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The Ramana Way

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Book Cover

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by A.R. Natarajan

Published by

Ramana Maharshi Centre for Learning, Bangalore

Third Edition

Price : Rs.60/-

Sri Ramana Maharshi is a jnani of the 20th Century who has clarified the doubts and problems of seekers of truth for over 54 years from 1896 to 1950. His message is timeless, springing as it does from his natural abidance in the Self. This book is intended to help those who wish to practise Ramana's direct path for discovering the abundance and joy of the natural state.

Ramana Maharshi Centre for Learning, Bangalore

Invitation to Join-Ramana Maharshi Centre's Endowment Scheme

The members and the general public have been creating Endowments for the different activities of the Ramana Maharshi Centre. At present 16 endowments have been created. Two Property Gifts have been made. Some of these are :

Sl.No. In the Name of Purpose

1. Smt. Mangalammal and Inter-school Competition

Sri Ramachandra Iyer

2. Sri C.V. Nagaraja Sastri Inter-school Competition

3. Dr. Sarada Natarajan Inter-school Competition

4. Sri V.N. Srinivasa Rao Inter-school Competition

5. Sri P.B. Jain Inter-school Competition

6. Smt. Krishna Bai Inter-school Competition

7. Smt. Krishna Bai Feeding of poor students on Sri Ramana Jayanthi

Pg 177 In a Few Words

Every moment thousands are born, thousands die. Grief and anguish, joy and excitement, spending and getting, losing and finding, wonder and sorrow, hope and despair, the whole gamut of experiences rise and dissolve in millions of beings from moment to moment. So many in the human world alone. So many aspirations, so many pursuits, achievements, failures, dreams, findings. Life is so immense, so vast. Yet each one of us is completely preoccupied with ourselves. We live as if we alone matter. No, not necessarily selfishly, yet in a supremely self-centred manner. When sorrow comes to us even in small measure we believe that life itself has come to a standstill. When success attends our efforts we act as if we are the greatest achievers. We seem to believe that we carry the world on our shoulders and with our stopping it may well fall apart. Is this only an absurd dream? Or is there a meaning to this centrality of the self in every life? Could it be that the self is really the crux of the universe? Surely not what we have taken to be the self, not the one limited in form, in intelligence, not the puny person with tiny concerns. Then, is this not our true nature? If not, what is? An ‘Inquiry into Identification’ alone can give us the answer. Our search for truth is such a personal matter. It literally takes place ‘Behind Closed Shutters’ as A.R. Natarajan writes. Does this prevent us from having a clear view of the total perspective? Do we restrict our spiritual practice also to short time goals? And in order to achieve these do we hold on to methods which continue to give validity to the mind, to the identification whose real source we are actually seeking? Are we striving to experience truth while still clinging to our illusory little selves? Are we, therefore, afraid of taking the plunge through immediate and steady self enquiry? If we are, would we not sadly remain out of tune with the enveloping melody of truth, the Guru’s grace that surges ever, timeless ‘Like the Flow of Water’?

Contents

Articles

1. The Doctor's Prescription : Inquiry into Identification

Dr. Sarada 180

Enough of dealing with peripharies, let's get to the root of the problem.

2. Behind Closed Shutters - A.R. Natarajan 187

3. Self-knowledge through self-enquiry A Special supplement on the International Seminar - Part X 191

Features

4. Ramana Music from Muruganar

Translation : Prof. K. Swaminathan

Transliteration and Selection :

