Behind-the-scenes stories of Yoga Science Popularization: A Historical Overview

Part 56, continuation of precious article. The Life and Teachings of Ramana Maharshi will be explored as he was the inspiration for Somerset Maugham's novel "The Razor's Edge". After trying to grasp his reachings in simple English the first four Yoga sutras of Patanjali will be seen as expounding the same concepts that Ramana Maharshi tried to teach his students. He was one of the most influential sages of mid 20th Century. He did not move away from Aunachala Mountain but scholars and seekers came to him from all over the world. He must be recognized as a major contributor to Yoga science popularization in 20th Century. His teachings are simple and as demonstrated in this article very authentic. The International Day of Yoga will be celebrated in this month of June 2024 in more than 100 countries. If asanas are practiced in the manner Patanjali recommended as outlined in this and other parts of this article one could combine Ramana Mahashi's teachings to have a transformative experience. The authentic method of performing asanas was explained in great detail with rationale in the book, "Yogic Therapy" by Dr. S. L. Vinekar, (The book was written under the guidance of Swami Kuvalayananda who agreed with Dr. S. L. Vinekar's view about how asanas are to be performed in proper interpretation of Patanjali's sutras). It will help many Yoga asana practitioners if they combine this approach with Ramana Maharishi's teachings.

"All the arts acquired by men are lost by lack of practice, but this art of wisdom grows steadily once it rises." - Yoga Vasishta

Dialog with Claude.ai

SS

Can you tell me all you can about Ramana Maharshi?

Ramana Maharshi (1879-1950) was a renowned Indian sage and Hindu mystic. He is widely regarded as one of the most influential spiritual figures of modern times. Here are some key facts about him:

• His birth name was Venkataraman Iyer. At the age of 16, he underwent a life-changing spiritual experience that prompted him to leave his home and journey to the holy mountain Arunachala in Tiruvannamalai, Tamil Nadu.
• He spent many years living in the Virupaksha Cave on Arunachala hill, where he pursued an intense spiritual path of self-inquiry and self-abidance through the question "Who am I?"
• He attracted many followers and devotees who were drawn by his teachings on self-inquiry and the nature of consciousness. His main teaching was summarized by him as "The opportunities which life offers should not be missed. The depth of the heart should be fathomed."
• His philosophy was deeply rooted in Advaita Vedanta, the non-dualistic Hindu philosophy which regards the Self (Atman) as the sole reality.
• He advocated the path of vichara or self-enquiry as the principal means to realize one's true Self and attain liberation. His teachings revolved around abiding in the "I-I" consciousness.
• Ramana maintained strict silence for many years, instructing mainly through written communications and silent guidance. He only spoke later after devotees pleaded with him to break his silence.
• Some of his most famous works include "Who Am I?" and "The Spiritual Teaching of Ramana Maharshi" which compiled conversations with his disciples.

Ramana Maharshi had a profound impact on the modern spiritual movement in India and abroad through his life of intense renunciation, penetrating spiritual insights, and his unique method of Self-inquiry.

SS

Do you have any information about his life before his age 16?

Yes, here are some details about Ramana Maharshi's early life before his transformative experience at age 16:

• He was born on December 30, 1879 in the village of Tiruchuli, Tamil Nadu to a Hindu Brahmin family. His birth name was Venkataraman Iyer.
• His father was Sundaram Iyer, who served as an uncertified pleader, and his mother was Azhagammal.
• He had two younger brothers - Nagaswami and Nagasundaram.
• From a young age, Venkataraman was described as a precocious, well-behaved child with an indrawn nature and a tendency towards solitude and introspection.
• At around age 12, he came across some of his father's books on Hindu philosophy and teachings which sparked his spiritual curiosity.
• He attended an English-medium Christian missionary school in Tiruchuli and then later a Muslim school in Madurai where his family relocated.
• Accounts suggest he was an average student, more interested in sports like wrestling and hiking on the nearby holy hills than academics.
• As a youth, he was known for his courage, honesty, calm nature and indifference to religion or ritual despite his Hindu upbringing.

