Part 6 - Few Teachings Of Ramana Maharshi

The truth of the Namaskara is just that Silence, wherein the ego, who is the (sole) cause of the distinction between disciple and the Guru, and between God and the soul, springs up no more. (139)

So long as one has the notion ‘I am the body’, he does not become illumined, even though he has (the merit of) great self-discipline; look upon him as only a sadhaka (one that is on the path). (127)

As a lion seen in a dream by an elephant, awakens him; so the Guru, who is a sage, awakens the disciple from the dream of ignorance. (135)

True adoration is becoming dissolved in the sea of the homogeneous essence of the Experience of the Self, just as hail gets dissolved in the sea. (140)

As a deer seized by a tiger (cannot escape), so a disciple on whom the Guru’s gracious looks have rested will never be let go, but will surely be led to the State of Kaivalyam. (143)

It is by delusion that one says: ‘I have seen this Sage, I shall see that one also;’ if he knows the Sage that is within himself, then all Sages will be (seen to be) one and the same. (131)

The Guru reduces only the unreal to nothing, and (thus) causing the one Real Self to shine; thereby he kills, without killing, the false ego. (132)

Adoration of the Guru is just not taking back the gift, by means of the ideas, ‘I’ and ‘mine’, after surrendering to the Guru everything including the body. (142)

The meaning of the saying that one should not approach the Guru empty-handed, is simply this. “One should go to him, who is not distinct from the Supreme Being, with heart full of love”. (141)

As in a great forest, a roving robust elephant, seeing the eyes of a lion in the darkness of night, loses life and is eaten up by him, so the ego, named ‘I’, roving in the forest of Relativity, is killed by the Guru by mere sight, and is eaten up by Him, out of Grace. (133 & 134)

Know that he who regards the Guru, who is enlightened and is nothing but unlimited Pure Consciousness as a mere human being is a most sinful person with a impure mind. (128)

Sages alone are the virtuous ones; ignorant ones are without virtue; therefore, for the sake of Deliverance, one should cultivate the society of the Sages, who are delivered from the untruth. (138)

The teaching of the Guru is just the dwelling in the Heart, through the Experience of the One Reality, won by turning the one-pointed mind inwards after understanding that Truth (intellectually). (137)

Sages alone are the virtuous ones; ignorant ones are without virtue; therefore, for the sake of Deliverance, one should cultivate the society of the Sages, who are delivered from the untruth. (138)

The teaching of the Guru is just the dwelling in the Heart, through the Experience of the One Reality, won by turning the one-pointed mind inwards after understanding that Truth (intellectually). (137)

The Supreme Lord Himself appears as Guru in human form to the aspirant, being pleased with (his) devotion. (129)

For those who shine as Self, which is Grace – since their mind, is the form of ignorance, has died – everything and every place will be found to be supremely Blissful in their divine view, which emerged as Self-Existence. (346)

Firmly abiding as ‘I am I’, without any movement of the mind, is the attainment of Godhood (Sivatvasiddhi). (Because) the shining of the truly well-established state of knowledge (Self-knowledge) where nothing exists other than that (knowledge) is pure Siva? (900)

Listen to the clue to attain the reality which abides (as ‘I am’) within the knowledge (the mind) as the knowledge to the knowledge (i.e, as the Self which gives light to the mind); to scrutinize and cognize the object (the mind) by that same knowledge (enquiring ‘What is it?’ or Who am I?’) is the means to abide within (as the reality). (899)

The divine life (of abiding as Self) alone is the life of supreme reality. On the other hand, life in the world which is seen, is a life of delusion. What an illusion (maya) it is to love a life of fear (fearing death). Is not that (life of fear) merely (one’s ) drowning in the play of the mind-illusion? (1095)

Realization is for everyone. Realization makes no difference between the aspirants. This very doubt, whether you can realize, and the notion ‘I-have-not-realized’ are themselves the obstacles. Be free from these obstacles. (Maharshi’s Gospal)

Guru, the Lord of Jnana, who is the power of the unlimited greatness of Self, is the Supreme Silence which completely defeats the worthless arguments of those who are stained with the delusion of worldly desires. (Guru Vachaka Kovai 280)

By enquiring, “Who am I, the deluded one who suffers so much?”, the delusion will be dissolved, the Reality will be attained, Jnana will dawn, Mouna will flow forth and the Bliss of Peace will prevail. (404)

The Self is God. ‘I AM’ is God. If God be apart from the Self, He must be a Selfless God which is absurd. All that is required to realize the Self is to be still. What can be easier than that? Hence atma vidya is the easiest to attain. (Maharshi’s Gospal)

Those people who lack consciousness of being, the natural light (I am) and who consequently come, through, ignorance, under the spell of karma and suffer, will have their delusion ended and reach the self, the supreme reality, through meditation on a divine from that is dear to them. (Guru Vachaka Kovai 659)

To realize that you yourself are the Self, why do you require any light other than being-consciousness, the light of the Self? (759)

What our Lord Ramana teaches us to take as the greatest and powerful tapas, is only this much – summa iru (Be still). There is no other duty for the mind and its thoughts (Muruganar, 773)

If the jiva remains without cognizing the object, in that state it will clearly see itself as the immaculate pure swarupa, free from limitations. (646)

Bhagavan is always with you, in you and you are yourself Bhagavan.

Only the attainment of tranquility of mind is God’s grace, not the fulfillment of one’s desires. (753)

Living as the Self is the essence of all dharmas. All other dharmas merge here. (705)

The lazy state of just being and shining is the state of self, and that is the highest state that one can attain. Revere as the most virtuous those who have attained that (lazy) state which cannot be attained except by very great and rare tapas. (774)

In the blissful experience of jnana, the Self, those prarabdha experiences will not cling to the ‘I’. (698)

Deepavali festival signifies the great Self-effulgence which shines after destroying the reflected artificial light (i.e. the ego) Narakasura, who was ruling this filthy body which is the form of hell, as I. (189)

Before you embark on treating the disease of others, first completely destroy your own disease, and only then start your practice. (804)

Since charya (devotion and detachment) alone sustains sadhana, observe and cherish it in an appropriate way, without ever slackening. (826)

Since the moral and religious observances that have been laid down (by the scriptures) protect the sadhaka for a considerable period, they deserve to be appropriately observed, but if they (become obstacles along the path) of Self enquiry then give them up as deficient. (791)

There is no fortune greater than (stillness of mind) peace, there is no force greater than peace; there is no excellent tapas greater than peace; there is no immortal life greater than (living in) peace. (796)

For those who have abandoned their ego-mind what other things besides that are left that are worthy of being renounced. (837)

Arunachala is a scared place worthy of being adored by Sivayognis. Know it to be the heart of the earth, attractive and thrilling to Siva. There the Lord Sambu himself has assumed the form of a mountain. He has the name Arunachala. He is conducive to the welfare of all the worlds. (Greatness of Arunachala)

The appearance of Annamalai before Brahma and Vishnu and their utter distress at not being able to know it is symbolic of the Heart Centre (Self) which shines of itself when the intellect and the ego are non-plussed (seeking it).

Let men have salvation by means of the vision (of this place) from afar or by means of recollection (as) the perfect knowledge enshrined in the Vedanta cannot be achieved without great effort. (Greatness of Arunachala).

In regard to the men staying at this holy sport to the extent of three yojanas (i.e. 36 KMs), at my bidding, let them have sayujya (becoming one with God) form of liberation even without the requisite initiation. (Greatness of Arunachala)