Ramana Maharshi : Concentration on some particular Centre or Chakra

Question : Why doesn’t Sri Bhagavan direct us to practise concentration on some particular centre or chakra?
Sri Ramana Maharshi : The Yoga Sastras say that the Sahasrara or brain is the seat of the Self. The Purusha Sukta declares that the Heart is its seat. To enable the aspirant to steer clear of any possible doubt, I tell him to take up the thread or the clue of ‘I’-ness and follow it to its source.

Because, firstly it is impossible for anybody to entertain any doubt about this ‘I’ notion; secondly, whatever be the means adopted, the final goal is Realisation of the source of I-am-ness, which is what you begin from in your experience. If you, therefore, practise Self-enquiry, you will reach the Heart which is the Self.

Ramana Maharshi on Concentration at forehead between eyebrows

A visitor said: We are asked to concentrate on the spot in the forehead between the eyebrows. Is that right?
Ramana Maharshi - Everyone is aware that he exists. Yet one ignores that awareness and goes about in search of God. What is the use of fixing one’s attention between the eyebrows? The aim of such advice is to help the mind to concentrate. It is one of the forcible methods of checking the mind and preventing its dissipation. The mind is forcibly directed into one channel and this is a
help to concentration. But the method of realisation is the enquiry ‘Who am I?’. The present trouble affects the mind and it can only be removed by the mind.

Ramana Maharshi - Practise of Pranayama of Yoga and Knowledge

question : Is it possible to practise at the same time the pranayama belonging to yoga and the pranayama pertaining to knowledge?
Ramana Maharshi : So long as the mind has not been made to rest in the heart, either through absolute retention (kevala-kumbhaka) or through enquiry, rechaka, puraka, etc., are needed. Hence, the pranayama of yoga is to be practised during training, and the other pranayama may be practised always. Thus, both may be practised. It is enough if the yogic pranayama is practised till skill is gained in absolute retention.

Ramana Maharshi - Meditation on six mystic centres (adharas)

Question : Even though the heart and the Brahmarandhra alone are the loci fit for meditation, could one meditate, if necessary, on the six mystic centres (adharas)?
Ramana Maharshi : The six mystic centres, etc., which are said to be loci of meditation, are but products of imagination. All these are meant for beginners in yoga. With reference to meditation on the six centres, the Shiva-yogins say, “God, who is of the nature of the non-dual, plenary, consciousnessself, manifests, sustains and resolves us all. It is a great sin to spoil that Reality by superimposing on it various names and forms such as Ganapati, Brahma, Vishnu, Rudra, Mahesvara, and Sadashiva”, and the Vedantins declare, “All those are but imaginations of the mind”.

Therefore, if one knows one’s Self which is of the nature of consciousness that knows everything, one knows everything. The great ones have also said: “When that One is known as it is in Itself, all that has not been known becomes known”. If we who are endowed with various thoughts meditate on God that is the Self we would get rid of the plurality of thoughts by that one thought; and then even that one thought would vanish. This is what is meant by saying that knowing one’s Self is knowing God. This knowledge is release.

Ramana Maharshi - Meditation on the Pranav

Question : What is the purport of the teaching that in pratyahara one should meditate on the pranava?
Ramana Maharshi : The purport of prescribing meditation on the pranava is this. The pranava is Omkara consisting of three and a half matras, viz., a, u, m, and ardha-matra. of these, a stands for the waking state, Visva-jiva, and the gross body; u stands for the dream-state Taijasa-jiva, and the subtle body; m stands for the sleep-state, Prajnajiva and the causal body; the ardha-matra represents the Turiya which is the self or ‘I’-nature; and what is beyond that is the state of Turiyatita, or pure Bliss.

The fourth state which is the state of ‘I’-nature was referred to in the section on meditation (dhyana): this has been variously described - as of the nature of amatra which includes the three matras, a, u, and m; as maunakshara (silence syllable); as ajapa (as muttering without muttering) and as the Advaita mantra which is the essence of all mantras such as panchakshara.