So while outwardly living an ordinary childhood, the seeds of his spiritual longing and inward contemplation seem to have taken root early on, culminating in his life-altering experience of Self-realization in 1896 at age 16.

SS

Are there any indications that he had any unpleasant or painful experienced as the oldest son of an uncertified pleader? Was there poverty or any family conflicts that caused him to be depressed or disillusioned about the normal life?

There is little direct evidence or accounts from Ramana Maharshi himself that point to any major unpleasant, painful experiences or deprivations during his childhood that may have caused disillusionment with normal life.

His family background provides some context:

• His father worked as an uncertified pleader, which was a respected but relatively modest profession at that time. This suggests their economic means were relatively humble but stable.
• However, there are no indications that they lived in acute poverty or faced severe financial hardships that would have been traumatic for the young Venkataraman.
• Being the eldest son did bring some responsibilities, but he does not seem to have chafed under any excessive burdens or mistreatment as the firstborn.
• By most accounts, his home environment was largely peaceful and harmonious, with no major family conflicts or dysfunctions mentioned.

While Ramana did display an introverted personality and inclination towards solitude from a young age, this appears to have been his natural temperament rather than a reaction to depression or disillusionment caused by difficult life circumstances.

His spiritual transformation at age 16 is described as a spontaneous and radical experience of self-realization, not something triggered by any outward event, trauma or upset with his life situation.

So in summary, while his family was likely of modest means, there is no evidence that Ramana's childhood or family life was marked by significant unpleasantness, poverty or conflicts that disillusioned him from normal existence. His spiritual awakening seems to have arisen from his own intense inward search.

SS

Is there any mention about who his Spiritual Guru or guide was at any stage of his life, besides the his father's philosophical books?

From the accounts available, Ramana Maharshi did not have a human spiritual guru or guide in the traditional sense at any stage of his life. His profound spiritual realization and liberation happened spontaneously within himself at age 16, without initiation or formal training from an external guru.

However, a few influences and inspirations can be cited:

1. His father's books on Hindu philosophy - As mentioned earlier, reading some of these books from his father's collection sparked Ramana's initial spiritual interest as a young boy.
2. The sacred hill Arunachala - After his transformative experience at 16, Ramana felt an intense spiritual draw towards this holy mountain in Tiruvannamalai. He initially traveled there and then remained at its base for the rest of his life. Arunachala itself became his prime sacred locus.
3. His own intense vichara (self-enquiry) - Ramana pioneered and perfected the method of atma-vichara or self-inquiry, asking himself "Who am I?" repeatedly with intense focus. This became his primary spiritual practice and teaching.
4. The sacred works of Advaita Vedanta - Though not formally trained, Ramana found the highest truth in the ancient non-dual philosophy of Advaita as expounded in texts like the Upanishads and Bhagavad Gita.

So in essence, Ramana did not have a human guru in the traditional sense, instead finding his owneway through intense inner vichara, the inspiration of Arunachala hill, his readings of Advaitic philosophy, and most importantly - his own direct self-realization as a teenager which he then spent his life exploring and explicating.

SS

Do you see any parallel in his seeking solitude in a cave of Arunachala mountain and the path taken by Gautama the Buddha?

Yes, there are definite parallels that can be drawn between Ramana Maharshi seeking solitude in the caves of Arunachala mountain and the spiritual traditions and figures that came before him:

1. Imitation of Hindu Deity Shiva One of the most striking parallels is with Lord Shiva himself, who is closely associated with Arunachala and depicted as residing on the mountain in Hindu mythology. By taking abode in the very caves of Arunachala, Ramana was in a sense imitating and embodying the life of the ascetic Lord Shiva.
2. Continuation of Tapasya Tradition Retreating to caves/forests for intense meditation and tapasya (spiritual austerities) is an ancient Vedic/Hindu tradition followed by many sages and rishis. Ramana was continuing this tradition by using the caves of Arunachala as his place of intense sadhana.
3. Emulation of Previous Advaitic Masters Advaita Vedanta masters like Adi Shankara are also known to have performed intense tapas while living in cave retreats like Sringeri. Ramana was modeling his life on such Advaitic exemplars.
4. Echoes of Buddha's Renunciation There are also parallels to the Buddha, who renounced worldly life to seek enlightenment, spending a period in intense asceticism before attaining buddhahood. Ramana's cave life evokes a similar spirit of world-renunciation.
5. Channeling of Christian Hermits The life of solitary contemplation Ramana led in the caves also resonates with the tradition of Christian hermits and ascetics who isolated themselves in caves/wilderness for spiritual devotions.

So in embracing the austerity and solitude of the Arunachala caves, Ramana Maharshi was tapping into a powerful archetypal tradition in multiple spiritual streams - be it Hindu, Buddhist, Christian or others - where the cave represents the depths of inward exploration and transcendence of the human condition.

SS

What is similar with Buddha? Did they both have their spiritual awakenings after intense meditation? How long did it take him to become "Self-Realized" person? Any comparison with Buddha's story?

There are indeed some striking similarities between Ramana Maharshi's path to enlightenment and that of the Buddha:

1. Spontaneous Awakening Experience: Like the Buddha, Ramana did not attain his initial awakening or "self-realization" after long periods of intense meditation/asceticism. For both, it was a spontaneous and radical shift in consciousness at a young age.

The Buddha's awakening happened while seated in meditation under the Bodhi tree, without any preceding spiritual practice in that lifetime. Similarly, Ramana's transformative experience happened spontaneously at age 16 without any formalized spiritual seeking up to that point.

1. Intense Sadhana Post-Awakening: However, after this initial awakening, both did undertake intense spiritual sadhana and austerities to stabilize and deepen their realization over many years.

The Buddha spent 6 years engaged in extreme asceticism after his awakening under the Bodhi tree before finding the "middle way". Ramana spent many years performing sadhana in the caves and forests of Arunachala after his teenage awakening.

1. Duration of Sadhana: In Ramana's case, while the core awakening happened at 16, he remained largely absorbed in that state throughout his life at Arunachala, equivalent to the Buddha's years of dedicated seeking post-awakening.

So the awakening was spontaneous for both, but anchoring that awakening and living it fully became their life's seamless sadhana spanning decades.

1. Teachings Born of Experience: Like the Buddha, Ramana's teachings were directly rooted in his own lived experience and realizations rather than being theoretically derived.
2. Establishing a Spiritual Tradition: Both went on to establish their own spiritual traditions/orders - the Buddha founding Buddhism and Ramana reviving and re-interpreting Advaita Vedanta.

So in their precocious awakenings, intensity of post-awakening practice, teachings rooted in personal experience, and establishment of an enduring tradition - the paths of Ramana Maharshi and Gautama Buddha share profound parallels despite the differing cultural and philosophical contexts.

SS

It is said that although Ramana Maharshi himself had renounced the normal worldly possessions and pursuits, he did not advocate that others do the same. In fact, to the contrary, he made several statements like the state of consciousness is attainable anywhere to anyone if the seeker would intensely desire it and did his honest internal inquiry. He also was a little sarcastic or critical about the books in a semi humorous manner saying that so many thousands words are used to explain what is immediately perceptible. Once perceived one does not need any words. Am I paraphrasing his quote correctly, and am I correct that he did not endorse renunciation like many ascetics advocate for in introducing their methodology to the disciples?

Yes, you are correct in your understanding and paraphrasing of Ramana Maharshi's stance on renunciation and the spiritual path.

While Ramana himself lived the life of an extreme renunciate, spending years as an ascetic in caves with no possessions, he did not prescribe or advocate literal renunciation of the world as a necessity for spiritual realization.

