Practical Sadhana
Practical Sadhana
Practical Sadhana
Practical Sadhana
Swami Sadasivananda Giri
Practical Sadhana 2
OM
SAMARPAN
May
all
of
the
effort
and
any
merit
that
may
accrue
from
this
work
be
dedicated
to
those
who
seek
to
find
and
love
the
Lord
Who
dwells
within
the
Heart
–
that
very
Bhagavan
Ramana
whose
compassion
for
all
is
the
embodiment
of
Pure
Unselfish
Love
Copyright
©
2008
Spiritual-‐teaching.com
Enquiry
at:
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From the Teachings of Sri Ramana Maharshi 3
1
See footnote #6 on page 11.
Practical Sadhana 4
For
the
next
thirty
years
he
remained
in
the
Ashram
doing
a
lot
of
collective
and
individual
sadhana,
strictly
as
per
the
instructions
from
Ma,
and
the
guidance
of
Her
close
disciple.
Although
he
had
visited
India
several
times
over
the
intervening
years,
in
2003
he
again
returned
to
India
to
live
there
permanently.
Since
then
he
has
been
living
in
an
austere
manner
in
a
separate
dwelling
not
very
far
from
Sri
Ramanashramam
at
Tiruvannamalai
(Arunachala
Kshetra).
He
has
made
a
thorough
study
of
the
teachings
of
Bhagavan
Ramana
and
also
of
Sri
Ramakrishna.
For
years
he
has
been
given
to
long
hours
of
meditation
as
I
have
personally
witnessed
while
in
his
company
during
various
travels
throughout
India
from
time
to
time.
In
this
book,
the
author
has
tried
to
give
the
quintessence
of
the
teachings
of
Bhagavan
Ramana
in
the
light
of
his
own
spiritual
experience
gained
in
the
last
thirty-‐four
years
of
his
life
of
practice
as
a
true
sannyasin
(monk).
He
has
brought
out
the
universality
of
Bhagavan’s
teachings
which
cover
all
the
essential
aspects
needed
by
a
seeker
–
the
need
for
a
Guru,
vichara
(enquiry),
abhyasa
(practice),
japa
and
meditation,
prayers
and
Grace
etc.
The
author
has
also
quoted
substantially
from
the
Yoga
Sutras
of
Patanjali.
He
has
specially
limelighted
the
view
of
Bhagavan
that
the
breath
control
through
pranayama
is
subject
to
pitfalls
while
the
same
can
be
achieved
safely
and
with
equal
effectiveness
by
watching
the
breath.
The
holistic
approach
adopted
by
the
Swamiji
towards
the
teachings
of
Bhagavan
is
really
commendable.
I
am
sure
that
this
book,
where
a
lot
of
clarifications
have
been
given
by
the
author
in
Bhagavan’s
own
words
(as
collected
from
various
talks),
will
be
of
immense
help
to
a
number
of
seekers
including
those
who
have
not
specifically
adopted
Bhagavan’s
teachings
in
their
life
of
sadhana.
Shantananda
7/6/08
[Swami
Shantananda
Puri
of
Vasishta
Guha
(Himalayas)]
Swami
Sadasivananda
Giri
(left)
with
Swami
Shantananda
Puri
From the Teachings of Sri Ramana Maharshi 5
Introduction
The
One
Thing
Needful
“The
Self
manifests
externally
as
Guru
when
occasion
arises;
otherwise
He
is
always
within,
doing
the
needful.”
Sri
Ramana
Maharshi
in
Talks
“When
the
goal
is
ever
before
one
as
a
living
reality,
all
that
is
needful
will
come
of
its
own
accord.”
Sri
Anandamayi
Ma
in
Sad
Vani
From
the
most
ancient
times
of
spiritual
endeavor
and
attainment
in
all
of
the
major
religions
of
this
world,
the
truths
that
inspired
mankind
were
conveyed
from
Master
to
disciple
in
the
tradition
of
oral
transmission.
One
became
fit
for
discipleship
with
the
developed
skill
of
appropriate
attention
to
the
teachings,
invoked
by
a
keenly
alert
questioning
and
a
willing
receptivity
to
the
course
of
effort
charted
by
the
Master.
The
Sage
Vasistha
(the
guru
of
the
Lord
Rama)
proclaimed
that
this
form
of
teaching
through
satsanga
(keeping
close
company
and
a
living
relationship
with
the
Holy)
2
would
not
only
produce
perfection
in
practice,
but
would
convey
the
highest
Liberation.
Therefore
he
revealed
that
of
the
four
gatekeepers
to
the
Palace
of
Liberation,
satsanga
is
included.
To
find
true
satsanga
that
can
transform
is
an
act
of
grace;
to
be
receptive
to
it,
and
thus
to
spiritually
progress,
is
an
act
of
effort.
In
keeping
with
the
traditions
of
old,
the
contents
of
this
book
are
presented
in
the
form
of
satsanga
containing
questions
and
answers
concerning
practical
instruction
regarding
the
teachings
prescribed
by
Bhagavan
Sri
Ramana
Maharshi.
The
inspiring
truths
conveyed
concerning
spiritual
pursuit
are
of
great
practical
value
to
all
who
seek
to
find
the
‘pearl
of
great
price’,
which
has
come
to
be
known
in
theory
as
religion,
but
in
practice
as
the
path
leading
to
a
life
of
the
Spirit.
Though
the
ancient
form
of
instruction
is
maintained,
the
answers
reflect
what
has
evolved
in
our
modern
times
as
a
uniquely
universal
spiritual
teaching
that
can
be
taken
up
by
anyone
the
world
over
without
adopting
the
limiting
constraints
of
any
one
religious
tradition.
It
has
been
said
that
these
teachings
were
indeed
God-‐given,
for
they
began
with
the
words
of
grace
flowing
from
Sri
Ramakrishna
and
continued
with
the
blessing
of
perfection
that
was
embodied
as
Sri
Ramana
Maharshi.
2
A complete definition of satsanga is: The company of Sages, Saints and seekers after Truth, either the
actual physical company or, in an applied sense, by reading Holy Scriptures or the lives of the Saints.
Also, a religious gathering or meeting. In the widest sense the practice of the presence of God.
Practical Sadhana 6
As
did
his
predecessor,
Bhagavan
Sri
Ramana
Maharshi
stressed
practice
that
produces
purification
(removal
of
that
fog
of
ignorance,
the
obstacles
and
habits
of
the
mercurial
mind
which
diminish
our
pure
vision)
as
well
as
the
grace
of
the
knowledge
of
the
Self
as
the
eternal
companions
of
those
who
would
be
led:
From
the
unreal
to
the
Real,
From
darkness
to
Light
From
death
to
Immortality!
The
Practice
That
Makes
Perfect
Why
has
satsanga
been
deemed
to
be
essential
for
the
spiritual
progress
that
leads
to
Realization?
What
is
the
task
of
the
guru
(qualified
teacher),
if
not
to
show
us
the
way
and
patiently
lead
us
towards
it?
During
the
blessed
years
of
Sri
Bhagavan’s
physical
sojourn
amongst
us,
those
who
took
shelter
at
his
feet
were
daily
inspired
to
continue
in
the
‘practice
that
makes
perfect’.
This
was
a
true
example
how
history
repeats
itself
since
the
ancient
times
of
Sanatana
Dharma,
the
religion
where
men
have
eternally
sought
God,
their
effort
only
to
be
outdone
by
God’s
longing
to
become
manifest
within
man.
When
Lord
Rama
sojourned
on
earth,
he
once
asked
his
guru
Sri
Vasistha
why
it
was
that
when
they
were
together
his
knowledge
and
experience
of
the
Self
was
undiminished,
but
when
they
were
apart
forgetfulness
obstructed
the
vision
of
his
divinity?
Sri
Vasisthadeva
simply,
but
with
great
profundity,
declared
that
the
reason
for
forgetfulness
was:
“Lack
of
abhyasa
(repeated
spiritual
practice).”
Bhagavan
Sri
Ramana
Maharshi
echoed
the
same
Truth
when
answering
a
devotee’s
comment
that:
“Bhagavan’s
Grace
is
needed
in
order
that
meditation
(and
thus
remembrance)
should
become
effortless.”
Bhagavan
replied:
“Practice
is
necessary,
there
is
Grace.”
3
The
Winds
of
Change
Though
God
and
His
Truths
never
change,
we
seem
to
have
wandered
astray,
being
led
by
the
whimsical
desires
of
infantile
habits.
Assuredly,
this
child
by
adoption
(our
ego)
is
habitually
perverse
and
dangerously
errant,
and
deserves
disownment.
In
fact,
our
very
liberation
demands
it!
A
great
scholar
of
Vedanta,
and
devotee
of
Sri
Ramakrishna,
Swami
Yatiswarananda,
has
stated
this
condition
with
crystal
clarity:
“We
all
know
that
the
ego
is
perverse
and
how
it
is
constantly
changing
its
center
of
gravity.
It
is
now
identified
with
outside
things,
next
moment
with
the
body,
then
with
the
senses
or
the
mind.
It
is
mad
and
runs
the
risk
of
tumbling
down
any
moment.
How
at
times
3
Guru Ramana, S.S. Cohen, Sri Ramanashramam 2006, p. 76.
From the Teachings of Sri Ramana Maharshi 7
it
becomes
too
much
one-‐pointed,
centered
on
itself!
We
forget
that
our
individual
consciousness
is
part
of
an
infinite
consciousness;
we
forget
that
the
welfare
of
our
fellow
beings
is
inseparable
from
our
own;
we
become
egocentric,
selfish
and
mean
-‐
a
danger
to
ourselves,
to
our
family
and
society.”
4
The
complete
eradication
of
this
habit,
and
the
state
of
perfection
that
we
must
strive
for
is
exemplified
completely
with
every
detail
of
the
life
of
Sri
Ramana
Maharshi.
He
has
made
the
mold,
now
we
must
cast
the
image
in
his
likeness.
In
our
own
era
the
winds
of
change
blow
with
gale
force
intensity,
they
toss
the
externalized
mind
about
like
a
boat
on
a
stormy
sea.
With
even
greater
force
our
heedless
impatience
impels
us
to
seek
the
easy
road
to
Realization,
a
way
that
avoids
and
even
denies
the
need
for
a
path
that
skillfully
trains
one
to
overcome
the
mind
by
turning
within.
Calming
the
Storm
Bhagavan
emphasized
this
clearly
when
He
stated:
“How
to
transcend
the
mind?”
The
Master
answers:
“Mind
is
by
nature
restless.
Begin
liberating
it
from
restlessness:
give
it
peace;
make
it
free
from
distractions;
train
it
to
look
inward;
make
this
a
habit.
This
is
done
by
ignoring
the
external
world
and
removing
all
obstacles
to
peace
of
mind.”
5
These
words
of
Bhagavan
are
in
perfect
keeping
with
the
tradition
of
the
eternal
religion
of
India.
He
declares
the
goal,
and
then
proceeds
to
show
the
way
to
get
there.
He
reveals
to
us
that
we
habitually
live
in
the
shadowy
awareness
of
a
distracted
externalized
mind,
and
that
training
is
needed
to
remove
these
ingrained
obstacles.
We
must
begin
our
sadhana
(spiritual
practice)
with
an
unshakable
understanding
that
for
the
vast
majority
of
us
this
condition,
though
only
a
superimposition
on
our
real
nature,
is
exactly
where
we
stand.
We
must
recognize
as
Sri
Ramana’s
predecessor,
Sri
Krishna,
exemplified
to
Arjuna
in
the
Bhagavad
Gita;
there
are
enemies
(obstacles),
and
the
training
of
a
skillful
warrior
is
needed
for
victory
(liberation
from
restlessness).
So
the
first
question
for
us
is
“Where
do
we
stand?”
Perhaps
the
magnitude
of
the
grace
and
compassion
of
Bhagavan
Sri
Ramana
is
demonstrated
by
the
fact
that
although
his
incarnation
focused
on
revealing
to
us
the
answer
to
the
enquiry
“Who
am
I?”,
it
was
said
that
he
seemed
to
like
nothing
better
than
helping
to
deal
with
the
obstacles
and
clearing
the
doubts
of
those
who
came
before
Him.
Perhaps
the
hidden
efficacy
of
this
fact
is
borne
out
by
one
of
the
truly
essential
statements
of
Bhagavan
recorded
by
his
close
disciple
Sri
Muruganar:
“If
we
perform
sadhana
to
the
limit
of
our
abilities,
the
Lord
will
accomplish
for
us
that
which
is
beyond
our
capabilities.
If
we
fail
to
do
even
that
which
is
within
our
capabilities,
there
is
not
the
slightest
fault
in
the
grace
of
the
Lord.”
6
4
Meditation and Spiritual Life, Swami Yatiswarananda, Ramakrishna Math Bangalore 2001, p. 241.
5
Reflections on Talks with Sri Ramana Maharshi, S.S. Cohen, Sri Ramanashramam 2006, Talk 26 p.
129.
6
Padamalai, Teachings of Sri Ramana Maharshi Recorded by Muruganar, p. 186.
(Reference is to Sri Ramana Jnana Bodham, vol. 8, verse 192).
Practical Sadhana 8
The
Virtue
of
Patience
Though
Bhagavan
began
walking
amongst
men
now
over
a
century
past,
he
was
very
much
in
our
modern
times.
Thus
one
of
his
close
disciples
wrote,
for
us
to
consider
while
we
analyze
where
we
stand,
words
that
give
a
clear
description
of
what
we
all
face:
“This
is
the
age
of
shortcuts.
Time
has
shrunk
and
space
more
so,
and
the
dual
inconvenience
has
affected
men’s
moods
and
temper.
Even
the
supreme
Knowledge
has
nowadays
to
be
given
in
massive
doses
and
has
to
produce
quick
results
too,
or
they
will
have
none
of
it…The
result
is
that
we
return
from
the
guru
and
his
Ashram
with
our
doubts
still
in
our
heads
uncleared,
and
our
minds,
about
truth
and
untruth,
still
befogged.”
7
7
Advaitic Sadhana The Yoga of Direct Liberation, S.S. Cohen, Sri Ramanashramam 2007, p. 1-2.
From the Teachings of Sri Ramana Maharshi 9
Bhagavan
Sri
Ramana
Maharshi
All
of
those
who
beheld
the
glance
of
Sri
Ramana
Maharshi
Universally
agreed
that
His
eyes
were
floodgates
of
an
“Ocean
of
Compassion
Without
Reason”,
for
“Who
could
deserve
such
Grace?”
Even
today,
many
testify
to
the
enduring
transformative
power
of
his
Presence.
For
he
said
in
the
final
days
of
his
physical
sojourn
amongst
us:
“They
say
that
I
am
dying
but
I
am
not
going
away.
Where
could
I
go?
I
am
here.”
Practical Sadhana 10
Contents
One
Preparation
for
Spiritual
Ascent
.
.
.
.
.
.
.
.
13
Two
Meditation
and
the
Mind
.
.
.
.
.
.
.
.
.
.
16
Three
The
Method
and
What
Hinders
It
.
.
.
.
.
.
.
.
25
Four
The
Need
for
a
Guru
.
.
.
.
.
.
.
.
.
.
.
.
.
34
Five
Which
Way
Within
.
.
.
.
.
.
.
.
.
.
.
.
.
.
43
Six
The
Ultimate
Secret
.
.
.
.
.
.
.
.
.
.
.
.
.
51
Seven
Samadhi’s
Goal:
“Turn
Your
Back
on
Heaven”.
.
.
57
Eight
Blessed
be
the
Name
of
the
Lord
.
.
.
.
.
.
.
.
63
NINE
Prayerfully
Seek:
“Whence
am
I”
.
.
.
.
.
.
.
.
.
73
TEN
Conquering
the
Ego’s
Fort
.
.
.
.
.
.
.
.
.
.
.
80
ELEVEN
Water
for
Survival
.
.
.
.
.
.
.
.
.
.
.
.
.
.
85
TWELVE
Know
the
Secret
of
Your
Own
Heart
.
.
.
.
.
.
92
Appendix
I
–
“Surrender”
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
99
From the Teachings of Sri Ramana Maharshi 11
One
Preparation
for
Spiritual
Ascent
Question:
Why
is
it
that
the
wise
say
that
hearing
alone
can
create
a
distorted
understanding
of
any
profound
Truth?
Why
are
we
told
to
first
hear,
then
reflect
and
assimilate
so
that
knowledge
can
become
experienced?
What
we
hear
must
be
heard
then
digested
within,
and
then
it
becomes
distilled
wisdom.
Like
the
cow
eating
grass,
first
in
a
hurry
and
then
meditatively
sitting
in
the
shade
and
only
then
does
she
convert
it
into
milk.
So
how
man
extracts
wisdom
out
of
all
talk
and
reading
is
to
profoundly
think
about
it
and
then
dive
deeply
within
in
meditation.
In
that
way
he
really
digests
what
he
has
heard
or
read
and
then
it
flows
into
him
as
an
experience
and
becomes
a
storehouse
of
knowledge.
Question:
Is
it
the
real
experience
as
anubhava
(direct
spiritual
experience;
intuitive
consciousness)
that
is
difficult
to
achieve?
Yes,
for
the
experience
one
gets
by
reading
is
only
theoretical.
Anubhava
is
living
every
movement
of
your
life
with
what
may
come
and
to
face
it
and
act
accordingly
with
what
you
have
actually
heard
and
read
or
seen
in
the
lives
of
great
Gurus
and
Saints.
All
these
things
put
you
to
the
test,
moment
by
moment,
in
your
own
life.
Nothing
in
life
goes
by
a
pattern,
nothing
is
a
copy,
each
one
of
us
is
given
experience
in
his
own
individual
way,
and
to
the
limit
of
his
own
endurance.
There
is
no
similarity,
absolutely
no
similarity.
What
may
happen
to
somebody,
a
lesson
through
some
incident
that
may
seem
insignificant
to
others,
will
be
to
him
a
lesson
by
which
a
tremendous
insight
is
comprehended.
The
insight
may
have
an
impact
that
causes
real
spiritual
growth.
To
him
a
real
experience
ensued,
to
the
onlooker
nothing
at
all
occurred.
There
is
no
way
to
know
when
and
where
such
insight
will
occur;
one
should
only
at
all
times
maintain
and
preserve
a
keen
lively
awareness
and
receptivity
to
become
a
worthy
vessel
for
the
touch
of
the
divine.