Smt. Sulochana Natarajan 190

5. Adventures of Mr. Ego 199

Sarada Akka

6. From Forthcoming Publications 200

7. Sri Ramana Astottara 203

Original Sanskrit : Swami Sankarananda Bharati

8. Ramana Answers 207

Departments

9. Reader's Space 208

10. Your Dates with Ramana 209

11. Special Happenings 210

12. Story of Ramana Illustrated Story 212

M. Muralidhara Hegde

Isn’t it wonderful that we are still the centre of the universe? Despite all that Copernicus may have tried desparately to prove the contrary and even, perhaps, got burnt at the stakes for his attempts, the truth remains that it is we, yes we who are at the centre of the universe. Poor Galileo and his indisputable proof that the sun forms the stable centre of our world. For he has been proved false. We alone are the centre of the universe. Lip service may be paid to the discoveries of science, apparent acceptance of so called scientific laws may prevail. Yet in practice the truth triumphs and the truth is that we are the centre of the universe. Theology strove hard then to retain its position that the sun and all other planets revolved around earth. The earth was then the centre of the universe. But more central than the earth was ‘man’ as the centre of life on earth and by corollary the centre of the universe. Theology strove hard indeed to keep its stand and must have been terribly pained to lose to a bunch of people hobnobbing with silly instruments like telescopes. One wonders if theology is aware that it might have lost a battle but it surely won the war. For we, yes we, are undoubtedly at the centre of the universe. Sure, there are millions of creatures inhabiting this earth. Certainly the earth is only one little planet in a solar system which forms a tiny part of a galaxy and there are many many such galaxies in the universe. We are aware of all this. Or rather, we have read about it, perhaps seen pictures that establish such physical facts, maybe even travelled into space ourselves. Be that as it may, we are still perfectly confident about being at the helm of affairs. It is we who are investigating into the nature of the universe and seeking to understand it. It is we who are exploring the possibility of ‘life’ on other planets. It is we who believe ourselves to be in control of all life on earth. And we who revel in our power to destroy it entirely. We discover, we create, we sustain, we destroy. Or at least, we believe that we do and are capable of further action along the same lines. Surely, we are in charge, we are the centre of the universe. Further, this centrality is not merely with reference to mankind (or womankind) as a whole. It holds good for each and every one of us individually as collectively. Indeed, more the former than the latter. That is to say, each one of us acts and lives in a manner that seems to proclaim from roof-tops: ‘I am the centre of the universe’ (at least my universe). I act and achieve, I seek and experience, I reject, I accept, I suffer, I enjoy, I am the initiator of various events in my life. If not I am at least the experiencer of the numerous happenings. And despite being vaguely aware of the existence of other life forms around me, I am really concerned with them only to the extent that they impinge on or affect `my' life. Each one of us is undoubtedly and unashamedly self-centred, little children all. Psychologists theories that infants are self-centred, they cannot understand or comprehend that the mother may have concerns other than themselves too. As we grow we are supposed to become increasingly less self-centred. But sadly or happily, the fact remains that this does not happen. We continue to be the centre of our universes.

If this is generic, if this is a universal phenomena then surely it must be natural too. And what is natural cannot be called a disease, can it? Disease, in fact, is recognised and rejected because it is a deviation from the natural, is it not? Then how can this self-centredness be called a disease? How can identification be termed an unnatural and illusory phenomenon? Because it gives rise ever so often to unhappiness, to fear and anxiety, to anger and anguish, to so many experiences that are contrary to peace and bliss which are natural. Indeed, the `disease' may be called by any name, it may be termed `obsession' or `depression', it may be named `littleness' and `laya' it may seem to be the `tyranny of thoughts', yet all these are none other than forms of identification. Name any problem, it springs only from identification. Seems to be a paradoxical situation. On the one hand, the sense of `I' and its being the very focus of life is natural and universal. On the other hand the problems arising from this experience seem to be equally universal. Therefore, Bhagavan Ramana asks us to simply look at this phenomenon, to examine it and understand it. Perhaps it is not all bad, perhaps it is not all good either. If it has been invaded by certain viruses then should we not identify them and purge the system of the same to restore it to natural health?

