Experience of Self Realization

[Subramanian.R]

Experience of  Self Realization:  continues....

The aspirants should not allow the mind even for a moment to slip into materialistic or sensual fields. Vivekachudamani says such
slipping even for a split second hurls the sadhaka headlong into a materialistic abyss. He has to put in a deal of time and practice
to regain the previously attained stage. Frequent prayer to  the Self to prevent this relapse brings about the desired effect.

Vasanas acquired and accumulated in several births can only be eradicated by long continued meditation over a period of some decades
depending upon the period of steady fixity of the mind on the Heart. Though in the beginning the sadhaka is impatient for results,
later, he is more intent on the sadhana than on its fruits.

Nor need one feel discouraged that one's efforts and sadhana for Self Realization will be wasted if the goal is not reached in  the
current life.

Sage Vidyaranya says, 'When meditation has not got mature in this life, it will become so at death or in the world of Brahman, where
getting a direct knowledge  of Brahman, he gets emancipation. (Panchadasi IX 136.)

In Bhagavad Gita Ch. VI 40-46, Lord Krishna, in reply to Arjuna, stated that those performing such sadhanas, if they die before
achieving their aim, are reborn in highly spiritual minded families and, starting from where they left off in their previous birth, complete
their sadhana.

contd.,

Arunachala Siva.     

[Subramanian.R]

(from The Technique of Maha Yoga):

To a similar question, by Sri 'Rama as to what will be the fate of one who dies having reached the first, second or third
bhumikas, Sage Vasishta said:

'Should one satisfy the qualifications required for him in the three Jnana stages, the all his karma will cease to
exist. Then Devas will conduct him in their divine vehicle to Devaloka and other places where he will feast his eyes
on the pleasant sceneries of Meru, Elysian gardens and beautiful damsels. With the expiry of the enjoyment all the two
fold karmas will perish completelyn and then he will descend on the earth as a Jnani. He will incarnate in a family of the
wise replete with enormous wealth, good qualities and purity of mind and body and will unerringly follow the path of Jnana
since he had already subjected himself to a rigorous course of discipline.'

Once an individual has got into the first bhumika of Jnana Yoga, he will be made to obtain liberation whether he likes it or not.
Because it was not the individual's will or effort that made him take this Yoga but the sustained motiveless actions dedicated to
God in several births that forced him to this Yoga. Just as a man be assured of final liberation once he has got into the first bhumika
of Jnana Yoga.

contd.,

Arunachala Siva.     

[Subramanian.R]

For those Jnana Yogis, whose aim is only liberation from samsara and who are not keen on Self Realizatioon, there is
the other easy way of escape by meditation on the Heart at the time of death. Force of habit of rejection of mundane
thoughts and the force of habit of easily getting into meditation on the Lord in the recess of their Heart makes it easy
for these Yogis to meditate on Him even at the time of death.

In Srimad Bhagavatam Ch. XII Bk. 3.49, Sage Suka tells King Parikshit, 'With all you being meditate on Him in your heart
with a concentrated mind while dying, you will thereby attain the supreme goal. Those meditating on Him while dying,
He leads them to the oneness with Him.'

At no stage of the sadhana should pace be forced but must be gradual. Nor should one get impatient with one's progress.
Sri Bhagavan used to express that the fact that one is persisting in the sadhana is itself an indication of the progress and
Guru's Grace.

contd.

Arunachala Siva.     

[Subramanian.R]

(from the Technique of Maha Yoga)

continues......

If the practice is perfect at any stage, it will be overlapping the next so that the Sadhana is automatically thrown into
the next. Let it be understood that Guru's Grace is absolutely necessary for one's progress and if the Sadhaka is regular
and earnest in practice he is not forsaken but encouraged in several subtle ways, perceptible and intelligible.   

Questioned about the bestowal of such Divine Grace on a Sadhaka, Sri Bhagavan, suffused with a divine light in His face,
declared in unequivocal language: 'Divine Grace is essential for Realization. It leads one to god realization. But such Grace
is vouchsafed only to him who is a true devotee or a yogin, who has striven hard and ceaselessly on the path towards
freedom. (Talks 29).

One need not feel discouraged by middle or advanced age to begin this Ssdhana of Maha Yoga. Sri Bhagavan often expressed
that age is no bar for this Sadhana, whereas age restriction is indicated for Raja Yoga.

Those who have taken to this Maha Yoga must from the beginning try to wean the mind away from worship of external gods
like the images of various Hindu gods and transfer such worship to the Self within. In the beginning it may be a little hard but
with practice and Guru's Grace you gradually get used to look upon the Self as the Supreme God. Worship and prayer to the
Self is more efficacious than to an image.

