Author: Vasundhara

nishkaama karma

What is Nishkaama Karma? – Ramana

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What is Nishkaamya Karma (Selfless Work) ?



Mr. Rangachari, a Telugu Pandit in Voorhees’ College at Vellore, asked about nishkaama karma. There was no reply. After a time Sri Bhagavan went up the hill and a few followed him, including the pandit. There was a thorny stick lying on the way which Sri Bhagavan picked up; he sat down and began leisurely to work at it. The thorns were cut off, the knots were made smooth, the whole stick was polished with a rough leaf. The whole operation took about six hours. Everyone was wondering at the fine appearance of the stick made of a spiky material. A shepherd boy put in his appearance on the way as the group moved off. He had lost his stick and was at a loss. Sri Bhagavan immediately gave the new one in his hand to the boy and passed on.

The pandit said that this was the matter-of-fact answer to his question.

Talks with Ramana Maharshi
25th December, 1935
Talk 118.

Sadhu Ekarasa (Dr. G.H. Mees) Speaks

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Sadhu Ekarasa (Dr. G.H. Mees) Speaks



Sadhu Ekarasa (Dr. G.H. Mees, M.A., LL.D.) was a Dutch scholar who came to the Maharshi in 1936. For him it was a case of deep devotion from the very first meeting. He talks about Bhagavan Sri Ramana Maharshi as follows.

When Kon-Fu-Tse met Wen-Poh-Hsuche-Tse, he did not speak a word. Then his companion, Tse-Lu, said, “Master, for a long time you have wished to see Wen-Poh-Hsuche-Tse. Why is it that you don’t speak, now that you see him?” Kon-Fu-Tse answered, “One only needs to look at someone like him. There is no need for speaking. One must see a sage in order to experience him.”

In the presence of the Maharshi, the same thing happened to me when I saw him for the first time, and during the many years that I visited him again and again, especially during the three years that I stayed near him almost without interruption. It is for this same reason I find it ever difficult to speak or write about the Maharshi, as I am often asked to do. For a sage who always lives in the realisation, St Dionysius’s words hold good: “All that you may say about God is untrue, for God is beyond speech and therefore what you say about God relates to something else.” Therefore, if in India someone asks me to speak or to write about the Maharshi, I am inclined to answer that the questioner ought to visit the Maharshi and see for himself.

Westerners have often asked me, “What exactly does the Maharshi do?” One should in fact answer, “The daily occupation of the Sage is to be himself.” Because he really succeeds in doing so, the Maharshi makes such a great impression on many of his visitors.The Maharshi effects drastic changes in the lives of many like me. That’s what he does, and he does so by doing nothing at all. Often ‘the great of this earth’ feel like small schoolboys while standing before him. The late Maharaja of Mysore kneeled humbly before him and stood motionless for a long time with tears in his eyes. He kneeled once more and departed without a word.

If a man were to do the greatest deed in the world and come and sit in the presence of Ramana Maharshi he would realise that his deed was nothing compared to the perpetual deed of Self-realisation of the Sage. If a man were to write the greatest book in the world and come and lay it as an offering before the Sage he would realise that the Sage was a greater Book, which is written from day to day, not with the medium of pen, ink and paper, without intermediation, and even without any conscious effort, in the inner being of all who care to come and read it.

In the case of other personalities it is always possible to make a distinction between theory and practice, or between spirituality and intellect on the one hand and action on the other hand. With the Maharshi no such distinction exists.

The Maharshi is above the spirit of time. His immortality stands out from his every word and look. It lives in the inner heart of all who have had the great privilege to come and sit in his presence. It is reflected only poorly in the books and articles that have been written about him. How could it be otherwise? No one can truly describe God or Truth. Even so, no one can truly describe a Son of God and an embodiment of Truth.

After having studied the lives and ways of teachings of saints and sages of the world, it strikes one that Sri Ramana falls into a class of his own. No one has achieved God-Realisation merely by hearing a name of God. Sri Ramana received ‘initiation’ by merely hearing the name of Arunachala, pronounced only for the purpose of conveying information about a journey.

Sri Ramana claimed his spiritual heritage without even having been told there was a heritage to claim. He is a Guru in the true sense of the word – the word means ‘dispeller of darkness’. The Maharshi’s way is as direct as it is simple. But it is so profound that it fails to reach the consciousness of many. Many come to him for something definite, or, in other words, finite. They do not understand that they stand in between the true Initiation into the Mystery of Being and themselves.

Many times it has happened that visitors and resident disciples have asked the Maharshi to vouchsafe them initiation, grace, blessings or spiritual experience, and that he replied, “I am always giving it. If you cannot comprehend it, what am I to do?”

In contradiction to gurus of a less exalted level, who are inclined to be aware of their spiritual superiority, Ramana Maharshi considers all beings to be potential jnanis with God-Reality shining within them, even if they are not aware of it. Some of his utterances run parallel to that of the eighth century mystic Hui Neng who said: “The only difference between a Buddha and the average man is that one realises what the other discards.”

Sri Ramana proclaims that the Divine Heritage is ever there, waiting to be received; God-Reality is ever present within the Heart of all.

The average man is inclined to pity the Sage, whom he regards as having foregone the pleasure of life.The Sage, however, pities his sympathizing fellow human beings, because the latter do not know what real happiness is.

From the point of view of the restless worldly mind, which delights in movement and change, an unbroken stay of fifty years in one place seems to be a tremendous achievement. It is indeed unique. But surely Sri Ramana has never looked upon it as being in any way remarkable. He has attained the Great Magnet of the world, the centre of the Heart, and became as immovable as his Father, Lord Arunachala.