Characteristics of the Condition or Diagnosis

1. Duality The primary duality of `I' and the `other' is the basis of identity and from this arise all other dualities such as `mine' and `not mine', time and space, subjective and objective and so on. Duality is so integral to identity that it exists even where it is apparently absent. Take the instance of great devotion or love or surrender. One declares with alacrity `I have surrendered to the Lord' or `I and my beloved are one'. After surrender can `I' remain to talk about it? In total union do two remain to declare the oneness? Even to talk or think that there is oneness there must be two. And so this underlying, almost inescapable duality continues in every experience, even to the extent of deluding us with `I am experiencing bliss' `I am experiencing silence', `I experience vastness' and so on. Obviously so long as there is an experiencer and something that is experienced, so long as there is a subject and an object there is bound

5. Flux or change. Since every experience is limited in time, it cannot be permanent or continuous, which implies that it changes. Change is the only thing that continues.

Now the question is whether there is any inconvenience or `dis'ease caused by these characteristics of identity. If not, there would be no further need to dwell upon the issue and to find ways and means of dealing with it. Starting at the beginning one wonders `What trouble can duality cause?' None at all, if one is so powerful and so blissful that nothing from outside can disturb one's existence and one's happiness. However, the duality in identification is also coupled with limitation. This means one feels far from complete, far from full. This means one seeks to find fulfillment from without, from outside, from objects. When one seeks in this manner one experiences anxiety while yet seeking, the anxiety of not knowing whether one will attain the sought after object. Once the object is attained, then there continues the fear of losing it - because, it must be remembered, it is not oneself and may go away or be taken away at any point of time. Finally, if it is lost temporarily the result is sorrow and if the loss is permanent, then grief and anguish are one's lot. Further, anxiety in trying to recapture that object or something that will at least vaguely fit the same bill. And the same cycle continues. This, not with relation to any one object, but given the multiplicity of objects available, the seeking relates to many objects. Such is one's condition. To compound the problem we have the element of relativity which makes us choose different objects at different times. We are also changing constantly, both with reference to the physical and physiological status and needs of the identity as well as the mental longings. All this ensures that one remains in a state of incompleteness, of seeking, of yearning so long as duality persists along with its related characteristics. If one does not mind existing with recurring anxieties, fears and sorrows then again there is nothing further to be done. If, on the other hand, one seeks a steady, unbroken joy, peace, harmony, if one believes that these are truly natural and worthy of recognising and remaining as, then one has to find the means. Often one may try to side-step the problem by dealing with superficial or singular aspects of identity which seem pleasant at that time and striving to eradicate only those off-shoots which spell trouble then. Thus we wish to hold on to our optimism and drop pessimism, hold on to elation and drop depression, hold on to magnanimity and drop pettiness, hold on to a balanced outlook

2. The intellectual analysis is easy enough. It is the recognition that if `I' is that which is unchanging, that which is in continuous existence then all that we have so far assumed to be the self cannot really be so. The body changes subtly from moment to moment and very obviously over the years. The mind too changes with every passing thought, even apparently `permanent' thoughts disappearing in deep sleep. These, then, cannot be the `I'. What is? This intellectual conviction, as we have seen, can only be the first step and will not last unless followed up by experience. However, so long as experience is intermittent, this conviction still plays a part in reminding one about the need for getting back to the experience and staying there. What really eradicates the malady totally is only experience.

The Cure

1. Vigilance The price of truth, it is said, is eternal vigilance. Well, we do not know about `eternal', but surely continuous vigilance is the foundation of seeking the truth until one steadily abides in it. Vigilance is remaining attentive to the `I', to the core of identity so that it may lead us to the source. Vigilance is holding on to the `I' or the `I am' in the identification `I am Sarada', that is paying attention to it, remaining watchful of its existence in isolation bereft of all its associations. Vigilance is recognising the various associations even as they arise so that, as Bhagavan says, one does not end up running with the running mind. As and when identity crops up one learns to become aware of this. Through the various forms of self-pity which leads to sorrow `Why is this happening to me?' we wonder. At that very moment if we pause and ask ourselves `To me? But who am I?' then the sorrow would melt

Behind Closed Shutters

by : A.R. Natarajan

Can knowledge of everything, without Self-

Knowledge, be true knowledge?

