Upasana (worship) and dhyana (meditation) are possible so long as there is the mind and they must cease with the cessation of the mind.

Ramana Maharishi:  Upasana and dhyana are possible so long as there is the mind and they must cease with the cessation of the mind. They are mere preliminaries to final eradication of thoughts and the stillness of mind.

What does it matter whether body-consciousness is lost or retained? When lost it is internal samadhi: when retained, it is external samadhi.

Devotee:  Is loss of body-consciousness a perquisite to the attainment of sahaja samadhi?


Ramana Maharishi:  What is body-consciousness? Analyse it. There must be a body and consciousness limited to it which together make up body consciousness. These must lie in another Consciousness which is absolute and unaffected. Hold it. That is samadhi. It exists when there is no body-consciousness because it transcends the latter, it also exists when there is the body-consciousness. So it is always there. What does it matter whether body-consciousness is lost or retained? When lost it is internal samadhi: when retained, it is external samadhi. That is all. A person must remain in any of the six samadhis so that sahaja samadhi may be easy for him.

Devotee:  The mind does not sink into that state even for a second.


Ramana Maharishi:  A strong conviction is necessary that I am the Self, transcending the mind and the phenomena.

Devotee:  Nevertheless, the mind proves to be a cord against attempts to sink it.


Ramana Maharishi:  What does it matter if the mind is active? It is so only on the substratum of the Self. Hold the Self even during mental activities.


Devotee:  I cannot go within sufficiently deep.


Ramana Maharishi:  It is wrong to say so. Where are you now if not in the Self? Where should you go? All that is necessary is the stern belief that you are the Self. Say rather that the other activities throw a veil on you.


Devotee:  Yes, it is so.


Ramana Maharishi:  That means that the conviction is weak.


Devotee:  I understand that the ‘I’ is only artificial (krtrima), my attempts at realising the real ‘I’ are unavailing because the artificial ‘I’ is brought into action for realising the other.


Ramana Maharishi:  Viveka Chudamani makes it clear that the artificial ‘I’ of the vijnana kosa is a projection and through it one must look to the significance (vachya) of ‘I’, the true principle.

Vairagya (dispassion) accompanied by ego is of no value, whereas all possessions in the absence of ego do not matter.

Devotee:  How long will it take for one to gain Chintamani (the celestial gem granting all the wishes of its owner)?

Ramana Maharishi:  The example of Chintamani is found in Yoga Vasishta. Chintamani signifies the Real nature of the Self. The story is as follows:- A man was making tapasya for gaining Chintamani. A gem mysteriously fell into his hands. He thought that it could not be Chintamani because his efforts had been too short and too little to gain the gem. He discarded it and continued the tapas. Later a sadhu placed before him a brilliant pebble with facets cut. The man was taken in by its appearance but found that it could not fulfill his desires as he originally supposed. Similarly, the Self, being inherent, should not be sought for elsewhere. Again, an elephant used to be often teased by its keeper. He once had an accident and fell down. The elephant could have killed him on the spot but did not do so. Later, however, the keeper dug a big pit in the forest and killed the elephant.
Chudala illustrated Sikhidhvaja’s error by this story. He had vairagya even while ruling his kingdom and could have realised the Self if only he had pushed his vairagya to the point of killing the ego. He did not do it, but came to the forest, had a timetable of tapas and yet did not improve even after 18 years of tapas. He had made himself a victim of his own creation. Chudala advised him to give up the ego and realise the Self which he did and was liberated. It is clear from Chudala’s story that vairagya accompanied by ego is of no value, whereas all possessions in the absence of ego do not matter.

How is one to know the Self?

Devotee:  How is one to know the Self?


Ramana Maharishi:  “Knowing the Self” means “Being the Self”. Can you say that you do not know the Self? Though you cannot see your own eyes and though not provided with a mirror to look in, do you deny the existence of your eyes? Similarly, you are aware of the Self even though the Self is not objectified. Or, do you deny your Self because it is not objectified? When you say “I cannot know the Self” it means absence in terms of relative knowledge, because you have been so accustomed to relative knowledge that you identify yourself with it. Such wrong identity has forged the difficulty of not knowing the obvious Self because it cannot be objectified; and you ask. “How is one to know the Self?” Your difficulty is centred in “How”? Who is to know the Self? Can the body know it? Let the body answer. Who says that the body is perceived now? In order to meet this kind of ignorance the sastras formulate the theory of God’s leela or krida (i.e., play). God is said to emanate as the mind, the senses and the body and to play. Who are you to say that this play is a trouble to you? Who are you to question the doings of God? Your duty is to be: and not to be this or that. “I AM that I AM” sums up the whole truth. The method is summed up in “BE STILL”. What does “stillness” mean? It means “destroy yourself”. Because any form or shape is the cause of trouble. Give up the notion that “I am so and so”. Our sastras say: ahamiti sphurati (it shines as ‘I’).

