Why do we give such deep significance and meaning to the unconscious? —for, after all, it is trivial as the conscious. if the conscious mind is extraordinarily active, watching, listening, seeing, then the conscious mind becomes more important than the unconscious; in that state, all contents of the unconscious are exposed; the division between the various layers comes to an end. watching your reactions when you sit in a bus when you are talking to your wife, your husband when writing in your office –if you are ever alone–then this whole process of observation, this act of seeing ( in which there is no division as the observer and observed ends the contradiction.—-J.Krishnamurti.
” Why you think that you are a householder? Simaliary thought that you are a Sannyasin will haunt you even if you go out as one. Whatever you continue into the jungle or in the house, it is your mind that hunts you. The ego is the source of thought. It creates the body and the world and it makes you think that you’re a householder. if you renounce you will only substitute the thought of renunciation for that of householder. . if you renounce you will only substitute the thought of renounce for that of householder. but the mental obstacles are always there for you.they even increase greatly in the new surroundings. it is no help to change the environment. the one obstacle is the mind and it must be overcome whether in the home or in the jungle. if you can do in the jungle why not in the home? Therefore why change the environment? —–From ‘ Ramana Maharishi and the part of self-knowledge ‘ by Arthur Osborne.
Holding on to reality is Samadhi.
Holding to Samadhi with effort is savikalpa Samadhi.
Merging in reality and remaining unaware of the world is nirvikalpa Samadhi.
Merging uncousciously and remaining unaware of the world is sleep.
Remaining in the primal,pure,natural state without effort is Sahaja nirvikalpa Samadhi.—Maharishi Ramana.
The one who is aware of his divinity ,while in the body ,is in a state of bliss beyond description,transcending bondage and liberation.this is here and now.—-Maharishi Ramana.
Comments; Our true nature is bliss and already liberated. but we thinks that e are body which is not true. according to teachings of Vedanta we have became one with with body and mind but our real nature is different. it is blissful where in no misery. this is adhyaropa meaning we supposed to be a body and mind . now question is who o realize our true nature which is sat-chitt-ananda ( bliss). by mediation be will be able to make difference with body and mind and can realize the self.
The mind is only a bundle of thoughts. they are dependent on the ‘I’ thought. know ‘I’ — thought to be the mind.—Maharishi Ramana.
Comments; when our practice of self-inquiry goes higher and higher we find that our thoughts as becomes slow or slow down of mind then a new dawn of self awareness takes place which is blissful and graceful experience.that is lighting in the darkness, a new fulfillment which we can not explain in words.
This question has been asked by devotees of Vadanta and told by the Gurus from ancient times. And this subject is described in Upnishadas.
As Gurus has been described, my Guru St. Nikka Singh ji used to describe us, when I was learning the meaning of Bhagwad Gita from him.
When we used to read the 13th chapter of Bhagwad Gita he often said,” It is very important to understand it “and as he told us by his own experience and by knowledge of this 13th chapter chapter I will describe it something here.
Knowledge Described by Guru and Bhagwad Gita 13th chapter; This knowledge is like a knowledge of theory. When a devotee understands it, then traditional Gurus told him, now you do meditation and Nam Japa which are the same, and by your effort and faith, devotion one day you will find your own experience in your heart. This knowledge is like a road map, when you have a road map in your pocket it will easy for you to find your destination.
In the 13th Chapter of Bhagwad Gita it is like this;
This body O Kuntiputra (son of Kunti) is called Field and who knows. This body is called its Knower (Observer),it has been cleared by ancient Saints (Rishes).-1solaka chapter 13; This is an ancient traditional knowledge Vadanta. Here given an example of Field and master of the field. Our body is like the farm and Our Self is like a Farmer. As a farmer knows his farm like this our Self knows to our body. I know my body, my mind, my pleasure and pain, my body changes as childhood, youth and old age but I never change. My mind changes happiness, sadness, but I still remains the same. Every day three stages come to my body as awakening, dream and deep sleep. These stats comes and goes, but I will be the same. That is why ‘I am” is a real master of the field.