Awareness of the Self, which is the support of

Knower and known

destroys the pair, knowledge and ignorance.

Thousands of seekers of truth all over the world are practising meditation of varied types. What for is not clear. There is a vague undefined goal of peace of mind. Gone are the days when scriptures and seekers would talk about release from bondage to the life chain, continuing from womb to womb. Gone also are the days when people were ready to sacrifice their all at the altar of Self-knowledge. Any worthwhile effort has to be made within the broad perimeters of these facts. Basically it is this that people are willing to give only a little of their time to meditation as part of their daily schedules. The question would often therefore boil down to `What would be the best way to make the maximum use of this allotted time?'

Looking at the wide spectrum of meditators, one finds they are mostly operating within the borders or framework of the mind, which means reality is given to the individual, to the object of the effort and the act of meditating on the object. Based upon these assumptions one practices the different meditation systems which have the effect of what Ramana calls "stunning the mind". Some people go in for marathon sessions of meditation, meditating for hours on end on a particular mode of relating the subject to the object. It would appear that they are apparently satisfied. There are others who seek to concentrate on the point between the eyebrows. It is said that this would help in concentration, meaning that the mind could be fixed at that point and would not be distracted by other objects. There are yogic exercises which also quieten the mind while the exercise is being practised.

Sometimes it is hard to call a spade a spade, but it seems that these methodologies which give reality to the mind as apart from the Self would inevitably lead to perpetuation of the illusory idea. Therefore those who are caught in the quagmire of mental forces cannot escape from the limitation of such an approach. Their faith can be no better than that of a traveller in a desert whose feet are caught in quicksand trying to extricate his leg by

While all this and more is the gospel truth about the wonder of the Ramana way, one has to pause and remember that Ramana is the pole star on the path. Oh! Ramana how often do I desert you lured by my habitual past! Yet you stand guard, never leaving me to stew in my juice, to fend for myself in this often lonely inward path. Where would I be, I shudder to think, but for your inscrutable grace? If one asks, in humble gratitude for your munificence. `What can be given in return for this benediction?' your enigmatic, bewitching smile is there in response. What can I offer at your feet, Oh my guru, my Sadguru for you are that fullness of the Self and I am caught in the swift current of my intimate foe "my" mind? I can only pray "Helmsman, do not tarry", for I am reeling from my own dear past, its cyclical sorrows and pleasures. And you are my true friend keeping aflame the fire of knowledge within me, inspite of my best efforts to douch it from time to time.

Like the Flow of Water

Extract from Moderator's remarks by Sri S. Krishnaswamy

Always create space. Create space within your house. Create space within your resources. Create space within yourself so that you can accommodate anything. How does it happen? Creation of space is possible when you have removed the shackles, the shackles of this body. I recognise my self as a divine being and therefore all of us together is one stream of divine consciousness. If you break down the shackles of identifying with this human body then you are one with each other. You identify with your child saying `This is my child'. You hug your child as if there is no difference between you and her. The extension of this love from a personal level to a universal level is what happens when body identification is dropped.

There is a great English Judge, Windell. He said that what is important to people today is education in the obvious, not education in the non-obvious. He said this with reference to professional development. It holds good equally for spiritual awareness. Apparently you search for a thing only when it is not in front of you. Search requires an effort. So whenever something is missing the first thing to do is to go all around the world, all around the place, search, search, search. And ultimately you find that it is here itself, only you had forgotten. Therefore education in the obvious is something very important. Because you tend to think that what is obvious doesn't matter. `Let me first learn what is more complicated', we think. But without knowing what is obvious we are not laying any foundation for what we have learnt.

