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--- WIKI
Ramana Maharshi (30 December 1879 14 April 1950) was an Indian Hindu sage and jivanmukta (liberated being). He was born Venkataraman Iyer, but is mostly known by the name Bhagavan Sri Ramana Maharshi. He was born in Tiruchuli, Tamil Nadu, India. In 1895, an attraction to the sacred hill Arunachala and the 63 Nayanmars was aroused in him, and in 1896, at the age of 16, he had a "death-experience" where he became aware of a "current" or "force" (avesam) which he recognized as his true "I" or "self", and which he later identified with "the personal God, or Iswara", that is, Shiva. This resulted in a state that he later described as "the state of mind of Iswara or the jnani". Six weeks later he left his uncle's home in Madurai, and journeyed to the holy mountain Arunachala, in Tiruvannamalai, where he took on the role of a sannyasin (though not formally initiated), and remained for the rest of his life. He attracted devotees that regarded him as an avatar and came to him for darshan ("the sight of God"). In later years an ashram grew up around him, where visitors received upadesa ("spiritual instruction") by sitting silently in his company asking questions. Since the 1930s his teachings have been popularized in the West, resulting in his worldwide recognition as an enlightened being. Ramana Maharshi approved a number of paths and practices, but recommended self-enquiry as the principal means to remove ignorance and abide in Self-awareness, together with bhakti (devotion) or surrender to the Self.
...
When Venkataraman was seven he had his upanayana,[15] the traditional initiation of the three upper varnas into Brahmanical learning and the knowledge of Self. He had a very good memory, and was able to recall information after hearing it once, an ability he used to memorise Tamil poems.[15]


--- FOOTER
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1.srm_-_The_Necklet_of_Nine_Gems
1.srm_-_The_Song_of_the_Poppadum
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--- DICTIONARIES (in Dictionaries, in Quotes, in Chapters)



--- QUOTES [170 / 170 - 500 / 1552] (in Dictionaries, in Quotes, in Chapters)



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1:What is, is God. ~ Sri Ramana Maharshi,
2:As you are, so is the world. ~ Sri Ramana Maharshi,
3:Surrender, and all will be well. ~ Sri Ramana Maharshi,
4:You must only trust God. ~ Sri Ramana Maharshi, Talks 43,
5:Truly the sage is not other than God. ~ Sri Ramana Maharshi,
6:Not an atom moves except by God's will. ~ Sri Ramana Maharshi,
7:What exists in truth is the Self alone. ~ Sri Ramana Maharshi,
8:You carry heaven and hell within you. ~ Sri Ramana Maharshi,
9:You see this and that. Why not see God? ~ Sri Ramana Maharshi,
10:There is only one Jnani and you are THAT. ~ Sri Ramana Maharshi,
11:Leave it all to the Master. Surrender to Him without reserve. ~ Sri Ramana Maharshi,
12:It is enough that one surrenders oneself. ~ Sri Ramana Maharshi,
13:Partial surrender is certainly possible for all. In course of time that will lead to complete surrender. ~ Sri Ramana Maharshi,
14:The Divine never forsakes one who has surrendered. ~ Sri Ramana Maharshi,
15:The wise call by the name 'self-surrender' the offering of oneself to God through devotion. ~ Sri Ramana Maharshi,
16:Whether one has surrendered or not, one has never been separate from the Self. ~ Sri Ramana Maharshi,
17:A jnani has no karma [that is, a jnani performs no actions]. That is his experience. Otherwise he is not a jnani. ~ Sri Ramana Maharshi,
18:Consciousness is not born at any time, it remains eternal. ~ Sri Ramana Maharshi,
19:To be full of light is the aim. ~ Sri Ramana Maharshi, Talks 70,
20:Today is ever present. ~ Sri Ramana Maharshi, Day By Day 3-1-46,
21:Suffering is the way for Realization of God. ~ Sri Ramana Maharshi,
22:Give the mind to studies and the heart to God. ~ Sri Ramana Maharshi,
23:You want to see God in all, but not in yourself? ~ Sri Ramana Maharshi,
24:Thought-free consciousness is the goal. ~ Sri Ramana Maharshi, Talks 580,
25:Abidance in God is the only true posture. ~ Sri Ramana Maharshi, Talk 234,
26:Deathlessness is your true nature. ~ Sri Ramana Maharshi, Day by Day 12-7-46,
27:There are two ways: ask yourself 'Who am I?' or submit. ~ Sri Ramana Maharshi,
28:He who thinks he is the doer is also the sufferer. ~ Sri Ramana Maharshi,
29:The seer remains unaffected by the phenomenon. ~ Sri Ramana Maharshi, Talks 196,
30:The thought of God is Divine Favor! He is by nature Grace. ~ Sri Ramana Maharshi,
31:What is the Force which has attracted you here? ~ Sri Ramana Maharshi, Talks 18,
32:There is no Guru, no disciple. Realize who you are. ~ Sri Ramana Maharshi,
33:You must think of the one who repeats the mantra. ~ Sri Ramana Maharshi, Talks 606,
34:All that exists is but the manifestation of the Supreme Being. ~ Sri Ramana Maharshi,
35:There is no difference between God, Guru and Self. ~ Sri Ramana Maharshi, Talks 198,
36:The absence of thoughts is bhakti. It is also mukti. ~ Sri Ramana Maharshi, Talks 650,
37:All are seeing God always. But they do not know it. ~ Sri Ramana Maharshi,
38:Giving one self up to God, means constantly remembering the Self. ~ Sri Ramana Maharshi,
39:Concentrate on the Seer, not on the seen. ~ Sri Ramana Maharshi, Face to Face 197,
40:Sorrow makes one think of God. ~ Sri Ramana Maharshi, Conscious Immortality Ch 15,
41:It is by God's grace that you think of God! ~ Sri Ramana Maharshi, Talks 2020-08-29,
42:Hold on to one thought so that others are expelled. ~ Sri Ramana Maharshi, Talks 453,
43:Keep the mind quiet. That is enough. ~ Sri Ramana Maharshi, Surpassing Love and Grace Ch 9,
44:So long as duality persists in you the Guru is necessary. ~ Sri Ramana Maharshi, Talks 282,
45:Surrender is to give oneself up to the original cause of one's being. ~ Sri Ramana Maharshi,
46:The best discipline is to stay quiescent without ever forgetting Him. ~ Sri Ramana Maharshi,
47:The Self is here and now and you are that always. ~ Sri Ramana Maharshi, Day by Day 3-7-46,
48:To see God is to be God. He alone is. ~ Sri Ramana Maharshi, Maharshis Gospel ,
49:You must certainly think of God if you want to see God all round you. ~ Sri Ramana Maharshi,
50:You don't forget Bhagavan and Bhagavan won't forget you ~ Sri Ramana Maharshi, Day by Day ,
51:Guru's Grace is like a hand extended to help you out of water. ~ Sri Ramana Maharshi, Talks 398,
52:Descending from the head to the Heart is the beginning of spiritual sadhana. ~ Sri Ramana Maharshi,
53:Take no notice of the ego and its activities, but see only the light behind. ~ Sri Ramana Maharshi,
54:Be Quiet (Silent)!Attend to the purpose for which you came! ~ Sri Ramana Maharshi,
55:Your own Self-Realization is the greatest service you can render the world. ~ Sri Ramana Maharshi,
56:To remain free from thoughts is the best offering one can make to God. ~ Sri Ramana Maharshi,
57:Of all the thoughts that rise in the mind, the thought 'I' is the first thought. ~ Sri Ramana Maharshi,
58:Let your standpoint become that of wisdom then the world will be found to be God. ~ Sri Ramana Maharshi,
59:Mr. Venkatakrishnayya, a lawyer-devotee, visited Sri Bhagavan ten years before and asked Him what he should do to improve himself.Sri Bhagavan told him to perform Gayatri Japa. The young man went away satisfied. When he returned after some years, he asked:D.: If I meditate on the meaning of the Gayatri mantra, my mind again wanders. What is to be done?M.: Were you told to meditate on the mantra or its meaning? You must think of the one who repeats the mantra. ~ Sri Ramana Maharshi, Talks 606,
60:Let the man find out his undying Self and die and be immortal and happy. ~ Sri Ramana Maharshi, Talks N64,
61:If one surrenders to God, there will be no cause for anxiety. ~ Sri Ramana Maharshi, Conscious Immortality ,
62:Mind is only a bundle of thoughts: stop thinking and show me then, where is the mind? ~ Sri Ramana Maharshi,
63:The supreme 'I' alone is. To think otherwise is to delude oneself. ~ Sri Ramana Maharshi, Maharshi's Gospel ,
64:Whatever happens you are unaffected, still as you were. ~ Sri Ramana Maharshi, Conscious Immortality ch 15,
65:Grace is ever present. All that is necessary is that you surrender to it. ~ Sri Ramana Maharshi, Talks 472,
66:Meditation being on a single thought, the other thoughts are kept away. ~ Sri Ramana Maharshi, Talks 294,
67:Wherever you go, whatever you do, I am always with you. ~ Sri Ramana Maharshi, Ramana Periya Puranam 402,
68:God does not require an intermediary.Mind your business and all will be well. ~ Sri Ramana Maharshi, Talks 594,
69:There is nothing like 'within' or 'without.' Both mean either the same thing or nothing. ~ Sri Ramana Maharshi,
70:We have not understood the present. Why should we seek to know the future? ~ Sri Ramana Maharshi, Day By Day 10-2-46,
71:A devotee concentrates on God; a seeker seeks the Self. The practice is equally difficult for both. ~ Sri Ramana Maharshi,
72:All you need to do is to trust God. Following the path of devotion, one should leave everything to God. ~ Sri Ramana Maharshi,
73:When the source of the 'I-throught' is reached it vanishes and what remains over is the Self. ~ Sri Ramana Maharshi, Talks 130,
74:The Self cannot be found in books. You have to find it out for yourself, in yourself. ~ Sri Ramana Maharshi, Day by Day 16-3-45,
75:The Self is God. `I AM' is God. If God be apart from the Self, He must be a Selfless God, which is absurd. ~ Sri Ramana Maharshi,
76:Many people try to define the Self instead of attempting to know the Self and abide in it. ~ Sri Ramana Maharshi, Reminisceneces ,
77:God knows the past, present and future. He will determine the future for you and accomplish the work. ~ Sri Ramana Maharshi,
78:They say that I am dying but I am not going away.Where could I go?I am here ~ Sri Ramana Maharshi, Path of Self-Knowledge ,
79:When enquiry continues automatically, it results in contempt for wealth, fame, ease, pleasure, etc. ~ Sri Ramana Maharshi, Talks 2020-08-27,
80:Surrender to the Feet of the Guru is the real mantra, in which there will be no fear of Maya's delusion. ~ Sri Ramana Maharshi,
81:Calmness is the criterion of spiritual progress. Plunge the purified mind into the Heart. Then the work is over. ~ Sri Ramana Maharshi,
82:If the unripe mind does not feel his Grace, it does not mean that God's Grace is absent. ~ Sri Ramana Maharshi, Marharshi's Gospel ,
83:The individuals cannot act of their own accord. Recognize the force of the Divine Will and keep quiet. ~ Sri Ramana Maharshi, Talks 594,
84:The Self is known to everyone but not clearly. You always exist. The Be-ing is the Self. ‘I am’ is the name of God. ~ Sri Ramana Maharshi,
85:The thoughts change but not you.Let go the passing throughts and hold on to the unchanging Self. ~ Sri Ramana Maharshi, Talks 524,
86:Ask: 'Who am I?' until well-established in the conviction that a Higher Power guides us. That is firmness of faith. ~ Sri Ramana Maharshi,
87:The whole Vedanta is contained in the two Biblical statements "I am that I am" and "Be still and know that I am God." ~ Sri Ramana Maharshi,
88:The man who prays, the prayer, and the God to whom he prays all have reality only as manifestations of the Self. ~ Sri Ramana Maharshi,
89:Go on practicing. Your concentration will be as easy as breathing. That will be the crown of your achievements. ~ Sri Ramana Maharshi,
90:The truth is that the world appears as a passing shadow in a flood of light. Light in necessary even to see the shadow. ~ Sri Ramana Maharshi,
91:'I' is the name of God. It is the first and greatest of all mantras. Even OM is second to it. ~ Sri Ramana Maharshi, Day by Day 28-6-46,
92:The Bible says, “Be still and know that I am God”. Stillness is the sole requisite for the realisation of the Self as God. ~ Sri Ramana Maharshi,
93:It is only when God Himself by His grace draws the mind inwards that complete surrender can be acheived. ~ Sri Ramana Maharshi, Day by Day 27-6-46,
94:If you go on working with the light available, you will meet your Master, as he himself will be seeking you. ~ Sri Ramana Maharshi, Talks 2020-08-31,
95:Guru is not the physical form. So the contact will remain even after the physical form of the Guru vanishes. ~ Sri Ramana Maharshi, Day by Day 9-3-46,
96:Ishwara will answer your call by whatever name you call Him and will appear in whatever form you worship Him. ~ Sri Ramana Maharshi, Letters 200 ,
97:The only useful purpose of the present birth is to turn within and realise the Self.There is nothing else to do. ~ Sri Ramana Maharshi, Talks 219,
98:There is only the One. Try to realise there is no I, no you, no he, only the one Self which is all. ~ Sri Ramana Maharshi, Conscious Immortality ,
99:Your trust in God is sufficient to save you from rebirths. Cast all burden on Him. Have faith and that will save you. ~ Sri Ramana Maharshi, Talks 2020-08-30,
100:Looking at you from within the Self, I never leave you.How can this fact be known to your externalised vision? ~ Sri Ramana Maharshi, Padamalai 37,
101:Complete surrender does require that you have no desire of your own. You must be satisfied with whatever God gives you. ~ Sri Ramana Maharshi, By As You Are ,
102:If you seek God with your whole heart, then you may be assured that Grace of God is also seeking you. ~ Sri Ramana Maharshi, Conscious Immortality Ch 7,
103:Q:There are several asanas mentioned. Which of them is the best?M:Nididhyasana (one-pointedness of the mind) is the best. ~ Sri Ramana Maharshi, Talks 557,
104:Q:Should we read Gita once in a while?M:Always.Q:May we read the Bible?M:The Bible and the Gita are the same. ~ Sri Ramana Maharshi, Talks 164,
105:Mind your business.Take care of what you came here for.Find the 'I' first and you may afterwards speak of other matters. ~ Sri Ramana Maharshi, Talks 161,
106:The main factor in meditation is to keep the mind active in its own pursuit without taking in external impressions or thinking of other matters. ~ Sri Ramana Maharshi,
107:Q.: There is conflict in the teachings of Aurobindo and of the Mother.M.: First surrender the Self and then harmonise the conflicts. ~ Sri Ramana Maharshi, Talks 164,
108:Your unfulfilled desires bring you back. You must conquer desire to be absorbed into the One and thus end rebirth. ~ Sri Ramana Maharshi, Here lies the Heart Mercedes de Acosta,
109:Hearing ultimate Truth, the dull-witted man is bewildered.The wise man hearing Truth retreats within and appears dull-witted. ~ Sri Ramana Maharshi, Ashtavakra Gita 18.32,
110:By whatever path you go, you will have to lose yourself in the one. Surrender is complete only when you reach the stage `Thou art all' and `Thy will be done'. ~ Sri Ramana Maharshi,
111:First set yourself right and then only set out to improve others.But one must begin somewhere, and one can begin only with oneself. ~ Sri Ramana Maharshi, Face to Face c62,
112:As a general rule, there is no harm in satisfying a desire where the satisfaction will not lead to further desires by creating vasanas in the mind. ~ Sri Ramana Maharshi, Day by Day ,
113:Like mud in a mud pot the Supreme Lord who is existence and space-like consciousness and bliss exists everywhere non-separate (from things). ~ Sri Ramana Maharshi, Yoga Vasistha 10.12,
114:A realized one sends out waves of spiritual influence in his aura, which draw many people towards him. Yet he may sit in a cave and maintain complete silence. ~ Sri Ramana Maharshi,
115:How to see God? To see Him is to be consumed by Him.How to see the Self? As the Self is one without a second, it is impossible to see it. ~ Sri Ramana Maharshi, Reality in Forty Verses ,
116:To bring about peace means to be free from thoughts and to abide as Pure Consciousness.If one remains at peace oneself, there is only peace all about. ~ Sri Ramana Maharshi, Talks 453,
117:He that sees the Lord in the temple, the living body, by seeking Him within, can alone see Him, the Infinite, in the temple of the universe, having become the Endless Eye. ~ Sri Ramana Maharshi,
118:The more you prune a plant, the more it grows. So too the more you seek to annihilate the ego, the more it will increase. You should seek the root of the ego and destroy it. ~ Sri Ramana Maharshi,
119:If one cannot believe in God it does not matter. I suppose he believes in himself, in his own existence. Let him find out the source from which he came. ~ Sri Ramana Maharshi, Day by Day 22-3-46,
120:Q. What is the Light of Consciousness?A: It is the self-luminous Existence-Consciousness which reveals to the Seer the world of names and forms both inside and outside. ~ Sri Ramana Maharshi,
121:Q.: But the mind slips away from our control.M.: Be it so. Do not think of it. When you recollect yourself bring it back and turn it inward. That is enough. ~ Sri Ramana Maharshi, Talks 398,
122:Know me as the true essence of jnana that shines uninterruptedly in your Heart.Destroy the objectifying awareness of the ego-mind that arrogantly cavorts as 'I'. ~ Sri Ramana Maharshi, Padamalai ,
123:Repeat the old practice, "To whom do thoughts arise?"Keep up the practice until there are no breaks.Practice alone will bring about continuity of awareness. ~ Sri Ramana Maharshi, Talks 628,
124:What fills everything, above, below and around, itself Being-Consciousness-BLiss, non-dual, infinite, eternal, one only, know that to be Brahman. ~ Adi Sankara, trans. Sri Ramana Maharshi Atma Bodha,
125:Give yourself up to deep meditation.Throw away all other considerations of life.The calculative life will not be crowned with spiritual success. ~ Sri Ramana Maharshi, Conscious Immortality Ch. 7,
126:In the deep sleep state we lay down our ego, our thoughts and our desires. If we could only do all this while we are conscious, we would realise the Self. ~ Sri Ramana Maharshi, Conscious Immortality Ch. 13,
127:By whose light the sun and other luminaries shine forth, but which is not itself illumined by them and in whose light all this is seen, know it to be Brahman. ~ Adi Sankara, Atma Bodha trans. Sri Ramana Maharshi,
128:Fortunate is the man who does not lose himself in the labyrinths of philosophy, but goes straight to the Source from which they all rise. ~ Sri Ramana Maharshi, Guru Ramana: Memories and Notes Sulman Samuel Cohen,
129:... happiness is daily experienced by everyone in sleep, when there is no mind. To attain that natural happiness one must know oneself. For that, Self-Enquiry, Who am I? is the chief means. ~ Sri Ramana Maharshi,
130:Jnana does not come gradually, little by little, day by day.It blazes forth all at once in all its fullness,when the practice has matured to perfection. ~ Sri Ramana Maharshi, Sri Ramana Gita ch 17,
131:Because the sun of knowledge, the chaser of darkness has risen, the Atman shines in the expanse of the Heart as the omnipresent sustainer of all and illumines all. - Adi Sankara ~ Sri Ramana Maharshi, Atma Bodha 67,
132:Q: Are our prayers granted?M:Yes, they are granted.No thought will go in vain.Every thought will produce its effect some time or other.Thought-force will never go in vain. ~ Sri Ramana Maharshi, Day by Day 28-6-46,
133:Concentration of the mind is in a way common to both Knowledge and Yoga. Yoga aims at union of the individual with the universal, the Reality. This Reality cannot be new. It must exist even now, and it does exist. ~ Sri Ramana Maharshi,
134:The greatest error of a man is to think that he is weak by nature, evil by nature. Every man is divine and strong in his real nature. What are weak and evil are his habits, his desires and thoughts, but not himself. ~ Sri Ramana Maharshi,
135:D.: Sri Aurobindo says that the Light which resides in the head must be brought down to the heart below.M.: Is not the Self already in the Heart? How can the all-pervading Self be taken from one place to another? ~ Sri Ramana Maharshi,
136:Breath and mind arise from the same place and when one of them is controlled, the other is also controlled.Watching the breath is also one form of pranayama. Merely watching the breath is easy and involves no risk. ~ Sri Ramana Maharshi,
137:An average man's mind is filled with countless thoughts, and therefore each individual one is extremely weak. When, instead of these many useless thoughts, there appears only one, it is a power in itself and has a wide influence. ~ Sri Ramana Maharshi,
138:42.'The colour of milk is one, the colours of the cows'many, So is the nature of knowledge, observe the wise ones. Beings of various marks and attributes, Are like the cows, their realisation is the same; This is an example we should know. ~ Sri Ramana Maharshi,
139:One should not use the name of God artificially and superficially without feeling.To use the name of God one must call upon Him and surrender to Him unreservedly.After such surrender the name of God is constantly with the man. ~ Sri Ramana Maharshi, Talks 426,
140: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. ~ Sri Ramana Maharshi,
141:Correcting oneself is correcting the whole world. The sun is simply bright. It does not correct anyone. Because it shines the whole world is full of light. Transforming yourself is a means of giving light to the whole world. ~ Sri Ramana Maharshi, Living by the Words of Bhagavan 108,
142:Talk 6.A question was asked by a monk (sannyasi) about how to prevent the mind from being distracted.M.: You see the objects on forgetting your own Self. If you keep hold of your Self, you will not see the objective world. ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi Sri Ramanasramam,
143:The great teachers say that forgetfulness is the root of all evil, and is death for those who seek release;10 so one should rest the mind in one's Self and should never forget the Self: this is the aim. If the mind is controlled, all else can be controlled. ~ Sri Ramana Maharshi, Self-Enquiry 34,
144:Keep your mind still.That is enough.The aim of all practices is to give up all practices.When the mind becomes still,the power of the Selfwill be experienced.The Self is all-pervading; if the mind is in peace, then one begins to experiences it. ~ Sri Ramana Maharshi, The Mountain Path Dec 93,
145:One of two things must be done. Either surrender because you admit your inability and require a higher power to help you, or investigate the cause of misery by going to the source and merging into the Self. Either way you will be free from misery. God never forsakes one who has surrendered. ~ Sri Ramana Maharshi, Surpassing Love and Grace ,
146:Talk 12.A man asked the Maharshi to say something to him. When asked what he wanted to know, he said that he knew nothing and wanted to hear something from the Maharshi.M.: You know that you know nothing. Find out that knowledge. That is liberation (mukti). ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi Sri Ramanasramam,
147:Bhagavan: God is of course necessary, for most people. They can go on with one, till they find out that they and God are not different.The Swami continued, "In actual practice, sadhakas, even sincere ones, sometimes become dejected and lose faith in God. How to restore their faith? What should we do for them?" ~ Sri Ramana Maharshi, Day by Day ,
148:Become conscious of being conscious. Say or think "I am", and add nothing to it. Be aware of the stillness that follows the "I am". Sense your presence, the naked unveiled, unclothed beingness. It is untouched by young or old, rich or poor, good or bad, or any other attributes. It is the spacious womb of all creation, all form. ~ Sri Ramana Maharshi,
149:D.: In the practice of meditation are there any signs of the nature of subjective experience or otherwise, which will indicate the aspirant's progress towards Self-RealisationM.: The degree of freedom from unwanted thoughts and the degree of concentration on a single thought are the measure to gauge the progress. ~ Sri Ramana Maharshi, Talks 427,
150:If concentration is made with the brain, sensations of heat and even headache ensue.Concentration has to be made in the heart, which is cool and refreshing.Relax and your meditation will be easy.Keep your mind steady by gently warding off all intruding thoughts, but without strain - soon you will succeed. ~ Sri Ramana Maharshi, Guru Ramana II. XI ,
151:Who am I?' is not a mantra. It means that you must find out where in you the 'I-thought' arises, which is the source of all other thoughts. But if you find that vichara marga (path of enquiry) is too hard for you, you go on repeating 'I-I' and that will lead you to the same goal. There is no harm in using 'I' as a mantra. It is the first name of God. ~ Sri Ramana Maharshi, Gems ,
152:Even if you fail to do it during your lifetime, you must think of god at least at the time of death, since one becomes what he thinks of at the time of death. But unless all your life you have been thinking of God, unless you have accustomed yourself to dhyana of 'Godalways during life, it would not at all be possible for you think of God at the time of death. ~ Sri Ramana Maharshi, Day by Day 9-3-46,
153:D.: Is God personal?B.: Yes, He is always the first person, the I, ever standing before you. Because you give precedence to worldly things, God appears to have receded to the background. If you give up all else and seek Him alone, He will remain as the I, the Self. ~ Sri Ramana Maharshi, Arthur Osborne _Alan_Jacobs,
154:That devotee asked, "Will Ishwara manifest Himself if you give Him some name and pray to Him to appear in a particular form?"Bhagavan: "Yes. He will answer your call by whatever name you call Him and will appear in whatever form you worship Him. As soon as He manifests Himself you ask something. He grants the boon and disappears, but you remain where you were." ~ Sri Ramana Maharshi, Letters from Sri Ramanasramam ,
155:Place your burden at the feet of the Lord of the universe who is ever victorious and accomplishes everything. Remain all the time steadfast in the heart, in the Transcendental Absolute. God knows the past, present and future. He will determine the future for you and accomplish the work. What is to be done will be done at the proper time. Don't worry. Abide in the heart and surrender your acts to the Divine. ~ Sri Ramana Maharshi,
156:D.: Meditation is with mind and how can it kill the mind in order to reveal the Self?M.: Meditation is sticking to one thought. That single thought keeps away other thoughts; distraction of mind is a sign of its weakness. By constant meditation it gains strength, i.e., to say, its weakness of fugitive thought gives place to the enduring background free from thoughts. This expanse devoid of thought is the Self. ~ Sri Ramana Maharshi, Talks 293,
157:As long as there are impressions of objects in the mind, so long the inquiry "Who am I?" Is required. As thoughts arise they should be destroyed then and there in the very place of their origin, through inquiry. If one resorts to contemplation of the Self unintermittently, until the Self is gained, that alone would do. As long as their enemies within the fortress, they will continue to sally forth; if they are destroyed as they emerge, the fortress will fall into our hands. ~ Sri Ramana Maharshi,
158:47. A jnani who is a perfectly Self-realized yogi, sees by the eye of wisdom all objective phenomena to be in and of the Self and thus the Self to be the sole being.1The allusion is to the story of a lady wearing a precious necklace, who suddenly forgot where it was, grew anxious, looked for it everywhere and even asked others to help, until a kind friend pointed out that it was round the seeker's own neck. ~ Adi Sankara, Atma Bodha trans. Sri Ramana Maharshi,
159:7. Don't entertain such thoughts of imperfection, lack of qualities, etc. You are already perfect. Get rid of the ideas of imperfection and need for development. There is nothing to realize or annihilate. You are the Self. The ego does not exist. Pursue the enquiry and see if there is anything to be realised or annihilated. See if there is any mind to be controlled. Even the effort is being made by the mind which does not exist. ~ Sri Ramana Maharshi, Surpassing Love and Grace An Offering from His Devotees ,
160:Devotee: "That is all right, Swami. But, however much we try, this mind does not get under control and envelopes the Swarupa so that it is not perceptible to us. What is to be done?"Bhagavan with a smile placed his little finger over his eye and said, "Look. This little finger covers the eye and prevents the whole world from being seen. In the same way this small mind covers the whole universe and prevents the Brahman from being seen. See how powerful it is!" ~ Sri Ramana Maharshi, Letters from Sri Ramanasramam ,
161:D.: Impurities of limitation, ignorance and desire (anava, mayika, and kamya) place obstacles in the way of meditation. How to conquer them?M.: Not to be swayed by them.D.: Grace is necessary.M.: Yes, Grace is both the beginning and the end. Introversion is due to Grace: Perseverance is Grace; and Realisation is Grace. That is the reason for the statement: Mamekam saranam vraja (only surrender to Me). If one has entirely surrendered oneself is there any part left to ask for Grace? He is swallowed up by Grace. ~ Sri Ramana Maharshi, Talks 319,
162:Talk 10.A visitor asked how to realise oneself in accordance with Maharshi's instructions, contained in his text of Truth Revealed, verse 9, supplement. The difficulty was in controlling the mind.M.: It is to be done by controlling the breath. If you practise it by yourself without other help, then the mind is controlled. Otherwise the mind comes under control spontaneously in the presence of a superior power. Such is the greatness of association with the wise (satsanga). ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi Sri Ramanasramam,
163:Talk 15.A question was asked about the Upanishadic passage, "The Supreme Spirit is subtler than the subtlest and larger than the largest."M.: Even the structure of the atom has been found by the mind. Therefore the mind is subtler than the atom. That which is behind the mind, namely the individual soul, is subtler than the mind.Further, the Tamil saint Manickavachagar has said of the specks dancing in a beam of sunlight, that if each represents a universe, the whole sunlight will represent the Supreme Being. ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi Sri Ramanasramam,
164:D.: Will the description of Brahman as Sat-Chit-Ananda suit this suddha manas? For this too will be destroyed in the final emancipation.M.: If suddha manas is admitted, the Bliss (Ananda) experienced by the Jnani must also be admitted to be reflected. This reflection must finally merge into the Original. Therefore the jivanmukti state is compared to the reflection of a spotless mirror in another similar mirror. What will be found in such a reflection? Pure Akasa (Ether). Similarly, the jnani's reflected Bliss (Ananda) represents only the true Bliss. These are all only words. It is enough that a person becomes antarmukhi (inward-bent). The sastras are not needed for an inward turned mind. They are meant for the rest. ~ Sri Ramana Maharshi, Talks 513,
165:18. Of the devotees, who is the greatest?He who gives himself up to the Self that is God is the most excellent devotee. Giving one's self up to God means remaining constantly in the Self without giving room for the rise of any thoughts other than that of the Self. Whatever burdens are thrown on God, He bears them. Since the supreme power of God makes all things move, why should we, without submitting ourselves to it, constantly worry ourselves with thoughts as to what should be done and how, and what should not be done and how not? We know that the train carries all loads, so after getting on it why should we carry our small luggage on our head to our discomfort, instead of putting it down in the train and feeling at ease? ~ Sri Ramana Maharshi, Who am I ,
166:Talk 3.A question was asked as to the nature of happiness.M.: If a man thinks that his happiness is due to external causes and his possessions, it is reasonable to conclude that his happiness must increase with the increase of possessions and diminish in proportion to their diminution. Therefore if he is devoid of possessions, his happiness should be nil. What is the real experience of man? Does it conform to this view?In deep sleep the man is devoid of possessions, including his own body. Instead of being unhappy he is quite happy. Everyone desires to sleep soundly. The conclusion is that happiness is inherent in man and is not due to external causes. One must realise his Self in order to open the store of unalloyed happiness. ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi Sri Ramanasramam,
167:Bhagavan: There are only two ways to conquer destiny or to be independent of it. One is to inquire whose this destiny is and discover that only the ego is bound by it and not the Self and that the ego is non-existent. The other way is to kill the ego by completely surrendering to the Lord, realizing one's helplessness and saying all the time: "Not I, but Thou, oh Lord," giving up all sense of "I" and "mine" and leaving it to the Lord to do what He likes with you. Surrender can never be regarded as complete so long as the devotee wants this or that from the Lord. True surrender is the love of God for the sake of love and nothing else, not even for the sake of salvation. In other words, complete effacement of the ego is necessary to conquer destiny, whether you achieve this effacement through Self-inquiry or through bhakti-marga. ~ Sri Ramana Maharshi, Day by Day 28-6-46,
168:Talk 183.A gentleman from Bombay said: "I asked Mother in Sri Aurobindo Ashram the following question: 'I keep my mind blank without thoughts arising so that God might show Himself in His true Being. But I do not perceive anything."The reply was to this effect: 'The attitude is right. The Power will come down from above. It is a direct experience'."So he asked what further he should do.M.: Be what you are. There is nothing to come down or become manifest. All that is needful is to lose the ego, That what is, is always there. Even now you are That. You are not apart from it. The blank is seen by you. You are there to see the blank. What do you wait for? The thought "I have not seen," the expectation to see and the desire of getting something, are all the working of the ego. You have fallen into the snares of the ego. The ego says all these and not you. Be yourself and nothing more! ~ Sri Ramana Maharshi,
169:34D: What are the eight limbs of knowledge (jnana ashtanga)?M: The eight limbs are those which have been already mentioned, viz., yama, niyama etc., but differently defined:(1) Yama: This is controlling the aggregate of sense-organs, realizing the defects that are present in the world consisting of the body, etc.(2) Niyama: This is maintaining a stream of mental modes that relate to the Self and rejecting the contrary modes. In other words, it means love that arises uninterruptedly for the Supreme Self.(3) Asana: That with the help of which constant meditation on Brahman is made possible with ease is asana.(4) Pranayama: Rechaka (exhalation) is removing the two unreal aspects of name and form from the objects constituting the world, the body etc., puraka (inhalation) is grasping the three real aspects, existence, consciousness and bliss, which are constant in those objects, and kumbhaka is retaining those aspects thus grasped.(5) Pratyahara: This is preventing name and form which have been removed from re-entering the mind.(6) Dharana: This is making the mind stay in the Heart, without straying outward, and realizing that one is the Self itself which is Existence-Consciousness-Bliss.(7) Dhyana: This is meditation of the form 'I am only pure consciousness'. That is, after leaving aside the body which consists of five sheaths, one enquires 'Who am I?', and as a result of that, one stays as 'I' which shines as the Self.(8) Samadhi: When the 'I-manifestation' also ceases, there is (subtle) direct experience. This is samadhi.For pranayama, etc., detailed here, the disciplines such as asana, etc., mentioned in connection with yoga are not necessary.The limbs of knowledge may be practised at all places and at all times. Of yoga and knowledge, one may follow whichever is pleasing to one, or both, according to circumstances. The great teachers say that forgetfulness is the root of all evil, and is death for those who seek release,10 so one should rest the mind in one's Self and should never forget the Self: this is the aim. If the mind is controlled, all else can be controlled. The distinction between yoga with eight limbs and knowledge with eight limbs has been set forth elaborately in the sacred texts; so only the substance of this teaching has been given here. ~ Sri Ramana Maharshi, Self-Enquiry 34,
170:Talk 26...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.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 27.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 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. 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.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. If an aspirant be unsuited temperamentally for the first two methods and circumstantially (on account of age) for the third method, he must try the Karma Marga (doing good deeds, for example, social service). His nobler instincts become more evident and he derives impersonal pleasure. His smaller self is less assertive and has a chance of expanding its good side. The man becomes duly equipped for one of the three aforesaid paths. His intuition may also develop directly by this single method. ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi Sri Ramanasramam,

