WITH NO REGRETS

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WITH NO REGRETS

 

Why is one drawn to the spiritual path? More particularly what

brings one to the direct path, the Ramana way? One might explain it

by attributing it to past good deeds fructifying now, fasts and

prayers yielding fruit or the blessings of generations of ancestors.

But none can really account for it. For, all have their share of bad

fortune, sorrow through loss of dear ones, financial problems, ill –

health and so on. Even though the "slings and arrows" of karma are

common, it is only some of those afflicted who either consciously or

unconsciously seek to find out the meaning of it all. Only some are

concerned enough to find a way out of the sorrow, out of karma's see-

saw, and pursue solutions which would put them beyond the sway of

fickle `dame-luck". Unfortunately, even among them, all do not stick

on. Their determination is not steadfast nor is their resolve

sufficiently firm to keep them going till the truth is revealed.

False notions, like the idea that the spiritual path is difficult,

and the hold of the belief that happiness lies in the sensate way

are the nagging negative factors. On the top of it, the lack of

experience of the joy of inner life makes them wayward and

unfaithful to the goal. A lingering doubt that they would regret

having given up the "good things of life" for ideals and goals set

out by the scriptures takes the steam out of their efforts. Only a

little, alas all too little, time is given and after some dissipated

efforts they are back in the old grooves.

 

In this context, the teaching of Ramana is like a copious spring of

fresh water cooling the path. What is so special about this path

that we can confidently assert this? It is because the Ramana way is

free of all dialectics, of philosophies and concepts. For, mere

ideas unbacked by experience lead only to intellectual wrangles or

attempts to dazzle with erudition and knowledge. However firmly one

may be convinced of these concepts, at crucial times, in the absence

of experience, the beliefs crumble and fall. Therefore, Ramana

always used to emphasize the need for "practice" and "experience".

Once one is convinced by faith in the scriptures or the words of the

Sadguru and commences on the inner journey, experience alone is

required. Ramana would also gently push aside various mental road-

blocks of a host of negative thoughts. One of the most common of

such thoughts is the idea that the results will take a long time and

that the search may be vain in one's lifetime. Everything would seem

to be post-dated. Seekers would also think of their past, their

omissions and commissions, and feel that because of this they may be

denied the fruits of the search. These are some of the handicaps

which the mind is quick to create to delay one away from any enquiry

about itself.

 

Let us look at the answers Ramana would give. One of His classmates

and ardent devotees, Ranga Iyer, would take the liberty of putting

question after question to Ramana like Devaraja Mudaliar and

Subbaramaiah. Once he asked Him, "How many more lives would it take

for me to be liberated?" Ramana replied, "There is no such thing as

time and space; in an hour you can dream of myriad experiences, in a

cinema – in a tiny film, you see mighty oceans, mountains and

temples in quick succession. It is the mind which blows up

everything". By pointing out that the time factor is not relevant in

a search which is in essence timeless, Ramana removes the fear that

we may never reap the fruits in this life and that we may end up by

regretting having given up the "known devil". In the inner world,

time is not, as we are cutting at its very root. One is already off

the mental movement when self-enquiry turns the mind within.

 

Again, when seekers would talk of their past sins Ramana would cut

them short by pointing out the futility of recollecting them and

thus giving a new lease of life to them, instead of concerning

themselves with the present which alone matters.

 

Ramana would also emphasize the positive side by drawing attention

to our real nature, its purity which is not affected by weaknesses

brought out by habit. Ramana is thus constantly guiding and helping

in removing ideas which sap the effort, removing all that is

weakening, all that dampens the enthusiasm. Thanks to this one is

ready to dive within with the sure – fire tool of self-enquiry.

 

Once the journey homeward to the Heart begins, in search of the

source of the mind, one is safe. For, a taste of the bliss is

experienced along the way. When asked about the difference between

one who is ignorant of the truth and the one who is searching and

has not yet found it, Ramana would say that there is certain hope

for the latter for he will not give up. He is smitten by the

stimulus of the joy springing from the Heart which would goad him on

to further efforts till that state is steady. Then one leaves behind

all regret.

 

NOTE: TAKEN FROM "THE SILENT MIND", BY A. R. NATARAJAN, PAGES 52 TO

54.