In order to get at this true significance, one should meditate on the pranava. This is meditation which is of the nature of devotion consisting in reflection on the truth of the Self. The fruition of this process is samadhi which yields release which is the state of unsurpassed bliss. The revered Gurus also have said that release is to be gained only by devotion which is of the nature of reflection on the truth of the Self.

Ramana Maharsahi on Hatha Yoga Yogic Asanas Psotures

Ramana Maharsahi on Hatha Yoga, Yogic Asanas - Psotures

Question : It is said in Aparoksha Anubhuti that hatha yoga is a necessary aid for enquiry into the Self.
Ramana Maharsahi : The hatha yogis claim to keep the body fit so that the enquiry may be conducted without obstacles. They also say that life must be prolonged so that the enquiry may be carried to a successful end. Furthermore there are those who use some medicines [kayakalpa] with that end in view. Their favourite example is that the screen must be perfect before the painting is begun. Yes, but which is the screen and which the painting ? According to them the body is the screen and the enquiry into the Self is the painting. But is not the body itself a picture on the screen, the Self ?

Question : But hatha yoga is so much spoken of as an aid.
Ramana Maharshi : Yes. Even great pandits well versed in the vedanta continue the practice of it. Otherwise their minds will not subside. So you may say it is useful for those who cannot otherwise still the mind.

Q: What are asanas [postures or seats]? Are they necessary?
A: Many asanas with their effects are mentioned in the yoga sastras. The seats are the tiger-skin, grass, etc. The postures are the `lotus posture', the `easy posture' and so on. Why all these only to know oneself ? The truth is that from the Self the ego rises up, confuses itself with the body, mistakes the world to be real, and then, covered with egotistic conceit, it thinks wildly and looks for asanas [seats]. Such a person does not understand that he himself is the centre of all and thus forms the basis for all.

The asana [seat] is meant to make him sit firm. Where and how can he remain firm except in his own real state? This is the real asana. Attaining the steadiness of not swerving from the knowledge that the base [asana] upon which the whole universe rests is only Self, which is the space of true knowledge, the illustrious ground, alone is the firm and motionless posture [asana] for excellent samadhi.

Question : In what asana is Bhagavan usually seated?
Ramana Maharshi : In what asana? In the asana of the Heart. Wherever it is pleasant, there is my asana. That is called sukhasana, the asana of happiness. That asana of the Heart is peaceful, and gives happiness. There is no need for any other asana for those who are seated in that one.

Ramana Maharshi on difference Yoga and Self Inquiry

Ramana Maharshi on difference Yoga and Self Inquiry

Question : What is the difference between yoga and enquiry?
Ramana Maharshi : Yoga enjoins chitta-vritti-nirodha [repression of thoughts] whereas I prescribe atmanveshana [quest of oneself]. This latter method is more practicable. The mind is repressed in swoon, or as the effect of fasting. But as soon as the cause is withdrawn the mind revives, that is, the thoughts begin to flow as before.

There are just two ways of controlling the mind. Either seek its source, or surrender it to be struck down by the supreme power. Surrender is the recognition of the existence of a higher overruling power. If the mind refuses to help in seeking the source, let it go and wait for its return; then turn it inwards. No one succeeds without patient perseverance.

Question : Is it necessary to control one's breath?
Ramana Maharshi : Breath control is only an aid for diving deep within oneself. One may as well dive down by controlling the mind. When the mind is controlled, the breath is controlled automatically. One need not attempt breath control, mind control is enough. Breath control is only recommended for those who cannot control their minds straightaway.

Question : When should one do pranayama and why is it effective?
Ramana Maharshi : In the absence of enquiry and devotion, the natural sedative pranayama [breath regulation] may be tried. This is known as yoga marga [the path of yoga]. If life is imperilled the whole interest centres round one point, the saving of life. If the breath is held the mind cannot afford to (and does not) jump at its pets - external objects.

Thus there is rest for the mind so long as the breath is held. All attention being turned on breath or its regulation, other interests are lost. The source of breath is the same as that of the mind. Therefore the subsidence of either leads effortlessly to the subsidence of the other.