My guru to explain it as very important to know that I am a Knower (Observer) not observed as body mind. It has been explained in every Upnishids very briefly. Now it is like a road map in the pocket and when you will do your Nam Japa, meditation with keen interest with more faith and devotion, then one day you will find in your heart this Bliss which cannot be described by language.that is why in every Upnishidas in the last they said; Nati-Nati. Meaning that we tried our best, but we cannot describe it, it is not a matter of words.
About meditation about Observation of mind is that when you start to the very roots of thought, thoughts automatically starts to slow down. And this process one-day give you the experience of bliss.
And in the absence of the thought, there is our Vassanas and Kammanas also lose their existence. This is also Vivaka( discrimination between real and unreal.
Silence is ever-Speaking. It is the perennial flow of language which is interrupted by speaking. These words which I am speaking obstruct that mute language.For example, there is electricity flowing in a wire. With resistance to it passage,it glows a lamp or resolves as a fan. In the wire it remains as electric energy. Similarly, silence is the flow of language, obstructed by words.—-Maharishi Ramana.
Comments; I think Maharishi Ramana explained very well.
The more you get fixed in the Self the more the thoughts ill drop off themselves……..Regulation of life, such as getting up a fixed our, bathing, doing mantra, Japa, observing the ritual, all this for people who do not feel drawn to Self-inquiry or not capable of it…….Maharishi Ramana.
Comments; Yes it is like this. I have found in my practice true that when you will do more practice than a new dawn of bliss you will find in your life. This is our flowering, blossoming, without finding this Self-realization , life will be not complete.
Effortlessness and choicelessness awareness is our real nature. If we can attain that state and abide in it, it is all right. But one cannot reach it without effort, the effort of deliberate meditation. —Maharishi Ramana.
Comments; It is very right, we need too much practice of meditation to understand this. Meditation is an experience we cannot say something verbally.
Your effort is meant not to allow yourself to be distracted by other thoughts.—-Maharishi Ramana.
Comments; As I have been doing this practice for 30 years and I have found that when we are as a Saddhaka leave this practice of Observation or Nam Japa my mind sometime starts to think about worldly objects and goes to unnecessary things. That time you cannot take on the taste of bliss or divine experience and mind start to work on it’s stupidities. It is a time of our downfall. That is the meaning of Maharishi Ramana that your effort is meant not to allow yourself to be distracted by other thoughts.
These questions were asked by Sri Sivaprakasam Pilli about the year of 1902. Sri pilli was a graduate in philosophy. He was employed in the revenue department. During his official visit to the Virupaksha cave Arunachala hill and met the Maharishi Ramana. He asked some questions to Maharishi Ramana. Answers were given by writing as Maharishi Ramana was in Silence that time.
Question no 9; What is the path of self-inquiry for understanding the nature of the mind?
M.R; That which rises as ‘I’ in this body is the mind. If one inquires as to where in this body the thought ‘I’ rises first.,one would discover that it rises in the heart. That is the place of the mind’s origin. Even if one thinks constantly ‘I–I’, one will be led to that place. Of all the thoughts that arises in the mind,the ‘I’ thought is the first. It is after the rise of this of this, that the other thoughts arise. It is after the appearance of the first personal pronoun that the second and third personal pronouns appear; without the first personal pronoun there will not be the second and third.
All religious begin with the existence of the individual, the world and God. So long as the ego lasts these three will remain separate. To abide, egoless, in the Self, is the best.–Maharishi Ramana.
Comments; It is very interesting that all religions, describing so many methods, so many holy books like Vedas, other kind of scriptures to define it. Our Ego is the main cause of our ignorance. When any body looses his Ego by meditation, then a new dawn starts in his life. This is our blossoming ,this is Liberation and Nirvana. This is our fulfilment.
