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Sri Ramana Maharshi
Excerpt from: Talks with Sri Ramana Maharshi
D.: Taking the first part first, how is the mind to be eliminated or
relative consciousness transcended?
M.: The mind is by nature restless. Begin liberating it from its
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 the obstacles to peace of mind.
D.: How is restlessness removed from the mind?
M.: External contacts - contacts with objects other than itself - make the
mind restless. Loss of interest in non-Self, (vairagya) is the first step.
Then the habits of introspection and concentration follow. They are
characterised by control of external senses, internal faculties, etc.
(sama, dama, etc.) ending in samadhi (undistracted mind).
D.: How are they practised?
M.: An examination of the ephemeral nature of external phenomena
leads to vairagya (dispassion). Hence enquiry (vichara) is the first and foremost
step to be taken. When vichara continues automatically, it results
in a contempt for wealth, fame, ease, pleasure, etc. The ‘I’ thought
becomes clearer for inspection. The source of ‘I’ is the Heart - the
final goal. If, however, the aspirant is not temperamentally suited
to Vichara Marga (to the introspective analytical method), he
must develop bhakti (devotion) to an ideal - may be God, Guru,
humanity in general, ethical laws, or even the idea of beauty. When
one of these takes possession of the individual, other attachments
grow weaker, i.e., dispassion (vairagya) develops. Attachment for
the ideal simultaneously grows and finally holds the field. Thus
ekagrata (concentration) grows simultaneously and imperceptibly
- with or without visions and direct aids.
In the absence of enquiry and devotion, the natural sedative
pranayama (breath regulation) may be tried. This is known as
Yoga Marga. If life is imperilled the whole interest centres round
the one point, the saving of life. If the breath is held the mind
cannot afford to (and does not) jump at its pets - external objects.
Thus there is rest for the mind so long as the breath is held. All
attention being turned on breath or its regulation, other interests are
lost. Again, passions are attended with irregular breathing, whereas
calm and happiness are attended with slow and regular breathing.
Paroxysm of joy is in fact as painful as one of pain, and both are
accompanied by ruffled breaths. Real peace is happiness. Pleasures
do not form happiness. The mind improves by practice and becomes
finer just as the razor’s edge is sharpened by stropping. The mind
is then better able to tackle internal or external problems. If an
aspirant be unsuited temperamentally for the first two methods
and circumstantially (on account of age) for the third method,
he must try the Karma Marga (doing good deeds, for example,
social service). His nobler instincts become more evident and he
derives impersonal pleasure. His smaller self is less assertive and
has a chance of expanding its good side. The man becomes duly
equipped for one of the three aforesaid paths. His intuition may
also develop directly by this single method.
: Talks with Sri Ramana Maharshi - pg 26