Vichara in Talks.

[Guest guest]

> Michael L. mentioned 'If we look at the book "Talks" for example, Sri Ramana

> almost never initiated any recommendation to anyone to ask "To whom do these

> thoughts arise?" Therefore his advice during "Talks" took quite a different

form

> than his advice in "Who am I?"...

Michael, I beg to offer an alternative view. Here are just a few quotations from

Talks which allude to directly or indirectly to the above method...many many

more can be supplied... The Self-enquiry practice laid out in 'Who am I?' can

(and ideally should) be carried on throughout the day irrespective of one's

outer mode. There is no need to set aside a quiet time, although many like to

do so. Vichara is a potent tool in everyday life. There was no change in

Bhagavan's teaching between 'Who am I?' and Talks, nor are there secret levels

of understanding to be aspired to. Vichara strips the mind bare and cuts

straight to the essence. Of this there is absolutely no doubt. Ultimately all

must come to this.

'The particular mode in which the enquiry is to be made is lucidly set forth in

Nan Yar. The mind consists of thoughts. The 'I' thought is the first to arise

in the mind. When the enquiry 'Who am I?' is persistently pursued, all other

thoughts get destroyed, and finally the 'I' thought itself vanishes leaving the

supreme non-dual Self alone. The false identification of the Self with the

phenomena of non-self such as the body and mind thus ends, and there is

illumination, Sakshatkara. The process of enquiry of course, is not an easy

one. As one enquires 'Who am I?', other thoughts will arise; but as these

arise, one should not yield to them by following them , on the contrary, one

should ask 'To whom do they arise ?' In order to do this, one has to be

extremely vigilant. Through constant enquiry one should make the mind stay in

its source, without allowing it to wander away and get lost in the mazes of

thought created by itself. All other disciplines such as breath-control and

meditation on the forms of God should be regarded as auxiliary practices. They

are useful in so far as they help the mind to become quiescent and

one-pointed.' (from T.M.P.Mahadevan's Introduction to Nan Yar)

Talk 27: Hence enquiry (vichara) is the first and foremost step to be taken.

When vichara continues automatically, it results in a contempt for wealth,

fame, ease, pleasure, etc. The 'I' thought becomes clearer for inspection. The

source of the 'I' is the Heart­­­ the final goal. If however the aspirant is

not temperamentally suited to Vichara Marga he must develop bhakti (devotion)

to an ideal­­­may be God, Guru, humanity in general, ethical laws, or even the

idea of beauty. ...In the absence of enquiry and devotion, the natural sedative

pranayama (breath control) may be tried. This is known as Yoga Marga.

Talk 251:

D.: How is this to be done?

M.: See for whom the doubts exist. Who is the doubter? Who is the thinker? That

is the ego. Hold it. The other thoughts will die away. The ego is left pure;

see wherefrom the ego arises. That is pure consciousness.

D.: It seems difficult. May we proceed by bhakti marga?

M.: It is according to individual temperament and equipment. Bhakti is the same as vichara.

....vichara is the ultimate route.

Talk 390:

D.: When I read Sri Bhagavan's works I find that investigation is said to be the

one method for Realisation.

M.: Yes, that is vichara. ...If a true seeker is advised to meditate, many may

go away satisfied with that advice. But some among them may turn and round ans

ask 'Who am I to meditate on an object?' Such a one must be told to find the

Self. That is the finality. That is vichara. ... Vichara is the process and the

goal also. 'I AM' is the goal and the final Reality. To hold to it with effort

is vichara. When spontaneous and natural it is Realisation.

Talk 25: 'Wherefrom do these thoughts arise?' The thoughts are spontaneous,

superficial or analytical. They operate in intellect. Then who is aware of

them? ...Enquiring further the questions arise, 'Who is this 'I'? Wherefrom

does it come?' 'I' was not aware in sleep etc.

Talk 146: The quest 'Who am I?' is the axe with which to cut off the ego.

Talk 455: Again, does the world come and ask you 'why do 'I' exist? How was 'I'

created?' It is you who ask the question. The questioner must establish the

relationship between the world and himself. He must admit that the world is his

own imagination. Who imagines it? Let him again find the 'I' and then the Self.

Talk 618: See wherefrom the thought arises. It is the mind. See for whom the

mind or intellect functions. For the ego. Merge the intellect in the ego and

seek the source of the ego. The ego disappears. ...When thoughts arise duality

is present; know it to be the ego, and seek its source.

etc.

--

"ekam sat vipraa bahudhaa vadanti

That which exists is One; sages call it by various names."