What is Meditation? How to do it? (6)
Talks with Ramana Maharshi
Talk 319.
D.: Impurities of limitation, ignorance and desire (anava, mayika, and kamya) place obstacles in the way of meditation. How to conquer them?
M.: Not to be swayed by them.
D.: Grace is necessary.
M.: Yes, Grace is both the beginning and the end. Introversion is due to Grace: Perseverance is Grace; and Realization is Grace. That is the reason for the statement: Mamekam saranam vraja (only surrender to Me). If one has entirely surrendered oneself is there any part left to ask for Grace? He is swallowed up by Grace.
D.: The obstacles are powerful and obstruct meditation.
M.: If a Higher Power is recognised and surrendered to, how will they obstruct you? If you say “They are powerful,” the source of their Power must be held so that they do not obstruct you.
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Talk 223.
D.: Why does the mind not sink into the Heart even while meditating?
M.: A floating body does not readily sink unless some means are adopted for making it do so. Breath-control makes the mind quiet. The mind must be alert and meditation pursued unremittingly even when it is at peace. Then it sinks into the Heart. Or the floating body might be loaded with weights and made to sink. So also association with the wise will make the mind sink into the Heart.
Such association is both mental and physical. The extremely visible being (of the Guru) pushes the mind inward. He is also in the Heart of the seeker and so he draws the latter’s inward-bent mind into the Heart.
This question is asked only when the man begins to meditate and finds it difficult. Let him practise breath-control just a little and the mind will be purified. It does not now sink into the Heart because the latent tendencies stand as obstacles. They are removed by breath-control or association with the wise. In fact the mind is always in the Heart. But it is restive and moves about on account of latent tendencies. When the tendencies are made ineffective it will be restful and at peace.
By breath-control the mind will be only temporarily quiet, because the tendencies are still there. If the mind is transformed into the Self it will no longer give trouble. That is done by meditation.
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Talk 293.
Mr. K. K. V. Iyer: There is no way found to go inward by means of meditation.
M.: Where else are we now? Our very being is that.
D.: Being so, we are ignorant of it.
M.: Ignorant of what, and whose is the ignorance? If ignorant of the Self, are there two selves?
D.: There are no two selves. The feeling of limitation cannot be denied. Due to limitations….
M.: Limitation is only in the mind. Did you feel it in deep sleep? You exist in sleep. You do not deny your existence then. The same Self is now and here, in the wakeful state. You are now saying that there are limitations. What has now happened is that there are these differences between the two states. The differences are due to the mind. There was no mind in sleep. whereas it is now active. The Self exists in the absence of the mind also.
D.: Although it is understood, it is not realized.
M.: It will be by and by, with meditation.
D.: Meditation is with mind and how can it kill the mind in order to reveal the Self?
M.: Meditation is sticking to one thought. That single thought keeps away other thoughts; distraction of mind is a sign of its weakness. By constant meditation it gains strength; that is to say, its weakness of fugitive thought gives place to the enduring background free from thoughts. This expanse devoid of thought is the Self. Mind in purity is the Self.
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Talk 294.
Mr. Parkhi: How is meditation to be practiced?
M.: Meditation is, truly speaking, Atmanishtha (to be fixed as the Self). But when thoughts cross the mind and an effort is made to eliminate them the effort is usually termed meditation. Atmanishtha is your real nature. Remain as you are. That is the aim.
D.: But thoughts come up. Is our effort meant to eliminate thoughts only?
M.: Yes. Meditation being on a single thought, the other thoughts are kept away. Meditation is only negative in effect inasmuch as thoughts are kept away.
D.: It is said Atma samstham manah krtva ( fixing the mind in the Self). But the Self is unthinkable.
M.: Why do you wish to meditate at all? Because you wish to do so you are told Atma samstham manah krtva ( fixing the mind in the Self); why do you not remain as you are without meditating? What is that manah (mind)? When all thoughts are eliminated it becomes Atma samstha ( fixed in the Self).
D.: If a form is given I can meditate on it and other thoughts are eliminated. But the Self is formless.
M.: Meditation on forms or concrete objects is said to be dhyana, whereas the enquiry into the Self is vichara (enquiry) or nididhyasana.
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Talk 297.
Mr. Cohen asked: Meditation is with mind in the jagrat (waking) state. There is mind in dream also. Why is there no meditation in dream? Nor is it possible?
M.: Ask it in the dream.
After a short silence Sri Bhagavan continued: You are told to meditate now and find who you are. Instead of doing it you ask “Why is there no meditation in dream or in sleep?” If you find out for whom there is jagrat (waking), it will be clear that dream and sleep are also for the same one. You are the witness of jagrat (waking), svapna (dream) and sushupti (sleep) – rather, they pass before you. Because you are out of meditation now, these questions arise. Stick to meditation and see if these questions arise.
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Talks with Ramana Maharshi