Talk 27 (2)

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In the absence of enquiry and devotion, the natural sedative pranayama (breath regulation) may be tried. This is known as Yoga Marga. If life is imperilled the whole interest centres round the 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. Again, passions are attended with irregular breathing, whereas calm and happiness are attended with slow and regular breathing. Paroxysm of joy is in fact as painful as one of pain, and both are accompanied by ruffled breaths. Real peace is happiness. Pleasures do not form happiness. The mind improves by practice and becomes finer just as the razor’s edge is sharpened by stropping. The mind is then better able to tackle internal or external problems.

マハルシ(続き):問いと献身以外では、呼吸のコントロールを試すとよい。これはYoga Margaとして知られている。生命が危険にさらされると、すべての関心は一点に向けられる。すなわち自らの命を救うことに向けられる。呼吸が抑えられると、心は好きなように色々なところに飛んでいく余裕がなくなる。外的な対象に向かう余裕がなくなるのだ。ゆえに、呼吸が抑えられている間は、心にとっては休息があることになる。さらに言えば、不規則な呼吸には情熱が付随し、ゆっくりとした規則的な呼吸には穏やかさと幸福が付随する。実際、喜びの爆発は痛みの爆発と同じくらい苦しいもので、両方ともかき乱された呼吸を伴う。真の平穏こそが幸福である。喜びをいくら積み重ねても、それは幸福とはならない。カミソリの刃が革砥によって鋭くなるように、心は練習によってさらに良くなり、精妙さを増す。そうした心は、内的および外的の問題に対してさらに上手く対処することができるようになる。

Talk 27 (1)

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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  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.



Talk 26 (5)

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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).



Talk 26 (4)

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D.: Taking the first part first, 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.



Talk 26 (3)

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D.: Now for the art of eliminating the mind and developing intuition in its stead, are they two distinct stages with a possible neutral ground which is neither mind nor intuition? Or does the absence of mental activity necessarily involve Self-Realisation?

M.: To the abhyasi (practitioner) there are two distinctive stages. There is a neutral ground of sleep, coma, faint, insanity, etc., in which the mental operations either do not exist or consciousness of Self does not prevail.



Talk 26 (2)

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Trace, then, the ultimate cause of ‘I’ or personality. The ‘I’ idea arises to an embodied ego and should be related to a body or organism. Has it a location in the body or a special relation to any particular spot, as speech which has its centre in the brain or amativeness in the brain? Similarly, has ‘I’ got any centre in the brain, blood, or viscera? Thought-life is seen to centre round the brain and the spinal-cord which in turn are fed by the blood circulating in them, carrying food and air duly mixed up which are transformed into nerve matter. Thus, vegetative life – including circulation, respiration, alimentation, etc. – or vital force, is said to be (or reside in) the core or essence of the organism. Thus the mind may be regarded as the manifestation of vital force which again may be conceived as residing the Heart.


Talk 26 (1)

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D.: How shall we discover the nature of the mind i.e., its ultimate cause, or the noumenon of which it is a manifestation?

M.: Arranging thoughts in the order of value, the ‘I’ thought is the all- important thought. Personality-idea or thought is also the root or the stem of all other thoughts, since each idea or thought arises only as someone’s thought and is not known to exist independently of the ego. The ego therefore exhibits thought-activity. The second and the third persons do not appear except to the first person. Therefore they arise only after the first person appears, so all the three persons seem to rise and sink together.



Talk 25 (8)

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While Self or Spirit is unmanifest and inactive, there are no relative doubles; e.g., subject and object – drik and drisya. If the enquiry into the ultimate cause of manifestation of mind itself is pushed on, mind will be found to be only the manifestation of the Real which is otherwise called Atman or Brahman. The mind is termed sukshma sarira or ‘subtle-body’; and jiva is the individual soul. The jiva is the essence of the growth of individuality; personality is referred to as jiva. Thought or mind is said to be its phase, or one of the ways in which the jiva manifests itself – the earlier stage or phase of such manifestation being vegetative life. This mind is always seen as being related to, or acting on, some non-mind or matter, and never by itself. Therefore mind and matter co-exist.

マハルシ(続き):自我あるいは霊がはっきりとせず、活動していない間は、主観と客観、drikとsrisyaなどのような相対的な二重性というものはない。もし、心それ自体の現れの究極的な原因を問い詰めていくと、それは「真の現実」、別の言い方ではアートマンあるいはブラフマンと呼ばれるものの一つの顕われでしかないということがわかるだろう。心はsuskshma sarira、「精妙な肉体」と言われ、jivaとは個々の魂のことである。jivaは個性の発達に必要不可欠なものであり、人格がjivaと呼ばれる場合もある。思考あるいは心は、jivaの一つの側面、あるいはjivaの顕われ方の一つであると言われている。そのようなjivaの顕現のさらに初期の段階・側面が無為の生活である。心はいつも心ではないもの、あるいは物質に関係し、それに作用を及ぼしていると見られ、決して単独では存在しない。それゆえ、心と物質は常に共存しているのである。

Talk 25 (7)

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D.: What is the relation between mind and object? Is the mind contacting something different from it, viz., the world?


M.: The world is ‘sensed’ in the waking and the dream states or is the object of perception and thought, both being mental activities. If there were no such activities as waking and dreaming thought, there would be no ‘perception’ or inference of a ‘world’. In sleep there is no such activity and ‘objects and world’ do not exist for us in sleep. Hence ‘reality of the world’ may be created by the ego by its act of emergence from sleep; and that reality may be swallowed up or disappear by the soul resuming its nature in sleep. The emergence and disappearance of the world are like the spider producing a gossamer web and then withdrawing it. The spider here underlies all the three states – waking, dreaming, and sleep; such a spider in the person is called Atman (Self), whereas the same with reference to the world (which is considered to issue from the sun) is called Brahman (Supreme Spirit). He that is in man is the same as He that is in the sun. (Sa yaschayam purushe yaschasavaditye sa ekah).


Talk 25 (6)

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D.: What is this mind?


M.: Mind is one form of manifestation of life. A block of wood or a subtle machine is not called mind. The vital force manifests as life-activity and also as the conscious phenomena known as the mind.