Our learning is based on words. Words, words, words. Bhagavan had no need for words, but words flowed from his spontaneous and steady abidance in truth. When you look at the great ones of the world, you find that the experience is the same, expressions are different. All expressions are rooted in a common experience, experiences are not different. For the common person this experience, vision, has to be put forth as a goal. Then there are many methods, strategies. What is a strategy? Strategy is a pattern in a stream of decisions. Now the goal is Self-knowledge, the strategy is self-enquiry. This means self-enquiry has to be practiced, implemented. And as you implement, at whatever human level, because you are imperfect, corrections are required, through the assistance of the Sadguru. Therefore you go on correcting yourself so that the vision, the goal is always clear and not opaque. How are the means and the goal non-different? Let us look

by Sarada Akka

`Do you think its enough if you pay tribute to Virtue, knowledge and Love once in a while and do as you please for the rest?' Self-Pity continued to torture Mr. Ego in her unhappy monotone `Oh! You're no good, no good at all and they must be fed up of you. How many times have they tried to save you, yet you keep running away'. Before Mr. Ego could open his mouth and even perhaps think of answering this charge she went on, `Don't make excuses saying Desire is responsible, not you. If you didn't allow her could she even enter your room or come within a mile of it? If she's responsible for all your problems where does she feature in this mess you've landed yourself in? Here you are, surrounded by the most miserable creatures one could ever think of. All of your own making, each and every one of them. Yet you are powerless to get rid of them.' As Self-Pity groaned away in this manner Mr Ego simply lay on his bed, his head buried in a pillow, not wanting to lift it up and see any face. He wasn't weeping profusely. But there were surely tears in his eyes and the pillow was moist too. Suddenly something made him turn round and look squarely at Self-Pity.

`Whoever you are, my child, for all here are only my children as you say, you only speak the truth, no doubt. Yet, you speak it in the most cruel manner. Never mind. There are a few things you have brought home to me. One that I do not deserve the attention and affection of Virtue, Love and Knowledge. But perhaps you do not know that they are they because they give without judging. Surely they had not weighed my worth before giving me their affection and deciding to guide me towards life's goal. Why would they judge me now? There must be some other reason why they are not here. Why, the very thought that I need them should have brought them here. Could it be that Desire is keeping them away? Or are some of the monsters of my own making standing outside preventing them from entering?'

As his attention turned powerfully on Knowledge, Love and Virtue, they became active. It wasn't as if they had been sleeping all the time, but they had been dull, slow, just carrying on. Now it seemed as if they were filled with a new energy. `We've been passive too long', started Virtue, `We must work out a plan of action and start acting immediately'. Knowledge smiled `Who says we've been sitting quiet Virtue? Ask Love if you don't believe me,' he added naughtily. Love too laughed. `Okay Knowledge, you don't have to rub it in. In any case I don't see any connection between that and papa's not coming here for the past two days. Shall we go and call on the papa and find out what's happening?'

"Taking into my heart as my Guru the Red Mountain Lord (Arunachala) who now stands formless before me, I put to flight the unutterable arrogance of my good and evil deeds, my soul's indissoluble threefold impurity and my unparalleled accumulation of karma".

It will be seen from the very first verse of this chapter that Ramana puts very clearly in focus the fact that the hill Arunachala shines as Guru. Here it must be mentioned that there is a contemporary notion that the guru should be in a human form. Based on this belief people would think that Ramana had no guru. This is a misconception. Ramana has made it clear not only in his `Five Hymns' on Arunachala but also in his conversations that he regarded Arunachala as his guru.

There is a conversation which took place between him and Dilip Kumar Roy of Sri Aurobindo Ashram in the late forties which reads as under:

Dilip : Some people report that Maharshi denies the need of a Guru. Others say the reverse. What does Maharshi say?

Bhagavan : I have never said that there is no need for a Guru.

Dilip : Sri Aurobindo often refers to you as having had no Guru.

Bhagavan : That depends on what you call Guru. He need not necessarily be in human form. Dattatreya had twenty four Gurus-the elements, etc. That means that every form in the world was his Guru. A Guru is absolutely necessary. The Upanishads say that none but a Guru can take a man out of a jungle of mental and sense perceptions, so there must be a Guru.

Dilip : I mean a human Guru. The Maharshi didn't have one.

