Direct Realization Of Krishna

Sri Ramana Maharshi

Q: I wish to get sakshatkara (direct realization) of Sri Krishna. What should I do to get it?

M: What is your idea of Krishna and what do you mean by sakshatkara?

Q: I mean Sri Krishna who lived in Brindavan and I want to see him as the gopis saw him.

M: You see, you think he is a human being or one with a human form, the son of so and so, whereas he himself has said, I am in the Heart of all beings, I am the beginning, the middle and the end of all forms of life. He must be within you, as he is within all. He is your Self or the Self of your Self. So if you see this entity (the Self) or have sakshatkara of it, you will have sakshatkara of Krishna. Direct realization of the Self and direct realization of Krishna cannot be different. However, to go your own way, surrender completely to Krishna and leave it to him to grant the sakshatkara you want.

Q: Is it possible to speak to Ishwara as Sri Ramakrishna did?

M: When we can speak to each other why should we not speak to Ishwara in the same way?

Q: Then why does it not happen with us?

M: It requires purity and strength of mind and practice in meditation.

Q: Does God become evident if the above conditions exist?

M: Such manifestations are as real as your own reality. In other words, when you identify yourself with the body, as in the waking state, you see gross objects. When in the subtle body or in the mental place as in dreams, you see objects equally subtle. In the absence of identification in deep sleep you see nothing. The objects seen bear a relation to the state of the seer. The same applies to visions of God. By long practice the figure of God, as meditated upon, appears in dreams and may later appear in the waking state also.

Self Is Silence

Sri Ramana Maharshi

Q: When a man realizes the Self, what will he see?

M: There is no seeing. Seeing is only being. The state of Self-realization, as we call it, is not attaining something new or reaching some goal which is far away, but simply being that which you always are and which you always have been. All that is needed is that you give up your realization of the not-true as true. All of us are regarding as real that which is not real. We have only to give up this practice on our part. Then we shall realize the Self as the Self; in other words, 'Be the Self'. At one stage you will laugh at yourself for trying to discover the Self which is so self-evident. So, what can we say to this question?

That stage transcends the seer and the seen. There is no seer there to see anything. The seer who is seeing all this now ceases to exist and the Self alone remains.

Q: How to know this by direct experience?

If we talk of knowing the Self, there must be two selves, one a knowing self, another the self which is known, and the process of knowing. The state we call realization is simply being oneself, not knowing anything or becoming anything. If one has realized, one is that which alone is and which alone has always been. One cannot describe that state. One can only be that. Of course, we loosely talk of self-realization, for want of a better term. How to real-ize or make real that which alone is real?

Q: You sometimes say the Self is silence. Why is this?

M: For those who live in Self as the beauty devoid of thought, there is nothing which should be thought of. That which should be adhered to is only the experience of silence, because in that supreme state nothing exists to be attained other than oneself. 

Why is the mind after sensual enjoyments?

Sri Ramana Maharshi

Pleasure or pain are aspects of the mind only. Our essential nature is happiness. But we have forgotten the Self and imagine that the body or the mind is the Self. It is that wrong identity that gives rise to misery. What is to be done? This mental tendency is very ancient and has continued for innumerable past births. Hence it has grown strong. That must go before the essential nature, happiness, asserts itself.

A few talks

Sri Ramana Maharshi

Q. It is said 'atma samstham manad krtva' (fixing the mind on 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'. 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).

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Meditation on forms or concrete objects is said to be dhyAna, whereas enquiry into the Self is vichAra or nidhidhyAsana (uninterrupted awareness into being).

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Keep your mind steady by gently warding off all intruding thoughts but without strain. Soon you will succeed.

Potency Of Mantra Japam

Sri Ramana Maharshi

The Self is the greatest of all mantras - it goes on automatically and eternally. If you are not aware of this internal mantrA, you should take to it consciously as japam, which is attended with effort, to ward off all other thoughts. By constant attention to it, you will eventually become aware of the internal mantra which is the state of realization and is effortless. Firmness in this awareness will keep you continually and effortlessly in the current, however much you may be engaged in other activities.

By repetition of mantras, the mind gets controlled. Then the mantra becomes one with the mind and also with the prAnA (the energy that sustains the body). When the syllables of the mantra become one with the prAna, it is termed dhyAnam, and when dhyAnam becomes deep and firm it leads to sahaja sthiti (the natural state).