Also as you advance in this Maha Yoga you begin to feel and realize that all rituals and ceremonies are comparatively of less
value and that time spent in these is better utilized in Atma Vicharam.

concluded.

Arunachala Siva.         

[Subramanian.R]

Vasanas:

(From the book the Technique of Maha Yoga)

When a thought occurs and passes off, it leaves an impression on the subconscious mind; when the same thought occurs again,
it underscores the original impression and if the same thought frequently occurs, the impression becomes deeper and when it
gets good hold, the thought recurs uninvited. These impressions recorded in the subconscious mind take a seed form and sink
deep into the heart at the time of death and do not perish; they are carried over to the next birth as Vasanas or purva samskaras
or latent tendencies.

They, in right time, sprout forth from the Heart. (Talks 108). The Self safeguards these vasanas in its closest proximity within itself,
the Heart, just as a miser keeps his valued possessions within himself and never out of contact. (ibid 402). When a vasana is released
from the Heart and comes to play, it is associated with the light of the Self and the person is said to think. It passes from heart to the
brain and on its way the transformed thought grows more and more until it holds sway all alone; for the time being all other vasanas
are held in abeyance. When the original vasana has spent itself, another more insistent and waiting vasanas takes the field and occupies the mind and so on. (ibid. 616).

Reverting to the thought impressions, it must be stated that they determine the character of the individual. They make or mar
a spiritual man. When thoughts of God and of kindness to fellow beings engage the mind and predominate, they elevate him and
gradually lead him to ripeness for spiritual discipline and later to eminence in spiritual field.

continued......

Arunachala Siva. 
             

[Subramanian.R]

Vasanas:  continued.....

Contrarily, selfishness, indifference, to the sufferings of others, envy, egotism, anger and hatred lead to vindictiveness,
cruelty, and the primitive savagery of man. Persons as they advance in age, if they are not careful of their thoughts and
persist in their old crooked, cunning and lustful ways, becomes cantankerous and insufferable and people avoid them.
They suffer hell even while alive. If these evil samskaras are carried over to the next birth, it is not hard to divine the nature
of the child and God in His wisdom places him in families and environments suitable to his nature. (BG XVI).

The only easy remedy to get over these evil propensities is recourse to Japa and constant remembrance of God. These will
certainly sublimate all evil tendencies and change the individual, completely. There need be no doubt about this.

In the Jagrat (waking) state when a man is idle his mind is kept engaged by these latent vasanas, tendencies. The mind is
never idle. It is like a running mill wanting grist to grind and the vasanas supply it.

In the Arunachala Ashtakam, in the sixth verse, addressing the Heart, Sri Bhagavan says, 'Thou art Thyself, the one Being ever
aware as the Self luminous Heart. In Thee, there is a mysterious Power which without Thee is nothing. From it proceeds the
phantom of mind emitting its latent dark subtle mists, which, illumined by Thy Light of consciousness reflected on them, appear
within as thoughts, whirling in the vortices of  prarabdha, later developing into the psychic worlds, and, projected outwardly, as the
material world transformed  into concrete objects which are magnified by the outgoing senses and move like pictures in the
cinema show. Visible or invisible, Oh Hill of Grace, without Thee, they are nothing!

Arunachala Siva.               

[Subramanian.R]

Vasanas:  continued.....

Incidentally this gives the key to the saying that all manifestations including world, body, etc., are objectified thoughts and
are therefore not real.

So these vasanas transformed into thoughts obstruct the aspirant during meditation. So long as vasanas remain and are not
completely destroyed, realization cannot be achieved. These vasanas can be obliterated only by concentration on that which is
free from vasanas, that is, the Heart. (Talks No. 28).

The seekers aim should be to drain away the vasanas from the heart and let no reflection obstruct the light of Consciousness.
This is achieved by the search of for the source of ego. (Talks No. 616). This is the direct method. The state free from vasanas
is the prime state and the eternal state of purity.

\On another occasikon speaking about the scheme of liberation, Sri Bhagavan said, 'Just as water in the pot reflects the enormous
sun within the narrow limits of the pot, even so the vasanas of the individual acting as the reflecting medium, catch the all pervading
light of Consciousness arisign from the heart and present in the form of reflection the phenomenon called the mind.       

