Author Topic: Bhagavan Ramana Teachings  (Read 197230 times)

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1470 on: February 25, 2016, 06:59:43 AM »
Jnani and Avatara:

As a related subject, the subject of a Jnani and an Avatara, came up two times as indicated in Talks
of M. Venkataramiah and once in Day by Day of Devaraja Mudaliar.

Bhagavan Ramana has clarified to Devaraja Mudaliar (in his entry of 14th Sept. 1946) that the
Jnani was higher than the avatara, according to some books.  When Devaraja Mudaliar
had written earlier in a letter to his brother "that Jnani is the highest manifestation of God
on earth, next perhaps only to an avatara", Bhagavan had said this.  When Mudaliar wanted to
correct his letter, Bhagavan Ramana said:  "Why do you correct it?  Let it go as it is"

Earlier, there are two "talks" in Munagala Venkataramiah's book.

In Talk No. 307, Bhagavan Ramana when asked by someone regarding avatars of Vishnu,
had said:  "Let us know our own avatara, the knowledge of the other avataras will follow."

In Talk No. 471, a devotee said:

The avatars are said to be more glorious than the self realized Jnanis.  Maya does not affect
them from birth, divine powers are manifest,new religions are started and so on.           

Bhagavan:  (1) "Jnani tvatmaiva me matam."
                 (2) "Sarvam khalvidam brahma."

How is an avatar different from a Jnani; or how can there be an avatar as distinct from the universe?

Devotee:  The eye is said to be repository of all forms.  So the ear is of all sounds, etc.,  The one
Chaitanya operates as all. No miracles are possible without the aid of the senses, indriyas.
How can there be miracles at all?  If they are said to surpass human understanding so are the
creation in dreams.  Where then is the miracle?

The distinction between Avataras and Jnanis is absurd.

"Knower of Brahman becomes Brahman only." is otherwise contradicted.

Bhagavan: Quite so.

(Source:  As indicated above)

Arunachala Siva.   

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1471 on: March 04, 2016, 06:55:41 AM »

One way of looking at it, is to be at NOW and not expect anything descending from heavens,
but only removing the dust in the Heart.  It is due to this "dust", which is huge like galactic
dust between two zodiacs, that takes time for removal.  In some cases it is 50 years and in some
other cases it is a relatively short time.  The best thing is to practice Self Enquiry to be in NOW
and seek His grace to expeditiously remove the dust.

Kutram mutru aruthu enai gunamaai panithu aaL
Guru uru vai oLir Arunachala.
                                          -  Verse 19 of Sri AAMM.

Please snap all my deficiencies and fill me with all goodness
and be my Guru and shine in me in all effulgence, O Arunachala!

Arunachala Siva. 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1472 on: March 07, 2016, 08:09:07 AM »

Bhagavan Ramana says:-

Sadhaks (seekers) rarely understand the difference between this temporary stilling of the mind
(mano-laya) and permanent destruction of thoughts (mano-nasa). 

In manolaya, there is temporary subsidence of thought-waves, and, though this temporary period
may even last for a thousand years, thoughts, which are thus temporarily stilled, rise up as soon
as the mano-laya ceases.  One must, therefore, watch one's spiritual progress carefully.  One must
not allow oneself to be overtaken by such spells of stillness of thought.  The moment one experiences
this, one must revive consciousness and inquire within as to who it is who experiences this stillness.
While not allowing any thoughts to intrude, he must not, at the same time, be overtaken by this deep
sleep (Yoga Nidra) or self-hypnotism. Though this is a sign of progress towards the goal, yet, it is also
the point where the divergence between the road to salvation and Yoga nidra takes place.  The easy way,
the direct way, the shortest cut to salvation is the Inquiry Method.  By such inquiry, you will drive the
thought force deeper till it reaches its Source and merges therein and find that you rest there,
destroying all thoughts, once and for all.       

