Behind My Hand

ahamayamkuto bhavaticinvatah | ayipatatyaham nijavicAraNam ||19|| “Where does this ‘I’ come from?” For one who enquires …Aha! ... the ‘I’ falls away. This is Self-enquiry.     Notes When, at last, one pursues Self-enquiry with single-minded devotion, the inevitable result is for the ego-‘I’ simply to fall away, defeated, destroyed, leaving a spontaneous iteration of one’s true identity. All the ‘stuff’ that this ‘I’ had given substance to, vanishes in an instant. The subject/object relationship has shifted. (Excerpt From Essence of Instruction (Upadesa Saram) Ramana Maharshi, Miles Wright & Gabriele Ebert)

D.: Which is the best of the different yogas, Karma, Jnana, Bhakti or Hatha? M.: See stanza 10 of “Upadesa Sara” [ see below ]. To remain in the Self amounts to all these in their highest sense. Maharshi added: In dreamless sleep there is no world, no ego and no unhappiness. But the Self remains. In the waking state there are all these; yet there is the Self. One has only to remove the transitory happenings in order to realise the ever-present beatitude of the Self. Your nature is Bliss. Find that on which all the rest are superimposed and you then remain as the pure Self. ( Ramana Maharshi in Talk 189 ) —- Upadesa Saram v. 10 hrtsthalemanah svasthatAkriyA / bhaktiyogabodhAScaniScitam // The act (kriyA) of abiding in one’s natural state, the mind set in the Heart, is without doubt, Devotion, Yoga and Knowledge.   Notes: Here, kriyA (action) refers to the one truly continuous, uncaused, meritorious ‘act’ (kriyAyoga). This is eternal Being, the Self. Where the mind finds

Talk 191. Mr. Cohen, a resident disciple, was speaking of yoga method. Maharshi remarked: Patanjali’s first sutra is applicable to all systems of yoga. The aim is the cessation of mental activities. The methods differ. So long as there is effort made towards that goal it is called yoga. The effort is the yoga. The cessation can be brought about in so many ways. (1) By examining the mind itself. When the mind is examined, its activities cease automatically. This is the method of jnana. The pure mind is the Self. (2) Looking for the source of the mind is another method. The source may be said to be God or Self or consciousness. (3) Concentrating upon one thought make all other thoughts disappear. Finally that thought also disappears; and (4) Hatha Yoga. All methods are one and the same inasmuch as they all tend to the same goal. ( Ramana Maharshi in Talks ) —- —- —- Note : Patanjali’s first and second sutras 1. atha yoganusasanam - “Now, the principle of yoga” 2.

There is no point in becoming “like” Buddha or Ramana or any other so-called enlightened being. In effect, that is simply mindstuff. “The ideas of enlightenment and need for vichara belong to ego alone. When ego searches within the foothills of its own existence and finds its source it settles down exhausted, vanquished. At that point there is no longer any need for vichara. Only wayward mind needs the map of vichara. Self is ever self-aware of its whereabouts.” ( Excerpt From  Talks on Self Enquiry ,  Miles Wright & Gabriele Ebert) Don't think, do it!

D.: Even if the mind is brought to bear on the search for the Self, after a long struggle the mind begins to elude him and the man is not aware of the mischief until after some time. M.: So it would be. In the earlier stages the mind reverts to the search at long intervals; with continued practice it reverts at shorter intervals until finally it does not wander at all. It is then that the dormant sakti manifests. The sattvic mind is free from thoughts whereas the rajasic mind is full of them. The sattvic mind resolves itself into the Life-current. from Talk 91

There was a great need for a clear instruction to aspirants and a treatise based on the experience of a realised being would certainly be most welcome to the spiritually inclined. That intellectual conviction gained by mere knowledge of scriptures is all which constructed Gnyaana, has been widely prevalent among many pandits. This mistaken notion rendered superfluous the necessity of Saadhana (practice) of either a Mantra or otherwise. Some religious propagandists tried to impress the gullible with the cults of pseudo-love. The acquaintance with metaphysics and its lingo emboldened some to propagate the need to concentrate on an absolute attributeless Brahman, which cult merely degenerated into tall talk. As usual there were some who sought to provide materialistic interpretations to spiritual truths in the light of their understanding quite unsupported by practice or experiended. Then there were numerous commentaries on sacred works which successfully helped to highlight the erudition