*** NEWFULLDB 2.4M ***

1:Look within. ~ Sri Ramana Maharshi
2:Turn inward. ~ Sri Ramana Maharshi
3:It is as it is. ~ Sri Ramana Maharshi
4:Be what you are. ~ Sri Ramana Maharshi
5:Grace always is. ~ Sri Ramana Maharshi
6:The Self is all. ~ Sri Ramana Maharshi
7:What is, is God. ~ Sri Ramana Maharshi
8:Guru is the Self. ~ Sri Ramana Maharshi
9:Sat is within us. ~ Sri Ramana Maharshi
10:There is no mind. ~ Sri Ramana Maharshi
11:What is, is God. ~ Sri Ramana Maharshi,
12:God is within you. ~ Sri Ramana Maharshi
13:Bliss is within you. ~ Sri Ramana Maharshi
14:Never mind the mind. ~ Sri Ramana Maharshi
15:Act but do not react. ~ Sri Ramana Maharshi
16:Be as you really are. ~ Sri Ramana Maharshi
17:Go to the root of it. ~ Sri Ramana Maharshi
18:See your true nature. ~ Sri Ramana Maharshi
19:Truth does not waver. ~ Sri Ramana Maharshi
20:You are always Bliss. ~ Sri Ramana Maharshi
21:The Heart is the Self. ~ Sri Ramana Maharshi
22:The Self alone exists. ~ Sri Ramana Maharshi
23:Today is ever present. ~ Sri Ramana Maharshi
24:Grace is always present. ~ Sri Ramana Maharshi
25:I see what need be seen. ~ Sri Ramana Maharshi
26:Seek the real, the Self. ~ Sri Ramana Maharshi
27:To see God is to be God. ~ Sri Ramana Maharshi
28:You are already perfect. ~ Sri Ramana Maharshi
29:In truth, you are Spirit. ~ Sri Ramana Maharshi
30:Mind and matter co-exist. ~ Sri Ramana Maharshi
31:That which is, always is. ~ Sri Ramana Maharshi
32:There is no then, no now. ~ Sri Ramana Maharshi
33:The Self is ever-present. ~ Sri Ramana Maharshi
34:The Self is here and now. ~ Sri Ramana Maharshi
35:Guru, God and Self are One ~ Sri Ramana Maharshi
36:Sincerity is Self-evident. ~ Sri Ramana Maharshi
37:The real is ever as it is. ~ Sri Ramana Maharshi
38:Truth is that of the Self. ~ Sri Ramana Maharshi
39:Where can I go? I am here. ~ Sri Ramana Maharshi
40:It always remains One only. ~ Sri Ramana Maharshi
41:The real Self is permanent. ~ Sri Ramana Maharshi
42:"Who am I?" The Self alone. ~ Sri Ramana Maharshi
43:As you are, so is the world. ~ Sri Ramana Maharshi
44:By the inquiry 'Who am I?'. ~ Sri Ramana Maharshi
45:Ever-present is the present. ~ Sri Ramana Maharshi
46:Everything is predetermined. ~ Sri Ramana Maharshi
47:Nothing but the Self exists. ~ Sri Ramana Maharshi
48:Realization is for everyone. ~ Sri Ramana Maharshi
49:The mind cannot kill itself. ~ Sri Ramana Maharshi
50:There is no cause for worry. ~ Sri Ramana Maharshi
51:There is nothing to realize. ~ Sri Ramana Maharshi
52:The Self alone is permanent. ~ Sri Ramana Maharshi
53:Thoughts change but not you. ~ Sri Ramana Maharshi
54:As you are, so is the world. ~ Sri Ramana Maharshi,
55:Be yourself and nothing more. ~ Sri Ramana Maharshi
56:Guru’s grace is always there. ~ Sri Ramana Maharshi
57:Realization is already there. ~ Sri Ramana Maharshi
58:Saṃsāra is only in your mind. ~ Sri Ramana Maharshi
59:Silence is also conversation. ~ Sri Ramana Maharshi
60:SILENCE is the best language. ~ Sri Ramana Maharshi
61:Subject is alone the Reality. ~ Sri Ramana Maharshi
62:The body itself is a thought. ~ Sri Ramana Maharshi
63:The Self is ever the witness. ~ Sri Ramana Maharshi
64:The Self is the only Reality. ~ Sri Ramana Maharshi
65:The source of the ego is God. ~ Sri Ramana Maharshi
66:The world is not outside you. ~ Sri Ramana Maharshi
67:Be the Self that includes all. ~ Sri Ramana Maharshi
68:God is no other than the Self. ~ Sri Ramana Maharshi
69:Guru is not the physical form. ~ Sri Ramana Maharshi
70:Just be the Self, that is all. ~ Sri Ramana Maharshi
71:No want is the greatest bliss. ~ Sri Ramana Maharshi
72:That silent Self alone is God. ~ Sri Ramana Maharshi
73:The end of all wisdom is Love. ~ Sri Ramana Maharshi
74:The Heart is the only Reality. ~ Sri Ramana Maharshi
75:The mind cannot seek the mind. ~ Sri Ramana Maharshi
76:Atman alone exists and is real. ~ Sri Ramana Maharshi
77:By silence, eloquence is meant. ~ Sri Ramana Maharshi
78:It is beyond words or thoughts. ~ Sri Ramana Maharshi
79:Knowing the Self, God is known. ~ Sri Ramana Maharshi
80:Love is the actual form of God. ~ Sri Ramana Maharshi
81:Meditation is your true nature. ~ Sri Ramana Maharshi
82:One cannot deny one's own Self. ~ Sri Ramana Maharshi
83:One must find out the real ‘I’. ~ Sri Ramana Maharshi
84:Samadhi is one’s natural state. ~ Sri Ramana Maharshi
85:Silence is never-ending speech. ~ Sri Ramana Maharshi
86:The Heart is the centre of all. ~ Sri Ramana Maharshi
87:To be full of light is the aim. ~ Sri Ramana Maharshi
88:Everything is within one's Self. ~ Sri Ramana Maharshi
89:I am with you wherever you are. ~ Sri Ramana Maharshi,
90:Inner silence is self-surrender. ~ Sri Ramana Maharshi
91:'No want' is the greatest bliss. ~ Sri Ramana Maharshi
92:Surrender, and all will be well. ~ Sri Ramana Maharshi
93:Guru is none other than the Self. ~ Sri Ramana Maharshi
94:Surrender, and all will be well. ~ Sri Ramana Maharshi,
95:There is no leaving or returning. ~ Sri Ramana Maharshi
96:What is bliss but your own being? ~ Sri Ramana Maharshi
97:Is not everything the work of God? ~ Sri Ramana Maharshi
98:It is all mind or maya [illusion]. ~ Sri Ramana Maharshi
99:It will come all right in the end. ~ Sri Ramana Maharshi
100:Stillness or peace is Realization. ~ Sri Ramana Maharshi
101:The Self is the center of centers. ~ Sri Ramana Maharshi
102:Doubter ceasing, doubts will cease. ~ Sri Ramana Maharshi
103:How can the self not know the Self? ~ Sri Ramana Maharshi
104:Peace of mind itself is liberation. ~ Sri Ramana Maharshi
105:The mind is only a transient phase. ~ Sri Ramana Maharshi
106:There is nothing to be gained anew. ~ Sri Ramana Maharshi
107:The Self alone is and nothing else. ~ Sri Ramana Maharshi
108:Time and place really do not exist. ~ Sri Ramana Maharshi
109:You are already that which you seek ~ Sri Ramana Maharshi
110:You are where you have always been. ~ Sri Ramana Maharshi
111:Your nature is peace and happiness. ~ Sri Ramana Maharshi
112:Ananda (bliss) lives in every being. ~ Sri Ramana Maharshi
113:Everything in the world was my Guru. ~ Sri Ramana Maharshi
114:Happiness is the nature of the Self. ~ Sri Ramana Maharshi
115:Is there anyone unaware of the Self? ~ Sri Ramana Maharshi
116:There is no gaining of anything new. ~ Sri Ramana Maharshi
117:The Self is free from all qualities. ~ Sri Ramana Maharshi
118:The universe exists within the Self. ~ Sri Ramana Maharshi
119:You are already That which you seek. ~ Sri Ramana Maharshi
120:You must only trust God. ~ Sri Ramana Maharshi, Talks, 43,
121:God, Guru and the Self are identical. ~ Sri Ramana Maharshi
122:That which is Bliss is also the Self. ~ Sri Ramana Maharshi
123:The Highest Form of Grace is Silence. ~ Sri Ramana Maharshi
124:The Self alone remains as it ever is. ~ Sri Ramana Maharshi
125:The Self is the Heart, self-luminous. ~ Sri Ramana Maharshi
126:The Self is the heart, self-luminous. ~ Sri Ramana Maharshi
127:The Self is the Seer seeing all else. ~ Sri Ramana Maharshi
128:The whole universe is a mere thought. ~ Sri Ramana Maharshi
129:Truly the sage is not other than God. ~ Sri Ramana Maharshi
130:Unbroken ‘I-I’ is the ocean infinite. ~ Sri Ramana Maharshi
131:When all goes, only the Self remains. ~ Sri Ramana Maharshi
132:You carry heaven and hell within you. ~ Sri Ramana Maharshi
133:Knowing one's own Self is knowing God. ~ Sri Ramana Maharshi
134:Let what comes come, let what goes go. ~ Sri Ramana Maharshi
135:Thoughts arise because of the thinker. ~ Sri Ramana Maharshi
136:Time and space cannot affect the Self. ~ Sri Ramana Maharshi
137:True silence is really endless speech. ~ Sri Ramana Maharshi
138:Truly the sage is not other than God. ~ Sri Ramana Maharshi,
139:We are so engrossed with the objects, ~ Sri Ramana Maharshi
140:You alone can know your own greatness. ~ Sri Ramana Maharshi
141:God and the world are all in the Heart. ~ Sri Ramana Maharshi
142:Grace is within you; Grace is the Self. ~ Sri Ramana Maharshi
143:Grace is within you. Grace is the Self. ~ Sri Ramana Maharshi
144:Hridaya (Heart) is the alpha and omega. ~ Sri Ramana Maharshi
145:Knowledge is the very nature [of Self]. ~ Sri Ramana Maharshi
146:Leave the thought-free state to itself. ~ Sri Ramana Maharshi
147:Our glory lies where we cease to exist. ~ Sri Ramana Maharshi
148:There is no such action as Realization. ~ Sri Ramana Maharshi
149:What exists in truth is the Self alone. ~ Sri Ramana Maharshi
150:What is destined to happen will happen. ~ Sri Ramana Maharshi
151:When there is no "I" there is no karma. ~ Sri Ramana Maharshi
152:when there is no ‘I’ there is no karma. ~ Sri Ramana Maharshi
153:You see this and that. Why not see God? ~ Sri Ramana Maharshi
154:It is the mind that veils our happiness. ~ Sri Ramana Maharshi
155:Mind your business and all will be well. ~ Sri Ramana Maharshi
156:Not an atom moves except by God's will. ~ Sri Ramana Maharshi,
157:That which is must also persist forever. ~ Sri Ramana Maharshi
158:The aim is to make the mind one-pointed. ~ Sri Ramana Maharshi
159:The Eternal is not born nor does it die. ~ Sri Ramana Maharshi
160:The mind is nothing but the thought “I”. ~ Sri Ramana Maharshi
161:There is no moment when the Self is not. ~ Sri Ramana Maharshi
162:What exists in truth is the Self alone. ~ Sri Ramana Maharshi,
163:What is there apart from one's own Self? ~ Sri Ramana Maharshi
164:You are not the mind. You are beyond it. ~ Sri Ramana Maharshi
165:You cannot by any means escape the Self. ~ Sri Ramana Maharshi
166:You carry heaven and hell within you.
   ~ Sri Ramana Maharshi,
167:You see this and that. Why not see God? ~ Sri Ramana Maharshi,
168:It is enough that one surrenders oneself. ~ Sri Ramana Maharshi
169:It [the Heart] is the center of the Self. ~ Sri Ramana Maharshi
170:Pure consciousness is beyond limitations. ~ Sri Ramana Maharshi
171:That which has a beginning must also end. ~ Sri Ramana Maharshi
172:There is no seeing. Seeing is only being. ~ Sri Ramana Maharshi
173:There is only one Jnani and you are THAT. ~ Sri Ramana Maharshi
174:Time and space are only concepts of mind. ~ Sri Ramana Maharshi
175:To see a light, no other light is needed. ~ Sri Ramana Maharshi
176:What is called the world is only thought. ~ Sri Ramana Maharshi
177:What is silence? It is eternal eloquence. ~ Sri Ramana Maharshi
178:Your glory lies where you cease to exist. ~ Sri Ramana Maharshi
179:`I-I' is the Self. `I am this' is the ego. ~ Sri Ramana Maharshi
180:It is enough that one surrenders oneself. ~ Sri Ramana Maharshi,
181:Love is verily the heart of all religions. ~ Sri Ramana Maharshi
182:Meditation applies the brakes to the mind. ~ Sri Ramana Maharshi
183:No aids are needed to know one’s own Self. ~ Sri Ramana Maharshi
184:No effort is needed to remain as the Self. ~ Sri Ramana Maharshi
185:Of all the japas, 'Who am I?' is the best. ~ Sri Ramana Maharshi
186:Seeing the world, the jnani sees the Self. ~ Sri Ramana Maharshi
187:The body is transitory [and hence unreal]. ~ Sri Ramana Maharshi
188:The end of all wisdom is love, love, love. ~ Sri Ramana Maharshi
189:The mind vanishing, the Self shines forth. ~ Sri Ramana Maharshi
190:Then all this earth shines like one house. ~ Sri Ramana Maharshi
191:There is only one Jnani and you are THAT. ~ Sri Ramana Maharshi,
192:The Self is always with you and it is you. ~ Sri Ramana Maharshi
193:What is, is the Self. It is all-pervading. ~ Sri Ramana Maharshi
194:Where philosophy ends spirituality begins. ~ Sri Ramana Maharshi
195:You cannot, by any means, escape the Self. ~ Sri Ramana Maharshi
196:Creation is found to be only your thoughts. ~ Sri Ramana Maharshi
197:If one remains as the Self, there is bliss. ~ Sri Ramana Maharshi
198:It is by God’s Grace that you think of God. ~ Sri Ramana Maharshi
199:Liberation is our very nature. We are that. ~ Sri Ramana Maharshi
200:Only the annihilation of ‘I’ is Liberation. ~ Sri Ramana Maharshi
201:The Heart is primarily the seat of the 'I'. ~ Sri Ramana Maharshi
202:The Real Self is continuous and unaffected. ~ Sri Ramana Maharshi
203:There is nothing external in consciousness. ~ Sri Ramana Maharshi
204:To be full of light is the aim. ~ Sri Ramana Maharshi, Talks, 70,
205:Today is ever present. ~ Sri Ramana Maharshi, Day By Day, 3-1-46,
206:Every living being longs always to be happy. ~ Sri Ramana Maharshi
207:God illumines the mind and shines within it. ~ Sri Ramana Maharshi
208:It is not a matter of becoming but of Being. ~ Sri Ramana Maharshi
209:Suffering is the way for Realization of God. ~ Sri Ramana Maharshi
210:That which is called happiness alone exists. ~ Sri Ramana Maharshi
211:The ever luminous Self is one and universal. ~ Sri Ramana Maharshi
212:The only happiness there is, is of the Self. ~ Sri Ramana Maharshi
213:The Self you seek to know is truly yourself. ~ Sri Ramana Maharshi
214:To abide in the Self you must love the Self. ~ Sri Ramana Maharshi
215:To know one's Self is to be blissful always. ~ Sri Ramana Maharshi
216:We are in our Self. We are not in the world. ~ Sri Ramana Maharshi
217:Your mind is the cycle of births and deaths. ~ Sri Ramana Maharshi
218:Your true nature is that of infinite spirit. ~ Sri Ramana Maharshi
219:In the end, everyone must come to Arunachala. ~ Sri Ramana Maharshi
220:Self-enquiry and Self-surrender are the same. ~ Sri Ramana Maharshi
221:Self is here and now and you are that always. ~ Sri Ramana Maharshi
222:Suffering is the way for Realization of God. ~ Sri Ramana Maharshi,
223:The Self being infinite, the eye is infinite. ~ Sri Ramana Maharshi
224:The Self you seek to know is verily yourself. ~ Sri Ramana Maharshi
225:Accepting things as they are is true humility. ~ Sri Ramana Maharshi
226:Devotion is nothing more than knowing oneself. ~ Sri Ramana Maharshi
227:Dive deep in the Heart and remain as the Self. ~ Sri Ramana Maharshi
228:Enlightened enquiry alone leads to Liberation. ~ Sri Ramana Maharshi
229:Give the mind to studies and the heart to God. ~ Sri Ramana Maharshi
230:Our nature is primarily one, entire, blissful. ~ Sri Ramana Maharshi
231:The Absolute resides as the Self in the Heart. ~ Sri Ramana Maharshi
232:The atma-jnani alone can be a good karma-yogi. ~ Sri Ramana Maharshi
233:The Self does not move, the world moves in it. ~ Sri Ramana Maharshi
234:To be reborn is to become children over again. ~ Sri Ramana Maharshi
235:What can anyone know without knowing the Self? ~ Sri Ramana Maharshi
236:All thoughts are inconsistent with realization. ~ Sri Ramana Maharshi
237:Cease to be a knower, then there is perfection. ~ Sri Ramana Maharshi
238:Dive consciously into the Self, into the heart. ~ Sri Ramana Maharshi
239:Existence or Consciousness is the only reality. ~ Sri Ramana Maharshi
240:Existence or consciousness is the only reality. ~ Sri Ramana Maharshi
241:Give the mind to studies and the heart to God. ~ Sri Ramana Maharshi,
242:Liberation is only to remain aware of the Self. ~ Sri Ramana Maharshi
243:Mind is a wonderful force inherent in the Self. ~ Sri Ramana Maharshi
244:There is only one Master, and that is the Self. ~ Sri Ramana Maharshi
245:The Self that is Awareness, that alone is true. ~ Sri Ramana Maharshi
246:Your duty is to Be, and not to be this or that. ~ Sri Ramana Maharshi
247:Bondage is only the false notion, I am the doer. ~ Sri Ramana Maharshi
248:Consciousness is unlimited. IT is. simple BEING. ~ Sri Ramana Maharshi
249:Do not even for a moment lose sight of the Self. ~ Sri Ramana Maharshi
250:Doubts arise because of an absence of surrender. ~ Sri Ramana Maharshi
251:The heart-going mind is called the resting mind. ~ Sri Ramana Maharshi
252:The 'I' has no location. Everything is the Self. ~ Sri Ramana Maharshi
253:The path is one and the realization is only one. ~ Sri Ramana Maharshi
254:The Self is beyond both knowledge and ignorance. ~ Sri Ramana Maharshi
255:The source of ‘I’ is the Heart - the final goal. ~ Sri Ramana Maharshi
256:You exist even in the absence of time and space. ~ Sri Ramana Maharshi
257:You want to see God in all, but not in yourself? ~ Sri Ramana Maharshi
258:Freedom is only knowing the Self within yourself. ~ Sri Ramana Maharshi
259:If all are God, are you not included in that all? ~ Sri Ramana Maharshi
260:I see only what you see, but I notice what I see. ~ Sri Ramana Maharshi
261:The answer is the same for all of your questions. ~ Sri Ramana Maharshi
262:The Self is here and now and you are that always. ~ Sri Ramana Maharshi
263:The Siddha who knows Self does not know the body. ~ Sri Ramana Maharshi
264:Unswervingly follow the path shown by the Master. ~ Sri Ramana Maharshi
265:We pray to God for Bliss and receive it by Grace. ~ Sri Ramana Maharshi
266:Being perfect, why do you feel yourself imperfect? ~ Sri Ramana Maharshi
267:Every man is divine and strong in his real nature. ~ Sri Ramana Maharshi
268:Happiness and distress are only modes of the mind. ~ Sri Ramana Maharshi
269:He who thinks he is the doer is also the sufferer. ~ Sri Ramana Maharshi
270:Is it the world that says I am real, or is it you? ~ Sri Ramana Maharshi
271:The Divine never forsakes one who has surrendered. ~ Sri Ramana Maharshi
272:The feeling of limitation is the work of the mind. ~ Sri Ramana Maharshi
273:The highest instruction is transmitted in silence. ~ Sri Ramana Maharshi
274:The 'I-I' is always there. There is no knowing it. ~ Sri Ramana Maharshi
275:There is no difference between God, Guru and Self. ~ Sri Ramana Maharshi
276:There is no such thing as mind apart from thought. ~ Sri Ramana Maharshi
277:The Self is the Heart. The Heart is self-luminous. ~ Sri Ramana Maharshi
278:The solution to your problem is to see who has it. ~ Sri Ramana Maharshi
279:The thought, 'I am the body', is the original sin. ~ Sri Ramana Maharshi
280:Trace the source of thoughts, they will disappear. ~ Sri Ramana Maharshi
281:We are always the Self. Only, we don’t realize it. ~ Sri Ramana Maharshi
282:What is called the heart is no other than Brahman. ~ Sri Ramana Maharshi
283:What message is needed when heart speaks to heart? ~ Sri Ramana Maharshi
284:Who is there that would refuse anything to others? ~ Sri Ramana Maharshi
285:You are ever existent. The Self can never be lost. ~ Sri Ramana Maharshi
286:All are seeing God always. But they do not know it. ~ Sri Ramana Maharshi
287:Liberation exists- and you will never be liberated. ~ Sri Ramana Maharshi
288:Mind is but a poor reflection of the radiant Heart. ~ Sri Ramana Maharshi
