Taking The Mind Back To The Self
A benevolent gaze from Ramana Maharishi was said to trigger awareness of higher Self within he earnest seeker, drawing the aspirant Into an inner state of reality beyond the mind, putting him on the path of Selfenquiry This intense state of awareness of Self, in which he found himself after a near-death experience at the age of 16, and which prompted hisjourney to Arunachala in Tiruvannamalai, is at he heart of his teaching. Who am I? In 'Nan Yar'-Who Am I?-Ramana alks of the path of enquiry which is essential to understand the nature of mind. Ina style reminiscent of Shankar a, e talks about the 'I’ which arises in the physicals heath. This is the mind. He hen exhorts the seeker to find out where this notion of 'I ‘first arises. This enquiry is critical, Ramana says, because the 'i-thought' is the first thought of all thoughts that arise in the mind. Without this first personal pronoun, so to say, no other thought can arise. This is real tapas, to stick to the thought "Who am I?". Stay focussed Thoughts will incessantly arise, but if one focusses on the enquiry, "as to whom have these thoughts occurred", the answer would also naturally arise "to me". Then if one keeps the focus on "Who am I", the mind will show the way to its source, and the mind will become still and lapse into the hridayam, the heart, not the physical heart, but the heart of the Self. Constant practice of this enquiry will help the mind abide at its source. When the mind finds its womb source, they-thought, the root thought of the mind will be erased, and with that erasure, the state of Self will emerge. In this state, silence will be more eloquent than words, much like Ramana's own state of Being. This taking back of the mind through enquiry into the Self is real jnana, knowledge, for the Maharishi. Everything else, whether knowing the thoughts of others or knowing the past, present and future and knowing events beforehand, for Ramana, were temporary states where the mind has not yet subsided permanently in the Self, and is still active at a subtle level. This path of enquiry, vicars, Ramana stated, could alone destroy the mind as we know it; its restlessness and its continual thought process. But like Shankar a, Ramana Maharishi was aware that a vast majority may find this path to liberation arduous and so in the Upadesha Underarm Saram-Essence of Spiritual Instructions’-he talks of selfless karma, brand yoga as other valid means of attningthis state of Self. Ramana belie that on these paths, Grace of guru arnishkama bhava, selfless approach tlife, were prerequisites. He further states thata seeker will also finally bon to this path of vichara or Self-enqDakshinamurti His silent method of teaching leeRamana to be regarded as a modernDakshinamurti-Shiva in his ascetguru form-imparting wisdom throsilence. Ramana himself regarded silence as the perfect upadesha, wheno words are required to explain truAs Ramana would say, "Who is the sI saw the seer disappear, leaving Thailand which stands forever, the Self
DISCLAIMER:
The views expressed in the Article above are Pranav Khullar views and kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: Pranav Khullar and Speaking Tree,Times of India
Taking The Mind Back To The Self
A benevolent gaze from Ramana Maharishi was said to trigger awareness of higher Self within he earnest seeker, drawing the aspirant Into an inner state of reality beyond the mind, putting him on the path of Selfenquiry This intense state of awareness of Self, in which he found himself after a near-death experience at the age of 16, and which prompted hisjourney to Arunachala in Tiruvannamalai, is at he heart of his teaching. Who am I? In 'Nan Yar'-Who Am I?-Ramana alks of the path of enquiry which is essential to understand the nature of mind. Ina style reminiscent of Shankar a, e talks about the 'I’ which arises in the physicals heath. This is the mind. He hen exhorts the seeker to find out where this notion of 'I ‘first arises. This enquiry is critical, Ramana says, because the 'i-thought' is the first thought of all thoughts that arise in the mind. Without this first personal pronoun, so to say, no other thought can arise. This is real tapas, to stick to the thought "Who am I?". Stay focussed Thoughts will incessantly arise, but if one focusses on the enquiry, "as to whom have these thoughts occurred", the answer would also naturally arise "to me". Then if one keeps the focus on "Who am I", the mind will show the way to its source, and the mind will become still and lapse into the hridayam, the heart, not the physical heart, but the heart of the Self. Constant practice of this enquiry will help the mind abide at its source. When the mind finds its womb source, they-thought, the root thought of the mind will be erased, and with that erasure, the state of Self will emerge. In this state, silence will be more eloquent than words, much like Ramana's own state of Being. This taking back of the mind through enquiry into the Self is real jnana, knowledge, for the Maharishi. Everything else, whether knowing the thoughts of others or knowing the past, present and future and knowing events beforehand, for Ramana, were temporary states where the mind has not yet subsided permanently in the Self, and is still active at a subtle level. This path of enquiry, vicars, Ramana stated, could alone destroy the mind as we know it; its restlessness and its continual thought process. But like Shankar a, Ramana Maharishi was aware that a vast majority may find this path to liberation arduous and so in the Upadesha Underarm Saram-Essence of Spiritual Instructions’-he talks of selfless karma, brand yoga as other valid means of attningthis state of Self. Ramana belie that on these paths, Grace of guru arnishkama bhava, selfless approach tlife, were prerequisites. He further states thata seeker will also finally bon to this path of vichara or Self-enqDakshinamurti His silent method of teaching leeRamana to be regarded as a modernDakshinamurti-Shiva in his ascetguru form-imparting wisdom throsilence. Ramana himself regarded silence as the perfect upadesha, wheno words are required to explain truAs Ramana would say, "Who is the sI saw the seer disappear, leaving Thailand which stands forever, the Self
DISCLAIMER:
The views expressed in the Article above are Pranav Khullar views and kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: Pranav Khullar and Speaking Tree,Times of India