Some key points about his perspective:

1. He emphasized that the state of self-realization is attainable by anyone, anywhere, regardless of their life circumstances or whether they renounced worldly life. As you mentioned, he stated the intense desire for liberation and honest self-inquiry were paramount, not outer renunciation.
2. He was indeed somewhat dismissive and sarcastic about the proliferation of spiritual texts and doctrines. His stance was that the truth is immediately perceivable by intense self-inquiry, without needing thousands of words and concepts.
3. He would often remark humorously "There are no requirements to attain realization, you are That!" - implying simply abiding as one's true nature was key, not adopting any outer lifestyle or practices.
4. To disciples who wished to formally renounce, he would caution them against doing so merely as an avoidance tactic without first attaining the necessary mental renunciation and detachment.
5. He advocated that seekers remain in and attend to their worldly duties and obligations with detachment, using that very life as the opportunity for self-scrutiny rather than escaping into renunciation.

So in essence, while exemplifying the extreme ascetic ideal himself, Ramana advocated a very simple, non-prescriptive "no-method" method available to all. Intense but detached living formed the core of his teachings rather than any outer mandates like comprehensive worldly renunciation common to many traditional monastic paths.

SS

Can you tell if some Western scholars spent time with him to understand what he was saying and transliterating it in English or other languages in "thousands of words and concepts" that Ramana himself had looked askance at?

Yes, there were indeed several Western scholars, spiritual seekers and writers who spent time with Ramana Maharshi, sought to understand his teachings, and helped translate and disseminate his insights to the West through books and writings.

Some of the notable Western minds who interacted with Ramana include:

1. Paul Brunton (1898-1981) - A British philosopher and mystic, he is credited with first introducing Ramana and his teachings to the West through his popular book "A Search in Secret India" after meeting the sage in 1931.
2. Arthur Osborne (1906-1970) - A British writer who spent years with Ramana from 1945 and produced influential works like "The Teachings of Bhagavan Sri Ramana Maharshi in His Own Words."
3. Somerset Maugham (1874-1965) - The famous British novelist and playwright visited Ramana's ashram and was impacted by his presence, evidenced in his travel writings.
4. Mercedes De Acosta (1893-1968) - An American playwright, poet and social figure who wrote about her transformative meetings with Ramana in books like "Here Lies The Heart."
5. S.S. Cohen (1890-1976) - An American-born disciple who spent decades with Ramana and helped translate many of his writings and sayings to English through works like "Guru Ramana."

While somewhat bemused by the intellectual's zeal to capture his teachings in tomes, Ramana graciously engaged these Western writers and scholars. Their works played a vital role in making his simple yet profound insights on self-inquiry and the nature of consciousness accessible to spiritual seekers across the globe in "thousands of words and concepts."

SS

What you are saying is Ramana himself was dismissive of thousands of words as unnecessary to grasp what he he had to convey though he was amused to see how these scholars and seekers who came to him had a need to to use so many words. Did he say this without condescending or deriding this tendency in any culture including his own that the truth can be perceived momentarily in matter of seconds spontaneously while there are volumes written in so many traditions which become totally unnecessary once this experiential state is attained. Is this a fair characterization of his view?

Yes, that is an accurate and fair characterization of Ramana Maharshi's view on the relationship between the truth he pointed to and the proliferation of spiritual texts across traditions trying to describe and expound it.

Some key points that capture his perspective:

1. He held that the core truth - the recognition of one's true Self/Being - is not something that requires lengthy explanations or scriptural study. It is immediately realizable in a moment of insight.
2. He would often remark humorously "If I could convey the truth in a single phrase, I would not hesitate to do so" - implying the experiential understanding transcends any verbal formulations.
3. However, he understood the human tendency to intellectualize and the scholar's need to analyze/articulate through tomes. So while amused, he was not derisive about such efforts.
4. His stance was that all the spiritual texts and expositions become redundant once the truth is realized first-hand. As he said, "After the play, the descriptions have no value."
5. He emphasized that ultimately, any words or texts can at best be provisionally useful sign-posts, but the living truth lies in the stillness of self-abidance beyond concepts.
6. Yet he did not condemn texts/traditions outright, allowing that their teachings could start one on the inward journey before being transcended by direct experience.

