Bhagavan Sri Ramana Maharshi     1530 posts


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You can feel yourself one with the One that exists.

The whole body becomes a mere power, a force-current.

Your life becomes a needle drawn to a huge mass of magnet and as you go deeper and deeper, you become a mere centre and then not even that, for you become a mere Consciousness;

there are no thoughts or cares any longer -- they were shattered at the threshold -- it is an inundation.

You, a mere straw, are swallowed alive,but it is very delightful,for you become the very thing that swallows you.

This is the union of jiva with Brahman, the loss of ego in the real Self, the destruction of falsehood, the attainment of Truth.

From: SAT-DARSHANA BHASHYA & TALKS WITH MAHARSHI

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Let any amount of burden be laid on Him, He will bear it all. It is, in fact, the indefinable power of the Lord that ordains, sustains and controls everything that happens. Why then, should we worry, tormented by vexatious thoughts, saying: ‘Shall we act this way? No, that way,’ instead of meekly but happily submitting to that Power?

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EVERYTHING IS PERFECT

Everything that happens inside and out is preordained by Ishwara, an agent of Brahman, for our spiritual development and must therefore be willed by us as well.

If we had three wishes they would be that things are only as they are, as they are, as they are.

If we are so willing then we are in harmony with the divine will,
for 'In His Will is our peace',

Welcoming the Lord to do whatever he wants with us.

As complete effacement of the egotistic will is necessary to conquer destiny.

So be it.

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27. 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, [pro- jected on the background] of the dark, dense mind, will not stand in the light of Supreme Knowledge, Sat-Chit-Ananda.

28. O aspirants who hide yourselves away fearing this world, nothing such as a world exists! Fearing this false world which appears to exist, is like fearing the false snake which appears in a rope.

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THE FLIGHT OF THE GARUDA

Then, all you lovers, think of the beautiful man or woman in your heart. You gluttons, consider the food you crave--meat, cake, or fruit. You strutting peacocks, recall and dwell on the clothes you like to wear. You avaricious traders, think about the form of wealth you desire--horses, jewelry, or cash. Carefully considering these matters, allow desire to arise, and when it arises look directly at its essence, at the greedy and lustful self. Then discover firstly where it comes from, secondly where it is now, and finally where it goes to. Look carefully for its color and shape, and any other characteristics.
This vision of your desire is ultimately empty and ungraspable. Do not reject it! It is discriminating awareness.

FROM SONG 13

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Abide as the Self and remain uncontaminated by what goes on around.

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A European Countess was leaving for Europe and she requested Bhagavan to bless her and her family.

Bhagavan said, "You do not go anywhere away from the Presence as you imagine. The Presence is everywhere."

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SAHAJA SAMADHI IS INDEPENDENT FROM ACTIVITIES

M.: There are no two selves - for the self to speak of the non-realisation of the Self.
D.: It is still theoretical to me. How shall I get the samadhi?
M.: Samadhi is only temporary in its effects. There is happiness so long as it lasts. After rising from it the old vasanas return. Unless the vasanas are destroyed in sahaja samadhi (effortless samadhi), there is no good of trance.

D.: But samadhi must precede sahaja samadhi?
M.: Samadhi is the natural state. Although there are activities and phenomena, yet they do not affect the stillness. If they are realised to be not apart from the Self, the Self is realised. Where is the use of trance, unless it brings about enduring peace of mind? Know that even now you are in samadhi whatever happens. That is all.
Talks no 317

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Again people often ask how the mind is controlled. I say to them, “Show me the mind and then you will know what to do.”

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THE SELF IS ALWAYS UNAFFECTED LIKE A SCREEN

There is fire on the screen in a cinema show. Does it burn the screen? There is a cascade of water. Does it wet the screen? There are tools. Do they damage the screen?
That is why it is said achchedyoyam, adahyoyam, akledhyoyam, etc. Fire, water, etc. are phenomena on the screen of Brahman (i.e., the Self) and they do not affect It.
Talk 316.

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"Opinions differ according to the nature of the individual and according to the surroundings. They are again ideas and nothing more. Do not worry about them."
(Talk 453).

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Abide as the Self and remain uncontaminated by what goes on around.

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A European Countess was leaving for Europe and she requested Bhagavan to bless her and her family.

Bhagavan said, "You do not go anywhere away from the Presence as you imagine. The Presence is everywhere." (.

To reassure the Countess, Bhagavan said, "The body moves from place to place; yet it does not leave the one Presence. So no one can be out of sight of the Supreme Presence." (Talk 470).

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A European Countess was leaving for Europe and she requested Bhagavan to bless her and her family.

Bhagavan said, "You do not go anywhere away from the Presence as you imagine. The Presence is everywhere." (Talk 470).

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BHAKTI AND JNANA

D: Sri Bhagavata outlines a way to find Krishna in
the heart by prostrating to all and looking on all
as the Lord Himself. Is this the right path leading
to Self-realization? Is it not easier thus to adore
Bhagavan in whatever meets the ‘mind’, than to
seek the supramental through the mental enquiry,
Who am I?

