Self-enquiry – Vichara Sangraham (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 a 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 bhaktas (devotees) performed their numerous empirical functions with an attitude of indifference?
Self-enquiry (Vichara Sangraham) is the first set of teachings that Ramana Maharshi ever offered. It was offered at about 1901, when he was a young man of about twenty-two. He was already a Jnani (Sage) in perfect Realization of the Self, in the resplendent bliss of Divine Knowledge. At that time he was living in Virupaksha Cave on the hill of Arunachala.
A number of disciples had already gathered round him. Although he had not actually taken a vow of silence, he seldom spoke, and so wrote his replies to certain questions put to him by Sri Gambhiram Seshayya, one of the earliest devotees. Sri Seshayya copied them in his diary. After his passing away, this diary was obtained from his brother. The questions and answers were edited by Sri Natanananda and published with Bhagavan Ramana Maharshi’s approval under the name of Vichara Sangraham, or Self-Enquiry.