Extracts from Sadhu Ekarasa’s poem:

Heart’s Homage to Sri Ramana

To that incomparable Maharshi, the father and mother of all, In whom Siva and the Goddess are ever united in Bliss, To that Sage, whose presence delights the heart,
And whose leela is the wonder of all –
To him be offered mind, heart, body, – all creation!

If future generations will ask what was
The special note of Ramana the Sage,
I shall reply: If any, it is certainty;
The certain safety of a Rock, unmoved, Unchallenged in a storm-swept sea,
The immovable solidity of a mountain
In an ever-wavering world of doctrines and philosophies, Yea, truly art thou the Sage of ‘Arunachala’!

Work Without Getting Caught

Work Without Getting Caught – Vivekananda

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Work Without Getting Caught

 

One of the greatest lessons I have learnt in my life is to pay as much attention to the means of work as to its end. He was a great man from whom I learnt it, and his own life was a practical demonstration of this great principle. I have been always learning great lessons from that one principle, and it appears to me that all the secret of success is there; to pay as much attention to the means as to the end.

Our great defect in life is that we are so much drawn to the ideal, the goal is so much more enchanting, so much more alluring, so much bigger in our mental horizon, that we lose sight of the details altogether.

But whenever failure comes, if we analyse it critically, in ninety-nine per cent of cases we shall find that it was because we did not pay attention to the means. Proper attention to the finishing, strengthening, of the means is what we need. With the means all right, the end must come. We forget that it is the cause that produces the effect; the effect cannot come by itself; and unless the causes are exact, proper, and powerful, the effect will not be produced.

Once the ideal is chosen and the means determined, we may almost let go the ideal, because we are sure it will be there, when the means are perfected. When the cause is there, there is no more difficulty about the effect, the effect is bound to come. If we take care of the cause, the effect will take care of itself. The realization of the ideal is the effect. The means are the cause: attention to the means, therefore, is the great secret of life. We also read this in the Gita and learn that we have to work, constantly work with all our power; to put our whole mind in the work, whatever it be, that we are doing. At the same time, we must not be attached. That is to say, we must not be drawn away from the work by anything else; still, we must be able to quit the work whenever we like.

If we examine our own lives, we find that the greatest cause of sorrow is this: we take up something, and put our whole energy on it — perhaps it is a failure and yet we cannot give it up. We know that it is hurting us, that any further clinging to it is simply bringing misery on us; still, we cannot tear ourselves away from it. The bee came to sip the honey, but its feet stuck to the honey-pot and it could not get away. Again and again, we are finding ourselves in that state. That is the whole secret of existence.

Why are we here? We came here to sip the honey, and we find our hands and feet sticking to it. We are caught, though we came to catch. We came to enjoy; we are being enjoyed. We came to rule; we are being ruled. We came to work; we are being worked. All the time, we find that. And this comes into every detail of our life. We are being worked upon by other minds, and we are always struggling to work on other minds. We want to enjoy the pleasures of life; and they eat into our vitals. We want to get everything from nature, but we find in the long run that nature takes everything from us — depletes us, and casts us aside.

Had it not been for this, life would have been all sunshine. Never mind! With all its failures and successes, with all its joys and sorrows, it can be one succession of sunshine, if only we are not caught.

That is the one cause of misery: we are attached, we are being caught. Therefore says the Gita: Work constantly; work, but be not attached; be not caught.

WORK AND ITS SECRET
Complete Works of Swami Vivekananda – Volume 2
(Lecture Delivered at Los Angeles, California, January 4, 1900)

Mind runs about too much

Mind runs about too much – Chinmayananda

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Mind runs about too much

Question: My mind runs about too much. I do not seem to get it under control!

Answer: You describe a situation which every sincere seeker experiences at one time or another. This is mainly because you despair unncesessarily at the direction in which your mind is running at some point or other in time. Your mind is like a child which must be allowed to play.

If you keep a pet dog, there are moments when it must be let loose to run and jump about. Once exhausted, it obediently returns to lie down at your feet, wagging its tail to express its total love and loyalty. Therefore, do not unnecessarily concerned with the roamings of the mind now and then.

Try to change the direction of your thoughts. Recognize that every action, whether mental or physical, is only because of the enlivening Presence in our Hearts; it is the ego that prompts us to achieve, acquire and possess.

Ignore the little slips of the mind, which are nothing but the past habits. The change within us cannot come overnight. Learn to smile at the follies of the mind and turn the attention to Him who is everywhere. When the ego begins to disappear, you will find more and more self-confidence and self-assurance. Try to live those values of life described in the Twelfth Chapter of the Bhagavad Gita.

Living One's Values

Living One’s Values – Chinmayananda

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Living One’s Values

Self-Unfoldment
Swami Chinmayananda

Q: I have read a good deal. I also have convictions. Yet to put these values into practice is my problem.

A: This was exactly Arjuna’s problem in the Bhagavad Gita. The Lord advised him: Recognize your real enemies; they are desire and anger, born of a passionate nature. Knowing your enemies will enable you to destroy them. Knowing your weaknesses, you will make efforts to discard them. Once your locate a dead rat in your wardrobe, which is emitting a foul odor, you will promptly pick it up by the tail and throw it as far away as possible.

Our scriptures have laid down a clear-cut procedure. The threefold practice consists of listening (sravana), reflecting (manana) and meditating (nididhyasana). Listening is not in one ear and out the other. It is attentive listening to discourses on our great scriptures. Then you must deeply reflect on the ideas heard, and finally you must meditate to make what you have learned real to you.

Frequently people tell me that they have gone through the Gita many times. I tell them: “Let the Gita go through you – at least once! It will do you more good.” Not just hearing or reading, but absorbing the great ideas contained in the scriptures, assimilating them, and living the values expressed therein, will produce a radiance in the life of an individual.