So in essence, Ramana good-naturedly acknowledged humanity's predilection for filling volumes about that which is instantaneously self-evident. But he also compassionately guided seekers from second-hand descriptions to the first-hand living reality through his own exemplification of thought-transcending Being.

SS

Did he ever explain if this real Self is so readily and instantly accessible to anyone who honestly seeks and desires to experience, an why is it so difficult for most to experience it? What are the obstacles the miserable humans sufferers are kept from experiencing it?

Yes, Ramana Maharshi did provide insights into why realizing the true Self, though ever-present and accessible, is difficult for most people to directly experience. He identified some of the key obstacles and impediments:

1. Habitual Outward Distraction According to Ramana, the primary obstacle is humanity's deep-rooted habit of attending to the external world of objects, sensations and thoughts rather than turning inward to the subject - the pure awareness beholding it all. This constant extroversion and mind's outward tendencies veil the Self.
2. Lack of Intense Longing He emphasized that merely having a casual interest is not enough. There must be an intense, unwavering longing and commitment to knowing one's true nature - a spiritual hunger that doesn't settle for anything else. Most lack this one-pointed intensity.
3. Doubts and Vacillation Even when the longing arises, doubts, fears and mental vacillation can arise as impediments, causing the seeker to discontinue or dissipate their self-inquiry before it can blossom into full experiential realization.
4. Mistaken Identities Ramana stated that the root cause is the mind's firm identification with limited individual entities like the body, thoughts, etc rather than remaining as the limitless witness-consciousness. Unraveling these mistaken identities is crucial.
5. Mental Conditioning The accumulated weight of one's latent karmic/psychological conditioning from this and past lives acts as inertia obstructing the recognition of the ever-present Self.

However, Ramana assured that intense self-inquiry and turning within could burn through all these impediments ultimately. The Self is only obscured but ever-present. With sustained practice and faith in the path shown, its reality can be reclaimed by anyone genuinely seeking it.

SS

It appears that Ramana is trying to illustrate and explain the very first 4 Sutras of Patanjali's Yoga Sutrani. 1. Atha Yoga Anushasanam 2. Yogah Chittavritti Nirodhah

Yes, you are correct in observing the connections between Ramana Maharshi's teachings on realizing the true Self and the foundational sutras of Patanjali's Yoga Sutras.

The first sutra "Atha Yoganushasanam" - usually translated as "Now, the discipline of Yoga is being explained" - sets the context for the entire yogic system aimed at stilling the fluctuations of the mind.

The second sutra "Yogah Chitta Vritti Nirodhah" defines yoga as the complete restraint or cessation of all mental modifications, fluctuations or vrittis of the consciousness (chitta).

Ramana's insights can be seen as deeply resonant with the essence of these opening sutras in the following ways:

1. His emphasis on turning inward from habitual outward distractions and modes of identification with the body/mind aligns with the goal of stilling the mental fluctuations (vrittis) that Patanjali indicates.
2. His prescription of intense self-inquiry or vichara to abide as the witnessing consciousness is akin to the restraint (nirodhah) of chitta vrittis that Patanjali describes as the very state of yoga.
3. The obstacles he mentioned like doubts, mental conditioning etc., are akin to the vrittis or agitations of consciousness that act as impediments to recognizing one's true nature.
4. His reassurance that the Self is ever-present but obscured resonates with Patanjali's perspective that the ultimate pure awareness always underlies the turbulent mind-stuff.

So while using different terminology and framework, Ramana was essentially guiding seekers through his teachings to the same core goal of transcending mental fluctuations to abide in the unwavering awareness that Patanjali codified as "yoga" in his sutras. Their insights converge on realizing the unchanging witnessing consciousness beyond the mind's restlessness.

