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Bhagawan Ramana Maharishi

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KRS

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Below are questions 7-11 from the work 'Who am I?' from Bhagavan Ramana Maharshi.
8. What is the nature of the mind?
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 into 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).
9. What is the path of inquiry for understanding the nature of the mind?
That which rises as ‘I’ in this body is the mind. If one inquires as to where in the 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 arise in the mind, the ‘I’ thought is the first. It is only after the rise 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.
10. How will the mind become quiescent?
By the inquiry ‘Who am I?’. The thought ‘who am I?’ will destroy all other thoughts, and like the stick used for stirring the burning pyre, it will itself in the end get destroyed. Then, there will arise Self-realization.
11. What is the means for constantly holding on to the thought ‘Who am I?’
When other thoughts arise, one should not pursue them, but should inquire: ‘To whom do they arise?’ It does not matter how many thoughts arise. As each thought arises, one should inquire with diligence, “To whom has this thought arisen?”. The answer that would emerge would be “To me”. Thereupon if one inquires “Who am I?”, the mind will go back to its source; and the thought that arose will become quiescent. With repeated practice in this manner, the mind will develop the skill to stay in its source. When the mind that is subtle goes out through the brain and the senseorgans, the gross names and forms appear; when it stays in the heart, the names and forms disappear. Not letting the mind go out, but retaining it in the Heart is what is called “inwardness” (antarmukha). Letting the mind go out of the Heart is known as “externalisation” (bahir-mukha). Thus, when the mind stays in the Heart, the ‘I’ which is the source of all thoughts will go, and the Self which ever exists will shine. Whatever one does, one should do without the egoity “I”. If one acts in that way, all will appear as of the nature of Siva (God).
~Sriramanaarpanamastu 🙏
 
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THE EQUALITY OF THE JNANI

D. You have said that the Jnani can be and is active, and deals with men and things. I have no doubt about it now.
But you say at the same time, that he has no difference, abheda, to him all is one, he is always in the Consciousness; if so, how does he deal with differences, with men, with things which are surely different?

M. He sees these differences as but appearances, he sees them as not separate from the True, the Real, with which he is one.

D. The Jnani seems to be more accurate in his expressions, he appreciates the differences better than the ordinary man. If sugar is sweet and wormwood is bitter to me, he too seems to realize it so. In fact, all forms, all sounds, all tastes, etc., are the same to him as they are to others.

If so, how can it be said that these are mere appearances? Do they not form part of his life-experience?

M. I have said that equality is the true sign of Jnana.
The very term equality implies the existence of differences.
It is a unity that the Jnani perceives in all differences, which I call equality. Equality does not mean ignorance of distinctions. When you have the Realization, you can see that these differences are very formal, they are not at all substantial, or permanent, and what is essential in all these appearances is the one Truth, the Real. That I call unity. . . .

You referred to sound, taste, form, smell, etc. True, the Jnani appreciates the distinctions, but he always perceives and experiences the one Real in all of them. That is why he has no preferences, whether he moves about, or talks, or does, it is all the One Real in which he does or moves or talks. He has nothing apart from the one Supreme Truth.

- Sat Darshana Bhashya
 
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sravna

Well-known member
Great wisdom. To truly unlock the meaning two more doors have to open. The first one. True belief in oneself the next true trust in others or the door of love. If those two doors are open, the door of wisdom will spontaneously open. Jesus was bang on when he focussed on compassion. It is the natural progression towards detachment and objectivity.
 

sravna

Well-known member
Kindly allow me just one more post.

I just want to say that people talk about the importance of logic and knowledge. I believe that if you become truly compassionate you have gained great logic and tonnes of knowledge in the process and also the way to objectivity.

If those blocks are not cleared one has really not made any progress in spite of logic and erudition displayed.
 
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KRS

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INQUIRY IS SUPERIOR

I am Brahman ' meditation is more or less a mental thought.

But the quest for the self I speak of is a direct method, indeed superior to the other meditation; for, the moment you get into a movement of quest for the self and go deeper and deeper, the real Self is waiting there to take you in and then whatever is done is done by something else and you have no hand in it.

In this process, all doubts and discussions are automatically given up just as one who sleeps forgets for the time being all his cares.

D. What certainty is there that something else waits there to welcome me?

M. When one is a sufficiently developed soul (pakvi) he becomes naturally convinced.

D. How is this development possible?

M. Various answers are given. But whatever the previous development, vichara, earnest quest, quickens the development.

D. That is arguing in a circle. I am developed and so am strong for the quest. The quest itself gives me development.

M. The mind has always this sort of difficulty. It wants a certain theory to satisfy itself. Really no theory is necessary for the man who seriously desires to approach God or realize his own true being.

- Sat Dharshana Bhashya
 

sravna

Well-known member
INQUIRY IS SUPERIOR

I am Brahman ' meditation is more or less a mental thought.

But the quest for the self I speak of is a direct method, indeed superior to the other meditation; for, the moment you get into a movement of quest for the self and go deeper and deeper, the real Self is waiting there to take you in and then whatever is done is done by something else and you have no hand in it.

In this process, all doubts and discussions are automatically given up just as one who sleeps forgets for the time being all his cares.