These Questions were asked by Sri Sivaprakasam Pilli, about the year of 1902 to Maharishi Ramana. Sri pill was a graduate in philosophy. He was employed in the revenue department that time. During his official visit he went to Virupakasa Cave and met Maharishi Ramana, which was in Silence that time, and answers were given in writing.
Question no; 10. What is the nature of mind?
Answer by M.R; What is called Mind is a wondrous power residing in the Self. It causes all thoughts to arise.Apart from thoughts,there is no such thing as mind. Therefore thought is the nature of mind, Apart from thoughts, there is no independent entity called the world. In deep sleep there are no thoughts, and there is no world. In the states of waking and dream, there are thoughts, and there is a world also.Just as the spider emits the thread of the web out of itself and again withdraws it itself, likewise the mind projects the world out of itself and again resolves it into itself. When the mind comes out of the Self, the world appears.Therefore, when the world appears (to be real) the Self does not appear; and when the Self appears (shines) the world does not appear. When one persistently inquires into the nature of the mind, the mind will end, leaving the Self (as the residue). What is referred to as the Self is the Atman.The mind always exists only in dependence on something gross; It cannot stay alone. It is the mind that is called the subtle body or the soul (Jiva).
Sleep is the first obstacle. The second is the sense objects of the world which divert one’s attention .Third is thoughts in mind about previous experiences with sense objects.The fourth is bliss in that state the thought ‘I am the enjoyer’ is still there . The final state of ‘Samadhi’ is to be reached in which one is the bliss, or one with reality.
Comments; No doubet one has to cross these states so that Self-realization can be found in true meaning.
The more you get fixed in the self the more the thoughts will drop off themselves……. Regulation of life, such as getting up at fixed hours, bathing, doing mantra, Japa, observing the ritual, all this is for people who do not feel drawn to self-inquiry or not capable of it. —-Maharishi Ramana.
Comments; As I also find it true in myself that when you are doing more practice, more time it becomes more calm and peaceful. But in very few practice bliss also becomes lesser and lesser. Here maharishi told us that if you have experience of bliss, you should not worry about other methods of practice, but while practicing if you are unable to do self-inquiry then you should do other methods.
It is like the elephant which wakes up on seeing a lion in its dream. Even as an elephant wakes up at the mere sight of the lion. So is too certain that the disciple wakes up from the deep sleep of ignorance into wakefulness of true knowledge through the guru’s benevolent look of grace.—Maharishi Ramana.
Comments; It is right a holy Saint can do this. As in my case, my Guru St Nikka Sing was a great Saint. I lived with him sometime in my life. I mostly used to go early in the morning to study Bhagvada Gita. We were four, five disciples .One day he said to me that after this class you should come in my room. When everybody was gone, I came back . He said take Bhagvad Gita and read fourteen chapters. I was reading Slokas one by one and he was explaining them. This chapter is about the combination of matter and spirit in a human body. And in 19 teen Solaka it has been defined that when one becomes a witness of the mind, then he will be able to find me (self).
Then my Guru said to me,” Use to look on your mind and you will go straight”. It was January of 1981. He died in 1983. And I forgot his words. This came in my mind in 1986. I started to practice “witnessing” after a dance for exercise. I used to sit for some time it may be one or two hours ‘Observing” my mind. One day I find a new experience of bliss. This was transformation of life as a new dawn started in my life. We cannot explain it in language. It is just like a dew drop fresh life. This is also called eternal life.
Disciple; What is the highest goal of spiritual experience of man.?
Maharishi Ramana; Self-realization.
D. Can a married man realize the self?
Maharishi Ramana; Certainly . Married or unmarried, a man can realize the self. Because that is here and now. If it were not so, but attainable by some effort at any time, and if it were new and had been acquired ,it would not be worth pursuit. Because that is not natural is not permanent either.But what I say is that the Self is here and now.
The marks of a Sadguru are steady abidance in the Self. Looking at all with an equal eye, unshakable courage at all times,in all places and circumstance.—-Maharishi Ramana.
