Bhagavan Sri Ramana Maharshi     560 posts


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Из равного отношения человека ко всем существам
можно сделать вывод о его достижении джняны.

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A few days ago, a lady, a recent arrival, came into the hall at about 3 p.m. and sat down. All the time she was there, she was trying to get up and ask something of Sri Bhagavan. As Bhagavan appeared not to have noticed her, and was reading a book, she waited for a while. As soon as Bhagavan put the book aside, she got up, approached the sofa and said without any fear or hesitation, "Swami, I have only one desire. May I tell you what it is?" "Yes," said Bhagavan, "What do you want?" "I want moksha [liberation]," she said. "Oh, is that so?" remarked Bhagavan. "Yes, Swamiji, I do not want anything else. Is it enough if you give me moksha," said she. Suppressing a smile that had almost escaped his lips, Bhagavan said, "Yes, yes, that is all right; that is good." "It will not do if you say that you will give it sometime later. You must give it to me here and now," she said. "It is all right," said Bhagavan. "Will you give it now? I must be going," said she. Bhagavan nodded.

As soon as she left the hall, Bhagavan burst out laughing and said, turning towards us, "She says that it is enough if only moksha is given to her. She does not want anything else." Subbalakshmamma, who was seated by my side, took up the thread of the conversation and quietly said, "We have come and are staying here for the same purpose. We do not want anything more. It is enough if you give us moksha." "If you renounce, and give up everything, what remains is only moksha. What is there for others to give you? It is there always. That is," said Bhagavan. "We do not know all that. Bhagavan himself must give us moksha." So saying she left the hall. Looking at the attendants who were by his side, Bhagavan remarked, "I should give them moksha, they say. It is enough if moksha alone is given to them. Is not that itself a desire? If you give up all the desires that you have, what remains is only moksha. And you require sadhana to get rid of all those desires."

~ Source: 'Letters from Sri Ramanasramam'; 8th January, 1946

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Desire is of two kinds — the noble and the base. The base desires are lust and greed. Noble desire is directed towards enlightenment and emancipation. Base desire contaminates and clouds the understanding. Sadhana is easy for the aspirant who is endowed with noble desires.

Buddha said he could not confer enlightenment; he could only show the way; each being, he explained, had to tread the path for him- or herself.

Spiritual evolution is not a commodity or thing that can be bought or given. It is, by nature, a process that you must pursue for yourself. It is self transformation. The most that another person can do is support your own process. No one can do the work for you.

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Q: How is mouna (silence) possible when we are engaged in worldly transactions?

Maharshi: When women walk with water pots on their heads, they are able to talk with their companions while all the time remaining intent on the water above. Similarly, when a sage engages in activities, they do not disturb him because his mind abides in Brahman.

The difficulty is that people think they are the doer; it is a mistake. It is the higher power which does everything and people are only a tool. If they accept that position, they will be free from troubles; otherwise they court them. Do your work without anticipating its fruits. That is all that you should do.

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Uncertainties, doubts and fears are natural to everyone until the Self is realised. They are inseparable from the ego, rather they are the ego~

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Only if one knows the truth of love, which is the real nature of Self, will the strong entangled knot of life be untied. Only if one attains the height of love will liberation be attained. Such is the heart of all religions. The experience of Self is only love, which is seeing only love, hearing only love, feeling only love, tasting only love and smelling only love, which is bliss

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С желанием надо покончить, отрекшись от себя раз и навсегда. Желание остается до тех пор, пока у тебя есть чувство, что ты - действующее лицо. Желание отречься от себя - это тоже проявление личности. Когда она исчезнет, воссияет чистое Я.
Оковами служат не действия как таковые, но именно чувство того, что действуешь ты, личность. Это чувство и порождаемые им желания причиняют возбуждение ума, и если этому чувству положить конец, воцарится покой. Поэтому говорится: "Пребывай в тишине и знай - Я есмь Бог". Эта тишина достигается полным и безостановочным самоотречением. Слово "знание" в данном изречении означает "бытие": это не то относительное знание, которое является членом триады "субъект - знание - объект"

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The intricate maze of philosophy of different schools is said to clarify matters and reveal the Truth. But in fact they create confusion where no confusion need exist. To understand anything there must be the Self. The Self is obvious. Why not remain as the Self? What need to explain the non-self?
Why should confusion be created and then explained away? Ah! Fortunate is the man who does not involve himself in this maze!
I was indeed fortunate that I never took to it. Had I taken to it, I would probably be nowhere - always in confusion. My purva vasanas (former tendencies) directly took me to the enquiry "Who am I?" It was indeed fortunate!

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You think that you are the body or that you are the mind. But there are occasions when you are free from both. For example in deep slumber, you create a body and a world in your dream. That represents your mental activities. In your waking state you think that you are the body and then the idea of forest and the rest arise.

