Author Topic: Part 3 - Few Teachings Of Ramana Maharshi  (Read 1125 times)

ramana_maharshi

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Part 3 - Few Teachings Of Ramana Maharshi
« on: May 30, 2010, 11:39:20 AM »
God’s creation does not bind; that which does so is the jiva’s creation (101)

Being himself exactly the Supreme Being, but thinking himself to be separate from Him, (man) strives to become united to Him; what is there stranger than this? (96)

It is said: The self must be offered to him as a gift’, what is the meaning of this? Is the self separate from the Supreme One, so as to be given to Him? (109)

Since His name is ‘I’, the seeker who constantly practices meditation of the ‘I’ will be taken to the Source of Being, the world of God. (108)

As the sky is untainted by the properties of air and the other material elements (in it), as the sun is unaffected by the actions of men, so He, being egoless, is unaffected (by whatever goes on in the world). (97)

Know that for those who abide within with dutiful love [for Self], bliss will surgingly rise more and more. Bliss, love, Siva, Self, Grace, knowledge, peace and liberation – all these are [only names for] one’s own real nature (Guru Vachaka Kovai, 1077)

Shanti [i.e., Peace or Bliss], which is desired by everyone, cannot at all be attained by anyone, at any place, at any time, or by any means, unless the mind is subdued by the Grace of the Sadguru. Therefore, turn towards His Grace with one-pointed devotion (290)

Installing the Lord on the heart-throne and fixing the mind uninterruptedly in Self in such a manner that it will become one with it, is the true and natural worship through Silence (maunopasana). (520)

Instead of abiding in the consciousness of one’s own Self by peacefully scrutinizing thus, ‘Who am I, the form of consciousness?’, why to suffer (by going out) through the wicked senses, mistaking (oneself) to be the reflection of consciousness (chit-abhasa) which, being separated (from the true Self-consciousness), is the form of the mind (chittam)? (1064)

Perfect Jnanis have always and will always say, “By the mere Grace of the Sadguru, the Ture Thing – the final Brahma-Jnana, which shines in the pure Silence, the rarely attainable Vedanta – will dawn of its own accord in the heart as I ‘-I’.” (287)

Those who do not know through Self-enquiry what is the truth of their natural state (Self) mistake the alien body to be ‘I’ and see the world as different from themselves and hence suffer in delusion. All other things except that (‘I’), which shines as the one undeluded Existence-Consciousness-Bliss (Sat-chit-ananda), are seen on account of the deceitful play of Maya. (430)

Since the nature of Reality is non-dual (i.e, not two), true knowledge cannot be the knowing of another. Therefore, when the mind is absolutely free from delusion (i.e., does not know another) and abides unwavering in beatitude – that is the true Knowledge. (437)

Bliss will surge forth in the heart which is soaked in the experience of the love-suffused true knowledge (mey-jnana). Misery-creating, delusion-caused desire will not exist there. The extremely pure natural like of Self will be full of peace. (1093)

On being asked by a devotee as to why He accepted their pranaam when all were the one Siva, Bhagavan replied: But why shouldn’t I ? Before they prostrate themselves in front of this body I prostrate myself before the Siva in each of them.

Instead of keenly enquiring ‘Who am I?’ within the Heart – the rising place of thought, where the divine Thing, Siva, shines devoid of thought – and knowing It (the divine Thing), merging into It and becoming one with It as ‘I am That’, it is foolish to slip down from the Self. (609)

All other knowledges are defective and petty; the experience of Silence (i.e. Self-Knowledge) is alone Perfect Knowledge. The different objective knowledges are merely superimposed on Self, the Pure Knowledge, and hence they are not true. (422)

Those who do not know themselves to be the one (non-dual) Self will perish daily, vainly suffering in fear (because of seeing the world as something other than themselves). (Therefore) destroying the notion ‘I am the body’, the root (of all misery), by gaining the firm knowledge of your real Self, attain the state of non-duality (advaita). (955)

For those who say that He (God) does exist, He exists in (their) heart as consciousness. (But) in the venomous mind (of those who do not believe in Him), He will never exist (that is, He will never shine or be known). If, by purifying the venomous mind, one sees without delusion, He will shine triumphantly and unalloyed as Self. (1083)

Attention to one’s own Self, which is ever shining as ‘I’, the one undivided and pure Reality, is the only raft with which the jive, who is deluded by thinking “I am the body”, can cross the ocean of unending births. (294)

The false delusion of the jiva can never be lost, unless Self – the pure Sat-Chit, which is the one Reality ever shining within, without a second – is realised. (295)

O mind, instead of looking at and thereby worrying about that which is imagined (the world), turn towards your source and enter the Heart. In that supreme state of consciousness, all (that you were seeking before) will become the one non-dual Self, your real nature. (785)

Whoever meditates upon Self in whatever bhava (i.e, in whatever form or with whatever feeling of relationship), attains It only in that bhava (i.e, in a qualified or saguna manner). Those peaceful ones who remain quiet without any such bhava, attain the noble and unqualified state of Kaivalya (the nirguna state of Self). (739)

Since agitation (or confusion) will never rise without (the rising of) the feeling ‘I am only the body’ (the ego) in the heart, one whose tendencies (vasanas) – (which are the form of) the ego or mind – are dead will not be mentally agitated (or confused) even in dream. (1131)

Such a True Seeing, which is devoid of illusion and deception, is the State in which one shines as the Ocean of Bliss. Only in the Supreme Silence which is thus achieved in Self-Abidance, will be soul never again have a downfall. (350)

Only the truth of Self is worthy of being scrutinized and known. Taking It alone as the aim, one should keenly attend to It and know It in the heart (i.e. within). It can be known only by the silent and clear mind which is free from agitation and activity. (433)

