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Messages - eranilkumarsinha

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Devotee:  You say one can realise the self by a search of it. What is the character of this search?

Bhagwan Sri Ramana Maharshi:  You are the mind or think that you are the mind. The mind is nothing but thoughts. Now  behind every particular thought there is a general thought  which is the  ?I?,  that is yourself. Let us call this  ?I?  the first thought. Stick to this I-thought and question it to find out what it is. When this question takes strong  hold on you, you cannot think of other thoughts.

Devotee: When I do like this and cling to myself, i.e., the I-thought, other thoughts do come and go, but I say to myself 'Who am I?' and there is no answer forthcoming. To be in this condition is the Sadhana or practice of  Atma-Nishtha, the exalted state of the Self. Is it so?
Bhagwan Sri Ramana:  This is a mistake that people often make. What  happens when you make a serious quest for the Self is  that the I-thought as a thought disappears, something else from the depths takes hold of you and that is not the  ?I?  which commenced the quest.

Devotee:  What is this something else?

Bhagwan Sri Ramana: That is the real Self, the import of I. It is not the ego. It is the Supreme Being itself.

Bhagwan Sri Ramana Maharshi: You want to see God. But you do not realize that God is within you.

Visitor: I am very much confused. Kindly tell me clearly. My friends told me that you are the greatest Authority.

Bhagwan Sri Ramana spoke slowly and emphatically:

Bhagwan Sri Ramana: If you say that God is to be seen, the necessary implication is that He cannot be seen now but only sometime in the future. Then it would also mean that He appears and disappears. That which appears and disappears cannot be the Truth, the Eternal. Therefore, instead of seeing God it is better to be God. Isn't it? Instead of losing the vision of God and regaining it would it not be far better to be God? If He is true God He must be your Inner Resident. 

Devotee: When I enquire into the origin of thoughts, there is the perception of the 'I' but it does not satisfy me.

Bhagwan Sri Ramana: Quite right. Because this perception of 'I' is associated with a form, perhaps with the physical body. Nothing should be associated with the pure Self. The Self is the pure Reality in whose light the body, the ego and all else shine. When all
thoughts are stilled, pure Consciousness remains over.

Devotee: How did the ego arise

Bhagwan Sri Ramana: There is no ego. If there were, you would have to admit of two selves in you. Therefore there is no ignorance. If you enquire into the Self, ignorance, which is already non-existent, will be found not to exist and you will say that it has fled.

Bhagwan Sri Ramana: To those who have not realised the Self as well as to those who have, the world is real. But to the former, Truth is adapted to the form of the world whereas to the latter Truth shines as the formless Perfection and the Substratum of the world. This is the only difference between them.

Sri Arthur Osborne: As I recalled Bhagavan saying sometimes that unreal (mithya, imaginary) and real (satyam) mean the same, but did not quite understand.

Bhagwan Sri Ramana:  "Yes, I do sometimes say that. What do you mean by real? What is it that you call real?"

Sri Osborne answered: "According to Vedanta, only that which is permanent and unchanging can be called real. That is the meaning of Reality."

Then Sri Bhagavan said: "The names and forms which constitute the world continually change and perish and are therefore called unreal. It is unreal (imaginary) to limit the Self to these names and forms and real to regard all as the Self. The non-dualist says that the world is unreal, but he also says, 'All this is Brahman'. So it is clear that what he condemns is, regarding the world as objectively real in itself, not regarding it as Brahman. He who sees the Self sees the Self alone in the world also. It is immaterial to the Enlightened whether the world appears or not. In either case, his attention is turned to the Self. It is like the letters and the paper on which they are printed. You are so engrossed in the letters that you forget about the paper, but the Enlightened sees the paper as the substratum whether the letters appear on it or not.

Bhagwan Sri Ramana Maharshi:

"What use is the learning of those who do not seek to wipe out the letters of destiny (from their brow) by enquiring: 'Whence is the birth of us who know the letters?' They have sunk to the level of a gramophone. What else are they, O Arunachala?"

