Fwd: Selections from TALKS WITH SRI RAMANA MAHARSHI-5

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ThePowerOfSilence , " saikali6362 "

<saikali6362 wrote:

 

Selections from TALKS WITH SRI RAMANA MAHARSHI-5

 

TALK 27:

 

M.: An examination of the ephemeral nature of external phenomena

leads to vairagya. 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 `I' is the Heart – the

final goal. If, however, the aspirant is not temperamentally suited

to Vichara Marga (to the introspective analytical method), he must

develop bhakti (devotion) to an ideal - may be God, Guru, humanity

in general, ethical laws, or even the idea of beauty. When one of

these takes possession of the individual, other attachments grow

weaker, i.e., dispassion (vairagya) develops. Attachment for the

ideal simultaneously grows and finally holds the field.

 

TALK 28:

 

D.: Are there any aids to (1) concentration and (2) casting off

distractions?

 

M.: Physically the digestive and other organs are kept free from

irritation. Therefore food is regulated both in quantity and

quality. Non-irritants are eaten, avoiding chillies, excess of salt,

onions, wine, opium, etc. Avoid constipation, drowsiness and

excitement, and all foods which induce them. Mentally take interest

in one thing and fix the mind on it. Let such interest be all-

absorbing to the exclusion of everything else. This is dispassion

(vairagya) and concentration. God or mantra may be chosen. The mind

gains strength to grasp the subtle and merge into it.

 

D.: Distractions result from inherited tendencies. Can they be cast

off too?

 

M.: Yes. Many have done so. Believe it! They did so because they

believed they could. Vasanas (predispositions) can be obliterated.

It is done by concentration on that which is free from vasanas and

yet is their core.

 

D.: How long is the practice to continue?

 

M.: Till success is achieved and until yoga-liberation becomes

permanent. Success begets success. If one distraction is conquered

the next is conquered and so on, until all are finally conquered.

The process is like reducing an enemy's fort by slaying its man-

power - one by one, as each issues out.

 

D.: What is the goal of this process?

 

M.: Realising the Real.

 

D.: What is the nature of the Reality?

 

M.: (a) Existence without beginning or end - eternal. (b) Existence

everywhere, endless, infinite. © Existence underlying all forms,

all changes, all forces, all matter and all spirit.

The many change and pass away (phenomena), whereas the One always

endures (noumenon). (d) The one displacing the triads, i.e., the

knower, the knowledge and the known. The triads are only appearances

in time and space, whereas the Reality lies beyond and behind them.

They are like a mirage over the Reality. They are the result of

delusion.

 

D.: If `I' also be an illusion, who then casts off the illusion?

 

M.: The `I' casts off the illusion of `I' and yet remains as `I'.

Such is the paradox of Self-Realisation. The realised do not see any

contradiction in it. Take the case of bhakti - I approach Iswara and

pray to be absorbed in Him. I then surrender myself in faith and by

concentration. What remains afterwards? In place of the

original `I', perfect self-surrender leaves a residuum of God in

which the `I' is lost. This is the highest form of devotion

(parabhakti), prapatti, surrender or the height of vairagya.

 

You give up this and that of `my' possessions. If you give up `I'

and `Mine' instead, all are given up at a stroke. The very seed of

possession is lost. Thus the evil is nipped in the bud or crushed in

the germ itself. Dispassion (vairagya) must be very strong to do

this. Eagerness to do it must be equal to that of a man kept under

water trying to rise up to the surface for his life.

 

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