Self Enquiry Of Bhagavan Sri Ramana Maharshi |
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Eighth edition 1971 A new translation by Published by |
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INTRODUCTION The present work in prose
consists of forty questions with answers covering the entire range of
spiritual disciplines required for the gaining of release (moksha). The
questioner was Gambhiram Seshayya, one of the early devotees of Bhagavan Sri
Ramana Maharshi. He was a Municipal Overseer at Tiruvannamalai about 1900.
Besides being an ardent Ramabhakta (worshipper of Rama) he was interested in
the study and practice of Yoga. He used to read Swami Vivekananda's lectures
on the different yoga's as also an English translation of the Rama-gita. For
resolving the difficulties which he came across while studying these books
and in his spiritual practices, he approached Bhagavan Sri Ramana from time
to time. Bhagavan, who was only twenty-one years old, was then living in
Virupaksha cave on Arunachala Hill. As he was keeping silent at the time not
because of any vow taken but because he was not inclined to talk - he wrote
out his answers to Seshayya's questions on bits of paper. These writings over
the period 1900-1902 were later copied in a note-book by Seshayya. The
material thus gathered was published by Sri Ramanasramam under the little
Vichara-sangraham which literally means 'A Compendium of Self-Enquiry.' A
digest of the teaching contained in this work was later printed in English
bearing the title 'Self-Enquiry'. In that English version, the questions were
omitted and the substance of Bhagavan's teaching was given, classifying it in
twelve short chapters with appropriate headings. The present English
translation is of the entire original text Vichara-sangraham as it is in
Tamil. The Vichara-sangraham has unique value in the sense that it
constitutes the first set of instructions given by Bhagavan in his own
handwriting. A careful study of the
instructions given by Bhagavan here will reveal that they are based on his
own plenary experience as confirmed by the sacred texts which were brought to
his notice by the early devotees and which he perused for the purpose of
clearing the doubts that arose in the minds of the devotees. In the course of
his instructions, Bhagavan makes use of such expressions as, 'the scriptures
declare', 'thus say the sages,' etc.; he also cites passages from texts like
the Bhagavad-gita and the Vivekachudamani and once he mentions by name the
Ribhu-gita. But it is quite clear that these citations are offered only as
confirmations of the truth discovered by Bhagavan himself in his own
experience. The basic teaching is that
of Advaita-Vedanta. The plenary experience of the non-dual Self is the goal;
enquiry into the nature of the self is the means. When the mind identifies
the self with the not-self (the body, etc.), there is bondage; when this
wrong identification is removed through the enquiry 'Who am I ?' there is
release. Thus, Self-enquiry is the direct path taught by Bhagavan Ramana. The
'I'-experience is common to all. Of all thoughts, the 'I'-thought is the
first to arise. What one has to do is to enquire into the source of the
'I'-thought. This is the reverse process of what ordinarily happens in the
life of the mind. The mind enquires into the constitution and source of
everything else which, on examination, will be found to be its own projection;
it does not reflect on itself and trace itself to its source. Self-discovery
can be achieved by giving the mind an inward turn. This is not to be confused
with the introspection of which the psychologists speak. Self-enquiry is not
the mind's inspection of its own contents; it is tracing the mind's first
mode, the 'I'-thought to its source which is the Self. When there is proper
and persistent enquiry, the 'I'-thought also ceases and there is the wordless
illumination of the form 'I'-'I' which is the pure consciousness. This is
release, freedom from bondage. The method by which this is accomplished, as
has been shown, is enquiry which, in Vedanta, is termed jnana, knowledge. True devotion (bhakti),
meditation (dhyana), and concentration (yoga) are identical therewith. As
Bhagavan makes it perfectly clear, not to forget the plenary Self-experience
is real devotion, mind-control, knowledge, and all other austerities. In the
language of devotion, the final goal may be described as the resolution of
the mind in its source which is God, the Self, in that of technical yoga, it
may be described as the dissolution of the mind in the Heart-lotus. These are
only different ways of expressing the same truth. The path of Self-enquiry
is found difficult by those who have not acquired the necessary competence
for it. The mind should first be rendered pure and one-pointed. This is done
through meditation, etc. So, the various paths, in their secondary sense, are
auxiliaries to the direct path which is Self-enquiry. In this context,
Bhagavan refers to three grades of aspirants: the highest, the medium, and
the lowest. For the highest type of aspirants, the path prescribed is Vedanta
enquiry; through this path, the mind becomes quiescent in the Self and
finally ceases to be, leaving the pure Self-experience untarnished and
resplendent. The path for the medium is meditation on the Self; meditation
consists in directing a continuous flow of the mind towards the same object;
there are several modes of meditation; the best mode is that which is of the
form 'I am the Self'; this mode eventually culminates in Self-realization.
For the lowest grade of aspirants, the discipline that is useful is
breath-control which in turn results in mind control. Bhagavan explains the
difference between jnana-yoga (path of knowledge) and dhyana-yoga (path of
meditation) thus: jnana is like subduing a self-willed bull by coaxing it
with the help of a sheaf of green grass, while dhyana is like controlling it
by using force. Just as there are eight limbs for dhyana-yoga, there are
eight for jnana-yoga. The limbs of the latter are more proximate to the final
stage than those of the former. For instance, while the pranayama of
technical yoga consists in regulating and restraining breath, the pranayama
that is a limb of jnana relates to rejecting the name-and-form world which is
non-real and realizing the Real which is Existence-Consciousness-Bliss. Realization of the Self
can be gained in this very life. In fact, Self-realization is not something
which is to be gained afresh. We are already the Self; the Self alone is. It
is ignorance that makes us imagine that we have not realized the Self. When
this ignorance is removed through Self-knowledge, we realize our eternal
Self-nature. One who has gained this realization is called a jivan-mukta
(liberated while living). To others, he may appear to continue to tenant a
body. For the benefit of those others it is stated that the body will
continue so long as the residue of the prarabdha-karma (that karma of the past
which has begun to fructify in the shape of the present body) lasts, and that
when the momentum is spent the body will fall and the jivan-mukta will become
a videha-mukta. But from the standpoint of the absolute truth, there is no
difference in mukti. What needs to be understood is that mukti or release is
the inalienable nature of the Self. This, in substance, is Bhagavan Sri Ramana's
teaching in the Vichara-sangraham.