Seeing only the reflection the ajnani is deluded into the belief that he is finite being, the jiva. If the mind is introverted, through
Self Inquiry, into the source of Aham Vritti, the I-thoughtm, vasanas become extinct and in the absence of the reflecting medium, the
phenomenon of reflection namely the mind, disappears being absorbed into the light of the One Reality, the Heart.( Maharshi's Gospel).
Incidentally, it may be mentioned that this is why the jiva or the individual self is called the reflected Consciousness, chidabhasa.

continued....

Arunachala Siva.

[Subramanian.R]

Vasanas:

continued......

Viveka Chudamani Verse 276 says that vasanas get extinct to the extent to which the mind is absorbed in the Heart.

Contemplation of one's own Self uninterrupted by ideas of external objects, is necessary and thereby the instinctive
tendencies of the mind which are the causes of birth and death are put down. Until the sole idea of the Self naturally
and without effort flows in a continuous current, contemplation should be practiced. Then the vasanas perish. All the
Upanishads direct a man to kill vasanas by contemplation of the Self.

Maandukya Upanishad directs the fixing of the mind on the ardhamatra or the last syllable of the  mental articulation
of the sound in OM and remaining thought free which is virtually fixing the mind on the Heart.

The Bhagavad Gita VI 25-26 says, 'With resolute will, gradually get the mind fixed on the Self and obtain mental stillness;
thereafter remain thought free. Whenever the mind gets outward, bring it back and establish on the Self.'

Bhagavan Sri Ramana instructing Kavyakanta Ganapati Muni on tapas said, 'If, when a mantra is repeated, one keenly watches
where from the mantra sound emanates, the mind will get absorbed there. That is Tapas.'

Sri Bhagavan in Who am I? says, 'To keep the mind turned within and abide in the Self is Atma Vichara.

Again in Upadesa Sara Verse 10 says: To abide at the source of the ego, that is, the Heart, is Karma, Bhakti, Yoga and Jnana.
Abiding in the Heart means to keep the mind focused on the Heart and remaining thought free.

Here it should be stated that Heart, Atman, Brahman, Self, Spirit, Guru and Void are synonymous. So also Jiva, mind, ego,
chidabhasa, and reflected consciousness are synonymous.

Just as the ether in a pot is no other than the all pervading ether, the Self in the heart of every individual is no other than
the all pervading Supreme Spirit or God.

Chapter on Vasanas - concluded.

Arunachala Siva.         
     

[Subramanian.R]

(from the Technique of Maha Yoga)

DIVING INTO THE HEART:

Verse 28 of Ulladu Narpadu, says -- Just as a diver dives into a well to search for something dropped in it, so must you
with restraint of speech and breath dive deep within yourself to find where from the ego rises.

Restraint of speech is advocated in this. But for ordinary aspirants in the initial stages of Japa of Who am I? while diving seems
to be necessary to prevent the mind from wandering; it may not be so essential for advanced souls who can easily concentrate.

Here the mind while engaged in the search for the source of the ego, is given continuous work in the region of the Heart, so that
the mind is fully concentrated on it and is unable to wander, resulting in the achievement of the aim, i.e. the fixity of the mind 
in the Heart.

In Chapter I, Maharshi's Gospel, Volume II, He says: Self Inquiry is not an empty formula. It is more than the repetition of any
mantra. If the inquiry Who am I? were a mere mental questioning, it would not be of much value. The very purpose of the Self
Inquiry is to focus the entire mind at its source. It is not therefore, a case of one's 'I' searching for another 'I'.

Much less is it an empty formula, for it involves an intense activity of the entire mind to keep it steadily fixed in pure Self Awareness.

Self Inquiry is the only infallible means, the only direct one to realize the unconditional Absolute Being that you really are.

Just as a person by frequent immersion in water is rid of the dirt of his body, similarly mind, by its frequent immersion in the Heart
in a thought free state, sheds all its accretions and Vasanas acquired in several births.

On one occasion Sri Bhagavan said, 'One requires a form to contemplate; but it is not enough, for can anyone keep looking at an
image always?  So the image should be contemplated by Japa which helps to fix the mind on the image, in addition to the eyesight.
The result of these efforts is concentration of mind, which ends in the goal. (Talks No. 401).

In Maha Yoga, sadhana involves search only for the source of the ego; thus an image or object of concept is obviated, as such
objects are a source of hindrance to achievement.

Whereas in other Yogas, it is considered necessary to cultivate and acquire spiritual excellences, as Sadhana Chatushtya etc.,
as prerequisites, in Maha Yoga the sadhana itself, in its course, confers these excellences without having to cultivate them.
(Day by Day with Bhagavan).