Comments; Abidence in the Self is the main thing. We cannot explain it very well, because who has found the eternal bliss only that can understand it. We can only say it’s a new dawn in life or words like Nirvana, Liberation. But who is looking at all with an equal eye, his unshakable courage in all places and in all circumstances will help us to understand. When mind emerges in the Self by inwardness then anybody can find self-realization.
As is the use of a pond in a place flooded with water everywhere, so is that of all the Vedas for the Brahmin who understands.—-Chapter 2, Solaka46.
Comments; Who has realized the Self he has no need to study the scriptures. Vedas are our guidelines, when we understand sat-chit-Ananda (Bills) then there is no need of Vedas (Scriptures). We were reading to understand. As we read a book for driving rules.But when we got driving licence then we do not need it and can drive everywhere. Meaning after Self realization we do not want the help of Vadas.
As when the river is flooded we do not take the help of a pond for water. This is the meaning of this solace.
Devotee; Through Poetry, music, bhajana, the sight of beautiful landscapes, reading the lines of spiritual verses, etc., one experiences sometime a true sense of all unity. Is that feeling of deep blissful quiet the same as the entering into the heart of which Maharishi speaks? Will practice thereof lead to a deeper Samadhi and so ultimately to a full vision of the Real?.
Maharishi Ramana; There is a happiness when agreeable things are presented to the mind.It is the happiness inherent in the self and there is no other happiness. And it is not alien and afar. You are diving into the Self on those occasions which you consider pleasurable; that diving results in Self-existent Bliss.But the association of idea is responsible for foisting that bliss on other things or occurrences while, in fact, that Bliss is within you. On these occasions you are plunging into the Self, through unconsciously. If you do so consciously, with the conviction that comes from the experience that you are identified with the happiness which is verily the Self, one Reality, you call it Realization. I want you to dive consciously into the Self, into the heart.
Grace is constant. Your judgement is variable. Where does the fault lie? ……Maharishi Ramana.
Comments;; As I understand, bliss is our real nature, but we have to work hard on practice of meditation or Simaran which is the same. These methods are helpful for slow down the speed of mind. When by grace of the Guru or God one can achieve this state, then he finds this bliss or Nirvana in one’s heart which was already there. So faith in Guru or God and constant practice is needed.
And some people have done this course in last lives, they does not need work hard. Maharishi told that as a traveller depends for his destination since he started a journey and how much he has travelled that day. Like this what we have done in last lives and what we are doing now. Otherwise, our real nature which is sat-chit-Ananda (bliss) is already there.
One should control the mind by restraint of breath. Then it would, like a tethered animal.Cease to stay.—Maharishi Ramana.
Comments; Maharishi used to teach the method of self-inquiry which is Shaksi bhawa (Observation of the mind). But some people are not capable to do this method. For such person’s restraint of breath is helpful. In Buddhism it is called Vippasna, meaning watching the flow of breath. Just do it with regular flow of breath not deep breath. Our mind (thought) and breath comes from the same source of life of self. it will help like a tethered animal.
Problems and solutions
The more you get fixed in the Self, the more the thoughts will drop themselves—–Regulation of life, such as getting up at an appointed hour, bathing, doing mantra, japa, observing the ritual, all is for a person who does not feel Dawn to self-inquiry or is not capable of it. But for those who can practice this method, all and discipline are unnecessary.—Maharishi Ramana.
Comment; When your self-inquiry practice goes deeper and deeper, your thoughts automatically will drop themselves. Other methods are not necessary for a person who has achieved the experience of bliss.
A question to Maharishi Ramana; How can I get peace?
Answer; Peace is your natural state. it is the mind that obstructs the natural peace. Your Vichara ( thoughts) has been made only in the mind. Investigate what the mind is,and it will disappear. There is not such thing as mind apart from thoughts. When you will do the observation of the mind in a proper way you will find no mind there. When you probe to see what is it,you find there is really no such thing as mind. When the mind has thus vanished ,you realize eternal peace.