This temporary stilling of thought comes automatically in the usual course of one's practice and it is
a clear sign of one's progress, but the danger of it lies in mistaking it for the final goal of spiritual
practice and being thus deceived.  It is exactly here that a spiritual guide is necessary and he saves
a long of spiritual aspirant's time and energy which would other wise be fruitlessly wasted.

The writer (Ramanananda Swarnagiri) now realized that it was to get the important lesson at the right
point of his progress, that he was taken, even unknown to himself and against his will, to Sri Ramana,
though the intervention of his superior.  He had come exactly to the position where the road bifurcates,
one side leading to destruction of thought (salvation) and the other to Yoga Nidra (prolonged deep sleep).
A way-shower or a road signpost was necessary at this stage and the way shower must necessarily be
in the shape of a personal guru, a realized soul, and perhaps by sheer acts of merit in his past birth,
and no 'known special merit' of his own in this birth, he was brought before such a realized soul, in the
person of Sri Ramana, to obtain the instructions from Him, failing which he would have been probably
groping in the same manner as the sage on the bank of a river, in the story narrated by Bhagavan. 
The following chart will, perhaps, illustrate this:

Salvation (Mukti)                                  Deep Sleep Yoga Nidra
              Moksham                                           Mosam*
          |                                                               |
          |  Destruction of Mind                                  |
          |  Conscious Concentration                           |  Stillness of
          |                                                               |  mind
          |                                                               |  Simple
                                                                             Concentration

                            \                                              /
                             \                                            /
                              \                                          /
                                \                                       /
                                 \                                     /
                                         Mano laya


                                 (Various milestones in the path)

                                                |
                                                |
                                                |
                                                |

                                           Yogic Sadhana         

(* In Tamizh = ruination)

(Source:  Crumbs From His Table.  Ramananda Swarnagiri,
              Sri Ramanasramam, Tiruvannamalai.)


Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1473 on: March 09, 2016, 06:25:07 AM »



Sri Sivaprakasam Pillai has also written two long poems titled:

1. Sri Ramana Charita Ahaval -  647 lines -  Ahaval - Tamizh blank verse.
2. Sri Ramana Anugraha Ahaval - 207 lines

Anugraha Ahaval has been rendered in English prose by David Godman.  The original Tamizh
version, I think, is not published by Sri Ramanasramam.  So also Charita Ahaval.

Sri Sivaprakasam Pillai has also made the following works, which are brief poems:

1. Vinnappam - Submission.  This gives the summary of Bhagavan Ramana's teachings and also
his inability to comply with them fully.

A few excerpts from Vinnappam:  Tr. David Godman.

24. "Remain without thinking. If thoughts rise, without trying to
fulfill them, destroy them like enemies.  As soon as a thought
arises, question (yourself), "For whom is this thought?"  (The
answer), "For me" will appear.  Then, think "Who am I?".  By
thinking in this way, the thought that arose will die."

25. "I am Consciousness. What is my nature?" One must constantly
think of this.  When conducting such an inquiry, the obstacles that
rise should be defeated by the above mentioned wonderful weapon,
"Who am I?".  Then the restless mind will become clear and liberation
will be attained."  This is what you said.  It is a very difficult path.

27.  Instead of putting up with all difficulties as your will,
instead of, destroying this troublesome ego, that rises as "I"
and remaining with the attitude, "Your will is my will", I am
going in the direction of my fire-like mind, growing the feeling
"mine", paying greater attention to the body and becoming a slave
of the senses.  I spend my days like this.

28.  The limitless thoughts, rising in many ways, have the "I"
thought as their origin.  You said: "Unless all these thoughts
subside, jnana will not arise."  Is it sufficient (merely), to have
given out these precious words?  Ramanadeva, the liberated one,
is it not your duty to bless me with mauna?

*

2. Sri Ramana Upadesam:

One or two samples:

6. What is the meaning of the statement, "Control the mind?"  It means that even when
the ego and the rest of the mental functions are born, without succumbing to any delusion,
one should destroy them all completely like destroying a great enemy.