289:Patience, more patience; tolerance, more tolerance! ~ Sri Ramana Maharshi
290:Realization must be amidst all the turmoil of life. ~ Sri Ramana Maharshi
291:The Divine never forsakes one who has surrendered. ~ Sri Ramana Maharshi,
292:The dream is for the one who says that he is awake. ~ Sri Ramana Maharshi
293:The one is real, the many are mere names and forms. ~ Sri Ramana Maharshi
294:The purpose of effort is to get rid of all efforts. ~ Sri Ramana Maharshi
295:The real state must be effortless. It is permanent. ~ Sri Ramana Maharshi
296:There is no Guru, no disciple. Realize who you are. ~ Sri Ramana Maharshi
297:There is no second and therefore no cause for fear. ~ Sri Ramana Maharshi
298:To remain quiet is to resolve the mind in the Self. ~ Sri Ramana Maharshi
299:You are always that Self and nothing but that Self. ~ Sri Ramana Maharshi
300:You want to see God in all, but not in yourself?
   ~ Sri Ramana Maharshi,
301:Apart from thoughts, there is no such thing as mind. ~ Sri Ramana Maharshi
302:Be Still. Truth is found in the simplicity of being. ~ Sri Ramana Maharshi
303:Efforts are spasmodic and so also are their results. ~ Sri Ramana Maharshi
304:How to see God? To see Him is to be consumed by Him. ~ Sri Ramana Maharshi
305:Investigate what the mind is, and it will disappear. ~ Sri Ramana Maharshi
306:Is it the world that says "I am real", or is it you? ~ Sri Ramana Maharshi
307:Our essential nature is happiness. ~ Sri Ramana Maharshi #MondayMotivation
308:Realization must be amidst all the turmoils of life. ~ Sri Ramana Maharshi
309:Remain aware of yourself and all else will be known. ~ Sri Ramana Maharshi
310:The Absolute Consciousness alone is our real nature. ~ Sri Ramana Maharshi
311:There is no greater mystery than this, that we keep ~ Sri Ramana Maharshi
312:The supreme state of Self-awareness is never absent. ~ Sri Ramana Maharshi
313:Thought-free consciousness is the goal. ~ Sri Ramana Maharshi, Talks, 580,
314:You alone exist, O Heart, the radiance of Awareness. ~ Sri Ramana Maharshi
315:Abidance in God is the only true posture. ~ Sri Ramana Maharshi, Talk, 234,
316:Action and knowledge are not obstacles to each other. ~ Sri Ramana Maharshi
317:Discover your undying Self and be immortal and happy. ~ Sri Ramana Maharshi
318:Only the one who has made his mind die is truly born. ~ Sri Ramana Maharshi
319:Self-reform automatically brings about social reform. ~ Sri Ramana Maharshi
320:So long as one desires liberation, one is in bondage. ~ Sri Ramana Maharshi
321:Stilling all thoughts the pure consciousness remains. ~ Sri Ramana Maharshi
322:The aim of all practices is to give up all practices. ~ Sri Ramana Maharshi
323:To perform one's duty is the greatest service to God. ~ Sri Ramana Maharshi
324:What is there to be seen apart from the infinite eye? ~ Sri Ramana Maharshi
325:When the not-Self disappears, the Self alone remains. ~ Sri Ramana Maharshi
326:Why should we worry, tormented by vexatious thoughts? ~ Sri Ramana Maharshi
327:You are awareness. Awareness is another name for you. ~ Sri Ramana Maharshi
328:Absorbed into the light of the one Reality, the heart. ~ Sri Ramana Maharshi
329:Are you not the Self? Why trouble about other matters? ~ Sri Ramana Maharshi
330:Do what is right at a given moment and leave it behind ~ Sri Ramana Maharshi
331:Maintain equanimity whether in happiness or suffering. ~ Sri Ramana Maharshi
332:That which results in peace is the highest perfection. ~ Sri Ramana Maharshi
333:The Heart is the center from which everything springs. ~ Sri Ramana Maharshi
334:The mind-free state is complete and endless happiness. ~ Sri Ramana Maharshi
335:When the mind has vanished, you realize eternal Peace. ~ Sri Ramana Maharshi
336:Wherever you may be, you cannot leave ME. ~ Sri Ramana Maharshi, Talks, 470,
337:Let whatever strange things happen, happen; let us see. ~ Sri Ramana Maharshi
338:Only remove ignorance. That is all there is to be done. ~ Sri Ramana Maharshi
339:Perfect Bliss is Brahman. Perfect Peace is of the Self. ~ Sri Ramana Maharshi
340:There is a state when words cease and silence prevails. ~ Sri Ramana Maharshi
341:Truth burns up all karma and frees you from all births. ~ Sri Ramana Maharshi
342:When the mind comes out of the Self, the world appears. ~ Sri Ramana Maharshi
343:You are always in the Self and there is no reaching it. ~ Sri Ramana Maharshi
344:All that is required to realize the Self is to be still. ~ Sri Ramana Maharshi
345:Deathlessness is your true nature. ~ Sri Ramana Maharshi, Day by Day, 12-7-46,
346:Distracting thoughts are like the enemy in the fortress. ~ Sri Ramana Maharshi
347:If there be a goal to be reached it cannot be permanent. ~ Sri Ramana Maharshi
348:Let what comes come, let what goes go. Why do you worry? ~ Sri Ramana Maharshi
349:One should know one's Self with one's own eye of wisdom. ~ Sri Ramana Maharshi
350:Reality abides in the Heart, the Source of all thoughts. ~ Sri Ramana Maharshi
351:The egos are many, whereas the Self is one and only one. ~ Sri Ramana Maharshi
352:There are two ways: ask yourself 'Who am I?' or submit. ~ Sri Ramana Maharshi,
353:You know that you know nothing. Find out that knowledge. ~ Sri Ramana Maharshi
354:Abide in the heart and surrender your acts to the Divine. ~ Sri Ramana Maharshi
355:All that is required to realise the Self is to “Be Still. ~ Sri Ramana Maharshi
356:Everybody will go after only what gives happiness to him. ~ Sri Ramana Maharshi
357:Real peace is happiness. Pleasures do not form happiness. ~ Sri Ramana Maharshi
358:Silence is unceasing eloquence … It is the best language. ~ Sri Ramana Maharshi
359:We have to surrender ourselves to the Supreme completely. ~ Sri Ramana Maharshi
360:Without knowing the Self why do you seek to know Brahman? ~ Sri Ramana Maharshi
361:All that is required to realise the Self is to “Be Still.” ~ Sri Ramana Maharshi
362:Consciousness is not born at any time, it remains eternal. ~ Sri Ramana Maharshi
363:Even the structure of the atom has been found by the mind. ~ Sri Ramana Maharshi
364:Samadhi is another name for ourselves, for our real state. ~ Sri Ramana Maharshi
365:That which appears anew must also disappear in due course. ~ Sri Ramana Maharshi
366:The sage does not 'know' the Self, because he is the Self. ~ Sri Ramana Maharshi
367:The sage does not ‘know’ the Self, because he is the Self. ~ Sri Ramana Maharshi
368:The Self is the Heart. The Heart is self-luminous. ~ Sri Ramana Maharshi #Diwali
369:The thought of God is Divine Favor! He is by nature Grace. ~ Sri Ramana Maharshi
370:Time and space are within us. You are always in your Self. ~ Sri Ramana Maharshi
371:To be as it is, thought free, in the Heart, is to know it. ~ Sri Ramana Maharshi
372:What comes will also go. What always is will alone remain. ~ Sri Ramana Maharshi
373:Christ-consciousness and Self-Realization are all the same. ~ Sri Ramana Maharshi
374:Consciousness is not born at any time, it remains eternal. ~ Sri Ramana Maharshi,
375:Everything comes out of the Self and goes back to the Self. ~ Sri Ramana Maharshi
376:He who thinks he is the doer is also the sufferer.
   ~ Sri Ramana Maharshi, [T5],
377:'I Am' is the name of God, God is none other than the Self. ~ Sri Ramana Maharshi
378:That which lies beyond the ego is consciousness - the Self. ~ Sri Ramana Maharshi
379:There is neither the one nor the other apart from the Self. ~ Sri Ramana Maharshi
380:The seer remains unaffected by the phenomenon. ~ Sri Ramana Maharshi, Talks, 196,
381:The thought of God is Divine Favor! He is by nature Grace. ~ Sri Ramana Maharshi,
382:Unless one is happy, one cannot bestow happiness on others. ~ Sri Ramana Maharshi
383:What is the Force which has attracted you here? ~ Sri Ramana Maharshi, Talks, 18,
384:When the mind has thus vanished, you realize eternal peace. ~ Sri Ramana Maharshi
385:When the mind is externalized, it suffers pain and anguish. ~ Sri Ramana Maharshi
386:The entire Universe is condensed in the body, and the entire ~ Sri Ramana Maharshi
387:The light must be dim in order to enable the ego to rise up. ~ Sri Ramana Maharshi
388:There are no stages in Realization or degrees in Liberation. ~ Sri Ramana Maharshi
389:There is neither Past nor Future. There is only the Present. ~ Sri Ramana Maharshi
390:There is neither past nor future. There is only the present. ~ Sri Ramana Maharshi
391:There is neither past nor future; there is only the present. ~ Sri Ramana Maharshi
392:Truly there is no cause for you to be miserable and unhappy. ~ Sri Ramana Maharshi
393:When the mind itself is absent, there will be perfect peace. ~ Sri Ramana Maharshi
394:Wisdom seems to dawn, though it is natural and ever present. ~ Sri Ramana Maharshi
395:Grace is in the beginning, middle and end. Grace is the Self. ~ Sri Ramana Maharshi
396:It is the nature of the mind to wander. You are not the mind. ~ Sri Ramana Maharshi
397:Leave it all to the Master. Surrender to Him without reserve. ~ Sri Ramana Maharshi
398:Let any amount of burden be laid on Him, He will bear it all. ~ Sri Ramana Maharshi
399:Let us cherish that Self, which is the Reality, in the Heart. ~ Sri Ramana Maharshi
400:Mukti or Liberation is our Nature. It is another name for us. ~ Sri Ramana Maharshi
401:So long as they make efforts they will not be sages (jnanis). ~ Sri Ramana Maharshi
402:That which is not present in deep dreamless sleep is not real ~ Sri Ramana Maharshi
403:The best is heart to heart speech and heart to heart hearing. ~ Sri Ramana Maharshi
404:The bestower of bliss must be Bliss itself and also Infinite. ~ Sri Ramana Maharshi
405:The Higher Power knows what to do and how to do it. Trust it. ~ Sri Ramana Maharshi
406:There are no stages in Realization, or degrees of Liberation. ~ Sri Ramana Maharshi
407:We are bliss. Bliss is another name for us. It is our nature. ~ Sri Ramana Maharshi
408:All that exists is but the manifestation of the Supreme Being. ~ Sri Ramana Maharshi
409:Eventually, all that one has learnt will have to be forgotten. ~ Sri Ramana Maharshi
410:Everything offered to others is really an offering to oneself. ~ Sri Ramana Maharshi
411:God and the Guru are not really different; they are identical. ~ Sri Ramana Maharshi
412:Grace is within you. If it were external, it would be useless. ~ Sri Ramana Maharshi
413:If one's mind has peace, the whole world will appear peaceful. ~ Sri Ramana Maharshi
414:If one’s mind has peace, the whole world will appear peaceful. ~ Sri Ramana Maharshi
415:It is false to speak of Realization; what is there to realize? ~ Sri Ramana Maharshi
416:Leave it all to the Master. Surrender to Him without reserve. ~ Sri Ramana Maharshi,
417:Let come what comes,
Let go what goes,
See what remains. ~ Sri Ramana Maharshi
418:Mere inherence in pure Being is known as the Vision of Wisdom. ~ Sri Ramana Maharshi
419:Misery does not exist in reality but only in mere imagination. ~ Sri Ramana Maharshi
420:There is no better karma or bhakti than enquiry into the Self. ~ Sri Ramana Maharshi
421:There is no Truth. There is only the truth within each moment. ~ Sri Ramana Maharshi
422:The Self being always self evident will shine forth of itself. ~ Sri Ramana Maharshi
423:The Self is always there. It is you. There is nothing but you. ~ Sri Ramana Maharshi
424:The undifferentiated consciousness of Pure Being is the heart. ~ Sri Ramana Maharshi
425:We are in our Self. We are not in the world. ~ Sri Ramana Maharshi #MondayMotivation
426:You must think of the one who repeats the mantra. ~ Sri Ramana Maharshi, Talks, 606,
427:All that exists is but the manifestation of the Supreme Being. ~ Sri Ramana Maharshi,
428:Eventually, all that one has learnt will have to be forgotten. ~ Sri Ramana Maharshi,
429:Grace rushes forth, spouting as from a spring, from within you. ~ Sri Ramana Maharshi
430:Let knowledge be guessed by the sign of equality to all beings. ~ Sri Ramana Maharshi
431:The mind of the one who knows the truth does not leave Brahman. ~ Sri Ramana Maharshi
432:There is no difference between God, Guru and Self. ~ Sri Ramana Maharshi, Talks, 198,
433:Your waking state is a mere effervescence of the restless mind. ~ Sri Ramana Maharshi
434:If one remains at peace oneself, there is only peace everywhere. ~ Sri Ramana Maharshi
435:The enquiry ‘Who am I?’ turns the mind inward and makes it calm. ~ Sri Ramana Maharshi
436:The only way to be rid of your grief is to know and be the Self. ~ Sri Ramana Maharshi
437:Whatever state one is in, the perceptions partake of that state. ~ Sri Ramana Maharshi
438:What is said is given out to suit the temperament of the hearers ~ Sri Ramana Maharshi
439:What is to be done will be done at the proper time. Don’t worry. ~ Sri Ramana Maharshi
440:Give up thoughts. You need not give up anything else. ~ Sri Ramana Maharshi, Talks, 41,
441:Giving one self up to God, means constantly remembering the Self. ~ Sri Ramana Maharshi
442:If the surrender is complete, all sense of individuality is lost. ~ Sri Ramana Maharshi
443:Since you shine as ''I'' in the Heart, your name itself is Heart. ~ Sri Ramana Maharshi
444:The absence of thoughts is bhakti. It is also mukti. ~ Sri Ramana Maharshi, Talks, 650,
445:The self is known to every one but not clearly. You always exist. ~ Sri Ramana Maharshi
446:The world is illusory, Only Brahman is real, Brahman is the world ~ Sri Ramana Maharshi
447:All are seeing God always. But they do not know it. ~ Sri Ramana Maharshi, [T5], #index,
448:Can anything new appear without that which is eternal and perfect? ~ Sri Ramana Maharshi
449:Giving one self up to God, means constantly remembering the Self. ~ Sri Ramana Maharshi,
450:If there be the mind. A search for it discloses its non-existence. ~ Sri Ramana Maharshi
451:If the Self be found in books it would have been already realized. ~ Sri Ramana Maharshi
452:It is only through the enquiry ‘Who am I?’ that the mind subsides. ~ Sri Ramana Maharshi
453:Silence is the language of the Self and the most perfect teaching. ~ Sri Ramana Maharshi
454:The experience of silence alone is the real and perfect knowledge. ~ Sri Ramana Maharshi
455:The inquiry "who am I" turns the mind introvert and makes it calm. ~ Sri Ramana Maharshi
456:The 'I-Supreme' alone is. To think otherwise is to delude oneself. ~ Sri Ramana Maharshi
457:There is no realization to be achieved. The real is ever as it is. ~ Sri Ramana Maharshi
458:The thinker is the ego, which if sought will automatically vanish. ~ Sri Ramana Maharshi
459:To see the Heart, it is enough that the mind is turned towards it. ~ Sri Ramana Maharshi
460:When the sun rises, does the darkness go gradually or all at once? ~ Sri Ramana Maharshi
461:You are Rama Sastri. Make that name significant. Be one with Rama. ~ Sri Ramana Maharshi
462:By whatever path you go, you will have to lose yourself in the one. ~ Sri Ramana Maharshi
463:Concentrate on the Seer, not on the seen. ~ Sri Ramana Maharshi, Face to Face, 197, [T5],
464:Everyone has experience of the Self every moment of his [her] life. ~ Sri Ramana Maharshi
465:If there were no suffering, how could the desire to be happy arise? ~ Sri Ramana Maharshi
466:It is enough that you turn your eyes towards the self-luminous sun. ~ Sri Ramana Maharshi
467:Knowledge of the Self, which knows all, is Knowledge in perfection. ~ Sri Ramana Maharshi
468:Let any amount of burden be laid on Him [Her], He will bear it all. ~ Sri Ramana Maharshi
469:Let us not pose as doers but resign ourselves to the guiding power. ~ Sri Ramana Maharshi
470:Mature minds alone can grasp the simple Truth in all its nakedness. ~ Sri Ramana Maharshi
471:Pure Consciousness, the Self or the heart is the final Realization. ~ Sri Ramana Maharshi
472:Sorrow makes one think of God. ~ Sri Ramana Maharshi, Conscious Immortality, Ch 15, [T5],
473:The Self is only Being, not being this or that. It is simple Being. ~ Sri Ramana Maharshi
474:Guru's grace is always there. It is really inside you in your Heart. ~ Sri Ramana Maharshi
475:If that desire did not arise, how could the quest of the Self arise? ~ Sri Ramana Maharshi
476:If you keep hold of your Self, you will not see the objective world. ~ Sri Ramana Maharshi
477:Jnana is said to be ekabhakti (single-minded devotion). ~ Sri Ramana Maharshi, Talks, 650,
478:Once we admit our existence, how is it that we do not know our Self? ~ Sri Ramana Maharshi
479:Open your heart and see the world through the eyes of the true Self. ~ Sri Ramana Maharshi
480:The Guru cannot give you anything new, which you don't have already. ~ Sri Ramana Maharshi
481:There is no Guru, no disciple. Realize who you are.
   ~ Sri Ramana Maharshi, [T5], #index,
482:Transforming yourself is a means of giving light to the whole world. ~ Sri Ramana Maharshi
483:You always exist. The Be-ing is the Self. ‘I am’ is the name of God. ~ Sri Ramana Maharshi
484:As far as possible one should not interfere in the affairs of others. ~ Sri Ramana Maharshi
485:Grace is needed most. Let us take the plunge, within, and "Be Still". ~ Sri Ramana Maharshi
486:He [she] who abandons all that is not Real directly realizes Reality. ~ Sri Ramana Maharshi
487:'I exist' is the only permanent, self-evident experience of everyone. ~ Sri Ramana Maharshi
488:It is by God's grace that you think of God! ~ Sri Ramana Maharshi, Talks, 29, [T5], #index,
489:It is by turning the mind away from the world that the quest is made. ~ Sri Ramana Maharshi
490:Know that you are really the Infinite, Pure Being, the Self Absolute. ~ Sri Ramana Maharshi
491:Let what comes come.
Let what goes go.
Find out what remains. ~ Sri Ramana Maharshi
492:Realization is to get rid of the delusion that you have not realized. ~ Sri Ramana Maharshi
493:Surrender is to give oneself up to the original cause of one's being. ~ Sri Ramana Maharshi
494:What comes will also go. What always is will alone remain. ~ Sri Ramana Maharshi #BeHereNow
495:When the mind is left without anything to cling to, it becomes still. ~ Sri Ramana Maharshi
496:You must certainly think of God if you want to see God all round you. ~ Sri Ramana Maharshi
497:At some time, one will have to forget everything that has been learnt. ~ Sri Ramana Maharshi
498:Complete self-surrender means that you have no further thought of 'I'. ~ Sri Ramana Maharshi
499:Existence is the same as happiness and happiness is the same as being. ~ Sri Ramana Maharshi
500:If the form is transcended one will know that the one Self is eternal. ~ Sri Ramana Maharshi

