Bhagavan Sri Ramana Maharshi     507 posts


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If someone we love dies, it causes grief to the one who continues living.
The way to get rid of grief is not to continue living.
Kill the griever, and who will then remain to grieve?
The ego must die.
That is the only way.
The two alternatives you suggest amount to the same.
When all are realised to be the one Self, who is there to love or hate?

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6th November, 1935
Talk 86.

The Master gave the true significance of the Christian faith thus:

Christ is the ego. The Cross is the body.
When the ego is crucified, and it perishes,
what survives is the Absolute Being (God),
(cf. "I and my Father are one")
and this glorious survival
is called Resurrection.

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Bliss comes to you by sweet grace, through the self-surrender you perform lovingly in the Heart.

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BHAGAVAN IN CONSCIOUS IMMORTALITY

Q: Can I realize the Self? It looks so difficult?

Bhagavan: You are already the Self. Therefore realization is for everyone.
It knows no difference in the aspirants. The every doubt if I can realize or the feeling I have not realized, are the obstacles. Be free from these also.

Q: Nevertheless unless I have the experience, how can I be free from these conflicting thoughts?

Bhagavan: These are also in the mind. The are there because you have identified yourself with the body. If this false identity drops away, ignorance will vanish and Truth be revealed.

Control of desire and meditation are interdependent. They must go on side by side… to check the mind being projected out (vairagya) and keep it turned inward (abyasa). There is the struggle between control and meditation going on constantly within. Meditation will in due course be successful.

Others have done so as well. Therefore believe it. They did so because they believed they could. It can be done by concentration on That which is free from vasanas and yet is their core. pp 59, 60

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Soul, mind, ego are mere words.
They do not exist.
Consciousness is the only Truth.
It's nature is bliss (peace), there is no enjoyer to enjoy pleasure.

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Talk 365

As Sri Bhagavan was continuing in the same strain, a visitor asked how to overcome the identity of the Self with the body.

Maharshi: What about sleep?

Devotee: There is ignorance prevailing.

Maharshi: How do you know your ignorance in sleep? Did you exist in sleep, or not?

Devotee: I do not know.

Maharshi: Do you deny your existence in sleep?

Devotee: I must admit it by my reasoning.

Maharshi: How do you infer your existence?

Devotee: By reasoning and experience.

Maharshi: Is reasoning necessary for experience? (Laughter)

Devotee: Is meditation analytical or synthetic?

Maharshi: Analysis or synthesis are in the region of intellect. The Self transcends the intellect.

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D.: What is mahat?

M.: The projected light from Absolute Consciousness. Just as a seed swells up before sprouting and then sprouts and grows, so also the Absolute Consciousness projects light, manifests as the ego and grows up as the body and the universe.

Maj. Chadwick: Is it the same as cosmic consciousness?

M.: Yes, it is so before the birth of the ego and the universe. It comprises them all. Just as all the pictures thrown on the screen are visible by the light projected from a spot, so also the body and the other objects are all visible in that reflected consciousness. It is, therefore, also cosmic consciousness. Again, (in the microcosm) the body and all other objects are all contained in the brain. The light is projected on the brain. The impressions in the brain become manifest as the body and the worlds. Because the ego identifies itself with limitations, the body is considered separate and the world separate. Lying down on your bed in a closed room with eyes closed you dream of London, the crowds there and you among them. A certain body is identified as yourself in the dream. London and the rest could not have entered into the room and into your brain; however, such wide space and duration of time were all perceptible to you. They must have been projected from the brain. Although the world is so big and the brain so small, is it not a matter of wonder that such a big creation is contained in such small compass as one's brain? Though the screen is limited, still all the pictures of the cinema pass on it and are visible there. You do not wonder how such a long procession of events could be manifest on such a small screen. Similarly with the objects and the brain.

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Dive deep into the chambers of your heart.
Find out the real, infinite ‘I’.
Rest there peacefully for ever and become identical with the Supreme Self.

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The world does not exist in sleep and forms a projection of your mind in the waking state. It is therefore an idea and nothing else.

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Q: I see you doing things. How can you say that you never perform actions?
Sri Ramana Maharshi: A radio sings and speaks, but if you open it you will find no one inside. Similarly, my existence is like the space; though this body speaks like the radio, there is no one inside as a doer.

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BHAGAVAN IN ‘CONSCIOUS IMMORTALITY’

Q: What are the hindrances to the realization of Reality?

Bhagavan: Memory chiefly, habits of thought and accumulated tendencies.

Q: How to get rid of these?

Bhagavan: Find out the Self through meditation in this manner. Trace every thought back to its origin which is the ‘I’- thought; never allow thought to go on. If it does it will be unending. If you take it back to the source, thoughts will die of inaction, for the mind exists by thought; take away thought and there is no mind. As each doubt and depression arises ask yourself, ‘Who is it that doubts? Who is depressed?’ Tear everything away until there is nothing but the source left.
Live only in the present.

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We are actually experiencing the Reality only; still, we do not know it. Is it not a wonder of wonders?

Reality is simply the loss of the ego.

The quest "Who am I?" is the axe with which to cut off the ego.

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SAMADHI ALONE CAN REVEAL THE TRUTH

D: What is the use of samadhi and does thought subsist
then?

