Author Topic: Part 4 - Few Teachings Of Ramana Maharshi  (Read 1066 times)

ramana_maharshi

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Part 4 - Few Teachings Of Ramana Maharshi
« on: May 30, 2010, 11:43:33 AM »
Because of the ignorance of the mind experiencing a sense of difference (bheda-buddhi) in Self, (even) great devas are disturbed by fear. (Therefore) it is wise to remain without fear in the supreme state of non-duality, having attained the reality, one’s own Self, through negation (of the non-Self). (1078)

That which appears (whatever it may be), let it appear, that which disappear (whatever it may be), let it disappear. What (loss or gain) is it to Self-knowledge? That which remains after everything has entered and ceased to exist in the oneness (kevalam) of Siva – who surges as the Whole (purnam) – alone is Self, one’s own nature. (1053)

Having eradicated the ego, which was wandering like a ghost is delusion, and having destroyed the duality of the sentient and the insentient, the sould which is thus drowned and fully soaked in the light of the pure and blissful Sahaja Samadhi, is the Supreme Shiva. (197)

Whatever is seen by the ego who, having fallen from the true state of Self and having been buried in dark ignorance, takes the body as ‘I’, is not at all real and is simply non-existent. (69)

Only the ever-existing Self, other than which nothing exists and from which nothing is different is the sole reality. All that is known in that Siva (that sole reality), who is the Supreme which exists and shines as sat-chit, is only that Supreme and nothing else. (986)

Those who do not keenly attend to and know the existence-consciousness which shines ever-unsetting in the heart, fall into Maya through the objective attention caused by the ego, which rises and attacks with dense delusion. (644)

Know that the one real ‘I’ appears to be many ‘I’s because of the body-outlook (i.e. because of the wrong outlook that each body is an ‘I’). But through the outlook of Self, the one eternal existence-consciousness, know them all to be one. (843)

Not forgetting consciousness (i.e, not forgetting one’s own Self-consciousness due to pramada or inattentiveness) is the path of devotion (bhakti), the relationship of unfading real love, because the real consciousness of Self, which shines as the undivided (non-dual) supreme bliss itself, surges as the nature of love (or bhakti). (974)

Since the greatness of the nature of oneness is that the seer alone is the seen, one’s own reality (Self) is the greatest thing (mahat). The silent radiant first person (which shines) after the ego, the first person who is the seer, has been completely destroyed, alone is Self, the supreme consciousness. (1058)

The pure state of having very great attachment to Self and having no attachment to any other thing is verily one’s state of Silence. Learning to remain as ‘I am that Silence’ and ever abiding as It is, is the true mental worship (manasika puja). (521)

Those who have perfect knowledge say that the state of true knowledge (mey-jnana-samadhi), in which one remains without ‘I’ (the ego), alone is maunatapas. In order to experience (that) silence (mauna), which is devoid of the body thought (the feeling ‘I am this body’), clinging to the Self in the heart is the sadhana. (1193)

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?” (185)

Know that the nature of Brahma-swarupa, which is (one) without another (i.e. which is non-dual), is the ancient glory. Though that ancient swarupa (Self or Brahman) appears to be like a void (sunya) it is not a void; (it is) the one single existence-consciousness (sat-chit), which is the whole reality itself. (1055)

It is not because of the rising of an ‘I’ in between (consciousness and the insentient body) that one’s peace is completely destroyed? (Therefore) unless the wretched Vritrasura, the vain ego – ‘I’, is killed, Kaivalyam (the state of oneness) cannot be attained. (856)

Unless the appearance (of this world) known objectively by the senses, and the wicked ego, the knower of it, die as food to Siva, who shines as the state of supreme consciousness, the supreme reality cannot be attained. (854)

The state of the experience of the non-dual Silence (eka advaita mouna anubhuti), which is attained as the experience of the unlimited true knowledge (mey-jnana), is only the shining (of oneself) as the empty space devoid of the false imagination which is the rising if the wicked ego-mind. (1184)

Unless one follows the principle, “That which is essential to be reformed is only my own mind”, one’s mind will become more impure by seeing the defects of others. (788)

Fear not on seeing this empty world, which appears as a dream in the sleep of Self-forgetfulness. This imaginary and bondage-causing world-picture, (projected on the background) of the dark, dense mind, will not stand in the light of Supreme Knowledge, Sat-Chit-Ananda. (27)

God and Guru are in truth 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 gaze will be saved by the Guru, never to be forsaken.