Date 19 January 1936.
Question to Maharishi Ramana; Is it enough to look inward to the mind or concentrate on the thought,” I am that” Ahem Brhmasmi?
Maharishi Ramana; The main thing is the inwardness of the mind. In Buddhism, the flow of ‘I’ ness is called Nirvana. When we said that this Bhawa comes from the main source ‘self’. Nobody needs to concentrate on’ I am that’ Ahem Brhmasmi.Only we have to destroy the ‘ego’ . This is itself liberation. This can be done by watching the ‘I’ thought’s origin.In our mind ‘I’ thought is the mother thought.After ‘I’ thought other thoughts comes like ‘my’ and ‘me’. If this will not dissolve the Saddhka will not be able to find Shunneta and will go to sleep.
There is consciousness alone with quietness in the mind. This is exactly the state to be aimed at. The word ‘diving’ is only appropriate if one has to turn the mind within in order avoid being distracted by outgoing tendencies of the mind. But when deep quietness prevails without obstructing the consciousness, where is need to dive.—Maharishi Ramana.
Comments; This is real meditation or Samadhi, which state is our destination. We need practice if worldly thoughts are there . But if bliss or silence is there and one feels eternal peace without any disturbance then there is no need of practicing more.
Saint Ravidas gave some examples in Guruvani; blossoming comes for fruits, and when fruits comes then there is not blooming. We shake buttermilk for butter and when we got butter then there is no need to shake. So like this when our heart finds permanent silence, then there is no need to do practice.
For hatred does not cease by hatred at any time: Hatred ceases by love— this is an old rule.
Even though a speech be a thousand (words), but made up of senseless words, one word of sense is better, which if a man hears, he becomes silent. —-Dhammapada.
Your very desire for grace is due to the grace that is already working with you,—-Maharishi Ramana.
Comments; It is very clear that if we are eager to grace by mediation, worship or by devotion it means that something is working there. Some force like a magnet is working. It does not matter we can not understand something what it is? But we can feel it, we can live with it. Our desire for grace is due to the grace that is already working with us.
We should not sleep too much or go without it altogether.But sleep only moderately. To prevent too much sleep, we must try and have no thought. We must eat only sattvic food and that too in moderate measure and not indulge in too much physical activity. —–Maharishi Ramana.
Comments; As Maharishi advised us for practice of mediation, we should not go to too much sleep and do not awake too much. In awakening state we have more thoughts. If you will go to sound sleep for six, seven hours your thoughts will get destroyed and in the morning it will be easy to meditate. We must do more meditation to prevent our thoughts. We must eat light food. My experience is, As I am doing for so many years. In the morning after six, seven hours sleep, I go to the bath and after that practice some exercise as yoga or dance with music for one hour and then I sit in meditation for two three hours. At this time I take tea or coffee . And in my activities I carry on my practice of observation of the mind. Before going to sleep, I also sit for two hours and carry on that thread of bliss which I feels most time. After finding this you will never want anything .It is your fulfilment. Beauty is inside not outside.
You should not do more work or do not leave the work. Some people think that we should not work which is wrong, but work should be done in limit. As I found without work you cannot concentrate, while working your mind cannot work more. But by too too much work you will lose your goal , so work should be limited.
Buddha gave us middle way, meaning not go to extremes, not too much work not too much rest, not eat too much not do more fasting, not sleep too much not awake too much. This is the middle way.
The highest form of grace is silence. It is also the highest spiritual instruction.All other modes of instruction are derived from silence and are therefore secondary. Silence is the primary form. If the guru is silent the seeker’s mind gets purified by itself. —Maharishi Ramana.
Comments; It is very clear that in silence we come to know our reality or self. According my experience when our mind has no objects it becomes self only, and we can enjoy self-realization.
Self realization is not a new thing which we have to buy from anywhere, it is always there, but we have to empty our minds by mediation or devotion. There is a gap between two thoughts. If we can make space between two thoughts you will be able to find bliss there. But no any word can explain it. After writing upnishidas Rishes said nati! nati! Meaning we described what we can but it is not a matter of language.
