Ramana Gita Study Group Ch 6. V.8,9,1011,12. MIND CONTROL

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8.When they become clean [the channels of the'life force]Prana gets controlled

gradually.

 

Control of every prana-activity is called 'Suddha Kumbhaka'.

 

9.Others,that is Jnanis,define 'Rechaka' as the abandonment of the 'I am the

body' idea.

 

'Puraka' as the search for the Self,

 

and 'Sahaja Sthithi' or abidance in the Self as 'Kumbhaka'.

 

10.Even by Japa of Mantras mind gets controlled .

 

Then the Mantra becomes one with the mind, as with the Prana .

 

11.When the letters of the Mantra become one with the 'Prana 'it is termed

Dhyana and when Dhyana

becomes deep and firm it leads to Sahaja Sthithi .

 

12.By constant association with Great Enlightened Saints*

,also the mind merges in its own source.

 

*Seers is the translation of Swaminathan .

 

 

=====

alan

 

 

 

 

 

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[Guest guest]

RamanaMaharshi, Alan Jacobs

<alanadamsjacobs> wrote:

> 8.When they become clean [the channels of the'life force]Prana

gets controlled gradually.

>

> Control of every prana-activity is called 'Suddha Kumbhaka'.

>

> 9.Others,that is Jnanis,define 'Rechaka' as the abandonment of

the 'I am the body' idea.

>

> 'Puraka' as the search for the Self,

>

> and 'Sahaja Sthithi' or abidance in the Self as 'Kumbhaka'.

>

> 10.Even by Japa of Mantras mind gets controlled .

>

> Then the Mantra becomes one with the mind, as with the Prana .

>

> 11.When the letters of the Mantra become one with the 'Prana 'it

is termed Dhyana and when Dhyana

> becomes deep and firm it leads to Sahaja Sthithi .

>

> 12.By constant association with Great Enlightened Saints*

> ,also the mind merges in its own source.

>

> *Seers is the translation of Swaminathan .

>

>

> =====

> alan

 

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Ramana Gita [translation & commentary by ARNatarajan]

 

Chapter 6 (concluded)

Vs8

Breath-control comes about gradually when the channels are purified.

When such regulation becomes permanent it becomes natural.

Vs9

The wise regard the giving up of the notion `I am the body' as

exhaling, self-enquiry as inhaling, and abidance in the Heart as

natural subsidence.

 

Commentary

The root cause of mental distractions is the ego or the self-imposed

limitation of identifying oneself with a particular name or form. It

is this which externalises the mind.

Self-enquiry . . . is the most potent means for ridding oneself of

this false idea and for the mind to be absorbed in the Heart.

 

Vs 10

The mind also gets controlled by repetition of sacred syllables.

Then the syllables, the mind, and the breath become one.

Vs 11

The merging of the mind and breath is termed `dhyana' and it leads

to the natural sate when it becomes deep and firm.

 

Commentary

A time-honoured method of mind control is the repetition of sacred

words. Done in loud or low tones, mental repetition is superior.

Mental worship is considered superior as it require alertness to

mental movements, and the mind could be quickly brought back to the

desired thought. Such mental attention leads simultaneously to even

breath and this in turn enables the journey back to the source. A

stilled mind can be used to pursue a single thought till the mind

merges in the Heart.

Once again, the emphasis is on somehow quietening the mind, enabling

its in-turning and returning to the Heart.

 

Vs 12

By keeping daily, the company of great ones always rooted in

consciousness, ones mind gets merged in its source.

 

Commentary

.. . . Scriptures say, three things are rare: human birth, desire for

knowing the truth and the company of sages. Vs 12 deals with the

third. . .

…In ch. 6, Ramana suggests four means: i) breath-regulation by

watching with the mind, ii) forcible control of breath through hata-

yoga, iii) single-minded repetition of certain sared words, iv) the

company of the great ones.

Again the point made is that somehow, one must merge the mind in the

source. Of course, these means are not alternatives. They can be and

are often combined in spiritual practice.

 

A Story…

.. . . the company of those rooted in `Sat' or `Truth' is referred

to. Only in their presence is the mind subdued. Dakshinamurthi Siva,

a classic example, transmitted wisdom to four disciples through his

potent silence. Ramana used to relate a story to illustrate the

value of the presence of such great ones…….

`Once Tatvaroyar, a disciple of Swarupanand, composed a special

verse in praise of his beloved master. When learned scholars heard

it, they objected saying that a verse in that metre could be written

only in praise of a hero who had killed a thousand elephants. So

Tatvaroyar took them to his master so that they could know for

themselves.

When they all reached there, the master revealed the truth by his

silence. Many days and nights passed, but those who came to dispute

remained , sitting quietly oblivious of the purpose for which they

had come. Ultimately the master himself willed to bring to an end

the quietude by allowing a thought ripple in his mind.'*

[*Talks –P216]

 

The atmosphere of purity and serenity surrounding such a person

makes the minds of those in their presence also tranquil.

"If the association of the wise is obtained, to what purpose are the

various methods of self-discipline? Tell me, of what use is the fan

when the cool, gentle south wind is blowing."**

[** Supplement to Forty verses –Vs3]

 

 

Chapter 6 concluded.

 

===============

anu

 

 

 

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