Note to the Eighth Edition The earliest edition of
this work in Question-Answer form, I have come across, is dated 1930,
published by A. Shivalinga Mudaliyar and V. Subrahmanya Achari and printed at
Saravana Bava Press, Madras. This bears a foreword by Muruganar which is
dated
1 Disciple:
Master! What is the means to gain the state of eternal bliss, ever devoid of
misery? Master: Apart from the statement in the Veda that wherever
there is body there is misery, this is also the direct experience of all
people; therefore, one should enquire into one's true nature which is ever
bodiless, and one should remain as such. This is the means to gaining that
state. 2 D: What is
meant by saying that one should enquire into one's true nature and understand
it? M: Experiences such as "I went; I came; I was; I
did" come naturally to everyone. From these experiences, does it not
appear that the consciousness "I" is the subject of those various
acts? Enquiry into the true nature of that consciousness, and remaining as
oneself is the way to understand, through enquiry, one's true nature. 3 D: How is
one to enquire: "Who am I?" M: Actions such as 'going' and 'coming' belong only to
the body. And so, when one says "I went, I came", it amounts to
saying that the body is "I". But, can the body be said to be the
consciousness "I", since the body was not before it was born, is
made up of the five elements, is non-existent in the state of deep sleep, and
becomes a corpse when dead? Can this body which is inert like a log of wood
be said to shine as "I" "I"? Therefore, the "I"
consciousness which at first arises in respect of the body is referred to
variously as self-conceit (tarbodham), egoity (ahankara), nescience (avidya),
maya, impurity (mala), and individual soul (jiva) . Can we remain without
enquiring into this? Is it not for our redemption through enquiry that all
the scriptures declare that the destruction of "self-conceit" is
release (mukti)? Therefore, making the corpse-body remain as a corpse, and
not even uttering the word "I", one should enquire keenly thus:
"Now, what is it that rises as 'I'". Then, there would shine in the
Heart a kind of wordless illumination of the form 'I' 'I'. That is, there
would shine of its own accord the pure consciousness which is unlimited and
one, the limited and the many thoughts having disappeared. If one remains
quiescent without abandoning that (experience), the egoity, the individual
sense, of the form 'I am the body' will be totally destroyed, and at the end
the final thought, viz. the 'I'-form also will be quenched like the fire that
burns camphor*. The great sages and scriptures declare that this alone is
release. * i.e., without leaving any sediment. 4 D: When one enquires into the root of 'self conceit'
which is of the form 'I', all sorts of different thoughts without number seem
to rise; and not any separate 'I' thought. M: Whether the nominative case, which is the first
case, appears or not, the sentences in which the other cases appear have as
their basis the first case; similarly, all the thoughts that appear in the
heart have as their basis the egoity which is the first mental mode 'I', the
cognition of the form 'I am the body'; thus, it is the rise of egoity that is
the cause and source of the rise of all other thoughts; therefore, if the
self-conceit of the form of egoity which is the root of the illusory tree of
samsara (bondage consisting of transmigration) is destroyed, all other
thoughts will perish completely like an uprooted tree. Whatever thoughts
arise as obstacles to one's sadhana (spiritual discipline) - the mind should
not be allowed to go in their direction, but should be made to rest in one's
self which is the Atman; one should remain as witness to whatever happens,
adopting the attitude 'Let whatever strange things happen, happen; let us
see!' This should be one's practice. In other words, one should not identify
oneself with appearances; one should never relinquish one's self. This is the proper means
for destruction of the mind (manonasa) which is of the nature of seeing the
body as self, and which is the cause of all the aforesaid obstacles. This
method which easily destroys egoity deserves to be called devotion (bhakti),
meditation (dhyana), concentration (yoga), and knowledge (jnana). Because God
remains of the nature of the Self, shining as 'I' in the heart, because the
scriptures declare that thought itself is bondage, the best discipline is to
stay quiescent without ever forgetting Him (God, the Self), after resolving
in Him the mind which is of the form of the 'I'-thought, no matter by what
means. This is the conclusive teaching of the Scriptures. 5 D: Is enquiry only the means for removal of the false
belief of selfhood in the gross body, or is it also the means for removal of
the false belief of selfhood in the subtle and causal bodies? M: It is on the gross body that the other bodies
subsist. In the false belief of the form "I am the body" are
included all the three bodies consisting of the five sheaths. And destruction
of the false belief of selfhood in the gross body is itself the destruction
of the false belief of selfhood in the other bodies. So inquiry is the means
to removal of the false belief of selfhood in all the three bodies. 6 D: While there are different modifications of the
internal organ, viz. manas (reflection), buddhi (intellect), chitta (memory)
and ahankara (egoity), how can it be said that the destruction of the mind
alone is release? M: In the books explaining the nature of the mind, it
is thus stated: "The mind is formed by the concretion of the subtle
portion of the food we eat; it grows with the passions such as attachment and
aversion, desire and anger; being the aggregate of mind, intellect, memory
and egoity, it receives the collective singular name 'mind', the
characteristics that it bears are thinking, determining, etc.; since it is an
object of consciousness (the self), it is what is seen, inert; even though
inert, it appears as if conscious because of association with consciousness
(like a red-hot iron ball); it is limited, non-eternal, partite, and changing
like wax, gold, candle, etc.; it is of the nature of all elements (of phenomenal
existence); its locus is the heart-lotus even as the loci of the sense of
sight, etc., are the eyes, etc.; it is the adjunct of the individual soul
thinking of an object, it transforms itself into a mode, and along with the
knowledge that is in the brain, it flows through the five sense-channels,
gets joined to objects by the brain (that is associated with knowledge), and
thus knows and experiences objects and gains satisfaction. That substance is
the mind". Even as one and the same person is called by different names
according to the different functions he performs, so also one and the same
mind is called by the different names: mind, intellect, memory, and egoity,
on account of the difference in the modes - and not because of any real
difference. The mind itself is of the form of all, i.e. of soul, God and
world; when it becomes of the form of the Self through knowledge there is
release, which is of the nature of Brahman: this is the teaching. 7 D: If these four - mind, intellect, memory and egoity
- are one and the same why are separate locations mentioned for them? M: It is true that the throat is stated to be the
location of the mind, the face or the heart of the intellect, the navel of