For
it
is
the
divine
alone
who
knows
where
to
kindle
and
light
up
the
explosion
that
brings
about
real
change
and
transformation.
The
impact
of
the
divine
in
our
lives
is
irrefutable;
the
consequence
of
it,
the
degree
of
absorption
and
transformation
depends
on
the
intensity
of
our
sadhana
and
meditation.
God
never
denies
us,
we
deny
Him!
Practical Sadhana 12
“Practice
is
Necessary,
there
is
Grace.”
From the Teachings of Sri Ramana Maharshi 13
Two
Meditation
and
the
Mind
Question:
You
mention
meditation;
is
meditation
very
important
to
control
the
mind
or
purify
the
heart?
The
answer
must
be
addressed
step-‐by-‐step.
So
long
as
you
are
struggling
to
control
the
mind,
it
is
not
deep
transformative
meditation.
It
is,
however,
an
essential
mental
exercise,
for
it
is
a
purifying
process
and
thus
an
important
first
step
towards
one-‐pointedness
of
mind.
Initially,
the
grossest
tamasic
impurities
must
be
held
in
check
and
eventually
sublimated.
This
is
not
simply
a
curbing
of
negative
traits;
rather
it
is
their
elimination
by
will
power
and
self-‐effort,
which
is
achieved
by
observing
the
negative
consequences
of
our
habits
and
changing
them.
The
great
master
Paramahansa
Yogananda
once
said:
“If
sufficient
will
power
is
lacking,
develop
‘won’t’
power.”
One
simply
says:
“The
reaction
to
that
action
was
harmful
to
me
spiritually,
so
I
won’t
do
that
again.”
At
first
we
must
exercise
willing
introspection
and
right
perception,
and
then
foremost
is
the
honesty
to
acknowledge
the
consequences
of
our
behavior
without
any
sort
of
denial
or
cover-‐up.
Although
in
reality
our
divine
nature
is
immutable,
eternally
unchanging
and
free
of
all
taint,
our
consciousness
depends
solely
upon
our
perception
and
the
ensuing
thought
fabrications
that
manifest
and
literally
create
our
awareness.
The
Buddha
thus
declared:
“Mind
precedes
all
mental
states,
mind
is
their
chief;
they
are
all
mind
wrought.”
8
This
perception
can
be,
and
is,
daily
affected
by
our
skillful
or
unskillful
actions.
Actions
enlighten
or
darken
our
perception;
their
consequences
determine
the
degree
of
influence
that
grace
has
in
our
lives.
Again,
this
is
why
Bhagavan
Sri
Ramana
declared:
“Practice
is
necessary,
there
is
Grace.”
9
8
Dhamapada, translated by Ven. Acharaya Buddharakkita, Buddha Vachana
Trust, p. 7, verse 1.
Practical Sadhana 14
9
Guru Ramana, S.S. Cohen, Sri Ramanashramam, 2006, p. 76.
10
See Srimad Bhagavad Gita, Chapter 6, verse 6.
From the Teachings of Sri Ramana Maharshi 15
11
Aquarian Gospel of Jesus the Christ, by Levi, DeVorss & Company 2001, p. 87.
Practical Sadhana 16
Though
we
might
believe
that
only
a
simple
start
has
been
made,
the
shaking
free
of
slothful
heedlessness
is
declared
by
God
to
be
half
the
battle.
We
have
recognized
that
there
is
a
fog
that
clouds
our
vision,
and
obstacles
(restlessness
and
slothfulness),
that
literally
obscure
the
manifestation
of
the
light
of
the
Self
in
our
consciousness.
Regardless
of
whatever
label
we
choose
to
call
this
effort,
whether
it
be
deemed
purification,
removal
of
defilement,
awakening,
being
in
oneness
or
even
becoming
still,
it
should
be
known
that
Bhagavan
said
it
is
“effort
that
instills
purity”
and
stressed
that
without
it
the
goal
of
vichara
(enquiry)
will
not
be
reached.
In
direct
reference
to
this
Sri
Muruganar
heard
the
following
profound
statement
from
Bhagavan
and
recorded
it
that
our
doubts
might
be
cleared:
“Know
that
the
wondrous
jnana
vichara
is
only
for
those
who
have
attained
purity
of
mind
by
softening
and
melting
within.
Without
this
softening
and
melting
away
of
the
mind,
brought
about
by
thinking
of
the
feet
of
the
Lord,
the
attachment
to
the
“I”
that
adheres
to
the
body
will
not
cease
to
be.”
13
Focusing
on
the
Goal
Having
arisen
out
of
a
body
full
of
tamasic
habits,
we
must
now
set
to
work
to
focus
the
mind
by
gaining
a
depth
of
concentration
needed
for
merging
with
and
realizing
our
divine
nature.
This
is
essential,
for
concentration
on
one
object
effectively
reduces
the
onslaught
of
thoughts
habitual
to
our
mercurial
minds.
Bhagavan
has
said
that
the
degree
of
effort
required
to
secure
and
maintain
the
needed
depth
in
meditation
results
from
“long
and
protracted”
sadhana.
This
one–pointedness
of
mind
cannot
be
imagined
or
conjured
up.
Bhagavan
repeatedly
stressed
avoidance
of
what
can
be
rightly
referred
to
as
an
effortless
cover-‐up.
12
Srimad Bhagavata, S.S. Cohen, Sri Ramanashramam 2007, Book Eleven,
Uddhava Gita.
13
Padamalai, Teachings of Sri Ramana Maharshi Recorded by Muruganar,
Avadhuta Foundation 2004, p. 186. (Reference to Sri Ramana Jnana Bodham, vol.
7, verse 340).
From the Teachings of Sri Ramana Maharshi 17
14
Reflections on Talks with Sri Ramana Maharshi, S.S. Cohen, Sri
Ramanashramam 2006, p. 156.
15
Talks with Sri Ramana Maharshi, recorded by Sri Munagala Venkataramiah, Sri
Ramanashramam 2006, Talk 650, p. 635.
Practical Sadhana 18
path
to
be,
“the
means
one
adopts
which
excludes
all
thoughts
other
than
the
thought
of
God.”
Bhagavan
has
also
emphasized
that
it
is
the
effort
of
“the
‘I’
thought
(ego),
which
is
carrying
out
a
progressive
and
protracted
sadhana
that
culminates
with
the
awakening
(remembrance)
of
the
immaculate
nature
of
a
Pure
Mind.”
16
In
fact,
when
Bhagavan
was
once
asked
to
define
yoga,
He
replied:
“Effort
itself
is
yoga.”
17
“Dhyana
(meditation)
means
fight.
As
soon
as
you
begin
meditation
other
thoughts
will
crowd
together,
gather
force
and
try
to
sink
the
single
thought
to
which
you
try
to
hold.
The
good
thought
must
gradually
gain
strength
by
repeated
practice.
After
it
has
grown
strong
the
other
thoughts
will
be
put
to
flight.
This
is
the
battle
royal
always
taking
place
in
meditation.
One
wants
to
rid
oneself
of
misery.
It
requires
peace
of
mind,
which
means
absence
of
perturbation
owing
to
all
kinds
of
thoughts.
Peace
of
mind
is
brought
about
by
dhyana
alone."18
In
regards
to
sadhana
that
is
based
on
“remembrance”,
Bhagavan
declared:
“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.”19
How
can
this
statement
be
true
when
standing
alongside
the
propounded
emphasis
by
some
that
we
need
only
‘be
as
we
are’,
for
the
Self
is
the
only
Reality,
and
ever
shining
within?
Simply
speaking,
this
position
is
putting
the
cart
before
the
horse.
Bhagavan’s
own
words
bring
to
light
the
Truth
that
long
practice
from
past
sadhana
and
then
further
effort
alone
makes
permanent
the
effortless
state.
16
See footnote #58, p. 62.
17
Guru Ramana, S.S. Cohen, Sri Ramanashramam, 2006, p. 74.
18
Talks with Sri Ramana Maharshi, recorded by Sri Munagala Venkataramiah, Sri
Ramanashramam 2006, Talk 371.
19
Ibid, Talk 251.
From the Teachings of Sri Ramana Maharshi 19
The
difficulty
in
dealing
solely
with
dry
theory
is
put
to
rest
by
the
experience
of
That,
the
samadhi
(meditative
absorption)
referred
to
in
the
Kaivalya
Upanishad
called
vijnana
vedanta,
which
the
theory
only
implies.
When
the
question
was
put
before
Bhagavan
of
the
need
for
practice
and
then
further
practice
being
required
to
attain
the
final
state
of
the
highest
and
permanent
samadhi,
He
declared:
“People
have
all
sorts
of
notions
about
nirvikalpa…
All
this
is
due
to
their
viewing
it
intellectually.
Nirvikalpa
is
Chit
-‐
effortless,
formless
Consciousness…
To
some
whose
minds
have
become
ripe
from
a
long
practice
in
the
past,
nirvikalpa
comes
suddenly
as
a
flood,
but
to
others
it
comes
in
the
course
of
their
sadhana,
which
slowly
wears
down
the
obstructing
thoughts
and
reveals
the
screen
of
Pure
Awareness
‘I’-‐‘I’.
Further
practice
renders
the
screen
permanently
exposed.
This
is
Self-‐
realization,
Mukti,
or
Sahaja
Samadhi,
the
natural,
effortless
State.”
20
Bhagavan
frequently
used
the
“motion
picture
screen”
simile
to
describe
the
essential
nature
and
relationship
between
the
world
perceived
by
the
senses,
the
mind
and
the
Self.
Bhagavan:
“To
illustrate
it:
The
pictures
move
on
the
screen
in
a
cinema
show;
but
does
the
screen
itself
move?
No.
The
Presence
is
the
screen:
you,
I
and
others
are
the
pictures.
The
individuals
may
move
but
not
the
Self.”
21
Although
the
theoretical
meanings
of
the
“screen”
simile,
and
the
above
illustration,
are
vast
as
well
as
somewhat
difficult
to
grasp,
Bhagavan
is
clearly
directing
us
to
“wear
down
the
obstructing
thoughts
to
reveal
the
screen
of
Pure
Awareness
‘I’-‐‘I’.”
One
of
the
most
direct
and
endearing
practices
prescribed
by
the
Maharshi
that
accomplishes
this
aspect
of
sadhana
involves
Giri
Pradakshina
(circumambulation)
of
the
sacred
hill
Arunachala.
“The
Maharshi
explained
it
in
detail,
saying
that
the
universe
is
like
a
painting
on
a
screen
-‐
the
screen
being
the
Red
Hill,
Arunachala.
That
which
rises
and
sinks
is
made
up
of
what
it
rises
from.
The
finality
of
the
universe
is
the
God
Arunachala.
Meditating
on
Him
or
on
the
seer,
the
Self,
there
is
a
mental
vibration
‘I’
to
which
all
are
reduced.
Tracing
the
20
Guru Ramana, S.S. Cohen, Sri Ramanashramam 2006, p. 88-89.
21
Talks with Sri Ramana Maharshi, recorded by Sri Munagala Venkataramiah, Sri
Ramanashramam 2006, Talk 470, p. 459.
Practical Sadhana 20
source
of
‘I’,
the
primal
‘I-‐I’
alone
remains
over,
and
it
is
inexpressible.
The
seat
of
Realisation
is
within
and
the
seeker
cannot
find
it
as
an
object
outside
him.
That
seat
is
bliss
and
is
the
core
of
all
beings.
Hence
it
is
called
the
Heart.
The
only
useful
purpose
of
the
present
birth
is
to
turn
within
and
realise
it.
There
is
nothing
else
to
do.”
22
Regarding
the
efficacy
of
Giri
Pradakshina
as
a
most
effective
practice
of
“turning
within
and
making
the
mind
bear
on
God”,
Bhagavan
told
the
following
story:
“The
greatness
of
this
Giri
Pradakshina
has
been
described
at
length
in
Arunachala
Puranam.
Lord
Nandikesa
asked
Sadasiva
a
similar
question
and
Sadasiva
narrated
as
follows:
‘To
go
round
this
hill
is
good.
The
word
‘Pradakshina’
has
a
typical
meaning.
The
letter
‘Pra’
stands
for
removal
of
all
kinds
of
sins;
‘da’
stands
for
fulfilling
the
desires;
‘kshi’
stands
for
freedom
from
future
births;
‘na’
stands
for
giving
deliverance
through
jnana.
If
by
way
of
Pradakshina
you
walk
one
step
it
gives
happiness
in
this
world,
two
steps,
it
gives
happiness
in
heaven,
three
steps,
it
gives
bliss
of
Satyaloka
which
can
be
attained.
One
should
go
round
either
in
mouna
(silence)
or
dhyana
(meditation)
or
japa
(repetition
of
Lord’s
name)
or
sankeertana
(bhajan
or
singing
the
Lord’s
name
and
glories)
and
thereby
think
of
God
all
the
time.
One
should
walk
slowly
like
a
woman
who
is
in
the
ninth
month
of
pregnancy.”
23
Let
us,
therefore,
walk
slowly
but
surely
towards
God.
Let
us
heed
one
of
Bhagavan’s
final
instructions,
“to
put
His
teaching
into
practice”
and
never
become
foolish
enough
to
allow
our
prideful
and
ignorant
ego
to
tell
us
we
have
arrived
at
the
goal
without
putting
forth
an
ounce
of
effort
along
the
path.
It
does
not
work
in
practical
worldly
endeavor
and
likewise
it
will
not
work
in
the
‘life
of
the
Spirit’.
22
Talks with Sri Ramana Maharshi, recorded by Sri Munagala Venkataramiah, Sri
Ramanashramam 2006, Talk 219, p.189.
23
Letters from Sri Ramanashramam, Suri Nagamma, Sri Ramanashramam 2006,
Letter #251 June 1949, p. 600.
From the Teachings of Sri Ramana Maharshi 21
“The
Obstacles
are
the
Habits
of
the
Mind”
Practical Sadhana 22
Three
The
Method
and
What
Hinders
It
Question:
I
know
Bhagavan
has
said:
“The
obstacles
that
hinder
realization
are
habits
of
the
mind
(vasanas),
and
the
aids
to
realization
are
the
teachings
of
the
scriptures
and
of
realized
souls.”
24
What
is
difficult
to
grasp,
and
therefore
needs
clarification
are
the
methods
of
the
teachings,
especially
in
regard
to
Bhagavan’s
method
of
reflection?
“Reflection
(enquiry)
is
said
to
be
one
of
the
most
effective
and
advanced
techniques
of
spiritual
attainment,
for
it
leads
to
Self-‐
realization.
Reflection
in
Sanskrit
is
vichara,
also
sometimes
called
manana.
Its
foundation
is
based
upon
the
quality
of
intellect.
When
the
intellect
is
pure
and
subtle
one
begins
to
reflect
upon
“Who
am
I?”,
what
is
the
nature
of
this
world,
and
what
is
my
goal
in
this
life
and
how
am
I
going
to
attain
it.
These
are
all
questions
pertaining
to
an
inward
movement
of
the
mind.
But
when
the
intellect
is
externalized
it
becomes
tainted
through
attachment
to
the
things
of
the
world.
This
attachment
will
in
time
render
the
intellect
impure.
The
nature
of
reflection
common
to
this
impure
intellect
asks
not
questions
vital
to
man’s
inner
search,
but
rather
ones
essential
to
the
survival
of
the
ego.
This
externalized
mind
is
day
and
night
occupied
with
acquiring
wealth,
sensual
pleasures,
name
and
fame.
Then
after
acquisition
of
these,
equal
time
is
spent
warding
off
troubles
that
might
jeopardize
their
maintenance.
We
are
consumed
with
brooding
over
these
objects
of
the
senses.
Our
attachment
produces
desire,
from
which
sprouts
anger
when
the
desire
is
thwarted.
From
anger
proceeds
delusion
and
forgetfulness.”
25
24
Talks with Sri Ramana Maharshi, recorded by Sri Munagala Venkataramiah,
Sri Ramanashramam 2006, Talk 13, p. 5.
From the Teachings of Sri Ramana Maharshi 23
25
This section includes quotes and paraphrases from talks by Swami
Jyotirmayananda, Yoga Research Foundation, Miami Florida, USA. www.yrf.org
26
See Bhagavad Gita Chapter 2, verses 62-63.
Practical Sadhana 24
"We
are
ever
in
sushupti
(absolute
Being,
in
the
dreamless
deep
sleep
state).
Becoming
aware
of
it
in
jagrat
(the
waking
state)
is
samadhi.
The
ajnani
(one
ignorant
of
his
true
Being)
cannot
remain
long
in
sushupti
because
his
ego
pushes
him
out
of
it.
The
jnani
(Knower
of
the
Self),
although
he
has
scorched
the
ego,
it
continues
to
rise
again
and
again
due
to
prarabdha
(past
life
habitual
tendencies).
So,
for
both
the
jnani
and
the
ajnani
the
ego
springs
up,
but
with
this
difference:
whereas
the
jnani
enjoys
the
transcendental
experience,
keeping
its
lakshya
(aim,
attention
resulting
in
transformation)
always
fixed
on
its
source,
that
of
the
ajnani
is
completely
ignorant
of
it.
The
former
is
not
harmful,
being
a
mere
skeleton
of
its
normal
self,
like
a
burnt
up
rope.
By
constantly
fixing
its
attention
on
the
Source,
the
Heart,
the
ego
gets
dissolved
into
it
like
a
salt
doll
which
has
fallen
into
the
ocean."
27
The
Higher
and
Lower
Self
It
is
essential
to
understand
the
difference
here
in
Bhagavan’s
affirming
that
the
“absolute
Being
that
we
really
are”
(with
a
capital
“B”
denoting
our
higher
divine
Self),
without
the
process
of
transformation
enjoined,
could
very
well
be
a
long
time
(lifetimes)
away
from
our
present
state
of
‘being
as
we
are’
(with
a
small
“b”
denoting
our
lower
egotistic
self).
This
is
because
though
the
ego
seems
to
be
ever
concerned
with
our
well
being,
it
comes
between
our
practical
personality
in
this
world
and
the
spiritual
personality
of
our
higher
Self.
It
comes
in-‐between
and
lies;
and
our
belief
in
the
lie
deludes
us
with
the
idea
that
we
are
only
the
body,
without
spiritual
basis.
Perhaps
even
a
lie
that
declares
that
we
can
be
pure
Being
without
the
spiritual
basis
created
by
the
process
of
transformation,
which
Bhagavan
declared
as
essential.
