Author Topic: Final Part - Few Teachings Of Ramana Maharshi  (Read 1082 times)


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Final Part - Few Teachings Of Ramana Maharshi
« on: June 27, 2010, 12:01:57 PM »
To say that one is apart
from the Primal Source
is itself a pretension;
to add that one divested of the ego
becomes pure and yet retains individuality
only to enjoy or serve the Supreme,
is a deceitful stratagem.

What duplicity is this --
first to appropriate what is really His,
and then pretend to experience or serve Him!
Is not all this already known to Him?

It is enough that one surrenders oneself.
Surrender is to give oneself up
to the original cause of one's being.
Do not delude yourself
by imagining such a source
to be some God outside you.
One's source is within oneself.
Give yourself up to it.
That means that you should
seek the source and merge in it.

The Swami continued, “In actual practice,sadhakas, even sincere ones, sometimes become dejected and lose faith in God. How to restore their faith? What should we do for them?”


If one cannot believe in God, it does not matter. I suppose he believes in himself, in his own existence. Let him find out the source from which he came.


Such a man will only say the source from which he comes are his parents.


He cannot be such an ignoramus, as you started by saying he was a sadhaka in this line already"

Deep sleep is only the state of nonduality.
Can the difference between individuals
and Universal souls persist there?
Sleep implies forgetfulness
of all differences.

This alone constitutes happiness.

All efforts are meant only to end ignorance.
They have no use after realization.

It is enough that one surrender oneself.
Surrender is to give yourself up
to the original cause of one's being.

The gods and sages
experience the Infinite
continuously and eternally,
without their vision being obscured
at any moment.
Their minds are surmised by the spectators
to function, but in fact they do not.
Such surmising is due to the sense of individuality
in those who draw inferences.
There is no mental function
in the absence of individuality.
Individuality and mind functions
are co-existent.
The one cannot remain without the other.

The inherent nature of the Self is Bliss
Some kind of knowledge has to be admitted,
even in the realization of Supreme Bliss.
it may be said to be subtler than the subtlest.

The pure mind is itself Brahman;
therefore it follows that Brahman
is not other than
the mind of the sage.

We are happy in deep sleep.
We remain then as the pure Self.
We are the same even now.
In such sleep there was neither the wife
nor others nor even "I."
Now they become apparent
and give rise to pleasure or pain.
Why should not the Self,
which was blissful in deep sleep,
continue its blissful nature even now?
The sole obstruction to such continuity
is the wrong identification
of the Self with the body.

"I am Brahman," is only a thought.
Who says it?
Brahman itself does not say so.
What need is there for it to say it?
Nor can the real "I" say so.
For "I" always abides as Brahman.
To be saying it is only a thought.
Whose thought is it?
All thoughts are from the unreal "I,"
i.e., the "I"-thought.
Remain without thinking.
So long as there is thought
there will be fear.

There is no use discussing transcendental experiences
by those whose limitations are not removed.
Learn what surrender is.
It is to merge in the source of the ego.
The ego is surrendered to the Self.
Everything is dear to us
because of love of the Self.
The Self is that
to which we surrender our ego
and let the Supreme Power,
I. e., the Self, do what it pleases.
The ego is already of the Self.
We have no rights over the ego, even as it is.

However, supposing we had,
we must surrender them.