the memory, and the heart or sarvanga of the egoity; though differently
stated thus yet, for the aggregate of these, that is the mind or internal
organ, the location is the heart alone. This is conclusively declared in the
Scriptures. 8 D: Why is it said that only the mind which is the
internal organ, shines as the form of all, that is of soul, God and world? M: As instruments for knowing the objects the sense
organs are outside, and so they are called outer senses; and the mind is
called the inner sense because it is inside. But the distinction between
inner and outer is only with reference to the body; in truth, there is
neither inner or outer. The mind's nature is to remain pure like ether. What
is referred to as the heart or the mind is the collocation of the elements
(of phenomenal existence) that appear as inner and outer. So there is no
doubt that all phenomena consisting of names and forms are of the nature of
mind alone. All that appear outside are in reality inside and not outside; it
is in order to teach this that in the Vedas also all have been described as
of the nature of the heart. What is called the heart is no other than
Brahman. 9 D: How can it be said that the heart is no other than
Brahman? M: Although the self enjoys its experiences in the
states of waking, dream, and deep sleep, residing respectively in the eyes,
throat and heart, in reality, however, it never leaves its principal seat,
the heart. In the heart-lotus which is of the nature of all, in other words
in the mind-ether, the light of that self in the form 'I' shines. As it
shines thus in everybody, this very self is referred to as the witness
(sakshi) and the transcendent (turiya literally the fourth). The 'I'-less
supreme Brahman which shines in all bodies as interior to the light in the
form 'I' is the Self-ether (or knowledge-ether): that alone is the absolute
Reality. This is the super-transcendent (turiyatita). Therefore, it is stated
that what is called the heart s no other than Brahman. Moreover, for the
reason that Brahman shines in the hearts of all souls as the Self, the name 'Heart'
is given to Brahman*. The meaning of the word hridayam, when split thus
'hrit-ayam', is in fact Brahman. The adequate evidence for the fact that
Brahman, which shines as the self, resides in the hearts of all is that all
people indicate themselves by pointing to the chest when saying 'I'. * "In the hearts
of all individual souls that which shines is Brahman and hence is called the
Heart" --Brahma-gita. 10 D: If the entire universe is of the form of mind, then
does it not follow that the universe is an illusion? If that be the case, why
is the creation of the universe mentioned in the Veda? M: There is no doubt whatsoever that the universe is
the merest illusion. The principal purport of the Veda is to make known the
true Brahman, after showing the apparent universe to be false. It is for this
purpose that the Vedas admit the creation of the world and not for any other
reason. Moreover, for the less qualified persons creation is taught, that is
the phased evolution of prakriti (primal nature), mahat-tattva (the great
intellect), tanmatras (the subtle essences), bhutas (the gross elements), the
world, the body, etc., from Brahman: while for the more qualified
simultaneous creation is taught, that is, that this world arose like a dream
on account of one's own thoughts induced by the defect of not knowing oneself
as the Self. Thus, from the fact that the creation of the world has been
described in different ways it is clear that the purport of the Vedas rests
only in teaching the true nature of Brahman after showing somehow or other
the illusory nature of the universe. That the world is illusory, every one
can directly know in the state of realization which is in the form of
experience of one's bliss-nature. 11 D: Is
Self-experience possible for the mind, whose nature is constant change? M: Since sattva-guna (the constituent of prakriti
which makes for purity, intelligence, etc.) is the nature of mind, and since
the mind is pure and undefiled like ether, what is called mind is, in truth,
of the nature of knowledge. When it stays in that natural (i.e. pure) state,
it has not even the name 'mind'. It is only the erroneous knowledge which
mistakes one for another that is called mind. What was (originally) the pure
sattva mind, of the nature of pure knowledge, forgets its knowledge-nature on
account of nescience, gets transformed into the world under the influence of
tamo-guna (i.e. the constituent of prakriti which makes for dullness,
inertness, etc.), being under the influence of rajo-guna (i.e. the constituent
of prakriti which makes for activity, passions, etc.), imagines "I am
the body, etc.; the world is real", it acquires the consequent merit and
demerit through attachment, aversion, etc., and, through the residual
impressions (vasanas) thereof, attains birth and death. But the mind, which
has got rid of its defilement (sin) through action without attachment
performed in many past lives, listens to the teaching of scripture from a
true guru, reflects on its meaning, and meditates in order to gain the natural
state of the mental mode of the form of the Self, i.e. of the form 'I am
Brahman' which is the result of the continued contemplation of Brahman. Thus
will be removed the mind's transformation into the world in the aspect of
tamo-guna, and its roving therein in the aspect of rajo-guna. When this
removal takes place the mind becomes subtle and unmoving. It is only by the
mind that is impure and is under the influence of rajas and tamas that
Reality (i.e. the Self) which is very subtle and unchanging cannot be
experienced; just as a piece of fine silk cloth cannot be stitched with a
heavy crowbar, or as the details of subtle objects cannot be distinguished by
the light of a lamp flame that flickers in the wind. But in the pure mind
that has been rendered subtle and unmoving by the meditation described above,
the Self-bliss (i.e. Brahman) will become manifest. As without mind there
cannot be experience, it is possible for the purified mind endowed with the
extremely subtle mode (vritti) to experience the Self-bliss, by remaining in
that form (i.e. in the form of Brahman). Then, that one's self is of the
nature of Brahman will be clearly experienced. 12 D: Is the aforesaid Self-experience possible, even in
the state of empirical existence, for the mind which has to perform functions
in accordance with its prarabdha (the past karma which has begun to
fructify)? M: A Brahmin may play various parts in a drama; yet
the thought that he is a Brahmin does not leave his mind. Similarly, when one
is engaged in various empirical acts there should be the firm conviction
"I am the Self", without allowing the false idea "I am the
body, etc." to rise. If the mind should stray away from its state, then
immediately one should enquire, "Oh! Oh! We are not the body etc.! Who are
we?" and thus one should reinstate the mind in that (pure) state. The
enquiry "Who am I?" is the principal means to the removal of all
misery and the attainment of the supreme bliss. When in this manner the mind
becomes quiescent in its own state, Self-experience arises of its own accord,
without any hindrance. Thereafter sensory pleasures and pains will not affect
the mind. All (phenomena) will appear then, without attachment, like a dream.