Do no regret Tamas, but when sattva comes into play, hold on to it and make the best of it. —-Maharishi Ramana.
Comments; These are Vadantic vocabulary when the mind is cool and happy that stage is called sattva and when we feels laziness or sleepy that stage is called tamasa .When we are in tamasa we cannot succeed in meditation we should not regret this time and let it go but when sattva ( calm and happy ) stage comes it is better for meditation.
As I did my whole life after some exercise like walking or yoga it will be a good time for meditation. Music and dance also very good before observation. I mostly do dance with music for 45 minutes and then sit in meditation for a long time. It gives me the best result from the experience of bliss.
It is one question by the devotee and the answer had given by the Maharishi Ramana in 1936.
Devotee; How can I control the mind?
Maharishi Ramana; There is no need to control the mind if the self is realized. The self shines forth when the mind vanishes. In the realized man the mind may be active or inactive, the self alone exists. From, the mind, the body and the world are not separate from the self; and they can not remain apart from the self. Can they be other than the self? When aware of the self why should one worry about these shadows? How do they affect the self.
Comments; Problem is that here question had asked by a devotee who had not yet realized the self and Maharishi Ramana had an experience of Samadhi. Who has experience of bliss? In this case I will suggest we should work hard on meditation. And when anybody finds this experience of this the world, the mind, the body will be like a shadow. Everything will be heaven for him, including body mind also. Practice of observation will lead to self and if we find this experience, we will work more and more because we can not find calmness, peace like this. Our goal of life is to find this eternal peace. That is why our real search is for peace. This is our real nature. When river merges in the ocean, then it will satisfy otherwise it will carry on its journey. Like this we cannot satisfy without eternal peace.
Your effort is meant not to allow yourself to be distracted by other thoughts.—-Maharishi Ramana.
Comments; As I found in my practice that thoughts should be very very less while meditating. If you are observing your mind or looking very source of thoughts and there is not so much thoughts your experience of bliss will be more. But if there will be more thoughts that day you cannot find the experience of bliss. But it will not happen in one day the more practice will you do and will find more experience of bliss. Your patience will work in this case. Meditation is not instant coffee. If you will do it in easy mood, it will help you. While in a hurry, we think more and thinking is not good for meditation. real meditation is death of mind and it is called Nirvikalp Samadhi.
If you wish to know the what is swarupa (real form) of a guru ,you must know your own swarupa (real form) first. How can one know the nature of a guru if one does not know one’s own real nature? If you want to know the real nature of the guru you must first learn to look upon the whole world as guru rupa( form). One must see guru in all living beings.—-Maharishi Ramana.
Comments; This is a very deep thing to understand . We think that we are a body and we think the guru is also a body. But no doubet that guru has a form like us, but he has realized to himself. and in his realization he comes to his real identification which is bliss (sat-chitt-ananda) which we can not see. so for this we have to work hard on meditation for our realization.
But before self-realization in the period of our Saddhna we should look upon the whole world as guru rupa (form). Every guru will suggest you to look upon everybody as guru or God . beacuse in the end when anybody finds Nirvana or liberation, he understands a unity in the whole world. That is why guru will suggest to you that look upon every being as a guru or God.
He is a proper guru to whom your mind is attuned.He should be endowed with tranquility, patience, forgiveness, and other virtues. He should be capable of attracting others, even with his eyes just as a magnet attracts iron; he should have a feeling of equality towards all. He who has these virtues is a true guru.—-Maharishi Ramana.
Comments; I think there is no need to describe it, who have these qualities he is a perfect Guru or Yogi.
When a mind struggles to be virtuous, moral, ethical, it resists, and in that very conflict there is disorder .So virtue is the very essence of order—though we may no like to use that word in the modern world . That virtue is not through the conflict of thought, but only when you see disorder critically , with wakened intelligence, understanding yourself. Then there is complete order of the highest form,which is virtue , and that can come only when there is love.—-J.Krishnamurti.