"It is those who are not learned that are saved rather than those whose ego has not yet subsided in spite of their learning. The unlearned are saved from the relentless grip of the devil of self-infatuation; they are saved from the malady of a myriad whirling thoughts and words; they are saved from running after wealth. It is from more than one evil that they are saved. Similarly he had no use for theoretical discussions. It is due to illusion born of ignorance that men fail to recognise that which is always and for everybody the inherent Reality dwelling in its natural Heart-Centre and to abide in it, and that instead they argue that it exists or does not exist, that it has form or has not form, or is non-dual or is dual."                                                   

"Can anything appear apart from that which is eternal and perfect? This kind of dispute is endless. Do not engage in it. Instead turn your mind inward and put an end to all this. There is no finality in disputations."

Bhagavan Sri Ramana: "He says he has 'Liberate Yourself' for his motto. But why should there be any motto? Liberation is our very nature. We are that. The very fact that we wish for liberation shows that freedom from all bondage is our real nature. That has not got to be freshly acquired. All that is necessary is to get rid of the false notion that we are bound.
When we achieve that, there will be no desire or thought of any sort. So long as one desires liberation, so long, you may take it, one is in bondage."
He also said, "People are afraid that when ego or mind is killed, the result may be a mere blank and not happiness. What really happens is that the thinker, the object of thought and thinking, all merge in the one Source, which is Consciousness and Bliss itself, and thus that state is neither inert nor blank. I don't understand why people should be afraid of that state in which all thoughts cease to exist and the mind is killed. They are every day experiencing that state in sleep. There is no mind or thought in sleep. Yet when one rises from sleep one says, 'I slept happily'. Sleep is so dear to everyone that no one, prince or beggar, can do without it. And when one wants to sleep, nothing however high in the range of all the worldly enjoyments can tempt him from much desired sleep. A king wants to go to sleep, let us say. His queen, dear to him above all other things, comes then and disturbs him. But even her, he then brushes aside and prefers to go to sleep. That is an indication of the supreme happiness that is to be had in that state where all thoughts cease. If one is not afraid of going to sleep, I don't see why one should be afraid of killing the mind or ego by sadhana (spiritual practice)."


Dear devotees, Bhagwan Sri Ramana thus kept goading His devotees to discard the 'abhasa' (the fleeting and the transient), and to hold fast only to the eternal Truth and Presence. Since the ego is itself the root and the primal form of ignorance, its annihilation alone is the Supreme Jnana (Knowledge) and the only true manifestation of the blessed Grace. Since the ego, that is, the feeling 'I am the body', is the cause of separation from God, and since the ego is the root from of wretchedness, its annihilation alone is the aim of all the four Yogas.
Sri Bhagwan once observed that so long as the cloud of ego hides the moon of Jnana (Knowledge), the Lily of the Self will not bloom. And the Divine Poet Sri Muruganar of the divine court of Sri Bhagwan has sung:   

"The nature of the ego is similar to that of an elf, being very enthusiastic, rising in many wicked ways by means of innumerable imaginations, being erratic in behaviour, and knowing only things other than itself. But the nature of Self is mere Existence-Consciousness."


Devotee (Mrs. J.): Why then do we need to concentrate?

Bhagwan Sri Ramana. Concentration, meditation and all spiritual practices are not performed with the object of realising the Self, because the Self is ever-present, but of realising the non-existence of ignorance. Every man admits his own existence and does not need a mirror to prove it to him. Existence is awareness, which is the negation of ignorance. Then why does a man suffer? Because he imagines himself other than what he in reality is, e.g., the body, this, that, and the other - "I am Gopal, son of Parashuram, father of Natesan," etc. In reality he is the intelligent "I-Am" alone, stripped of qualities and superimpositions, of names and forms. Does he see his body and all these qualities, shapes and colours in dreamless sleep? Yet he does not deny that he is then himself existing even without a body. He must hold on to that existence, that lone being - Kaivalya - even when he is in the waking state. The man of wisdom simply is. "I-Am-That-I-Am" sums up the whole Truth. The method is summed up by "Be still and know that I am God." What does stillness mean? Cessation of thinking, which is the universe of forms, colours, qualities, time, space, all concepts and precepts whatever.