Proper understanding and correct attitudes are important. For example, we often meet the allegation that Hinduism is a world-negating religion meant only for the recluse. The spirit of Hinduism is not understood by those who say this. Wealth is not taboo for the seeker, but the constant craving for wealth is. Property is not prohibited, but one is urged to use it in the service of society.

The Vedantic concept of renunciation has nothing to do with ‘have’ or ‘have-not’ in the physical sense; instead, it means an attitude of non-attachment. The classical example in our ancient scriptures is that of King Janaka, living in the luxury of a palace, but still considered such a great saint and sage that great aspirants sought him for guidance.

If you ask me “How do I start Meditation and giving up attachment?” – my answer is, “just start”. “When?” – “Now”. Today is the best day. A better day may not come.

Practical Tips for Life and Meditation

Breath Regulation helps Meditation – Ramana

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Breath Regulation helps Meditation

In the absence of enquiry and devotion, the natural sedative pranayama (breath regulation) may be tried. This is known as Yoga Marga. If life is imperilled the whole interest centres round the one point, the saving of life. If the breath is held the mind cannot afford to (and does not) jump at its pets – external objects. Thus there is rest for the mind so long as the breath is held. All attention being turned on breath or its regulation, other interests are lost. Again, passions are attended with irregular breathing, whereas calm and happiness are attended with slow and regular breathing. Paroxysm of joy is in fact as painful as one of pain, and both are accompanied by ruffled breaths. Real peace is happiness. Pleasures do not form happiness. The mind improves by practice and becomes finer just as the razor’s edge is sharpened by stropping. The mind is then better able to tackle internal or external problems.
4th February, 1935
Talk 26.

~~~~~~~~

Sri Bhagavan said: “Control of breath may be internal or external.”
The antah pranayama (the internal breath-regulation) is as follows:-
Naham chinta (I-am-not-the-body idea) is rechaka (exhalation). Koham (who am I?) is puraka (inhalation).
Soham (I am He) is kumbhaka (retention of breath).
Doing thus, the breath becomes automatically controlled.
Bahir pranayama (external control) is for one not endowed with strength to control the mind. There is no way so sure as that; or a sadhu’s company. The external practice must be resorted to by a wise man if he does not enjoy a sadhu’s company. If in a sadhu’s company the sadhu provides the needed strength, though unseen by others, Pranayama need not be exactly as described in hatha Yoga. If engaged in japa, dhyana, bhakti, etc., just a little control of breath will suffice to control the mind. The mind is the rider and the breath the horse. Pranayama is a check on the horse. By that check the rider is checked.
Pranayama may be done just a little. To watch the breath is one way of doing it. The mind abstracted from other activities is engaged in watching the breath. That controls the breath; and in its turn the mind is controlled. If unable to do so, rechaka and puraka need not be practised. Breath may be retained a short while in japa, dhyana, etc. Then, too, good results will follow.
16th June, 1935
Talk 54.

~~~~~~~~

M.: Prana and mind arise from the same source. The source can be reached by holding the breath or tracing the mind. If you cannot do the latter the former will no doubt be helpful. Regulation of breath is gained by watching its movements.

If the mind is watched thoughts cease. Peace results and it is your true nature. King Janaka said: “I have now found the robber (namely the mind) who has been robbing me of my ‘I’-ness. I will instantly kill this thief.” The perturbation owing to thoughts appears to rob the Self of its peace. The perturbation is the mind. When that ceases the mind is said to take flight. The Self remains as the undisturbed substratum.
17th January, 1937
Talk 328.

~~~~~~~~

M.: You are practising breath-control. Mechanical breath-control will not lead one to the goal. It is only an aid. While doing it mechanically take care to be alert in mind and remember the ‘I’ thought and seek its source. Then you will find that where breath sinks, there ‘I-thought’ arises. They sink and rise together. The ‘I-thought’ also will sink along with breath. Simultaneously, another luminous and infinite ‘I-I’ will become manifest, which will be continuous and unbroken. That is the goal. It goes by different names – God, Self, Kundalini Sakti, Consciousness, Yoga, Bhakti, Jnana, etc.
D.: Not clear yet.
M.: When the attempt is made, it will of itself take you to the goal.
6th June 1936
Talk 195.

~~~~~~~~

D.: The mind is not steady in meditation.
M.: Whenever it wanders, turn it inward again and again.
D.: When duhka (misery) overpowers me, enquiry is impossible.
M.: Because the mind is too weak. Make it strong.
D.: By what means?
M.: Sat-sanga, Isvara Aradhana, Pranayama – (association with the wise, worship of God, breath control).
D.: What happens?
M.: Misery is removed; our aim is removal of misery. You do not acquire happiness. Your very nature is happiness. Bliss is not newly earned. All that is done is to remove unhappiness. These methods do it.
30th November, 1936
Talk 290.
~~~~~~~~

Dr. Lohara: Why does the mind not sink into the Heart even while meditating?
M.: A floating body does not readily sink unless some means are adopted for making it do so. Breath-control makes the mind quiescent. The mind must be alert and meditation pursued unremittingly even when it is at peace. Then it sinks into the heart. Or the floating body might be loaded with weights and made to sink. So also association with the wise will make the mind sink into the Heart.
Such association is both mental and physical. The extremely visible being (of the Guru) pushes the mind inward. He is also in the heart of the seeker and so he draws the latter’s inward-bent mind into the Heart.
This question is asked only when the man begins to meditate and finds it difficult. Let him practise breath-control just a little and the mind will be purified. It does not now sink into the heart because the latent tendencies stand as obstacles. They are removed by breath-control or association with the wise. In fact the mind is always in the Heart. But it is restive and moves about on account of latent tendencies. When the tendencies are made ineffective it will be restful and at peace.
By breath-control the mind will be only temporarily quiescent, because the tendencies are still there. If the mind is transformed into the Self it will no longer give trouble. That is done by meditation.
2nd July, 1936
Talk 223.

