Different Paths for Self-Realization (Ramana Maharshi)

[Guest guest]

The following dialogue between a devotee and Ramana provides a summary of

some of the well known methods on the spiritual

path..............................Harsha

 

 

 

Devotee: Can this path of enquiry be followed by all aspirants?

 

Ramana Maharshi: This is suitable only for ripe souls. The rest should

follow different methods according to

the state of their minds.

 

Devotee: What are the other methods?

 

Maharshi: They are stuti, japa, dhyana, yoga, jnana, etc.

 

Stuti is singing the praises of the Lord with a feeling of great devotion.

 

Japa is uttering the names of the gods or sacred mantras like 'Om' either

mentally or verbally.

 

Dhyana. When one is in dhyana the mind does not contact the objects of the

senses, and when it is

in contact with the objects it is not in dhyana. Therefore those who are in

this state can observe the

vagaries of the mind then and there and, by stopping the mind from thinking

other thoughts, fix it in

dhyana. Perfection in dhyana is the state of abiding in the Self.

 

Yoga. The source of breath is the same as that of the mind, therefore the

subsidence of either leads

to that of the other. The practice of stilling the mind through breath

control is called yoga.

 

Fixing the mind on psychic centers such as the sahasrara (lit. the thousand

petalled lotus) yogis can

remain any length of time without awareness of their bodies. As long as

this state continues they

appear to be immersed in some kind of joy. But when the mind emerges

(becomes active again) it

resumes its worldly thoughts. It is therefore necessary to train it with

the help of practice like dhyana

whenever it becomes externalized. It will then attain a state in which

there is neither subsidence nor

emergence.

 

Jnana is stilling the mind and realizing the Self through the constant

practice of dhyana or enquiry

(vichara). The extinction of the mind is the state in which there is

cessation of all efforts. Those who

are established in the spontaneous effortless state have realized their

true nature, the Self. The term

'silence' (mouna) and inaction refer to this state alone.

 

All practices are followed only with the object of concentrating the mind.

As all these mental activities

like remembering, forgetting, desiring, hating, attraction, discarding,

etc., are modifications of the

mind, they cannot be one's true nature. Therefore to know the truth of

one's being and to be it, is

known as release from bondage and the destruction of the knot (granthi

nasam). Until this state of

tranquility of mind is firmly attained the practice of unswerving abidance

in the Self and keeping the

mind unsoiled by various thoughts is essential for an aspirant.

 

Those who follow the path of enquiry realize that the mind which remains at

the end of the enquiry is

Brahman. Those who practise meditation realize that the mind which remains

at the end of the

meditation is the object of their meditation. As the result is the same in

either case it is the duty of

aspirants to practise continuously either of the these methods till the

goal is reached.

 

- From Self-Enquiry

[Guest guest]

Thank you, I will pass this on to the heart list. What is your definition of

Raja yoga and Hatha Yoga?Gloria

 

Harsha (Dr. Harsh K. Luthar) wrote:

> "Harsha (Dr. Harsh K. Luthar)" <hluthar

>

> The following dialogue between a devotee and Ramana provides a summary of

> some of the well known methods on the spiritual

> path..............................Harsha

>

> Devotee: Can this path of enquiry be followed by all aspirants?

>

> Ramana Maharshi: This is suitable only for ripe souls. The rest should

> follow different methods according to

> the state of their minds.

>

> Devotee: What are the other methods?

>

> Maharshi: They are stuti, japa, dhyana, yoga, jnana, etc.

>

> Stuti is singing the praises of the Lord with a feeling of great devotion.

>

> Japa is uttering the names of the gods or sacred mantras like 'Om' either

> mentally or verbally.

>

> Dhyana. When one is in dhyana the mind does not contact the objects of the

> senses, and when it is

> in contact with the objects it is not in dhyana. Therefore those who are in

> this state can observe the

> vagaries of the mind then and there and, by stopping the mind from thinking

> other thoughts, fix it in

> dhyana. Perfection in dhyana is the state of abiding in the Self.

>

> Yoga. The source of breath is the same as that of the mind, therefore the

> subsidence of either leads

> to that of the other. The practice of stilling the mind through breath

> control is called yoga.