Never forgetting one's plenary Self-experience is real bhakti (devotion),
yoga (mind-control), jnana (knowledge) and all other austerities. Thus say
the sages. 13 D: When there is activity in regard to works, we are
neither the agents of those works nor their enjoyers. The activity is of the
three instruments (i.e., the mind, speech, and body). Could we remain
(unattached) thinking thus? M: After the mind has been made to stay in the Self
which is its Deity, and has been rendered indifferent to empirical matters
because it does not stray away from the Self, how can the mind think as
mentioned above? Do not such thoughts constitute bondage? When such thoughts
arise due to residual impressions (vasanas), one should restrain the mind
from flowing that way, endeavour to retain it in the Self-state, and make it
turn indifferent to empirical matters. One should not give room in the mind
for such thoughts as: "Is this good? Or, is that good? Can this be done?
Or, can that be done?" One should be vigilant even before such thoughts
arise and make the mind stay in its native state. If any little room is
given, such a (disturbed) mind will do harm to us while posing as our friend;
like the foe appearing to be a friend, it will topple us down. Is it not
because one forgets one's Self that such thoughts arise and cause more and more
evil? While it is true that to think through discrimination, "I do not
do anything; all actions are performed by the instruments", is a means
to prevent the mind from flowing along thought vasanas, does it not also
follow that only if the mind flows along thought vasanas that it must be
restrained through discrimination as stated before? Can the mind that remains
in the Self-state think as 'I' and as 'I behave empirically thus and thus'?
In all manner of ways possible one should endeavour gradually not to forget
one's (true) Self that is God. If that is accomplished, all will be
accomplished. The mind should not be directed to any other matter. Even
though one may perform, like a mad person, the actions that are the result of
prarabdha-karma, one should retain the mind in the Self-state without letting
the thought 'I do' arise. Have not countless bhaktas (devotees) performed
their numerous empirical functions with an attitude of indifference? 14 D: What is
the real purpose of sannyasa (renunciation)? M: Sannyasa is only the renunciation of the 'I'
thought, and not the rejection of the external objects. He who has renounced
(the "I" thought) thus remains the same whether he is alone or in
the midst of the extensive samsara (empirical world). Just as when the mind
is concentrated on some object, it does not observe other things even though
they may be proximate, so also, although the sage may perform any number of
empirical acts, in reality he performs nothing, because he makes the mind
rest in the Self without letting the 'I' thought arise. Even as in a dream
one appears to fall head downwards, while in reality one is unmoving, so also
the ignorant person, i.e., the person for whom the 'I' thought has not
ceased, although he remains alone in constant meditation, is in fact one who
performs all empirical actions*. Thus the wise ones have said. * Like those who listen
to a story with their attention fixed elsewhere, the mind whose residual
impressions have worn away does not really function even if it appears to do
so. The mind that is not free from residual impressions really functions even
if it does not appear to do so; this is like those who while remaining
stationary imagine in their dreams that they climb up a hill and fall
therefrom. 15 D: The mind, sense-organs, etc., have the ability to
perceive; yet why are they regarded as perceived objects? M: |
|
Drik - (Knower) |
Drisya - (Known
object) |
1. The seer |
Pot (i.e. the seen object) |
Further |
|
2. The eye organ |
Body, Pot, etc. |
3. The sense of sight |
The eye organ |
4. The mind |
The sense of sight |
5. The individual soul |
The mind |
6. Consciousness (the Self) |
The individual soul |
16 D: How do
egoity, soul, self, and Brahman come to be identified? M: |
|
The example |
The exemplified |
1. The iron-ball |
Egoity |
2. The heated iron-ball |
The soul which appears as a superimposition on the Self |
3. The fire that is in the heated iron-ball |
The light of consciousness, i.e. the immutable Brahman,
which shines in the soul in everybody |
4. The flame of fire which remains as one |
The all pervading Brahman which remains as one |
Just as in the wax-lump
that is with the smith numerous and varied metal-particles lie included and
all of them appear to be one wax-lump, so also in deep sleep the gross and
subtle bodies of all the individual souls are included in the cosmic maya
which is nescience, of the nature of sheer darkness, and since the souls are
resolved in the Self becoming one with it, they see everywhere darkness
alone. From the darkness of sleep, the subtle body, viz. egoity, and from
that (egoity) the gross body arise respectively. Even as the egoity arises,
it appears superimposed on the nature of the Self, like the heated iron-ball.