~~~~~~~~

Devotee asked about pranayama.

M.: Pranayama according to jnana is:

The next day he asked about pranayama. M.: Pranayama according to jnana is:

“Na aham” I am not this = out-breathing Who am I? = in-breathing
“Koham” Who am I? = in-breathing
“Soham” I am He = Retention of breath

5th February, 1936
Talk 154.

~~~~~~~~

Sri Bhagavan said: “Control of breath may be internal or external.”
The antah pranayama (the internal breath-regulation) is as follows:-
Naham chinta (I-am-not-the-body idea) is rechaka (exhalation). Koham (who am I?) is puraka (inhalation).
Soham (I am He) is kumbhaka (retention of breath).
Doing thus, the breath becomes automatically controlled.
Bahih pranayama (external control) is for one not endowed with strength to control the mind. There is no way so sure as that; or a sadhu’s company. The external practice must be resorted to by a wise man if he does not enjoy a sadhu’s company. If in a sadhu’s company the sadhu provides the needed strength, though unseen by others, Pranayama need not be exactly as described in hatha Yoga. If engaged in japa, dhyana, bhakti, etc., just a little control of breath will suffice to control the mind. The mind is the rider and the breath the horse. Pranayama is a check on the horse. By that check the rider is checked.
Pranayama may be done just a little. To watch the breath is one way of doing it. The mind abstracted from other activities is engaged in watching the breath. That controls the breath; and in its turn the mind is controlled. If unable to do so, rechaka and puraka need not be practised. Breath may be retained a short while in japa, dhyana, etc. Then, too, good results will follow.
16th June, 1935
Talk 54.

~~~~~~~~

M.: Breath-control may do as an aid but can never lead to the goal itself. While doing it mechanically, take care to be alert in mind and remember the ‘I-thought’ and seek its source. Then you will find that where breath sinks, there the ‘I-thought’ arises. They sink and rise together. The ‘I-thought’ also will sink along with breath. Simultaneously another luminous and infinite “I-I” will manifest and it will be continuous and unbroken. That is the goal. It goes by different names – God, Self, Kundalini-Sakti, consciousness etc., etc.
When the attempt is made it will of itself take you to the goal.
23rd January, 1937
Talk 345.

~~~~~~~~

Mr. G. D. asked: Is it necessary to control one’s breath? What becomes of the man who has not practised breath-control?
M.: Breath-control is only an aid for diving deep. One may as well dive down by control of mind. On the mind being controlled, the breath becomes controlled automatically. One need not attempt breath- control; mind-control is enough. Breath-control is recommended for the man who cannot control his mind straightaway.
Naham – I am not this – corresponds to rechaka
Koham – Who am I? (search for the I) – corresponds to puraka
Soham – He am I; (The Self alone) – corresponds to kumbhaka.
So these are the functions of pranayama.
Again the three formulae are:
Na – Aham (Not – I).
Ka – Aham (Who – I).
Sa – Aham (He – I).
Delete the prefixes and hold on to the common factor in all of them. That is Aham-’I’, that is the gist of the whole matter.
25th January, 1938
Talk 448.

~~~~~~~~

Practical Tips for Life and Meditation

Divine Grace is Essential for Meditation – Ramana

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Divine Grace is a powerful aid for Meditation

The conversation turned upon the question as to whether Iswara Prasad (Divine Grace) is necessary for the attaining of samrajya (universal dominion) or whether a jiva’s honest and strenuous efforts to attain it cannot of themselves lead him to That from whence is no return to life and death.

The Maharshi with an ineffable smile which lit up His Holy Face and which was all-pervasive, shining upon the coterie around him, replied in tones of certainty and with the ring of truth;

“Divine Grace is essential for Realisation. It leads one to God-realisation. But such Grace is vouchsafed only to him who is a true devotee or a yogin, who has striven hard and ceaselessly on the path towards freedom.”
4th February, 1935
Talk 29.

~~~~~~~~

An aristocratic lady looking very intelligent, though pensive, asked:
D.: Maharajji, I want to know how I can gain that peace of mind. Kindly be pleased to advise me.
M.: Yes – devotion and surrender.
….
D.: Am I worthy of being a devotee?
M.: Everyone can be a devotee. Spiritual fare is common to all and never denied to anyone – be the person old or young, male or female.

D.: That is exactly what I am anxious to know. I am young and a grihini (housewife). There are duties of grihastha dharma (the household). Is devotion consistent with such a position?
M.: Certainly. What are you? You are not the body. You are Pure Consciousness. Grihastha dharma and the world are only phenomena appearing on that Pure Consciousness. It remains unaffected. What prevents you from being your own Self?
….
D.: I mean meditation, etc.
M.: Yes. Meditation is on a form. That will drive away other thoughts. The one thought of God will dominate others. That is concentration. The object of meditation is thus the same as that of vichara.
….
As for Grace – Grace is within you. If it is external it is useless. Grace is the Self. You are never out of its operation. Grace is always there.
….
M.: Grace is the Self. I have already said, “If you remember Bhagavan, you are prompted to do so by the Self.” Is not Grace already there? Is there a moment when Grace is not operating in you? Your remembrance is the forerunner of Grace. That is the response, that is the stimulus, that is the Self and that is Grace.
There is no cause for anxiety.
….
D.: I should therefore remain in the world and engage in spiritual practice. Well, can I get realisation in this life?
M.: This has been already answered. You are always the Self. Earnest efforts never fail. Success is bound to result.

D.: Will Maharshi be pleased to extend Grace to me also!
Maharshi smiled and said “Um! Um!”
29th September, 1936
Talk 251.