Further in Maha Yoga, Practice unfolds Theory, whereas in other Yogas, theory guides practice.                           

continued.....

Arunachala Siva.

[Subramanian.R]

(from the Technique of Maha Yoga)

DIVING INTO THE HEART,

continues......

A Sadhaka, during practice, is impelled to investigate how and when thoughts arise in spite of his resoluteness to prevent
them by fixing his mind on the Heart. In the early stages of sadhana, it is found that the vasanas keep besieging the mind
all the time. When the mind even for a split second loses hold of the Heart, the vasanas drive a wedge, cause the mind to
function, i.e., formulate thoughts and pass them on to the brain which develops them and passes them on to the sense organs,
thus concretizing thought forms into gross objects. But during breath restraint, the thought the mind was engaged in at the beginning
of the restraint, continues to have the hold during the period of restraint, not admitting intrusion  by any other thought. Hence
the concentration. So if the sadhaka is careful at the beginning of the restraint of the breath to fix the mind on the Heart and practice
Self Inquiry and later stillness of mind, he can continue to do so during the full period  of restraint.

It should be clearly understood that concentration cannot be had in a few months or years. The way is long and he is a hero
who, undaunted by failures, resolutely practices till he achieves the goal. Once concentration is mastered, the rest is easy.
Mind unimpeded by vasanas strengthens its hold on the Heart.

Guru's Grace is necessary for progress at each step. Frequent prayers to Guru (Self) for the success of each step and for
the removal of mental impediments is very necessary.   

After a few years of practice, your mind, by such sadhana having got pure, is readily be able to absorb all scriptural statements
without any reasoning or doubt. Sometimes the knowledge contained therein has already been experienced by you and serves
only to verify your experience. A spirit of involuntary surrender sets in.

Arunachala Siva. 

[Subramanian.R]

DIVING INTO THE HEART:

continues.....

After a few years of practice of your mind, by such sadhana, having got pure, is readily able to absorb all scriptural statements
without any reasoning or doubt. Sometimes the knowledge contained therein has already been experienced by you and serves
only to verify your experience. A spirit of involuntary surrender sets in. You begin to feel that nothing in the worldly plane is in
your hands and that everything is preordained and that you are are only like a dry leaf blown by the winds. Material loss or gain
ceases to affect you. Even in your sadhana you feel you cannot progress except by Guru's Grace and Grace is had by the amount
of effort put in and the effort is not forthcoming unless there is the Guru's Grace - a strange paradox.

Also you would have found that the sadhana has resulted in the elimination of the onrush of minor passing thoughts which in
the early stages were discouraging you. There is also a natural disinclination to entertain any thoughts. You also try to avoid
company and argument as they result in creating vasanas which impede your concentration during practice.

You also unconsciously shed all unethical inclinations and weaknesses and acquire spiritual excellence without  having to
cultivate them because of your habitual rejection of thoughts not relating to the Self.

sub chapter - concluded.

Arunachala Siva.   

[Subramanian.R]

Vasanas and  Sex:

Reverting to Vasanas, it is necessary to be outspoken and feel delicate about the Vasana of sex as this was frequently
raised even by sannyasins before Sri Bhagavan. The vasana of sex  was acquired and developed in successive births so
that it has become an instinct. It is further developed by more enjoyments and by thinking over them.

This vasana is a frailty common to all, except in rare cases, where it has been weakened by meditation in the previous birth.
Aspirants in the spiritual path are much discouraged by these vasanas. Indeed, they doubt if it would at all be possible to overcome
them. One school of thought believes in sublimating  this vasana by unremitting devotion to God and rejecting these thoughts as they
occur; but most people generally succumb to this weakness and are still faced with the difficulty,.

The Ch.XIV of Self Realization, a devotee asks Sri Bhagavan:

There are innumerable  purva vasanas. When will they be wiped out?

Bhagavan: The more you withdraw into the Self the more they pale off and finally by themselves fade out completely. With
firm determination dive deep into the Self and merge there.  Vichara must be practiced so long as vasanas issue forth to cause
thoughts to occur.

On another occasion, to a question whether distraction due to previous tendencies could be got rid of, Sri Bhagavan replied with
emphasis and with a view to carry a conviction: 'Yes. Many have done so. Believe it! They did so because they believed they could.
Vasanas can be obliterated. It is done by concentration on that which is free from Vasanas and yet their core. (Talks No. 28).

