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Bhagwan Sri Ramana Maharshi: "Unless and until a man embarks upon this quest of the true self, doubt and uncertainty will follow his footsteps throughout life. The greatest kings and statesmen try to rule others, when in their heart of hearts they know that they cannot rule themselves. Yet the greatest power is at the command of the man who has penetrated to his inmost depth. There are men of giant intellects who spend their lives gathering knowledge about many things. Ask these men if they have solved the mystery of man, if they have conquered themselves, and they will hang their heads in shame. What is the use of knowing about everything else when you do not yet know who you are? Men avoid this enquiry into the true self, but what else is there so worthy to be undertaken?"

Sri Paul Brunton commented: "That is such a difficult, a superhuman task".

The Sage (giving an almost imperceptible shrug of his shoulders):
Bhagwan Sri Ramana: "The question of its possibility is a matter of one's own experience. The difficulty is less real than you think."

"For us, who are active, practical Westerners, such introspections....... ?" Sri Brunton begin doubtfully and left his sentence trailing in mid-air.

Sri Bhagwan bends down to light a fresh joss stick, which will replace one whose red spark is dying out.

Bhagwan Sri Ramana: "The realization of truth is the same for both Indians and Europeans. Admittedly the way to it may be harder for those who are engrossed in worldly life, but even then one can and must conquer. The current induced during meditation can be kept up by habit, by practising to do so. Then one can perform his work and activities in that very current itself; there will be no break. Thus, too, there will be no difference between meditation and external activities. If you meditate on this question, Who am I? - if you begin to perceive that neither the body nor the brain nor the desires are really you, then the very attitude of enquiry will eventually draw the answer to you out of the depths of your own being; it will come to you of its own accord as a deep realization."

Sri Brunton again ponders over His words thus: "Know the real self," he continues, "and then the truth will shine forth within your heart like sunshine. The mind will become untroubled and real happiness will flood it, for happiness and the true self are identical. You will have no more doubts once you attain this self-awareness."
Source: The Maharshi And His Message (Org. A Search In Secret India)
General Discussion / Re: Thirukural
« Last post by atmavichar100 on August 02, 2019, 07:29:19 PM »
ooooh boy .... another story .... so many stories .... so liuttel time
oooo boy happy you can understand Tamil and  when you have time to go through the various posts in the  forum   kindly also spend time enjoying the stories
Bhagwan Sri Ramana Maharshi: "Setting apart time for meditation is only for the merest spiritual novices. A man who is advancing will begin to enjoy the deeper beatitude, whether he is at work or not. While his hands are in society, he keeps his head cool in solitude."

Sri Paul Brunton: "Then you do not teach the way of Yoga?"

Bhagwan Sri Ramana: "The Yogi tries to drive his mind to the goal, as a cowherd drives a bull with a stick, but on this path the seeker coaxes the bull by holding out a handful of grass!"

Sri Paul Brunton: "How is that done? "

Bhagwan Sri Ramana: "You have to ask yourself the question, Who am I? This investigation will lead in the end to the discovery of something within you which is behind the mind. Solve that great problem, and you will solve all other problems thereby."
There is a pause as I try to digest his answer. From the square-framed and barred hole in the wall which does duty as a window, as it does in so many Indian buildings, I obtain a fine view of the lower slopes of the sacred hill. Its strange outline is bathed in the early morning sunlight.

After a pause as Sri Brunton tries to digest the answer, Bhagwan Sri Ramana addresses him again: "Will it be clearer if it is put in this way? All human beings are ever wanting happiness, untainted with sorrow. They want to grasp a happiness which will not come to an end. The instinct is a true one. But have you ever been struck by the fact that they love their own selves most? "

Sri Brunton: "Well? "

Bhagwan Sri Ramana: "Now relate that to the fact that they are ever desirous of attaining happiness through one means or another, through drink or through religion, and you are provided with a clue to the real nature of man."

Sri Brunton: " I fail to see ."

Bhagwan Sri Ramana (with the tone of His voice becoming higher): "Man's real nature is happiness. Happiness is inborn in the true self. His search for happiness is an unconscious search for his true self. The true self is imperishable; therefore, when a man finds it, he finds a happiness which does not come to an end."