Mechanical Repetition

Sri Ramana Maharshi

Acute diseases will not be cured merely by repeating the name of the medicine but only by drinking the medicine. Similarly, the bonds of birth and death will not cease merely by doing many repetitions of mahAvAkyas such as 'I am Siva'. Instead of wandering about repeating 'I am the Supreme', abide as the supreme yourself. The misery of birth and death will not cease by vocally repeating countless times 'I am that', but only by abiding as that.

Efficacy of God's Name

Sri Ramana Maharshi

You bear a name to which you answer. But your body was not born with that name written on it, nor did it say to anyone that it bore such and such a name. And yet a name is given to you and you answer to that name, because you have identified yourself with the name. Therefore the name signified something and it is not a mere fiction. Similarly, God's name is effective. Repetition of the name is remembrance of what it signifies. Hence its merit.

Benefit Of Japam

Sri Ramana Maharshi

Q. Is there no benefit at all in doing japam with the mouth?

Who said there is no benefit? Such japam will be the means for chitta shuddhi (purifying the mind). As the japam is done repeatedly the effort ripens and sooner or later leads to the right path. Good or bad, whatever is done never goes to waste. Only the differences  and the merits and demerits of each will have to be told, looking to the stage of development of the person concerned.

The Greatest Mantra

Sri Ramana Maharshi

Q. I am not learned in the scriptures and I find the method of self-enquiry too hard for me. I am a woman with seven children and a lot of household cares and it leaves me little time for meditation. I request bhagavan to give me some simpler and easier method.

No learning or knowledge of scriptures is necessary to know the Self, as no man requires a mirror to see himself. All knowledge is required only to be given up eventually as not-Self. Nor is household work or cares with children necessarily an obstacle. If you can do nothing more at least continue saying 'I-I' to yourself mentally as advised in Who am I? ... if one incessantly thinks "I-I", it will lead to that state (the Self). Continue to repeat it whatever work you may be doing, whether you are sitting, standing or walking. "I" is the name of God. It is the first and greatest of all mantrAs. Even om is second to it.

Japa

Sri Ramana Maharshi

Japa starts with effort and is continued until it proceeds of itself. When natural it is called realization.

Japa may be done even while engaged in other work. That which is, is the one reality. It may be represented by a form, japa, mantra, vichara, or any kind of attempt to reach reality. All of them finally resolve themselves into one single reality. Bhakti, vichara and japa are only different forms of our efforts to keep out the unreality. The unreality is an obsession at present but our true nature is reality. We are wrongly persisting in unreality, that is, attachment to thoughts and worldly activities. Cessation of these will reveal the truth. Our attempts are directed towards keeping them out and this is done by thinking of the reality only. Although it is our true nature it looks as if we are thinking of it while doing these practices. What we do really amounts to the removal of obstacles for the revelation of out true being.

Should we meditate on gross objects only?

Sri Ramana Maharshi

Unbroken 'I-I' is the infinite ocean. The ego, I-thought, remains only a bubble on it and is called jiva or individual soul. The bubble too is water for when it bursts it only mixes in the ocean. When it remains a bubble it is still a part of the ocean. Ignorant of this simple truth, innumerable methods under different denominations, such as yoga, bhakti, karma, each again with many modifications, are being taught with great skill and in intricate detail only to entice the seekers and confuse their minds. So also are the religions and sects and dogmas. What are they all for? Only for knowing the Self. They are aids and practices required for knowing the Self.

Objects perceived by the senses are spoken of as immediate knowledge [pratyaksha]. Can anything be as direct as the Self - always experienced without the aid of the senses? Sense-perceptions can only be indirect knowledge, and not direct knowledge. Only one's own awareness is direct knowledge, and that is the common experience of one and all. No aids are needed to know one's own Self.

Where to concentrate?

Sri Ramana Maharshi

Q. We are advised to concentrate on the spot in the forehead between the eyebrows. Is this right?

M. Everyone is aware - 'I am'. Leaving aside that awareness one goes about in search of God. What is the use of fixing one's attention between the eyebrows? It is mere folly to say that God is between the eyebrows. The aim of such advice is to help the mind to concentrate. It is one of the forcible methods to check the mind and prevent its dissipation. It is forcibly directed into one channel. It is a help to concentration.