Bhagavan : I might have had sometime or other. And didn't I sing hymns of Arunachala? What is a Guru? Guru is God or the Self. First a man prays to God to fulfil his desires, then a time comes when he does not pray for the fulfillment of a desire but for God himself. So God appears to him in some form or other, human or non-human, to guide as a Guru in answer to his prayer.

Here one could refer to the prefactory verses of Jagadeeswara Sastri in his `Sri Ramana Sahasramana Stuti' (1000 names in praise of Ramana) in which Godess Parvathi, the consort of Lord Siva, requests the sage Gautama thus

(1) Bhagavan Gautama, you are the foremost among the scriptural scholars. You have told me in detail about the glory of Arunachaleswara.

(2,3) Maharshi Ramana, is his incarnation. I now wish to hear his thousand purifying attributes. For they have the power of destroying sins and by reading it one is bound to be liberated.

Om ërâ ëãßaparvatàdâêàya namaha

2. Sri Kumàràmêa sambhavah

Sri Kumara in human form.

This attribute is the expression of the vision which the composer had in the Himalayas which had literally forced him to come to Ramana's physical presence on the Arunachala Hill. In the Chandogya Upanishad, Sri Kumara the second son of Lord Siva was supposed to have come as Sanat Kumara to instruct the sage Narada. In a like manner, Ramana too has come this time to perform the role of the universal guru. Hence we find Ganapati Muni writing to each of his disciples thus `'To me, to you and the whole world he is the guru''. Ramana himself has given a hint about this in one of his verses in `'Arunachala Stuti Panchakam'', which has many verses with autobiographical contents, thus

Arunachala Siva in the form of a Hill famous

throughout the universe, gave me His own state

of bliss..... so that His own power might flourish

Om ërâ Kumàràmêa sambhavàya namaha

3. ërâêàdivanditah

Worshipped by the Lord of Lakshmi (Vishnu).

This has reference to the story of Arunachala, when Siva originally appeared as a column of fire without beginning or end to settle a dispute

Remembering Ramana Maharshi

Listening to the word of the Master,

Concentrating on `WHO AM I',

Revelling in the Self of Self,

Reverting to the glory Supreme,

By constant enquiry of `Who am I?'

By perpetual revoking of body'nd mind,

By rightful rearing with sincere might,

By tightful tearing the bonds of thought,

Thou reacheth that perennial height,

Thou see-est that charming sight,

Thou walkest that sure Path ever `NEW',

Thou sayest not a word, `who', `where' and `how'.

That silent speech of Bhagavan Ramana,

That serene sight of Maharshi Ramana,

That close walk with the sage of Arunachala,

That inward Being, hidden in the heart cell.

Reveals the Truth sublime

Expresses the favour Divine

Reverberates the inner chords

And, recognizes the `I' Supreme.