You say you go to sleep while meditating .Once you go to sleep, you can do nothing about it. But while you are awake trying to keep away all thoughts. When you pass into sleep the state in which you were before falling sleep will continue when you wake up. You will continue where from you left off when you fell into slumber.—Maharishi Ramana.
Comments; Sometime sleep comes while meditating. We should avoid thoughts in practice. But sometime sleep comes into practice. But it will be only for some minutes and we should start after that. Now mind is at rest and you can start from that point. This is helpful in practice. But as mostly Saints told and I also find it very helpful if we do half or an hour practice before going to sleep at night. Then in the morning it will be very helpful for meditation.
Grace is always there . But the practice is also necessary. Staying in his self by one’s effort is like training a roguish bull to remain confined to his stall by tempting him with luscious grass and preventing him from straying.—Maharishi Ramana.
Comments; Maharishi Ramana used to speak very few words from Samadhi. Mostly he remained in silence for a long time. when he spoke any word, it comes from his own experience.
He said that Grace is always there, meaning it is our being or original nature. But by practice it may be self-inquiry or Nam- Japa or Vippassana we try to slow down our mind. He gave an example of a roguish bull . as we gave good grass and food in its stall then bull will not go outside and remains in his stall. Likewise, our mind every time goes outside attracted by worldly objects like greed, selfishness anger . But when our mind enjoy the bliss in our heart it will stay here and not will go outside.
Divine grace is essential for realization. But grace is vouchsafed only he who is a true devotee or yogi, it is given only to those who have striven hard and ceaselessly on the path to freedom. —-Maharishi Ramana.
Comments; As all Saints has been told it that without grace you can never reach to liberation. Guru Nanak said ,’ Ek Onkar satgur Parsad. meaning is that which is one mighty God that only can be achieved by Guru’s grace. when God pleased on you then you will make your life according his guidance. my Guru Saint Nikka Singh ji used to say that with the grace of God you will be able to find real Guru and with the help of Guru you will find God.in this teaching Maharishi Ramana said that without grace you can never find God or eternal bliss which is the same. but who is striven hard and ceaselessly on the path to freedom.
Wherefrom the ‘I’ thought arise? if one inquires thus, it vanishes. this is self-inquiry.—- Maharishi Ramana.
Comments; Every Saint has described it and it is a fact according my practice of meditation. this body is a combination of two things matter and spirit. According to my practice of meditation, I found it true . when we practice more and more of observing our mind, then no doubt we can find this ‘I’ . this is called Aham Virti. when we inquire this source of ego then new experience of bliss we find there which is infinity.
Holding on the reality is Samadhi.
Holding to Samadhi with effort is Savikaipal Samadhi.
Merging in reality and remaining unaware of the world is Nirvikalpa Samadhi.
Merging unconsciously and remaining unaware of the world is Sleep.
Remaining in the primal ,pure,natural state without effort is Sahaja Nirvikalpa Samadhi.— Maharishi Ramana.
Comments; First of all I want to explain it that we can not explain in language to Samadhi. Saints give us ideas how to reach this stage, it is our natural state . but we can not find it due to interference of our mind. our mind is like a grinding machine. it never becomes silente . in deep sleep it comes to stop and we feel happiness there. if by any method sometime mind becomes silent , in that moment we feels glimpse of bliss or we can say moments of Samadhi. so as Maharishi indicates us;
- Holding on to reality is Samadhi ; meaning when our mind goes inward by practice and merges in the self this is Samadhi.
- Holding to Samadhi with effort is Saviklpa Samadhi; when our practice is going and we come face to face with bliss but there is also thoughts exists vey lightly like background music. this is Savikalpa Samadhi.
- Merging unconsciously and remaining unaware of the world is sleep.
- Remaining in the primal ,pure ,natural state without effort is Sahaja nirvikalpa Samadhi.now no need to do practice ,meaning that you have reached to your destination.