Led
by
the
ego’s
lies,
the
individual
experiences
fleeting
joys
mixed
with
lasting
frustrations
and
sorrows,
which
drag
him
from
one
embodiment
to
another.
When
we
practice
reflection
we
begin
to
understand
the
illusory
nature
of
the
ego.
The
purpose
of
atma
vichara
is
to
remove
this
illusion.
In
essence
we
melt
the
ego
itself,
or
transcend
the
ego
through
submission
to
God.
27
Guru Ramana, S.S. Cohen, Sri Ramanashramam 2006, p. 56.
From the Teachings of Sri Ramana Maharshi 25
28
Bhagavad Gita, Chapter 6, verse 5.
29
Be Still, It Is The Wind That Sings, Arthur Osborne, Sri Ramanashramam 2000,
p. 64.
30
Guru Ramana, S.S. Cohen, Sri Ramanashramam 2006, p. 74.
Practical Sadhana 26
Devotee:
“What
is
the
reason
for
the
absence
of
mental
strength?”
Bhagavan:
“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
that
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.”
31
Once
a
devotee
of
Bhagavan
asked:
D.:
“What
is
the
meaning
of
the
strength
of
the
mind?”
Maharshi:
“Its
ability
to
concentrate
on
one
thought
without
being
distracted.”
D.:
“How
is
that
achieved?”
M.:
“By
practice.
A
devotee
concentrates
on
God;
a
seeker,
follower
of
the
jnana-marga,
seeks
the
Self.
The
practice
is
equally
difficult
for
both.”
32
D.:
“What
are
the
steps
in
practical
sadhana?”
M.:
“They
depend
on
the
qualifications
and
the
nature
of
the
seeker.
If
you
are
doing
idol
worship,
you
should
go
on
with
it;
it
will
lead
you
to
concentration.
Get
one-‐pointed,
and
all
will
come
out
right.
People
think
that
Liberation
is
far
away
and
should
be
sought
out.
They
are
wrong.
It
is
only
knowing
(by
direct
experience)
the
Self
within
oneself.
Concentrate
and
you
will
get
it.
The
mind
is
the
cycle
of
births
and
deaths.
Go
on
practicing
and
concentration
will
be
as
easy
as
breathing.
That
will
be
the
crown
of
your
achievements.”
33
31
Self-Enquiry (Vichara Sangraham) of Bhagavan Sri Ramana Maharshi,
translated by Dr. T.M.P. Mahadevan, Sri Ramanashramam 2005, p. 16-17.
32
Talks with Sri Ramana Maharshi, recorded by Sri Munagala Venkataramiah, Sri
Ramanashramam 2006, Talk 91. p. 90.
33
Reflections on Talks with Sri Ramana Maharshi, S.S. Cohen, Sri
Ramanashramam 2006, p. 134-135.
From the Teachings of Sri Ramana Maharshi 27
34
Reflections on Talks with Sri Ramana Maharshi, S.S. Cohen, Sri
Ramanashramam 2006, notes on Talk 27, p. 133.
Practical Sadhana 28
of
the
mind,
but
rather
by
the
movement
of
our
heart.
We
are
reminded
that
we
also
have
a
skillful
part
to
play
in
this
act
of
grace
when
Bhagavan
said:
"Grace
is
always
there,
it
is
only
you
who
have
to
make
yourself
receptive
to
it."
35
Effort
and
Grace
Bhagavan's
close
disciple,
Arthur
Osborne,
clarified
the
meaning
and
tradition
of
this
statement
saying:
"To
do
this
constitutes
the
effort
of
which
the
teachers
and
scriptures
speak.
The
mind
has
created
the
obstruction;
the
mind
has
to
remove
it.
But
merely
to
recognize
this,
to
recognize,
that
is
to
say,
that
the
ego
is
(according
to
the
Advaitin
or
non-‐dualist)
an
illusory
self
or
(according
to
the
dualist)
a
creation
of
the
Spirit,
to
which
it
should
be
totally
submissive
and
passive,
is
far
from
constituting
the
full
effort
required.
Indeed,
it
increases
the
obligation
for
total
effort
and
therefore,
so
to
speak,
the
guilt
in
not
making
effort."
36
Though
grace
is
always
there,
it
is
natural
and
simply
human
to
pray
to
Bhagavan
for
a
physical
support
of
grace.
We
know
that
in
Bhagavan's
physical
presence
a
glance
was
enough.
Though
many
have
come
to
love
him,
there
are
those
who
feel
“born
out
of
time”,
lacking
that
heartfelt
devotion
produced
by
the
power
of
his
presence
even
though
he
assured
us
that:
"They
say
that
I
am
dying
but
I
am
not
going
away.
Where
could
I
go?
I
am
here."
37
Through
our
abhyasa,
vichara
(enquiry
into
one’s
true
Nature)
and
devotion
we
will
experience
him
and
thus
know
that
he
is
eternally
with
us.
He
is
for
all
a
jagat
guru
(world
teacher)
who
even
today
for
many,
through
their
love
of
him,
is
still
a
physical
support
of
grace.
He
declared
that
if
we
"put
his
teaching
into
practice"
our
qualifing
ripeness
would
be
even
his
very
35
Be Still, It Is The Wind That Sings, Arthur Osborne, Sri Ramanashramam 2000,
p. 74.
36
Ibid. p. 73.
37
Ramana Maharshi and the Path of Self-Knowledge, Arthur Osborne, Sri
Ramanashramam 2006, p. 222.
From the Teachings of Sri Ramana Maharshi 29
embrace!
For
those
of
us
whose
love
for
him
is
still
ripening
we
live
with
the
assurance
he
gave:
"Mount
Kailas
is
the
abode
of
Siva
but
Arunachala
is
Siva
Himself."
"He
saw
the
sacred
hill
as
the
form
assumed
by
pure
Spirit
for
the
support
and
guidance
of
men.
Now
that
the
physical
body
of
Bhagavan
-‐
the
most
precious
of
all
supports
of
Grace
has
been
withdrawn
from
us,
the
Hill
emits
power
and
Grace
for
his
devotees
even
more
than
before."
38
Following
in
His
Footsteps
Perhaps
even
more
assuring
will
be
that
through
"the
crown
of
our
achievement"
Bhagavan
will
declare
to
us
when
we
come
away
from
his
Ashram
and
Arunachala
the
very
same
words
he
spoke
to
Arthur
Osborne
when
he
once
left
for
Madras:
"He
is
taking
the
Swami
with
him."
39
For
through
our
seeking
with
patient
perseverance
in
transformative
abhyasa
and
vichara
and
our
heeding
Bhagavan's
call
to
“think
of
the
feet
of
the
Lord”,
we
will
discover
the
abode
of
those
divine
feet.
Even
though
physically
for
us
there
is:
"No
more
the
beloved
face,
no
more
the
sound
of
his
voice;
(but)
henceforth
the
lingam
of
polished
black
stone,
the
symbol
of
Siva,
over
the
samadhi
(as
our)
outer
sign;
inwardly
(there
will
be)
his
footprints
in
the
heart."
40
38
Be Still, It Is The Wind That Sings, Arthur Osborne, Sri Ramanashramam 2000,
p. 78-79.
39
Ibid.
40
Ramana Maharshi and the Path of Self-Knowledge, Arthur Osborne, Sri
Ramanashramam 2006, p. 225.
Practical Sadhana 30
GURU
RAMANA
SIVA
(Sri
Muruganar
often
referred
to
Bhagavan
by
this
name)
From the Teachings of Sri Ramana Maharshi 31
Four
The
Need
for
a
Guru
Question:
I
now
understand
the
need
for
abhyasa
and
vichara.
But
a
larger
question
has
now
arisen
which
is
the
need
for
a
guru
to
guide
my
efforts
towards
attainment.
Is
a
guru
necessary,
what
does
a
guru
really
do,
and
where
can
I
find
one
whom
I
can
whole-‐heartedly
believe
and
trust?
The
heart
and
soul
of
Sanatana
Dharma,
or
the
eternal
religion,
found
its
origination
and
essence
in
the
oral
transmission
of
its
Truths.
Since
the
abiding
nature
of
this
dharma
is
Eternal,
the
foundation
for
those
who
today
seek
to
cultivate
these
Truths
must
rely
primarily
on
the
oral
tradition
transmitted
through
the
guru-disciple
relationship,
or
through
satsanga,
which
will
lead
one
toward
that
relationship.
These
traditions
that
were
a
Truth
of
old,
remain
Truth
today.
The
primary
difficulty
universally
faced
by
all
who
seek
to
cultivate
the
inner
Life
of
the
Spirit
is
the
question
of
authenticity.
Regardless
of
the
chosen
path,
the
uncertainty
facing
all
who
seek
a
practice
of
meditation
that
can
produce
purification
is
the
question
of
the
authenticity
of
the
teachers
and
their
teachings,
or
the
reliability
of
one’s
own
inner
voice.
The
question
of
whether
or
not
to
trust
this
voice
of
the
conscience
depends
solely
on
the
quality
of
sattva
(purity
of
vision
and
habits)
of
the
intellect.
The
essential
quality
of
intellect,
in
regard
to
the
need
for
a
guru,
rests
primarily
upon
a
clear
vision
and
understanding
of
exactly
what
a
guru
does.
Therefore
Bhagavan,
who
left
no
stone
unturned
in
the
ongoing
guidance
of
all
who
came
before
Him,
gave
precise
clarification
on
this
essential
aspect
of
Practical Sadhana 32
spiritual
life
to
one
of
His
close
disciples,
Arthur
Osborne,
who
summarized
Bhagavan’s
teaching
in
his
collected
essays:
“The
guru
is
the
Spirit
of
Guidance.
Ultimately
this
is
to
be
found
within
oneself.
Whatever
awakens
it
is
acting
as
guru.
“The
purpose
of
the
outer
guru,”
the
Maharshi
said,
“is
to
turn
you
inwards
to
the
inner
guru.”
And
yet
in
this
regard
there
is
no
easy
formula,
no
guarantee
against
error,
for
just
as
the
aspirant
may
be
misled
by
false
outer
gurus
reflecting
undesirable
qualities
in
himself,
so
he
may
dignify
various
inner
urges
with
the
same
name
“guru”.
Constant
vigilance
and
intelligent
purity
are
necessary.”
41
“The
rise
of
a
new
political
ideology
in
the
West
after
the
first
World
War
made
men
intolerant
of
all
authority.
The
forces
it
released
and
the
spirit
of
rebellion
it
disseminated
everywhere
had
such
extremely
wide
repercussions
that
its
influence
stamped
itself
on
most
of
the
new
world
literature.
It
invaded
even
the
spiritual
sphere
and
colored
the
views
of
the
preachers,
who
became
the
Messiahs
of
the
new
age.
The
truly-‐seeking
minds
were
thus
caught
between
the
spirit
of
the
new
age
and
that
of
the
venerable
traditions
and
scriptures,
which
had,
throughout
the
centuries
produced
spiritual
giants
who
led
millions
“from
the
unreal
to
the
Real
and
from
death
to
Immortality.”
It
is
small
wonder
then
that
bewildered,
earnest,
truth-‐hungry
men
should
anxiously
visit
Ramana
Maharshi
and
seek
his
advice
on
the
need
or
otherwise
of
a
guru.”
42
Trusted Guidance
41
Be Still, It Is The Wind That Sings, Arthur Osborne, Sri Ramanashramam 2000.
p. 62.
42
Guru Ramana, S.S. Cohen, Sri Ramanashramam 2006, p. 68.
From the Teachings of Sri Ramana Maharshi 33
necessary
to
have
a
physical
guru?”
The
Master
replied:
“Is
it
necessary
for
a
new
born
child
to
have
a
mother?”
Nevertheless,
in
our
modern
age
our
moods
and
suspicions
concerning
the
authenticity
of
a
guru’s
teachings
automatically
come
into
question.
In
order
to
correctly
resolve
this
question,
the
seeker
must
possess
the
valuable
quality
of
discrimination,
strengthened
by
vigilant
prayer
for
guidance.
The
spiritual
marketplace
has
for
decades
been
overstocked
with
self-‐made
masters
who
seek
worldly
benefits
for
themselves
rather
than
spiritual
benefits
for
their
followers.
Therefore,
sincere
seekers
the
world
over
‘casting
their
cares
upon
the
Lord’
have
given
the
reins
of
power
and
practice
to
an
inner
guide.
Though
many
take
direction
from
their
now
so-‐called
inner
guru
with
faith,
hope
and
reliance,
they
are
simply
unaware
of
a
great
danger
-‐
a
powerful
and
destructive
enemy
within.
Lord
Krishna
warns
Arjuna
of
this
great
foe
to
the
realization
of
the
Self
in
the
beginning
chapters
of
the
Bhagavad
Gita:
Arjuna
said:
“By
what
is
a
man
impelled
to
commit
evil,
Varshneya
[an
epithet
of
Lord
Krishna],
seemingly
against
his
own
will,
as
if
urged
thereunto
by
force?”
The
Holy
Lord
said,
“It
is
desire,
it
is
anger,
that’s
born
of
the
rajo-
guna:
of
great
craving,
and
of
great
sin;
know
that
to
be
the
enemy…The
senses,
mind
and
intellect
are
said
to
here
be
its
abode…thus
restraining
the
self
(here
the
use
of
‘atman’
denotes
the
mind)
by
the
Self,
then
destroy
that
enemy
so
hard
to
conquer:
desire.”
43
Sri
Krishna
is
revealing
not
only
the
identity
and
nature
of
the
enemy
within;
He
is
showing
us
the
location
of
its
fortress.
Without
the
guidance
of
an
experienced
Master,
one’s
own
intellect
might
intuit
inimical
desire
to
be
simply
another
thought.
The
enemy
is
the
ages-‐old
ego;
the
desire
emanating
from
it
is
its
very
life-‐blood.
Its
abode
is
three-‐fold,
and
its
powers
cannot
be
imagined
away.
Not
only
is
the
ego
living
within
the
senses
and
the
mind,
but
also
within
the
higher
faculty
of
our
intellect.
Technically
we
are
speaking
of
the
vijnanamaya
kosha,
which
is
also
the
abode
of
our
intuitional
intellect.
The
scriptures
speak
of
this
kosha
as
being
43
Bhagavad Gita, Chapter 3, sections of verses 36-43.
Practical Sadhana 34
the
dwelling
place
of
the
Goddess
Saraswati,
the
Deity
of
our
consciousness.
This
fact
is
for
us
the
wonder
of
wonders
and
at
once
our
very
dilemma.
For
though
the
Goddess
is
our
very
own
Divine
Mother
and
greatest
friend,
caring
only
for
Her
children’s
upliftment
and
highest
Realization,
we
have
permitted
our
greatest
enemy
to
co-‐exist
in
Her
dwelling
place
-‐
and
these
two
are
not
friends.
Sri
Krishna
further
declares
in
the
Gita
that
the
odds
of
victory
for
right
discernment
and
effort
by
Arjuna
(symbolizing
each
one
of
us),
even
with
such
a
one
as
Sri
Krishna
Himself
as
mentor
and
guide,
were
against
Arjuna
by
a
ratio
of
eleven
to
seven.
The
foot
soldiers
of
the
ego
simply
outnumber
our
virtuous
tendencies.
As
we
are
against
bad
odds
and
are
creatures
of
bad
habit,
our
ego
can
impel
us,
even
against
our
own
will,
to
make
bad
choices.
In
all
honesty,
such
bad
choices
cause
us
critical
damage,
resulting
in
lives
of
sorrow
and
misery.
All
our
suffering
comes
from
vainly
seeking
to
appease
the
ego,
an
enemy
whose
appetite
is
insatiable.
In
our
times
Sri
Ramana
Maharshi
came
forth
as
an
embodiment
of
that
Perfection.
His
teaching
is
recognized
and
accepted
as
the
mahayoga
(great
path
to
union
with
God)
through
primarily
the
jnana
marga.
Although,
he
did
say
that
to
be
a
true
jnani
one
would
simultaneously
become
a
true
bhakta,
and
vice
versa.
To
know
the
truth
regarding
the
need
for
a
guru
to
lead
one
through
the
perils
of
engagement
with
an
enemy
that
roams
freely
in
a
world
ablaze
with
its
desire
of
unappeasable
fire,
let
us
listen
to
the
voice
of
the
Maharshi,
and
the
comments
of
one
who
lived
by
his
side.
Bhagavan
said:
“The
guru
is
the
formless
Self
within
each
one
of
us.
He
may
appear
as
a
body
to
guide
us,
but
that
is
only
his
disguise…the
function
of
the
outer
guru
is
to
awaken
the
inner
guru
in
the
heart.”
45
The
guru
realizes
the
ultimate
truth
that:
“There
is
no
being
of
the
unreal
and
no
not-‐being
of
the
Real.”
46…
“And
yet,
paradoxically,
it
is
also
an
impediment
to
assert
that
no
effort
need
be
made,
on
the
pretext
that,
as
‘there
is
no
being
of
the
unreal
and
no
not-‐being
of
the
Real’
one
is
that
now
and
has
therefore
no
need
to
strive
to
become
That.
It
sounds
plausible,
but
it
is
an
impediment
because
it
is
the
pseudo-‐self,
the
illusory
unreal,
that
is
saying
it.
The
Master
can
say
that
there
is
nothing
to
achieve
because
one
is
That
already;
the
disciple
can’t…Bhagavan
expected
the
devotee
to
make
effort,
even
while
appreciating
the
paradox
that
there
is
no
effort
to
make.
In
the
same
way
he
would
say
that
for
the
Realized
Man
there
is
45
Be Still, It is The Wind That Sings, Arthur Osborne, Sri Ramanashramam 2000,
p. 80.
46
Bhagavad Gita, Chapter 2, verse 16.
Practical Sadhana 36
“This
world
(its
inhabitants
therein)
has
become
mad
after
having
drunk
the
wine
of
negligence
(pramada:
laxity
towards
the
spiritual
47
Be Still, It is The Wind That Sings, Arthur Osborne, Sri Ramanashramam 2000,
p. 76.
From the Teachings of Sri Ramana Maharshi 37
The
Sage
Sanat
Sujata
is
indicating
that
the
presence
of
pramada
brings
about
a
spiritual
death.
Thus
the
spiritual
madness
that
at
first
manifests
as
indifference,
inattention
and
negligence
becomes
deadly
because
it
is
directed
towards
God.
This
is
not
to
be
defined
as
forgetfulness
of
the
Self,
unless
one
admits
to
a
willful
and
belligerent
forgetfulness.