See how each one admits that he is. Does he look into a mirror to know his being?

Devotee:  Sri Ramakrishna and others practised concentration.


Ramana Maharishi:  Concentration and all other practices are meant for recognising the absence, i.e., non-existence of ignorance. No one can deny his own being. Being is knowledge, i.e., awareness. That awareness implies absence of ignorance. Therefore everyone naturally admits nonexistence of ignorance. And yet why should he suffer? Because he thinks he is this or that. That is wrong. “I am” alone is; and not “I am so and so”, or “I am such and such”. When existence is absolute it is right; when it is particularised it is wrong. That is the whole truth. See how each one admits that he is. Does he look into a mirror to know his being? His awareness makes him admit his existence or
being. But he confuses it with the body, etc. Why should he do so? Is he aware of his body in his sleep? No; yet he himself does not cease to be in sleep. He exists there though without the body. How does he know that he exists in sleep? Does he require a mirror to reveal his own being now? Only be aware, and your being is clear in your awareness.

Thoughts can function only if there are objects.

Devotee:  What is to be our sadhana?


Ramana Maharishi:  Sadhana for the sadhaka is the sahaja of the siddha. Sahaja is the original state, so that sadhana amounts to the removal of the obstacles to the realisation of this abiding truth.


Devotee:  Is concentration of mind one of the sadhanas?


Ramana Maharishi:  Concentration is not thinking one thing. It is, on the other hand, putting off all other thoughts which obstruct the vision of our true nature. All our efforts are only directed to lifting the veil of ignorance. Now it appears difficult to quell the thoughts. In the regenerate state it will be found more difficult to call in thoughts. For are there things to think of? There is only the Self. Thoughts can function only if there are objects. But there are no objects. How can thoughts arise at all? The habit makes us believe that it is difficult to cease thinking. If the error is found out, one would not be fool enough to exert oneself unnecessarily by way of thinking.

All that is required to realise the Self is to “Be Still.”

Devotee:  How did the wrong identity arise?


Ramana Maharishi:  Due to thoughts. If these thoughts are put an end to, the real Self should shine forth of itself.


Devotee:   How are these thoughts to be ended?


Ramana Maharishi:  Find out their basis. All of them are strung on the single ‘I-thought’. Quell it; all others are quashed. Moreover there is no use knowing all except the Self. If the Self is known all others become known. Hence is Self-Realisation the primary and sole duty of man.


Devotee:   How to quell the ‘I-thought’?


Ramana Maharishi:  If its source is sought it does not arise, and thus it is quelled.


Devotee:   Where and how to find it?


Ramana Maharishi:  It is in fact the consciousness which enables the individuals to function in different ways. Pure Consciousness is the Self. All that is required to realise the Self is to “Be Still.”


Devotee:   What can be easier than that?


Ramana Maharishi:  So Atma Vidya is the easiest of attainment.

Destroy the power of mind by seeking it.

Ramana Maharishi:  Destroy the power of mind by seeking it. When the mind is examined its activities cease automatically. Looking for the source of mind is another method. The source may be said to be God or Self or consciousness. Concentrating on one thought, all other thoughts disappear; finally that thought also disappears. It is necessary to be aware while controlling thoughts, otherwise it will lead to sleep.


Devotee:  How to seek the mind?


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

The error lies in the identification of the Self with the body.

Devotee:  Is ‘surrender’ accepting all physical annoyances such as ants,mosquitoes, snakes, etc., and, in accepting, willing or ceasing to be really hurt by them?


Ramana Maharishi:  Whatever it is, is it apart from you, the seer or the thinker?


Devotee:  If they are not apart, do we not feel the sting of the ants?


Ramana Maharishi:  Whom does the ant sting? It is the body. You are not the body. So long as you identify yourself with the body, you see the ants, plants, etc. If you remain as the Self, there are not others apart from the Self.


Devotee:  The body feels the pain of the sting.