>

> Fixing the mind on psychic centers such as the sahasrara (lit. the thousand

> petalled lotus) yogis can

> remain any length of time without awareness of their bodies. As long as

> this state continues they

> appear to be immersed in some kind of joy. But when the mind emerges

> (becomes active again) it

> resumes its worldly thoughts. It is therefore necessary to train it with

> the help of practice like dhyana

> whenever it becomes externalized. It will then attain a state in which

> there is neither subsidence nor

> emergence.

>

> Jnana is stilling the mind and realizing the Self through the constant

> practice of dhyana or enquiry

> (vichara). The extinction of the mind is the state in which there is

> cessation of all efforts. Those who

> are established in the spontaneous effortless state have realized their

> true nature, the Self. The term

> 'silence' (mouna) and inaction refer to this state alone.

>

> All practices are followed only with the object of concentrating the mind.

> As all these mental activities

> like remembering, forgetting, desiring, hating, attraction, discarding,

> etc., are modifications of the

> mind, they cannot be one's true nature. Therefore to know the truth of

> one's being and to be it, is

> known as release from bondage and the destruction of the knot (granthi

> nasam). Until this state of

> tranquility of mind is firmly attained the practice of unswerving abidance

> in the Self and keeping the

> mind unsoiled by various thoughts is essential for an aspirant.

>

> Those who follow the path of enquiry realize that the mind which remains at

> the end of the enquiry is

> Brahman. Those who practise meditation realize that the mind which remains

> at the end of the

> meditation is the object of their meditation. As the result is the same in

> either case it is the duty of

> aspirants to practise continuously either of the these methods till the

> goal is reached.

>

> - From Self-Enquiry

>

> --------------------------- ONElist Sponsor ----------------------------

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> ------

> All paths go somewhere. No path goes nowhere. The Radical Truth is Radiance of

Awareness. It is Total Independence and Ever Present. The Truth needs no

psychological or spiritual crutches. It needs no philosophy, no religion, no

explanation, no teaching, and no teacher, and yet It is always their support. A

true devotee relishes in the Truth. The Truth of Self-Knowledge which is Pure

Intelligence. Welcome all to a.

 

--

Enter The Silence to know God...and...accept life as the teacher.

 

Gloria Joy Greco

e-mail me at: lodpress

visit my homepage & internet retreat at: http://users.intercomm.com/larryn/

[Guest guest]

-

Harsha (Dr. Harsh K. Luthar)

; advaitin ;

NondualitySalon

Thursday, September 02, 1999 10:06 AM

 

The following dialogue between a devotee and Ramana provides a summary of

some of the well known methods on the spiritual

path..............................Harsha

 

Devotee: Can this path of enquiry be followed by all aspirants?

 

Ramana Maharshi: This is suitable only for ripe souls. The rest should follow

different methods according to the state of their minds.

 

Devotee: What are the other methods?

 

Maharshi: They are stuti, japa, dhyana, yoga, jnana, etc.

 

Stuti is singing the praises of the Lord with a feeling of great devotion.

 

Japa is uttering the names of the gods or sacred mantras like 'Om' either

mentally or verbally.

 

Dhyana. When one is in dhyana the mind does not contact the objects of the

senses, and when it is in contact with the objects it is not in dhyana.

Therefore

those who are in this state can observe the vagaries of the mind then and there

and, by stopping the mind from thinking other thoughts, fix it in dhyana.

Perfection in dhyana is the state of abiding in the Self.

 

Yoga. The source of breath is the same as that of the mind, therefore the

subsidence of either leads to that of the other. The practice of stilling the

mind

through breath control is called yoga.

 

Fixing the mind on psychic centers such as the sahasrara (lit. the thousand

petalled lotus) yogis can remain any length of time without awareness of their

bodies. As long as this state continues they appear to be immersed in some kind

of joy. But when the mind emerges (becomes active again) it resumes its

worldly thoughts. It is therefore necessary to train it with the help of

practice

like dhyana whenever it becomes externalized. It will then attain a state in

which there is neither subsidence nor emergence.

 

Jnana is stilling the mind and realizing the Self through the constant practice

of

dhyana or enquiry (vichara). The extinction of the mind is the state in which

there is cessation of all efforts. Those who are established in the spontaneous

effortless state have realized their true nature, the Self. The term 'silence'

(mouna) and inaction refer to this state alone.