--- IN CHAPTERS (in Dictionaries, in Quotes, in Chapters)



10



   2 Sri Ramana Maharshi


   10 Talks
   2 Sex Ecology Spirituality


1.07_-_The_Farther_Reaches_of_Human_Nature, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  Each of these stages follows the same patterns and shows the same developmental characteristics as all the other stages of consciousness evolution: each is a holon following the twenty tenets (a new differentiation/integration, a new emergence with a new depth, a new interiority, etc.); each possesses a new and higher sense of self existing in a new and wider world of others, with new drives, new cognitions, new moral stances, and so forth; each possesses a deep structure (basic defining pattern) that is culturally invariant but with surface structures (manifestations) that are culturally conditioned and molded; and each has a new and higher form of possible pathology (with the exception of the unmanifest "end" point, although even that is not without certain possible complications in its manifestation).
  I have elsewhere given preliminary descriptions of the deep structures (and pathologies) of each of these four major stages.22 Instead of repeating myself, I have for this presentation simply chosen four individuals who are especially representative of these stages, and will let them speak for us. They are (respectively) Ralph Waldo Emerson, Saint Teresa of Avila, Meister Eckhart, and Sri Ramana Maharshi. Each also represents the type of mysticism typical at each stage: nature mysticism, deity mysticism, formless mysticism, and nondual mysticism (each of which we will discuss).
  And each represents a form of tomorrow, a shape of our destiny yet to come. Each rode time's arrow ahead of us, as geniuses always do, and thus, even though looming out of our past, they call to us from our future.

1.08_-_The_Depths_of_the_Divine, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  Going within and beyond even this pure Source and pure Spirit-which is totally formless, boundless, unmanifest-the Self/Spirit awakens to an identity with, and as, all Form, all manifestation (gross, subtle, and causal), whether high or low, ascending or descending, sacred or profane, manifest or unmanifest, finite or infinite, temporal or eternal. This is not a particular stage among other stages-not their Goal, not their Source, not their Summit-but rather the Ground or Suchness or Isness of all stages, at all times, in all dimensions: the Being of all beings, the Condition of all conditions, the Nature of all natures. And that is the Nondual.
  I have chosen Meister Eckhart and Sri Ramana Maharshi to illustrate both of these "stages" (causal and nondual), since we find in both of them not only a breakthrough to the causal, but also through the causal to the ultimate or Nondual, and as inadequate and misleading as words here invariably are, at least an indication of these two "movements" can be clearly and unmistakably discerned in both of these extraordinary sages.
   Sri Ramana Maharshi (echoing Shankara) summarizes the "viewpoint" of the ultimate or Nondual realization:
  --
  Whoever does not leave all external aspects of creatures can neither be received into this divine birth nor be born. The more you are able to bring all your powers to a unity and a forgetfulness of all the objects and images you have absorbed, and the more you depart from creatures and their images, the nearer and more receptive you are. If you were able to become completely unaware of all things, attain a forgetfulness of things and of self, the more [there is] the silent darkness where you will come to a recognition of the unknown, transbegotten God. For this ignorance draws you away from all knowledge about things, and beyond this it draws you away from yourself.49
  Like Eckhart, Sri Ramana Maharshi, India's greatest modern sage, begins by merely giving us some verbal pointers and information about the Self and its relation to God (and Godhead). But he will soon, we will see, go beyond mere chatter and point directly to the unknown and unknowing Source. So here he speaks in "positive" terms, before drawing us into Divine Ignorance.
  The Self is known to everyone but not clearly. The Being is the Self. "I am" is the name of God. Of all the definitions of God, none is indeed so well put as the Biblical statement I AM THAT I AM. The Absolute Being is what is-It is the Self. It is God. Knowing the Self, God is known. In fact, God is none other than the Self.50

1.200-1.224_Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  
  Talks with Sri Ramana Maharshi are for I-thought only. Hold it; it will disappear as a phantom.
  What remains over is the real I. That is the Self. I am Brahman is an aid to concentration. It keeps off other thoughts. That one thought alone persists. See whose is that thought. It will be found to be from I. Wherefrom is the I thought? Probe into it. The Ithought will vanish. The Supreme Self will shine forth of itself.
  --
  
  Talks with Sri Ramana Maharshi or pain. Why should not the Self, which was blissful in deep sleep, continue its blissful nature even now? The sole obstruction to such continuity is the wrong identification of the Self with the body.
  The Bhagavad Gita says: The unreal hath no being; the real never ceaseth to be; the truth about both hath been perceived by the seers of the essence of things. The real is ever real, the unreal is ever unreal. Again: He is not born, nor doth he die; nor, having been, ceaseth he anymore to be; unborn, perpetual, eternal ancient, he is not slain when the body is slaughtered. Accordingly, there is neither birth nor death. Waking is birth and sleep is death.
  --
  
  Talks with Sri Ramana Maharshi his mind is pure. Again we say that the vibrating mind is impure and the placid mind is pure. The pure mind is itself Brahman; therefore it follows that Brahman is not other than the mind of the sage.
  The Mundaka Upanishad says: The knower of Brahman becomes the Self of Brahman. Is it not ludicrous? To know Him and become
  --
  
  Talks with Sri Ramana Maharshi theories? It is you. Find your Self. Then there is an end of these vagaries of the mind.
  D.: What is this mind?
  --
  
  Talks with Sri Ramana Maharshi you to be without these senses. In such a state you are either asleep or aware of the Self only. Awareness of Self is ever there. Remain what you truly are and this question will not arise.
  D.: Is the body consciousness an impediment to realization?
  --
  
  Talks with Sri Ramana Maharshi is to keep it turned inward. There is a struggle between control and contemplation. It is going on constantly within. Contemplation will in due course be successful.
  D.: How to begin? Your Grace is needed for it.
  --
  
  Talks with Sri Ramana Maharshi exists now. What is it that has happened now so that this difference is experienced? There was no I-thought in your sleep, whereas it is present now. The true I is not apparent and the false I is parading itself. This false I is the obstacle to your right knowledge. Find out wherefrom this false I arises. Then it will disappear. You will be only what you are - i.e., absolute Being.
  D.: How to do it? I have not succeeded so far.