Ramana Maharishi:  If the body feels it, let it ask. Let the body take care of itself. How does it matter to you?


Devotee:  Does complete surrender mean that all noise and disturbance in our environment, even during meditation, must be accepted? Or should we seek a cave in a mountain for solitude? Did not Bhagavan do this?


Ramana Maharishi:  There is no going or returning. The Self is said to be unaffected by the elements, infinite, eternal. It cannot move. There is no place to move in for the Self.


Devotee:  But, in the process of finding the Self, is this seeking external help spiritually legitimate?


Ramana Maharishi:  The error lies in the identification of the Self with the body. If Bhagavan is the body you may ask that body. But understand him whom you address as Bhagavan. He is not the body. He is the Self.

They find that the Self is eternal and self-evident. Why should they not get that repose even this moment?

Sri Bhagavan said:  Divine sight means Self-luminosity. The world divya shows it. The full word means the Self. Who is to bestow a divine eye? And who is to see? Again, people read in the books, “hearing, reflection and one-pointedness are necessary”. They think that they must pass through savikalpa samadhi and nirvikalpa samadhi before attaining Realisation. Hence all these questions. Why should they wander in that maze? What do they gain at the end? It is only cessation of the trouble of seeking. They find that the Self is eternal and self-evident. Why should they not get that repose even this moment? A simple man, not learned, is satisfied with japa or worship. A Jnani is of course satisfied. The whole trouble is for the book-worms.  Well, well. They will also get on.

The perturbation owing to thoughts appears to rob the Self of its peace.

Ramana Maharishi:  Prana and mind arise from the same source. The source can be reached by holding the breath or tracing the mind. If you cannot do the latter the former will no doubt be helpful. Regulation of breath is gained by watching its movements. If the mind is watched thoughts cease. Peace results and it is your true nature. King Janaka said: “I have now found the robber (namely the mind) who has been robbing me of my ‘I’-ness. I will instantly kill this thief.” The perturbation owing to thoughts appears to rob the Self of its peace. The perturbation is the mind. When that ceases the mind is said to take flight. The Self remains as the undisturbed substratum.

Why do you want to know of Brahman apart from yourself?

Devotee:  If I turn to look who I am I do not find anything.


Ramana Maharishi:  How did you remain in your sleep? There was no ‘I-thought’ there and you were happy. Whereas there are thoughts flowering in the wake of the root-thought ‘I’ in the jagrat and these hide the inherent happiness. Get rid of these thoughts which are the obstacles to happiness. Your natural state is one of happiness as was evident in your sleep.


Devotee:  I do not know anything of my sleep experience.


Ramana Maharishi:   But you know that it was happiness. Otherwise you would not be saying “I slept happily”. When there is no thought, no ‘I’, and nothing In fact except yourself, you are happy. That is the whole Truth. This is exactly what is conveyed by the Mahavakya Tatvamasi (You are That). Find your Self: and then “That” is known.


Devotee:  How is that Brahman?


Ramana Maharishi:   Why do you want to know of Brahman apart from yourself? The scripture says “You are That”. The Self is intimate to you and you cannot indeed be without the Self. Realise it. That is the Realisation of Brahman also.


Devotee:  But I am unable to do it. I am too weak to realise my Self.


Ramana Maharishi:   In that case surrender yourself unreservedly and the Higher Power will reveal Itself.


Devotee:  What is unconditional surrender?


Ramana Maharishi:   If one surrenders oneself there will be no one to ask questions or to be thought of. Either the thoughts are eliminated by holding on to the root-thought ‘I’ or one surrenders oneself unconditionally to the Higher Power. These are the only two ways for Realisation.

Each one seeks happiness but is misled into thinking pain associated pleasures as happiness.

A Devotee asked Sri Bhagavan on the mention in Upadesa Manjari of atyanta vairagyam (total dispassion) as the qualification of a ripe disciple. He continued: “What is vairagya? Detachment from worldly pursuits and desire for salvation. Is it not so?”


Ramana Maharishi:  Who has not got it? Each one seeks happiness but is misled into thinking pain associated pleasures as happiness. Such happiness is transient. His mistaken activity gives him short-lived pleasure. Pain and pleasure alternate with one another in the world. To discriminate between the pain producing and pleasure-producing matters and to confine oneself to the happiness-producing pursuit only is vairagya. What is it that will not be followed by pain? He seeks it and engages in it. Otherwise, the man has one foot in the world and another foot in the spiritual pursuit (without progressing satisfactorily in either field).

