Different Paths for Self-Realization (Ramana Maharshi)

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The following dialogue between a devotee and Ramana provides a summary of

some of the well known methods on the spiritual

path..............................Harsha

 

 

 

Devotee: Can this path of enquiry be followed by all aspirants?

 

Ramana Maharshi: This is suitable only for ripe souls. The rest should

follow different methods according to

the state of their minds.

 

Devotee: What are the other methods?

 

Maharshi: They are stuti, japa, dhyana, yoga, jnana, etc.

 

Stuti is singing the praises of the Lord with a feeling of great devotion.

 

Japa is uttering the names of the gods or sacred mantras like 'Om' either

mentally or verbally.

 

Dhyana. When one is in dhyana the mind does not contact the objects of the

senses, and when it is

in contact with the objects it is not in dhyana. Therefore those who are in

this state can observe the

vagaries of the mind then and there and, by stopping the mind from thinking

other thoughts, fix it in

dhyana. Perfection in dhyana is the state of abiding in the Self.

 

Yoga. The source of breath is the same as that of the mind, therefore the

subsidence of either leads

to that of the other. The practice of stilling the mind through breath

control is called yoga.

 

Fixing the mind on psychic centers such as the sahasrara (lit. the thousand

petalled lotus) yogis can

remain any length of time without awareness of their bodies. As long as

this state continues they

appear to be immersed in some kind of joy. But when the mind emerges

(becomes active again) it

resumes its worldly thoughts. It is therefore necessary to train it with

the help of practice like dhyana

whenever it becomes externalized. It will then attain a state in which

there is neither subsidence nor

emergence.

 

Jnana is stilling the mind and realizing the Self through the constant

practice of dhyana or enquiry

(vichara). The extinction of the mind is the state in which there is

cessation of all efforts. Those who

are established in the spontaneous effortless state have realized their

true nature, the Self. The term

'silence' (mouna) and inaction refer to this state alone.

 

All practices are followed only with the object of concentrating the mind.

As all these mental activities

like remembering, forgetting, desiring, hating, attraction, discarding,

etc., are modifications of the

mind, they cannot be one's true nature. Therefore to know the truth of

one's being and to be it, is

known as release from bondage and the destruction of the knot (granthi

nasam). Until this state of

tranquility of mind is firmly attained the practice of unswerving abidance

in the Self and keeping the

mind unsoiled by various thoughts is essential for an aspirant.

 

Those who follow the path of enquiry realize that the mind which remains at

the end of the enquiry is

Brahman. Those who practise meditation realize that the mind which remains

at the end of the

meditation is the object of their meditation. As the result is the same in

either case it is the duty of

aspirants to practise continuously either of the these methods till the

goal is reached.

 

- From Self-Enquiry