9.  "Like the dog that eats human excreta, do not wander seeking women.  If you
associate with these, do not come and stand near me."  Sri Ramana said this (indirectly)
to me.  O mind, did you act according to the injunction?  You yourself think deeply over this.

*

3. Sri Ramana Vachana Saram:

This is simple 44 line poem telling about the repeated teachings of Bhagavan Ramana that
one is not the body or the mind.

I am completing these posts on Sri Sivaprakasam Pillai, one of the greatest devotees
of Bhagavan Ramana and whose liberation was confirmed by Bhagavan Himself in 1948.

Since Ramana's real nature is our own real nature Ramana darshan is only knowing myself,
(With His grace).

Arunachala Siva. 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1474 on: March 09, 2016, 06:28:40 AM »


Sri Ramanadeva Maalai is another poem of about 45 verses written by Sivaprakasam Pillai.
Here also, he regrets his inadequacies, shortcomings and uncontrolled mind and the way the
teachings of Bhagavan Ramana set him right.

!. Ramanadeva!  Sitting under the shade of your twin feet, I do not
control my mind.  I do not know the way of singing your divine glories
with devotion.  I do not melt away when meditating on your golden
body, smeared with white Vibhuti, the colour of the moon.

2. From dawn to dusk I spend my days in vain talks.  Not even for
a moment do I think, "Who am I?".  May Lord, you have told me,
"If you speak one world it will multiply into many words."  Ramanadeva,
I am only pretending to be your devotee and not conducting myself as one.

3.  Though I have become old and have suffered from various diseases, I have
not destroyed the desire for women.  The ghost of my mind desires to see their
beautiful faces, to converse with them and to listen to their honey-like speech. 
Even though I give advice to the mind, it does not subside but wanders after them.
Ramanadeva, when will this delusion end and my mind become firm?

8. I have implanted firmly within myself, the knowledge, that you are my Lord and I
am your slave.  I pass my time with the faith that you will stop me and correct me even if
I go badly astray.  Kindly bestow your grace on me to introvert my mind.  Ramanadeva,
whether it be pain or pleasure, grant me whatever you will.

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1475 on: March 10, 2016, 06:20:18 AM »


Bhagavan Ramana did not much recommend Raja Yoga marga, because this method is considered
tough and any mistake will result in negative consequences. The Kundalini Power is a double edged
sword and one has to be extremely cautious about it.  But Sri Sankara did recommend.  In case of
Kavyakanta Ganapati Sastri, he had this unbearable burning sensation in the crown when he was
practicing in Tiruvottiyur and Bhagavan Ramana had to go in His subtle body skyward and place
His hand on Sastri's skull, to quell the heat and burning sensation. 

With an experienced teacher, the Raja Yoga is quite good. 

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1476 on: March 10, 2016, 06:23:48 AM »

Letting go of all thoughts about the objective world - is the thoughtless state, that is essential for self
inquiry.  Thought about God within, Bhagavan Ramana says, Atma Nishtaparan, in Who am I? is the
greatest devotion.  Hence this thought should be retained till it matures into surrender.  Once the
total surrender becomes your nature, there is no need even for thought of God, since there is only
God within you and not any more of you.

The question, "for whom this thought arises? " is necessary and must be continued, till worldly
thoughts keep bothering you.  At one stage, for whom this thought arises? - will not arise at all.
That is abidance in Self.  If this abidance in Self becomes permanent, then it is Sahaja Stithi.
Thereafter every worldly activity of yours will be done by That, as Ribhu Gita, Ch.26 Verse 25 states.

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1477 on: March 10, 2016, 06:26:45 AM »

Mind-less State:

1.  One can be without mind, that is, mind permanently curling up in the Self.  This is the no-mind state. 

2. Mind when not outward pointed permanently, it is said to curl up in the Self.  It is like the moon on
the high noon.

3. Every activity of all living beings, is due to God's engineering and the living being's vasana.
A terrorist also kills a group of people out of God's engineering, but it is his vasana which has
thrust him that work.  Sri Ramakrishna used to say to Kali.  Thum Yantri Ami Yantra.
You are the operator and I am the machine.

