Part 5 - Few Teachings Of Ramana Maharshi

In the state where the ego, the I-am-the body delusion, has ceased both yoga and bhoga (enjoyment), without becoming two merge together as one. (62)

Only those who are dead to desires for (the pleasures of) the vast delusive panorama of the world will have their life transformed into Siva. There will be no bliss by any means other than the dawn of the pure and fresh experience of Self. (859)

The tranquil clarity devoid of mental turmoil is the samadhi which is essential for Liberation. (Therefore) try earnestly to experience the peaceful consciousness, the clarity of heart, by destroying the deceptive turmoil (of mind). (919)

Sankalpa (thought) creates the world. The peace attained on the destruction of sankalpas is the (permanent) destruction of the world. (29)

If you ask, “What is the benefit of sacrificing the innumerable sensual pleasures and retaining mere Consciousness?”. (we reply that) the fruit of Jnana is the eternal and unbroken experience of the Bliss of Self. (77)

If the jiva, who is ever deluded and is always suffering from a feeling of deficiency, wants to get rid of all his miseries and to be happy, he need only know the Supreme One, his Lord, to be his own Self. (367)

As consciousness is the real nature of Siva, only enquiry into consciousness is the true worship of Siva. (204)

Why do you still retain the attachment to the mental concepts of ‘I’ and ‘mine’ when, you have already offered up all those things to your Guru? (317)

The many different religious are appropriate to the maturity of each individual, and all of them are acceptable to reality. (342)

To whatever extent this world is real to that same extent are other worlds real. Only this much can be said about heaven and hell without giving rise to arguments. (178)

Those whose egos have died have reached the state of immortality. Those ignorant ones with inflated egos are truly dead. (227)

You have to accept your own existence even in the state of unconscious sleep where the appearances involving the triputis cease to exist. If you do not accept the fact of your existence (in sleep), how did that knowledge come to you? (356)

Other than consciousness, the pure clarity in which excellence flourishes, there is no God who is worthy of being worshipped. (417)

The true meaning of namaskaram (obeisance) is the ego bowing its head and getting destroyed at the feet of Guru. (207)

Banish even the thought ‘I am a fir instrument for God’ and remain still (summa iru). (471)

Mere book knowledge about self-enquiry, even though learnt from clear scriptures, will be a picture-gourd drawn on a sheet of paper, which cannot be used for cooking. The superme jnana will arise only out of true enquiry in the form of attention towards the reality that exists in the heart. (531)

So long as you have not renounced the notion ‘I am the doer’ keep in your mind the correct perspective that your responsibilities are yours alone and not that of God. (570)

When compared to the Self, which shines as both the dwelling place and the dweller within it, the space of the physical universe is poor indeed. (426)

For performing the supreme act of Self-enquiry there is no other auspicious day than today. (518)

However good an action may be, it performing it spoils and destroys your equanimity of mind, what is the benefit of it? (574)

Without the shining light of grace, what can the insignificant jives do to escape from then net of delusion and gain clarity? (634)

Abidance in Swarupa (one’s own nature) means ceasing to exist as a slave to God; it is remaining without even the thought ‘I am a slave’ rising; it is egoless silence, utterly still, having no mental movements. The unlimited consciousness that shines in the state is the (true) consciousness (472)

The seer and the object seen are like the rope and the snake.Just as the knowledge of the rope which is the substratum will not arise unless the false acknowledge of the illusory serpent foes, so that realization of the self, which is the substratum will not be gained unless the belief that the world is real is removed.