Thus, without the soul (jiva) which is the mind or egoity that is conjoined
with the Consciousness-light, there is no witness of the soul, viz. the Self,
and without the Self there is no Brahman that is the All-witness. Just as
when the iron ball is beaten into various shapes by the smith, the fire that
is in it does not change thereby in any manner, even so the soul may be involved
in ever so many experiences and undergo pleasures and pains, and yet the
Self-light that is in it does not change in the least thereby, and like the
ether it is the all-pervasive pure knowledge that is one, and it shines in
the heart as Brahman. 17 D: How is
one to know that in the heart the Self itself shines as Brahman? M: Just as the elemental ether within the flame of a
lamp is known to fill without any difference and without any limit both the
inside and the outside of the flame, so also the knowledge-ether that is
within the Self-light in the heart, fills without any difference and without
any limit both the inside and the outside of that Self-light. This is what is
referred to as Brahman. 18 D: How do the three states of experience, the three bodies,
etc., which are imaginations, appear in the Self-light which is one,
impartite and self-luminous? Even if they should appear, how is one to know
that the Self alone remains ever unmoving? M: |
|
The Example |
The Exemplified |
1. The Lamp |
The Self |
2. The door |
Sleep |
3. The door-step |
Mahat-tattva |
4. The inner wall |
Nescience or the causal
body |
5. The mirror |
The egoity |
6. The windows |
The five cognitive
sense-organs |
7. The inner chamber |
Deep sleep in which the
causal body is manifest |
8. The middle chamber |
Dream in which the subtle
body is manifest |
9. The outer court |
Waking state in which the
gross body is manifest |
The Self which is the lamp
(1) shines of its own accord in the inner chamber, i.e., the causal body (7)
that is endowed with nescience as the inner wall (4) and sleep as the door
(2); when by the vital principle as conditioned by time, karma, etc., the
sleep-door is opened, there occurs a reflection of the Self in the
egoity-mirror (5) that is placed next to the door-step - Mahat-tattva; the
egoity-mirror thus illumines the middle chamber, i.e., the dream state (8),
and, through the windows which are the five cognitive sense-organs (6), the
outer court, i.e., the waking state. When, again, by the vital principle as
conditioned by time, karma, etc., the sleep-door gets shut, the egoity ceases
along with waking and dream, and the Self alone ever shines. The example just
given explains how the Self is unmoving, how there is difference between the
Self and the egoity and how the three states of experience, the three bodies,
etc., appear. 19 D: Although I have listened to the explanation of the
characteristics of enquiry in such great detail, my mind has not gained even
a little peace. What is the reason for this? M: The
reason is the absence of strength or one-pointedness of the mind. 20 D: What is
the reason for the absence of mental strength? M: The means that make one qualified for enquiry are
meditation, yoga, etc. One should gain proficiency in these through graded
practice, and thus secure a stream of mental modes that is natural and
helpful. When the mind that has in this manner become ripe, listens to the
present enquiry, it will at once realize its true nature which is the Self,
and remain in perfect peace, without deviating from that state. To a mind
which has not become ripe, immediate realization and peace are hard to gain
through listening to enquiry. Yet, if one practices the means for
mind-control for some time, peace of mind can be obtained eventually. 21 D: Of the
means for mind-control, which is the most important? M:
Breath-control is the means for mind-control. 22 D: How is
breath to be controlled? M: Breath can be controlled either by absolute
retention of breath (kevala-kumbhaka) or by regulation of breath (pranayama).
23 D: What is
absolute retention of breath? M: It is making the vital air stay firmly in the heart
even without exhalation and inhalation. This is achieved through meditation
on the vital principle, etc. 24 D: What is
regulation of breath? M: It is making the vital air stay firmly in the heart
through exhalation, inhalation, and retention, according to the instructions
given in the yoga texts. 25 D: How is
breath-control the means for mind-control? M: There is no doubt that breath-control is the means
for mind-control, because the mind, like breath, is a part of air, because
the nature of mobility is common to both, because the place of origin is the
same for both, and because when one of them is controlled the other gets
controlled. 26 D: Since breath-control leads only to quiescence of
the mind (manolaya) and not to its destruction (manonasa), how can it be said
that breath-control is the means for enquiry which aims at the destruction of
mind? M: The scriptures teach the means for gaining Self-realization
in two modes - as the yoga with eight limbs (ashtanga-yoga) and as knowledge
with eight limbs (ashtanga-jnana). By regulation of breath (pranayama) or by
absolute retention thereof (kevala-kumbhaka), which is one of the limbs of
yoga, the mind gets controlled. Without leaving the mind at that, if one
practises the further discipline such as withdrawal of the mind from external
objects (pratyahara), then at the end, Self-realization which is the fruit of
enquiry will surely be gained. 27 D: What
are the limbs of yoga? M: Yama,
niyama, asana, ,pranayama, pratyahara, dharana, dhyana, and samadhi. Of
these - (1) Yama:- this
stands, for the cultivation of such principles of good conduct as
non-violence (ahimsa), truth (satya), non-stealing (asteya), celibacy
(brahmacharya), and non-possession (apari-graha). (2) Niyama:- this
stands for the observance of such rules of good conduct as purity (saucha),
contentment (santosha), austerity (tapas), study of the sacred texts
(svadhyaya), and devotion to God (Isvara-pranidhana)*. (3) Asana:- Of the
different postures, eighty-four are the main ones. Of these, again, four,
viz., simha, bhadra, padma, and siddha** are said to be excellent. Of these
too, it is only siddha, that is the most excellent. Thus the yoga-texts
declare. (4) Pranayama:-
According to the measures prescribed in the sacred texts, exhaling the vital
air is rechaka, inhaling is puraka and retaining it in the heart is kumbhaka.
