Q: How is the mind to be eliminated or relative consciousness transcended?

M.: The mind is by nature restless. Begin liberating it from its restlessness; give it peace; make it free from distractions; train it to look inward; make this a habit. This is done by ignoring the external world and removing the obstacles to peace of mind.

D.: How is restlessness removed from the mind?

M.: External contacts - contacts with objects other than itself - make the mind restless. Loss of interest in non-Self, (vairagya) is the first step. Then the habits of introspection and concentration follow. They are characterised by control of external senses, internal faculties, etc. (sama, dama, etc.) ending in samadhi (undistracted mind).

D.: How are they practised?

M.: An examination of the ephemeral nature of external phenomena leads to vairagya. Hence enquiry (vichara) is the first and foremost step to be taken. When vichara continues automatically, it results in a contempt for wealth, fame, ease, pleasure, etc. The ‘I’ thought becomes clearer for inspection. The source of ‘I’ is the Heart - the final goal. If, however, the aspirant is not temperamentally suited to Vichara Marga (to the introspective analytical method), he must develop bhakti (devotion) to an ideal - may be God, Guru, humanity in general, ethical laws, or even the idea of beauty. When one of these takes possession of the individual, other attachments grow weaker, i.e., dispassion (vairagya) develops. Attachment for the ideal simultaneously grows and finally holds the field. Thus ekagrata (concentration) grows simultaneously and imperceptibly - with or without visions and direct aids. ...
If an aspirant be unsuited temperamentally for the first two methods and circumstantially (on account of age) for the third method, he must try the Karma Marga (doing good deeds, for example, social service). His nobler instincts become more evident and he derives impersonal pleasure. His smaller self is less assertive and has a chance of expanding its good side. The man becomes duly equipped for one of the three aforesaid paths. His intuition may also develop directly by this single method.
- Talks No 26

Q: How can the mind be controlled?

M: There are two methods. One is to see what the mind is, then it will subside. The second is to focus on something else - the predominant idea will eliminate all others. The object is up to the individual.

It is necessary to be aware while controlling thoughts, otherwise it will lead to sleep. Awareness is the chief factor, as indicated by the emphasis on pratyahara, dharana, dhyana and samadhi, even after pranayama. Pranayama makes the mind steady and suppresses thoughts. Why is this not enough? Because awareness then is the one necessary factor. Such states are imitated by taking morphine, chloroform etc, but they do not lead to liberation.

Meditation is one approach that will drive away other thoughts. The one thought of God will dominate others. That is concentration. The object of meditation is thus the same as that of vichara.

Q: What is the difference between meditation and Self-enquiry?
M: Meditation is possible only if the ego is retained; there is the ego and the object meditated upon. This method is indirect. However, if we seek the ego-source, the ego disappears and what remains is the Self. This method is the direct one.
Q: (On another occasion) What is the difference between meditation and vichara?
␣
M: Meditation can be upon an object, external or otherwise. Thus subject and object differ. In vichara, both subject and object are the same - the Self

Q: How can the mind be made to go? 

M: No attempt should be made to destroy it. To think or wish is in itself a thought. If the thinker is sought, the thoughts will disappear.

Q: Will they disappear by themselves? It seems so difficult.

M: They will disappear because they are unreal. The idea of difficulty is itself an obstacle to realization. It must be overcome. To remain as the Self is not difficult. This thought of difficulty is the chief obstacle. A little practice indiscovering the source of ‘I’ will make you think differently.

Absolute freedom from thoughts is the state conducive to such recognition of the Self. Mind is but an aggregate of thoughts.

Q: I begin to ask myself ‘Who am I?’ and eliminate the body as not ‘I’, the prana as not ‘I’, the mind as not ‘I’ and I am not able to proceed further.

M: Well, that is as far as the intellect goes. Your process is only intellectual. Indeed all the scriptures mention the process only to guide the seeker to know the truth.
The truth cannot be directly pointed out, hence this intellectual process.

You see, the one who eliminates all the ‘not-I’ cannot eliminate the ‘I’. To say ‘I am not this,’ or ‘I am that’, there must be the ‘I’. This ‘I’ is only the ego or the ‘I’- thought.

Once the ‘I’-thought has arisen, all other thoughts follow. The ‘I’-thought is therefore the root-thought. If the root is eliminated all others are uprooted. Ask yourself ‘Who am I?’ Find its source. Then all these will vanish and the pure Self will remain. The ‘I’ is always there - there is always the feeling of ‘I’, otherwise could you deny your existence?
The reality of yourself cannot be questioned. The Self is the primal reality.

