely formulate some pattern based on

the advice which Bhagavan has given from time to time to

different seekers. The only thing is, we must not become

attached to this pattern. It is only one possible way of ensuring

that the spirit of self-enquiry permeates our waking time. A

pattern may help ensure optimum vigilance. On the other hand, a

pattern may become just that, a routine to be followed. If one will

guard against that, then one can list out the aids which

Bhagavan has suggested to gear the mind to self-enquiry. To

begin at the beginning, we have the waking moment. How many

of us pay attention to it or even seek to do so ? If we do not jump

into activity at the ring of the alarm clock, then, surely we would

automatically move into a world of thoughts, a projection of what

all needs to be done during the day, and a recapitulation of what

we were working on just before sleeping. Instead of allowing the

mind to run away with itself at the very outset, Bhagavan asks us

to remain alert to the waking moment. He says that at that instant

the I-thought is as yet unidentified with other thoughts and so it

is very easy to track it to its source then. Instead of jumping out of

bed or jumping into thoughts, let us then strive to remain alert at

the moment of waking and for some minutes after that. If

attention is intense then we can continue it until there is some

break in the form of identifications. This means we should have

a morning routine flexible enough to be able to grant ourselves a

few minutes whenever attention is naturally inward. Even if we do

not specifically continue the self-enquiry then, we would do well

to hold on to the attitude while being engaged in the routine

morning activities like brushing ones teeth, combing ones hair

and so on. Indeed, the whole day long, whenever we are

engaged in any mechanical activity which will automatically be

done by the body, we can jump at the opportunity to turn attention

inward to the source of the I. Coming back to the morning, it is

essential for most of us to set apart some specific time for

self-enquiry. If the enquiry is properly pursued during this time, it

will ensure that the attitude continues as an undercurrent

throughout the day. While setting aside some time for

self-enquiry one must guard against two possible problems in

attitude. First, that since one has given some time to it, one can

forget about self- enquiry for the rest of the day. This would be

defeating the very meaning of the pursuit. For, self-enquiry is an

attitude of doubt about ones nature. Would it not be absurd to

doubt ourselves, question the validity of identity for five minutes

or half-an-hour and then work the rest of the day as if that very

identity is perfectly valid ? Indeed it would. The purpose of few

minutes of specific enquiry is not that it is an end in itself, but that

it should serve as a pace-setter for the rest of the day. The other

possible problem while setting aside time for enquiry is that one

believes the identity will be intact at the end of the time. That is,

one is seeking to do the enquiry itself with the identity remaining

intact. This is again a fallacy. How is it possible ? Hence, though

one may set aside five or fifty minutes, thought about that time,

thoughts of the practice and one who practices should certainly

be questioned when they occur. One may mark the time period

as a minimum span of effort in that direction, but drop the

thought of time, as also of any attainment, along with other

thoughts at the very outset through the enquiry itself. The next

question is as to how the enquiry is actually to be conducted. Are

there certain physical concomitants ? What of posture ? It should

be comfortable enough as to not distract us through

uneasiness. It should, at the same time, not be so easy that it

reminds us of sleep time. In short, it may be a posture which

keeps us comfortable as well as alert. Here again, it must be

remembered that enquiry does not require any specific posture.

One may pursue self-enquiry standing, sitting, walking, riding,

even lying down. Yet, during the specific time set apart for it, a

comfortable sitting posture may be the best. Each person has to

decide for themselves what is the posture best suited to them.

Then, what of the eyes ? Should they be open or closed ? Again,

it is for the individuals to decide through experiments with

themselves. If the eyes are closed, there would be the pull of the

thought world. If they are open, there will be distractions from

what is seen. If attention is inwards, it would make no difference

whether the eyes are closed or open. Bhagavan points out that

the windows of a room being open does not matter if one does

not look out of them. So, one is seated for a session of

self-enquiry, with ones eyes closed or open as is conducive, but

with attention turned inward. What does this inward mean. It

means attention on the source of the I- thought, remaining

vigilant to its association with other thoughts and thereby the

dissolution of other thoughts. This implies that even as one

starts the enquiry one has remembered that one is not what one

has assumed oneself to be. One remembers that there is a

marvellous force that is the source of ones sense of individuality,

the power that makes one conscious and enables all actions,

indeed life itself. This remembrance naturally fills one with a

sense of humility and devotion towards that Supreme Power. It

makes one recognise that even this exercise of self-enquiry is

made possible only by that Supreme which is the Sadguru.