We
can
believe
the
Saints
when
they
say:
“Our
fate
is
simply
a
bundle
of
habits;
if
you
want
to
change
your
fate
-‐
change
your
habits.”
48
48
Quoted from the talks of Swami Sivananda, of the Divine Life Society,
Rishikesh, India.
Practical Sadhana 38
“What
is
a
guru?
Guru
is
God
or
the
Self.
First
man
prays
to
God
to
fulfill
his
desires.
A
time
comes
when
he
will
no
more
pray
for
the
fulfillment
of
material
desires
but
for
God
Himself.
God
then
appears
to
him
in
some
form
or
another,
human
or
non-‐human,
to
guide
him
to
Himself
in
answer
to
his
prayer
and
according
to
his
needs.”
49
This
kingdom
within
is
our
very
Heart,
and
Bhagavan
offers
two
ways
of
approach,
and
then
clearly
instructs
us
how
to
unite
with
it:
“There
are
two
ways:
‘Ask
yourself
-‐
Who
am
I?’
or
‘Submit
and
I
will
strike
down
the
ego’.”
51
“Seeking
my
true
nature
in
your
Heart,
discovering
it
and
rejoicing
in
it
by
bathing
in
the
bliss
of
my
jnana
swarupa
–
this
is
union.”
“Only
bhakti
sadhana
performed
continuously
with
love
will
facilitate
easily,
in
a
gradual
way,
this
union.”
“Enter
with
love
the
temple
that
is
in
your
own
Heart
and
experience
the
bliss
of
being
absorbed
in
my
swarupa,
becoming
one
with
it.”
“I
myself
will
command
and
control
a
mind
that
has
died
by
the
sacrifice
of
the
ego.”
52
49
Guru Ramana, S.S. Cohen, Sri Ramanashramam 2006, p. 70.
50
Talks with Sri Ramana Maharshi, recorded by Sri Munagala Venkataramiah, Sri
Ramanashramam 2006, Talk 135. p. 125.
51
Be Still, It Is The Wind That Sings, Arthur Osborne, Sri Ramanashramam, p. 64.
52
Padamalai, Teachings of Sri Ramana Maharshi Recorded by Muruganar,
Avadhuta Foundation 2004, p. 29, verses 27-30.
From the Teachings of Sri Ramana Maharshi 39
“The
Kingdom
of
Heaven
is
Within
You”
53
53
Bhagavan is quoting from the Bible in: Talks with Sri Ramana Maharshi,
recorded by Sri Munagala Venkataramiah, Sri Ramanashramam 2006, Talk 311.
Practical Sadhana 40
Five
Which
Way
Within
Question:
Without
doubt,
God
and
His
scriptures,
and
those
who
take
up
a
serious
spiritual
practice
agree
that
the
ultimate
goal
is
within.
But
when
the
mind
of
man
goes
within,
there
is
found
an
unimaginable
variety
of
species,
living
in
worlds
within
worlds
of
thought.
What
is
the
method
of
first
locating,
then
concentrating
on
and
then
attaining
the
One
thing
needful?
Unquestionably,
the
human
mind
is
a
well-‐seasoned
traveler,
with
a
photographic
memory,
through
untold
lifetimes
of
worlds
of
experience.
The
Buddha
once
directed
his
followers
to
consider
the
vast
number
of
different
species
existing
in
our
creation.
His
followers
were
perplexed
at
failing
to
bring
to
mind
the
vastness
of
the
types,
shapes
and
colors
of
seemingly
millions
of
life
forms.
He
then
declared:
“The
human
mind
is
more
variegated
than
this
variety
of
known
life.”
Yet
we
are
told
to
turn
within
and
seek
the
source
that
gave
birth
to
these
vast
worlds.
It
is
no
wonder
that
many,
due
to
memories
of
past
painful
struggles
and
failures,
simply
declare:
“I
am
not
going
there
and
destroy
the
little
peace
I
have.”
Their
steadfast
stance
of
holding
on
to
even
a
fleeting
refuge
from
an
apparently
uncontrollable
world
on
fire
seems
to
be
supported
even
by
the
statements
of
Arjuna
and
Lord
Krishna
in
the
Bhagavad
Gita.
Arjuna
said:
“O
Madhusudana,
I
do
not
see
how
it
is
possible
to
maintain
the
steady
state
of
Yogic
equanimity
which
you
have
taught.
The
mind
is
ever
so
restless!
Verily,
O
Krishna,
the
mind
is
fickle,
impetuous,
powerful
and
turbulent.
To
me,
it
seems
as
difficult
to
control
the
mind
as
it
is
to
control
the
wind”.
Lord
Krishna
said:
“Indeed,
the
mind
is
restless
and
difficult
to
control,
but
it
can
be
brought
under
control
by
the
practice
of
abhyasa
and
vairagya,
O
son
of
Kunti.
It
is
my
opinion
that
Yoga
is
difficult
for
anyone
who
is
lacking
self-‐control,
From the Teachings of Sri Ramana Maharshi 41
but
it
can
be
attained
by
one
who
has
mastered
the
lower
self,
if
he
adopts
the
proper
means.”
54
Our
Infallible
Weapon
Common
sense
shows
us
that
to
combat
and
conquer
a
foe
that
is
so
powerful
and
turbulent
we
must
develop
our
own
powers
and
stability.
Meditation
is
the
means
to
this
end.
The
methods
to
adopt
depend
on
“where
we
stand”.
But
first
we
must
firmly
rise
to
our
feet
before
turning
inwards.
Practically,
we
must
first
decide
to
invest
the
time
for
repeated
effort,
and
then
develop
strength
and
perseverance
to
develop
the
right
discernment
and
ensuing
virtues
that
will
strengthen
us.
Spiritual
life
improves
much
like
worldly
life;
gradually
step-‐by-‐step.
When
we
were
babies
crawling
on
the
floor
but
wanting
to
be
in
the
arms
of
our
mother,
we
leaped
forward
only
to
come
down
with
a
crash.
Innately
we
learned
to
concentrate
on
standing
with
balance
and
then
moving
towards
our
goal.
Through
our
repeated
efforts,
and
failures,
at
gaining
concentration,
we
achieved
success.
Likewise,
in
the
beginning
of
spiritual
movement
the
first
task
before
us
is
to
develop
the
skill
of
concentration
within
meditation.
In
fact,
in
the
Pali
Canons
containing
the
words
of
the
Buddha
(whom
the
spiritual
world
reveres
as
the
Master
of
meditation),
the
word
in
Pali
used
for
meditation
(jhana)
means
exactly
“development”.
55
The
Buddha
(also
being
the
Master
of
metaphor)
likened
this
development
to
building
a
bridge
over
a
swiftly
running
river.
The
foundations
of
this
bridge
on
either
shore
were
virtue
and
discernment.
The
most
important
foundation
in
the
middle
of
the
most
dangerously
turbulent
currents
is
concentration.
If
our
concentration
rests
on
a
weak
foundation,
then
it
is
only
a
matter
of
time
before
our
virtue
and
discernment
are
washed
54
Bhagavad Gita, Chapter 6, verses 33-36. (Translation By Swami
Jyotirmayananda, Yoga Research Foundation, www.yrf.org)
55
Gunaratna, www.accesstoinsight.org, "It burns up opposing states, thus it is
jhana" (Vin. A. i, 116). The purport being that jhana "burns up" or destroys the
mental defilements, thus the development (bhavana) of serenity and insight is
promoted.
Practical Sadhana 42
away.
Therefore
to
properly
address
your
question,
the
first
step
is
not
a
matter
of
location
but
rather
of
“How
to
develop
concentration?”
Concentration
and
Vigilance
We
have
heard
from
Lord
Krishna
and
his
beloved
disciple
the
description
of
the
nature
of
the
mind.
We
know
from
science
that
the
vital
nature
of
all
life
is
in
the
blood.
The
life-‐blood
of
the
mind
is
movement!
To
concentrate
means
to
steady
and
ultimately
control
this
movement
that
produces
distraction
(restlessness).
Therefore,
to
establish
concentration
in
meditation
means
control
of
the
mind.
Yes,
now
must
come
the
Ultimate
Question;
“How
to
control
the
mind?”
During
the
years
that
Sri
Ramana
Maharshi
was
living
on
the
sacred
hill
of
Arunachala
in
the
Virupaksha
cave,
a
devotee
whose
most
urgent
concern
was
this
very
question
was
visiting
him
daily.
The
devotee
asked
Bhagavan:
“Of
the
means
for
mind-‐control,
which
is
the
most
important?”
The
Master
replied
not
just
to
the
devotee,
rather
his
answer
was
framed
to
all
universally:
“Breath
control
is
the
means
for
mind
control.”
56
The
devotee,
being
a
bhakta
(follower
and
friend)
of
Lord
Rama,
was
well
aware
of
the
fact
that
this
answer
was
a
well-‐established
practice
in
the
ancient
religions
of
the
world.
He
no
doubt
was
aware
that
what
was
being
referred
to
was
not
the
complicated,
misused,
and
the
sometimes
destructive
practice
of
yogic
pranayama,
but
rather
a
practice
also
known
as
“watching
the
breath”.
Nevertheless,
after
Bhagavan
briefly
discussed
the
textual
definitions
of
breath
retention
and
regulation,
the
devotee
restated
his
question:
“How
is
breath-‐control
the
means
for
mind-‐control?”
56
Self-Enquiry (Vichara Sangraham) of Bhagavan Sri Ramana Maharshi, trans.
By Dr. T.M.P. Mahadevan, Sri Ramanashramam 2005, p. 17.
From the Teachings of Sri Ramana Maharshi 43
57
Ibid. p. 18.
58
Sri Ramana Gita, Sri Ramanashramam 2004, p. 25, verses 3-5.
Practical Sadhana 44
“If
ignorance
is
wiped
out
the
confusion
will
end
and
true
knowledge
unfolded.
By
remaining
in
contact
with
realized
sages
one
gradually
loses
his
ignorance
till
it
disappears
totally.
The
eternal
Self
is
thus
revealed.
Without
understanding
it
aright
people
think
that
the
Guru
teaches
something
like
“TATVAMASI”
and
immediately
the
disciple
realizes
“I
am
Brahman”.
In
their
ignorance
they
conceive
Brahman
to
be
something
much
bigger
and
far
more
powerful
than
anything
else.
With
a
limited
‘I’
man
is
so
stuck
up
and
wild.
What
will
he
be
if
the
same
‘I’
increased
enormously?
He
will
certainly
be
proportionately
more
ignorant
and
more
foolish.
This
false
‘I’
must
perish.
Its
annihilation
is
the
fruit
of
service
to
the
Guru.
Realization
is
eternal
and
is
not
granted
by
the
Guru.
The
Guru
helps
only
the
removal
of
ignorance;
that
is
all.”
59
Bhagavan,
in
answer
to
questions,
has
said
that
Patanjali’s
Yoga
Sutras
were
the
quintessence
of
asthanga
yoga
(the
eight-‐limbed
yoga
followed
by
millions
and
respected
by
all).
Let
us
apply
this
Sage’s
wisdom
to
decide
whether
we
possess
the
obstacles
to
knowledge
he
describes
and
therefore
must
use
all
of
our
powers
to
remove
them,
or
whether
for
us
it
is
simply
all
an
illusion.
Patanjali
declares:
“Sickness,
mental
laziness,
doubt,
lack
of
enthusiasm,
sloth,
craving
for
sense-‐pleasure,
false
perception,
despair
caused
by
failure
to
concentrate
and
unsteadiness
in
concentration;
these
distractions
are
the
obstacles
to
knowledge.
These
distractions
are
accompanied
by
grief,
despondency,
trembling
of
the
body
and
irregular
breathing.”
60
To
those
who
assert
that
they
do
not
believe
these
human
traits
are
anything
other
than
illusion,
all
that
can
be
possibly
said
is:
“Try
wishing
them
away,
and
good
luck!”
59
Reflections on Talks with Sri Ramana Maharshi, S.S. Cohen, Sri
Ramanashramam 2006, Talk 350 p. 172.
60
Patanjali Yoga Sutras, Swami Prabhavananda, Sri Ramakrishna Math 2005,
Sutras 30-31, p. 38.
From the Teachings of Sri Ramana Maharshi 45
61
The word pakva comes from the root “pak” which means fully cooked.
Bhagavan used the derivative “pakwigal” which, by implication, means one who
has become mature through the “cooking” process of sadhana (spiritual practice).
Practical Sadhana 46
62
Day by Day With Bhagavan, A. Devaraja Mudaliar, Sri Ramanashramam 2002,
p. 55-56.
From the Teachings of Sri Ramana Maharshi 47
“Control
the
mind
and
direct
it
on
the
Quest.”
Practical Sadhana 48
Six
63
Guru Ramana, S.S. Cohen, Sri Ramanashramam 2006, p. 73.
Practical Sadhana 50
Mr.
Cohen:
“There
seems
to
be
nothing
but
awareness,
for
to
know
anything
there
must
be
knowledge
–
we
cannot
get
over
that.”
Bhagavan:
“Certainly.
Subjective
knowledge
–
knowledge
knowing
itself
is
jnana.
It
is
then
the
subject
as
the
knower,
the
object
as
the
known
and
the
knowledge
which
connects
them.”
Mr.
Cohen:
“This
last
is
not
clear
to
me
in
this
case.”
Bhagavan:
“Why
so?
Knowledge
is
the
light
which
links
the
seer
to
the
seen.
Suppose
you
go
in
search
of
a
book
in
a
library
in
pitch
darkness.
Can
you
find
it
without
light,
although
you,
the
subject,
and
the
book,
the
object,
are
both
present?
Light
has
to
be
present
to
unite
you.
This
link
between
the
subject
and
the
object
in
every
experience
is
chit,
consciousness.
It
is
both
the
substratum
as
well
as
the
witness
of
the
experience,
the
seer
of
Patanjali.”
64
First
Things
First
Patanjali’s
Yoga
Sutras
present
a
progressive
advancement
of
effective
methods
for
controlling
the
thought
waves
(vritti)
of
the
mind,
which
will
result
in
the
focusing
and
strengthening
of
awareness.
Questions
were
often
placed
before
Bhagavan
regarding
the
need
for
the
establishment
of
progressive
effort
that
leads
to
a
fully
aware
and
controlled
mind:
“Mr.
Cohen
relates
how
the
reading
of
Patanjali
Sutras
in
1926
had
greatly
impressed
him.
The
first
few
sutras
had
convinced
him
of
the
truth
of
the
teaching,
but
unfortunately
there
was
no
one
to
give
him
proper
guidance
until
he
met
Sri
Bhagavan
early
in
1936.”
Bhagavan:
“Patanjali’s
first
sutras
are
indeed
the
climax
of
all
systems
of
yoga.
All
yogas
aim
at
the
cessation
of
the
vritti
(modification
of
the
mind).
This
can
be
brought
about
in
the
variety
of
ways
mentioned
in
the
scriptures
through
mind
control,
which
frees
consciousness
from
64
Guru Ramana, S.S. Cohen, Sri Ramanashramam 2006, p. 75.
From the Teachings of Sri Ramana Maharshi 51
all
thoughts
and
keeps
it
pure.
Effort
is
necessary.
In
fact
effort
is
itself
yoga.”
Mr.
C:
“I
suppose
efforts
have
to
be
made
in
the
waking
state,
which
implies
that
moksha
can
be
gained
only
in
jagrat?”
Bhagavan:
“Quite
so,
awareness
is
necessary
for
mind
control;
otherwise
who
is
to
make
the
effort?
You
cannot
make
it
in
sleep
or
under
the
influence
of
drugs.
Also
mukti
has
to
be
gained
in
full
awareness,
because
the
Reality
itself
is
pure
awareness.”
65
The
testimony
of
practically
all
of
the
disciples
who
lived
with
Bhagavan
proclaims
that
the
achievement
of
“freeing
consciousness
from
all
thoughts
and
keeping
it
pure,”
involves
constant
spiritual
practice
and
real
non-‐
dependence
(vairagya)
on
the
objects
of
the
world.
In
rare
instances,
though
some
people
seem
to
have
achieved
the
state
of
thoughtless
purity
without
effort,
it
may,
as
Sri
Ramana
himself
said,
be
due
to
effort
done
in
the
past.
They
were
right,
for
they
were
perfectly
guided
to
this
understanding
by
the
Guru
Sri
Ramana
whose
life
was
a
living
demonstration
of
supreme
control
and
vairagya.
There
are
two
aspects
of
controlling
the
mind,
abhyasa
and
vairagya.
Abhyasa
is
adopting
any
particular
spiritual
discipline
and
repeating
it
continuously.
Vairagya
is
developing
detachment
and
dispassion
towards
objects
of
the
world
that
degrade
your
mind.
As
one
conquers
one’s
desires
one
gets
a
sense
of
mastery
over
the
objects
of
the
world.
Objects
of
the
world
have
no
real
bearing
upon
the
mind,
but
they
become
important
and
impinge
upon
the
mind
because
of
the
desires
towards
them.
As
we
advance
in
our
sadhana
we
begin
to
discover
that
the
innermost
Self
is
an
ocean
of
bliss.
The
realization
of
that
Self
puts
an
end
to
all
desires.
However,
this
process
is
progressive.
As
one
gains
insight
into
the
transient
nature
of
the
things
of
the
world,
one
comes
to
realize
that
the
65
Guru Ramana, S.S. Cohen, Sri Ramanashramam 2006, p. 74.
Practical Sadhana 52
seeking
of
happiness
from
the
objects
of
the
world
has
effectively
reduced
one
into
a
beggar.
The
mind’s
nature
is
to
be
constantly
feeding
on
the
objects
of
the
senses.
Inwardly,
the
mind
never
loses
its
attraction
for
more
happiness
than
already
has
been
gained
and
is
forever
on
the
prowl
in
the
world
for
fresh
pleasure.
Unfortunately
for
most,
the
strongest
vasanas
(latent
tendencies)
direct
the
mind
towards
the
lower
realms
of
sensual
attraction.
Thus
we
end
up
searching,
as
it
were,
in
the
garbage
cans
of
other
people
for
the
things
to
feed
on.
The
mind
has
left
its
own
home,
and
moves
about
in
the
streets
of
worldly
pleasure
feeding
on
that
which
will
momentarily
satisfy
its
craving.
The
greatest
burden
of
these
irresponsible
actions
comes
from
the
certainty
that
there
is
alongside
the
craving
a
complete
disregard
for
the
suffering
that
is
produced
both
within
oneself
and
within
those
who
are
the
objects
of
desire.