 

All practices are followed only with the object of concentrating the mind. As

all

these mental activities like remembering, forgetting, desiring, hating,

attraction,

discarding, etc., are modifications of the mind, they cannot be one's true

nature.

Therefore to know the truth of one's being and to be it, is known as release

from bondage and the destruction of the knot (granthi nasam). Until this state

of

tranquility of mind is firmly attained the practice of unswerving abidance in

the

Self and keeping the mind unsoiled by various thoughts is essential for an

aspirant.

 

Those who follow the path of enquiry realize that the mind which remains at

the end of the enquiry is Brahman. Those who practise meditation realize that

the mind which remains at the end of the meditation is the object of their

meditation. As the result is the same in either case it is the duty of aspirants

to

practise continuously either of the these methods till the goal is reached.

 

- From Self-Enquiry

 

 

 

 

[Guest guest]

- Harsha (Dr. Harsh K. Luthar)

; advaitin ; NondualitySalon

Thursday, September 02, 1999 10:06 AM

The following dialogue between a devotee and Ramana provides a summary

of some of the well known methods on the spiritual

path..............................Harsha

Devotee: Can this path of enquiry be followed by all aspirants?

Ramana Maharshi: This is suitable only for ripe souls. The rest should

follow different methods according to the state of their minds.

Devotee: What are the other methods?

Maharshi: They are stuti, japa, dhyana, yoga, jnana, etc.

Stuti is singing the praises of the Lord with a feeling of great devotion.

Japa is uttering the names of the gods or sacred mantras like 'Om' either mentally or verbally.

Dhyana. When one is in dhyana the mind does not contact the objects of

the senses, and when it is in contact with the objects it is not in

dhyana. Therefore those who are in this state can observe the

vagaries of the mind then and there and, by stopping the mind from

thinking other thoughts, fix it in dhyana. Perfection in dhyana is

the state of abiding in the Self.

Yoga. The source of breath is the same as that of the mind, therefore

the subsidence of either leads to that of the other. The practice of

stilling the mind through breath control is called yoga.

Fixing the mind on psychic centers such as the sahasrara (lit. the

thousand petalled lotus) yogis can remain any length of time without

awareness of their bodies. As long as this state continues they

appear to be immersed in some kind of joy. But when the mind emerges

(becomes active again) it resumes its worldly thoughts. It is

therefore necessary to train it with the help of practice like dhyana

whenever it becomes externalized. It will then attain a state in which

there is neither subsidence nor emergence.

Jnana is stilling the mind and realizing the Self through the constant

practice of dhyana or enquiry (vichara). The extinction of the mind is

the state in which there is cessation of all efforts. Those who are

established in the spontaneous effortless state have realized their

true nature, the Self. The term 'silence' (mouna) and inaction refer

to this state alone.

All practices are followed only with the object of concentrating the

mind. As all these mental activities like remembering, forgetting,

desiring, hating, attraction, discarding, etc., are modifications of

the mind, they cannot be one's true nature. Therefore to know the

truth of one's being and to be it, is known as release from bondage

and the destruction of the knot (granthi nasam). Until this state of

tranquility of mind is firmly attained the practice of unswerving

abidance in the Self and keeping the mind unsoiled by various

thoughts is essential for an aspirant.

Those who follow the path of enquiry realize that the mind which

remains at the end of the enquiry is Brahman. Those who practise

meditation realize that the mind which remains at the end of the

meditation is the object of their meditation. As the result is the

same in either case it is the duty of aspirants to practise

continuously either of the these methods till the goal is reached.

- From Self-Enquiry

[Guest guest]

Hi Glo,

 

I purposely snipped the majority of this to focus on one sentence:

 

, "Gloria Lee" <glee@c...> wrote:

> All practices are followed only with the object of concentrating

> the mind.

 

This seems to be a key, as I see it. People are scattered among a

thousand different (often conflicting) desires, attractions,

pursuits, likes, dislikes, etc. Without "concentrating the mind"

there isn't much chance of anything with energies so scattered -- and

few seem willing to limit their activities. A half hour in the

morning twice a week is nothing, when the other 167 hours are

completely scattered -- even during sleep!

 

Peace,

 

Tim

[Guest guest]

So, all the members of this group are ripe souls

 

Jai Sri Ramana

 

Ramana Sarma