The greatness of the sage Ramana

[Guest guest]

Hi,

 

When baba had visited us I had a chance to discuss with him about

Ramana Maharishi.

 

Ramana's teachings were based upon a concept of self-enquiry.

He spoke very few words during his lifetime. I read some of these

question and answers and I thought I would share it with everybody.

 

- mani

 

The Practice of Meditation

 

Q: How can the mind be controlled?

 

M: There are two methods. One is to see what the mind is, then it

will subside. The second is to focus on something else - the

predominant idea will eliminate all others. The object is up to the

individual.

 

It is necessary to be aware while controlling thoughts, otherwise it

will lead to sleep. Awareness is the chief factor, as indicated by

the emphasis on pratyahara, dharana, dhyana and samadhi, even after

pranayama. Pranayama makes the mind steady and suppresses thoughts.

Why is this not enough? Because awareness then is the one necessary

factor. Such states are imitated by taking morphine, chloroform etc,

but they do not lead to liberation.

 

Meditation is one approach that will drive away other thoughts. The

one thought of God will dominate others. That is concentration. The

object of meditation is thus the same as that of vichara.

 

Q: What is the difference between meditation and Self-enquiry?

 

M: Meditation is possible only if the ego is retained; there is the

ego and the object meditated upon. This method is indirect. However,

if we seek the ego-source, the ego disappears and what remains is the

Self. This method is the direct one.

 

Q: (On another occasion) What is the difference between meditation

and vichara?

 

M: Meditation can be upon an object, external or otherwise. Thus

subject and object differ. In vichara, both subject and object are

the same - the Self.

 

 

The Mind

 

Q: How can the mind be made to go?

 

M: No attempt should be made to destroy it. To think or wish is in

itself a thought. If the thinker is sought, the thoughts will

disappear.

 

Q: Will they disappear by themselves? It seems so difficult.

 

M: They will disappear because they are unreal. The idea of

difficulty is itself an obstacle to realization. It must be overcome.

To remain as the Self is not difficult. This thought of difficulty is

the chief obstacle. A little practice in discovering the source

of 'I' will make you think differently. Absolute freedom from

thoughts is the state conducive to such recognition of the Self. Mind

is but an aggregate of thoughts.

 

Q: I begin to ask myself 'Who am I?' and eliminate the body as

not 'I', the prana as not 'I', the mind as not 'I' and I am not able

to proceed further.

 

M: Well, that is as far as the intellect goes. Your process is only

intellectual. Indeed all the scriptures mention the process only to

guide the seeker to know the truth. The truth cannot be directly

pointed out, hence this intellectual process. You see, the one who

eliminates all the 'not-I' cannot eliminate the 'I'. To say 'I am not

this,' or 'I am that', there must be the 'I'. This 'I' is only the

ego or the 'I'-thought. Once the 'I'-thought has arisen, all other

thoughts follow. The 'I'-thought is therefore the root-thought. If

the root is eliminated all others are uprooted. Ask yourself 'Who am

I?' Find its source. Then all these will vanish and the pure Self

will remain. The 'I' is always there - there is always the feeling

of 'I', otherwise could you deny your existence?

 

The reality of yourself cannot be questioned. The Self is the primal

reality. The ordinary person unconsciously takes reality to be their

true inner reality plus everything which has come into their

consciousness as pertaining to themselves - body, etc. This they have

to unlearn.