Abhyasa (Practice) 2

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Abhyasa (Practice)

 

 

D. Why do thoughts of many objects arise in the mind

Even when there is no contact with external objects?

 

M. All such thoughts are due to latent tendencies. They appear only to the individual consciousness (jiva) which has forgotten its real nature and become externalized. When particular things are perceived, the enquiry 'Who is it that sees them?' should be made; they will then disappear at once.

 

 

D. Since the Self is free from the notion of

knowledge and ignorance how can it be said to

pervade the entire body in the shape of sentience or

to impart sentience to the senses?

 

M. Wise men say that there is a connection between the source of the various psychic nerves and the Self, that this is the knot of the heart, that the connection between the sentient and the insentient will exist until this is cut asunder with the aid of true knowledge, that just as the subtle and invisible force of electricity travels through wires and does many wonderful things, so the Force of the Self also travels through the psychic nerves and pervading the entire body, imparts sentience to the senses, and that if this knot is cut the Self will remain as it always is without any attributes.

 

 

D. What is dhyana (meditation)?

M. It is abiding as one's Self without swerving in any way from one's real nature and without feeling that one is meditating. As one is not in the least conscious of the different states (waking, dreaming etc.) in this condition, the sleep here is also regarded as dhyana.

The excellence of the practice (sadhana) lies in not giving room for even a single mental concept (vritti).

 

 

D. What are the rules of conduct

which an aspirant should follow?

 

 

M. Moderation in food, moderation in sleep and moderation in speech.

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M. In the question 'Who am I?' by 'I' is meant the ego. Trying to trace it and find its source, we see it has no separate existence but merges in the real 'I'.

 

 

D. Should I go on asking 'Who am I?' without answering?

Who asks whom? What is 'I', the Self or the ego?

 

 

M. In the enquiry 'Who am I?' the 'I' is the ego. The question really means, what is the source or origin of this ego?

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M. Yes, any puja is good! 'Om Ram' or any other name will do. The point is to keep away all other thoughts except the one thought of Om or Ram or God. All mantras or japa helps that.

The mind turned inwards is the Self, turned outwards, it becomes the ego and all the world. But the mind does not exist apart from the Self, i.e., it has no independent existence. The self exists without the mind, but never the mind without the Self.

 

 

D. When we enquire within 'Who am I?' who enquires?

 

 

M. It is the ego. It is only that which makes the vichara also. The Self has no vichara. That which makes the enquiry is the ego. The ' I' about which the enquiry is made is also the ego. As a result of the enquiry the ego ceases to exist and only the Self is found to exist.

M. Everything we see is changing, always changing. There must be something unchanging as the basis and source of all this. It is the Self.

 

- The Mountain Path, April 1972

 

 

 

 

 

THE MAHARSHI

 

 

 

 

 

 

 

 

January/February 2003Vol. 13 - No. 1

 

 

 

Produced & Edited byDennis HartelDr. Anil K. Sharma