~~~~~~~~

Mr. A. Bose, an engineer from Bombay, asked: Does Bhagavan feel for us and show grace?
M.: You are neck-deep in water and yet cry for water. It is as good as saying that one neck-deep in water feels thirsty, or a fish in water feels thirsty, or that water feels thirsty.

D.: How may one destroy the mind?
M.: Is there a mind in the first place? What you call mind is an illusion. It starts from the ‘I-thought’. Without the gross or subtle senses you cannot be aware of the body or the mind. Still it is possible for you to be without these senses. In such a state you are either asleep or aware of the Self only. Awareness of Self is ever there. Remain what you truly are and this question will not arise.

D.: Is the body consciousness an impediment to realization?
M.: We are always beyond the body or the mind. If however you feelthe body as the Self, then it is of course an impediment.

D.: Is the body or the mind of any use for the Self?
M.: Yes, inasmuch as it helps Self-realisation.
29th June, 1936
Talk 217.

~~~~~~~~

A Swami belonging to Sri Ramakrishna Mission had a very interesting conversation with Sri Bhagavan in the course of which Sri Bhagavan observed:
M.: Avidya (ignorance) is the obstacle for knowing your true nature even at the present moment.
D.: How is one to get over Avidya?
M.: Ya na vidyate sa avidya (What is not, is avidya). So it is itself a myth. If it really be, how can it perish? Its being is false and so it disappears.
D.: Although I understand it intellectually, I cannot realise the Self.
M.: Why should this thought disturb your present state of realisation.
D.: The Self is One, but yet I do not find myself free from the present trouble.
M.: Who says this? Is it the Self which is only one? The question contradicts itself.
D.: Grace is necessary for realisation.
M.: Inasmuch as you, being a man, now understand that there is a higher power guiding you, it is due to Grace. Grace is within you. Isvaro gururatmeti (Isvara, Guru and the Self are synonymous).
D.: I pray for that Grace.
M.: Yes, yes.
9th June, 1938
Talk 496

~~~~~~~~

The American Engineer asked: “Does distance have any effect upon Grace?”
M.: Time and space are within us. You are always in your Self. How do time and space affect it?
D.: In radio those who are nearer hear sooner. You are Hindu, we are American. Does it make any difference?
M.: No.
D.: Even thoughts are read by others. M.: That shows that all are one.
4th January, 1936
Talk 127.

~~~~~~~~

D.: What is Guru’s Grace? How does it work?
M.: Guru is the Self.
D.: How does it lead to realisation?
M.: Isvaro gururatmeti … (God is the same as Guru and Self …). A person begins with dissatisfaction. Not content with the world he seeks satisfaction of desires by prayers to God; his mind is purified; he longs to know God more than to satisfy his carnal desires. Then God’s Grace begins to manifest. God takes the form of a Guru and appears to the devotee; teaches him the Truth; purifies the mind by his teachings and contact; the mind gains strength, is able to turn inward; with meditation it is purified yet further, and eventually remains still without the least ripple. That stillness is the Self. The Guru is both exterior and interior. From the exterior he gives a push to the mind to turn inward; from the interior he pulls the mind towards the Self and helps the mind to achieve quietness. That is Grace.
Hence there is no difference between God, Guru and Self.
10th June, 1936
Talk 198.

~~~~~~~~

Mr. B. C. Das, the Physics Lecturer, asked: Contemplation is possible only with control of mind and control can be accomplished only by contemplation. Is it not a vicious circle?
M.: Yes, they are interdependent. They must go on side by side. Practice and dispassion bring about the result gradually. Dispassion is practised to check the mind from being projected outward; practice is to keep it turned inward. There is a struggle between control and contemplation. It is going on constantly within. Contemplation will in due course be successful.

D.: How to begin? Your Grace is needed for it.
M.: Grace is always there. “Dispassion cannot be acquired, nor realization of the Truth, nor inherence in the Self, in the absence of Guru’s Grace,” the Master quoted.

Practice is necessary. It is like training a roguish bull confined to his stall by tempting him with luscious grass and preventing him from straying.
Then the Master read out a stanza from Tiruvachakam, which is an address to the mind, saying: “O humming bee (namely, mind)! Why do you take the pains of collecting tiny specks of honey from innumerable flowers? There is one from whom you can have the whole storehouse of honey by simply thinking or seeing or speaking of Him. Get within and hum to Him (hrimkara).”
1st July, 1936
Talk 220.

~~~~~~~~

“Is a Master necessary for realisation?” Mrs. Piggot asked first.
M.: The realisation is the result of the Master’s grace more than teachings, lectures, meditation, etc. They are only secondary aids, whereas the former is the primary and the essential cause.
7th January, 1935
Talk 13.

~~~~~~~~

M.: Karma done unselfishly purifies the mind and helps to fix it in meditation.
D.: What if one meditates incessantly without Karma?
M.: Try and see. The vasanas will not let you do it. Dhyana comes only step by step with the gradual weakening of the vasanas by the Grace of the Master.
3rd October, 1935
Talk 80.

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Some ladies asked…
D.: What is Guru’s Grace? How does it work?
M.: Guru is the Self.
D.: How does it lead to realisation?
M.: Isvaro gururatmeti … (God is the same as Guru and Self …). A person begins with dissatisfaction. Not content with the world he seeks satisfaction of desires by prayers to God; his mind is purified; he longs to know God more than to satisfy his carnal desires. Then God’s Grace begins to manifest. God takes the form of a Guru and appears to the devotee; teaches him the Truth; purifies the mind by his teachings and contact; the mind gains strength, is able to turn inward; with meditation it is purified yet further, and eventually remains still without the least ripple. That stillness is the Self. The Guru is both exterior and interior. From the exterior he gives a push to the mind to turn inward; from the interior he pulls the mind towards the Self and helps the mind to achieve quietness. That is Grace.
Hence there is no difference between God, Guru and Self.
10th June, 1936
Talk 198.