As regards 'measure', some texts say that rechaka and puraka should be equal
in measure, and kumbhaka twice that measure, while other texts say that if
rechaka is one measure, puraka should be of two measures, and kumbhaka of
four. By 'measure' what is meant is the time that would be taken for the
utterance of the Gayatrimantra once. Thus pranayama consisting of rechaka,
puraka, and kumbhaka, should be practised daily according to ability, slowly
and gradually. Then, there would arise for the mind a desire to rest in
happiness without moving. After this, one should practise pratyahara. (5) Pratyahara:-
This is regulating the mind by preventing it from flowing towards the
external names and forms. The mind, which had been till then distracted, now
becomes controlled. The aids in this respect are (1) meditation on the pranava,
(2) fixing the attention betwixt the eyebrows, (3) looking at the tip of the
nose, and (4) reflection on the nada. The mind that has thus become
one-pointed will be fit to stay in one place. After this, dharana should be
practised. (6) Dharana:- This
is fixing the mind in a locus which is fit for meditation. The loci that are
eminently fit for meditation are the heart and Brahma-randhra (aperture in
the crown of the head). One should think that in the middle of the
eight-petalled lotus*** that is at this place there shines, like a flame, the
Deity which is the Self, i.e. Brahman, and fix the mind therein. After this,
one should meditate. (7) Dhyana:- This
is meditation, through the 'I am He' thought, that one is not different from
the nature of the aforesaid flame. Even, thus, if one makes the enquiry 'Who
am I?', then, as the Scripture declares, "The Brahman which is
everywhere shines in the heart as the Self that is the witness of the
intellect", one would realize that is the Divine Self that shines in the
heart as 'I-I'. This mode of reflection is the best meditation. (8) Samadhi:- As a
result of the fruition of the aforesaid meditation, the mind gets resolved in
the object of meditation without harbouring the ideas 'I am such and such; I
am doing this and this'. This subtle state in which even the thought 'I-I'
disappears is samadhi. If one practises this every day, seeing to it that
sleep does not supervene, God will soon confer on one the supreme state of
quiescence of mind. * The aim of yama and niyama is the attainment of
all good paths open to those eligible for moksha. For more details see works
like the Yoga-sutra, Hathayoga-dipika. 28 D: What is
the purport of the teaching that in pratyahara one should meditate on the
pranava? M: The purport of prescribing meditation on the
pranava is this. The pranava is Omkara consisting of three and a half matras,
viz., a, u, m, and ardha-matra. of these, a stands for the waking state,
Visva-jiva, and the gross body; u stands for the dream-state Taijasa-jiva,
and the subtle body; m stands for the sleep-state, Prajnajiva and the causal
body; the ardha-matra represents the Turiya which is the self or 'I'-nature;
and what is beyond that is the state of Turiyatita, or pure Bliss. The fourth
state which is the state of 'I'-nature was referred to in the section on
meditation (dhyana): this has been variously described - as of the nature of
amatra which includes the three matras, a, u, and m; as maunakshara (silence
syllable); as ajapa (as muttering without muttering) and as the
Advaita-mantra which is the essence of all mantras such as panchakshara. In
order to get at this true significance, one should meditate on the pranava.
This is meditation which is of the nature of devotion consisting in
reflection on the truth of the Self. The fruition of this process is samadhi
which yields release which is the state of unsurpassed bliss. The revered
Gurus also have said that release is to be gained only by devotion which is
of the nature of reflection on the truth of the Self. 29 D : What is the purport of
the teaching that one should meditate, through the 'I am He' thought, on the
truth that one is not different from the self-luminous Reality that shines
like a flame? M: (A) The purport of teaching that one should
cultivate the idea that one is not different from the self-luminous Reality
is this: Scripture defines meditation in these words, "In the middle of
the eight-petalled heart-lotus which is of the nature of all, and which is
referred to as Kailasa, Vaikundha, and Parama-pada, there is the Reality
which is of the size of the thumb, which is dazzling like lightning and which
shines like a flame. By meditating on it, a person gains immortality".
From this we should know that by such meditation one avoids the defects of
(1) the thought of difference, of the form 'I am different, and that is
different', (2) the meditation on what is limited, (3) the idea that the real
is limited, and (4) that it is confined to one place. (B) The purport of
teaching that one should meditate with the 'I am He' thought is this:
sahaham: soham; sah the supreme Self, aham the Self that is manifest as 'I'.
The jiva which is the Shiva-linga resides in the heart-lotus which is its
seat situated in the body which is the city of Brahman; the mind which is of
the nature of egoity, goes outward identifying itself with the body, etc. Now
the mind should be resolved in the heart, i.e. the I-sense that is placed in
the body, etc., should be got rid of; when thus one enquires 'Who am I?',
remaining undisturbed, in that state the Self-nature becomes manifest in a
subtle manner as 'I-I'; that self-nature is all and yet none, and is manifest
as the supreme Self everywhere without the distinction of inner and outer;
that shines like a flame, as was stated above, signifying the truth 'I am
Brahman'. If, without meditating on that as being identical with oneself, one
imagines it to be different, ignorance will not leave. Hence, the
identity-meditation is prescribed. If one meditates for a
long time, without disturbance, on the Self ceaselessly, with the 'I am He'
thought which is the technique of reflection on the Self, the darkness of
ignorance which is in the heart and all the impediments which are but the
effects of ignorance will he removed, and the plenary wisdom will be gained*.
Thus, realizing the
Reality in the heart-cave which is in the city (of Brahman), viz. the body,
is the same as realizing the all-perfect God. In the city with nine gates, which is the body, the
wise one resides at ease**. The body is the temple;
the jiva is God (Shiva). If one worships him with the 'I am He' thought, one
will gain release. The body which consists of
the five sheaths is the cave, the supreme that resides there is the lord of
the cave. Thus the scriptures declare. Since the Self is the
reality of all the gods, the meditation on the Self which is oneself is the
greatest of all meditations. All other meditations are included in this. It
is for gaining this that the other meditations are prescribed. So, if this is
gained, the others are not necessary. Knowing one's Self is knowing God.
Without knowing one's Self that meditates, imagining that there is a deity
which is different and meditating on it, is compared by the great ones to the
act of measuring with one's foot one's own shadow, and to the search for a
trivial conch after throwing away a priceless gem that is already in one's
possession***. * If meditation in the form 'I am Shiva' (Shivoham
bhavana), which prevents the thought going outwards, is practised always,
samadhi will come about.- Vallalar. 30 D: Even though the heart and the Brahmarandhra alone
are the loci fit for meditation, could one meditate, if necessary, on the six
mystic centres (adharas)? M: The six mystic centres, etc., which are said to be
loci of meditation, are but products of imagination. All these are meant for
beginners in yoga. With reference to meditation on the six centres, the
Shiva-yogins say, "God, who is of the nature of the non-dual, plenary,
consciousness-self, manifests, sustains and resolves us all. It is a great
sin to spoil that Reality by superimposing on it various names and forms such
as Ganapati, Brahma, Vishnu, Rudra, Mahesvara, and Sadashiva", and the
Vedantins declare, "All those are but imaginations of the mind".