Sri Brunton: "But the world is so unhappy? "

Bhagwan Sri Ramana: "Yes, but that is because the world is ignorant of its true self. All men, without exception, are consciously or unconsciously seeking for it."

Sri Brunton asks: "Even the wicked, the brutal and the criminal? "

Bhagwan Sri Ramana: "Even they sin because they are trying to find the self's happiness in every sin which they commit. This striving is instinctive in man, but they do not know that they are really seeking their true selves, and so they try these wicked ways first as a means to happiness. Of course, they are wrong ways, for a man's acts are reflected back to him."

Sri Brunton: " So we shall feel lasting happiness when we know this true self?"

Sri Brunton nated: The other nods his head. A slanting ray of sunshine falls through the unglazed window upon the Maharishee's face. There is serenity in that unruffled brow, there is contentment around that firm mouth, there is a shrine-like peace in those lustrous eyes. His unlined countenance does not belie his revelatory words.

Source: The Maharshi And His Message (Original: A Search In Secret India)
General topics / Re: how to go to pavala kundru and gurumurtham in arunachala ?
« Last post by drsundaram on August 01, 2019, 07:37:52 PM »
dear ksksat27,
   pavalakundru is in bazaar. close to bus stand road . any bazaar shope will guide you . the access is in a side small street into which if u walk  up you will find  the steps leading to the short hill up.There was a board "way to pavazha kundru" in tamil  on the point  where you have to enter the small street . Any old timer autos  should tell you . ideal is any shop from bus stand to  arunachaleswarar koil. about gurumurtham I dont know. these will be easily cleared if you ask  any one at ramanasramam . how about google?  Namo Ramana
General topics / how to go to pavala kundru and gurumurtham in arunachala ?
« Last post by ksksat27 on August 01, 2019, 10:11:44 AM »

can somebody guide how to reach Pavala Kundru and Gurumurtham where our beloved Maharishee stayed?

Bhagwan Sri Ramana Maharshi: You see the difficulty. Self-enquiry, 'Who am I?' is a different technique from the meditation-- 'I am Siva (God)', or 'I am He'. I rather emphasise Self-Knowledge, for you are first concerned with yourself before you proceed to know the world or its Lord. The 'I am He' or 'I am Brahman', meditation is more or less mental, but the quest for the Self of which I speak is a direct method and is superior to it. For, the moment you get into the quest for the Self and begin to go deeper, the real Self is waiting there to receive you and then whatever is to be done is done by something else and you, as an individual, have no hand in it. In this process all doubts and discussions are automatically given up, just as one who sleeps forgets all his cares for the time being.

Devotee: What certainty is there that something awaits there to receive me?

Bhagwan Sri Ramana: When a person is sufficiently mature he becomes convinced naturally.

Devotee.: How is this maturity to be attained?

Bhagwan Sri Ramana: Various ways are prescribed. But whatever previous development there may be, earnest Self-enquiry hastens it.

Devotee.: That is arguing in a circle. I am strong enough for the quest if I am mature and it is the quest that makes me mature.

Bhagwan Sri Ramana: The mind does have this sort of difficulty. It wants a fixed theory to satisfy itself with. Really, however, no theory is necessary for the man who seriously strives to approach God or his true Self. Everyone is the Self and indeed, is infinite. Yet each person mistakes his body for his Self. In order to know anything, illumination is necessary. This can only be of the nature of Light; however, it lights up both physical light and physical darkness. That is to say, that it lies beyond apparent light and darkness. It is itself neither, but it is said to be light because it illumines both. It is infinite and is Consciousness. Consciousness is the Self of which everyone is aware. No one is ever away from the Self and therefore everyone is in fact Self-realised; only-- and this is the great mystery--people do not know this and want to realise the Self. Realisation consists only in getting rid of the false idea that one is not realised. It is not anything new to be acquired. It must already exist or it would not be eternal and only what is eternal is worth striving for.

Once the false notion 'I am the body' or 'I am not realised' has been removed, Supreme Consciousness or the Self alone remains and in people's present state of knowledge they call this 'Realisation'. But the truth is that Realisation is eternal and already exists, here and now.

Consciousness is pure knowledge. The mind arises out of it and is made up of thoughts.