A humble attitude of mind will give you redemption, transporting you to the world of the immortals. Without humility you will drown in the pitch of hell. (494)

Protect yourself from the mental agitation that stems from being caught up in the net of praise and frame, which only betrays you. (624)

The power of maya (that which doesn’t exist) is a false, shadow-like power, which is not inherent in the nature of the Self. (597)

Self-realisation which appears very difficult will be attained very easily through the power of grace. (512)

To whatever extent (that) mind-consciousness dives within, to that same extent will the bliss of the self spring forth and reveal itself. (451)

Because it appears and disappears just as dreams do, the waking state that appears to be solid and full of differences is also imaginary. (555)

Ignorance is an erroneous superimposition. The infinite, blissful consciousness alone is the one existing reality. (547)

In the glorious state wherein the mind has died, even deep sleep will become God-consciousness. (457)

Those who rejoice, having established in Sivam, will not pay even the slightest attention to these (siddhis) that only cause sorrow. (221)

In the straight path of Swarupa Vichara (enquiry into one’s own nature) no fear or confusion arises because of the non-dual nature of then Self. (393)

Evil desire, a pit that can never be filled, is what plunges you life into poverty that cannot be overcome. (371)

Directing the mind towards siddhis (supernatural powers) is a stumbling block that inhibits progress towards the supreme state of liberation. (222)

O Mind, it is not wise on your part to come out. It is best to go within. Hide yourself deep within the heart and escape from the tricks of maya, which tries to ruin you by drawing you outwards. (187)

Humility and self-restraint are the marks of those transformed and radiant beings who embody the quality of virtue. Blemishless Jnanis alone are truly virtuous; others are base-natured. Therefore, to be saved, we should approach only those virtuous ones who ever abide in Truth. (332)

Though one has shaken off all vices, renounced all relatives, and observed all the austerities prescribed by the scriptures, can one reach eternal bliss unless one meets the jnana Guru? (321)

(O Mind), do not waste your life in roaming outside, pursuing wonders and wallowing in enjoyments. To know the self through grace and to abide in this way firmly in the Heart is alone worthwhile. (188)

He whose mind has been destroyed, having drowned in the non-dual whole (advaita-purna), will never be perturbed in this unreal life of duality, (because) in that supreme state of Grace, (the state of) Self, which is pure consciousness (unmixed with any adjuncts such as ‘this’), nothing such as ‘I’ (the ego or subject) and ‘this’ (the world or object) exists except that (Self, the pure consciousness ‘I am’). (1117)

It is only due to the delusion which is caused by not learning the Truth of Self that jives are suffering. Therefore, always take to the practice of Jnana – the inward enquiry “Who am I that is suffering?” (405)

When the delusion which has veiled Self, the Light of Consicousness of unlimited Bliss (Sat-Chit-Ananda), is destroyed by the clear enquiry “Who am I?”, one’s own nature will shine forth gloriously as the Atmakasha (i.e. Space of self). (402)

The eternal, unbroken, natural state of abiding in the Self is jnana. To abide in the Self you must love the Self. Since God is verity the Self, love of the Self is love of God and that is bhakti. Jnana and Bhakti are thus one and the same. (Maharshi’s Gospel)

Man, the deluded ego-mind, cannot be freed from confusion and fear (of birth and death), unless he subdues himself by taking refuge under the protection of Grace; for (by any other means), the force of past karmas (i.e., vasanas) is unconquerable. (300)

The complete giving up of all (the other three purusharthas) beginning with dharma, is the glorious state of peace, which is the nature of liberation (the fourth purushartha, the only true purushartha). (Therefore) completely giving up (all) thought of the others (the three false purusharthas), cling only to Silence, the knowledge of the Supreme Self, which is Siva. (Guru Vachaka Kovai 1204)

Know that the path of jnana and the path of bhakti are inter-related. Follow these inseparable two paths without differentiating one from the other. (731)

Sever the delusive and sorrow-laden ego by the keen knowledge gained through enquiry, (because) the true happiness of peace (santi) cannot prevail except in a heart where this knot (granthi) has been uprooted. (844)

That form of the Liberated One – who is (in truth) intangible like the sky – which appears to men, is really nothing but the reflection of the form of him that sees (that form); it is not real. (130)

The leavings of the Guru (ucchistam) are just the words uttered by Him, on the strength of His own Experience. The eating of the leavings is just remaining fixed in Unity with Him, in silence. (136)

The thought ‘I am this body of flesh and blood’ is the one thread on which are strung the various other thoughts. Therefore, if we turn inwards enquiring ‘Where is this I?’ all thoughts will come to and end and Self-Knowledge will then spontaneously shine forth.