Peace is not in the hall. It is in the repose of the Self. It can be gained anywhere.

A brahmachari youth who has graduated in science has been waiting here for Grace for the last four or five months in order that some job might drop on him like a ripe apple from the tree. He has been making no other efforts to secure a job. His brother yesterday came here to take him away to his parents. But the youth declined to go. An appeal was made to Sri Bhagavan.

Ramana Maharishi:  "I do not tell anyone to come nor ask him to go.  Everyone pleases himself here. He says he finds peace in the hall and he also wants a job. Evidently the job must be found in the hall itself so that his peace may not be disturbed. Peace is not in the hall. It is in the repose of the Self. It can be gained anywhere."

Whenever mind strays away bring it back to bear on meditation.

Devotee:  “How should I meditate? I do not have peace of mind.”


Ramana Maharishi:  Peace is our real nature. It need not be attained. Our thoughts must be obliterated.


Devotee:  I have been trying to obliterate them but I am not successful.


Ramana Maharishi:  The Gita method is the only one for it. Whenever mind strays away bring it back to bear on meditation.

Devotee:  I cannot bring my mind to meditate.


Another devotee: An elephant when free puts its trunk here and there and feels restless. If a length of chain is given to it, the trunk holds it and is no longer restless. Similarly, mind without an aim is restless, with an aim it remains at peace
…..


Devotee:  Vairagya is necessary ...


Ramana Maharishi:  Abhyasa and vairagya are necessary. Vairagya is the absence of diffused thoughts; abhyasa is concentration on one thought only. The one is the positive and the other the negative aspect of meditation.


Devotee:  I am not able to do so by myself. I am in search of a force to help me.


Ramana Maharishi:  Yes, what is called Grace. Individually we are incapable because the mind is weak. Grace is necessary. Sadhu seva is meant only for it. There is however nothing new to get. Just as a weak man comes under the control of a stronger one, the weak mind of a man comes under control easily in the presence of the strong-minded sadhus. That which is - is only Grace; there is nothing else.

The ego in its purity is experienced in intervals between two states or two thoughts

Devotee:  How is realisation made possible?


Ramana Maharishi:  There is the absolute Self from which a spark proceeds as from fire. The spark is called the ego. In the case of an ignorant man it identifies itself with an object simultaneously with its rise. It cannot remain independent of such association with objects. This association is ajnana or ignorance, whose destruction is the objective of our efforts. If its objectifying tendency is killed it remains pure, and also merges into the source. The wrong identification with the body is dehatmabuddhi (‘I-am-the-body’ idea). This must go before good results follow.


Devotee:  How to eradicate it?


Ramana Maharishi:  We exist in sushupti without being associated with the body and mind. But in the other two states we are associated with them. If one with the body, how can we exist without the body in sushupti? We can separate ourselves from that which is external to us and not from that which is one with us. Hence the ego is not one with the body. This must be realised in the waking state. Avasthatraya (the three states of waking, dream and deep sleep) should be studied only for gaining this outlook. The ego in its purity is experienced in intervals between two states or two thoughts. Ego is like that caterpillar which leaves its hold only after catching another. Its true nature can be found when it is out of contact with objects or thoughts. Realise this interval with the conviction gained by the study of avasthatraya (the three states of consciousness).

It is wrong to suppose that simple inactivity leads one to mukti (liberation)

Devotee:  It is said that one should give up desire. But there are the needs of the body which are irrepressible. What is to be done?


Ramana Maharishi:  An aspirant must be equipped with three requisites: (1) Ichcha; (2) Bhakti; and (3) Sraddha. Ichcha means satisfaction of bodily wants without attachment to the body (such as hunger and thirst and evacuation). Unless it is done meditation cannot progress. Bhakti and Sraddha are already known.


Devotee:  There are two kinds of desires - the baser and the nobler. Is it our duty to transmute the baser one to the nobler?


Ramana Maharishi:  Yes.


Devotee:  Well, Bhagavan, you said there are three requisites of which ichcha is the satisfaction of natural wants without attachment to the body, etc. I take food three or four times a day and attend to bodily wants so much so that I am oppressed by the body. Is there a state when I shall be disembodied so that I might be free from the scourge of bodily wants?