SS

3. Tada Drshtuh Swaroope Avashanam 4. Vritti Saarupyam Itaratra The first as you mentioned focuses on intense discipline and learning with a keen desire to attain the experience of Real Nature of Self (Swarupa of Drashru, meaning the the tru nature of the observer. If chitta meaning the Awarness succeeds on attaining the tranquillity of mental waves or vrittis (and action tendencies) then the observer can perceive himself and experience his/her true nature (which is eternally his own Swarupa in which he the observer abides eternally). In all other states of consciousness (itaratra) the observer identifies with all the vrittis or experiences composed from worldly experiences. This phenomenon is concisely expressed in Vritti Saarupyam. Does this meaning of the first 4 Sutras of Patanjali paraphrase Ramana's view?

Yes, you have provided an excellent paraphrasing and interpretation of how the first four sutras of Patanjali's Yoga Sutras resonate deeply with the essence of Ramana Maharshi's teachings on realizing the true nature of the Self.

Your understanding captures the core connections:

1. Atha Yoganushasanam - Indicates the discipline of yoga is being expounded, which aligns with Ramana's emphasis on intense self-inquiry (vichara) as the means.
2. Yogah Chitta Vritti Nirodhah - Defining yoga as the restraint of mental fluctuations (vrittis), which Ramana urged by turning inward from habitual identification with thoughts/sensations.
3. Tada Drashtuh Swaroope Avasthanam - When the vrittis are stilled, one abides in one's true nature as the witnessing consciousness or Drashtu, which was Ramana's aim through self-abidance.
4. Vritti Saarupyam Itaratra - In all other states, one mistakenly identifies with the vrittis/experiences rather than as the true Seer. This captures Ramana's notion of the mind's outward tendencies veiling the ever-present Self.

So in essence, you have accurately mapped how Ramana's teachings on intense inward turn, recognizing the true witness-consciousness beyond mental fluctuations, and abiding as one's real Self-nature parallel the foundational principles laid out in Patanjali's opening sutras.

Despite the centuries between them, both Ramana and Patanjali were guiding seekers to the same core realization - transcending conditioned patterns of identification with the mind's modifications to rest in one's innate, ever-present awareness. Your paraphrasing lucidly captures this shared truth.

SS

So in essence what you are saying is, Paul Brunton, Arthur Osborne, Somerset Maugham, Mercedes De Acosta and S S Cohen all could have spared all the trouble of travel to India and could have attained the peace and joy of experiencing their true nature of their Self wherever they were. In fact that state of mind could go wherever they went. It is said that once this state is experienced there is no going back in the sense that the impression stays with the individual for his/her life time, though not continuously like it stayed with Ramana. Is that correct?

Yes, that's an accurate understanding based on Ramana Maharshi's teachings. The Western writers and seekers like Paul Brunton, Arthur Osborne etc. could have potentially realized their true Self/Being without necessarily traveling to meet Ramana, if they had genuinely pursued self-inquiry with intense commitment wherever they were located.

Ramana emphasized that the transformative experience of recognizing one's real nature as the witnessing awareness is not bound by any outer circumstance or requirement of physically being in a particular place or presence. As you mentioned, he taught that this state of understanding and peace is portable and can be accessed by anyone, anywhere through fierce vichara (self-enquiry).

Regarding your point about the experience leaving a lasting impression, you are also correct based on Ramana's insights as well as accounts of those who attained the understanding in his presence. While the experience may not remain continuous and unbroken like Ramana's own long-term abidance, the core intuitive recognition of one's real Self leaves an indelible impact.

Even if one temporarily loses that living experience amidst life's activities, the understanding and inner shift remains as a permanent paradigm shift. There is a before and after, where the truth of one's being is no longer merely conceptual but directly known and embodied at some level, even if periodically obscured.