“... the talk drifted to the various schools of thought, one saying there is only reality, others saying there are three eternal entities such as jagat, jiva and Ishwara, or pati, pasu and pasam. In this connection, Bhagavan observed humorously, “It is not at all correct to say that Advaitins or the Shankara school deny the existence of the world or that they call it unreal. On the other hand, it is more real to them than to others. Their world will always exist, whereas the world of the other schools will have origin, growth and decay and as such cannot be real. Only, they say the world as world is not real, but that the world as Brahman is real. All is Brahman, nothing exists but Brahman, and the world as Brahman is real. In this way they claim they give more reality to the world than the other schools do. For example, according to schools which believe in three entities, the jagat is only one-third of the reality whereas according to Advaita, the world as Brahman is reality, the wor

Pratibhā pratibhā is every individual’s pre-thought experience of reality as it is. This level of speech is called paśyanti. It is undifferentiated in any way and word and meaning remain without sequence or form. This is the unmanifested Śabdabrahman. The essential prompt of this inner self stimulates a wordless intuition of the complete and indivisible reality.    However as soon as words arise, division ensues. Words may attempt to describe it but they can do no more than offer an unreal representation of it. Bhartrhari writes: śabdeśvevāśritā śaktir viśvasyāsya nibandhani /  yannetrah pratibhātmāyam bhedarupah pratiyate // (VP, 1. 118) “The power which resides in words is the sole cause of this universe. Led by that intuitive self, this appearance of division is recognised.” Pratibhā is innate in all living beings. It is the reason that the natural behaviour of birds and animals takes place without instruction or any other prompting. It is the reason the Ind

naiva vācā na manasā prāptum śakyō na cakṣuṣā    astīti bruvato’nyatra katham    tadupalabhyatē  Katha Upanishad, 6.12 Not by speech, nor by mind, nor by eye is it to be obtained. How else can it be known, other than to tell itself, “ It is !”

tam yogam iti manyate sthiram indriyadharanam apramattas tada bhavati yogo hi prabhavapyayau Katha Upanishad 6.11 Yoga is considered to be the continuous concentration of the senses. One then becomes attentive, thereby yoking the coming and going (of thought).

“The fact is: There is Reality. It is not affected by any discussions. Let us abide as Reality and not engage in futile discussions as to its nature, etc.” (Ramana Maharshi in Talk 201)

चित्तमणीयो   वित्तं   य   इदं   मूल्ये   प्रपञ्चतोऽप्यधिकम्   । हृदयगुहायां   निहितं   जानीते   स   विजहाति   बहिराशाः   ॥   ४ . २१॥ “Whoever has found that pure mind, encamped within the Cave of the Heart, worth more than the conceptual universe, gives up all desires.” ( Kavyakanta Ganapati Muni,   trans. MWright) Ramana’s explanation of the above verse as found in Nayana’s Biography by Dr G. Krishna (1978; p. 194): “Ramana explained slowly - Nayana has extolled the very precious nature of Chitta in the first sloka and then explained his own experience gained by spiritual practice. Though the radiance passing from Heart to head gets entangled in external influences due to its association with sense organs, it will be experienced in its pristine purity by those who arrest the flow of the current in between in the Amritanadi. This radiance is not anything different form the Pure Awareness of the Heart. Chitta is the subtlest essence of the mind and intellect. What proceed

yas tu sarvāṇi bhūtani ātmany evānupaśyati | sarvabhūteṣu catmānaṁ tato na vijugupsate ||6|| One who sees all beings in the Self alone, and the Self in all beings, thence feels no disdain . (Sri Isopani śad, 6)

...regulation of breath is prescribed for making the mind quiescent. Quiescence lasts only so long as the breath is controlled. So it is transient. The goal is clearly not pranayama. It extends on to pratyahara, dharana, dhyana and samadhi. Those stages deal with the control of mind. Such control becomes easier for the man who had earlier practised pranayama. Pranayama leads him to the higher stages involving control of mind. Therefore control of mind is the aim of yoga also. A more advanced man will naturally go direct to control of mind without wasting his time in practising control of breath. A simple development of pranayama alone may confer siddhis which so many hanker for. ( Ramana Maharshi in Talk 154, 5 February 1936 )