Okay, why God instead of keeping quiet, should engineer the living beings?  The answer is: 
Who am I question Him?  Among the million spermatoza, one unites with ovum and causes fertility.
Why this particular one, among the millions?  Who chooses?  God.
Why should He?  Who am I to question Him?

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1478 on: March 15, 2016, 06:45:00 AM »


Bhagavan Ramana answers this point about abhyasa (Practice)  in Upadesa Manjari,
as told to Natananda.  In Chapter II - on Abhyasa, He says like this:

Natananda:  Is the state of 'being still' a state involving effort or
effortless?

Bhagavan:  It is not an effortless state of indolence.  All mundane
activities which are ordinarily called effort, are performed with the
aid of a portion of the mind and with frequent breaks.  But the act
of communion with the Self (Atma Vyavahara) or remaining still
inwardly is an intense activity which is performed with the entire
mind and without break.

Maya (delusion or ignorance) which cannot be destroyed by any other
act, is completely destroyed by this intense activity which is called
Silence (Mauna).

Arunachala Siva.   

atmavichar100

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Re: Bhagavan Ramana Teachings
« Reply #1479 on: March 15, 2016, 01:51:37 PM »
CONSCIOUS IMMORTALITY

Self-Enquiry

Q: Is the analytic process merely intellectual or does feeling predominate?

M: The latter. The personal ?I? is a reflection of the real Self in the mind.

Ask yourself the question, 'Who am I?'. The body and its functions are not 'I'. Enquire further. The senses and their functions are not 'I'.

Going deeper, the mind and its functions are not 'I'.

The next step is the question, 'From where do these thoughts arise??

Thoughts are spontaneous, superficial or analytical. Who is aware of them? Their existence and operations become evident to the individual.

Analysis leads to the conclusion that individuality operates as awareness of the existence of thoughts. This is ego. Enquire further, 'Who is this ?I?? and where does it come from?' Do sleep analysis.

'I? am' underlies the three states ? sleep, waking and dreaming.
After discarding all that is not-Self, we find the residue ? the Self Absolute.

Both world and ego are objective and must be eliminated in the analysis. Eliminating the unreal the Real survives. To accomplish this eliminate the mind, which is the creator of the dualistic idea and of ego. Mind is one form of life ?manifestation. The individual cannot exist without the Self, but the Self can exist without the individual.

Q: Is this method quicker than developing qualities thought to be necessary for salvation?

M: All bad qualities are tied up in the ego. When the ego is gone, realization is self-evident.

p. 91
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1480 on: March 18, 2016, 06:29:56 AM »



There are seven verses in the Maahatmyam, as rendered in Tamizh verses, by
Bhagavan Ramana Himself. I shall cover the first verse of Arunachla Maahatmyam.

Verse 1:-

This is as spoken by Nandi, the Bull, the Chief of Siva's retinue.
Nandi speaks to Markandeya the Sage. 

Aduve talam Arunachalam talam yavinum adhikam
Adu bhumiyin idayam ari, aduve Sivan idayap
Padiyam oru marumat talam padi yam avan adile
Vadivan oLi malaiya nidam Arunachalam enave.

Verily Arunachala alone is the holy place among all the other
holy places of the world.  Greater in glory than all other holy
places, know it is to be the Heart (center) of the earth.  That
is also a secret (concealed) place beyond ken.  The Lord of
beings in that place as a resplendent Hill of Light eternally,
in the name of Arunachala abides.

Here Lord Nandi very emphatically says that Arunachala is the
holy place.  In Arunachala Puranam, the epic, Nandi says the
same thing.  It is one of the seven moksha puris, the places
which confer liberation.  The other are Ayodhya, Mathura, Mayapuri,
Kasi, Kanchipuram and Avanthi.