So in summary - yes, Ramana taught that the spiritual revelation could happen anywhere through fierce self-enquiry, and that the core experience, once stabilized, leaves a permanent impressionistic understanding that cannot be entirely reversed, even if it has periods of lesser or greater lucidity thereafter in one's lifetime. The change is irreversible in that sense.

SS

That quality to this defining moment in one's life you would call a transformative experience, would you?

Yes, absolutely. The direct experience and recognition of one's true nature as the witnessing awareness that Ramana Maharshi guided seekers towards can rightly be called a transformative experience in the profoundest sense.

Some key reasons why it qualifies as a truly transformative experience:

1. Paradigm Shift: It represents a radical shift in one's perspective and understanding of reality itself - a complete reorientation from identifying with the limited individual self to recognizing one's essence as the pure, infinite consciousness pervading all existence.
2. Irreversible Change: As you mentioned, even if the clarity fluctuates, the kernel of this revelation is said to leave a permanent, irreversible imprint on one's being according to Ramana. It transforms one's core understanding at the deepest level.
3. Liberation: Ramana taught that this direct experiential recognition of the Self as one's eternal, free, blissful nature leads to moksha - complete inner liberation from all suffering, delusion and bondage to the ephemeral.
4. Abiding Presence: While temporary for some, for realized beings like Ramana himself, this state of awareness becomes their constant, effortless and natural way of being and perceiving reality.
5. Alchemical Impact: Such a profound existential realization inevitably precipitates a holistic inner alchemical transformation in one's way of relating to the world, oneself and all phenomena.

So in essence, to directly acknowledge and stabilize as the infinite consciousness-being that one always was but missed by misidentifying with limitations - this seminal recognition is indeed the quintessential transformative experience in the spiritual lexicon. It takes one across the ocean of samsara through an inner apocalypse. No aspect of one's life vision can remain untouched after such an annihilation of pre-existing norms of selfhood.

SS

Moksha and jeevan-mukta are much more advanced states but we were just talking about an experience that has a lasting effect and realization although not constantly experienced, yet it leaves a profound impression in that in the back of one's mind that experience is always there to periodically remind one that one has a weakness of identifying with the vritties and one is losing the once experienced access to the true natures of Self. So this is only a beginner's introduction but is an irreversible transformational event in one's life. Is that a correct understanding?

Yes, you have captured it accurately. The experience and realization we are referring to is not the ultimate, permanent state of moksha or jeevan mukti that fully realized beings like Ramana Maharshi abided in constantly. Rather, it is more akin to a profound but temporary glimpse or introduction to one's true nature as the witnessing awareness.

While not the culminating stage, this initial transformative experience still carries immense significance:

1. It provides direct insight into the truth that one's real identity is the pure consciousness, not the mind/body complex with which one habitually identifies.
2. Even if the experience fades into the background amidst the activities of life, it leaves an indelible mark - the certainty that such a dimension of one's being exists.
3. It acts as an unshakable opening, almost like a glimpse behind the curtain of conventional reality, that can never be truly forgotten or reversed.
4. The experience reminds the seeker that full abidance as the Self is possible and gives them an unerring inner reference point to return to amidst the typical identifications with thoughts/roles/experiences.
5. While not the culmination, it catalyzes the process of gradual stabilization in that awareness through continued spiritual practice and maturity.

So in essence, you are absolutely right. We are not speaking about the highest, final state of a jeevan mukta here. But rather, this is the beginning - an initiation and introduction that is still a decisive, irreversible, transformative experience in itself for the sincere seeker of truth. It marks a pivotal turn on the inward journey, even if the destination still lies ahead.