Bhagwan Sri Ramana: God and the Guru will only show the way to release; they will not by themselves take the soul to the state of release. In truth, God and the Guru are not different. Just as the prey which has fallen into the jaws of a tiger has no escape, so those who have come within the ambit of the Guru's gracious look will be saved by the Guru and will not get lost; yet, each one should by his own effort pursue the path shown by God or Guru and gain release. One can know oneself only with one's own eye of knowledge, and not with somebody else's. Does he who is Rama require the help of a mirror to know that he is Rama?

Sri Robert Adams:

In April 1950, I was in Bangalore to see Papa Ram Dass. When informed that Ramana has left his body, I went to Tiruvannamalai. The crowds had already started to come, thousands and thousands of people. So l climbed the hill and went into one of the caves, and stayed there for five days. When I came down the crowd had dispersed. He had already been interred. I enquired of his devotee who saw him last, "What were the last words he spoke?" He said, "While he was leaving the body, a peacock flew on top of a wall and started screeching. Ramana asked his attendant, 'Has anyone fed the peacock yet?' Those were his last words."

I have been to many teachers, many saints and many sages. I was with Nisargadatta, Anand Mayi Ma, Papa Ram Dass, Neem Karoli Baba and many others, but never did I meet anyone who exuded such compassion, such love, such bliss as Ramana Maharshi.

A sample from Sri Robert Adam's poems:

Who am I?

Feel your reality,
in the stillness,
in the quietness,
where there is no mind,
no thought, no words,
who are You then?
You just are.
I am not this
I am not that.
I am that which has always been,
I am that which will always be,


Devotee: I suppose one has to sublimate the ego-self into the true Self.

Bhagwan Sri Ramana Maharshi. The ego-self does not exist at all.

Devotee: Then why does it give so much trouble? Look at the havoc it has created among nations and people. It is dreadful even to oneself.

Bhagwan Sri Ramana. To whom is the trouble? The trouble also is imagined. Pain and pleasure are to the ego, which is itself imagined. When the ego disappears through constant enquiry into its nature, the illusion of pleasure and pain also disappears, and the Self, their Source, alone remains. There is neither ego nor ignorance in Reality.

Devotee: But how did the ego arise?

Bhagwan Sri Ramana. Ego is non-existent, otherwise you would be two instead of one - you the ego and you the Self. You are a Single, Indivisible Whole. Enquire into yourself, and the apparent ego and ignorance will disappear.

Mr. Bose, his mother, Lady C. V. Raman and Swami Sambuddhananda of the Ramakrishna Mission, Bombay, arrived here. Swami Sri Sambuddhananda asked Bhagwan Sri Ramana Maharshi, "I think our Bhagavan has attained Self-realisation. Such beings are walking Upanishads. So I want to hear, from his own lips, his experience of Self-realisation."

Bhagavan Sri Ramana said, "You say you think I have attained Self-realisation. I must know what you mean by Self-realisation. What idea do you have in your mind about it?"

The Swami was not pleased with this counter-question, but added, after some time, "I mean the atman (soul) merging in the paramatman (Universal Soul)."

Bhagavan Sri Ramana then said, "We do not know about the paramatman or the Universal Soul, etc. We know we exist. Nobody doubts he exists, though he may doubt the existence of God. So, if one finds out about the truth or source of oneself, that is all that is required."

The Swami thereupon said, "Bhagavan therefore says 'Know Thyself'."

Bhagavan Sri Ramana said, "Even that is not correct. For, if we talk of knowing the Self, there must be two Selves, one a knowing Self, another the Self which is known, and the process of knowing. The state we call realisation is simply being oneself, not knowing anything or becoming anything. If one has realised, he is that which alone is and which alone has always been. He cannot describe that state. He can only be that. Of course, we loosely talk of Self-realisation, for want of a better term. How to 'real-ise' or make real that which alone is real? What we are all doing is, we 'realised' or regard as real that which is unreal. This habit of ours has to be given up. All sadhana (spiritual practices) under all systems of thought is meant only for this end. When we give up regarding the unreal as real, then the reality alone will remain and we will be That."