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M.: The seer is only one. They do not appear without the seer. There is no change in the seer, however much the others may change.
Yogah karmasu kousalam = Skill in work is yoga,
Samatvam yoga uchyate = Equanimity is yoga,
Mamekam saranam vraja = Only surrender to Me,
Ekamevadwiteeyam = Only one without a second,
representing Karma, Yoga, Bhakti and Jnana convey the same meaning.
They are only the single Truth presented in different aspects.

Mr. Ekanatha Rao: Is Grace necessary for it? M.: Yes.
D.: How to gain Divine Grace?
M.: By surrender.
D.: Still I do not feel Grace.
M.: Sincerity is wanting. Surrender should not be verbal nor conditional.
Passages from St. Justinian were read out to illustrate these statements.
Prayer is not verbal. It is from the heart. To merge into the Heart is prayer. That is also Grace.
The Alwar says: “I was all along seeking Thee. But on realising the Self I find you are the Self. The Self is my all, and so you are my All.”
D.: Impurities of limitation, ignorance and desire (anava, mayika, and kamya) place obstacles in the way of meditation. How to conquer them?
M.: Not to be swayed by them.
D.: Grace is necessary.
M.: Yes, Grace is both the beginning and the end. Introversion is due to Grace: Perseverance is Grace; and Realisation is Grace. That is the reason for the statement: Mamekam saranam vraja (only surrender to Me). If one has entirely surrendered oneself is there any part left to ask for Grace? He is swallowed up by Grace.
7th January, 1937
Talk 319.

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D.: Is not grace more effective than abhyasa?
M.: Guru simply helps you in the eradication of ignorance. Does he hand over Realisation to you? D.: We are ignorant.
M.: Inasmuch as you say you are ignorant, you are wise. Is he a madman who says that he is mad? Guru’s Grace is like a hand extended to help you out of water, or it makes your way easier for the removal of ignorance.
…
D.: Is not Grace the gift of the Guru?
M.: God, Grace and Guru are all synonymous and also eternal and immanent. Is not the Self already within? Is it for the Guru to bestow It by his look? If a Guru thinks so, he does not deserve the name.
14th April, 1937
Talk 398.

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M.: Will-power or any other is gained by practice (abhyasa).

D.: Is success not dependent on Guru’s Grace?
M.: Yes, it is. Is not your practice itself due to such Grace? The fruits are the result of the practice and follow it automatically. There is a stanza in Kaivalya which says, “O Guru! You have been always with me watching me through several reincarnations, and ordaining my course until I was liberated.” The Self manifests externally as Guru when occasion arises; otherwise He is always within, doing the needful.
7th June, 1937
Talk 425.

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The Pandit asked about the operation of Grace. Is it the mind of the Guru acting on the mind of the disciple or anything different?

M.: The Highest Form of Grace is Silence (mowna). It is also the highest upadesa.
D.: Vivekananda has also said that silence is the loudest form of prayer.
M.: It is so, for the seeker’s silence Guru’s silence is the loudest upadesa. It is also Grace in its highest form. All other dikshas (initiations), e.g., sparsa, chakshus are derived from mowna (silence). They are therefore secondary. Mowna is the primary form. If the Guru is silent the seeker’s mind gets purified by itself.
D.: Is it proper that one prays to God or Guru when one is afflicted by worldly ills?
M.: Undoubtedly.
27th September, 1938
Talk 518.

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D.: What is the significance of Guru’s Grace in the attainment of liberation?
M.: Liberation is not anywhere outside you. It is only within. If a man is anxious for Deliverance, the Guru within pulls him in and the Guru without pushes him into the Self. This is the Grace of the Guru.
15th October, 1938
Talk 547.

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D.: Seekers who are in immediate proximity of the Master can get grace by darsana, sparsana, etc. (look, touch, etc.). But how does one get the same grace when the person is at a distance?
M.: By yoga drishti (yogic look).
14th December, 1938
Talk 591.

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D.: Doubts are always arising. Hence my question.
M.: A doubt arises and is cleared; another arises and that is cleared, making way for another, and so it goes on. So there is no possibility of clearing away all doubts. See to whom the doubts arise. Go to their source and abide in it. Then they cease to arise. That is how doubts are to be cleared. Atma samstham manah krtva na kinchidapi chintayet.
D.: Grace alone can help me to it.
M.: Grace is not exterior. In fact your very desire for grace is due to grace that is already in you.
1st February, 1939
Talk 618.

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M.: The Master is not outside you as you seem to imagine. He is within, is in fact the Self. Recognise this truth. Seek within you and find Him there. Then you will have constant communion with Him. The message is always there; it is never silent; it can never forsake you: nor can you ever move away from the Master.

Your mind is outgoing. Because of that tendency it sees objects as being outside and the Master among them. But the Truth is different. The Master is the Self. Turn the mind within and you will find the objects within. You will also realise that it is the Master who is your very Self and there is nothing but Him.

Because you identify yourself with the body you have accepted objects as being outside you. But are you the body? You are not. You are the Self. There are all the objects and the whole universe. Nothing can escape the Self. How then can you move away from the Master who is your very Self? Suppose your body moves fromplace to place; does it ever move away from your Self? Similarly, you can never be without the Master.

Mr. Lorey was struck by the answer although he was already familiar with the Master’s ways. He was even visibly moved. He prayed that the Grace of the Master might abide with him.

Sri Bhagavan: The Master being the Self. Grace is inseparable from the Self.
17th August, 1938
Talk 503.

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Practical Tips for Life and Meditation

What is Meditation ? Expulsion of Thoughts. How? – Ramana

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What is Meditation ? Expulsion of Thoughts. How?


