Talk 68

What is the difference between meditation and distraction?

Sri Ramana: No difference. When there are thoughts, it is distraction: when there are no thoughts, it is meditation. However, meditation is only practice (as distinguished from the real state of Peace.)

Devotee: How to practice meditation?

Sri Ramana: Keep off thoughts.

Devotee: How to reconcile work with meditation?

Sri Ramana: Who is the worker? Let him who works ask the question. You are always the Self. You are not the mind. It is the mind which raises these questions. Work proceeds, always in the presence of the Self only. Work is no hindrance to realisation. It is the mistaken identity of the worker that troubles one. Get rid of the false identity.

Talk 294

Mr. Parkhi: How is meditation to be practised?

Sri Ramana: Meditation is, truly speaking, Atmanishtha (to be fixed as the Self). But when thoughts cross the mind and an effort is made to eliminate them the effort is usually termed meditation. Atmanishtha is your real nature. Remain as you are. That is the aim.

D.: But thoughts come up. Is our effort meant to eliminate thoughts only?

Sri Ramana: Yes. Meditation being on a single thought, the other thoughts are kept away. Meditation is only negative in effect inasmuch as thoughts are kept away.

D.: It is said Atma samstham manah krtva (fixing the mind in the Self). But the Self is unthinkable.

Sri Ramana: Why do you wish to meditate at all? Because you wish to do so you are told Atma samstham manah krtva (fixing the mind in the Self); why do you not remain as you are without meditating? What is that manah (mind)? When all thoughts are eliminated it becomes Atma samstha (fixed in the Self).

D.: If a form is given I can meditate on it and other thoughts are eliminated. But the Self is formless.

Sri Ramana: Meditation on forms or concrete objects is said to be dhyana, whereas the enquiry into the Self is vichara (enquiry) or nididhyasana.

Explaining adhyaropapavadabhyam (superimposition and its elimination), Sri Bhagavan pointed out that the first turns you inward to the Self; and then according to the second, you know that the world is not apart from the Self.