The Four Paths- Ramana Maharshi

[Guest guest]

The Four Paths

 

Maharshi: 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. 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

imperilled the whole interest centers round 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 so 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 attended with slow and regular

breathing. A paroxysm of joy is in fact as painful as one of pain, and both

are accompanied by ruffled breaths. 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 is then better able to

tackle internal or external problems.

 

If an aspirant be 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 become more evident and he derives impersonal pleasure. His

smaller self is less assertive and has a chance of expanding its good side.

 

The man becomes duly equipped for one of the three aforesaid paths. His

intuition may also develop directly by this single method.

 

- Talks With Sri Ramana Maharshi, No. 27

 

 

Now we continue with the Sage Ramana's Forty Verses on Reality.

 

Harsha

 

 

19. Only those who have no knowledge of the Source of destiny and free-will

dispute as to which of them prevails. They that know the Self as the one

Source of destiny and free-will are free from both. Will they again get

entangled in them?

 

20. He who sees God without seeing the Self sees only a mental image. They

say that he who sees the Self sees God. He who, having completely lost the

ego, sees the Self, has found God, because the Self does not exist apart

from God.

 

21. What is the Truth of the scriptures which declare that if one sees the

Self one sees God? How can one see one's Self? If, since one is a single

being, one cannot see one's Self, how can one see God? Only by becoming a

prey to Him.

 

22. The Divine gives light to the mind and shines within it. Except by

turning the mind inward and fixing it in the Divine, there is no other way

to know Him through the mind.

 

23. The body does not say 'I'. No one will argue that even in deep sleep the

'I' ceases to exist. Once the 'I' emerges, all else emerges. With a keen

mind enquire whence this 'I' emerges.

[Guest guest]

Hello Harsha:

 

I am truly enjoying these posts. In the past few weeks I've had 3 different

people tell me that it is bad for the heart to retain the breath. I use

breath retention often in my pranayams have you ever heard anything about

retention and heart trouble?

 

Verses 19 and 20 are to this mind very important points if we could remember

these two there would be much less intellectual arguing (resulting often in

negative feelings). The difference between a mental image of "I am God" and

being 'One' can be subtle but makes all the difference.

 

Thank you for your generosity in sharing.

Linda

 

>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

>imperilled the whole interest centers round 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 so 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 attended with slow and regular

>breathing. A paroxysm of joy is in fact as painful as one of pain, and both

>are accompanied by ruffled breaths. 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 is then better able to

>tackle internal or external problems.

 

 

 

>19. Only those who have no knowledge of the Source of destiny and free-will

>dispute as to which of them prevails. They that know the Self as the one

>Source of destiny and free-will are free from both. Will they again get

>entangled in them?

>20. He who sees God without seeing the Self sees only a mental image. They

>say that he who sees the Self sees God. He who, having completely lost the

>ego, sees the Self, has found God, because the Self does not exist apart

>from God.