1.240_-_1.300_Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  
  Talks with Sri Ramana Maharshi
  D.: How to destroy the mind?
  --
  
  Talks with Sri Ramana Maharshi
  Talk 243.
  --
  
  Talks with Sri Ramana Maharshi
  D.: Partial surrender - well - can it undo destiny?
  --
  
  Talks with Sri Ramana Maharshi
  D.: There are pleasure and pain in ordinary life. Should we not remain with only pleasure?
  --
  
  Talks with Sri Ramana Maharshi wakeful state. What is the change that has taken place? You are the same in both, but there is difference in happiness. Why? Because the mind has risen now. This mind rises after the 'I-thought'. The thought arises from consciousness. If one abides in it, one is always happy.
  
  --
  
  Talks with Sri Ramana Maharshi
  M.: No attempt is made to destroy it. To think or wish it is itself a thought. If the thinker is sought, the thoughts will disappear.
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi
  Blankness is the evil result of searching the mind. The mind must be cut off, root and branch. See who the thinker is, who the seeker is. Abide as the thinker, the seeker. All thoughts will disappear.
  --
  
  Talks with Sri Ramana Maharshi
  D.: What is the difference between fainting and sleep?
  --
  
  Talks with Sri Ramana Maharshi
  Having once noticed it with Palaniswami, Maharshi continued touching His mother for a few minutes longer - even after the signal of the soul passing into the Heart - and thus ensured her
  --
  
  Talks with Sri Ramana Maharshi death. The real 'I' is silent. One should not think 'I am this - I am not that'. To say 'this or that' is wrong. They are also limitations. Only
  'I am' is the truth. Silence is 'I'. If one thinks 'I am this', another thinks 'I am this' and so on, there is a clash of thoughts and so many religions are the result. The truth remains as it is, not affected by any statements, conflicting or otherwise.
  --
  
  Talks with Sri Ramana Maharshi
  (c) to remove the wrong identity of the Self with the non-self (such as the body, the senses, the mind or the intellect) his mind must become one-pointed.
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi
  D.: Yes I am already aware of the line of teaching of Maharshi. It is the quest for the Self. But my doubt persists if such quest is compatible with grihastha life.
  --
  
  Talks with Sri Ramana Maharshi
  D.: I mean meditation, etc.
  --
  
  Talks with Sri Ramana Maharshi very doubt, "Can I realise?" or the feeling, "I have not realised" are the obstacles. Be free from these also.
  
  --
  
  Talks with Sri Ramana Maharshi
  M.: Yes, certainly. One ought to do so.
  --
  
  Talks with Sri Ramana Maharshi
  M.: If they are fit. Fitness is the point. A strong man controls the weaker man. A strong mind controls the weaker mind. That was what happened in the case cited. The effect was only temporary.
  --
  
  Talks with Sri Ramana Maharshi
  D.: What is the Sun marga? What is the Moon marga? Which of them is easier?
  --
  
  Talks with Sri Ramana Maharshi
  Talk 254.
  --
  
  Talks with Sri Ramana Maharshi
  But the association of ideas is responsible for foisting this bliss on to other things or happenings. In fact, it is within you. On these occasions you are plunging into the Self, though unconsciously.
  --
  
  Talks with Sri Ramana Maharshi
  There is no need to discuss similar points. Jivanmukti and Videhamukti are differently described by different authorities; Videhamukti is sometimes said to occur even when the man is seen with a body.
  --
  
  Talks with Sri Ramana Maharshi informing his elders in order that he might seek God through
  Mahatmas. True, he knew nothing of God or of search for Him.
  --
  
  Talks with Sri Ramana Maharshi
  Talk 261.
  --
  
  Talks with Sri Ramana Maharshi
  Sri Bhagavan said: A Madhva saint Tatvaroyar had composed a bharani on his master Swarupanand. Pandits objected to the composition, saying that it was reserved to such as have killed more than a thousand elephants in battle, whereas Swarupan and was an idle man sitting somewhere unknown to people and he did not deserve that panegyric.
  --
  
  Talks with Sri Ramana Maharshi
  Talk 264.
  --
  
  Talks with Sri Ramana Maharshi will be. It is changeless. Later Arjuna asked Sri Krishna how he could have lived before Aditya. Then Krishna, seeing Arjuna was confounding Him with the gross body, spoke to him accordingly.
  
  --
  
  Talks with Sri Ramana Maharshi
  The hall was already kept clear of people. She sat on a crude carpet in front of Sri Bhagavan. Sri Bhagavan said smiling: "Yes.
  --
  
  Talks with Sri Ramana Maharshi
  "I was very agreeably surprised and pleased. I took it to be a call from Maharshi."
  --
  
  Talks with Sri Ramana Maharshi
  M.: There is no liberation, and where are muktas?
  --
  
  Talks with Sri Ramana Maharshi
  M.: After the rise of the 'I-thought' there is the false identification of the 'I' with the body, the senses, the mind, etc. 'I' is wrongly associated with them and the true 'I' is lost sight of. In order to shift the pure 'I' from the contaminated 'I' this discarding is mentioned.
  --
  
  Talks with Sri Ramana Maharshi give lac, the honey bee which builds the comb, the ants which build cities, and the spider its web?"
  Bhagavan then began to describe their activities.
  --
  
  Talks with Sri Ramana Maharshi
  M.: Yes. Right.
  --
  
  Talks with Sri Ramana Maharshi
  D.: Is it morally right for a man to renounce his household duties when he once realises that his highest duty is Atma-chintana (continuous thought on the Self)?
  --
  
  Talks with Sri Ramana Maharshi
  Talk 270.
  --
  
  Talks with Sri Ramana Maharshi
  M.: You were not aware of the world and its sufferings in your sleep; you are conscious of them in your wakeful state. Continue in that state in which you were not afflicted by these. That is to say, when you are not aware of the world, its sufferings do not affect you. When you remain as the Self, as in sleep, the world and its sufferings will not affect you. Therefore look within. See the Self!
  --
  
  Talks with Sri Ramana Maharshi
  M.: In order that you might seek it. Your eyes cannot see themselves. Place a mirror before them and they see themselves. Similarly with the creation.
  --
  
  Talks with Sri Ramana Maharshi
  M.: It is according to circumstances. They all mean the Self. Para means
  --
  
  Talks with Sri Ramana Maharshi
  D.: Does not bhakti imply duality?
  --
  
  Talks with Sri Ramana Maharshi
  Then the experience of a young disciple was mentioned. The young man, educated and in good circumstances, in good health and sober mind, was once facing Sri Bhagavan's picture in his home and meditating on the figure. The figure suddenly appeared animated with life, which threw the young man into a spasm of fear. He called out for his mother. His mother came and asked him what the matter was. He was surrounded by his relatives who were perplexed by his appearance. He was aware of their presence, but was still overpowered by a mysterious force which he tried to resist. He became unconscious for a short time. Fear seized him as he regained consciousness. The people became anxious and tried to bring him round with medicines.
  --
  
  Talks with Sri Ramana Maharshi
  Talk 276.
  --
  
  Talks with Sri Ramana Maharshi arises. Thinking yourself the body, you give false values to others and identify them with bodies. Just as your body has been born, grows and will perish, so also you think the other was born, grew up and died. Did you think of your son before his birth? The thought came after his birth and persists even after his death. Inasmuch as you are thinking of him he is your son. Where has he gone? He has gone to the source from which he sprang. He is one with you. So long as you are, he is there too. If you cease to identify yourself with the body, but see the real Self, this confusion will vanish. You are eternal. The others also will similarly be found to be eternal. Until this truth is realised there will always be this grief due to false values arising from wrong knowledge and wrong identity.
  
  --
  
  Talks with Sri Ramana Maharshi to mental conceptions. Jiva Srishti is responsible for it. Kill the jiva and there is no pain or pleasure but the mental bliss persists forever. Killing the jiva is to abide in the Self.
  
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi body has been born and will die, and confound the phenomena relating to the one with the other. Know your real being and these questions will not arise.
  
  --
  
  Talks with Sri Ramana Maharshi
  Ignorance is now mentioned by the contaminated Self here.
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi
  M.: Just as we live and move in practical matters.
  --
  
  Talks with Sri Ramana Maharshi not know. People have given me several names from time to time since my arrival here. If I should sign by one name, all would not understand it. So I used to say to the people seeking autographs that, even if they should show my signature, people in general would not believe it to be true.
  
  --
  
  Talks with Sri Ramana Maharshi
  M.: They can be seen if desired.
  --
  
  Talks with Sri Ramana Maharshi
  M.: Is your Self dvaita or advaita? All systems agree on Selfsurrender. Attain it first, then there will be time to judge whose view is right or otherwise.
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi
  Self and periodically ceases to function. That is to say, it appears and disappears; this might be considered to be birth and death.
  --
  
  Talks with Sri Ramana Maharshi
  Talk 286.
  --
  
  Talks with Sri Ramana Maharshi it remains pure, and also merges into the source. The wrong identification with the body is dehatmabuddhi ('I-am-the-body' idea). This must go before good results follow.
  
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi under the control of a stronger one, the weak mind of a man comes under control easily in the presence of the strong-minded sadhus.
  
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi akrthopasakah (raw seekers) take longer to gain drdha jnana
  (unshaken knowledge). People ask: "How did ignorance (avidya) arise at all?" We have to say to them: "Ignorance never arose. It has no real being. That which is, is only vidya (knowledge)."
  --
  
  Talks with Sri Ramana Maharshi
  M.: Who is jiva?
  --
  
  Talks with Sri Ramana Maharshi
  D.: There is seer, seen and sight. They are not characteristic of jnana.
  --
  
  Talks with Sri Ramana Maharshi
  M.: Misery is removed; our aim is removal of misery. You do not acquire happiness. Your very nature is happiness. Bliss is not newly earned.
  --
  
  Talks with Sri Ramana Maharshi ever present. But you hold it down and rise over it and thus disturb it. Then you say, "I want Peace".
  
  --
  
  Talks with Sri Ramana Maharshi
  Q.: Can the atyasramis own property?
  --
  
  Talks with Sri Ramana Maharshi of operating causes. Influenced by satva the predominance of ether
  (akasa) it gives rise to jnana (knowledge) whose seat is the brain. vayu (air) gives rise to manas (mind) tejas (light) gives rise to buddhi (intellect)
  --
  
  Talks with Sri Ramana Maharshi
  D.: Meditation is with mind and how can it kill the mind in order to reveal the Self?
  --
  
  Talks with Sri Ramana Maharshi
  D.: It is said Atma samstham manah krtva (fixing the mind in the
  --
  
  Talks with Sri Ramana Maharshi
  D.: It is not clear to me.
  --
  
  Talks with Sri Ramana Maharshi
  D.: There is no positive pleasure in sleep. Sleep is courted only to be rid of physical fatigue.
  --
  
  Talks with Sri Ramana Maharshi
  M.: The doctor must be given a free hand and the patient must only remain quiet without saying anything. Similarly keep quiet. That is effortlessness.
  --
  
  Talks with Sri Ramana Maharshi
  He now says, "What a Bhagavan is this! Look at the force of his words! He is great! He never forgets even a poor man like me. He remembers my son Manikkam also with kindness. Such are the great ones! I am happy when I do any little work for Him, such as looking to the cows when they are in heat".
  --
  
  Talks with Sri Ramana Maharshi
  

1.240_-_Talks_2, #unset, #The Mother, #Integral Yoga
  
  Talks with Sri Ramana Maharshi wakeful state. What is the change that has taken place? You are the same in both, but there is difference in happiness. Why? Because the mind has risen now. This mind rises after the I-thought. The thought arises from consciousness. If one abides in it, one is always happy.
  D.: The sleep state is the state when the mind is quiet. I consider it a worse state.
  --
  
  Talks with Sri Ramana Maharshi death. The real I is silent. One should not think I am this - I am not that. To say this or that is wrong. They are also limitations. Only
  I am is the truth. Silence is I. If one thinks I am this, another thinks I am this and so on, there is a clash of thoughts and so many religions are the result. The truth remains as it is, not affected by any statements, conflicting or otherwise.
  --
  
  Talks with Sri Ramana Maharshi very doubt, Can I realise? or the feeling, I have not realised are the obstacles. Be free from these also.
  D.: But there should be the experience. Unless I have the experience how can I be free from these afflicting thoughts?
  --
  
  Talks with Sri Ramana Maharshi informing his elders in order that he might seek God through
  Mahatmas. True, he knew nothing of God or of search for Him.
  --
  
  Talks with Sri Ramana Maharshi will be. It is changeless. Later Arjuna asked Sri Krishna how he could have lived before Aditya. Then Krishna, seeing Arjuna was confounding Him with the gross body, spoke to him accordingly.
  The instruction is for the one who sees diversity. In reality there is no bondage nor mukti for himself or for others from the jnanis standpoint.
  --
  
  Talks with Sri Ramana Maharshi give lac, the honey bee which builds the comb, the ants which build cities, and the spider its web?
  Bhagavan then began to describe their activities.
  --
  
  Talks with Sri Ramana Maharshi arises. Thinking yourself the body, you give false values to others and identify them with bodies. Just as your body has been born, grows and will perish, so also you think the other was born, grew up and died. Did you think of your son before his birth? The thought came after his birth and persists even after his death. Inasmuch as you are thinking of him he is your son. Where has he gone? He has gone to the source from which he sprang. He is one with you. So long as you are, he is there too. If you cease to identify yourself with the body, but see the real Self, this confusion will vanish. You are eternal. The others also will similarly be found to be eternal. Until this truth is realised there will always be this grief due to false values arising from wrong knowledge and wrong identity.
  She: Let me have true knowledge by Sri Bhagavans Grace.
  --
  
  Talks with Sri Ramana Maharshi to mental conceptions. Jiva Srishti is responsible for it. Kill the jiva and there is no pain or pleasure but the mental bliss persists forever. Killing the jiva is to abide in the Self.
  She: I hear all this. It is beyond my grasp. I pray Sri Bhagavan to help me to understand it all.
  --
  
  Talks with Sri Ramana Maharshi body has been born and will die, and confound the phenomena relating to the one with the other. Know your real being and these questions will not arise.
  Birth and rebirth are mentioned only to make you investigate the question and find out that there are neither births nor rebirths. They relate to the body and not to the Self. Know the Self and be not perturbed by doubts.
  --
  
  Talks with Sri Ramana Maharshi not know. People have given me several names from time to time since my arrival here. If I should sign by one name, all would not understand it. So I used to say to the people seeking autographs that, even if they should show my signature, people in general would not believe it to be true.
  Q.: You do not touch money nor other offerings, I trust.
  --
  
  Talks with Sri Ramana Maharshi it remains pure, and also merges into the source. The wrong identification with the body is dehatmabuddhi (I-am-the-body idea). This must go before good results follow.
  D.: How to eradicate it?
  --
  
  Talks with Sri Ramana Maharshi under the control of a stronger one, the weak mind of a man comes under control easily in the presence of the strong-minded sadhus.
  That which is - is only Grace; there is nothing else.
  --
  
  Talks with Sri Ramana Maharshi akrthopasakah (raw seekers) take longer to gain drdha jnana
  (unshaken knowledge). People ask: How did ignorance (avidya) arise at all? We have to say to them: Ignorance never arose. It has no real being. That which is, is only vidya (knowledge).
  --
  
  Talks with Sri Ramana Maharshi ever present. But you hold it down and rise over it and thus disturb it. Then you say, I want Peace.
  D.: Will Peace be gradual?
  --
  
  Talks with Sri Ramana Maharshi of operating causes. Influenced by satva the predominance of ether
  (akasa) it gives rise to jnana (knowledge) whose seat is the brain. vayu (air) gives rise to manas (mind) tejas (light) gives rise to buddhi (intellect)
  --
  
  Talks with Sri Ramana Maharshi alone be the real nature. There was no body but only experience of happiness in sleep. That endures now too. The Self is bodiless. If you are thus without body how can Siva be with body? If you are with body Siva also is with body. If you are not, He also is not.
  D.: Why is He then Siva?
  --
  
  Talks with Sri Ramana Maharshi the fear of death, of swoon, etc. will disappear, because you are able to merge into the source consciously.
  Why fear death? Death cannot mean non-being. Why do you love sleep, but not death? Do you not think now? Are you not existing now?
  --
  
  Talks with Sri Ramana Maharshi in sleep, it is not perceived. It cannot be known in sleep all at once. It must first be realised in the waking state, for it is our true nature underlying all the three states. Efforts must be made only in the jagrat state and the Self realised here and now. It will afterwards be understood and realised to be continuous
  Self, uninterrupted by jagrat, svapna and sushupti. Thus it is akhandakara vritti (unbroken experience). Vritti is used for lack of a better expression. It should not be understood to be literally a vritti. In that case, vritti will resemble an ocean-like river, which is absurd. Vritti is of short duration, it is qualified, directed consciousness; or absolute consciousness broken up by cognition of thoughts, senses, etc. Vritti is the function of the mind, whereas the continuous consciousness transcends the mind. This is the natural, primal state of the Jnani or the liberated being. That is unbroken experience. It asserts itself when relative consciousness subsides. Aham vritti (I-thought) is broken, Aham sphurana (the light of I-I) is unbroken, continuous. After the thoughts subside, the light shines forth.
  --
  
  Talks with Sri Ramana Maharshi how can they be destroyed? They therefore rise up spontaneously in order to be extinguished in due course, thus to streng then the mind.
  A visitor: All are said to be Brahman.
  --
  
  Talks with Sri Ramana Maharshi one body, seek and find another. Just see what happens even to your gross body. Suppose you go to London. How do you do it? You take a conveyance, go to the docks, board the steamer and reach London in a few days. What has happened? The conveyances had moved, but not your body. Still you say that you travelled from one part of the globe to the other part. The movements of the conveyances have been superimposed on your body. Similarly also with your ego. The reincarnations are superimpositions. For example, what happens in a dream? Do you go to the dream world or does it occur in you? Surely the latter. Just the same with incarnations. The ego remains changeless all along.
  Again, there is no time and space in your sleep. They are concepts which arise after the I-thought has arisen. Before the rise of the Ithought the concepts are absent. Therefore you are beyond time and space. The I-thought is only limited I. The real I is unlimited, universal, beyond time and space. They are absent in sleep. Just on rising up from sleep, and before seeing the objective world, there is a state of awareness which is your pure Self. That must be known.
  --
  
  Talks with Sri Ramana Maharshi picture. Imagine the actor in the picture asking if he could enact a scene without the screen. Such is the case of the man who thinks of his acting apart from the Self.
  D.: It is like asking the spectator to act in the cinema picture.
  --
  
  Talks with Sri Ramana Maharshi the interval between two consecutive sankalpas (ideas or thoughts) represent the pure aham (I). Therefore holding on to the pure I, one should have the Prajnanaghana for aim, and there is the vritti present in the attempt. All these have their proper and respective places and at the same time lead to realisation.
  Again the pure Self has been described in Viveka Chudamani to be beyond asat, i.e., different from asat. Here asat is the contaminated waking I. Asadvilakshana means sat, i.e., the Self of sleep. He is also described as different from sat and asat. Both mean the same.
  --
  
  Talks with Sri Ramana Maharshi creations are purposeful; they serve the dream-purpose. The dream water quenches dream thirst. The dream creation is however contradicted in the waking state. The waking creation is contradicted in the other two states. What is not continuous cannot be real. If real, the thing must ever be real - and not real for a short time and unreal at other times.
  So it is with magical creations. They appear real and are yet illusory.
  --
  
  Talks with Sri Ramana Maharshi withdrawn. There must be a Sakti (Power) to do it, and wonderful too! She cannot also be independent of Her origin. In the Self-shining
  Pure Being this Sakti cannot be seen. Nevertheless, Her actions are only too well-known. How sublime!
  --
  
  Talks with Sri Ramana Maharshi island. Sri Bhagavan emphasised the point that the mental approach accomplishes the purpose earlier than physical action.
  (7) Sri Bhagavan related the following funny anecdote; Ezhuthachan, a great Malayali saint and author, had a few fish concealed in him when he entered the temple. Some enemy reported it to the worshippers in the temple. The man was searched and taken to the king. The king asked him Why did you take the fish into the temple? He replied: It is not my fault. I had it concealed in my clothes. The others exposed the fish in the temple. The fault lies in exposure. Excreta within the body are not considered filthy; but when excreted, they are considered filthy. So also with this.
  --
  
