Maharshi's Gospel - Bhakti and Jnana - 3

July 10, 2006

Disciple: While making nama-japa for an hour or more I fall into a state

like sleep. On waking up I recollect that my japa has been interrupted, so

I try again.

Maharshi: "Like sleep," that is right. It is the natural state. Because

you are now associated with the ego, you consider that the natural state is

something which interrupts your work. So you must have the experience

repeated until you realize that it is your natural state. You will then find

that japa is extraneous, but still it will go on automatically. You present

doubt is due to that false identity, namely of identifying yourself with the

mind that does japa. Japa means clinging to one thought to the exclusion of

all other thoughts. That is its purpose. It leads to dhyana, which ends in

Self-realization or jnana.

Disciple: How should I carry on nama-japa?

Maharshi: One should not use the Name of God mechanically and superficially

without the feeling of devotion. To use the Name of God one must call upon

Him with yearning and unreservedly surrender oneself to Him. Only after such

surrender is the Name of God constantly with the man.

Disciple: Where then is the need for inquiry or vichara?

Maharshi: Surrender can take effect only when it is done with full knowledge

as to what real surrender means. Such knowledge comes after inquiry and

reflection and ends invariably in self-surrender. There is no difference

between jnana and absolute surrender to the Lord, that is, in thought, word

and deed. To be complete, surrender must be unquestioning; the devotee

cannot bargain with the Lord or demand favours at His hands. Such entire

surrender comprises all: it is jnana and vairagya, Devotion and Love.

(From Maharshi's Gospel, published by Sri Ramanasramam and available for

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