Therefore, if one knows one's Self which is of the nature of consciousness
that knows everything, one knows everything. The great ones have also said:
"When that One is known as it is in Itself, all that has not been known
becomes known". If we who are endowed with various thoughts meditate on
God that is the Self we would get rid of the plurality of thoughts by that
one thought; and then even that one thought would vanish. This is what is
meant by saying that knowing one's Self is knowing God. This knowledge is
release. 31 D: How is
one to think of the Self? M: The Self is self-luminous without darkness and
light, and is the reality which is self-manifest. Therefore, one should not
think of it as this or as that. The very thought of thinking will end in
bondage. The purport of meditation on the Self is to make the mind take the
form of the Self. In the middle of the heart-cave the pure Brahman is
directly manifest as the Self in the form 'I-I'. Can there be greater ignorance
than to think of it in manifold ways, without knowing it as aforementioned? 32 D: It was stated that Brahman is manifest as the Self
in the form 'I-I', in the heart. To facilitate an understanding of this
statement, can it be still further explained? M: Is it not within the experience of all that during
deep sleep, swoon, etc., there is no knowledge whatsoever, i.e. neither
self-knowledge nor other-knowledge? Afterwards, when there is experience of
the form "I have woken up from sleep" or "I have recovered
from swoon" - is that not a mode of specific knowledge that has arisen
from the aforementioned distinctionless state? This specific knowledge is
called vijnana. This vijnana becomes manifest only as pertaining to either
the Self or the not-self, and not by itself. When it pertains to the Self, it
is called true knowledge, knowledge in the form of that mental mode whose
object is the Self, or knowledge which has for its content the impartite
(Self); and when it relates to the not-self, it is called ignorance. The
state of this vijnana, when it pertains to the Self and is manifest as of the
form of the Self, is said to be the 'I'-manifestation. This manifestation
cannot take place as apart from the Real (i.e. the Self). It is this
manifestation that serves as the mark for the direct experience of the Real.
Yet, this by itself cannot constitute the state of being the Real. That,
depending on which this manifestation takes place is the basic reality which
is also called prajnana. The Vedantic text "prajnanam brahma"
teaches the same truth. Know this as the purport
of the scripture also. The Self which is self-luminous and the witness of
everything manifests itself as residing in the vijnanakosa (sheath of the
intellect). By the mental mode which is impartite, seize this Self as your
goal and enjoy it as the Self. 33 D: What is
that which is called the inner worship or worship of the attributeless? M: In texts such as the Ribhu-gita, the worship of the
attributeless has been elaborately explained (as a separate discipline). Yet,
all disciplines such as sacrifice, charity, austerity, observance of vows,
japa, yoga, and puja, are, in effect, modes of meditation of the form 'I am
Brahman'. So, in all the modes of disciplines, one should see to it that one
does not stray away from the thought 'I am Brahman'. This is the purport of
the worship of the attributeless. 34 D: What
are the eight limbs of knowledge (jnana-ashtanga)? M: The eight limbs are those which have been already
mentioned, viz., yama, niyama, etc. but differently defined. Of these - (1) Yama:-This is
controlling the aggregate of sense-organs, realizing the defects that are
present in the world consisting of the body, etc. (2) Niyama:- This
is maintaining a stream of mental modes that relate to the Self and rejecting
the contrary modes. In other words, it means love that arises uninterruptedly
for the supreme Self. (3) Asana:- That
with the help of which constant meditation on Brahman is made possible with
ease is asana. (4) Pranayama:-
Rechaka (exhalation) is removing the two unreal aspects of name and form from
the objects constituting the world, the body etc., puraka (inhalation) is
grasping the three real aspects, existence, consciousness and bliss, which
are constant in those objects, and kumbhaka is retaining those aspects thus
grasped. (5) Pratyahara:-
This is preventing name and form which have been removed from re-entering the
mind. (6) Dharana:- This
is making the mind stay in the heart, without straying outward, and realizing
that one is the Self itself which is existence-consciousness-bliss. (7) Dhyana:- This
is meditation of the form 'I am only pure consciousness'. That is, after
leaving aside the body which consists of five sheaths, one enquires 'Who am
I'?, and as a result of that, one stays as 'I' which shines as the Self. (8) Samadhi:- When
the 'I'-manifestation also ceases, there is (subtle) direct experience. This
is samadhi. For the pranayama, etc.,
detailed here, the disciplines such as asana, etc., mentioned in connection
with yoga, are not necessary. The limbs of knowledge may be practised at all
places and at all times. Of yoga and knowledge, one may follow whichever is
pleasing to one, or both, according to circumstances. The great teachers say
that forgetfulness is the root of all evil, and is death for those who seek
release*; so one should rest the mind in one's Self and should never forget
the Self : this is the aim. If the mind is controlled, all else can be
controlled. The distinction between yoga with eight limbs and knowledge with
eight limbs has been set forth elaborately in the sacred texts; so only the
substance of this teaching has been given here. * Death or Kala is the
giving up on this earth of the contemplation of the Self which should never
be given up even the least bit. - Vivekachudamani. 35 D: Is it possible to practise at the same time the
pranayama belonging to yoga and the pranayama pertaining to knowledge? M: So long as the mind has not been made to rest in
the heart, either through absolute retention (kevala-kumbhaka) or through
enquiry, rechaka, puraka, etc., are needed. Hence, the pranayama of yoga is
to be practised during training, and the other pranayama may be practised
always. Thus, both may be practised. It is enough if the yogic pranayama is
practised till skill is gained in absolute retention. 36 D: Why should the path to release be differently
taught? Will it not create confusion in the minds of aspirants? M: Several paths are taught in the Vedas to suit the
different grades of qualified aspirants. Yet, since release is but the
destruction of mind, all efforts have for their aim the control of mind.
