Author Topic: Ramana Maharshi Says Unless The Realisation Be Eternal It Cannot be Useful  (Read 1330 times)


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What is Realisation? Is it to see God with four hands, bearing conch, wheel, club, etc.? Even if God should appear in that form,how is the disciple’s ignorance wiped out?
The truth must be eternal realisation. The direct perception is ever-present Experience.God Himself is known as directly perceived. It does not mean that He appears before the devotee as said above.

Unless the Realisation be eternal it cannot serve any useful purpose. Can the appearance with four hands be eternal realisation? It is phenomenal and illusory.There must be a seer. The seer alone is real and eternal.

Let God appear as the light of a million suns: Is it pratyaksha? 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.

All other perceptions are only secondary knowledge. The present super-imposition of the body as ‘I’ is so deep-rooted, that the vision before the eyes is considered pratyaksha but not the seer himself.No one wants realisation because there is no one who is not realised.

Can anyone say that he is not already realised or that he is apart from the Self? No. Evidently all are realised. What makes him unhappy is the desire to exercise extraordinary powers. He knows that he cannot do so. Therefore 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.

D.: It is all right for mahatmas 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.

M.: Then does anyone say that he is not the Self?

D.: I meant to say that no one else has the courage to put things straight like Maharshi.

M.: Where is the courage in saying things as they are?

Source: Talks With Ramana Maharshi Book


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Dear prasanth,

Yes. Bhagavan showed the direct path.  He systematically decimated
the age-old names and forms theory, by quoting the sushupti, deep
sleep state of a person.  The Self is formless.  The Self is permanet.
The names and forms are not the Self.  Nor are they permanent.
The 'deep sleep' example, He quotes often.  Talks contain references
of Bhagavan to this 'deep sleep' state, at least 90 times, says
Brahmasri Nochur Venkataraman.

Bhagavan also starts His first work, Who am I?, stating, "that all Jivas ever want to be happy and all Jivas love their own selves most (and this happiness is the reason for Jivas loving their own selves most)  and this is experienced in deep sleep state, daily."

Arunachala Siva.