The ordinary person unconsciously takes reality to be their true inner reality plus everything which has come into their consciousness as pertaining to themselves - body, etc. This they have to unlearn.

B.: There is no principle that actions can be performed only on the basis of the ‘I-am-the-doer’ idea, and therefore there is no reason to ask whether they can be performed and the duties discharged without that idea.To take a common example, an accountant working all day in his office and scrupulously attending to his duties might seem to the spectator to be shouldering all the financial responsibilities of the institution. But, knowing that he is not personally affected by the intake or outgoings, he remains unattached and free from the ‘I-am-the- doer’ feeling in doing his work, while at the same time he does it perfectly well. In the same way, it is quite possible for the wise householder who earnestly seeks liberation to discharge his duties in life (which, after all, are his destiny) without any attachment, regarding himself merely as an instrument for the purpose. Such activity is not an obstacle on the path of Knowledge nor does Knowledge prevent a man from discharging his duties in life. Knowledge and activity are never mutually antagonistic and the realisation of one does not impede performance of the other, nor performance of one the realisation of the other.

D.: What is the significance of the life of a spiritually- minded householder who has to devote all his time merely to earning a living and supporting his family and what mutual benefit do they get?

B.: The discharge of his duties by a householder such as this, who works for the support of his family, quite unmindful of his own physical comforts in life, should be regarded as selfless service rendered to his family, whose needs it is his destiny to meet. It may, however, be asked what benefit such a householder derives from the family.

The answer is that there is no benefit for him from the family as such, since he has made the discharge of his duties to them a means of spiritual training and since he finally obtains perfect contentment by realising the supreme Bliss of Liberation, which is the ultimate goal of every path and the supreme reward.
He therefore stands in need of nothing from the members of his family or from his family life.

D.: How can a householder who is constantly engaged in the active discharge of his domestic duties, which should naturally impel him to still greater activity, obtain the supreme peace of withdrawal and freedom from the urge to such activity even while thus busily engaged?

B.: It is only to the spectator that the enlightened householder seems to be occupied with his domestic duties; for even though apparently engaged in domestic duties, he is not really engaged in any activity at all. His outer activity does not prevent him from realising the perfect peace of withdrawal, and he is free from the restless urge to activity even in the midst of his activities.

Visitor: Should I retire from business and take to reading books on Vedanta?
B.: If objects have an independent existence, that is if they exist somewhere apart from you, then it may be possible for you to retire from them. But they do not. They owe their existence to you, to your thought, so where can you retire from them? As for reading books on Vedanta, you can go on reading any number but they can only tell you to realise the Self within you. The Self cannot be found in books. You have to find it for yourself, in yourself.

from: 'The Teachings of Ramana Maharshi in his own Words'.

Ulladhu Narpadhu - Verse 26

If the ego, which is the embryo comes into existence, everything (the world, God, bondage and liberation, knowledge and ignorance, and so on) will come into existence. If the ego does not exist, everything will not exist. (Hence) the ego itself is everything. Therefore, know that scrutinizing ‘What is this (ego)?’ is alone giving up (or renouncing) everything!

Satsangatve nissangatvam
nissangatve nirmohatvam
nirmohatve nischalatattvam
nischalatattve jeevanmuktih


sat sangatve - through the company of the good
nissangatvam - (there arises) non-attachment,
nissangatve - through non-attachment,
nirmohatvam - (there arises) freedom from delusion,
nirmohatve - through the freedom from delusion,
nischala- immutable, tattvam - reality,
nischalatattve - through the immutable reality,
jeevanmuktih - (comes) the state of 'liberated-in-life'

Sloka 9 from Bhaja Govindam by Shankara, adapted by Sri Ramana in Ulladu Narpadu

D.: Distractions result from inherited tendencies. Can they be cast off too?
M.: Yes. Many have done so. Believe it! They did so because they believed they could. Vasanas (predispositions) can be obliterated. It is done by concentration on that which is free from vasanas and yet is their core.

D.: How long is the practice to continue?
M.: Till success is achieved and until yoga-liberation becomes permanent. Success begets success. If one distraction is conquered the next is conquered and so on, until all are finally conquered. The process is like reducing an enemy’s fort by slaying its man-power - one by one, as each issues out.

D.: What is the goal of this process? 

M.: Realising the Real.

D.: What is the nature of the Reality?

M.: 

(a) Existence without beginning or end - eternal. 

(b) Existence everywhere, endless, infinite.

(c) Existence underlying all forms, all changes, all forces, all matter and all spirit.

- Talks with Sri Ramana Maharshi No. 28