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