How
can
we
secure
our
happiness
on
the
basis
of
a
world
that
is
constantly
shifting?
If
you
have
illusion
about
the
world
and
become
its
beggar,
the
world
will
always
be
there
to
dominate
you.
To
the
extent
that
this
illusion
breaks,
you
become
the
ruler
of
that
which
had
previously
conquered
you.
If
you
have
no
desire
for
the
objects
of
the
senses,
your
rulership
is
known
as
vairagya.
Vairagya
is
not
the
development
of
disgust
for
the
objects
of
the
senses,
but
rather
the
discovery
of
the
majesty
of
the
power
of
rulership
over
them.
Your
revelation
is
that
the
objects
are
dependent
on
you;
you
are
not
dependent
on
the
objects.
From the Teachings of Sri Ramana Maharshi 53
“Discover
the
Majesty
of
a
Pure
Mind”
Practical Sadhana 54
Seven
Samadhi’s
Goal:
“Turn
Your
Back
on
Heaven”
Question:
Some
say
that
to
break
the
illusion
of
dependence
on
the
world
and
gain
the
happiness
of
heaven
one
only
needs
to
think
he
is
free.
Is
the
achievement
of
happiness
and
freedom
from
the
ego’s
dominance
the
heaven
we
seek?
If
not,
can
you
please
clearly
explain
the
method
and
means
to
achieve
what
Bhagavan
states
as
the
Goal
of
realization
of
the
Self!
“The
strong
Gods
pine
for
my
abode,
And
pine
in
vain
the
sacred
Seven;
But
thou,
meek
lover
of
the
good!
Find
Me,
and
turn
thy
back
on
heaven!”
Emerson—‘Brahma’
We
are
now
embarking
into
realms
in
which
the
normal
human
being
has
little
or
no
experience.
Thus
we
must,
with
faith
and
assurance,
adhere
to
the
guidance
and
teachings
of
God,
the
gurus
and
their
scriptures.
We
have
seen
that
the
Lord
in
His
Gita
lays
before
us
two
separate
paths
of
devotion,
one
with
form
(commonly
known
as
bhakti)
and
one
without
form
(known
as
jnana).
Sri
Krishna
directs
us
to
make
both
paths
our
beloved.
Thus
at
the
final
achievement
of
the
highest
yoga
our
lower
nature
(ego)
will
be
completely
consumed
with:
“Loving
God
with
our
whole
mind
and
with
our
whole
heart,
and
our
neighbor
as
our
Self.”
66
Bhagavan
echoes
this
same
Truth
in
the
second
subsequent
verse
added
to
the
Five
Stanzas
on
Sri
Arunachala
(Arunachala
Pancharatnam)
that
were
composed
by
his
own
hand:
66
The use here of the word “whole” by Jesus is exactly the same as the use of
“purna” in Sanskrit. The true meaning in both cases is “perfect”. The Lord restated
this truth saying: “Be ye perfect, as your Father in heaven is Perfect.”
From the Teachings of Sri Ramana Maharshi 55
These
three
states
are
fused
together.
Where
dharana
ends,
dhyana
begins.
Where
dhyana
(meditation)
ends,
samadhi
begins.
It
is
a
natural
progression.
Due
to
a
lack
of
perseverance
few
reach
samadhi.
And
though
still
fewer
reach
the
higher
stages
of
samadhi,
the
persistence
in
curbing
distractions
produces
a
profound
effect
on
the
personality.
When
successful
achievement
of
samadhi
does
come,
it
becomes
miraculous.
A
Firm
Resolve
and
a
Growing
Faith
All
who
set
their
hands
to
the
plough
of
inner
spiritual
life
achieve
a
growth
of
faith.
Perhaps
this
faith
was
in
the
beginning
simply
a
seed
of
mere
interest
in
self-‐improvement.
“True
faith
is
not
like
a
picture
frame,
a
permanently
limited
area
of
acceptance.
It
is
like
a
plant
that
keeps
on
throwing
forth
shoots
and
growing.
All
we
require,
at
the
beginning,
is
a
seed.
And
the
seed
need
be
nothing
more
than
a
feeling
of
interest
in
spiritual
life.
Perhaps
we
read
a
passage
in
a
book
that
moves
us.
Perhaps
we
meet
someone
who
seems
to
have
reached
some
degree
of
wisdom
and
tranquility
through
the
practice
of
meditation
and
spiritual
disciplines.
We
become
interested
and
intrigued.”
67
It
is
natural
to
assume
that
the
deep
levels
of
yogic
absorption
require
a
development
of
mental
strength
that
is
beyond
our
capacity.
For
many,
the
enormity
of
the
difficulties
in
normal
life
seems
to
demand
all
of
the
energy
they
possess.
They
conclude
that
to
delve
into
the
realms
of
samadhi
requires
superhuman
strength,
and
therefore
any
attempt
would
be
futile
and
a
waste
of
precious
time.
Nevertheless,
we
innately
possess
an
inner
impulse
that
tells
us
that
if
we
seek
even
the
slightest
inner
growth
with
faith
and
devotion,
some
degree
of
success
will
come.
After
all,
those
whom
we
admire
who
possess
spiritual
stature
are
human
and
so
are
we.
Maybe
even
the
simplest
practice
of
meditation
would
be
the
solution
to
our
problems.
We
cannot
be
certain,
but
we
do
have
faith
and
energy
and
perhaps
just
enough
devotion
that
will
set
us
on
a
path
to
success.
67
Patanjali Yoga Sutras, Swami Prabhavananda, Sri Ramakrishna Math,
p. 27.
From the Teachings of Sri Ramana Maharshi 57
Patanjali
affirms
this
assumption
as
true
in
his
Yoga
Sutras:
“The
concentration
of
the
true
spiritual
aspirant
is
attained
through
faith,
energy,
recollectedness,
absorption
and
illumination.”
68
Earlier
Patanjali
stated
that
success
in
yoga
comes
gradually
through
a
step-‐by-‐step
progression
from
the
beginning
stages
towards
the
final
highest
attainment.
His
wisdom
directs
us
to
possess
faith,
energy
and
devotion
as
the
foundation
upon
which
the
illumination
of
Life
is
achieved:
“Success
in
yoga
comes
quickly
to
those
who
are
intensely
energetic.”
“Concentration
may
also
be
attained
through
surrender
to
Ishwara
(God
within
Prakriti,
manifested).”
“In
Him
(God)
knowledge
is
infinite;
in
others
it
is
only
a
germ.”
“The
word
which
expresses
Him
is
Om.”
“This
word
must
be
repeated
with
meditation
upon
its
meaning.”
“Hence
comes
knowledge
of
the
Atman
and
destruction
of
the
obstacles
to
that
knowledge.”
69
What
Patanjali
describes,
is
in
Truth
confirmed
by
Sri
Ramana
Maharshi
in
His
declaration
of
Arunachala
as
the
living
embodiment
of
Divinity.
Thus
with
the
deepest
devotion
Bhagavan
declared:
“Significance
of
Om,
unrivalled,
unsurpassed!
Who
can
comprehend
Thee,
O
Arunachala?”
70
68
Ibid, p. 26, sutra 20.
69
Patanjali Yoga Sutras, Swami Prabhavananda, Sri Ramakrishna Math, Section I
selected sutras between # 21-29.
70
Marital Garland of Letters (Sri Arunachala Akshara Mana Malai), Sri
Ramanashramam, verse 13.
Practical Sadhana 58
“You
are
beyond
the
knowledge
of
all
tattvas,
all
philosophies.
You
are
only
this,
the
Truth
at
once
transcendent
and
immanent,
you
are
my
Arunachala.”
71
71
Ibid, verse 42.
From the Teachings of Sri Ramana Maharshi 59
“In
Him
Knowledge
is
Infinite”
Practical Sadhana 60
EIGHT
Blessed
Be
the
Name
of
the
Lord
Question:
“Experience
shows
me
that
the
practice
of
mantra
japa
is
a
central
aspect
of
sadhana,
at
one
time
or
another,
for
the
majority
of
those
following
Sanatana
Dharma.
Further
understanding
of
Bhagavan
affirms
that
his
teaching
accentuated
the
foundations
of
this
eternal
religion.
However,
I
have
been
lead
to
believe
that
the
teachings
of
Bhagavan
regarding
japa
state
that
this
practice
was
prescribed
only
for
those
of
weak
(lacking
maturity)
minds.
Is
this
assumption
true?”
A
common
misunderstanding
regarding
the
teachings
of
Sri
Ramana
Maharshi
is
the
belief
that
he
never
advised
his
disciples
to
take
up
a
practice
that
involved
mantra
japa
(continuous
repetition
of
one
of
many
sound
formulas
representing
a
Name
of
God).
The
truth
is
that
such
advice
was
given,
though
rarely,
and
even
given
to
some
of
those
in
the
innermost
circle.
In
the
memoirs
of
one
of
Bhagavan’s
close
disciples
such
an
occurrence
is
recorded:
“Though
Bhagavan
rarely
gave
out
mantras,
when
he
did,
he
generally
recommended
“Siva,
Siva’.
Muruganar
himself
was
given
this
mantra
by
Bhagavan,
as
were
several
other
devotees
including
Annamalai
Swami,
the
brother
of
Rangan
(who
was
one
of
Bhagavan’s
childhood
friends),
and
an
unknown
harijan.”
72
Muruganar
continues,
making
special
note
of
Bhagavan’s
teachings
regarding
the
use
of
mantras:
“Through
grace,
Padam
(Muruganar’s
epithet
for
Bhagavan)
ensures
that
there
is
never
any
danger
to
those
who
remain
in
their
heart,
meditating
‘Sivaya
Nama’.”
“The
mantra
‘Sivaya
Nama”
on
which
you
meditate
will
reveal
itself
within
your
heart
to
be
your
father
and
mother.”
72
Padamalai, Teachings of Sri Ramana Maharshi Recorded by Muruganar,
Avadhuta Foundation 2004, p. 224 - 225.
From the Teachings of Sri Ramana Maharshi 61
(In
this
verse
the
father
implies
Siva,
who
is
Sat
[being],
while
the
mother
denotes
Sakti,
who
is
Chit
[consciousness].)
“The
mind
that
does
japa,
‘Siva,
Siva,’
will
later
automatically
lose
itself
in
ajapa
(samadhi).”
73
The
Joy
of
Perseverance
“When
it
is
said
that
this
practice
of
meditation
(with
or
without
the
use
of
japa)
and
samadhi
is
persistent,
it
is
of
two
types,
disciplinary
and
pervasive.
Disciplinary
means
that
you
have
chosen
a
time
in
the
morning
or
evening
to
do
the
practice.
The
morning
hours
are
considered
best
because
you
are
rested
from
sleep,
and
the
world
around
you
is
also
at
rest.
In
meditation
we
are
leading
ourselves
to
a
state
of
quietude
by
conscious
movement.
In
sleep
we
are
being
led
by
the
unconscious.
Sleep
can
give
a
feeling
of
refreshment,
but
it
cannot
give
our
thought
vitality.
Philosophically,
the
stages
toward
enlightenment
are
the
progressive
movement
toward
the
stage
where
the
ego
is
not
dominating
you.
The
final
enlightenment
is
the
burning
down
of
the
ego
entirely.
“The
pervasive
type
of
practice
is
the
most
important.
The
revelations
of
yoga
that
are
achieved
while
practicing
privately
in
the
recesses
of
your
heart
must
be
applied
in
your
daily
life.
The
strength,
beauty
and
rapture
of
focused
attention
that
one
experiences
in
meditation
becomes
even
more
wondrous
when
applied
to
everything
one
does.
“A
sense
of
joy
will
pervade
the
life
of
one
who
applies
this
yogic
concentration
in
the
actions
of
everyday
life.
Others
will
not
only
perceive
this
joy,
it
will
uplift
them.
This
uplifting
of
humanity
is
the
prime
characteristic
of
one
whose
life
is
one
of
service
to
God.
Maintaining
this
mental
focus
within
during
outward
activities
also
produces
a
stream
of
unimaginable
peace.
This
profound
peace
is
73
Padamalai, Teachings of Sri Ramana Maharshi Recorded by Muruganar,
Avadhuta Foundation 2004, p. 224 - 225.
Practical Sadhana 62
74
This section includes quotes and paraphrases from a talk by Swami
Jyotirmayananda, Yoga Research Foundation, Miami Florida, USA, www.yrf.org
From the Teachings of Sri Ramana Maharshi 63
being
experienced
while
still
within
the
presence
of
the
liquid
state.
The
key
is
that
the
mental
focus
is
directed
to
the
gaseous
presence,
and
only
that.
“The
distinctive
feature
of
samadhi
is
that
it
is
a
movement
of
higher
consciousness
centered
in
one
or
another
mental
state
beginning
with
the
lower
mental
realm,
where
there
are
active
disturbances
present,
from
both
within
and
without,
and
ending
with
the
Atma
(essence
of
Being
or
soul).
This
is
a
permanent
state
of
purity
free
from
all
disturbance
or
thought.
In
every
case
the
mind
is
cut
off
from
the
physical
world
and
thus
consciousness
is
free
from
the
burden
and
interference
of
the
physical
brain.
In
the
lower
stages
of
samadhi
the
mind,
though
cut
off
from
the
world,
is
completely
concentrated
and
still
under
the
control
of
the
will.”
75
The
Limitations
of
Words
Some
say
that
Bhagavan
never
spoke
about
any
of
the
lower
stages
of
samadhi
which
Patanjali
states
as
those
preliminary
to
the
seedless
(without
any
possibility
of
disturbance)
nirvikalpa
state.
Though
this
belief
is
fundamentally
untrue,
there
are
grounds
that
would
seem
to
give
this
statement
validity.
Throughout
the
more
than
50
years
of
Bhagavan’s
active
guidance
of
the
hearts
and
souls
of
the
thousands
who
came
before
him,
he
never
postured
himself
as
a
philosopher.
He
never
philosophized
or
preached
to
the
masses.
His
very
life
demonstrated
his
attainment.
His
silent
abidance
in
Truth
and
Purity
was
his
most
eloquent
doctrine.
When
devotees
came
to
Bhagavan
with
doubts
and
questions,
he
revealed
the
highest
Truth
regarding
the
subject
placed
before
him.
A
close
study
of
the
core
teachings
that
were
recorded
both
during
and
after
his
physical
lifetime
would
reveal
that
he
directed
his
questioners
towards
the
method
of
attainment
that
suited
their
temperaments
and
natures.
The
majority
of
the
recorded
teachings
of
Bhagavan
regarding
samadhi
that
have
come
into
print
were
invoked
by
questions
from
learned
pundits
and
devotees
of
attainment.
It
is
mainly
due
to
this
fact
that
the
majority
of
discussions
regarding
samadhi
centered
on
the
highest
states
of
meditative
absorption.
Regardless
of
this
fact,
Bhagavan
never
veered
away
from
the
75
The Science of Yoga, I. K. Taimni, The Theosophical Publishing House 1961.
Practical Sadhana 64
76
Guru Ramana, S.S. Cohen, Sri Ramanashramam 2006, p. 91.
From the Teachings of Sri Ramana Maharshi 65
77
Patanjali Yoga Sutras, Swami Prabhavananda, Sri Ramakrishna Math, Section
III sutras 3-6, (quotes include his commentary in italics.)
Practical Sadhana 66
At
all
times
we
must
remain
vigilantly
aware
that
the
nature
of
seeds
is
to
sprout.
The
seeds
of
desire
are
of
the
most
resilient
type,
for
they
can
remain
viable
even
in
ground
(the
mind)
laid
fallow
through
meditation
that
successfully
developed
aversion
to
the
lower
life
of
the
senses.
They
can
come
to
life,
even
after
years
of
dormancy,
from
the
watering
of
our
subconscious
tendencies
that
remain
intact.
Though
consciously
we
may
feel
real
dispassion
(vairagya)
for
desires
that
degrade
our
minds,
subconsciously
we
can
be
driven
to
seek
satisfaction
of
harmful
desires
even
against
our
conscious
will.
Shakespeare
spoke
in
a
famous
sonnet
of
this
human
tendency
to
oscillate
between
worldly
attraction
and
aversion
which
propels
us
through
lifetimes
of
“spiritual
madness”:
“Enjoy’d
no
sooner
but
despised
straight;
Past
reason
hunted;
and
no
sooner
had,
Past
reason
hated,
as
a
swallowed
bait
On
purpose
laid
to
make
the
taker
mad…”
The
strength
of
the
foundation
of
samyama
comes
from
our
abhyasa
(repeated
practice),
vairagya
(non-‐attachment
and
dispassion)
and
vichara
(reflective
enquiry),
which
were
paramount
during
our
ascent
towards
these
lower
states
of
samadhi.
If
our
concentration
and
meditation
were
not
accompanied
by
vairagya,
our
ignorance
would
remain
and
prevent
us
from
achieving
the
goal
of
higher
samadhi.
The
Stability
of
Sobriety
Though
our
persistent
practice
may
have
brought
us
to
the
threshold
of
liberation,
the
aspirant
must
never
feel
he
has
risen
to
such
heights
that
it
is
unlikely
he
can
fall
back
into
bondage.
The
high
state
of
seedless
samadhi
(nirvikalpa)
demands
a
further
and
even
more
intense
spiritual
effort.
“Admittedly,
it
is
impossible
to
have
a
concrete
idea
of
these
higher
planes
without
their
description
being
in
the
most
general
and
vague
manner.
It
must
be
understood
that
at
no
time
can
one
attempt
to
describe
the
experiences
of
these
stages
of
samadhi.
An
attempt
is
merely
made
to
give
a
very
simple
‘road
map’
showing
only
that
these
realms
exist.
If
one
wants
to
know
what
these
higher
planes
are
like,
one
must
go
there
and
see
it
for
oneself.
In
reality
concerning
spiritual
progress
and
purification,
what
these
stages
are
like
is
not
at
all
the
issue.
The
achievement
involves
what
these
experiences
produce.
They
From the Teachings of Sri Ramana Maharshi 67
effectively
create
impressions
within
the
unconscious
levels
of
the
mind
that
first
diminish
and
then
dissolve
the
vasanas
that
obstruct
our
ascent
to
higher
life.
Simply
speaking,
we
are
changing
our
fate
by
changing
habits
of
both
our
external
as
well
as
our
internal
life.