Hence, one commences with gratitude to the Sadguru and an

awareness that all is his grace. Then attention is turned to the

I-thought. What happens ? Does it stay there ? Most probably

not. Not for very long in any case. There are usually thoughts,

thoughts about what to do next. Thoughts about what happened

in the past. Thoughts about the various things that are

happening around us at the moment. The key to self-enquiry,

however, is vigilance. And if we have held on to alertness, we will

soon know that we are busy thinking. As soon as we know we

will wonder For whom are all these thoughts ? Who is involved in

all this ? I But then, who am I ? With this genuine, intense

question all thoughts are bound to cease. What remains is the I

in isolation. It may again associate itself with thoughts. Then

again one must enquire and retrieve attention. This process

goes on until attention steadily remains with the I whereupon it

merges in the source. Of course, before this happens the time

that one has set apart for self-enquiry might have lapsed. Then

one might get up with a sense of having wasted ones time. Not

so, for Bhagavan has clearly stated that even one effort to quell a

single thought will not be in vain. Besides, he has also said that

we are incapable of judging our own progress. Only the Sadguru

knows. In any case, judgement is always unwelcome, whether of

others or of oneself. So, if thoughts do surface regarding the

sorry state of ones enquiry, these have to be dealt with as any

other thought, simply quelled with further self-enquiry. If, on the

other hand, one is fortunate enough not to have any time limit for

ones attempt at self-enquiry, one may continue the pursuit until a

steady attentiveness and abidance result. Here too, after a time

one may have to stop the practise as it may be

counter-productive if one battles too long. It is always best to

break before the going gets bad or, at least, too bad. Not to give

up without any effort and not to push effort too far either, such

would be wisdom. Then again, the effort made might result in a

surprising and automatic inturning during some other time of the

day. At that time it would be ideal to drop whatever else one is

doing, if possible, and dive within. If not, one may at least seek to

reduce the pace or try for a break soon so that one can get into

self-enquiry. As for the rest of the work day, what should be the

routine ? And what the attitude to the work ? The tasks, the work

or absence of it is not in our hands, but vigilance is the key

again. If one has a busy day then one must be vigilant and revive

the attitude of enquiry throughout the day whenever possible and

whenever necessary. The former is when one is engaged in

mechanical, routine tasks. These do not require our attention

and happen automatically. At such times, if one is alert then the

mind can be turned to self-enquiry. When work requires our

direct attention, surely it is to be given. However, there are times

even in tasks which require attention when the attitude of identity

creeps in or dominates. The sense that one is doing the task,

that one is to achieve, that one may fail and so on might make

intermittent entries while one works. When any thought, other

than that related to the work on hand, claims attention, if one is

vigilant, it can immediately be snuffed out through enquiry.

Indeed, whenever identity raises its head, it has to be

questioned and tackled then and there with self-enquiry. If one

has no work, if time lies heavy on our hands even after maximum

possible time given to self- enquiry, what does one do ? Then

one can take up activities that are aids to the pursuit of

self-enquiry, that help strengthen ones bonds with Sadguru

Ramana. All the time vigilance must never be lost sight of, never

allowing any activity - even the best, even the process of

self-enquiry to assume importance in itself. Vigilance, vigilance

through the day, through work and play, through storm and quiet.

To remember, recall time and again the intense doubt, Who am I

?, whenever possible, wherever necessary. Then, night comes

and one is not exhausted. For, one has kept the company of

enquiry through the day. Nor is one working till the moment of

dropping to sleep, for one does not seek such a hectic pace of

activity. So, with the mind still clear, one goes to bed so that one

may watch, remain alert as the I- thought drops back into the

source. So that one may track it down and again wake up with

the same awareness, alertness, every moment in readiness.

What then are the rules of this game ? To renounce family.? No.

To renounce work ? No. To give up bad habits ? No. To give up

good habits ? No. To renounce the one who seeks to

renounce..? Yes ! To give up the original habit, the habit of

identification ? Yes ! How ? Through vigilance, eternal vigilance,

the absolute intensity of alert, unbroken self-enquiry. Thats right,

it is the price of truth.

 

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