But the best means of realization is the enquiry 'Who am I?' The present trouble is to the mind and it must be removed by the mind only.

Limitation is only in the mind

Sri Ramana Maharshi

Q. There is no way found to go inward by means of meditation.

M. Where else are we now? Our very being is that.

Q. 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?

Q. There are not 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 is here and now in the wakeful sleep. 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.

Q. Although it is understood, it is not realized.

Will sat-sangha help me?

Sri Ramana Maharshi

First you must decide what is sat-sangha. It means sat or reality. One who knows or has realized sat is also regarded as sat. Such association with sat or with one who knows sat is absolutely necessary for all. Sankara has said that in all the three worlds there is no boat like sat-sangha to carry one safely across the ocean of births and deaths.

Sat-sangha means sangha (association) with sat. Sat is only the Self. Since the Self is not now understood to be sat, the company of the sage who has thus understood it is sought. That is sat-sangha. Introversion results. Then sat is revealed.

What is Satsangha?

Sri Ramana Maharshi

Satsangha means association with the unmanifest 'sat' or absolute existence, but as very few can do that, they have to take second best which is association with the manifest 'sat', that is, the Guru. Association with sages should be made because thoughts are so persistent. The sage has already overcome the mind and remains in peace. Being in his proximity helps to bring about this condition in others, otherwise there is no meaning in seeking his company. The Guru provides the needed strength for this, unseen by others. Service is primarily to abide in the Self, but it also includes making the Guru's body comfortable and looking after his place of abode. Contact with the Guru is also necessary but this means spiritual contact.

Maharshi's Look

Sri Ramana Maharshi


Q. I do not know how I have been benefited by the look of Maharshi.

M. The look has a purifying effect. Purification cannot be visualized. Just as a piece of coal takes a long time to be ignited, a piece of charcoal takes a shorter time, and a mass of gunpowder is instantaneously ignited, so it is with grades of men coming into contact with mahAtmAs. The fire of wisdom consumes all actions. Wisdom is acquired by association with the wise (sat-sangha) or rather its mental atmosphere.

Mouna Diksha

Sri Ramana Maharshi

Mouna is the best and the most potent diksha. That was practised by Sri Dakhinamurthy. Initiation by touch, look, etc., are all of a lower order. Silent initiation changes the hearts of all.

Dakshinamurthy observed silence when the disciples approached him. That is the highest form of initiation. It includes the other forms. There must be subject-object relationship established in the other dikshas. First the subject must emanate and then the object. Unless these two are there how is the one to look at the other or touch him? Mouna diksha is the most perfect; it comprises looking, touching and teaching. It will purify the individual in every way and establish him in the reality.

How long will it take one to obtain grace?

Sri Ramana Maharshi

Even such a desire is an obstacle. The Self is ever there, there is nothing without it. Be the Self and the desires and doubts will disappear.

Grace is the beginning, middle and end. Grace is the Self. Because of the false identification of the Self with the body the Guru is considered to be a body. But from the Guru's outlook the Guru is only the Self.  The Self is only one and the Guru tells you that the Self alone is. Is not then the Self your Guru? Where else will grace come from? It is from the Self alone. Manifestation of the Self is a manifestation of grace and vice versa. All these doubts arise because of the wrong outlook and consequent expectation of things external to oneself. Nothing is external to the Self.

Does Maharshi feel for us and show grace?

Sri Ramana Maharshi

You are neck-deep in water and yet cry for water. It is as good as saying that one neck-deep in water feels thirsty, or that a fish in water feels thirsty, or that water feels thirsty.

Grace is always there. Dispassion cannot be acquired, nor realization of Truth, nor inherence in the Self, in the absence of Guru's Grace.

But practice is also necessary. Staying in the Self by one's efforts is like training a roguish bull confined to his stall by tempting him with luscious grass and preventing him from straying.

Grace works from within

Sri Ramana Maharshi

The very fact that you are possessed of the quest for the Self is the manifestation of the divine grace. It is effulgent in the Heart, the inner being, the real Self. It draws you from within. You have to attempt to get in from outside. Your attempt is the earnest quest, the deep inner movement is grace. That is why I say there is no real quest without grace, nor is there grace active for him who does not seek the Self. Both are necessary.