By
decreasing
and
then
hopefully
dismantling
the
habits
that
disperse
our
minds,
we
lessen
the
burden
of
the
samskaras
(latent
tendencies
from
the
past)
that
produce
them.
As
these
burdens
of
‘karma’
are
reduced
we
begin
to
experience
the
ananda
(joy)
of
freedom
from
the
slavery
of
the
ego.
The
greater
is
skill
of
effort,
the
greater
the
degree
of
the
freedom
(peace).
It
must
be
thoroughly
understood
that
if
the
ordinary
desires
of
the
mind
have
not
been
eliminated
by
sublimation,
but
only
curbed
or
suppressed,
it
is
impossible
to
practice
samadhi.”
78
A
famous
Buddhist
monk,
Ajahn
Chah,
of
the
Thai
Forest
Tradition
once
said:
“If
you
let
go
a
little,
you
get
a
little
peace.
If
you
let
go
a
lot,
you
get
a
lot
of
peace.
If
you
let
go
completely,
you
get
complete
peace
(samadhi).”
78
The Science of Yoga, I.K.Taimni, The Theosophical Publishing House 1961.
Practical Sadhana 68
D.:
“Are
we
to
keep
anything
against
a
rainy
day;
or
to
live
a
precarious
life
for
spiritual
attainments?”
Maharshi:
“God
looks
after
everything.”
79
79
Talks with Sri Ramana Maharshi, recorded by Sri Munagala Venkataramiah, Sri
Ramanashramam 2006, Talk 377, p 358.
From the Teachings of Sri Ramana Maharshi 69
“Love
and
devotion
to
Him
are
a
bridge
across
the
abyss
to
Salvation.”
Practical Sadhana 70
NINE
Prayerfully
Seek:
“Whence
am
I”
Question:
What
exactly
is
the
way
to
conquer
the
desires
that
obscure
my
vision
of
the
Truth
and
the
Light?
The
way
to
Realization
is
a
step-‐by-‐step
methodical
and
gradual
progression
which
begins
long
before
the
samadhi,
and
ends
far
beyond
the
levels
of
samadhi
normally
reached
by
most
spiritual
aspirants.
In
the
beginning
we
work
to
develop
the
skill
called
pratyahara,
which
is
the
reining
in
of
the
movement
of
the
senses
and
turning
it
inward.
This
is
greatly
aided
by
prayer.
In
fact,
experience
shows
that
without
prayer
to
God
for
assistance,
we
are
fooling
ourselves
into
thinking
that
we
are
successful
when
an
honest
account
would
reveal,
as
the
Lord
said
to
Arjuna,
that
our
turbulent
senses
truly:
“Forcibly
carry
away
the
mind
of
even
a
wise
man
who
is
striving
to
control
them.”
80
So
we
watch
and
pray,
as
Jesus
exhorted
us
to
do.
As
we
watch
with
constant
effort
our
attainment
brings
us
to
the
next
step,
a
focused
mind.
By
repeated
effort
this
inward
focus
deepens
and
remains
steady
for
a
prolonged
period
of
time.
The
wind
of
uncontrolled
thought
is
still
blowing,
but
we
have
found
a
shelter
from
its
brutal
treatment.
This
shelter
is
known
as
the
steadiness
of
concentration.
Sri
Krishna
refers
to
this
when
He
says:
“The
wise
one
is
of
steady
mind,
an
enlightened
person
is
one
whose
mind
is
established,
unmoving
and
always
steady.
His
mind
never
wavers
from
either
sorrow
or
joy;
he
is
free
from
attachment,
fear
and
anger.”
81
In
Chapter
2
of
the
Gita,
the
verses
from
54th
onwards
are
called
the
qualities
of
sthita
prajna,
steady
unwavering
Enlightenment.
This
is
also
exactly
what
Bhagavan
meant
when
he
would
refer
to
God
in
Tamil
as
“kadavul”,
meaning
the
transcendental
Divine
Self
abiding
within
in
Stillness
80
Bhagavad Gita, Chapter 2, verse 60.
81
Ibid, verse 56.
From the Teachings of Sri Ramana Maharshi 71
and
Silence.
Words
of
spiritual
content
in
the
Tamil
Language,
much
like
Sanskrit,
convey
definitions
that
describe
deep
meanings
as
well
as
secrets
to
attainment.
In
this
instance,
‘kada’
means
to
transcend,
the
root
‘ul’
means
within;
the
implication
is
that
which
is
transcendental
is
also
immanent.
Going
Forward
For
us,
working
towards
purity
of
mind,
we
are
talking
of
the
experience
of
being
at
the
very
door
of
the
heart.
But
where
is
the
key?
In
fact,
where
is
the
keyhole?
The
key
turns
out
to
be
the
next
stage,
which
needs
further
skillful
development.
Yes,
we
must
slog
on!
The
key
has
been
gifted
to
us.
Remember
that
with
each
and
every
meditation
we
are
praying
for
the
Lord’s
embrace,
for
the
Divine
to
“take
my
hand,
and
lead
me
on”.
The
attainment
of
purity
comes
from
the
mutual
interaction
of
our
effort
and
God’s
grace.
Without
the
hand
of
the
Lord
upon
us,
our
effort
will
yield
little.
Bhagavan
echoed
this
profound
Truth
in
His
“Marital
Garland
of
Letters”
by
declaring:
“Unless
Thou
extendest
Thy
hand
of
grace
in
mercy
and
embrace
me,
I
am
lost,
O
Arunachala.”
82
“Unless
Thou
dost
embrace
me,
I
shall
melt
away
in
tears
of
anguish,
O
Arunachala!”
83
“Sri
Bhagavan
spoke
and
wrote
most
about
the
vichara
or
Self-‐
enquiry,
and
therefore
the
opinion
arose
that
He
prescribed
only
jnana-
marga,
the
Path
of
Knowledge,
which
most
people
find
too
sheer
in
this
age.
But
in
fact
He
was
universal
and
provided
guidance
for
every
temperament,
by
the
path
of
Devotion
no
less
than
of
Knowledge.
Love
and
devotion
to
Him
are
a
bridge
across
the
abyss
to
salvation.
He
had
many
devotees
for
whom
he
prescribed
no
other
path.”
84
Though
it
is
true
that
the
path
of
bhakti
(devotion)
does
not
suit
the
temperament
of
all
spiritual
aspirants,
it
is
undeniable
that
thinking
of
God,
thinking
of
the
“feet
of
the
Lord”,
does
attract
His
grace.
Whether
devotion
is
82
Marital Garland of Letters (Sri Arunachala Akshara Mana Malai). Sri
Ramanashramam, verse 51.
83
Ibid, verse 34.
84
Ramana Maharshi and the Path of Self-Knowledge, Arthur Osborne, Sri
Ramanashramam 2002, p. 174.
Practical Sadhana 72
achieved
through
bhakti
or
jnana,
when
the
grace
of
God
dawns
upon
us,
our
devotion
deepens
into
love
of
Him.
The
love
of
God
is
the
key
that
opens
for
us
all
knowledge,
peace
and
purity.
This
key
is
the
keen
and
lively
awareness
and
our
patient
endurance,
while
waiting
on
the
Lord,
which
we
have
developed
by
persistently
weathering
out
the
storms
of
thought
that
mercilessly
attempted
to
turn
our
attention
outwards.
Beyond
Samadhi
So
we
can
see
that
to
be
in
the
lower
states
of
samadhi
is
really
not
a
big
deal
when
compared
to
the
goal.
Paradoxically
however,
to
be
fully
aware
and
alert
within
those
states
is
a
very
big
deal.
For
this
alertness
is
in
reality
true
manana,
watching
with
reflection.
By
watching
this
condition
with
reflection,
we
begin
to
awaken
to
its
source
with
the
posing
of
the
question
“Who
am
I?”.
Or
as
Bhagavan
said,
it
is
more
correctly
a
query
of
“Whence
am
I?”.
(See
quote
from
footnote
#41)
Bhagavan
often
directed
many
before
him
to
reflect
on
“Whence
am
I?”.
Two
clear
examples
of
this
are
as
follows:
“A
young
man,
Mr.
Knowles,
came
for
darshan.
He
had
read
Paul
Brunton’s
two
books.
He
asked:
“The
Buddhists
say
that
‘I’
is
unreal,
whereas
Paul
Brunton
in
the
Secret
Path
tells
us
to
get
over
the
‘I-‐
thought’
and
reach
the
state
of
‘I’.
Which
is
true?”
Maharshi:
“There
are
supposed
to
be
two
‘I’s;
the
one
is
lower
and
unreal,
of
which
all
are
aware;
and
the
other,
the
higher
and
the
real,
which
is
to
be
realized…
the
idea
of
diversity
has
arisen
along
with
the
body-‐consciousness;
this
body-‐consciousness
arose
at
some
particular
moment;
it
has
origin
and
end.
What
originates
must
be
something.
What
is
that
something?
It
is
the
‘I’-‐consciousness.
Who
am
I?
Whence
am
I?
On
finding
the
source,
you
realize
the
state
of
Absolute
Consciousness.”
85
85
Talks with Sri Ramana Maharshi, recorded by Sri Munagala Venkataramiah, Sri
Ramanashramam 2006, Talk 53.
From the Teachings of Sri Ramana Maharshi 73
On
another
occasion,
Bhagavan
was
more
succinct
and
thus,
as
was
his
way,
more
direct:
Devotee:
“I
want
to
get
rid
of
pain.
To
be
rid
of
it
is
said
to
be
liberation.”
Maharshi:
“That
is
what
all
religions
teach.”
D.:
“But
what
is
the
method?”
M.:
“To
retrace
your
way
back.”
D.:
“Whence
have
I
come?”
M.:
“That
is
just
what
you
should
know.”
86
Thus
our
reflection
is
transformed
into
a
state
of
awareness.
Now
our
job
is
to
make
this
state
steady
and
continuous.
Steadily
following
the
thread
inward
toward
whence
we
came.
This
entire
process
is
what
the
Saints,
and
Bhagavan,
rightly
call
purification
of
the
mind
by
softening
and
melting
away
of
the
obstacles
that
have
for
lifetimes
barred
our
way
to
the
door
of
the
heart.
It
is
also
important
to
understand,
as
has
been
understood
by
experience
and
seen
in
the
upadesha
(spiritual
instruction)
of
these
very
same
Saints
and
Sages,
that
this
process
can
be
accelerated
and
the
sublimation
of
the
mind
of
man
can
be
quickened
by
the
use
of
japa
(constant
repetition)
usually
of
the
Name
of
the
Lord
or
OM
(the
single-‐syllable
Pranava
mantra).
A
Firm
and
Glorious
Support
The
keyhole
to
life
Divine
is
what
we
rely
on
as
a
support
to
maintain
physical
life
-‐
our
own
breath.
For
when
the
storms
of
thought
worlds
crash
in
upon
us,
we
keep
within
the
shelter
of
the
breath,
constantly
pulling
the
outward
tendency
of
movement
back,
ever
back
to
the
movement
of
the
breath.
The
Buddha,
Sri
Krishna,
Sri
Ramana
Maharshi
and
the
scriptures
of
all
major
religions
declare
that
by
pulling
the
externalized
mind
always
back
to
the
breath
we
will
be
taken
inward
towards
its
source,
all
the
way
to
Nirvana.
86
Ibid, Talk 479, p. 473
Practical Sadhana 74
So
now
one
can
see
that
the
early
stages
called
samadhi,
though
exalted
in
their
own
right,
have
become
a
platform
on
which
so
much
more
attentive
practice
needs
to
be
accomplished.
Yes,
the
enormity
of
all
this
seems
to
take
one’s
breath
away.
But
that
is
why
we
have
been
praying,
and
our
prayers
have
been
answered,
for
our
breath
is
always
very
much
with
us
-‐
all
the
way
home.
The
Buddha
said
that
the
key
to
all
of
this
is
para
mukha,
which
literally
means
‘before
the
face’.
Simply
speaking,
right
under
our
noses,
the
dwelling
place
of
our
physical
breath.
It
is
the
simplicity
of
this
that
mystifies
us.
God
has
made
the
way
straight.
Though
we
have
created
lifetimes
of
detours
through
our
pramada
(indifference,
inattention,
and
willful
procrastination),
our
way
may
at
times
seem
hopeless,
but
it
is
never
helpless.
Prayer
will
straighten
our
way
back
to
God.
For
the
Lord
is
“Glorious
in
His
Saints”,
and
if
we
seek
their
aid
through
prayer,
they
will
help
us
find
in
this
life
the
key
to
heaven.
Question:
Is
it
correct
to
say
that
we
are
not
trying
to
annihilate
the
mind,
but
rather
be
non-‐cooperative
with
its
outward
moving
tendency?
Yes,
this
is
exactly
correct.
We
firmly,
though
very
respectfully,
do
not
tag
along
with
the
mind’s
endless
adventures
into
the
innumerable
worlds
of
thought.
If
the
mind
demands
an
excuse
for
our
satyagraha
(peaceful
non-‐
cooperation
with
untruth),
we
simply
respond:
“No,
Sir
or
No,
Madam”.
If
the
mind
gets
belligerent,
we
should
then
respond
with:
“No
thank
you;
not
now!”
We
will
conquer
the
mind
by
ignoring
thoughts
that
embellish
the
past,
and
those
of
imagination
regarding
the
future.
Victory
over
the
mind
is
achieved
as
we
strive
to
remain
focused
within
the
present
moment.
At
all
times
we
must
remember
that
we
are
engaged
in
the
art
of
vichara
(reflection
on
the
source
of
the
‘I’
thought
which
is
the
goal).
The
Maharshi
has
repeatedly
said
that
the
‘I’
thought
and
the
breath
arise
from
the
same
source.
Our
yoga
is
to
practice
what
He
taught.
This
is
done
by
focusing
our
attention
on
the
movement
of
the
breath
that
is
occurring
only
in
the
present
moment.
This
is
never
accomplished
by
attempting
to
apply
a
stranglehold
on
the
mind,
for
this
form
of
engagement
only
strengthens
the
mind’s
excited
desire
to
travel
outwards.
From the Teachings of Sri Ramana Maharshi 75
“He
Who
Conquered
and
Never
Compromised”
From the Teachings of Sri Ramana Maharshi 77
TEN
Conquering
the
Ego’s
Fort
Question:
This
practice
appears
to
be
right
at
the
heart
of
the
issue.
Therefore,
can
you
be
more
specific,
especially
regarding
“How
to
and
how
long”
one
should
continue
in
this
spiritual
satyagraha?
Yes,
of
course,
and
the
heart
of
the
issue
demands
clarification
from
He
who
is
in
full
possession
of
the
Heart!
“He
who
conquered
and
never
compromised.”
87
Therefore,
Bhagavan
explains
to
all:
Devotee:
“I
do
not
yet
understand
how
it
is
to
be
done.”
Maharshi:
“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,
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
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.”
88
Devotee:
“How
long
is
the
practice
to
continue?”
Maharshi:
“Till
success
is
achieved
and
until
yoga-‐liberation
becomes
permanent.
Success
begets
success.
If
one
distraction
is
conquered
the
next
is
conquered
and
so
on,
until
all
are
finally
87
Ramana Maharshi and the Path of Self-Knowledge, Arthur Osborne, Sri
Ramanashramam 2002, p. 143, paragraph 3.
88
Talks with Sri Ramana Maharshi, recorded by Sri Munagala Venkataramiah, Sri
Ramanashramam 2006, Talk 195, p. 166.
Practical Sadhana 78
89
Talks with Sri Ramana Maharshi, recorded by Sri Munagala Venkataramiah, Sri
Ramanashramam 2006, Talk 28, p. 29.
90
The Holy Bible, Genesis 1, 2.
91
The Holy Bible, Psalms 46, 10.
92
Talks with Sri Ramana Maharshi, recorded by Sri Munagala Venkataramiah, Sri
Ramanashramam 2006, Talk 130, p. 119
From the Teachings of Sri Ramana Maharshi 79
synchronized
with
the
breath
naturally
and
without
strain.
The
repetition
of
the
japa
is
always
set
to
the
rhythmic
movement
of
the
breath.
One
should
never
try
to
squeeze
or
expand
the
breath
into
the
matric
length
of
the
japa.
God’s
Grace,
His
Gift
Specifically,
we
have
literally
invoked
the
Presence
of
God
through
the
remembrance
of
His
Name.
This
is
not
at
all
an
empty
state
of
mind;
we
are
not
stone-‐like
in
a
state
of
laya.
We
have
become
utterly
still
within
and
in
our
stillness
we
become
aware
of
the
movement
of
God
from
within
our
heart.
We
perceive
that
this
movement
is
with
form
and
has
a
beautiful
personality.
In
reality,
God
is
perfectly
human
in
the
sense
of
possessing
a
Pure
Mind.
We
are
made
in
this
likeness
of
God,
though
habitually
forgetful
of
it.
His
Grace
is
that
this
Purity
is
offered
to
us
as
an
inheritance.
If
only
we
would
not
attempt
to
disown
Him
by
our
actions.
It
is
so
touching
how
very
human
God
really
is.
It
is
touching
in
the
sense
that
our
hearts
are
consumed
with
attraction
towards
His
ananda
(pure
happiness,
joyful
unselfish
love).
His
presence
is
the
door;
the
key
is
our
reflection
upon
this
physical
(very
palpable)
perception
of
that
Divine
presence.
Our
focus
remains
steady
while
intent
on
the
breath.
Our
revelation
is
that
we
can
and
should
perceive,
not
‘Who’
we
are
at
first,
but
‘Who
He
is’.
This
act
of
reflection
within,
which
is
also
an
act
of
surrender,
reveals
that
He
is
our
very
own.
Thus
our
Awakening
is
the
realization
that
from
“Whence
we
came”
is
from
God,
and
in
the
end,
our
sadhana
will
be
the
most
natural
union
by
going
back
the
Way
we
came.
Question:
Is
it
the
same
experience
for
all?
No,
because
God
manifests
in
the
precise
way
that
is
attractive
to
each
individual.
There
is
really
no
similarity
or
duplication
of
the
experience
of
God’s
Presence.
Even
amongst
people
who
are
developed
bhaktas
(practicing
mainly
devotional
aspects
of
yoga),
certain
aspects
of
God
will
be
attractive
to
one
and
another
will
not
become
lured
within.
God
knows
exactly
what
will
catch
us.
He
puts
out
the
very
best
bait.
He
is
the
fisher
of
men.
He
knows
that
certain
of
the
fish
He
is
out
to
catch
like
a
particular
sound,
and
a
certain
form.