D. What certainty is there that something else waits there to welcome me?

M. When one is a sufficiently developed soul (pakvi) he becomes naturally convinced.

D. How is this development possible?

M. Various answers are given. But whatever the previous development, vichara, earnest quest, quickens the development.

D. That is arguing in a circle. I am developed and so am strong for the quest. The quest itself gives me development.

M. The mind has always this sort of difficulty. It wants a certain theory to satisfy itself. Really no theory is necessary for the man who seriously desires to approach God or realize his own true being.

- Sat Dharshana Bhashya

When a quest is not done by a very competent mind it becomes less capable of sustaining against external forces. The fight for the control of body is between mind and the external reality. As mind pulls it inward one step, reality of our times pulls it two steps outward. The pressures are too much to do it in worldly settings. Either you give up or project fake spirituality.

Unless the mind is really capable the only approach is to force spirituality into body by tantric techniques and awakening kundalini. The body then may be able to resist the external forces better. But I am not sure whether it can be raised so easily to the required extent.
 

renuka

Gold Member
Gold Member
INQUIRY IS SUPERIOR

I am Brahman ' meditation is more or less a mental thought.

But the quest for the self I speak of is a direct method, indeed superior to the other meditation; for, the moment you get into a movement of quest for the self and go deeper and deeper, the real Self is waiting there to take you in and then whatever is done is done by something else and you have no hand in it.

In this process, all doubts and discussions are automatically given up just as one who sleeps forgets for the time being all his cares.

D. What certainty is there that something else waits there to welcome me?

M. When one is a sufficiently developed soul (pakvi) he becomes naturally convinced.

D. How is this development possible?

M. Various answers are given. But whatever the previous development, vichara, earnest quest, quickens the development.

D. That is arguing in a circle. I am developed and so am strong for the quest. The quest itself gives me development.

M. The mind has always this sort of difficulty. It wants a certain theory to satisfy itself. Really no theory is necessary for the man who seriously desires to approach God or realize his own true being.

- Sat Dharshana Bhashya
I am a little confused here.
Why is there a grading here as in Superior to other meditation?

Is there really Superior or Inferior in the quest for Paramatma?
 
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KRS

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When a quest is not done by a very competent mind it becomes less capable of sustaining against external forces. The fight for the control of body is between mind and the external reality. As mind pulls it inward one step, reality of our times pulls it two steps outward. The pressures are too much to do it in worldly settings. Either you give up or project fake spirituality.

Unless the mind is really capable the only approach is to force spirituality into body by tantric techniques and awakening kundalini. The body then may be able to resist the external forces better. But I am not sure whether it can be raised so easily to the required extent.
Sri Sravana Sir,

I do not know whether you have read Tattvabodha by Adi Sankaracharya. I think your thesis may well have been addressed there.

I am not competent enough to respond to your propositions. Thank you, Sir.
 
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I am a little confused here.
Why is there a grading here as in Superior to other meditation?

Is there really Superior or Inferior in the quest for Paramatma?
Srimathi Renuka Ji,

Maharishi’s experience was the direct path.

In my opinion, ‘Superior’ only means ‘better efficacy or efficiency’.

Why? Because in all other Sadhanas, it is a two step process. One fixes on a mind object, come to a point of attaining that vision. But still not Moksha. Because Moksha per Advaitha is about Atma realization. So, one still has one more step to go.

Whereas, Atma Vichara is the direct path to that realization, with no intermediate step.

While saying this, he never put down anyone worshipping Ishta Daivathas, nor did he say anything bad about any other Sadhanas within our Dharma.

He was a pure Advaithin, and he taught his way. It is synonymous with Jnana Yoga.

There is a important book called Ashtavargha Gita, in which a Guru named Ashtavargha teaches King Janaka about Atma Vichara.

Hope this explains.
 
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sravna

Well-known member
Sri Sravana Sir,

I do not know whether you have read Tattvabodha by Adi Sankaracharya. I think your thesis may well have been addressed there.

I am not competent enough to respond to your propositions. Thank you, Sir.
No Sir. I totally believe in and swear by Adi Shankaracharya's teachings. But the details to realise them are done in my own little ways. Thank you Sir for the reference.
 

renuka

Gold Member
Gold Member
Srimathi Renuka Ji,

Maharishi’s experience was the direct path.

In my opinion, ‘Superior’ only means ‘better efficacy or efficiency’.

Why? Because in all other Sadhanas, it is a two step process. One fixes on a mind object, come to a point of attaining that vision. But still not Moksha. Because Moksha per Advaitha is about Atma realization. So, one still has one more step to go.

Whereas, Atma Vichara is the direct path to that realization, with no intermediate step.

While saying this, he never put down anyone worshipping Ishta Daivathas, nor did he say anything bad about any other Sadhanas within our Dharma.

He was a pure Advaithin, and he taught his way. It is synonymous with Jnana Yoga.

There is a important book called Ashtavargha Gita, in which a Guru named Ashtavargha teaches King Janaka about Atma Vichara.

Hope this explains.
Thanks for the reply.
It made me understand Maharishi better.
I have read Ashtavakra gita before.

I always wondered Ashtavakra( The 8 bend/curved one), somehow all good philosophy comes in 8.

Eight limbs of Yoga.
Noble eightfold path of Buddhism.

May be there is something about number 8 being a giver of Jnaana.
Shree Krishna being the 8th child and also the 8th Avatar.

May be some message in that.
 
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