The Master said: The Brahma akara vritti helps to turn the mind away from other thoughts. Either some such practice is necessary or association with sadhus should be made. The sadhu has already overcome the mind and remains in Peace. His proximity helps to bring about such condition in others. Otherwise there is no meaning in seeking a sadhu’s company. Deho aham (I am the body) is limitation and is the root of all mean and selfish actions and desires. Brahma aham (I am Brahman) is passing beyond limitation and signifies sympathy, charity, love etc., which are divine and virtuous. [ note: Brahma akara vrtti - thoughts of Brahman ] ———— Ramana Maharshi in Talk 54, 16 June 1935 ———————————- Remember that both “ deha aham ” and “ brahma aham ” are in the realm of thought. This needs to be resolved hence Sri Ramana says:  “I am Brahman” is only a thought. Who says it? Brahman itself does not say so. What need is there for it to say it? Nor can the real ‘I’ say so. For ‘I’

M.: If the eyes are closed, it is nirvikalpa; if open, it is (though differentiated, still in absolute repose) savikalpa. The ever-present state is the natural state sahaja. Ramana Maharshi in Talk 17, 24 January 1935

19th January, 1936, Talk 139. Mr. Ellappa Chettiar, a Member of the Legislative Council, from Salem, asked: “Is it enough to introvert the mind or should we meditate on ‘I am Brahman’?” M.: To introvert the mind is the prime thing. The Buddhists consider the flow of ‘I’ thought to be Liberation; whereas we say that such flow proceeds from its underlying substratum - the only - Reality. Why should one be meditating ‘I am Brahman’? Only the annihilation of ‘I’ is Liberation. But it can be gained only by keeping the ‘I-I’ always in view . So the need for the investigation of the ‘I’ thought. If the ‘I’ is not let go, no blank can result to the seeker . Otherwise meditation will end in sleep. There is only one ‘I’ all along, but what arises up from time to time is the mistaken ‘I-thought’; whereas the intuitive ‘I’ always remains Self-shining, i.e., even before it becomes manifest. (Emphasis by the poster)

2nd February, 1935, Talk 23. M.: Who is a Master? He is the Self after all. According to the stages of the development of the mind the Self manifests as the Master externally. The famous ancient saint Avadhuta said that he had more than 24 Masters. The Master is one from whom one learns anything. The Guru may be sometimes inanimate also, as in the case of Avadhuta. God, Guru and the Self are identical. A spiritual-minded man thinks that God is all-pervading and takes God for his Guru. Later, God brings him in contact with a personal Guru and the man recognises him as all in all. Lastly the same man is made by the grace of the Master to feel that his Self is the Reality and nothing else. Thus he finds that the Self is the Master. (Talks with Sri Ramana Maharshi)

“The thought ‘I’, ‘mine’ erroneously imposed on the body and senses, which are not the real Self, must be removed by the wise, by abiding as the real Self.” (Vivekacudamani) Misunderstanding this, all is misunderstood. Then self and other emanate relentlessly from our own consciousness. So, to reiterate, the questioning  (i.e. Enquiry - “who am I?) subverts the intellect and returns one, one-pointedly, to the Heart – i.e. Self-abidance. Here, the answer comes without words, like an irresistible pull, a quickening. This is an answer that, self-evidently, leaves no question begging (i.e. the question “To whom does this thought occur?” cannot be raised). This pull from the Heart is not under the control of the mind, all mind can do is keep itself emptied except for the thought “Who am I?” and where necessary “to whom do these thoughts arise?” in order that it remains open to the pull.” —- Excerpt From Talks on Self Enquiry Miles Wright & Gabriele Ebert https://books.apple.com/

30.9.2003 The Self is the primal experience. This is the only real experience. All else is modification, imagining, built on a false premise. “There is no one who even for a trice fails to experience the Self.” ( from Ramana Maharshi’s Talk 97 ) ————- Excerpt From Talks on Self Enquiry, Miles Wright & Gabriele Ebert