The essence of the mind is only awareness or consciousness. However, when the ego overclouds it, it functions as reasoning, thinking or perceiving. The universal mind, not being limited by the ego, has nothing outside itself and is therefore only aware. This is what the Bible means by 'I am that I am'.

The ego-ridden mind has its strength sapped and is too weak to resist distressing thoughts. The egoless mind is happy, as we see in deep, dreamless sleep. Clearly, therefore, happiness and distress are only modes of the mind.

Source: The Teachings of Bhag eachings of Bhagavan Sri Ramana Maharshi Sri Ramana Maharshi Sri Ramana Maharshi in His Own Words
Retreating to the Source

"Enquiring 'What is our birth-place [source]?' and thereby knowing and reaching that birth-place, is the best of all paths to root out miseries, which can exist only in the place you have entered [and not in the place you were born]."
V. 782, Guru Vachaka Kovai

"Just as a woman, suffering intolerably in her father-in-law's house, obtains peace in her mother?s house, so the mind, harried by samsaric suffering, wins peace by returning to its source, the real Self."
V. 520, Sri Ramana Paravidyopanishad (The Supreme Science as of the Self as Taught by Sri Ramana)

Sri Sadhu Om: From this verse we have to understand the following: The state of Self is our birth-place, and the state of individuality [jivatman], in which the mind, body and world appear, is the place we have entered. In the state of Self there are no miseries; it is only in the state of individuality that all kinds of miseries such as birth and death and all kinds of vices such as desire, can exist. In order to root out all such miseries and defects, Self-enquiry is the best path. (Guru Vachaka Kovai)

O [foolish] mind who wanders [outside] searching [for happiness], not knowing that the state of Liberation is your own right, if you go back the way you came [out], but that way you will regain the state of Liberation, the unending perfect happiness."
V. 783, Guru Vachaka Kovai

Question: Swami, having a great desire for mokhsa (deliverance) and anxious to know the way thereto, I have read all sorts of books on Vedanta. They all describe it, each in a different way. I have also visited a number of learned people and when I asked them, each recommended a different path. I got puzzled and come to you ; please tell me which path to take.
Bhagwan Sri Ramana Maharshi (smiling): ALL  RIGHT,  THEN,  GO  THE  WAY  YOU  CAME.

We (Suri Nagamma and the other devotees who listened to the reply) all felt amused at this. The poor young man did not know what to say. He waited until Bhagavan left the hall and then with a depressed look turned to the others there appealingly, and said: Gentlemen, I have come a long way with great hope and with no regard for the expenses or discomfort out my ardent desire to know the way to moksha (deliverance); is it fair to tell me to go the way I came? Is this such a huge joke?
Thereupon one of them said, ?No sir. It is no joke. It is the most appropriate reply to your question. Bhagavan's teaching is that the enquiry 'Who am I?' is the easiest path to moksha (Liberation). You asked Him which way 'I' should go, and His saying, "Go the way you came," meant that if you investigate and pursue the path from which that 'I' came, you will attain moksha (liberation).
Source: Letters from Sri Ramnasramam

Dear devotees, we must know that the state of our own Self alone is what is called Liberation, which is the Eternal Happiness, and that it is ever our own right. We experience miseries only because we turn our attention outwards, leaving the Self. Therefore, the sadhana (spiritual practice) to achieve the seemingly lost happiness is just to turn our attention back towards Self, the source from which we rose and came out as a jiva (individual soul). This is exactly what Sri Bhagwan meant when He taught the seekers to go back the way they came, that is, to the Self from which they arose as  individual souls superimposing the sense of the Self to the insentient bodies.

Sri Yogi Ramiah: "A master is approached by a seeker for enlightenment. The master says Brahman has no qualities nor stain nor movement etc. Does he not speak as an individual? How can the seeker's ignorance be wiped off unless the master speaks thus? Do the words of the master as an individual amount to the truth?"

Bhagavan Sri Ramana Maharshi: "To whom should the master speak? Whom does he instruct? Does he see anything different from the Self?"

Sri Yogi Ramiah: "But the disciple is asking the master for elucidation."