  Talks with Sri Ramana Maharshi to hold in its trunk. The trunk of the elephant is usually restless. It puts it out in all directions when taken out in the streets of the town.
  If given a chain to carry the restlessness is checked. Similarly with the restless mind. If made to engage in japa or dhyana, other thoughts are warded off: and the mind concentrates on a single thought. It thus becomes peaceful. It does not mean that peace is gained without a prolonged struggle. The other thoughts must be fought out.
  --
  
  Talks with Sri Ramana Maharshi wanted to stand: the thought soon deserted me. I was again lost in the one expanse. The experience continued until I heard the voice of Sri
  Bhagavan. That made me collect myself. Then I stood up and saluted.
  --
  
  Talks with Sri Ramana Maharshi falsified by the dream-body. So that, you see, neither of these bodies is real. Because each of them is true for a time and false at other times. That which is real must be real for ever. But you say I. This
  I-consciousness is present all through the three states. There is no change in it. That is alone real. The three states are false. They are only for the mind. It is the mind which obstructs your vision of your true nature. Your true nature is that of infinite spirit. That was the case in your sleep. You note the limitations in the other two states.
  --
  
  Talks with Sri Ramana Maharshi it is made with effort. Effort is necessary so long as thoughts are promiscuous. Because you are with other thoughts, you call the continuity of a single thought, meditation or dhyana. If that dhyana becomes effortless it will be found to be your real nature.
  Talk 329.
  --
  
  Talks with Sri Ramana Maharshi the adhishthana of Jiva is one; that of Isvara is another; how can these two adhishthanas become one? He replies, there are the same adhara for both the adhishthanas.
  Furthermore he mentions several khyatis;
  --
  
  Talks with Sri Ramana Maharshi any real purpose? However, some people read them and then seek sages only to see if they can meet their questions. To read them, to discover new doubts and to solve them, is a source of pleasure to them. Knowing it to be sheer waste, the sages do not encourage such people. Encourage them once and there will be no end.
  Only the enquiry into the Self can be of use.
  --
  
  Talks with Sri Ramana Maharshi powers e.g., when his arm was cut by a sword, the sword was blunted without inflicting injury on him. This is making the body proof against injury (kayasiddhi). Prabhulinga offered himself to be cut. When the sword was thrust, it passed through and through his body as if it was air and there was no injury on the body. Gorak was astonished and offered himself as the disciple of Prabhulinga.
  Again, there was a dialogue between Siva and Parvati in Kailas.
  --
  
  Talks with Sri Ramana Maharshi overpowers you? I is ever constant. So also must its seat be. If the head bends at one time and is erect at another time how can it be the seat of I? Your head is laid flat in sleep. When awake it is raised up. Can it be the I?
  D.: Which is it then?
  --
  
  Talks with Sri Ramana Maharshi obstructing the consciousness, where is the need to dive? If the state be not realised as the Self, the effort to do so may be called diving. The state may in that way be said to be suitable for realisation or diving.
  Thus the last two questions in the paragraph are unnecessary.
  --
  A Note By Sri Maharshi
  (In the current issue of The Vision is published the following note, being the translation by Mr. S. Krishna, M. A., of Sri Ramana Maharshis preface to his translation of Sri Sankaras Viveka Chudamani or
  Crown-gem of Discrimination).
  --
  
  Talks with Sri Ramana Maharshi enquiry of Who am I? - even as the central blade of grass is delicately drawn out from its whorl - that which is different from all the three bodies and is existent as one and universal in the heart as
  Aham or I and denoted by the words Tvam (in the Scriptural dictum
  --
  
  Talks with Sri Ramana Maharshi passing phenomena not independent of our Self. Only the habit of looking on them as being real and located outside ourselves is responsible for hiding our true being and showing forth the others. The ever-present only Reality, the Self, being found, all other unreal things will disappear, leaving behind the knowledge that they are no other than the Self.
  Turiya only another name for the Self. Aware of the waking, dream and sleep states, we remain unaware of our own Self. Nevertheless the Self is here and now, it is the only Reality. There is nothing else. So long as identification with the body lasts the world seems to lie outside us. Only realise the Self and they are not.
  --
  
  Talks with Sri Ramana Maharshi lime juice: lime juice is not good for this. One devotee Rangaswamy
  Iyengar has in the meantime become wide awake from his meditation and looks on. The attendant is still holding out his hand with the pill.
  --
  
  Talks with Sri Ramana Maharshi has taken its birth. That is prarabdha. But from the jnanis point of view there is only the Self which manifests in such variety.
  There is no body or karma apart from the Self, so that the actions do not affect him.
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi power (sakti), life current (prana), etc. Seek your source; the search takes you to the Heart automatically. The antahkaranas are only ideas (kalpana) to explain the subtle body (sukshma sarira). The physical body (sarira) is made up of the elements: earth, air, fire, water and ether; it is insentient. The Self is pure and self-luminous and thus self-evident. The relation between the two is sought to be established by positing a subtle body, composed of the subtle aspects of the five elements on the one hand, and the reflected light of the Self on the other. In this way the subtle body which is synonymous with the mind, is both sentient and insentient, i.e., abhasa. Again, by the play of the pure quality (satva guna) on the elements, their brightness (satva aspect) manifests as the mind
  (manas), and the senses (jnanendriyas); by the play of rajas (active quality), the raja (active) aspect manifests as life (prana) and limbs
  --
  
  Talks with Sri Ramana Maharshi existence? They are mere conceptions. When and where will such conceptions end?
  Consider the following: A man sleeps. He says on waking that he slept. The question is asked: Why does he not say in his sleep that he is sleeping? The answer is given that he is sunk in the Self and cannot speak, like a man who has dived in water to bring out something from the bottom. The diver cannot speak under water; when he has actually recovered the articles he comes out and speaks. Well, what is the explanation?
  --
  
  Talks with Sri Ramana Maharshi transitory. Such phenomena may produce joy for the time being.
  But abiding peace, i.e., santi, does not result. This is got only by the removal of avidya (ignorance).
  --
  
  Talks with Sri Ramana Maharshi separate. So long as there is the sense of separation there will be afflicting thoughts. If the original source is regained and the sense of separation is put an end to, there is peace.
  Consider what happens when a stone is thrown up. It leaves its source and is projected up, tries to come down and is always in motion until it regains its source, where it is at rest. So also the waters of the ocean evaporate, form clouds which are moved by winds, condense into water, fall as rain and the waters roll down the hill in streams and rivers, until they reach their original source, the ocean, reaching which they are at peace. Thus, you see, wherever there is a sense of separateness from the source there is agitation and movement until the sense of separateness is lost. So it is with yourself. Now that you identify yourself with the body you think that you are separate from the Spirit - the true
  --
  
  Talks with Sri Ramana Maharshi glory lies where we cease to exist. In order to gain that state, one should surrender oneself saying LORD! Thou art my Refuge! The master then sees This man is in a fit state to receive guidance, and so guides him.
  D.: What is Self-surrender?
  --
  
  Talks with Sri Ramana Maharshi him. So there is only one jiva, be it the individual or God. All else is simply a myth.
  (3) The Paramarthika: i.e., ajatavada (no-creation doctrine) which admits of no second. There is no reality or absence of it, no seeking or gaining, no bondage or liberation and so on.
  --
  
  Talks with Sri Ramana Maharshi successful. This does not mean that the will-power is present in the one and not in the other.
  D.: Is it not said in the book Truth Revealed (Ulladu Narpadu) that the world is a product of the mind?
  --
  
  Talks with Sri Ramana Maharshi physical organ on the left and the Heart centre on the right. The
  Bible says that a fools heart is on the left and a wise mans on the right. Yoga Vasishta says that there are two hearts; the one is samvit; and the other the blood-vessel.
  --
  
  Talks with Sri Ramana Maharshi wear ochre robes and wander about: yet if he thinks he is a sanyasi he is not that. To think of sanyasa defeats its own purpose.
  Sri Bhagavan remarked: People see the world. The perception implies the existence of a seer and the seen. The objects are alien to the seer. The seer is intimate, being the Self. They do not however turn their attention to finding out the obvious seer but run about analysing the seen. The more the mind expands, the farther it goes and renders Self-Realisation more difficult and complicated. The man must directly see the seer and realise the Self.
  --
  
  Talks with Sri Ramana Maharshi in their original source. This is bhakti. The original source of thoughts is the feet of the Lord, Isvara. Love of His Feet forms bhakti. (61)
  (2) Fruit of bhakti:
  --
  
  Talks with Sri Ramana Maharshi was placed in his hands, on seeing which he asked what Sri Bhagavan thought of castes.
  M.: The castes relate to bodies and not to Self. The Self is Bliss. To realise Bliss one realises the Self. No need to worry oneself about caste, etc.
  --
  
  Talks with Sri Ramana Maharshi with the cessation of the mind. They are mere preliminaries to final eradication of thoughts and the stillness of mind.
  D.: Saiva Siddhanta postulates three fundamentals as being eternal.
  --
  
  Talks with Sri Ramana Maharshi all the same. Did you then perceive the world through this or other bodies? Nevertheless, you cannot deny your existence then. There must be a subject to see the world and the subject must also be limited. If unlimited how can there be others beside the unlimited Self?
  D.: Does God have any limits?

1.300_-_1.400_Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  
  Talks with Sri Ramana Maharshi
  The young man thinks that Sri Bhagavan gave him upadesa in the following words: "The self (i.e. ego) must be subdued by oneself.
  --
  
  Talks with Sri Ramana Maharshi
  A question was again raised regarding the function of the Guru.
  --
  
  Talks with Sri Ramana Maharshi
  D.: I have come here; I would like Maharshi to come there. (Saying it, she laughed gently. Silence for some minutes).
  --
  
  Talks with Sri Ramana Maharshi alone be the real nature. There was no body but only experience of happiness in sleep. That endures now too. The Self is bodiless. If you are thus without body how can Siva be with body? If you are with body Siva also is with body. If you are not, He also is not.
  
  --
  
  Talks with Sri Ramana Maharshi the fear of death, of swoon, etc. will disappear, because you are able to merge into the source consciously.
  
  --
  
  Talks with Sri Ramana Maharshi in sleep, it is not perceived. It cannot be known in sleep all at once. It must first be realised in the waking state, for it is our true nature underlying all the three states. Efforts must be made only in the jagrat state and the Self realised here and now. It will afterwards be understood and realised to be continuous
  Self, uninterrupted by jagrat, svapna and sushupti. Thus it is akhandakara vritti (unbroken experience). Vritti is used for lack of a better expression. It should not be understood to be literally a vritti. In that case, vritti will resemble an 'ocean-like river', which is absurd. Vritti is of short duration, it is qualified, directed consciousness; or absolute consciousness broken up by cognition of thoughts, senses, etc. Vritti is the function of the mind, whereas the continuous consciousness transcends the mind. This is the natural, primal state of the Jnani or the liberated being. That is unbroken experience. It asserts itself when relative consciousness subsides. Aham vritti ('I-thought') is broken, Aham sphurana (the light of 'I-I') is unbroken, continuous. After the thoughts subside, the light shines forth.
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi how can they be destroyed? They therefore rise up spontaneously in order to be extinguished in due course, thus to streng then the mind.
  
  --
  
  Talks with Sri Ramana Maharshi
  M.: If the meditator and meditation be understood to be the same there will be no headache or similar complaints.
  --
  
  Talks with Sri Ramana Maharshi one body, seek and find another. Just see what happens even to your gross body. Suppose you go to London. How do you do it? You take a conveyance, go to the docks, board the steamer and reach London in a few days. What has happened? The conveyances had moved, but not your body. Still you say that you travelled from one part of the globe to the other part. The movements of the conveyances have been superimposed on your body. Similarly also with your ego. The reincarnations are superimpositions. For example, what happens in a dream? Do you go to the dream world or does it occur in you? Surely the latter. Just the same with incarnations. The ego remains changeless all along.
  
  --
  
  Talks with Sri Ramana Maharshi
  M.: It is not external and therefore need not be sought elsewhere. It is internal and also eternal. It is always realised. But you say you are not aware. It requires constant attention to itself. No other effort is necessary. Your effort is only meant not to allow yourself to be distracted by other thoughts.
  --
  
  Talks with Sri Ramana Maharshi
  Take another example: A passenger in a cart has fallen asleep. The bulls move or stand still or are unyoked on the journey. He does not know these occurrences, but finds himself in a different place after he wakes up. He has been blissfully ignorant of the occurrences on the way, but his journey has been finished.
  --
  
  Talks with Sri Ramana Maharshi picture. Imagine the actor in the picture asking if he could enact a scene without the screen. Such is the case of the man who thinks of his acting apart from the Self.
  
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi the interval between two consecutive sankalpas (ideas or thoughts) represent the pure aham ('I'). Therefore holding on to the pure 'I', one should have the Prajnanaghana for aim, and there is the vritti present in the attempt. All these have their proper and respective places and at the same time lead to realisation.
  
  --
  
  Talks with Sri Ramana Maharshi
  Talk 315.
  --
  
  Talks with Sri Ramana Maharshi creations are purposeful; they serve the dream-purpose. The dream water quenches dream thirst. The dream creation is however contradicted in the waking state. The waking creation is contradicted in the other two states. What is not continuous cannot be real. If real, the thing must ever be real - and not real for a short time and unreal at other times.
  
  --
  
  Talks with Sri Ramana Maharshi
  M.: Trance is not something apart to be got anew. Your natural state is that of trance.
  --
  
  Talks with Sri Ramana Maharshi
  M.: That means that one should be aware of his eternal state of trance.
  --
  
  Talks with Sri Ramana Maharshi
  D.: But I did not feel the same.
  --
  
  Talks with Sri Ramana Maharshi
  M.: How can it be described? If you dive into water for recovering an article you speak of its recovery only after rising out of the water.
  --
  
  Talks with Sri Ramana Maharshi
  M.: The seer is only one. They do not appear without the seer. There is no change in the seer, however much the others may change.
  --
  
  Talks with Sri Ramana Maharshi
  Talk 320.
  --
  
  Talks with Sri Ramana Maharshi
  Talk 322.
  --
  
  Talks with Sri Ramana Maharshi
  Talk 323.
  --
  
  Talks with Sri Ramana Maharshi
  Light diffused through darkness. This darkness is otherwise known as the Original Ignorance (Original Sin). The Light passing through it is called Reflected Light. The Reflected Light on its own merits is commonly known as the Pure Mind or Isvara or God. Isvara is well-known to be unified with Maya: in other words the Reflected
  --
  
  Talks with Sri Ramana Maharshi withdrawn. There must be a Sakti (Power) to do it, and wonderful too! She cannot also be independent of Her origin. In the Self-shining
  Pure Being this Sakti cannot be seen. Nevertheless, Her actions are only too well-known. How sublime!
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi island. Sri Bhagavan emphasised the point that the mental approach accomplishes the purpose earlier than physical action.
  
  --
  
  Talks with Sri Ramana Maharshi to hold in its trunk. The trunk of the elephant is usually restless. It puts it out in all directions when taken out in the streets of the town.
  
  --
  
  Talks with Sri Ramana Maharshi
  If one wants to abide in the thought-free state, a struggle is inevitable.
  --
  
  Talks with Sri Ramana Maharshi wanted to stand: the thought soon deserted me. I was again lost in the one expanse. The experience continued until I heard the voice of Sri
  Bhagavan. That made me collect myself. Then I stood up and saluted.
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi falsified by the dream-body. So that, you see, neither of these bodies is real. Because each of them is true for a time and false at other times. That which is real must be real for ever. But you say 'I'. This
  'I'-consciousness is present all through the three states. There is no change in it. That is alone real. The three states are false. They are only for the mind. It is the mind which obstructs your vision of your true nature. Your true nature is that of infinite spirit. That was the case in your sleep. You note the limitations in the other two states.
  --
  
  Talks with Sri Ramana Maharshi
  If the mind is watched thoughts cease. Peace results and it is your true nature. King Janaka said: "I have now found the robber (namely the mind) who has been robbing me of my 'I'-ness. I will instantly kill this thief." The perturbation owing to thoughts appears to rob the Self of its peace. The perturbation is the mind. When that ceases the mind is said to take flight. The Self remains as the undisturbed substratum.
  --
  
  Talks with Sri Ramana Maharshi it is made with effort. Effort is necessary so long as thoughts are promiscuous. Because you are with other thoughts, you call the continuity of a single thought, meditation or dhyana. If that dhyana becomes effortless it will be found to be your real nature.
  
  --
  
  Talks with Sri Ramana Maharshi
  D.: I understand the general truth of it. But there must be a practical method for it which I call 'science'.
  --
  
  Talks with Sri Ramana Maharshi the adhishthana of Jiva is one; that of Isvara is another; how can these two adhishthanas become one? He replies, there are the same adhara for both the adhishthanas.
  
  --
  
  Talks with Sri Ramana Maharshi any real purpose? However, some people read them and then seek sages only to see if they can meet their questions. To read them, to discover new doubts and to solve them, is a source of pleasure to them. Knowing it to be sheer waste, the sages do not encourage such people. Encourage them once and there will be no end.
  
  --
  
  Talks with Sri Ramana Maharshi powers e.g., when his arm was cut by a sword, the sword was blunted without inflicting injury on him. This is making the body proof against injury (kayasiddhi). Prabhulinga offered himself to be cut. When the sword was thrust, it passed through and through his body as if it was air and there was no injury on the body. Gorak was astonished and offered himself as the disciple of Prabhulinga.
  
  --
  
  Talks with Sri Ramana Maharshi
  M.: Yes. While engaged in contemplation why did he fall away from contemplation and take to watching the mysterious happening in front of him?
  --
  
  Talks with Sri Ramana Maharshi
  M.: Then the truth is admitted.
  --
  
  Talks with Sri Ramana Maharshi overpowers you? 'I' is ever constant. So also must its seat be. If the head bends at one time and is erect at another time how can it be the seat of 'I'? Your head is laid flat in sleep. When awake it is raised up. Can it be the 'I'?
  D.: Which is it then?
  --
  
  Talks with Sri Ramana Maharshi
  D.: How is that 'I-thought' to be checked from rising?
  --
  
  Talks with Sri Ramana Maharshi
  M.: Is that what you have learnt from the Gita? Does He not say that
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi
  M.: Does anyone say "I must come into being before or after some age?"
  --
  
  Talks with Sri Ramana Maharshi
  Talk 341.
  --
  
  Talks with Sri Ramana Maharshi
  D.: Is 'surrender' accepting all physical annoyances such as ants, mosquitoes, snakes, etc., and, in accepting, willing or ceasing to be really hurt by them?
  --
  
  Talks with Sri Ramana Maharshi
  Worship, and as they kneel, tremble and fear
  --
  
  Talks with Sri Ramana Maharshi
  When asked, Sri Bhagavan said: It is said of some saints that they revived the dead. They, too, did not revive all the dead. If that could be done there will be no world, no death, no cemetery, etc.
  --
  
  Talks with Sri Ramana Maharshi
  As the mind tends to go out turn it inwards then and there. It goes out owing to the habit of looking for happiness outside oneself; but the knowledge that the external objects are not the cause of happiness will keep it in check. This is vairagya or dispassion.
  --
  
  Talks with Sri Ramana Maharshi
  D.: How to seek the mind?
  --
  
  Talks with Sri Ramana Maharshi obstructing the consciousness, where is the need to dive? If the state be not realised as the Self, the effort to do so may be called 'diving'. The state may in that way be said to be suitable for realisation or 'diving'.
  
  --
  A Note By Sri Maharshi
  (In the current issue of The Vision is published the following note, being the translation by Mr. S. Krishna, M. A., of Sri Ramana Maharshi's preface to his translation of Sri Sankara's Viveka Chudamani or
  "Crown-gem of Discrimination").
  --
  
  Talks with Sri Ramana Maharshi
  A SAFE GUIDE: But alas, that happiness which has not the taint of sorrow is not realised. It is precisely for the purpose of pointing out the straight path to happiness that God Siva took on the guise of
  --
  
  Talks with Sri Ramana Maharshi enquiry of "Who am I?" - even as the central blade of grass is delicately drawn out from its whorl - that which is different from all the three bodies and is existent as one and universal in the heart as
  Aham or 'I' and denoted by the words Tvam (in the Scriptural dictum
  --
  
  Talks with Sri Ramana Maharshi
  LIMITLESS BLISS: This is Self-Realisation; and thereby is cut asunder the hridaya-granthi or the Knot of the Heart. The false delusions of ignorance, the vicious and age-long tendencies of the mind, which constitute this knot, are destroyed. All doubts are dispelled and the bondage of Karma is severed.
  --
  
  Talks with Sri Ramana Maharshi
  Such confusion is due to ignorance. If ignorance be wiped out the confusion will cease to exist and the true knowledge will be unfolded. By remaining in contact with realised sages the man gradually loses the ignorance until its removal is complete. The eternal Self is thus revealed.
  --
  
  Talks with Sri Ramana Maharshi
  Talk 352.
  --
  
  Talks with Sri Ramana Maharshi passing phenomena not independent of our Self. Only the habit of looking on them as being real and located outside ourselves is responsible for hiding our true being and showing forth the others. The ever-present only Reality, the Self, being found, all other unreal things will disappear, leaving behind the knowledge that they are no other than the Self.
  