Those who have attained their aim, Jnana, do not see this world as a multitude of differences, since the multiple differences of this world are a sportive play of Chit-Shakti, the one Whole. (58)

The true devotees who in all ways remain subjected (adhina) only to Self (God), (alone) are tadiyars (those who belong to the Lord). Know that only for them (those true devotees), in whom there is unceasing love, will the Supreme Abode (param-dhama), which triumphs as transcendent, be a complete attainment. (1211)

By the sharp edge of the sword of divine Silence cultivated in the heart by the practice of jnana-vichara, one should dig out and cast away the root, the ego, ‘I am the body’. This is the means to attain the over-brimming happiness of peace. (845)

That which is worthy to have as (one’s) target is Self, the knowledge which is pure bliss. The perfect life is for one to exist directly as that (Self), abiding in the heart through the unforgettable knowledge (‘I am’). (1094)

It is only Self, the one pure knowledge, that, as the unreal knowledge (the mind), makes all differences (vikalpas) appear. (Therefore) for the one who knows and reaches Self, which is the harmonious knowledge, all those other things (the entire world-appearance) will be (found to be) of the nature of the one Self. (985)

Be assured that That which ever shines (for all) is certainly the true Existence of Self, “I am”. When the True God is thus realised as one’s own Self, without doubt or misconception, the Supreme Bliss will brim over. (292)

The triputis and their source, pure consciousness can, under no circumstance appear simultaneously. Like the stone and the dog in a statue of a dog carded out of stone, when one appears the other will not appear. (46)

Since Self is the eternal, non-dual Thing and since there is no means to reach It other than Self-attention, know that Self itself is the path, Self itself is the goal, and that they (the path and the goal) are not different. (579)

Accept the ever-shinning Self-knowledge to be the only reality. Reject all the triads, deciding them to be an imaginary dream. (578)

The appearance of this world, like the illusory appearance of a dream, is merely mental and its truth can be known correctly only by the supreme consciousness that transcends maya, the maya. (55)

Just as the goal’s beard wanders and wags for nothing, people roam about merrily but in vain, performing activities for the fulfillment of their worldly desires, while despising the disciplines that lead to eternal moksha in the self. Ah, what a pitiable spectacle is the condition of these worldly people. (71)

For those who see through perfect Jnana, this bodily life is unreal and merely mental, and therefore know that there is only misery and no benefit in jiva’s prolonging their jiva’s lifetime. (235)

Though Guru Ramana, who appeared as God incarnate, expounded various doctrines, depending on the beliefs of the devotees who resorted to his feet, what we have heard him say in private, as his own true experience, is only ajata (non-creation). (Sri Muruganar, 100)

That trustworthy vichara (Self-enquiry) exists neither in book learning nor I learning from, others but only in one’s own sense of ‘I’ (aham). (146)

Forgetting the lofty purpose of coming to the sadguru and developing an obsession for the non-self is a deception brought about by immaturity in those who are dull-witted. (152).


Though the good dharmas (righteous ones) are said to be many, just as the golden ornaments are many, the sole reality of all those dharmas is sacrifice of the self, just as the sole reality of all ornaments is gold. (849)

Everything that one has learned is total falsehood if it does not become a means for (mind) consciousness to subside within the self. (143)

You should know that the veiling (tirodana) that makes jives forget (the events of past lives) is an act of supreme compassion by Iswara towards them. (116)

If memories (of the past lives) are not absent, Jiva will not attain malaparipaka (state in which purities are ready for destruction) and the lives of jives will get shattered and ruined. (117)

The vision of the Self will only be encountered by those who are free of the delusion of desire, and not by more whose corrupted minds are full of desires for sense object (149)

Pure consciousness demands that everything that has been learned as knowledge has to be completely forgotten as ignorance. (147)

He who sees an object as separate from consciousness cannot be a pandit who has known consciousness. (132)

A mind that runs after pleasure through the five senses, while squashing her Lord in the heart, is an unchaste woman. (73)

The vision of the Self will only encountered by those who are free of the delusion of desire, and not by more whose corrupted minds are full of desires for sense object. (149)


In the recesses of the lotus-shaped Hearts of all, beginning with Vishnu, there shines as pure intellect (Absolute Consciousness) the Paramatman, who is the same as Arunachala Ramana. When the mind melts with love of Him, and reaches the inmost recess of the Heart wherein He dwells as the beloved, the subtle eye of pure intellect opens and He reveals Himself as Pure Consciousness.

Pure consciousness demands that everything that has been learned as knowledge has to be completely forgotten as ignorance. (147)

Manifestation of ancient vasanas (latent tendencies) is creation. Destruction of vasanas is the end of creation. (84)

Know that Self, which is to be enquired into and attained in the heart as the state of happiness through the requisite tapas (or Self-attention), is only the state of Silence (mauna), which is experienced by removing the delusive and worthless knowledge of differences (along with its root, the ignorance or wrong knowledge ‘I am this body’). (1183)

The boat may remain in water, but if water enters the boat, it will bring great catastrophe, (Likewise) a man may live in the world which is surrounded by the seas, but if the world enters the man, his whole life will be miserable. (822)