D.: What should one think of when meditating?
M.: What is meditation? It is expulsion of thoughts. You are perturbed by thoughts which rush one after another. Hold on to one thought so that others are expelled. Continuous practice gives the necessary strength of mind to engage in meditation.
8th February, 1938
Talk 453.

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M.: What is meditation? It consists in expulsion of thoughts. All the present troubles are due to thoughts and are themselves thoughts. Give up thoughts. That is happiness and also meditation.
D.: How are thoughts given up?
M.: The thoughts are for the thinker. Remain as the Self of the thinker and there is an end of thoughts.
7th February, 1938
Talk 452.

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M.: If you go the way of your thoughts you will be carried away by them and you will find yourself in an endless maze.

D.: So, then, I must go back tracing the source of thoughts.
M.: Quite so; in that way the thoughts will disappear and the Self alone will remain. In fact there is no inside or outside for the Self. They are also projections of the ego. The Self is pure and absolute.
7th January, 1935
Talk 13.

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M.: Because you think that so-and-so is your wife and so-and-so are your children you also think that you are bound to them.
These thoughts are yours. They owe their very existence to you.
You can entertain these thoughts or relinquish them. The former is bondage and the latter is release.

D.: It is not quite clear to me.
M.: You must exist in order that you may think. You may think these thoughts or other thoughts. The thoughts change but not you. Let go the passing thoughts and hold on to the unchanging Self. The thoughts form your bondage. If they are given up, there is release. The bondage is not external. So no external remedy need be sought for release. It is within your competence to think and thus to get bound or to cease thinking and thus be free.

D.: But it is not easy to remain without thinking.
M.: You need not cease thinking. Only think of the root of the thoughts; seek it and find it. The Self shines by itself. When that is found the thoughts cease of their own accord. That is freedom from bondage.
2nd October, 1938
Talk 524.

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Practical Tips for Life and Meditation

Meditation: Get rid of unnecessary thoughts – Ramana

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Get rid of thoughts

D.: I am a business man. How shall I get on with business and get peace of mind also?
M.: This is also a thought. Give up this thought also and remain as your true Self.
D.: It is said: Do your duty without any expectation of results. How shall I get that frame of mind?
M.: You need not aspire for or get any new state. Get rid of your present thoughts, that is all.
D.: How shall I get the bhakti necessary for it?
M.: It is bhakti to get rid of thoughts which are only alien to you (i.e. the Self).
15th March, 1938
Talk 472.

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D.: Miseries appear in jagrat. Why should they appear.
M.: If you see your Self they will not appear.

D.: If I turn to look who I am I do not find anything.
M.: How did you remain in your sleep? There was no ‘I-thought’ there and you were happy. Whereas there are thoughts flowering in the wake of the root-thought ‘I’ in the jagrat and these hide the inherent happiness. Get rid of these thoughts which are the obstacles to happiness. Your natural state is one of happiness as was evident in your sleep.

7th January, 1937
Talk 321

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D.: I fell ill. I could not meditate and so I felt depressed.
M.: This thought, ‘I am not able to concentrate,’ is itself an obstacle. Why should the thought arise?

D.: Can one remain without thoughts rising all the 24 hours of the day? Should I remain without meditation?
M.: What is ‘hours’ again? It is a concept. Each question of yours is prompted by a thought.

Your nature is Peace and Happiness. Thoughts are the obstacles to realisation. One’s meditation or concentration is meant to get rid of obstacles and not to gain the Self. Does anyone remain apart from the Self? No! The true nature of the Self is declared to be Peace. If the same peace is not found, the non-finding is only a thought which is alien to the Self. One practises meditation only to get rid of these alien fancies. So, then, a thought must be quelled as soon as it rises. Whenever a thought arises, do not be carried away by it. You become aware of the body when you forget the Self. But can you forget the Self? Being the Self how can you forget it? There must be two selves for one to forget the other. It is absurd.

So the Self is not depressed; it is not imperfect: it is ever happy. The contrary feeling is a mere thought which has actually no stamina in it. Be rid of thoughts. Why should one attempt meditation? Being the Self one remains always realised, only be free from thoughts.

You think that your health does not permit your meditation. This depression must be traced to its origin. The origin is the wrong identification of the body with the Self. The disease is not of the Self. It is of the body. But the body does not come and tell you that it is possessed by the disease. It is you who say it. Why? Because you have wrongly identified yourself with the body.
The body itself is a thought. Be as you really are. There is no reason to be depressed.

19th February, 1938
Talk 462.

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D.: Is concentration of mind one of the sadhanas?
M.: Concentration is not thinking one thing. It is, on the other hand, putting off all other thoughts which obstruct the vision of our true nature.

All our efforts are only directed to lifting the veil of ignorance. Now it appears difficult to quell the thoughts. In the regenerate state it will be found more difficult to call in thoughts. For are there things to think of? There is only the Self. Thoughts can function only if there are objects. But there are no objects. How can thoughts arise at all?

The habit makes us believe that it is difficult to cease thinking. If the error is found out, one would not be fool enough to exert oneself unnecessarily by way of thinking.
14th April 1937
Talk 398.

The Supreme is the easiest to reach

The Supreme is the easiest to reach – Nisargadatta

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The Supreme is the easiest to reach – Nisargadatta

 

Questioner: What is the link between the Self (Vyakta) and the Supreme (Avyakta)?
Maharaj: From the self’s point of view the world is the known, the Supreme — the Unknown. The Unknown gives birth to the known, yet remains Unknown. The known is infinite, but the Unknown is an infinitude of infinities. Just like a ray of light is never seen unless intercepted by the specs of dust, so does the Supreme make everything known, itself remaining unknown.

Q: Does it mean that the Unknown is inaccessible?
M: Oh, no. The Supreme is the easiest to reach for it is your very being. It is enough to stop thinking and desiring anything, but the Supreme.