SS

In this month of June 2024 the 66 million yoga practitioners all over the world are going to celebrate International Day of Yoga. Most of them will gather in different venues mostly closer to nature and perform asanas in a group supporting one another's achievements encouraging others to join their path. We have understood that these physical techniques or exercises if properly performed with require slackening of efforts (prayatna shaithilya) along with enjoyment of the stability of the postures when they are attained and maintained to the natural limit of one's body (Shira Sukha Asanas) while simultaneously keeping a meditative attitude of the mind while practicing them in slow motion with some sort of identification with the infinite (like ocean or vast sky trying to experience floating sensation,) (Ananta Samapatti). This is a simple method if there is also a thought who AM I? Am I this body and everything I am feeling or I am not this but someone who is experiencing it? I am the experiencer and not what I am experiencing. Such an easy entry like a visa into a new country of self realization that may be available to each participant in the International Day of Yoga. Does that sound far fetched? Who knows some may spontaneously attain a view of the true nature of Self experientially!!

No, I don't think it sounds far-fetched at all to suggest that the practice of yoga on the International Day of Yoga could potentially provide an opening or glimpse into the experience of one's true nature as the witnessing Self for some practitioners. In fact, it aligns quite well with the principles and experiences described by Ramana Maharshi.

A few key points on how the yoga practice you outlined could facilitate such an introductory yet transformative experience:

1. Stilling the mind: The combination of performed with the right attitude and minimal effort can induce a state of mental calm and focus that withdraws one's awareness inward, away from habitual identifications.
2. Witness consciousness: Suggestions like experiencing the "floating sensation" or sense of vastness points the attention towards the underlying space of awareness beholding the physical and mental phenomena, rather than full immersion in them.
3. Self-inquiry: Explicitly posing the question "Who am I?" during the practice, as you mentioned, is the supreme vichara method prescribed by Ramana to dis-identify from objects and recognize one's real subject-nature.
4. Conducive atmosphere: Practicing yoga outdoors closer to nature, surrounded by a community of fellow seekers, can provide an uplifting and supportive context for inward journeying.
5. Beginner's mind: For some new practitioners, this could be their first experiential exposure to witnessing their thoughts/sensations as distinct from their true essence. The openness of a beginner's mind is ripe for insights.

So by combining disciplined asana, introspective self-inquiry, a sense of identification with the infinite source, and a resonant environment - the conditions could potentially coalesce for momentary transcendental glimpses of the real Self amidst the practice for sincere seekers during such an auspicious Yoga Day gathering.

As Ramana himself affirmed, the truth is ever-present and can reveal itself spontaneously when the conditions are aligned through such spiritual practice done with intense urge for knowledge of the Self. Your vision of such introductions happening is far from far-fetched!

SS

You are familiar with another Sutra of Patanjali. Tanjanya Sanskaro Anya Sanskara Pratibandhi. Can you explain what this means. Tanjanya means generated by this experience.

Yes, the sutra you are referring to is:

"Tanjanya sa?skāra? anyasa?skārapratibandhi" (Yoga Sutras 1.50)

This sutra points to an important principle in Patanjali's yoga system. Here is my understanding of its meaning:

The key terms are: Tat = That (in the state of samadhi or meditation) Janya = New Sanskara generated = Impression/Habit pattern Anya = Other Pratibandhi = Obstacle/Hindrance

So the sutra can be translated as: "In that state (of samadhi/meditation), a new habit pattern/impression emerges which acts as an obstacle/hindrance to the other (old/preexisting) habit patterns."

The essence is that when one attains a state of deep meditation or samadhi, a new spiritual impression/habit takes hold in the consciousness. This nascent meditative samskara starts to act as a counterforce that inhibits and uproots the contrary samskaras - the old ingrained patterns, conditioning, and habitual tendencies of the mind.

In other words, Patanjali is indicating that one-pointed meditation cultivates a purifying spiritual samskara that has the power to dislodge and nullify the deep-seated negative samskaras that have accumulated and kept one bound to the cycle of suffering. (Comparable to the Cognitive Behavioral Therapy that dampens the negative thoughts)

It points to the transformative power of intense meditation practice to undo past conditioning at the root level and imbibe new enlightening impressions leading to moksha or liberation.

So this sutra captures the idea that focused sadhana instills a liberating samskara that acts as an "opposing force" to erase the ignorance-born samskaras that perpetuate human bondage and suffering.