Talks with Ramana Maharshi - February 4th 1935, #4

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An examination of the ephemeral nature of external phenomena leads to dispassion (vairagya). Hence enquiry (vichara) is the first and foremost step to be taken. When vichara continue 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 suited to Vichara Marga (the introspective analytical method), he must develop bhakti (devotion) to an ideal - maybe 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 develops. Attachment for the ideal simultaneously grows and finally holds the field. Thus ekagrata (concentration) grows

simultaneously and imperceptibly - with or without visions and direct aids.

 

In the absence of enquiry and devotion, the natural sedative pranayama ( breath regulation) may be tried. This is known as Yoga Marga. If life is imperiled, the whole interest centers around the one point, the saving of life. If the breath is held, the mind cannot afford to ( and does not ) jump at its pets - external objects. Thus there is rest for the mind as long as the breath is held. All attention being turned on breath or its regulation, other interests are lost. Again, passions are attended with irregular breathing, whereas calm and happiness are attented with slow and regular breathing. A paroxysm of joy is in fact as painful as one of pain, and both are accompanied by ruffled breath. Real peace is happiness. Pleasures do not form happiness. The mind improves by practice and becomes finer just as the razor's edge is

sharpened by stropping. The mind then is better able to tackle internal or external problems.

 

If an aspirant is unsuited temperamentally for the first two methods, and circumstantially ( on account of age ) for the third method, he must try the Karma Marga (doing good deeds, for example, social service). His nobler instincts will become more evident and he derives impersonal pleasure. His smaller self is less assertive and has a chance of expanding its good side. The person becomes duly equipped for one of these three paths. His intuition may also develop directly by this single method.

 

 

Talks with Ramana Maharshi -

On Realizing Abiding Peace and Happiness

pp. 20-21

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