Q: And if I desire nothing, not even the Supreme?
M: Then you are as good as dead, or you are the Supreme.

Q: The world is full of desires. Everybody wants something or other. Who is the desirer? The person or the self?
M: The self. All desires, holy and unholy, come from the self; they all hang on the sense ‘I am’.

Q: I can understand holy desires (satyakama) emanating from the self. It may be the expression of the bliss aspect of the Sadchitananda (Beingness — Awareness — Happiness) of the Self. But why unholy desires?
M: All desires aim at happiness. Their shape and quality depend on the psyche (antahkarana). Where inertia (tamas) predominates, we find perversions. With energy (rajas), passions arise. With lucidity (sattva) the motive behind the desire is goodwill, compassion, the urge to make happy rather than be happy. But the Supreme is beyond all, yet because of its infinite permeability all cogent desires can be fulfilled.

Q: Which desires are cogent?
M: Desires that destroy their subjects, or objects, or do not subside on satisfaction are self-contradictory and cannot be fulfilled. Only desires motivated by love, goodwill and compassion are beneficial to both the subject and object and can be fully satisfied.

Q: All desires are painful, the holy as well as the unholy.
M: They are not the same and pain is not the same. Passion is painful, compassion — never. The entire universe strives to fulfill a desire born of compassion.

Q: Does the Supreme know itself? Is the Impersonal conscious?
M: The source of all has all. Whatever flows from it must be there already in seed form. And as a seed is the last of innumerable seeds, and contains the experience and the promise of numberless forests, so does the Unknown contain all that was, or could have been and all that shall or would be. The entire field of becoming is open and accessible; past and future co-exist in the eternal now.

Q: Are you living in the Supreme Unknown?
M: Where else?

Q: What makes you say so?
M: No desire ever arises in my mind.

Q: Are you then unconscious?
M: Of course not! I am fully conscious, but since no desire or fear enters my mind, there is perfect silence.

Q: Who knows the silence?
M: Silence knows itself. It is the silence of the silent mind, when passions and desires are silenced.

 

I Am That – Talks with Sri Nisargatta Maharaj
The Supreme is Beyond All
Item 20

The Supreme is Beyond All - Nisargadatta

The Supreme is Beyond All – Nisargadatta

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The Supreme is Beyond All – Nisargadatta

Questioner: You say, reality is one. Oneness, unity, is the attribute of the person. Is then reality a person, with the universe as its body?
Maharaj: Whatever you may say will be both true and false. Words do not reach beyond the mind.

Q: I am just trying to understand. You are telling us of the Person, the Self and the Supreme. (vyakti, vyakta, avyakta). The light of Pure Awareness (pragna), focussed as ‘I am’ in the Self (jivatma), as consciousness (chetana) illumines the mind (antahkarana) and as life (prana) vitalizes the body (deha). All this is fine as far as the words go. But when it comes to distin- guishing in myself the person from the Self and the Self from the Supreme, I get mixed up.
M: The person is never the subject. You can see a person, but you are not the person. You are always the Supreme which ap- pears at a given point of time and space as the witness, a bridge between the pure awareness of the Supreme and the manifold consciousness of the person.

Q: When I look at myself, I find I am several persons fighting among themselves for the use of the body.
M: They correspond to the various tendencies (samskara) of the mind.

Q: Can I make peace between them?
M: How can you? They are so contradictory! See them as they are — mere habits of thoughts and feelings, bundles of memories and urges.

Q: Yet they all say ‘I am’.
M: It is only because you identify yourself with them. Once you realize that whatever appears before you cannot be yourself, and cannot say ‘I am’, you are free of all your ‘persons’ and their demands. The sense ‘I am’ is your own. You cannot part with it, but you can impart it to anything, as in saying: I am young. I am rich etc. But such self-identifications are patently false and the cause of bondage.

Q: I can now understand that I am not the person, but that which, when reflected in the person, gives it a sense of being. Now, about the Supreme? In what way do I know myself as the Supreme?
M: The source of consciousness cannot be an object in con- sciousness. To know the source is to be the source. When you realize that you are not the person, but the pure and calm witness, and that fearless awareness is your very being, you are the being. It is the source, the Inexhaustible Possibility.

Q: Are there many sources or one for all?
M: It depends how you look at it, from which end. The objects in the world are many, but the eye that sees them is one. The higher always appears as one to the lower and the lower as many to the higher.

Q: Shapes and names are all of one and the same God?
M: Again, it all depends on how you look at it. On the verbal level everything is relative. Absolutes should be experienced, not discussed.

Q: How is the Absolute experienced?
M: It is not an object to be recognized and stored up in memory. It is in the present and in feeling rather. It has more to do with the ‘how’ than with the ‘what’. It is in the quality, in the value; being the source of everything, it is in everything.

Q: If it is the source, why and how does it manifest itself?
M: It gives birth to consciousness. All else is in consciousness.

Q: Why are there so many centres of consciousness?
M: The objective universe (mahadakash) is in constant move- ment, projecting and dissolving innumerable forms. Whenever a form is infused with life (prana), consciousness (chetana) ap- pears by reflection of awareness in matter.

Q: How is the Supreme affected?
M: What can affect it and how? The source is not affected by the vagaries of the river nor is the metal — by the shape of the jewellery. Is the light affected by the picture on the screen? The Supreme makes everything possible, that is all.

Q: How is it that some things do happen and some don’t?
M: Seeking out causes is a pastime of the mind. There is no duality of cause and effect. Everything is its own cause.

Q: No purposeful action is then possible?
M: All I say is that consciousness contains all. In consciousness all is possible. You can have causes if you want them, in your world. Another may be content with a single cause — God’s will. The root cause is one: the sense ‘I am’.

I Am That – Talks with Sri Nisargatta Maharaj
The Supreme is Beyond All
Item 20