This place is indestructible by the deluge or fire that engulfs
the cosmos at the end of yuga, eon.  Ascetics of great austerities, very many
Vishnus and ninety-six Brahmas has worshipped this place.

Thus the First Verse of Maahatmyam speaks about the Greatness
of Arunachala.

Arunachala Siva.   

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1481 on: March 18, 2016, 06:32:40 AM »

I shall give some names from Sri Ramana Ashtottaram:


Name 55:  Om Bhuma Vidya vicharataya Namah:

Salutations to One who knows the Bhuma Vidya.

Bhuma means Sukam, Bliss.  Bhuma Vidya is Brahma Vidya
which is the only permanent real bliss for human beings.  This
name is found in Chandogya Upanishad where Sanatkumara,
Skanda teaches the Bhuma Vidya to Narada.  The true Jnana
form, which does not see anything other than That, or which
does not hear anything other than That, is Bhuma.  All the
rest are alpa, insignificant.  Brahman alone is significant and
real. Bhagavan Ramana enquired into this Bhuma Vidya and
attained It.

Name 72:  Om Ganesa Munibhrungena sevithangri saroruhaya Namah:

Salutations to One who was the Lotus searched by Ganapati
Muni, the honey bee.

Name 73:  Om Gitopadesa sarathi grantha sanchinna
samsaye Namah:

Salutations to One, who removed all the doubts (of devotees)
through His gita (Sri Ramana Gita) and Upadesa Saram and
other works.

Name 82:  Om Matru Mukti vithayagaya Namah:

Salutations to One, who has conferred liberation to His mother.
Matru also means Cow.  Hence this name speaks about conferal
of liberation to Cow Lakshmi also.

Name 91: Om Smaranath bandha mochakaya Namah:

Om Salutations to One who removes bondage on remembrance.
Like Arunachala, Bhagavan Ramana also removes bondage of
one who remembers Him.

Name 94: Sonadhri stuti dhrashtaya Namah:

Salutations to One who made stuti, devotional songs on
Arunachala.   This refers to Sri Arunachala Stuti Panchakam.

Name 95:  Om Harda vidya prakasakaya Namah:

Salutations to One who made the Hrudya Vidya or Atma Vichara, shine in all its glory.

Name 108:  Om Purushottamaya Namah:

Salutations to One who is Purushottama, the only male principle of the universe. 
All beings are females.  Only God or Brahman or a Brahma Jnani is a true male.
The whole life's purpose is for the female principle to merge with the male principle.

Arunachala Siva.

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Re: Bhagavan Ramana Teachings
« Reply #1482 on: March 18, 2016, 06:36:08 AM »

Bhagavan Ramana has rendered in verses the greatness of
Arunachala, the ideas taken from Sri Arunachala Mahaatmyam.
There are seven such verses, which are included in Complete
Works of Bhagavan Ramana Maharshi.  This is the fourth song.

Ella ualahum tagai-yav-viyalal
Polla vinaigal runam am puhalidu
Illa dadu-vam edukan nurulal
Ellar Arunachalam am iduve.

How many ever worlds there are, all are but a bondage.
By that very nature, dreadful actions resulting in the
misery of births and deaths is the cause of bondage.
These inexorable vile actions - seat of bondage - will be
rendered naught by the mere vision of Arunachala shining
everywhere as Hill of Light.

             (Tr. T.R. Kanakammal)

All the perceivable worlds, however great they are,  are but
shackles, by their binding nature and by there inherent quality
of causing attachments.  All actions are the seeds of bondage
resulting in the misery of endless cycles of births and deaths.
A mere sight of Arunachala, the effulgent Hill, shining in all
splendor, will render all actions fruitless.

Arunachala Puranam hails the potency of Arunachala, a mere
vision of which will uproot all "vinaihal" actions, karmas in
Tamizh, root and branch.

