The mind is then better able to tackle internal or external problems. The mind improves by practice and becomes finer just as the razor’s edge is sharpened by stropping. Paroxysm of joy is in fact as painful as one of pain, and both are accompanied by ruffled breaths. Again, passions are attended with irregular breathing, whereas calm and happiness are attended with slow and regular breathing. All attention being turned on the breath or its regulation, other interests are lost. Thus there is rest for the mind so long as the breath is held. If the breath is held the mind cannot afford to (and does not) jump at its pets – external objects. If life is imperiled the whole interest centers around the one point, the saving of life. In the absence of enquiry and devotion, the natural sedative pranayama (breath regulation) may be tried. Thus ekagrata (concentration) grows simultaneously and imperceptibly – with or without visions and direct aids. Attachment for the ideal simultaneously grows and finally holds the field. When one of these takes possession of the individual, other attachments grow weaker, i.e., dispassion (vairagya) develops. 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. The source of ‘I’ is the Heart – the final goal. The ‘I’ thought becomes clearer for inspection. When vichara continues automatically, it results in a contempt for wealth, fame, ease, pleasure, etc. Hence enquiry (vichara) is the first and foremost step to be taken. Here Ramana Maharshi answers to his disciple question on choosing the suitable method for one’s realization of the self.Īn examination of the ephemeral nature of external phenomena leads to vairagya.

Miracles of ramana maharshi