  --
  
  Talks with Sri Ramana Maharshi
  D.: Yes, at times
  --
  
  Talks with Sri Ramana Maharshi
  M.: Removal of ignorance is the aim of practice, and not acquisition of
  --
  
  Talks with Sri Ramana Maharshi
  Later Sri Bhagavan continued: It is said "I AM that I AM". That means a person must abide as the 'I'. He is always the 'I' alone.
  --
  
  Talks with Sri Ramana Maharshi
  Talk 357.
  --
  
  Talks with Sri Ramana Maharshi
  December He used to fold up the legs, place his head between his legs and remain there without moving. Early in the morning the layer of dirt on His body was soaked with dew and mist and appeared white.
  --
  
  Talks with Sri Ramana Maharshi lime juice: lime juice is not good for this." One devotee Rangaswamy
  Iyengar has in the meantime become wide awake from his meditation and looks on. The attendant is still holding out his hand with the pill.
  --
  
  Talks with Sri Ramana Maharshi
  M.: Existence = happiness = Being. The word mukti (liberation) is so provoking. Why should one seek it? He believes that there is bondage and therefore seeks liberation. But the fact is that there is no bondage but only liberation. Why call it by a name and seek it?
  --
  
  Talks with Sri Ramana Maharshi
  M.: The sastras are not meant for the wise because they do not need them; the ignorant do not want them. Only the mumukshus look up to the sastras. That means that the sastras are neither for wisdom nor for ignorance.
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi
  D.: Self Realisation is so illusory. How can it be made permanent?
  --
  
  Talks with Sri Ramana Maharshi
  D.: One has to sublimate the ego-self into the true Self.
  --
  
  Talks with Sri Ramana Maharshi
  D.: Sri Ramakrishna and others practised concentration.
  --
  
  Talks with Sri Ramana Maharshi
  Your duty is to be: and not to be this or that. "I AM that I AM" sums up the whole truth. The method is summed up in "BE STILL". What does "stillness" mean? It means "destroy yourself". Because any form or shape is the cause of trouble. Give up the notion that "I am so and so". Our sastras say: ahamiti sphurati (it shines as 'I').
  --
  
  Talks with Sri Ramana Maharshi
  All these discussions are only to get rid of ignorance. When that is done everything will be clear. It is a matter of competence, or ripeness.
  --
  
  Talks with Sri Ramana Maharshi
  Talk 365.
  --
  
  Talks with Sri Ramana Maharshi
  D.: I am practising meditation for a number of years. Yet my mind is not steady and cannot be brought to bear on meditation.
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi
  A little later Sri Bhagavan continued:
  --
  
  Talks with Sri Ramana Maharshi
  Nothing is as good as dhyana. Should one take to action with a vow of silence, where is the good of the vow?
  --
  
  Talks with Sri Ramana Maharshi
  I had the same experience when I was staying Virupaksha cave.
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi
  D.: Is the seen (drisya) world real (satya)?
  --
  
  Talks with Sri Ramana Maharshi
  M.: Wherefrom have they come - those who argue?
  --
  
  Talks with Sri Ramana Maharshi
  Again for jnana:
  --
  
  Talks with Sri Ramana Maharshi
  M.: Find out their basis. All of them are strung on the single 'I-thought'.
  --
  
  Talks with Sri Ramana Maharshi
  M.: The existence of anyone posited, shows your own existence.
  --
  
  Talks with Sri Ramana Maharshi
  Talk 381.
  --
  
  Talks with Sri Ramana Maharshi
  D.: What is mind?
  --
  
  Talks with Sri Ramana Maharshi
  D.: According to the creed that there is no creation (ajatavada), the explanations of Sri Bhagavan are faultless; but are they admissible in other schools?
  --
  
  Talks with Sri Ramana Maharshi has taken its birth. That is prarabdha. But from the jnani's point of view there is only the Self which manifests in such variety.
  
  --
  
  Talks with Sri Ramana Maharshi
  D.: From all this it looks as if a Jnani who has scorched all the vasanas is the best and that he would remain inactive like a stock or stone.
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi
  M.: Eternal, unbroken, natural state is jnana. Does it not imply love of Self? Is it not bhakti?
  --
  
  Talks with Sri Ramana Maharshi
  Talk 386.
  --
  
  Talks with Sri Ramana Maharshi
  There may be any number of theories of creation. All of them extend outwardly. There will be no limit to them because time and space are unlimited. They are however only in the mind. See the mind; time and space are transcended and the Self is realised.
  --
  
  Talks with Sri Ramana Maharshi
  M.: When we can speak to each other why should we not speak to
  --
  
  Talks with Sri Ramana Maharshi
  Accordingly Namdev sought out the particular saint mentioned by Vithoba. Namdev was not impressed with the holiness of the man for he was nude, dirty and was lying on the floor with his feet resting on a linga.
  --
  
  Talks with Sri Ramana Maharshi
  D.: Is not dhyana one of the efficient processes for Realisation?
  --
  
  Talks with Sri Ramana Maharshi
  
  
  Talks with Sri Ramana Maharshi
  Talk 392.
  --
  
  Talks with Sri Ramana Maharshi power (sakti), life current (prana), etc. Seek your source; the search takes you to the Heart automatically. The antahkaranas are only ideas (kalpana) to explain the subtle body (sukshma sarira). The physical body (sarira) is made up of the elements: earth, air, fire, water and ether; it is insentient. The Self is pure and self-luminous and thus self-evident. The relation between the two is sought to be established by positing a subtle body, composed of the subtle aspects of the five elements on the one hand, and the reflected light of the Self on the other. In this way the subtle body which is synonymous with the mind, is both sentient and insentient, i.e., abhasa. Again, by the play of the pure quality (satva guna) on the elements, their brightness (satva aspect) manifests as the mind
  (manas), and the senses (jnanendriyas); by the play of rajas (active quality), the raja (active) aspect manifests as life (prana) and limbs
  --
  
  Talks with Sri Ramana Maharshi existence? They are mere conceptions. When and where will such conceptions end?
  Consider the following: A man sleeps. He says on waking that he slept. The question is asked: 'Why does he not say in his sleep that he is sleeping?' The answer is given that he is sunk in the Self and cannot speak, like a man who has dived in water to bring out something from the bottom. The diver cannot speak under water; when he has actually recovered the articles he comes out and speaks. Well, what is the explanation?
  --
  
  Talks with Sri Ramana Maharshi transitory. Such phenomena may produce joy for the time being.
  
  --
  
  Talks with Sri Ramana Maharshi
  M.: No doubt it is so. How does the desire arise? Because the present state is unbearable. Why? Because it is not your true nature. Had it been your real nature no desire would disturb you. How does the present state differ from your real nature? You are spirit in truth.
  --
  
  Talks with Sri Ramana Maharshi separate. So long as there is the sense of separation there will be afflicting thoughts. If the original source is regained and the sense of separation is put an end to, there is peace.
  
  --
  
  Talks with Sri Ramana Maharshi
  Talk 397.
  --
  
  Talks with Sri Ramana Maharshi
  The Yogis attach the highest importance to going up to sahasrara i.e., the brain centre or the thousand-petalled-lotus. Some yogis say that there are other centres higher up with greater involutions e.g.,
  --
  
  Talks with Sri Ramana Maharshi
  Still again the illustration is not quite appropriate. For the ego has its source from the Self and is not separate like the background from the crystal. Having its source from the Self, the ego must only be retraced in order that it might merge in its source.
  --
  
  Talks with Sri Ramana Maharshi
  M.: Inasmuch as you say you are ignorant, you are wise. Is he a madman who says that he is mad? Guru's Grace is like a hand extended to help you out of water, or it makes your way easier for the removal of ignorance.
  --
  
  Talks with Sri Ramana Maharshi glory lies where we cease to exist. In order to gain that state, one should surrender oneself saying "LORD! Thou art my Refuge!" The master then sees "This man is in a fit state to receive guidance," and so guides him.
  
  --
  
  Talks with Sri Ramana Maharshi
  The books say that there are so many kinds of diksha (initiations
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi
  M.: There are different methods of approach to prove the unreality of the universe. The example of the dream is one among them. Jagrat, svapna and sushupti are all treated elaborately in the scripture in order that the Reality underlying them might be revealed. It is not meant to accentuate differences among the three states. The purpose must be kept clearly in view.
  --
  
  Talks with Sri Ramana Maharshi
  D.: Is there that difference in the philosophy of Sankara and Gaudapada which the learned Professor wants us to believe?
  --
  
  Talks with Sri Ramana Maharshi him. So there is only one jiva, be it the individual or God. All else is simply a myth.
  
  --
  
  Talks with Sri Ramana Maharshi
  D.: But we do not know that we are dreaming as apart from waking as we do now.

1.400_-_1.450_Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  
  Talks with Sri Ramana Maharshi
  M.: That is vairagya.
  --
  
  Talks with Sri Ramana Maharshi
  That poem is remarkable for its poetic imagination. Sri Bhagavan,
  --
  
  Talks with Sri Ramana Maharshi
  Sri Bhagavan's chest. Sri Bhagavan said, "Yes." (Mr. Viswanatha Iyer,
  --
  
  Talks with Sri Ramana Maharshi
  M.: That is mentioned as if to say: "Do not see with your eyes."
  --
  
  Talks with Sri Ramana Maharshi
  Chintamani because his efforts had been too short and too little to gain the gem. He discarded it and continued the tapas. Later a sadhu placed before him a brilliant pebble with facets cut. The man was taken in by its appearance but found that it could not fulfil his desires as he originally supposed. Similarly, the Self, being inherent, should not be sought for elsewhere.
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi
  D.: Is loss of body-consciousness a perquisite to the attainment of sahaja samadhi?
  --
  
  Talks with Sri Ramana Maharshi
  Talk 407.
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi
  The author said: The child creates the 'home' atmosphere.
  --
  
  Talks with Sri Ramana Maharshi
  Talk 417.
  --
  
  Talks with Sri Ramana Maharshi
  Talk 419.
  --
  
  Talks with Sri Ramana Maharshi
  Do they come and tell you that they shine forth or does another apart from them say that they shine forth?
  --
  
  Talks with Sri Ramana Maharshi
  Sri Bhagavan observed: There were rishis like Visvamitra who could duplicate the universe if they wished. They lived during the lifetime of Ravana who caused agony even to Sita and Rama among others. Could not Visvamitra have destroyed Ravana by his occult powers? Though capable he kept still. Why? The occurrences are known to the sages, but pass away without leaving an impression on their minds. Even a deluge will appear a trifle to them; they do not care for anything.
  --
  
  Talks with Sri Ramana Maharshi
  Talk 423.
  --
  
  Talks with Sri Ramana Maharshi successful. This does not mean that the will-power is present in the one and not in the other.
  
  --
  
  Talks with Sri Ramana Maharshi physical organ on the left and the Heart centre on the right. The
  Bible says that a fool's heart is on the left and a wise man's on the right. Yoga Vasishta says that there are two hearts; the one is samvit; and the other the blood-vessel.
  --
  
  Talks with Sri Ramana Maharshi
  The Hindu sastras enjoin taking the name of God all the time.
  --
  
  Talks with Sri Ramana Maharshi
  Similarly, that which is born must die. Whose is the birth? Were you born? If you say you were, of whose birth are you speaking?
  --
  
  Talks with Sri Ramana Maharshi wear ochre robes and wander about: yet if he thinks he is a sanyasi he is not that. To think of sanyasa defeats its own purpose.
  
  --
  
  Talks with Sri Ramana Maharshi
  M.: When a man speaks in terms of ornaments ignoring their substance gold, he is told that they are gold. But here the man is consciousness and speaks of himself as its modification. Do you remain apart from
  --
  
  Talks with Sri Ramana Maharshi in their original source. This is bhakti. The original source of thoughts is the feet of the Lord, Isvara. Love of His Feet forms bhakti. (61)
  (2) Fruit of bhakti:
  --
  
  Talks with Sri Ramana Maharshi
  (8) Karma Yoga also is Bhakti:
  --
  
  Talks with Sri Ramana Maharshi
  D.: I do not follow. How is it to be done?
  --
  
  Talks with Sri Ramana Maharshi
  D.: Yes.
  --
  
  Talks with Sri Ramana Maharshi was placed in his hands, on seeing which he asked what Sri Bhagavan thought of castes.
  
  --
  
  Talks with Sri Ramana Maharshi
  M.: Dvaita and advaita are relative terms. They are based on the sense of duality. The Self is as it is. There is neither dvaita nor advaita.
  --
  
  Talks with Sri Ramana Maharshi with the cessation of the mind. They are mere preliminaries to final eradication of thoughts and the stillness of mind.
  
  --
  
  Talks with Sri Ramana Maharshi
  D.: Is there any indication to that effect?
  --
  
  Talks with Sri Ramana Maharshi
  M.: Meditation depends on strength of mind. It must be unceasing, even when one is engaged in work. Particular time is meant for novices.
  --
  
  Talks with Sri Ramana Maharshi
  D.: You seem to speak Jnana yoga. This is Jnana yoga.
  --
  
  Talks with Sri Ramana Maharshi all the same. Did you then perceive the world through this or other bodies? Nevertheless, you cannot deny your existence then. There must be a subject to see the world and the subject must also be limited. If unlimited how can there be others beside the unlimited Self?
  D.: Does God have any limits?
  --
  
  Talks with Sri Ramana Maharshi
  D.: Is it then wrong to say that some have seen it?
  --
  
  Talks with Sri Ramana Maharshi
  
  Talks with Sri Ramana Maharshi
  Volume III
  --
  
  Talks with Sri Ramana Maharshi
  M.: The different expressions have only one meaning. They differ according to the individual's stage of progress. Dispassion,
  --
  
  Talks with Sri Ramana Maharshi it permanent? The method must be simple. Please make it clear without logic, learned discussions or mystifying words.
  
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi
  Similarly, the world is said to be a reflection in the mind as it does not remain in the absence of mind. The question arises: if the universe is a reflection, there must be a real object known as the universe in order that it might be reflected in the mind. This amounts to an admission of the existence of an objective universe. Truly speaking, it is not so.
  --
  
  Talks with Sri Ramana Maharshi
  Talk 444.
  --
  
  Talks with Sri Ramana Maharshi
  D.: The scriptures hold him up as the ideal.
  --
  
  Talks with Sri Ramana Maharshi
  Mr. G. Duff: The Buddhists deny the world; the Hindu philosophy admits its existence, but says that it is unreal. Am I right?
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi
  Mr. G. D. asked: Is it necessary to control one's breath? What becomes of the man who has not practised breath-control?
  --
  
  Talks with Sri Ramana Maharshi
  I. There was king with a devoted queen. She was a devotee of Sri
  --
  
  Talks with Sri Ramana Maharshi looked so lowly. She pleaded penitence for her past life, desired to lead a purer and nobler life and finished with a prayer to him to accept her humble services in the garden or attendance on himself. He advised her to return home and lead a normal life. But she protested. So he detained her for watering the tulasi plants. She accepted the function with delight and began to work in the garden.
  
  --
  
  Talks with Sri Ramana Maharshi
  The king and all others were surprised. They fell prostrate at the man's feet and set him free. He then led a better and nobler life.
  --
  
  Talks with Sri Ramana Maharshi
  Its meaning is as follows:
  --
  
  Talks with Sri Ramana Maharshi of Asvatthama. Krishna said, "If the child be touched by one eternally celibate (nityabrahmachari) the child would be brought to life." Even
  Suka dared not touch the child. Finding no one among the reputed saints bold enough to touch the child, Krishna went and touched it, saying, "If

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism
  
  Talks with Sri Ramana Maharshi it permanent? The method must be simple. Please make it clear without logic, learned discussions or mystifying words.
  (No answer.)
  --
  
  Talks with Sri Ramana Maharshi looked so lowly. She pleaded penitence for her past life, desired to lead a purer and nobler life and finished with a prayer to him to accept her humble services in the garden or attendance on himself. He advised her to return home and lead a normal life. But she protested. So he detained her for watering the tulasi plants. She accepted the function with delight and began to work in the garden.
  One rainy night this woman was found standing under the eaves of the thatched shed in which the saint was. Her clothes were dripping and she was shivering with cold. The master asked why she was in such a pitiable state. She said that her place was exposed to the rains and so she sought shelter under the eaves and that she would retire as soon as the rain ceased. He asked her to move into the hut and later told her to change her wet clothes. She did not have dry cloth to put on. So he offered her one of his own clothes. She wore it, still later she begged permission to massage his feet. He consented. Eventually they embraced.
  --
  
  Talks with Sri Ramana Maharshi of Asvatthama. Krishna said, If the child be touched by one eternally celibate (nityabrahmachari) the child would be brought to life. Even
  Suka dared not touch the child. Finding no one among the reputed saints bold enough to touch the child, Krishna went and touched it, saying, If
  --
  
  Talks with Sri Ramana Maharshi universe in diverse forms. But if he sees his Self he is not aware of his separateness from the universe; in fact his individuality and the other entities vanish although they persist in all their forms. Siva is seen as the universe. But the seer does not see the background itself. Think of the man who sees only the cloth and not the cotton of which it is made; or of the man who sees the pictures moving on the screen in a cinema show and not the screen itself as the background; or again the man who sees the letters which he reads but not the paper on which they are written. The objects are thus Consciousness and forms. But the ordinary person sees the objects in the universe but not Siva in these forms. Siva is the Being assuming these forms and the Consciousness seeing them. That is to say, Siva is the background underlying both the subject and the object, and again Siva in Repose and Siva in Action, or
  Siva and Sakti, or the Lord and the Universe. Whatever it is said to be, it is only Consciousness whether in repose or in action. Who is there that is not conscious? So, who is not realised? How then can questions arise doubting realisation or desiring it? If I am not pratyaksha to me, I can then say that Siva is not pratyaksha.
  --
  
  Talks with Sri Ramana Maharshi you? You must admit that the world is not perceived in your sleep although you cannot deny your existence then. The world appears when you wake up. So where is it? Clearly the world is your thought.
  Thoughts are your projections. The I is first created and then the world. The world is created by the I which in its turn rises up from the Self. The riddle of the creation of the world is thus solved if you solve the creation of the I. So I say, find your Self.
  --
  
  Talks with Sri Ramana Maharshi truth. But it must not be understood by the company of saints to mean that the seeker should permanently stick on to them.
  He may, for a brief period, remain in their contact and, thereby drawing inspiration and guidance, get himself thoroughly awakened to the consciousness of the indwelling Reality. It would be well for him to depart from them before the light and inspiration that he has received diminishes or disappears.
  --
  
  Talks with Sri Ramana Maharshi concentration. I had long been anxious to get the benefit of Sri Bhagavans proximity for the successful culmination of my meditation and so came here after considerable effort. I fell ill here. I could not meditate and so I felt depressed. I made a determined effort to concentrate my mind even though
  I was troubled by short and quick breaths. Though partly successful it does not satisfy me. The time for my leaving the place is drawing near. I feel more and more depressed as I contemplate leaving the place. Here I find people obtaining peace by meditation in the hall; whereas I am not blessed with such peace. This itself has a depressing effect on me.
  --
  
  Talks with Sri Ramana Maharshi free from greed or attachment of any kind. He had earned some money by service in the Straits Settlements and deposited his small savings with someone in the town from whom he used to draw in his emergencies. He was offered a comfortable living in his native village which he refused and continued to live with Sri Bhagavan till the end.
  Ayyasami had worked under a European in South Africa and was clean, active and capable. He could manage even ten asramams at a time. He was also free from any attachment or greed. He was loyal to
  --
  
  Talks with Sri Ramana Maharshi senses (indriyas). How can there be miracles at all? If they are said to surpass human understanding so are the creations in dreams.
  Where then is the miracle?
  --
  
  Talks with Sri Ramana Maharshi remember the dream now. The brains are however different. Yet the visions appear in the mind. The mind therefore is not identical with the brain. Waking, dream and sleep are for the mind only.
  D.: The understanding is intellectual.
  --
  