Devotee: Can I say that God is the Flame and we are the sparks?

Bhagwan Sri Ramana Maharshi. Although the sparks rise from the flame, they fall away from it into space, whereas we are never outside God.

Devotee: But is there a God apart from ourselves? Naturally there must be a creator to this universe.

Bhagwan Sri Ramana. If by 'ourselves' you mean your body, then there is a creator, but if you mean the pure Self, then there is nothing but It. If you objectify and see a universe, then you are bound to see many things beside yourself and postulate a God, the creator. Body, God and world rise and set together from, and into, the Self. If God is apart from the Self, then He would be Self-less, that is, outside Existence, that is, non-existent.

Bhagavan Sri Ramana: That bliss of the Self is always with you, and you will find it for yourself, if you would seek it earnestly. The cause of your misery is not in the life without; it is in you as the ego. You impose limitations on yourself and then make a vain struggle to transcend them. All unhappiness is due to the ego; with it comes all your trouble. What does it avail you to attribute to the happenings in life the cause of misery which is really within you? What happiness can you get from things extraneous to yourself? When you get it, how long will it last?

If you would deny the ego and scorch it by ignoring it, you would be free. If you accept it, it will impose limitations on you and throw you into a vain struggle to transcend them. That was how the thief sought to 'ruin' King Janaka.

To be the Self that you really are is the only means to realize the bliss that is ever yours.

"For the extroverted intellect -- which suffers greatly, knowing through the senses only the objects of form and quality before it -- the means to abide in Self is to begin enquiring inwardly, 'Who am I?'"
Guru Vachaka Kovai

"O miserable and extroverted people, failing to see the seer, you see only the seen! To dissolve duality by turning inwards instead of outwards is alone Blissful."
Guru Vachaka Kovai


Dear devotee, Bhagwan Sri Ramana has taught that the terms such as 'inward' and 'outward' are valid and can be used only in reference to the body, but since the body is itself a mere imagination, such terms should not be taken literally. The reason for the use of these words is that the aspirant, in his ignorance, feels his body to be ?I?, so on being told to ?turn inwards? he should understand that he should 'turn Selfwards', that is, he should turn his attention towards what he feels as 'I', the feeling of 'I'. For,in truth, Self is neither inside nor outside the body as It alone exists beyond all limitations such as time and space within which 'body', 'inside' or the 'outside', et al, appear and disappear. 


Devotee: We want some practical guidance for Self-Realization.

Bhagwan Sri Ramana: (quoting the Bible said) Be still and know that I am God (and added a rider), the Lord said 'know' and not think that 'I am God'.

Devotee: Isn't Self-Realization easy?

Bhagwan Sri Ramana: Yes, yes. It seems so at first, but there is difficulty too. You have to overcome your present false values and wrong identification. Therefor the quest requires concentrated effort and steadfast abidance in the Source when this is reached.
But don't let that deter you. The rise of the urge to seek for the 'I' is itself an act of Divine Grace. Once this urge gets hold of you, you are in its clutches. The grip of Divine Grace never relaxes and finally devours you, just as a prey in a tiger's jaws is never allowed to escape.

Devotee: How can I attain Self-realization?

Bhagwan Sri Ramana: Realization is nothing to be gained afresh, it is already there. All that is necessary is to get rid of the thought 'I have not realised'. Stillness or peace is Realization. There is no moment when the Self is not. So long as there is doubt or the feeling of non-realization, the attempt should be made to rid oneself of these thoughts. They are due to the identification of the Self with the not-Self. When the not-Self disappears, the Self alone remains. To make room, it is enough that the cramping be removed; room is not brought in from elsewhere.

Devotee: Since Realization is not possible without vasanakshaya (destruction of predispositions), how am I to realize that State in which the vasanas (predispositions or latent tendencies) are effectively destroyed?

Sri Bhagwan: You are in that State now!

Devotee: Does it mean that by holding on to the Self, the vasanas (predispositions) should be destroyed as and when they emerge?

Sri Bhagwan: They will themselves be destroyed if you remain as you are.

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