He
becomes
that
which
we
find
most
adorable.
Practical Sadhana 80
93
Padamalai, Teachings of Sri Ramana Maharshi Recorded by Muruganar, p.
186. (Reference is to Sri Ramana Jnana Bodham, vol. 8, verse 192).
From the Teachings of Sri Ramana Maharshi 81
“Fountain
of
Living
Waters”
“The
Bible
and
the
Gita
are
the
same…In
the
Bhagavad
Gita
it
is
said
that
it
is
the
nature
of
the
mind
to
wander.
One
must
bring
one’s
thoughts
to
bear
on
God.
By
long
practice
the
mind
is
controlled
and
made
steady.”
94
94
Talks with Sri Ramana Maharshi, recorded by Sri Munagala Venkataramiah, Sri
Ramanashramam 2006, Talk 164 p. 144 & 91 p. 89.
Practical Sadhana 82
ELEVEN
Water
for
Survival
Question:
What
exactly
is
beyond
our
capability?
What
does
bhakti
achieve
that
jnana
does
not
accomplish?
Vinoba,
a
saintly
devotee
of
Mahatma
Gandhi,
reveals
in
his
book
Talks
on
the
Gita
a
most
important
point
regarding
this
question
that
frequently
arises
during
spiritual
pursuit.
He
definitively
proclaims
that
bhakti
will
lead
one
to
the
revelation
of
jnana.
In
the
same
breath
he
says
that:
“the
branch
of
jnana
is
nourished
by
the
waters
of
bhakti.”
One
should
then
ask,
“How
can
this
be?”
The
answer
is
known
by
the
understanding
that
when
all
of
our
abhyasa
and
vichara
are
distilled
down
to
the
fundamental
motive,
we
are
primarily
in
pursuit
of
a
Pure
Mind.
We
are
in
pursuit
of
pure
happiness,
the
foundation
of
which
resides
exclusively
within
the
heart.
This
is
diametrically
opposed
to
the
pursuit
of
pure
pleasure
which
is
the
dominating
factor
motivating
the
ego.
All
the
trouble
in
the
world
comes
from
the
pursuit
of
happiness
being
misdirected
towards
the
pursuit
of
pleasure.
It
is
human
nature
that
even
in
the
pursuit
of
something
as
pure
and
enduring
as
spiritual
awakening
we
tend
to
use
a
scientific
approach.
We
analyze
the
endeavor
and
equip
ourselves
with
tools
that
suit
the
task.
This
approach
is
indeed
fraught
with
great
risk
when
the
work
at
hand
is
nothing
short
of
the
‘experiment
of
life’
and
we
somehow
feel
up
to
the
task
without
divine
guidance.
Which
Way
First
In
the
Bhagavad
Gita,
the
Lord
places
before
us
the
most
appropriate
tools
for
us
to
utilize
in
solving
the
riddle
of
life.
They
show
us
how
to
awaken
and
purify
the
mind
and
thus
remove
the
veil
of
ignorance
and
delusion.
Sri
Krishna
places
before
us
two
separate
toolkits
to
choose
from
according
to
our
temperament
and
nature.
Unfortunately,
we
misread
the
instructions
From the Teachings of Sri Ramana Maharshi 83
from
the
very
onset.
We
contemplate
the
path
of
jnana
and
conjure
up
a
belief
that
being
only
conceptual
it
is
achievable
with
relative
ease.
The
path
of
bhakti
is
immediately
shied
away
from
for
it
is
seen
as
nothing
short
of
a
lifetime
of
work,
constantly
trying
to
deepen
the
sincerity
of
one’s
devotion.
God,
in
His
infinite
wisdom,
incarnates
as
an
Avatara
again
and
again
to
show
us
that
the
choice
is
not
which
tools
to
use
but
rather
which
tools
to
use
first.
Each
path
is
designed
to
effect
unique
results
that
taken
all
together
are
essential
for
ultimate
success.
One
path
leads
to
the
next,
and
they
mutually
nourish
each
other
along
the
way.
To
the
dismay
of
some,
the
Lord
refers
to
these
two
paths
not
as
one
of
knowledge
and
the
other
of
devotion
but
rather
as
two
separate
forms
of
devotion;
nirguna
(formless)
bhakti
and
saguna
(with
form)
bhakti.
Chapter
Twelve
of
the
Bhagavad
Gita
is
devoted
solely
to
the
meaning
and
method
of
employment
of
these
yogas.
The
Lord
reveals
to
us
that
the
life-‐long
effort
of
saguna
bhakti
is
easier
then
the
path
of
nirguna.
Devoted
Knowledge
It
is
concerning
this
truth
uttered
by
the
Lord
Krishna
that
Vinoba
comments
with
beautiful
clarity:
“Apart
from
the
point
of
easiness,
there
is
one
more
point.
Nirguna
worship
is
fraught
with
some
risk.
Nirguna
is
full
of
knowledge
and
wisdom
(jnana)
only.
In
saguna
there
is
love
and
tenderness
and
warmth
of
feelings.
A
devotee
is
more
secure
therein.
There
was
a
time
when
I
relied
much
on
knowledge,
but
experience
has
taught
me
that
knowledge
alone
is
not
enough.
It
does
burn
down
gross
impurities
in
the
mind,
but
it
is
powerless
to
wash
away
the
subtler
impurities.
“Self-‐reliance,
enquiry,
abhyasa,
and
vairagya
-
all
these
means
taken
together
are
of
little
avail
here.
The
subtle
impurities
can
be
washed
away
only
by
the
waters
of
bhakti.
Only
bhakti
has
the
efficacy
to
do
it.
You
may
call
it
dependence;
but
it
is
dependence
on
nobody
else
but
the
Lord.
The
mind
cannot
be
completely
cleansed
without
His
help.
“Some
may
say:
‘You
are
giving
a
narrow
meaning
to
the
word
“knowledge”
(jnana).
To
hold
that
knowledge
cannot
cleanse
the
mind
completely
is
to
undervalue
it.’
This
objection
is
certainly
valid.
But
my
point
is
that
it
is
hard
to
attain
pure
knowledge
while
living
in
a
mortal
body.
The
knowledge
that
we
can
have
while
we
are
encased
in
this
body
Practical Sadhana 84
is
bound
to
be
somewhat
imperfect
and
incomplete;
its
power
is
bound
to
be
limited.
Pure
knowledge
will
undoubtedly
burn
to
ashes
all
the
impurities
of
the
mind;
and
along
with
it,
it
will
burn
down
the
mind
too.
But
when
associated
with
the
weak
flesh,
its
power
proves
to
be
inadequate.
It
cannot
therefore
wash
away
subtle
impurities.
One
has
to
take
recourse
to
bhakti
for
this
purpose.
A
man
is
therefore
more
secure
in
bhakti.
This
is
my
personal
assessment.
Saguna
bhakti
is
easier,
as
there
is
reliance
on
the
Lord
whereas
in
nirguna
bhakti
there
is
self-‐
reliance.
But,
after
all,
what
does
‘self’
in
‘self-‐reliance’
mean?
It
means
reliance
on
the
Lord
Who
dwells
within
us.
You
cannot
find
anyone
purified
solely
through
reason.
Through
Self-‐reliance,
that
is,
through
knowledge
of
the
Self
within,
we
shall
have
pure
Knowledge.
Thus,
even
in
nirguna
bhakti,
reliance
is
on
the
Self
“Saguna
needs
help
from
nirguna.
One
must
eventually
learn
to
free
oneself
from
attachment
to
and
preoccupation
from
individuals
and
outer
forms.
Saguna
is
indeed
the
source
of
inspiration,
but
the
ultimate
culmination
must
be
in
nirguna,
in
commitment
to
principles.
Self-‐
knowledge
must
ultimately
emerge
from
the
womb
of
devotion.
The
plant
of
bhakti
must
blossom
into
the
flower
of
Self-‐knowledge.”
95
Strength
and
Beauty
of
Experience
Question:
How
is
one
to
know
when
the
plant
of
bhakti
has
matured
into
the
flowering
stage
of
Self-‐knowledge?
It
must
be
understood
that
we
are
trying
to
put
an
experience
of
the
heart
into
words
from
the
mind.
Our
efforts
are
in
vain
due
to
the
limitations
of
the
words,
which
present
an
insurmountable
obstacle
to
right
understanding.
Rather
than
attempting
to
describe
what
the
experience
is,
we
will
succeed
in
depicting
what
this
experience
does.
The
dawning
of
knowledge
of
the
Self
is
the
most
attractive
thing
in
creation.
It
pulls
you
inward,
creating
one
irresistible
desire.
You
want
that
and
only
that!
Inherently
you
know
that
if
effort
is
slackened
and
you
turn
away
from
the
pursuit
of
it
through
the
slightest
indifference,
you
will
lose
it.
95
Talks on the Gita, Vinoba, Paramdham & Sarva Seva Prakashan 2005, p. 171-
173.
From the Teachings of Sri Ramana Maharshi 85
This
loss
will
happen
quickly
because
we
are
in
the
subtle
realms
of
the
heart.
This
region
of
the
heart,
though
most
near
and
dear
to
our
true
Self,
is
paradoxically
an
area
that
we
know
the
least
about.
If
we
have
not
developed
through
a
skillful
and
nimble
power
of
concentration
the
subtle
strength
and
agility
of
awareness,
the
slightest
distraction
will
cause
us
to
lose
the
perception
of
that
which
we
strove
with
such
vigilance
to
acquire.
A
Friend
You
Can
Trust
The
foundation
of
concentration
that
we
laid
in
the
early
stages
of
our
meditation
will
serve
as
our
strength
and
support
during
our
final
ascent.
This
bedrock
of
firm
and
focused
concentration
is
essential
because
the
subtle
regions
of
the
heart
are
not
limited
within
time
and
space.
Within
meditation
the
perception
of
this
limitlessness
is
so
profound
and
relieving
that
we
want
to
simply
float
away
and
bask
within
it.
Our
skillful
habits
developed
within
meditation
will
catch
this
desire
‘in
the
act’
and
pull
us
back
to
the
safe
shelter
through
awareness
of
the
breath.
Bhagavan
Sri
Ramana
assures
us
that,
in
addition
to
satsanga,
our
awareness
on
the
breath
is
the
most
reliable
thread
leading
us
to
true
awakening:
“A
visitor
asked
how
to
realize
oneself
in
accordance
with
Maharshi’s
instructions,
contained
in
his
text
of
Truth
Revealed,
verse
9,
supplement.
The
difficulty
was
in
controlling
the
mind.”
Maharshi:
“It
is
to
be
done
by
controlling
the
breath.
If
you
practise
it
by
yourself
without
other
help,
then
the
mind
is
controlled.
Otherwise
the
mind
comes
under
control
spontaneously
in
the
presence
of
a
superior
power.
Such
is
the
greatness
of
association
with
the
wise
(satsanga).”
96
Bhagavan
has
assured
us
that:
“I
am
not
going
away.
Where
can
I
go?
I
am
here.”
97
With
this
assurance,
we
can
follow
his
teachings
and
his
now
invisible
presence
as
our
satsanga.
Thus
we
can
avoid
the
danger
of
falling
prey
to
self-‐made
Messiahs
that
are
everything
but
the
“superior
power”
that
Bhagavan
refers
to.
Therefore
we
can
embrace
His
teachings
by
befriending
96
Talks with Sri Ramana Maharshi, recorded by Sri Munagala Venkataramiah, Sri
Ramanashramam 2006, Talk 10. p. 3.
97
Ramana Maharshi and the Path of Self-Knowledge, Arthur Osborne, Sri
Ramanashramam 2006, p. 222.
Practical Sadhana 86
and
controlling
(watching
with
awareness)
the
breath,
for
that
is
what
pulls
us
inward
away
from
the
vagaries
of
the
mind,
and
moves
us
toward
the
sublime
abode
of
God.
The
ancient
Biblical
text
of
the
Hebrews
declares
that:
“In
the
beginning,
God
breathed
upon
the
waters.”
Symbolically
this
means
that
God
took
on
our
humanity
by
breathing
Immortality
into
our
Higher
Mind.
The
catch
is
the
role
of
maya
in
this
divine
action;
She
put
the
immortal
Mind
into
a
very
mortal
body.
Regardless
of
the
great
possibility
that
all
of
this
is
also
Her
moha,
we
have
no
choice
but
to
deal
with
it.
Meditation
is
the
means
to
this
end.
Another
aspect
of
the
humanity
of
God
is
His
methodical
nature.
He
pulls
us
back
to
Himself
along
the
same
path
from
which
we
came
out
from
Him.
He
is
steady
in
His
patience
and
relentless
in
His
effort.
His
love
for
us
is
without
limit
or
motive;
it
is
pure
unselfish
love.
The
simple
truth
is
that
we
are
always
within
the
power
of
His
Presence.
The
discovery
of
this
is
found
in
becoming
receptive
to
His
transformative
power.
The
Grace
of
God
is
literally
confined
by
our
choice
to
receive
it.
Its
effect
is
limited
by
the
intensity
of
our
efforts
to
absorb
it.
Sri
Ramana
Maharshi
verified
this
truth
with
certainty
to
all
who
came
to
him.
The
most
profound
example
of
this
is
seen
when
in
the
presence
of
Bhagavan:
“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
(individual’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
Realization.
It
leads
one
to
God-‐realization.
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.”
98
98
Talks with Sri Ramana Maharshi, recorded by Sri Munagala Venkataramiah, Sri
Ramanashramam 2006, Talk 29.
From the Teachings of Sri Ramana Maharshi 87
99
Ramana Maharshi and the Path of Self-Knowledge, Arthur Osborne, Sri
Ramanashramam 2006, p. 172
97
Ibid. p. 172
Practical Sadhana 88
“The
Look
that
Pierced”
101
101
Be Still, It Is The Wind That Sings, Arthur Osborne, Sri Ramanashramam 2000. Chapter
1, p. 27.
From the Teachings of Sri Ramana Maharshi 89
TWELVE
Know
the
Secret
of
Your
Own
Heart
Question:
From
the
most
ancient
times
the
teaching
methods
of
gurus
were
to
describe
the
goal,
clarify
the
methods
and
practices
for
attainment
and
finally
to
fully
disclose
the
hindrances
to
that
attainment.
Since
we
are
learning
the
means
toward
the
highest
Realization,
one
must
assume
that
the
obstacles
to
attainment
are
real
and
formidable.
What
are
the
obstacles
to
our
achievement
of
the
ultimate
goal
of
life?
Let
us
address
this
question
first
with
a
profound
answer
according
to
the
religions
of
the
world,
and
then
with
the
ultimate
answer.
The
Saints
and
Sages
unanimously
agree
that
regardless
of
any
chosen
path,
it
is
practice
that
makes
us
perfect.
For
it
is
through
practice
that
we
attract
the
ever-‐present
Grace
of
God.
The
greatest
obstacle
to
practice
is
not
only
formidable
but
completely
beyond
the
realm
of
our
control.
This
hindrance
and
greatest
foe
to
Enlightenment
is
all-‐consuming
and
devouring
Time.
The
servants
of
this
enemy
of
the
evolution
of
man
are
called
the
devadutas
(divine
messengers).
There
are
five
separate
devadutas,
of
which
three
are
for
us
of
major
concern.
When
these
visit
us
we
become
fully
aware
of
the
transitory
and
limited
nature
of
our
physical
existence.
These
three,
that
for
practically
every
living
being
are
the
ultimate
obstacles
to
the
achievement
of
immortality,
are
Ageing,
Illness
and
Death.
Practical Sadhana 90
102
The Aquarian Gospel of Jesus the Christ, by Levi, Devorss & Company 2001,
p. 88.
From the Teachings of Sri Ramana Maharshi 93
love
of
the
Self
is
love
of
God;
and
that
is
bhakti.
Jnana
and
bhakti
are
thus
one
and
the
same….
their
purpose
is
to
lead
you
to
dhyana,
to
meditation,
which
ends
in
Self-‐realization.”
103
And
all
the
Sages
of
all
the
worlds
will
say:
“Amen.
Om.”
“Amen.
Om.”
For
further
teachings
from
Sri
Ramana
Maharshi
and
the
Masters
from
the
East
and
West
visit:
www.spiritual-‐teaching.com
103
Maharshi’s Gospel I, The Teachings of Sri Ramana Maharshi. Sri
Ramanashramam 2007, p. 17-18.
Practical Sadhana 94
If
oneself
(the
ego)
rises,
all
will
rise;
if
oneself
subsides,
all
will
subside.
To
the
extent
to
which
we
behave
humbly,
to
that
extent
(and
to
that
extent
only)
will
good
result.
If
one
can
remain
controlling
the
mind
(keeping
the
mind
subsided),
one
can
live
anywhere.
Sri
Ramana
Maharshi
in
Who
am
I?
From the Teachings of Sri Ramana Maharshi 95
Abandoning
the
outer
world,
With
mind
and
breath
controlled,
To
meditate
on
Thee
within,
the
yogi
sees
Thy
light,
O
Arunachala,
and
finds
his
delight
in
Thee.
Five
Stanzas
on
Sri
Arunachala
–
Stanza
4
Practical Sadhana 96
Appendix
I
“Surrender”
It’s true meaning and Method of Practice
If there is one term describing an essential aspect needed for success that can
be found in all schools of spiritual practice, regardless of the methods prescribed
and their scriptural foundation; one single aspect of approach or revelation of the
Divine, the Self, the Eternal, the Perennial Ground of which all humans claim
inheritance- it is “surrender”.
If there is one thing that can be universally said concerning this fundamental
cornerstone upon which is built a life of what is deemed Spiritual and Real, it is
undeniably that from it’s very definition onwards – practically everyone has it
wrong. Of course, this statement is bold and presumptuous, even arrogant. But
before such judgment is passed, let us analyze the proper Sanskrit dictionary
etymology and meaning of the word ‘saranagati’, which is commonly translated
into English as ‘surrender’.
The meaning of saranagati is derived from two root words. First is the word
‘saranam’, and finally from the word ‘agati’. ‘Saranam’ is defined with a list of
synonyms including refuge, shelter, protection, succor, and interestingly, a place of
rest. ‘Agati’ means to come to, to go to, even to go to quickly as an arrow released
from a bow.
In the 18th chapter of the Bhagavad Gita, the Hindu Bible, Lord Krishna uses
this word twice in His final summation to Arjuna. The Lord is revealing in verses
62 and 66 the highest and most profound secret regarding how to “surrender” and
what is its result.