Q. 1. : The Ramana Way is said to be 'mano nasha', destruction of the mind. How is it different from 'mano nigraha' or control of the mind? A. : (Swami Virajananda) Traditionally many means like control of breath have been suggested for control of mind. But mind control is purely temporary. Bhagavan's contribution as you know is 'mano nasha' destruction of the mind. Yet, what does this mean? When we say destruction we do not mean that there is some solid object which has to be given repeated blows with a hammer and reduced to powder. 'Mano Nasha' means to understand that the mind is not a separate entity, it doesn't exist independently apart from the source, the Self. So the Ramana Way does not lead to a thoughtless state. Rather the aim is the thought free state. Thoughts would arise when required and would not be there when not needed. A continuous presence of thoughts is the problem. This is the 'mind' as it is usually known. Its destruction is to understand the nature of the mind and to know for oneself not as an intelectual concept or exercise but as reality that the mind is only an instrument. It is a concept which is helpful in transacting day to day affairs. It has no independent existence. It draws its energy from the source. That is why we are repeatedly asked to dive into the source. Unless we do so we will not be able to truly understand what 'mano nasha' means. Q. 2. : The statement that the 'Ramana Way' is direct and easy may lead to the impression that there will be no problems on the path. Hence when a person does face a problem they may judge themselves negatively and lose heart. Would it not be better, therefore, to outline a few probable problems and their solutions? A. : (T.N. Pranatharthiharan) The thought of problems itself is the problems. The need to question itself must be questioned. Let me tell you an interesting ancedote. During his school days Bhagavan was an expert at Tamil grammer. Later, when Bhagavan was at Skandasram, his Tamil teacher came to see him. Bhagavan gave him a copy of 'Akshara Mana Malai'. After going through it briefly the teacher said, 'Bhagavan, I have a question'. Bhagavan laughingly answered, 'Since he was constantly questioning me in class I came away from Madurai. He has followed me to Tiruvannamalai too and is questioning me here also'. This was Bhagavan's way of joking about the usual unending nature of questioning and doubting. Jokes apart, the constant tendency to theorise is the tendency of the ego. Why hypothesise that certain problems could arise and work out or suggest solutions for them? Bhagavan suggests that instead of continuously questioning (or worrying) and seeking final solutions and resolutions, it would be wisdom to change one's outlook. Observing something through the mind is one thing, observing the same thing from the heart is another. Come to the heart and find out the solution for yourself. Any solution given by others will not satisfy you. So lead a heart-based life. Q. 3. : I started reading Bhagavan's teachings at the age of twenty-five but it was not clear to me. Then, ten years ago, when again I came in contact with Bhagavan's teachings it became clear to me intellectually but I was not able to practice it. Again, three to four years back I attended the spiritual workshop at Ramana Shrine and began practicing. I seem to have attained about 30% success. Is progress essentially a gradual process? When will I reach 100%? A. : (Dr. Sarada) The question is about time. The experiencing of truth in time is impossible because the truth is not in time. So long as I keep on thinking that I must attain Self-knowledge I cannot attain it, because no experience is possible in the future. Experience is only in the now. Everything else is in the mind. So if you are experiencing for one second, for a split second, for a minute, for an hour, just hold on to that. If the experience goes away, if the mind's tendencies are pulling one away, never mind. Whenever it is possible one must get back, keep trying to get back. The moments of abidance alone are the truth, the rest does not matter. Because it does not matter simply brush it aside as part of the mind's play. And because you are going to cut across the mind's play don't give any importance to the sense of time in practice. Hold on to the experience. (Ganesan) There can be no percentage of experiencing the truth. The percentage is in the form of dropping ignorance. (Swami Virajananda) Either one is realised or one is not. A man said to a doctor 'I think my wife is a little pregnant'. The doctor replied, 'No my dear man, either your wife is pregnant or she is not'. (A.R. Natarajan) While it is true that Self-knowledge comes at one stroke Bhagavan has clearly stated in 'Ramana Gita' that the experience of the natural state is part of the sadhana itself. It is not something which comes in the end. It is not an either or proposition. It is there throughout your sadhana and it is also not there. In the sense that whenever the mind is not externalised, when it is staying within its source that is the experience of natural bliss. It fills us at those times and it spills over. You float in that experiences. But it doesn't remain. There is always the question of jnana being instantaneous. It doesn't mean all the experience is had by each and every sadhana. Only, sometimes they may or may not be aware of it. However, the bliss of it cannot be denied if you stick to this path. Of course awareness of the guru's grace, surrender is integral.

While it is true that Self-knowledge comes at one stroke Bhagavan has clearly stated in 'Ramana Gita' that the experience of the natural state is part of the sadhana itself. It is not something which comes in the end. It is not an either or proposition. It is there throughout your sadhana and it is also not there. In the sense that whenever the mind is not externalised, when it is staying within its source that is the experience of natural bliss. It fills us at those times and it spills over. You float in that experiences. But it doesn't remain. There is always the question of jnana being instantaneous. It doesn't mean all the experience is had by each and every sadhana. Only, sometimes they may or may not be aware of it. However, the bliss of it cannot be denied if you stick to this path. Of course awareness of the guru's grace, surrender is integral.