Sri Ramana on meditation abd Concentration

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Meditation and Concentration

 

Sri Ramana Maharshi's insistence that awareness of the "I" thought was a pre-requisite for

Self-realisation led him to the conclusion that all spiritual practices which did not

incorporate this feature were indirect and inefficient:

 

Sri Ramana Maharshi said "This path (attention to the ' I ' ) is the direct path; all others are

indirect ways. The first leads to the Self, the others elsewhere. And even if the others do

arrive at the Self it is only because they lead at the end to the first path which ultimately

carries them to the goal. So, in the end, the aspirants must adopt the first path. Why not

do so now? Why waste time?"

 

[Note: By David Godman: That is to say, other techniques may sometimes bring one to an

inner state of stillness in which self-attention or self-awareness inadvertently takes place,

but it is a very roundabout way of reaching the Self. Sri Ramana maintained that other

techniques could only take one to the place where self-enquiry starts and so he never

endorsed them unless he felt that particular questioners were unable or unwilling to adopt

self-enquiry.]

 

Sri Ramana Maharshi said: "The goal is the same for the one who meditates [on an object]

and the one who practises self-enquiry. One attains stillness through meditation, the

other through knowledge. One strives to attain something; the other seeks the one who

strives to attain. The former takes a longer time, but in the end attains the Self."

 

[Note: Although Sri Ramana vigorously defended his views on self-enquiry he never

insisted that anyone change their beliefs or practices and, if he was unable to convince his

followers to take up self-enquiry, he would happily give advice on other methods.]

 

Question by a disciple: "There is more pleasure in dhyana (concentration) than in sensual

enjoyments. Yet the mind runs after the sensual enjoyments and does not seek the

former.

Why is it so?"

 

Sri Ramana Maharshi: "Pleasure or pain are aspects of the mind only. Our essential nature

is happiness. But we have forgotten the Self and imagine that the body or the mind is the

Self. It is that wrong identity that gives rise to misery. What is to be done? This mental

tendency is very ancient and has continued for innumerable past births.Hence it has grown

strong. That must go before the essential nature, happiness, asserts itself.."

 

Question: "It is said that the Self is beyond the mind and yet the realisation is with the

mind. The mind cannot think it. It cannot be thought of by the mind and the mind alone

can realise it. How are these contradictions to be reconciled?"

 

Sri Ramana Maharshi: "Atman (Self) is realised with mrita manas (dead mind), that is, mind

devoid of thoughts and turned inward. Then the mind sees its own source and becomes

that (the Self). It is not as the subject perceiving an object.

 

When the room is dark, a lamp is necessary to illumine, and eyes are necessary to

recognise objects. But when the sun has risen there is no need of a lamp to see objects. To

see the sun no lamp is necessary, it is enough that you turn your eyes towards the self-

luminous sun.

 

Similarly with the mind. To see objects the reflected light of the mind is necessary. To see

the Heart it is enough that the mind is turned towards it. Then mind loses itself and Heart

shines forth.

 

The essence of mind is only awareness or consciousness.

When the ego, however, dominates it, it functions as the reasoning, thinking or sensing

faculty. The cosmic mind, being not limited by the ego, has nothing separate from itself

and is therefore only aware.

 

Again people often ask how the mind is controlled. I say to them, 'Show me the mind and

then you will know what to do'. The fact is that the mind is only a bundle of thoughts. How

can you extinguish it by the thought of doing so or by a desire? Your thoughts and desires

are part and parcel of the mind. The mind is simply fattened by new thoughts rising up.

Therefore it is foolish to attempt to kill the mind by means of the mind. The only way of

doing it to find its source and hold on to it. The mind will then fade away of its own

accord.

 

Yoga teaches CHITTA VRITTI NIRODHA (control of the activities of the mind). But I say

ATMA VICHARA (self-investigation). This is the practical way. Chitta Vritti Nirodha is

brought about in sleep, swoon, or by starvation. As soon as the cause is withdrawn there

is a recrudescence of thoughts. Of what use is it then? In the state of stupor there is peace

and no misery.But misery recurs when the stupor is removed. So Nirodha (control) is

useless and cannot be of lasting benefit.

 

How then can the benefit be made lasting? It is by finding the cause of misery. Misery is

due to the perception of objects. If they are not there, there will be no contingent thoughts

and so misery is wiped off.

 

'How will objects cease to be'? is the next question. The sruti (scriptures) and the sages

say that the objects are only mental creations. They have no substantive being. Investigate

the matter and ascertain the truth of the statement. The result will be the conclusion that

the objective world is in the subjective consciousness.The Self is thus the only reality

which permeates and also envelopes the world. Since there is no duality, no thoughts will

arise to disturb your peace. This is realisation of the Self. The Self is eternal and so also is

realisation.

 

Abhyasa (spiritual practice) consists in withdrawal within the Self every time you are

disturbed by thought. It is not concentration or destruction of the mind but withdrawal

into the Self."

 

Question: "Why is concentration ineffective?"

 

Sri Ramana Maharshi: "To ask the mind to kill the mind is like making the thief the

policeman. He will go with you and pretend to catch the thief, but nothing will be gained.

So you must turn inward and see from where the mind rises and then it will cease to

exist."

 

Question: "In turning the mind inwards, are we not still employing the mind?'