Ramana Maharishi:  It is the attachments (raga, dwesha) which are injurious. The action is not bad in itself. There is no harm in eating three or four times. But only do not say, “I want this kind of food and not that kind” and so on. Moreover you take those meals in twelve hours of wakeful state whereas you are not eating in the hours of sleep. Does sleep lead you to mukti? It is wrong to suppose that simple inactivity leads one to mukti.

Whether you make dhyana of God or of Self, it is immaterial. The goal is the same.

A devotee quoted a few verses from Srimad Bhagavatam to the following effect:
“See the Self in yourself like the pure ether in all beings, in and out.”
“Unashamed, fall prostrate before even an outcast, a cow or an ass.”
“So long as ‘I’ am not perceived in all, worship all with body and mind.”
“With right knowledge see all as Brahma. This once clear, all doubts are at an end and you will remain withdrawn in the Self.”
He then raised the following questions:


Devotee:  Is this a True Path to the realisation of the, One Self? Is it not easier for some thus to practise seeing Bhagavan in whatever meets the mind than to seek the Super-Mental through the mental inquiry “Who am I?”


Ramana Maharishi:  Yes. When you see God in all, do you think of God or do you not? You should certainly keep God in your mind for seeing God all around you. Keeping God in your mind becomes dhyana. Dhyana is the stage before realisation. Realisation is in the Self only. Dhyana must precede it. Whether you make dhyana of God or of Self, it is immaterial. The goal is the same. But you cannot escape the Self. You want to see God in all, but not in yourself? If all are God, are you not included in that all? Yourself being God, is it a wonder that all are God? There must be a seer and thinker for even the practice. Who is he?

You are neck-deep in water and yet cry for water.

Devotee:  Does Bhagavan feel for us and show grace?


Ramana Maharishi:  You are neck-deep in water and yet cry for water. It is as good as saying that one neck-deep in water feels thirsty, or a fish in water feels thirsty, or that water feels thirsty.

Gradually the obstacles are all overcome and your current becomes stronger

Devotee:  When an endeavour is made to lead the right life and to concentrate thought on the Self, there is often a downfall and break. What is to be done?


Ramana Maharishi:  It will come all right in the end. There is the steady impulse of your determination that sets you on your feet again after every downfall and  breakdown. Gradually the obstacles are all overcome and your current becomes stronger. Everything comes right in the end. Steady determination is what is required.

Remain as the meditator. There is no need to meditate.

Devotee:  On what should we meditate?


Ramana Maharishi:  Who is the meditator? Ask the question first. Remain as the meditator. There is no need to meditate.

Jnana and ajnana are of the same degree of truth for the ignorant

Ramana Maharishi:  Jnana and ajnana are of the same degree of truth; that is, both are imagined by the ignorant; that is not true from the standpoint of the Jnani.

The world may appear or disappear - that is to say, one may be awake or asleep - the awareness is unaffected.

Devotee:  The other day you were saying that there is no awareness in deep sleep. But I have on rare occasions become aware of sleep even in that state.


Ramana Maharishi:  Now, of these three factors, the awareness, sleep and knowledge of it, the first one is changeless. That awareness, which cognised sleep as a state, now sees the world also in the waking state. The negation of the world is the state of sleep. The world may appear or disappear - that is to say, one may be awake or asleep - the awareness is unaffected. It is one continuous whole over which the three states of waking, dream and sleep pass. Be that awareness even now. That is the Self - that is Realisation - there is Peace - there is Happiness

Were you aware of limitations in your sleep?

Ramana Maharishi:  Mukti is synonymous with the Self. Jivan mukti (liberation while alive) and videha mukti (liberation after the body falls) are all for the ignorant. The Jnani is not conscious of mukti or bandha (bondage).  Bondage, liberation and orders of mukti are all said for an ajnani in order that ignorance might be shaken off. There is only mukti and nothing else.


Devotee:  It is all right from the standpoint of Bhagavan. But what about us?


Ramana Maharishi:  The difference ‘He’ and ‘I’ are the obstacles to jnana.


Devotee:  But it cannot be denied that Bhagavan is of a high order whereas we are limited. Will Bhagavan make me one with Him?


Ramana Maharishi:  Were you aware of limitations in your sleep?


Devotee:  I cannot bring down the state of my sleep in the present state and speak of it.


Ramana Maharishi:  You need not. These three states alternate before the unchanging Self. You can remember your state of sleep. That is your real state. There were no limitations then. After the rise of the ‘I-thought’ the limitations arose.