Since this vasana is a cumulative one, ancient and deep rooted, it is the last to fade. Maha Yoga when regularly practiced gradually
weakens this vasana. With the practice of Step 4, detailed (in the next chapter) and with the gradual attenuation of the mind, the
power to bring out this thought decreases and later with more practice of mind abiding in the Heart, these vasanas do not trouble
you. Of course a frequent prayer to eliminate these vasanas and a slight but sincere effort to reject these thoughts or a dive into
the Heart as son as they appear are very helpful.

contd.,

Arunachala Siva.       

[Subramanian.R]

(from the Technique of Maha Yoga)

Vasanas and Sex - continues.....

Wise men liken Sadhakas who have not overcome this weakness to filling a leaky vessel, for what is acquired by Sadhana is lost
by their weakness.

Prayer when daily offered for spiritual achievement, by itself, becomes tapas. The prayer for eradication of this vasana apart from
its efficacy in the grant of the boon immediately or later has its psychological effect on the aspirant, particularly when offered earnestly
and daily as it creates a good vasana.

Earnest spiritual aspirants if they do not attain their goal in the current birth continue to be spiritual aspirants in the next birth
also and the samskaras created now by practice and prayer are carried over as good and substantial assets to the next birth
when they will easily find expression in surroundings congenial for the fulfillment of their  aspiration.

Incidentally it may be mentioned that great genuises, political, spiritual, scientific and other arts are not due to accidents of birth,
but due to the cumulative effort of their sustained effort in their previous births, finding culmination in the current life.

One visitor queried if the vasanas of sex could not be got rid of if the sense are surfeited to satiation point. Sri Bhagavan replied
that such indulgence will be like pouring petrol to put out burning fire.

When celibacy was mooted, Sri Bhagavan brushed it aside that was one among the many aids to realization and did not insist on it, meaning that craving will wear off with the practice of Maha Yoga.

concluded.

Arunachala Siva.     

[Subramanian.R]

(from the Technique of Maha Yoga)

Stillness of Mind:

With the attenuation of the mind, the stillness of mind should be practiced. Sri Bhagavan says stillness is the sole
requisite for Realization. (Talks No. 338).

In Buddhism also stillness is variiously emphasized for the attainer of the Buddhahood.

Sri Bhagavan used frequently to quote the Biblical maxim - 'Be still and know that I am God.'

His own parallel quotations are: 'If you are free from thoughts, and yet aware, you are That Perfect Being.' (Talks 609).

'When free from thoughts, you are infinite intelligence, the Self.' (Talks 19).

'Thought-free mind merged in the heart in Chit itself.' (Talks 480).

'All that is required to realize the Self is 'to be still' (T 589)

'Atma is realized by mruta manas, that is dead mind, devoid of thoughts and turned inward.  (Talks 379).

So stillness of mind and the consequent virtual extinction of the mind are necessary for Self Realization.

Advaita Bodha Deepika says, 'It is not difficult to kill the mind. Though for ignorant it may be difficult, for the discerning
few it is very easy. Never think of anything but the unbroken Self. By a long practice of this you will easily forget the non-
self. It cannot be hard to remain still without thinking anything. Let no thoughts rise in the mind. Always think of the Self.
In this way, all the worldly thoughts will vanish and thought of the Self alone will remain. When this gets steady, forget even
this and without thinking 'I am the Self' remain as the Self. By this practice, your mind will be extinct and you will forget all
and remain as the Self.

contd.,

Arunachala Siva.     


 

[Subramanian.R]

18. Stillness of the mind:

continues....

It is not desirable for an aspirant to start practicing stillness of the mind from the very beginning itself instead of the
practice of Who am I? because of the rush of thoughts. Unless the mind is at least to some extent attenuated by the
practice of Who am I?, the attempt at stillness of mind may take a longer time or may end in frustration. Of course this
is not intended for Sadhakas who have attained already a certain amount of attenuation of mind.

While Sri Bhagavan was discoursing on the stillness of mind, a cultured lady visitor asked, 'What should be done to remain
free from thoughts as advised by you? Is it only the inquiry of Who am I?

Bhagavan: Only to remain still. Do it and see.

The lady: It is impossible.

Bhagavan: Exactly. For the same reason the inquiry Who am I? is advised (Talks No. 322).

Stillness of the mind or Silence can also be got by keeping the mind empty, watchfully dispelling thoughts, having emptiness
of mind at the sole aim, without the contemplation of the Self as the background. Trance resulting from such emptiness can give
some sort of pleasure due to the absence of thoughts; but this alone will not do; and it sometimes ends disastrously. It does
not lead to liberation and this method should be guarded against.

contd.,

Arunachala Siva.