M: Yes, when you see God in all, do you think of God
or do you not? You must certainly think of God for
seeing God all round you. Keeping God in your
mind becomes dhyana and dhyana is the stage before
Realization. Realization can only be in and of the
Self. It can never be apart from the Self: and dhyana
must precede it. Whether you make dhyana on God
or on the Self, it is immaterial; for the goal is the
same. You cannot, by any means, escape the Self.
You want to see God in all, but not in yourself? If all
is God, are you not included in that all? Being God
yourself, is it a wonder that all is God? This is the
method advised in Sri Bhagavata, and elsewhere by
others. But even for this practice there must be the
seer or thinker. Who is he?

D: How to see God who is all-pervasive?

M: To see God is to be God. There is no ‘all’ apart from
God for Him to pervade. He alone is.

From Maharshi’s Gospel

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When the ‘I’ thought does not arise, and I unite [as pure being] with Him, He remains merged with me shining out as my very own fullness. However, the very moment
I raise my head [thinking ‘I’], to perceive his ancient [form] he sees my oddness, scorns me, and conceals himself from me.
Ramana Puranam, vs. 217-220

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The wave said to the sea: "Could I be like you?"
The sea replied: "It's easy... just settle down."

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Give up knowledge and reasoning. Take up bhakti instead. Bhakti is the essence.

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If one has entirely surrendered oneself, is there any part left to ask for Grace? He is swallowed up by Grace.
Yes, Grace is both the beginning and the end. Introversion is due to Grace: Perseverance is Grace; and Realisation is Grace." Talk 319.

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The pure Self is simple Being.
There is no moment when the Self is not nor when the Self is not realized. Even now you are Self-realised." (Talk 280).

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Upon being asked about the timing of the next birth after death of individuals, Sri Bhagavan said, “some are born immediately after, others after some lapse of time, a few are not reborn on this earth but eventually get salvation in some higher region, and a very few get absolved here and now.”

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It is only when the subtle mind is externalized through the activity of the intellect and the sense-organs that gross name and form constituting the world appear. When, on the other hand, the mind stays firmly in the Heart, they recede and disappear.

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BHAGAVAN ON SLEEPINESS DURING MEDITATION

A visitor asked Bhagavan, “When I try to be without all thoughts, I pass into sleep. What should I do about it?”

Bhagavan: Once you go to sleep, you can do nothing in that state. But while you are awake, try to keep away all thoughts. Why think about sleep? Even that is a thought, is it not? If you are able to be without any thought while you are awake, that is enough. When you pass into sleep, that state, in
which you were before falling asleep, will continue and again, when you wake up, you will continue from where you had left off when you fell into slumber. So long as there are thoughts of activity, so long would there be sleep also. Thought and sleep are counterparts of one and the same thing.
Bhagavan quoted the Gita and said, “We should not sleep very much or go without it altogether, but sleep only moderately.

To prevent too much sleep, we must try and have no thoughts or chalana (movement of the mind), we must eat only sattvic food and that only in moderate measure, and not indulge in too much physical activity. The more we control thought, activity and food the more shall we be able to control sleep.

But moderation ought to be the rule, as explained in the Gita, for the sadhak on the path. Sleep is the first obstacle, as explained in the books, for all sadhaks. The second obstacle is said to be vikshepa or the sense objects of the world which divert one’s attention. The third is said to be kashaya or thoughts in the mind about previous experiences with sense objects. The fourth, ananda, is also called an obstacle, because in that state a feeling of separation from the source of ananda, enabling the enjoyer to say ‘I am enjoying ananda’ is present. Even this has to be surmounted and the final stage of samadhana or samadhi has to be reached, where one becomes ananda or one with the reality and the duality of enjoyer and enjoyment ceases in the ocean of sat-chit-ananda or the Self.”

25-4-45, Day by Day with Bhagavan

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Hindrances to the realization of Reality are Memory chiefly, habits of thought and accumulated tendencies.

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OUR WHOLE TROUBLE IS THAT WE ARE CREDULOUS

A visitor had given Bhagavan a piece of paper on which he had scribbled in pencil a number of questions. When I went into the hall about 3 p.m., Bhagavan was trying to decipher them and turning round to me said, “Here is a question paper.”

Question : How to get rid of credulousness? The visitor’s problem was that he starts with some ideal recommended to him, but when others come and recommend other ideals, he feels inclined to believe them and give up his old ideals.

Bhagavan: Yes. Yes. Our whole trouble is that we are credulous. We believe in everything except the reality. We must give up all our false beliefs, and that is the only thing we have to do. Then the reality will shine by itself.

Question : I start with great keenness towards some ideal. But gradually I get slack. What should I do to prevent it, and what is the reason for this happening?

Bhagavan: Just as there must have been a reason for your keenness at one time, there must be a reason for getting slack also later on.

Question : There are a number of spiritual teachers, teaching various paths. Whom should one take for one’s Guru?

Bhagavan: Choose that one where you find you get shanti or peace.
Question : What is the meaning of ‘Om’?
Bhagavan: ‘Om’ is everything. It is another name for Brahmam.

- Devaraja Mudaliar in' DAY BY DAY WITH BHAGHAVAN '

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