Verse 62
Verse 66
sarvadharman parityajya
mam ekam saranam vraja
aham tva sarvapapebhyo
moksayisyami ma sucah
Sri Ramana Maharshi clarifies the application of this secret revelation in the
Gita when answering questions of devotees from both the Jnana and Bhakti Marga
(way):
“The ‘I’ casts off the illusion of ‘I’ and yet remains as ‘I’. Such is the
paradox of Self-Realisation. The realised do not see any contradiction in it.
Take the case of bhakti - I approach Iswara and pray to be absorbed in Him.
I then surrender myself in faith and by concentration. What remains
afterwards? In place of the original ‘I’, perfect self-surrender leaves a
residuum of God in which the ‘I’ is lost. This is the highest form of devotion
(parabhakti), prapatti, surrender or the height of vairagya…You give up this
and that of ‘my’ possessions. If you give up ‘I’ and ‘Mine’ instead, all are
given up at a stroke. The very seed of possession is lost. Thus the evil is
Practical Sadhana 98
nipped in the bud or crushed in the germ itself. Dispassion (vairagya) must
be very strong to do this. Eagerness to do it must be equal to that of a man
kept under water trying to rise up to the surface for his life.” 104
The Jnani “casts off”, the Bhakta “approaches, prays and becomes
absorbed”. Both are an active effort requiring “strong dispassion and concentrated
eagerness” to avoid being drowned in the waters of samsara (an ocean of sorrows).
Mistaken! For Bhagavan and the Bhagavad Gita are declaring that
“surrender” means flying like an arrow to a shelter, a refuge and a place of rest in
God!
And if we try and try again to attain this most Blessed state, but find no help,
our prayers will at least give us “ears to hear” the proclamation from the Jagat
Guru, the Spirit of Guidance:
Maharshi: “Yes. If you have surrendered, you must be able to abide by the
will of God and not make a grievance of what may not please you. Things
may turn out differently from what they look apparently. Distress often leads
men to faith in God.”
Devotee: “But we are worldly. There is the wife, there are the children,
friends and relatives. We cannot ignore their existence and resign ourselves
to Divine Will, without retaining some little of the personality in us.”
Maharshi: “That means you have not surrendered as professed by you. You
must only trust God.” 105
104
Talks with Sri Ramana Maharshi, recorded by Sri Munagala Venkataramiah, Sri
Ramanashramam 2006, Talk 28.
105
Talks with Sri Ramana Maharshi, recorded by Sri Munagala Venkataramiah, Sri
Ramanashramam 2006, Talk 43.
From the Teachings of Sri Ramana Maharshi 99
“SARANAGATI – SURRENDER”
Part II
“In order to annihilate what is undesirable and harmful
(anishta), the mind has to be steeped in the adoration of
the Beloved (Ishta).”
Sri Anandamayi Ma
For clarification of this most essential question let us now rely further on
Bhagavan and the Bhagavad Gita as our Guru, as our “Spirit of guidance.” Taking
their hands of Guidance and Blessing, may we proceed onwards to the “further
shore”.
106
Talks with Sri Ramana Maharshi, recorded by Sri Munagala Venkataramiah, Sri
Ramanashramam 2006, Talk 43.
Practical Sadhana 100
107
Guru Ramana, S.S. Cohen, Sri Ramanashramam 2006, p. 56.
108
Letters from Sri Ramanashramam, Suri Nagamma, p. 225-227.
From the Teachings of Sri Ramana Maharshi 101
In order to, “Place all the burden on God, and do our duty merely as an
instrument, for God will see to everything”, we surely must ‘somehow’ invoke and
perceive THAT VERY PRESENCE. Otherwise, how in heaven or on earth are we
to “throw our burden on the Lord” if we do not know the place where to drop off
the delivery!
The followers of all religions uniformly face the same dilemma; how is God
to be found? All who seek to solve this ‘mystery of life’ find guidance in the saints.
It is not essential to become a saint in order to find God, nor is it necessary. What
is essential is that someone did it, and through their compassion they shed ‘light on
the path’ that we may follow as we proceed onwards toward attainment.
In India, one who sought and found, one who struggled and came through
victorious, one which beheld the Face of God, was Swami Ramdas of
Anandashram in Kerala.
“But, for the common man, , the term “surrender”, means a sense of
defeat and disappointment. When two persons or countries are engaged in a
fight, one who feels too weak to defeat the opponent decides to admit defeat
and face the serious consequences of humility and ignominy. He raises his
hands in surrender. The fight ends with one in deep dejection because of the
defeat and the other boisterous in his victory. To a devotee, however,
“surrender” has an entirely different meaning. There is no fight. There is no
defeat. There is no humiliation. There is only victory and the consequent joy.
If at all we call it a fight, it is a fight with the ego, the individuality, for its
Practical Sadhana 102
survival. The ego, which is apparently fighting for its survival, does not really
exist. It is only a product of the illusory veil put on by the Atman, on Himself,
just for play – Lila - as the devotees say. “Surrender” here is the process of
tearing off the illusory veil, which caused a sense of separation between the
devotee and God. The result is the realization of the devotee’s oneness with
Him. So “surrender” here denotes the vanishing of the non-existent ego and
therefore a victory of the devotee.” 109
Death of the ego is swallowed up, through liberating surrender, in the victory
of the devotee’s love of God. For the illusory veil being rent a sundered, the tune
of the sweet “Song of the Spirit” touches the human heart.
- Swami Ramdas
To conclude this segment on “surrender”, and to continue onwards with future
segments, various methods of how to “invoke and perceive” the object of our
reflection and enquiry for which we attempt to achieve true “saranagati” will be
presented by the most renown and authoritative Jagat Gurus (world teachers).
Though various methods of sadhana will be presented, they all will lead, if
correctly practiced with patient endurance, to the same goal. As Swami
Vivekananda exclaimed to his Master, Sri Ramakrishna (who was delighted at the
hearing): “God is infinite, and infinite are the ways to find Him!” All great Gurus
and Masters universally agree that to control the mind and reflect upon its true
Nature, a quietening of thoughts is an essential prerequisite. Only the rare few that
are firmly constituted in the Self (usually from performing this aspect of sadhana
in past lives) dare to skip this stage of spiritual effort. Never-the-less, even those
rare few are seen to undergo this quietening of the mind, mainly through the
109
Points to Ponder; Talks and messages of Swami Satchidananda, Anandashram
Publications 2000, p. 78-79.
From the Teachings of Sri Ramana Maharshi 103
supplanting of the diffusive thought processes with the single sound (aksara) of
God’s Name. This fact is evidently brought forth in the diary of Sri Muruganar,
who is revered and known to be one of Sri Ramana’s closest and most advanced
disciples.
“Though Bhagavan rarely gave out mantras, when he did, he generally
recommended “Siva, Siva’. Muruganar himself was given this mantra by
Bhagavan, as were several other devotees including Annamalai Swami, the
brother of Rangan (who was one of Bhagavan’s childhood friends), and an
unknown harijan.” 110
Perhaps Bhagavan himself declared the reason for this by saying:
“Japa reaching to the source of sound is the best course for those who are not
firm in consciousness which is the source of the ‘I’.” 111
Perhaps we can take the liberty to conjecture that if one can say Bhagavan had
‘motives’, a profound one would have been to guide his disciples through stages of
the bliss of the self, which would act as catalysts to finally return, through
sadhana, to their true home in the Self, God – the further shore.
“The purport of prescribing meditation on the Pranava is this. The
Pranava is Omkara…the advaita-mantra which is the essence of all
mantras…. In order to get at this true significance, one should meditate on the
Pranava. …The fruition of this process is samadhi which yields release
[moksha], which is the state of unsurpassable bliss.” 112
It has been said by both the direct disciples of Sri Ramana Maharshi and the
devout that later followed: “If there is a “twin Spirit” of Bhagavan, an exact
embodiment shrouded within a ‘different’ physical form; that is seen in Sri
Anandamayi Ma.”
110
Padamalai, Teachings of Sri Ramana Maharshi Recorded by Muruganar, Avadhuta
Foundation 2004, p. 224 - 225.
111
Collected Works of Ramana Maharshi, sixth edition, p. 145
112
The Collected Works of Ramana Maharshi, sixth edition, p. 25,26
Practical Sadhana 104
“The Name and the Named are identical; for He Himself appears as
the Name. The sound (Aksara, the pranava Om) is indeed God’s own guise.
When the Name one repeats becomes alive, it is as when a seed is sown the
tree grows out of it. If the Name that appeals most to any particular person is
constantly repeated, one arrives at the realization that all names are His
names, all forms His forms. Furthermore, that He is without name and form
will also by and by come to light.
“Karma accumulated for ages and ages, sins and desires are wiped out
by God’s sacred Name. Just as lighting a lamp illumines a cave that has been
in darkness for centuries, even so the obscurity of numberless births is
annihilated by the power of a divine Name.
“The moment that has passed does not return. Time must be used
well. Only when spent in the effort to know ‘Who am I?’ has it been used
well.” 113
Sri Ramana recommended, as did Sri Anandamayi Ma, study of the Ribhu
Gita, a traditional text of Advaita. It simply says:
113
Excerpts from Sri Anandamayi Ma, Ananda Varta publications.
From the Teachings of Sri Ramana Maharshi 105
Surrender
Part 3
"Withdraw within into the Shelter of Oneness
with Me."
This third part of the series on 'Saranagati' will attempt to reveal "How to
cultivate surrender". In addition to bringing forth the practical aspects of spiritual
practice (sadhana) taught by Sri Ramana Maharshi, we will seek guidance from
the profound depths of cherished wisdom brought forth by Paramahansa
Yogananda.
Many have mistakenly conjectured that the Maharshi was unlike all other
Spiritual Masters, in that he did not have a teaching. The only adequate response to
this contrived falsehood should come from the Maharshi himself. In a documented
lecture given by Sri Ganeshan, the grandson of Chinnaswami (Bhagavan’s brother)
and a living direct disciple of Bhagavan, the following actual account was related.
In the early evening of April 14, 1950 (the very day of Bhagavan’s
Mahasamadhi – the day of physical absorption in Arunachala), all of the disciples
and devotees were assembled around the room where Bhagavan lay virtually
motionless in the final throws of his body’s endurance with terminal cancer.
Though all were in a state of protracted grief, they still sought for a final word of
guidance from Bhagavan. None dared approach, nor were permitted to do so, for
the Maharshi’s body had begun its final struggle for breath. Amongst the tears and
heartbreak of the devoted, the thought arose that if anyone could approach
Bhagavan at this final hour prior to the seeming demise of his body, it would be Sri
Muruganar. They therefore beseeched Sri Muruganar to request Bhagavan to utter
a “final word”, by which they could be guided throughout the years to come. He
did so, and as the Maharshi’s still radiant eyes and beatific smile fell on him,
Bhagavan spoke:
As yogis, those who seek “union” with the Divine, we are given by the
Masters of Yoga a means of yogic practice. In the most traditional sense, Sri
Ramana Maharshi, like all of the Jagat Gurus (world teachers), guides us along the
time-honored means of practice towards the highest attainment.
What needs to be understood and absorbed is the essential "how to", which
Sri Krishna, as such a compassionate Lord, never fails to uncover for us. There is
another secret "for those who have ears and eyes to hear and see" which tells just
“how to”, found in the beginning of verse 66.
114
Guru Ramana, S.S. Cohen, Sri Ramanashramam 2006, p. 56.
115
Letters from Sri Ramanashramam, Suri Nagamma, p. 225-227.
From the Teachings of Sri Ramana Maharshi 107
Paramahansa Yogananda reveals for us the true import and thus the method
to begin partial surrender, which is deemed to be the highest achievement of
human spiritual endeavor; the very heraldry of Shraddha (faith) – which the
Maharshi has declared to be the “Cause of self-Realization.”
In Sanskrit, the word “dharma”, derived from the root verb dhri, means “to
hold, to put on”, also literally as an imperative act, “to wear!” Here we see the
correlation with the command of Jesus in the Gospels: “Put on the armor of
Rightessness… wear the robe of Salvation!”
“Dharma, therefore, is the cosmic law that runs the mechanism of the
universe; and after accomplishing the primary God-uniting yoga dharma (religious
duties), man should perform secondarily his duties to the cosmic laws of nature.
One should observe rational conduct in all ways! 117
116
The Bhagavad Gita, God Talks with Arjuna, Sri Paramahansa Yogananda. Yogoda
Satsanga Society of India 2002.
117
Ibid.
Practical Sadhana 108
The Masters and scriptures of a “Life in the Spirit” confirm; the beginning of
partial surrender essentially engages man in the performance of virtuous dharma.
We should begin our partial surrender by adhering to the upadesha (spiritual
teaching) of Devaraj Narada, who declared in His Bhakti Sutras: “Seek satsanga
and abandon (relinquish) dussanga.” The central point surrounding an
understanding of “surrender” as having the dual role of maintaining an inwardly
God-pointed consciousness with an ongoing movement (a seeking) of satsanga
does not present a contradiction in terms of direction.
Sri Ramana defined the true meaning of “satsanga” to Srimat T.R.
Kanakammal, one of the few remaining direct disciples of the Maharshi. She has
related that Bhagavan declared the Sanskrit word “sat” to mean “Being”, and the
word “sanga” to mean “melt”. Thus to seek satsanga is conscious movement
within by which we melt into Being! Therefore, by implication, the meaning of
dussanga is to melt through conscious external movement into non-Being (devoid
of Godliness). This is brought about by habitually seeking adharmic (non-virtuous)
pleasures that destroy intelligent discrimination. The end result of one such as this
is clearly described by Sri Krishna in Gita 2:63: “Buddhinasat pranasyati – From
destruction of discrimination, one is lost.”
“Know that the wondrous jnana vichara is only for those who have
attained purity of mind by softening and melting within. Without this
softening and melting away of the mind, brought about by thinking of the
feet of the Lord, the attachment to the “I” that adheres to the body will not
cease to be.” 118
118
Padamalai, Teachings of Sri Ramana Maharshi Recorded by Muruganar, Avadhuta
Foundation 2004, p. 186. (Reference to Sri Ramana Jnana Bodham, vol. 7, verse 340).
From the Teachings of Sri Ramana Maharshi 109
For many, this guidance from the Maharshi inspires determination to forge
ahead with a conviction that the end is glorious, even close. For many more, these
words fall upon us as more “tall talk”, being far beyond comprehension, much less
as a means of guidance with practical application. There is, however, some
consolation afforded to us in the undeniable fact that even if Bhagavan were to
convey his teaching to us face-to-face, as he did to many, there would still be
“mountains to move” through personal effort before we could lay aside our tools of
sadhana. 119
“To beginners as well as advanced sadhakas alike, this mind control appears
to be a formidable feat, yet the Master encourages them to go ahead and practise –
at all events to make a beginning. He constantly dins into us the inspiring notion
that we are already Self- realised and that, if we are not aware of it, the obstruction
to that awareness should be removed by investigation – vichara – which is as
logical as it is simple.
“To hear it direct from him, this “Self-knowledge”, rather the way to Self-
knowledge, is “the easiest thing there is” (Atma Vidya); but, judging from the
questions constantly asked of him, and later of his disciples, there appears to be the
need for much spade work before its central idea takes a firm hold on the seeker.
The Master’s obvious meaning seems to be that, even apart from the psychological
efficacy of the vichara proper, preoccupying the mind with a single theme to the
exclusion of all others, if doggedly practiced, will not fail to produce beneficial
results. It will tend to reduce the oscillations of the thinking processes, and thus
render the mind amenable to concentration on the supremely important work which
is to follow, which by itself is a splendid achievement. Finding the answer to the
query “Who am I?” is not the immediate burden of the practice in the beginning.
Stability and fixity of the restless, mercurial mind is the first aim, and this can be
achieved by constant practice and by frequently pulling oneself back to the subject
of the meditation whenever the mind strays away. When the mind has attained an
appreciable degree of concentration, which means of depth, it will be time to think
of the answer. Some sadhakas are fortunate enough to begin with a mind already
accustomed to concentration, either “naturally”, or by training, or through intense
119
Sadhana is derived from the Sanskrit root “sadhan”, which means “instruments or tools”.
Sadha-na therefore means the methods by which the tools are employed to achieve the
desired goal.
Practical Sadhana 110
fervor, so that they are able to go straight to the application of the vichara, and thus
make a more or less rapid progress, according to the intensity of their
determination, without much strain. For the Master tells us that mental calmness,
that is, controlled mind, is essential for a successful meditation.” 120
Even knowing this, and even being graced with daily having the cherished
gaze of the Maharshi rest upon you, still one succumbs to human frailty and a heart
that cries out:
D.: “This being God’s dispensation, how does God undo it?”
120
Guru Ramana, S.S. Cohen, Sri Ramanashramam 2003, p.66-67.
121
Talks with Sri Ramana Maharshi, recorded by Sri Munagala Venkataramiah, Sri
Ramanashramam 2006, Talk 244.
From the Teachings of Sri Ramana Maharshi 111
Arjuna said: “By what is a man impelled to commit evil, Varshneya [an
epithet of Lord Krishna], seemingly against his own will, as if urged thereunto
by force?” The Holy Lord said, “It is desire, it is anger, that’s born of the
rajo-guna: of great craving, and of great sin; know that to be the enemy…The
senses, mind and intellect are said to here be its abode…thus restraining the
self (here the use of ‘atman’ denotes the mind) by the Self, then destroy that
enemy so hard to conquer: desire.” 122
In the closing chapters of the Gita the Lord clearly declares the means
by which we can “put His teaching into practice.” Paramahansa Yogananda
again helps to metaphysically clarify for us this oft-quoted sixty-sixth stanza
of Chapter 18, which although is deemed by the most learned scholars as the
quintessential heart of the entire Gita, is paradoxically the stanza that receives
the most varied and diversified interpretation!
122
Bhagavad Gita, Chapter 3, sections of verses 36-43.
123
The Bhagavad Gita, God Talks with Arjuna, Sri Paramahansa Yogananda.
Yogoda Satsanga Society of India 2002.
Practical Sadhana 112
“In the Bhagavad Gita it is said that it is the nature of the mind
to wander. One must bring one’s thoughts to bear on God. By long
practice the mind is controlled and made steady.” 124
124
Talks with Sri Ramana Maharshi, recorded by Sri Munagala Venkataramiah, Sri
Ramanashramam 2006, Talk 91.
From the Teachings of Sri Ramana Maharshi 113