M: Samadhi alone can reveal the Truth. Thoughts cast a
veil over Reality, and so It is not realised as such in
states other than samadhi.
In samadhi there is only the feeling ‘I AM’ and no
thoughts. The experience ‘I AM’ is being still.

D: How can I repeat the experience of samadhi or the
stillness that I obtain here?

M: Your present experience is due to the influence of the
atmosphere in which you find yourself. Can you have
it outside this atmosphere? The experience is spasmodic.
Until it becomes permanent, practice is necessary.

D: One has at times vivid flashes of a consciousness
whose centre is outside the normal self, and which
seems to be all-inclusive. Without concerning
ourselves with philosophical concepts, how would
Bhagavan advise me to work towards getting,
retaining and extending those rare flashes? Does
abhyasa in such experience involve retirement?

M: Outside! For whom is the inside or outside? These
can exist only so long as there are the subject and
object. For whom are these two again? On
investigation you will find that they resolve into the
subject only. See who is the subject; and this enquiry
leads you to pure Consciousness beyond the subject.
The normal self is the mind. This mind is with
limitations. But pure Consciousness is beyond
limitations, and is reached by investigation as above
outlined.

Getting: The Self is always there. You have only to remove
the veil obstructing the revelation of the Self.

Retaining: Once you realise the Self, it becomes your direct
and immediate experience. It is never lost.

Extending: There is no extending of the Self, for it is as
ever, without contraction or expansion.

Retirement: Abiding in the Self is solitude. Because there
is nothing alien to the Self. Retirement must be
from some one place or state to another. There is
neither the one nor the other apart from the Self. All
being the Self, retirement is impossible and
inconceivable.

Abhyasa is only the prevention of disturbance to the
inherent peace. You are always in your natural State
whether you do abhyasa or not.... To remain as you
are, without question or doubt, is your natural State.

From Maharshi’s Gospel

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True silence is really endless speech; there is no such thing as attaining it because it is always present. All you have to do is to remove the worldly cobwebs that enshroud it; there is no question of attaining it.

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Silence is of four kinds: silence of speech, silence of the eye, silence of the ear, and silence of the mind. Only the last is pure silence and is the most important.

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The Bible says: “Be still and know that I am God”. Stillness is the sole requisite for the realization of the Self as God.

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Take refuge in silence. You can be here or there or anywhere. Fixed in silence, established in the inner ‘I’, you can be as you are. The world will never perturb you if you are well founded upon the tranquility within. Gather your thoughts within. Find out the thought centre and discover your Self-equipoise. In storm and turmoil be calm and silent. Watch the events around as a witness. The world is a drama. Be a witness, inturned and introspective.

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During worldly activity, if your attention is fixed on the fundamental reality, there is no difficulty. But ordinary people forget the reality and take the name alone to be real. The different "I"'s are not real. There is only one 'I'. The separate "I" is like a watchman in a fort. He is like the protector of the body. The real owner in everybody is only the one real 'I'. So, when the separate "I" surrenders to the real "I" , then, [because the idea of a separate self who 'owns' the body disappears] , "I" and 'mine' are eliminated. The true state comes into existence when, after sorting out what belongs to whom, the ego "I" surrenders itself to the real owner.

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Absence of thought does not mean a blank.

There must be someone to be aware of that blank. Knowledge and ignorance pertain only to the mind and are in duality, but the Self is beyond them both. It is pure Light.

There is no need for one Self to see another.
There are no two selves.

What is not the Self is mere non-self and cannot see the Self. The Self has no sight or hearing; it lies beyond them, all alone, as pure Consciousness.

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So long as one desires liberation, so long, you may take it, one is in bondage.

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Here is Bhagavan’s brief account of how he resolved this question during his ego-death experience in 1896 in Madurai.

When I scrutinised within the mind ‘Who is the seer?’ the seer became non-existent and I saw that which remained. The mind does not [now] rise to say ‘I saw’; how [therefore] can the mind rise to say ‘I did not see’. (Arunachala Ashtakam, verse two, tr. Sadhu Om)

Questioning ‘Who am I?’ within one’s mind, when one reaches the Heart the individual ‘I’ sinks crestfallen, and at once reality manifests itself as ‘I-I’. Though it reveals itself thus, it is not the ego ‘I’, but the perfect being, the Self Absolute. (Ulladu Narpadu, verse 30)

‘Whence does this ‘I’ arise? Seek this within. This ‘I’ then vanishes. This is the pursuit of wisdom. Where the ‘I’ vanished, there appears an ‘I-I’ by itself. This is the infinite [poornam]. (Upadesa Undiyar, verses 19 and 20).

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At present we are conscious of ourselves as a set of adjuncts with object knowing consciousness in which our attention seemingly move away from the self towards the object with separation between knowing subject and known object. In self-enquiry we withdraw our attention from thoughts and objects so that attention rests in self without any oscillation. To posit our attention in this state is the aim of self-enquiry.

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All the activities that the body is to go through are determined when it first comes into existence, it does not rest with you to accept or reject them. The only freedom you have is to turn your mind inward and renounce activities there.

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Gradually the obstacles are all overcome and your current becomes stronger. Everything comes right in the end. Steady determination is what is required.

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The state of being is permanent and the body and the world are not. They are fleeting phenomena passing on the screen of being-consciousness which is eternal and stationary.

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