 

Sri Ramana Maharshi:"Of course we are employing the mind. It is well known and admitted

that only with the help of the mind can the mind be killed. But instead setting about saying

there is a mind, and I want to kill it, you begin to seek the source of the mind, and you

find the mind does not exist at all. The mind, turned outwards, results in thoughts and

objects. Turned inwards, it becomes itself the Self."

 

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Samadhi

 

Question: "What is samadhi?"

 

Sri Ramana Maharshi: "The state in which the unbroken

experience of existence-consciousness is attained by the still mind, alone is samadhi. That

still mind which is adorned with the attainment of the limitless Supreme Self, alone is the

reality of God.

 

When the mind is in communion with the Self in darkness, it is called nidra (sleep), that is

the immersion of the mind in ignorance. Immersion in a conscious or wakeful state is

called samadhi. Samadhi is continuous inherence in the Self in a waking state. Nidra or

sleep is also inherence in the Self but in an unconscious state. In SAHAJ SAMADHI the

communion is continuous.

 

The immersion of the mind in the Self, but without its destruction, is known as Kevala

Nirvikalpa Samadhi. In this state one is not free from vasanas and so one does not

therefore attain mukti (liberation). Only after the vasanas have been destroyed can one

attain liberation."

 

Question: "When can one practice Sahaj Samadhi?"

 

Sri Ramana Maharshi:"Even from the beginning. Even though one practises Kevala

Nirvikalpa Samadhi for years together, if one has not rooted out the vasanas one will not

attain liberation.

 

Question: "Is samadhi, the eighth stage of raja yoga, the same as the samadhi you speak

of?"

 

Sri Ramana Maharshi:"In yoga the term samadhi refers to some kind of trance and there

are various kinds of samadhi.

But the samadhi I speak of is different. It is SAHAJ SAMADHI.

>From here you have samadhan (steadiness) and you remain calm and composed even

while you are active. You realise that you are moved by the deeper real Self within. You

have no worries, no anxieties, no cares, for you come to realise that there is nothing

belonging to you. You know that everything is done by something with which you are in

conscious union.

 

Question: "If this sahaj samadhi is the most desirable condition, is there no need for

nirvikalpa samadhi?"

 

Sri Ramana Maharshi: "The nirvikalpa samadhi of raja yoga may have its use. But in Jnana

yoga this sahaj sthiti (natural state) or sahaj nishtha (abidance in the natural state) itself

is the nirvikalpa state. In this natural state, the mind is free from doubts. It has no need to

swing between alternatives of possibilities and probabilities.It sees no vikalpas

(differences) of any kind. It is sure of the truth because it feels the presence of the real.

Even when it is active, it knows it is active in the reality, the Self, the Supreme Being."

 

Question: "How can one function in the world in such a state?"

 

Sri Ramana Maharshi: "One who accustoms himself naturally to meditation and enjoys the

bliss of meditation will not lose his samadhi state whatever external work he does,

whatever thoughts may come to him. That is Sahaja Nirvikalpa. Sahaj Nirvikalpa is Nasa

Manas (total destruction of the mind). Those who are in the laya samadhi state (a trance

like state in which the mind is temporarily in abeyance) will have to bring the mind back

under control from time to time. If the mind is destroyed, as it is in sahaj samadhi, it will

never slide down from their high state.

 

Question:"Is samadhi a blissful or ecstatic state?"

 

Sri Ramana Maharshi: "In samadhi itself there is only perfect peace. Ecstasy comes when

the mind revives at the end of samadhi. In devotion the ecstasy comes first.. It is

manifested by tears of joy, hair standing on end, and vocal stumbling. When the ego

finally dies and the Sahaj is won, these symptoms and the ecstasies cease."

 

Siddhis (Super natural powers)

 

Question:"On realising samadhi, does not one obtain siddhis (super natural powers) also?"

 

Sri Ramana Maharshi:"In order to display siddhis, there must be others to recognise them.

That means, there is no jnana in the one who displays them. Therefore, siddhis are not

worth a thought. Jnana alone is to be aimed at and gained."

 

Turiya-the fourth state

 

Question: "Is samadhi the same as Turiya, the fourth state?"

 

Sri Ramana Maharshi: "Samadhi, Turiya and nirvikalpa allhave the same implication, that is,

awareness of the Self.

Turiya literally means the fourth state, the Supreme Consciousness, as distinct from the

other three states of consciousness: waking, dreaming and dreamless sleep. The fourth

state is eternal and the other three states come and go in it. In Turiya there is the

awareness that the mind has merged in its source, the Heart, and is quiescent there,

although some thoughts still impinge on it and the senses are still somewhat active. In

nirvikalpa, the senses are inactive and thoughts are totally absent. Hence the experience

of Pure Consciousness in this state is intense and blissful. Turiya is obtainable in savikalpa samadhi."

 

-=-=-=-=-=-=-=-=-=-=-=-=-=-=

The teachings of Sri Ramana Maharshi

Edited by David Godman; Arthur Osborne, Kavyakantha

G.Muni, Kurt Friedrichs, Mouni Sadhu.

[Guest guest]

Really good stuff. Thanks.

 

Phil

 

 

 

 

In a message dated 9/11/2006 7:31:36 P.M. Pacific Daylight Time,

n0ndual (AT) webtv (DOT) net writes:

 

Meditation and Concentration

 

Sri Ramana Maharshi's insistence that awareness of the "I" thought was a

pre-requisite for

Self-realisation led him to the conclusion that all spiritual practices

which did not

incorporate this feature were indirect and inefficient:

 

::: Snip :::::