When the delusive mind which sees differences drowns and dies in the state of Self, the one existence-consciousness (Sat-Chit), all the delusive difference will also turn out to be nothing but the consciousness (chit) of Brahman (Self), the existence (sat). (580)

The consciousness of the extremely pure Self-experience – which silently exists devoid of both ‘I’ and ‘mine’ in one’s own Self, which is the one bright reality, that which exists devoid of defects – alone is that which shines above (all). (1068)

The One Supreme Bliss, ‘Sadhasivam’ (i.e, Self) is alone approved (by Jnanis) to be the Whole Reality. This world, seem as full of miseries and defects, is known only by the mind which is unreal and divided with differences. (66)

He whose delusive ego (completely) subsides and becomes one with existence consciousness, will cease from making the effort of starting (any action or karma) and will shine in the Heart, having attained the natural and peaceful state of bliss. (864)

Give up all attachments towards the petty sense-objects (vishayas), which are caused by the delusion ‘I am this fleshy body’. The silent mind (thus stilled by renouncing sense-objects) is the pure mani-lingam (superior form of Sivalingam). If this is adored (i.e, if this mental silence is carefully preserved with great love, which is the real worship of it), it will bestow unending bliss. (517)

When the mind which wanders outside, knowing only other objects (2nd and 3rd persons) – beings to attend to its own nature, all other objects will disappear, and then, by experiencing it’s own true nature (i.e. Self), the pseudo – ‘I’ will also die. (193)

Do not make any real and firm effort except to annihilate the feeling ‘I am the body’ (the ego). Know that the ego, ‘I am the body’, is the sole cause of all samsara-dukha (the miseries of life). (846)

(By confronting it) no one can destroy the (mind’s) nature (of rising and jumping out through the senses). (The only way to destroy it is to) ignore it as something non-existent (i.e, as a mere false appearance). If you know and consciously abide in Self, the base (for the rising and setting) of the (mind’s) nature, the velocity of the (mind’s) nature (i.e, the velocity with which it rises and jumps out through the senses) will gradually come to an end (since there will be no one to attend to it). (921)

When the feeling ‘I am the body’ (dehatma-buddhi) goes, the delusive confusion and anxieties will end. Aha! The ‘I’ shinning in the heart in which enquiry is conducted, is the sans difference supreme consciousness (nirvikalpa chit-param). (866)

He (i.e, Self) who exists as the form of consciousness, will not become non-existent. If one remains devoid of other knowledge, (that is) if the deceptive, unreal and dual imaginations (superimposed) on consciousness are removed, for oneself who (thus) exists as (mere) consciousness there will be no destruction. (981)

That knowledge is not a quality (guna) of Self, because the nature of Self is nirguna (devoid of qualities). (moreover) Self-knowledge is not an act (of knowing), because (Self is) without doership (akartritva. (Therefore) knowledge is the very nature (of Self). (1038)

Reality is only one. Know that firm, whole perfect reality alone is that which is described in many ways by Brahma-jnanis, who have known (it) by quietly entering the heart with a very subtle intellect. (1234)

The reality which is the mere consciousness (one one’s own existence) that remains when ignorance (of objects) is destroyed along with knowledge (of objects), alone is Self (atma). In that Brahma-swarupa, which is abundant Self-awareness (prajnana), there is not the least ignorance (ajnana). Know thus. (1036)

The projected picture of this world of triads is a play of Chit-Para-Shakti (i.e. the power or reflected light of Self-Consciousness) on the screen of Supreme Consciousness. (43)

He who has attained the life of a Jnani in the heart, will not derive the least pleasure from the life of the fleshy body and the petty (five) senses. Is not that life of Silence itself the unlimited and unbroken experience of (the bliss of) the supreme Brahman? (1120)

There is One who governs the world, and it is His lookout to look after the world. He who has given life to the world knows how to look after it also. He bears the burden of the world, not you.


This whole world of triads which deludes us, seeming to be an undisputable reality, is only the form of the Supreme Power (Chit-Shakti), which abides eternally as none other than the Supreme Self. (48)

To know the sense-objects as true instead of knowing the truth of the seer is due to ignorance born of false delusion. The True Knowledge is not learning all the arts which you want to know, the imaginary relative knowledge in Self-Knowledge (420)

All kinds of knowledge (even the knowledge of all the arts and sciences) will completely merge into the Silence – the pure knowledge of Self. All other states (as well as knowledges) appear to exist only because of the play of Chit-Sakti (the knowing power, i.e. the mind), which exists in Self, the supreme and natural state of Bliss. (434)

The true, love-suffused life of abiding unobstructedly in the heart as one’s own reality alone is the beauty if Jnana, the enjoyment of the nature of (Siva swarupa-bhoga), in which the unreal and delusive ego, which prevailed (formerly), has been destroyed. (1091)

For the Jnani, who, free from the ‘I-am-the-body’ idea, is established in Self, this world shines as His own Self-Knowledge; and therefore it is wrong for us to see it as something different (i.e, as multiple names and forms). (59)

Know well that the experience of Bliss exists only in Self and never in this life of delusion, and hence achieve Self-Knowledge, which is the Space of Grace and the final state of Supreme Silence. (238)

The true form (nature) of God (Self) cannot be understood except by the mind which stands firmly still in nishta (Self-abidance or samadhi). Therefore, without allowing the mind either to wander as a vagabond (i.e. to undergo waking and dream – sakala) or to fall into laya (i.e, to fall into sleep – kevala) due to tiredness, train the mind to be conscious and still on one target (Self). (516)

When the ego, the feeling of being separate entity, is removed, chittam remains as Shivam, the Supreme Chit, having merged within the Heart as “I am Consciousness Itself”, and having thus destroyed all the false and dense mental conceptions. (198)