  Talks with Sri Ramana Maharshi the body; there is something in me the separate objects are seen as if lying outside. Know that they are all within yourself. Is a piece of cloth independent of yarn? Can the objects remain without Me?
  Talk 479.
  --
  
  Talks with Sri Ramana Maharshi however lighting the physical light and darkness. So then that other
  Light lies beyond the apparent light and darkness. It is itself neither light nor darkness but is said to be Light because It illumines both.
  --
  
  Talks with Sri Ramana Maharshi the shadow cast by oneself. The farther one moves the farther the shadow does also. So one cannot plant ones foot on the head of the shadow. (Here Sri Bhagavan related several incidents connected with shadows including the pranks of monkeys and a mirror). A child sees his own shadow and tries to hold the head of the shadow.
  As he bends and puts out his arm the head moves further. The child struggles more and more. The mother, seeing the struggle, pities the young one. So she takes hold of the young hand and keeps it on his own head and tells the child to observe the head of the shadow caught in the hand. Similarly with the ignorant practiser to study the universe. The universe is only an object created by the mind and has its being in the mind. It cannot be measured as an exterior entity. One must reach the Self in order to reach the universe.
  --
  
  Talks with Sri Ramana Maharshi thoughts will arise to disturb your peace. This is Realisation of the
  Self. The Self is eternal and so also its Realisation.
  --
  
  Talks with Sri Ramana Maharshi so happy when there is a war in Spain, a war in China? Is it not selfishness to remain Self-realised without helping the world?
  M.: The Self was pointed out to you to cover the universe and also transcend it. The world cannot remain apart from the Self. If the realisation of such Self be called selfishness that selfishness must cover the world also. It is nothing contemptible.
  --
  
  Talks with Sri Ramana Maharshi the Self. The Self is always realised. But only you do not recognise the fact. The Realisation is now obscured by the present worldidea. The world is now seen outside you and the idea associated with it obscures your real nature. All that is needed is to overcome this ignorance and then the Self stands revealed. No special effort is necessary to realise the Self. All efforts are for eliminating the present obscuration of the Truth.
  A lady is wearing a necklace round her neck. She forgets it, imagines it to be lost and impulsively looks for it here, there and everywhere.
  --
  
  Talks with Sri Ramana Maharshi will in due course weaken the desires. What is your true nature?
  How can you ever forget it? Waking, dream and sleep are mere phases of the mind. They are not of the Self. You are the witness of these states. Your true nature is found in sleep.
  --
  
  Talks with Sri Ramana Maharshi some Higher Power to function. It cannot itself reach that Power.
  So it ceases to function after a certain stage. When it thus ceases to function the Supreme Power is still left there all alone. That is
  --
  
  Talks with Sri Ramana Maharshi place to place; does it ever move away from your Self? Similarly, you can never be without the Master.
  Mr. Lorey was struck by the answer although he was already familiar with the Masters ways. He was even visibly moved. He prayed that the Grace of the Master might abide with him.
  --
  
  Talks with Sri Ramana Maharshi head but only straining yourself unnecessarily. Similar is the sense of doership in the world by the individuals.
  D.: I have been interesting myself in metaphysics for over twenty years. But I have not gained any novel experience as so many others claim to do. I have no powers of clairvoyance, clairaudience, etc. I feel myself locked up in this body and nothing more.
  --
  
  Talks with Sri Ramana Maharshi proclaimed by Vedanta, get fully released in the Brahmaloka from the causal Maya at the dissolution of the body.
  That alone which shines as the tiny Akasa void of sorrow, in the lotus heart, the tiny seat of the spotless Supreme in the (inner) core of the body is worthy of worship.
  --
  
  Talks with Sri Ramana Maharshi senses can be recognised by them as knowledge: this habit is so strong with them. A stanza in Thevaram says: O sages, eager to get over all misery, worry not about inferences and examples! Our Light is ever shining forth from within! With mind clear, live in God!
  This is direct perception. Will the common people admit it? They want
  --
  
  Talks with Sri Ramana Maharshi time, irrespective of the different nature of individual consciousness in them prior to Self-realisation.
  The kramamukti school objects to the idea of sadyomukti (immediate liberation) because the Jnani is supposed to lose body-consciousness at the same time that ignorance is dispelled but he continues to live in the body. They ask, How does the body function without the mind?
  --
  
  Talks with Sri Ramana Maharshi with the name. Therefore the name signifies something and it is not a mere fiction. Similarly, Gods name is effective. Repetition of the name is remembrance of what it signifies. Hence its merit.
  But the man did not look satisfied. Finally he wanted to retire and prayed for Sri Bhagavans Grace.
  --
  
  Talks with Sri Ramana Maharshi no longer worry about it. Then birth and death cannot strike terror. The cause of fear was the body; it is no longer his; why should he fear now?
  Or where is the identity of the individual to be frightened?
  --
  
  Talks with Sri Ramana Maharshi again protagonists and antagonists. Also different schools of thought interpret the same text in different ways and arrive at different conclusions, contrary to each other.
  How then is the purpose of the sutras served?
  --
  
  Talks with Sri Ramana Maharshi there was life in it. So I gently tickled it with a thin stalk. There was no life within. I left it there. But in a few days more I found that there was only a thin dry skin left behind and the inner thing had flown away.
  5. I had also seen the flies carrying tiny grubs on their legs which they deposited on offal. The grubs later flew away as flies.
  --
  
  Talks with Sri Ramana Maharshi be happy. She then thought that unless she could prove her worth by manifesting some extraordinary powers he could not be convinced and she began to seek occult powers and gained them. But she did not betray them just then. Constant association with her made the king dispassionate. He began to dislike the worldly life and desired to retire into the forest for performing tapasya. So he told his wife that he wanted to leave the world for the forest. She was delighted at the development, but pretended to be very much concerned with his unkind decision. He hesitated out of consideration for her. In the meantime, his dispassion gained in force and he decided to leave home even without her consent.
  When the queen was sleeping one night he suddenly left the palace by stealth and retired into the forest. He was seeking some solitary spot where he could perform his tapas. When the queen woke up she did not find her husb and and immediately found out by her occult powers what had really happened. She rejoiced in her husbands determination. She called the ministers and said that the king had gone on some important business and that the administration should be carried on as efficiently as ever. She herself administered the state in the absence of the king.

1.450_-_1.500_Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  
  Talks with Sri Ramana Maharshi
  The vision implies the seer. The seer cannot deny the existence of the Self. There is no moment when the Self as Consciousness does not exist; nor can the seer remain apart from Consciousness.
  --
  
  Talks with Sri Ramana Maharshi universe in diverse forms. But if he sees his Self he is not aware of his separateness from the universe; in fact his individuality and the other entities vanish although they persist in all their forms. Siva is seen as the universe. But the seer does not see the background itself. Think of the man who sees only the cloth and not the cotton of which it is made; or of the man who sees the pictures moving on the screen in a cinema show and not the screen itself as the background; or again the man who sees the letters which he reads but not the paper on which they are written. The objects are thus Consciousness and forms. But the ordinary person sees the objects in the universe but not Siva in these forms. Siva is the Being assuming these forms and the Consciousness seeing them. That is to say, Siva is the background underlying both the subject and the object, and again Siva in Repose and Siva in Action, or
  Siva and Sakti, or the Lord and the Universe. Whatever it is said to be, it is only Consciousness whether in repose or in action. Who is there that is not conscious? So, who is not realised? How then can questions arise doubting realisation or desiring it? If 'I' am not pratyaksha to me, I can then say that Siva is not pratyaksha.
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi
  A Swami asked: I feel toothache. Is it only a thought?
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi
  One of the ladies was not satisfied with this answer and asked for further elucidation.
  --
  
  Talks with Sri Ramana Maharshi
  M.: If always existing yourself, why are you not aware of the world in sleep if it exists apart from the Self?
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi you? You must admit that the world is not perceived in your sleep although you cannot deny your existence then. The world appears when you wake up. So where is it? Clearly the world is your thought.
  
  --
  
  Talks with Sri Ramana Maharshi truth. But it must not be understood by the company of saints to mean that the seeker should permanently stick on to them.
  
  --
  
  Talks with Sri Ramana Maharshi
  God-realised souls. Such a contact is the most effective means for a rapid spiritual evolution of the soul. In fact, the grace of saints is an invaluable aid for sadhana and without it the condition of the aspirant is like a bird beating in vain its wings against the bars of the cage for freedom. Saints are the saviours and liberators.
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi concentration. I had long been anxious to get the benefit of Sri Bhagavan's proximity for the successful culmination of my meditation and so came here after considerable effort. I fell ill here. I could not meditate and so I felt depressed. I made a determined effort to concentrate my mind even though
  I was troubled by short and quick breaths. Though partly successful it does not satisfy me. The time for my leaving the place is drawing near. I feel more and more depressed as I contemplate leaving the place. Here I find people obtaining peace by meditation in the hall; whereas I am not blessed with such peace. This itself has a depressing effect on me.
  --
  
  Talks with Sri Ramana Maharshi
  The body itself is a thought. Be as you really are. There is no reason to be depressed.
  --
  
  Talks with Sri Ramana Maharshi free from greed or attachment of any kind. He had earned some money by service in the Straits Settlements and deposited his small savings with someone in the town from whom he used to draw in his emergencies. He was offered a comfortable living in his native village which he refused and continued to live with Sri Bhagavan till the end.
  
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  Talks with Sri Ramana Maharshi
  
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  Talks with Sri Ramana Maharshi
  Talk 466.
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  Talks with Sri Ramana Maharshi
  M.: Yes. Being attached, he acts and also reaps the fruits. If the fruits are according to his desire he is happy; otherwise he is miserable.
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  Talks with Sri Ramana Maharshi
  Talk 469.
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  Talks with Sri Ramana Maharshi
  D.: It is all right for mahatmas like Sri Bhagavan to speak out so plainly.
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  Talks with Sri Ramana Maharshi senses (indriyas). How can there be miracles at all? If they are said to surpass human understanding so are the creations in dreams.
  
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  Talks with Sri Ramana Maharshi
  M.: The longing for happiness never fades. That is bhakti.
  --
  
  Talks with Sri Ramana Maharshi
  D.: Mind itself is very subtle and is also the same as the Atman.
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  Talks with Sri Ramana Maharshi
  D.: I do not know what the mind is. I ask Maharshi.
  --
  
  Talks with Sri Ramana Maharshi
  M.: Because you are now thinking that you are out of the ocean of
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  Talks with Sri Ramana Maharshi
  D.: I think of Arunachala, but still I am not a mukta.
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  Talks with Sri Ramana Maharshi
  D.: What remains over cannot be 'I', but Pure Consciousness.
  --
  
  Talks with Sri Ramana Maharshi
  "There is a bright spot atom-like, like the end of a grain of paddy."
  --
  
  Talks with Sri Ramana Maharshi
  The pure light in the brain is suddha manas (the pure mind) which later becomes contaminated and is malina manas, the one ordinarily found.
  --
  
  Talks with Sri Ramana Maharshi
  M.: Maharshi has no doubts to be cleared.
  --
  
  Talks with Sri Ramana Maharshi
  D.: I enter into it with love.
  --
  
  Talks with Sri Ramana Maharshi
  D.: How shall I realise it?
  --
  
  Talks with Sri Ramana Maharshi remember the dream now. The brains are however different. Yet the visions appear in the mind. The mind therefore is not identical with the brain. Waking, dream and sleep are for the mind only.
  
  --
  
  Talks with Sri Ramana Maharshi the body; there is something in me" the separate objects are seen as if lying outside. Know that they are all within yourself. Is a piece of cloth independent of yarn? Can the objects remain without Me?
  Talk 479.
  --
  
  Talks with Sri Ramana Maharshi
  Talk 480.
  --
  
  Talks with Sri Ramana Maharshi
  M.: Peace is always present. Get rid of the disturbances to Peace.
  --
  
  Talks with Sri Ramana Maharshi
  Moreover, it is illustrated thus: A king comes into the hall, sits there and then leaves the place.
  --
  
  Talks with Sri Ramana Maharshi however lighting the physical light and darkness. So then that other
  Light lies beyond the apparent light and darkness. It is itself neither light nor darkness but is said to be Light because It illumines both.
  --
  
  Talks with Sri Ramana Maharshi
  Talk 484.
  --
  
  Talks with Sri Ramana Maharshi the shadow cast by oneself. The farther one moves the farther the shadow does also. So one cannot plant one's foot on the head of the shadow. (Here Sri Bhagavan related several incidents connected with shadows including the pranks of monkeys and a mirror). A child sees his own shadow and tries to hold the head of the shadow.
  
  --
  
  Talks with Sri Ramana Maharshi thoughts will arise to disturb your peace. This is Realisation of the
  Self. The Self is eternal and so also its Realisation.
  --
  
  Talks with Sri Ramana Maharshi
  M.: If it is anything objective the way can be shown objectively. This is subjective.
  --
  
  Talks with Sri Ramana Maharshi
  D.: What is that Self-Realisation which removes the discontent? I am in the world and there are wars in it. Can Self-Realisation put an end to it?
  --
  
  Talks with Sri Ramana Maharshi
  D.: How?
  --
  
  Talks with Sri Ramana Maharshi so happy when there is a war in Spain, a war in China? Is it not selfishness to remain Self-realised without helping the world?
  M.: The Self was pointed out to you to cover the universe and also transcend it. The world cannot remain apart from the Self. If the realisation of such Self be called selfishness that selfishness must cover the world also. It is nothing contemptible.
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  Talks with Sri Ramana Maharshi
  
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  Talks with Sri Ramana Maharshi
  Talk 488.
  --
  
  Talks with Sri Ramana Maharshi the Self. The Self is always realised. But only you do not recognise the fact. The Realisation is now obscured by the present worldidea. The world is now seen outside you and the idea associated with it obscures your real nature. All that is needed is to overcome this ignorance and then the Self stands revealed. No special effort is necessary to realise the Self. All efforts are for eliminating the present obscuration of the Truth.
  
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  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi
  M.: There is no connection between Self-Realisation and individual predispositions (samskara). It is not always possible to live up to the ideal of the Guru.
  --
  
  Talks with Sri Ramana Maharshi
  D.: Samskaras are said to persist even in a Jnani.
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi
  Talk 494.
  --
  
  Talks with Sri Ramana Maharshi will in due course weaken the desires. What is your true nature?
  How can you ever forget it? Waking, dream and sleep are mere phases of the mind. They are not of the Self. You are the witness of these states. Your true nature is found in sleep.
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi
  Samadhi is present even in vyavaharadasa (practical life). Our activities (vyavahara) have no existence apart from samadhi. The screen is there when the pictures move past on it and also when they are not projected. Similarly, the Self is always there in vyavahara
  --
  
  Talks with Sri Ramana Maharshi
  Again since the ajnani, though he is not the doer, yet imagines himself to be the doer and considers the actions of the body his own, he thinks the Jnani to be similarly acting when the body is active. But the
  --
  
  Talks with Sri Ramana Maharshi
  Regarding ajnana in early youth and jnana at the present time, Sri

1.550_-_1.600_Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  
  Talks with Sri Ramana Maharshi
  Bhagavan. They remained silent and sat facing each other for nearly an hour. The author attempted to ask questions but did not speak. Maj.
  --
  
  Talks with Sri Ramana Maharshi
  Talk 555.
  --
  
  Talks with Sri Ramana Maharshi
  D.: Are there restrictions to be observed in food?
  --
  
  Talks with Sri Ramana Maharshi
  Talk 561.
  --
  
  Talks with Sri Ramana Maharshi
  Sri Bhagavan illustrated it with the following story:
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi
  Talk 565.
  --
  
  Talks with Sri Ramana Maharshi
  Therefore this question does not arise then.
  --
  
  Talks with Sri Ramana Maharshi
  Again we often hear, "Dog seen, stone is not seen; stone seen, dog is not seen." It is ordinarily understood to mean that one cannot find a brickbat to throw at a stray dog. But this popular saying has a much deeper significance. It is based on a story:
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi no longer worry about it. Then birth and death cannot strike terror. The cause of fear was the body; it is no longer his; why should he fear now?
  Or where is the identity of the individual to be frightened?
  --
  
  Talks with Sri Ramana Maharshi
  4. This stanza says that all are agreed on one point. What is it? The state beyond duality and non-duality, beyond subject and object, beyond jiva and God, in short, beyond all differences. It is free from ego. "How to reach it?" is the question. By giving up the world, it says. Here "the world" stands for thoughts relating to it. If such thoughts do not arise, the ego does not rise up. There will be no subject nor object. Such is the state.
  --
  
  Talks with Sri Ramana Maharshi
  He practise yoga? He went into samadhi as He sat; He was in Perfect
  --
  
  Talks with Sri Ramana Maharshi
  Talk 570.
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi
  Some say that those who after death pass into the path of light are not reborn, whereas those who after death take the path of darkness are reborn after they have enjoyed the fruits of karma in their subtle bodies.
  --
  
  Talks with Sri Ramana Maharshi
  The seat is meant to make him sit firm. Where and how can he remain firm except in his own real state? This is the Seat.
  --
  
  Talks with Sri Ramana Maharshi again protagonists and antagonists. Also different schools of thought interpret the same text in different ways and arrive at different conclusions, contrary to each other.
  
  --
  
  Talks with Sri Ramana Maharshi
  In a cinema show the room is first darkened, artificial light is introduced; only in this light are the pictures projected.
  --
  
  Talks with Sri Ramana Maharshi
  Avarana (veiling) gives rise to two kinds of veiling.
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi
  M.: The ego must be held in order to get rid of it. Hold it first and the rest will be easy.
  --
  
  Talks with Sri Ramana Maharshi
  The mind remaining still is samadhi, no matter whether the world is perceived or not.
  --
  
  Talks with Sri Ramana Maharshi
  Talk 586.
  --
  
  Talks with Sri Ramana Maharshi
  A Kutichaka is one who takes sannyasa and lives in a hermitage;
  --
  
  Talks with Sri Ramana Maharshi
  M.: Mind - mind what is it? It is a mixture of Chit (intelligence) and sankalpas (thoughts). Therefore it forms all these - the mirror, light, darkness and the reflections.
  --
  
  Talks with Sri Ramana Maharshi
  Pure Knowledge seems different from what It really is; the same is seen as 'I' and the 'world' which are full of desire, attachment, hatred, etc. Therefore desire, etc., are said to veil the Reality.
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi
  M.: The life was perceptible to Sri Ramakrishna and not to all. The vital force was due to himself. It was his own vital force which manifested as if it were outside and drew him in. Were the image full of life it must have been found so by all. But everything is full of life. That is the fact. Many devotees have had experiences similar to those of Sri Ramakrishna.
  --
  
  Talks with Sri Ramana Maharshi
  Talk 592.
  --
  
  Talks with Sri Ramana Maharshi there was life in it. So I gently tickled it with a thin stalk. There was no life within. I left it there. But in a few days more I found that there was only a thin dry skin left behind and the inner thing had flown away.
  
  --
  
  Talks with Sri Ramana Maharshi
  Again there is no need to let Him know your needs. He knows them
  --
  
  Talks with Sri Ramana Maharshi
  Help yourself so that you may become strong. That is done by complete surrender. That means you offer yourself to Him. So you cannot retain your individuality after surrender. You then abide by
  --
  
  Talks with Sri Ramana Maharshi
  M.: They are for those who seek instructions. If you are firm in your belief in the guidance of God, stick to it, and do not concern yourself with what happens around you.
  --
  
  Talks with Sri Ramana Maharshi
  M.: It is according to one's samskaras (predispositions). One man will practise hatha yoga for curing his bodily ills; another man will trust to God to cure them; a third man will use his will-power for it and a fourth man may be totally indifferent to them. But all of them will persist in meditation. The quest for the Self is the essential factor and all the rest are mere accessories.
  --
  
  Talks with Sri Ramana Maharshi
  
  --
  
  Talks with Sri Ramana Maharshi be happy. She then thought that unless she could prove her worth by manifesting some extraordinary powers he could not be convinced and she began to seek occult powers and gained them. But she did not betray them just then. Constant association with her made the king dispassionate. He began to dislike the worldly life and desired to retire into the forest for performing tapasya. So he told his wife that he wanted to leave the world for the forest. She was delighted at the development, but pretended to be very much concerned with his unkind decision. He hesitated out of consideration for her. In the meantime, his dispassion gained in force and he decided to leave home even without her consent.
  
  --
  
  Talks with Sri Ramana Maharshi
  Peace. Unless a person had annihilated his mind he cannot gain peace and be happy. Unless he himself is happy he cannot bestow happiness on others.
  --
  
  Talks with Sri Ramana Maharshi
  Talk 599.

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