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[shinymoonbird]

Ramana Maharshi - Digital Painting, by Juergen Puetz (Palmyrart)

ॐ

Just like prāṇāyāma [breath-restraint], mūrti-dhyāna [meditation upon a form of God], mantra-japa [repetition of sacred words such as a name of God] and āhāra-niyama [restriction of diet, particularly the restriction of consuming only vegetarian food] are only aids that restrain the mind [but will not bring about its annihilation]. 

By both mūrti-dhyāna and mantra-japa the mind gains one-pointedness [or concentration]. Just as, if someone gives a chain in the trunk of an elephant, which is always moving [swinging about trying to catch hold of something or other], that elephant will proceed grasping it without grasping anything else, so indeed the mind, which is always moving [wandering about thinking of something or other], will, if trained in [the practice of thinking of] any one name or form, remain grasping it [without thinking unnecessary thoughts about anything else]. 

Because the mind spreads out as innumerable thoughts [thereby scattering its energy], each thought becomes extremely weak. For the mind which has gained one-pointedness when thoughts shrink and shrink [that is, which has gained one-pointedness due to the progressive reduction of its thoughts] and which has thereby gained strength, ātma-vicāra [self-investigation, which is the state of self-attentive being] will be easily accomplished. 

By mita sāttvika āhāra-niyama [the restraint of consuming only a moderate quantity of sattva-conducive food], which is the best among all restrictions, the sattva-guṇa [the quality of ‘being-ness’, calmness and clarity] of the mind will increase and thereby help will arise for self-investigation.

Bhagavan Sri Ramana Maharshi - WHO AM I?, Paragraph Nine

Original Tamil prose by Bhagavan Sri Ramana with English translation by Michael James

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Arunachala - Digital Art by Juergen Puetz (Palmyrart)

ஜாக்ரம் தீர்க்கம், சொப்பனம் க்ஷணிக மென்பது தவிர வேறு பேதமில்லை. ஜாக்ரத்தில் நடக்கும் விவகாரங்க ளெல்லாம் எவ்வளவு உண்மையாகத் தோன்றுகின்றனவோ அவ்வளவு உண்மையாகவே சொப்பனத்தில் நடக்கும் விவகாரங்களும் அக்காலத்திற் றோன்றுகின்றன. சொப்பனத்தில் மனம் வேறொரு தேகத்தை யெடுத்துக்கொள்ளுகிறது. ஜாக்ரம் சொப்பன மிரண்டிலும் நினைவுகளும் நாமரூபங்களும் ஏககாலத்தில் நிகழ்கின்றன.

Except that waking is dīrgha [long lasting] and dream is kṣaṇika [momentary or lasting for only a short while], there is no other difference [between these two mind-created states]. To the extent to which all the vyavahāras [doings, activities, affairs or occurrences] that happen in waking seem [at this present moment] to be real, to that same extent even the vyavahāras that happen in dream seem at that time to be real. In dream the mind takes another body [to be itself]. In both waking and dream thoughts and names-and-forms [the objects of the seemingly external world] occur in one time [that is, simultaneously].

Bhagavan Sri Ramana Maharshi - WHO AM I?, Paragraph Eighteen

Original Tamil prose by Bhagavan Sri Ramana with English translation by Michael James

[shinymoonbird]

Ramana Maharshi - Digital Art, by Juergen Puetz (Palmyrart)

ॐ

Da mesma forma que o prāṇāyāma [control da respiração], a mūrti-dhyāna [a meditação sobre uma forma de Deus], o mantra-japa [a repetição de palavras sagradas tais como o nome de Deus] e o āhāra-niyama [restrição da dieta, particularmente a restrição de consumir só comida vegetariana] são só ajudas para controlar a mente [mas não efectuam a sua aniquilação].

Através de ambas as práticas, mūrti-dhyāna e mantra-japa, a mente torna-se uni-direccionada [adquire concentração]. Assim como, se alguém puser uma corrente na tromba de um elefante, que está sempre a mexer-se, balanceando tentando agarrar uma coisa ou outra, esse elefante irá agarrá-la e não irá agarrar mais nada, assim também a mente, que está sempre em movimento, vagueando pensando numa ou outra coisa, será treinada na prática de pensar em qualquer nome ou forma [particular] [de Deus], continuando a agarrá-lo, isto é, sem pensar pensamentos desnecessários sobre qualquer outra coisa.

Porque a mente se estende em inúmeros pensamentos [espalhando a sua energia], cada pensamento torna-se extremamente fraco. Para a mente que se tornou uni-direccionada quando os pensamentos diminuem e diminuem (isto é, que se tornou uni-direccionada devido à redução progressiva dos seus pensamentos) e que, assim, ganhou força, atma-vichara [a auto-investigação, que é a arte de ser auto-atento] será facilmente realizada.

Através da mita sāttvika āhāra-niyama [a restrição de consumir apenas uma quantidade moderada de alimento puro que favorece o estado sattva], que é a melhor entre todas as restrições, o guṇa sattva [a qualidade da calma, claridade ou <<ser-dade>>] da mente aumenta e, assim, surge a ajuda  para a auto-investigação.

Bhagavan Sri Ramana Maharshi - QUEM SOU EU?, Parágrafo Nove

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RAMANA MAHARSHI / Digital Painting, by Juergen Puetz http://www.palmyrart.com/product-category/ramana-maharshi-2/

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If that first person (the ego or subject, ‘I’) named ‘I am the body’ exists, the second and third persons (the objects , ‘you’, ‘he’, ‘she’, ‘it’, ‘this’, ‘that’ and so on) will exist. If the first person ceases to exist by one’s scrutinizing the truth of the first person, the second and third persons will cease to exist, and the state (which will then remain) shining as one (that is, as the one real Self and not as the unreal three persons), is indeed one’s own nature (the real nature or state of self).

Ulladu Narpadu - Reality in Forty Verses - V. 14 

Note : 

The first person mentioned in this verse is the mind or ego, the feeling ‘I am this body’, which is the knowledge that knows many objects – the knowledge which was said in the previous verse to be ignorance and unreal. The second and third persons are the many objects known by this first person, ‘I’. These second and third persons, the known objects, can seemingly exist only if the first person, the knowing subject, seemingly exists. But if one keenly scrutinizes the truth of the first person in order to know (‘Who am I?’), the first person will be found to be truly nonexistent, and hence the second and third persons known by it will cease to exist.

The state which remains after all the three persons have thus ceased to exist, alone is the true state of Self, one’s own real nature, which shines as one undivided Whole, devoid of both the knowing subject and the known objects.

[shinymoonbird]

Ramana Maharshi - Digital Painting by Juergen Puetz (Palmyrart)

NECTAR DROPS 

Sri Bhagavan: “Who are you?” 

Devotee: I am Narayanaswami. 

B: Is it the body, the mouth or the hands that represent the “I” you are talking about? 

D: The mouth, the tongue, the body, all together constitute the “I.” 

B: (Pointing to the disciple) Whose body is this? 

D: My body. 

B: So, you are different from the body? You are the possessor and the body is your possession? 

D: I now realize I am different from my body, but I cannot however clearly see the line of demarcation between my body and my “Self.” I cannot see Who I am. 

B: Go and put the question to your “Self” and you will know who you are. 

D: To whom is the question to be put and how? 

B: Put the question to your “Self,” trace the source from which the “I” springs and the answer will come to you.

In: Crumbs from His Table (page 4) - by Ramanananda Swarnagiri