What is ’I.’ or ’who am I.’ is the same thing. As I will give the example of Maharishi Ramana.
The body doesn’t say.’ I.’ nobody says ’I.’ did not exist in a deep sleep.
When ’I.’ rises all rises’ find out with keen intellect, whence this.’ I’?—Maharishi Ramana.
This is the method of the, Self -inquiry. Or we can say deep meditation. According to the knowledge of Vedanta Guru teach you that you are not body and mind. It is true, but we don’t believe in it. But real Saint memorises to you again and again. By his instructions and by the study of scriptures, when you understand this theory, then he will instruct you to do mediation, which means Observation of mind. And according to your practice and Grace one day, you find that bliss in your heart. This is self-realisation or understanding who am I? this is also Nirvana or liberation.
There is consciousness alone with quietness in the mind. This is precisely the state to be aimed at. The word ’diving.’ is appropriate if one has to turn the mind within to avoid being distracted by outgoing tendencies of the mind. But when deep quietness prevails without obstruction the consciousness, where is need to dive?—Maharishi Ramana.
Comment; for a man who is advanced in the practice of meditation, it’s straightforward to understand. When the mind is going outside in worldly affairs, we have to work on it, to come inside. Because in inwardness, we find the experience of bliss. But when it enjoys the joy continually, then there’s no need to practice. M
Today while meditating in the morning, a thought suddenly came in my mind. That Vedanta, my Guru St Nikka Singh, maharishi Ramana, have repeated again and again Confirm it that you are not the body, my Guru while teaching us Bhagavad Gita used to say confirm It. 13th Chapter of Bhagwad Gita is on this subject.
Today, I think deeply about this: first thing, when we say, my land, my car, my son, my wife, my property we then believe to the body as.’ I’. But where from we got it? We didn’t send the application to God, that I want to born in human form! And if it is my body then.’ who am I’?. Only find this.’ I.’ then nothing to do more. This is real advice of Wise, Saints of. India.
The thought.’ I am not able to concentrate.’ is itself an obstacle. why should the thought arise?’—-Maharishi Ramona
Comment; In fact, every thought is itself an obstacle for meditation. To find Bliss in your heart, there should be not too much thinking. By looking on intellect, we minimise our thoughts. In the absence of ideas, we can find Bliss in our hearts. My Guru st Nikka Singh used to tell us that in a deep sleep you have nothing, no money no sex, but you are happy. Same happens in meditation.
Success in turning the mind inward is achieved by practice and dispassion , and it succeeds only gradually. — Maharishi Ramana.
Comment; Maharishi Ramana was such a saint; he lived in a cave; meditation was his God blessing; he doesn’t read the books; his words come from his inner being. He told us that it takes time to turn the mind inward. And it will happen gradually and with dispassion.meaning that it needs more practice of mediation and dispassion.
There is nothing on earth equal in purity to the wisdom. He who becomes purified by yoga finds this in himself. In his self in the course of time.—-Gita Chapter 4th Solaka 10th.
Comment; I think this Solaka of Gita is very important. The whole truth has been told here. Simply we have already bliss in our hearts, but the problem is that we have to purify our hearts. Who can do it with Yoga finds it already there? So sell -realisation is not such thing which we have to purchase from the market. Only our task is to purify our hearts by Yoga.
The state in which the awareness is firm, even when objects are sensed, is called the natural state.—-Maharishi Ramana.
Comment; our natural state is a Sat- chit-ananda or Self( bliss ). When this happens, and one is also is aware of the sense objects, this is natural state means that living in the world doing the actions you touch the bliss. I can do my job while working.
What is the mind? If one searches to find out, then there would be no separate entity as the mind.—-Maharishi Ramana.
Comment; the mind is nothing but a bundle of thoughts and when anybody searches were from this starts then we find that this becomes silent leaving a blissful State.
Self -inquiry as maharishi has described it. I comment on it.it is for finding eternal Bliss or eternal life.