Although the modes of meditation may appear to be different from one another,
in the end all of them become one. There is no need to doubt this. One may
adopt that path which suits the maturity of one's mind. The control of prana which
is yoga, and the control of mind which is jnana* - these are the two
principal means for the destruction of mind. To some, the former may appear
easy, and to others the latter. Yet, jnana is like subduing a turbulent bull
by coaxing it with green grass, while yoga is like controlling through the
use of force. Thus the wise ones say: of the three grades of qualified
aspirants, the highest reach the goal by making the mind firm in the Self
through determining the nature of the real by Vedantic enquiry and by looking
upon one's self and all things as of the nature of the real; the mediocre by
making the mind stay in the heart through kevala-kumbhaka and meditating for
a long time on the real, and the lowest grade, by gaining that state in a
gradual manner through breath-control, etc. The mind should be made to
rest in the heart till the destruction of the 'I'-thought which is of the
form of ignorance, residing in the heart. This itself is jnana; this alone is
dhyana also. The rest are a mere digression of words, digression of the
texts. Thus the scriptures proclaim. Therefore, if one gains the skill of
retaining the mind in one's Self through some means or other, one need not
worry about other matters. The great teachers also
have taught that the devotee is greater than the yogins** and that the means
to release is devotion, which is of the nature of reflection on one's own
Self***. Thus, it is the path of realizing
Brahman that is variously called Dahara-vidya, Brahma-vidya, Atma-vidya, etc.
What more can be said than this? One should understand the rest by inference.
The Scriptures teach in
different modes. After analysing all those modes the great ones declare this
to be the shortest and the best means. * Seeing everything as Real according to the
Scripture: I am Brahman -one only without a second. 37 D: By practising the disciplines taught above, one may
get rid of the obstacles that are in the mind, viz. ignorance, doubt, error,
etc., and thereby attain quiescence of mind. Yet, there is one last doubt.
After the mind has been resolved in the heart, there is only consciousness
shining as the plenary reality. When thus the mind has assumed the form of the
Self, who is there to enquire? Such enquiry would result in self-worship. It
would be like the story of the shepherd searching for the sheep that was all
the time on his shoulders! M: The jiva itself is Shiva; Shiva Himself is the
jiva. It is true that the jiva is no other than Shiva. When the grain is
hidden inside the husk, it is called paddy; when it is de-husked, it is
called rice. Similarly, so long as one is bound by karma one remains a jiva;
when the bond of ignorance is broken, one shines as Shiva, the Deity. Thus
declares a scriptural text. Accordingly, the jiva which is mind is in reality
the pure Self; but, forgetting this truth, it imagines itself to be an
individual soul and gets bound in the shape of mind. So its search for the
Self, which is itself, is like the search for the sheep by the shepherd. But
still, the jiva which has forgotten its self will not become the Self through
mere mediate knowledge. By the impediment caused by the residual impressions
gathered in previous births, the jiva forgets again and again its identity
with the Self, and gets deceived, identifying itself with the body, etc. Will
a person become a high officer by merely looking at him? Is it not by steady
effort in that direction that he could become a highly placed officer?
Similarly, the jiva, which is in bondage through mental identification with
the body, etc., should put forth effort in the form of reflection on the
Self, in a gradual and sustained manner; and when thus the mind gets
destroyed, the jiva would become the Self*. The reflection on the Self
which is thus practised constantly will destroy the mind, and thereafter will
destroy itself like the stick that is used to kindle the cinders burning a
corpse. It is this state that is called release. * Though the obstacles
which cause the bondage of birth may be many, the root-cause for all such
changes is ahankara. This root-cause must be destroyed for ever.-
Vivekachudamani. 38 D: If the jiva is by nature identical with the Self,
what is it that prevents the jiva from realizing its true nature? M: It is
forgetfulness of the jiva's true nature; this is known as the power of
veiling. 39 D: If it
is true that the jiva has forgotten itself, how does the 'I'-experience arise
for all? M: The veil does not completely hide the jiva*; it
only hides the Self-nature of 'I' and projects the 'I am the body' notion;
but it does not hide the Self's existence which is 'I', and which is real and
eternal. * Ignorance cannot hide
the basic 'I', but it hides the specific truth that the jiva is the Supreme
(Self). 40 D: What are the characteristics of the jivan-mukta
(the liberated in life) and the videha-mukta (the liberated at death)? M: 'I am not the body; I am Brahman which is manifest
as the Self. In me who am the plenary Reality*, the world consisting of
bodies etc., are mere appearance, like the blue of the sky'. He who has
realized the truth thus is a jivan-mukta. Yet so long as his mind has not
been resolved, there may arise some misery for him because of relation to
objects on account of prarabdha (karma which has begun to fructify and whose
result is the present body), and as the movement of mind has not ceased there
will not be also the experience of bliss. The experience of Self is possible
only for the mind that has become subtle and unmoving as a result of
prolonged meditation. He who is thus endowed with a mind that has become
subtle, and who has the experience of the Self is called a jivan-mukta. It is
the state of jivan-mukti that is referred to as the attributeless Brahman and
as the Turiya. When even the subtle mind gets resolved, and experience of
self ceases, and when one is immersed in the ocean of bliss and has become
one with it without any differentiated existence, one is called a
videha-mukta. It is the state of videha-mukti that is referred to as the
transcendent attributeless Brahman and as the transcendent Turiya. This is
the final goal. Because of the grades in misery and happiness, the released
ones, the jivan-muktas and videha-muktas, may be spoken of as belonging to
four categories - Brahmavid, - vara--variyan, and varishtha. But these
distinctions are from the standpoint of the others who look at them; in
reality, however, there are no distinctions in release gained through jnana. * If there is prolonged
meditation that the worlds are an appearance in me who am the plenary
Reality, where can ignorance stand?
OBEISANCE May the Feet of
Ramana, the Master, who is the great Shiva Himself and is also in human form,
flourish for ever! |