Lord Brahma affirms:  "People afflicted by cycles of births
due accumulated evil deeds done by body, mind and speech,
will be freed of them by a mere vision of Arunachala.:

Aruna  = A + runa.  Aruna is that which negates actions.

Saint Tiru Jnana Sambandhar in his famous Tevaram song says
that if Arunachala dances, all actions and vasanas take to
their heels. 

Once Devaraja Mudaliar asked Bhagavan Ramana:  "Bhagavan!
Is it true that mere seeing or staying within three yojanas (twenty
four miles) of the Hill, will render the vasanas burnt?"

Bhagavan Ramana replied:  "Oye, this is a Supreme Court
Order!  Who can repudiate it?" 

(Devaraja Mudaliar was an advocate.)

Arunachala Siva. 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1483 on: March 20, 2016, 06:57:23 AM »


Talk No. 28, describes the aids to concentration and removal of distractions between a devotee
and Bhagavan Ramana. The devotee then asked:

Q:  If 'I' also be an illusion, who then casts off the illusion?

Bhagavan:  The 'I' casts off the illusion of 'I' and yet remains as 'I'.  Such is the paradox of Self-Realization!  The realized do not see any contradiction in it.  Take the case of bhakti -- I approach and pray to the be absorbed in Him.  I then surrender myself in faith, and by concentration.  What remains afterwards?
In place of the original 'I', perfect self-surrender leaves a residuum of God in which the 'I' is lost.
This is the highest form of devotion, Parabhakti, Prapatti, surrender or the height of Vairagya. 
You give up this and that of 'my' possessions.  If you give up the 'I' and 'Mine' instead, all
are given up at a stroke.  The very seed of possession is lost.  Thus the evil is nipped in the bud or
crushed in the germ itself.  Dispassion, Vairagya must be very strong to do this.  The eagerness must
be equal to that of a man kept under water trying to rise up to the surface for his life.
...........
...........

Devotee:  It is said that Divine Grace is necessary to attain successful un-distracted mind.  Is that so?

Bhagavan:  We are God [Iswara].  Iswara Drishti, i.e, Seeing ourselves, is itself Divine Grace.
So we need Divine Grace to get God's Grace!

Bhagavan Ramana smiles and all devotees laugh together!

Devotee:  There is also Divine Favor [Iswara anugraham], as distinct from Divine Grace, Iswara Prasadam. 
Is that so?

Bhagavan:  The thought of God is Divine Favor!  He is by nature Grace, Prasadam or AruL.  It is by God's
Grace that you think of God.*

[**Saint Manikkavachagar sings in Tiruvachakam, Siva Puranam, Avan AruLale avan thaL vanangi.
I am praying to His feet only because of His grace.]

Devotee:  Is not the Master's Grace the result of God's Grace?

Bhagavan:  Why distinguish between the two?  The Master is the same as God and not different
from him.

Arunachala Siva.   

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1484 on: March 21, 2016, 06:55:09 AM »


Talks No. 240 reads as under:  [abridged]

Devotee:  The world is materialistic.  What is the remedy for it?

Bhagavan:  Materialistic or spiritual, it is according to your outlook  "Drishtim jananmayim kritva,
Brahma mayam pasyet jagat."  Make your outlook right.  The Creator know how to take care of His
Creation.

Devotee:.....I want to know how the Self could be realized. Is there any method leading to it?

Bhagavan:  Make effort.  Just as water is got by boring a well, so also you realize the Self by investigation.

Devotee:  Yes.  But some find water readily and others with difficulty.

Bhagavan:  But you already see the moisture on the surface. You are hazily aware of the Self.  Pursue it.
When the effort ceases the Self shines forth.

Devotee:  How to train the mind to look within?

Bhagavan:  By practice.  The mind is the intelligent phase leading to its own destruction, for Self to
manifest.

Devotee: How to destroy the mind?

Bhagavan:  Water cannot be made dry water.  Seek the Self, the mind will be destroyed.

Arunachala Siva.