Bhagavan Sri Ramana: "True, but does the master see him as different? The ignorance of the disciple lies in not knowing all are Self realized. Can anyone exist apart from the Self? The master simply points out that the ignorance lies there and therefore does not stand apart as an individual. What is realization? Is it to seek God with four hands bearing conch, wheel, club etc? Even if God was to appear in that form, how is the disciple's ignorance wiped off? The truth must be eternal realization. Direct perception is the ever present experience. God himself is known as directly perceived. It does not mean he appears before the devotee as said above. Unless the realization is eternal, it cannot serve any useful purpose. Can the appearance with four hands be eternal realization? It is phenomenal and illusory. There must be a seer. The seer alone is real and eternal."

Sri Bhagavan Ramana goes on to say, "Let God appear as the light of a million suns. Is it direct perception? To see it, the eyes, the mind, etc., are necessary. It is indirect knowledge whereas the seer is direct experience. The seer alone is pratyaksha - direct perception. All other perceptions are only secondary knowledge. The present superimposition of the body as 'I' is so deep rooted that the vision before the eyes is considered pratyaksha (direct perception) but not the seer himself. No one wants realization because there is no one who is not realized. Can anyone say that he is not already realized or that he is apart from the Self. No, evidently all are already realized. What makes him unhappy is the desire to exercise extraordinary powers. Man knows that he cannot have those powers so he wants God to appear before him, confer all his powers on the devotee and keep himself in the background. In short, God should abdicate his powers in favour of the man."

Sri Yogi Ramiah: "It is alright for great sages like Sri Bhagavan to speak out so plainly. Because the truth does not swerve from you, you consider it easy for all others. Nevertheless, the common folk have a real difficulty."

Bhagavan Sri Ramana: "Then, does anyone say that he is not the Self?"

Sri Yogi Ramiah: ?I meant to say that no one else has the courage to put things straight as Bhagavan has done.?
Bhagavan Sri Ramana: ?Where is the need for courage for saying things as they are??

Source: Sri Ramana Periya Puranam
Devotee: I am inclined to give up my job and remain always with Sri Bhagavan.

Bhagavan Sri Ramana Maharshi: Bhagavan is always with you, in you. The Self in you is Bhagavan (God). It is that you should realize.

Devotee: But I feel the urge to give up all attachments and renounce the world as a sannyasin (a renunciate).

Bhagwan Sri Ramana: Renunciation does not mean outward divestment of clothes and so on or abandonment of home. True renunciation is the renunciation of desires, passions and attachments.

Devotee: But single-minded devotion to God may not be possible unless one leaves the world.

Bhagwan Sri Ramana: No; one who truly renounces actually merges in the world and expands his love to embrace the whole world. It would be more correct to describe the attitude of the devotee as universal love than as abandoning home to don the ochre robe.

Devotee: At home the bonds of affection are too strong.

Bhagwan Sri Ramana: He who renounces when he is not yet ripe for it only creates new bonds.

Devotee: Is not renunciation the supreme means of breaking attachments?

Bhagwan Sri Ramana: It may be so for one whose mind is already free from entanglements. But you have not grasped the deeper import of renunciation: great souls who have abandoned the life of the world have done so not out of aversion to family life but because of their large-hearted and all-embracing love for all mankind and all creatures.

Devotee: The family ties will have to go some time so why shouldn?t I take the initiative and break them now so that my love can be equal to all?

Bhagwan Sri Ramana: When you really feel that equal love for all, when your heart has so expanded as to embrace the whole of creation, you will certainly not feel like giving up this or that; you will simply drop off from secular life as a ripe fruit does from the branch of a tree. You will feel that the whole world is your home.

Source: Ramana Maharshi And The Path Of Self-Knowledge
Dear Sri Beloved Abstract, yes, alas! Sense of separation from Bhagwan Sri Ramana Maharshi has not yet been totally erased, it still persists (but question in my case is who cares?), but nonetheless, I am at least happy for you, for you appear to have totally destroyed the sense of your separation from your Guru whoever He or She is, and having destroyed your individual identity, you are basking in the supreme bliss of Sat-Chit-Ananda!!!!!! Great achievement! Should I come rushing to you in the great expectation of receiving some secret and sacred Upadesa from your holy lips? Anil
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