Now, consider the situation. You are an unchanging and continuous being w
ho remains in all these states which are constantly changing and therefore transient. But you are always there. It follows that these fleeting objects are mere phenomena which appear on your being like pictures which move across a screen. The screen does not move when the picture moves. Similarly, you do not move from where you are even when the body leaves the home and mixes in society. Your body, the society, the forest and the ways are all in you; you are not in them. You are the body also but not this body only. If you remain as your pure Self, the body and its movements need not affect you.

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You should not give answers to the mind in the course of your enquiry. The reply should be allowed to come from within. The reply of the individual "I" is not real. Continue to enquire until you get the answer by the method of jnana-marga (the path of knowledge.) This enquiry is called meditation. The inactive, peaceful, full-of-knowledge experience that arises from this state is jnana.

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Fixing the mind in the Self alone so that the
unreal seed of delusion will die, is enquiry.

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The bubbles are different from one another and numerous, but the ocean is only one. Similarly the egos are many, whereas the Self is one and only one (Sri Ramana in Talk 146).

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‎'Being Still' is not an effortless state of indolence. All mundane activities which are ordinarily called effort are performed with the aid of a portion of the mind and with frequent breaks. But the act of communion with the Self (atma vyavahara) or remaining still inwardly is intense activity which is performed with the entire mind and without break. Maya (delusion or ignorance) which cannot be destroyed by any other act is completely destroyed by this intense activity which is called 'silence' (mouna).

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EKATMA PANCHAKAM ~~ FIVE VERSES ON THE SELF

When, forgetting the Self, one thinks
That the body is oneself and goes
Through innumerable births
And in the end remembers and becomes
The Self, know this is only like
Awaking from a dream wherein
One has wandered over all the world.

One ever is the Self. To ask oneself
`Who and whereabouts am I?'
Is like the drunken man's enquiring
`Who am I?' and `Where am I?'

The body is within the Self. And yet
One thinks one is inside the inert body,
Like some spectator who supposes
That the screen on which the picture is thrown
Is within the picture.

Does an ornament of gold exist
Apart from the gold? Can the body exist
Apart from the Self?
The ignorant one thinks `I am the body';
The enlightened knows `I am the Self'.

The Self alone, the Sole Reality,
Exists for ever.
If of yore the First of Teachers
Revealed it through unbroken silence
Say who can reveal it in spoken words?

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The essence of mind is only awareness or consciousness. When the ego, however, dominates it, it functions as the reasoning, thinking or sensing faculty. The cosmic mind being not limited by the ego, has nothing separate from itself and is therefore only aware. This is what the Bible means by "I am that I AM".

The ego-ridden mind has its strength sapped and is too weak to resist the torturing thoughts. The egoless mind is happy in deep, dreamless sleep. Clearly therefore Bliss and misery are only modes of mind; but the weak mode is not easily interchangeable with the strong mode. Activity is weakness and consequently miserable; passivity is strength and therefore blissful. The dormant strength is not apparent and therefore not availed of.

The cosmic mind, manifesting in some rare being, is able to effect the linkage in others of the individual (weak) mind with the universal (strong) mind of the inner recess. Such a rare being is called the GURU or God in manifestation.

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Ecstatic love ♥♥♥
*******************

Ramanatha brahmachari used to feed bhagavan with such love and devotion that bhagavan felt that he had been captured by his love.That is why bhagavan said on one occasion ," i am only afraid of two devotees,Ramanatha brahmachari and Mudhaliar paatti".It was not physical fear,it was more a feeling of helplessness.If a devotee has a strong ,burning love for his Guru,the Guru is compelled to do anything that the devotee asks."Bhagavan always felt apprehensive whenever ramanatha brahmachari appeared because he knew that he would be unable to resist any of his requests.Ramakrishna paramahamsa once expressed the same idea when he said: When you have attained ecstatic love you have found the rope to tie God with'.

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QUESTION: so would you say that Bhagavan was very tolerant of people who treated him badly?

ANNAMALAI SWAMY:

yes. He never responded in a negative way to criticism.Sometimes he would even laugh when people said bad things about him.He was indifferent to praise and blame.They didn't touch him.

When perumal swamy printed his insulting book about Bhagavan, Bhagavan simply said,keep the book in front of the ashram so that people can read it there.The good people won't believe it,but when the bad people read it,they will stay away and leave me in peace.'

This happened in the 1930s at a time when large crowds of people were started to come to ramanasramam.Perumal swamy did a good job of distributing the book himself,for many of the casual visitors from town stopped coming.It was a bit of a break for us because many people would just come at meal times,hoping to get a free meal. These free loaders were a disturbance for all of us.

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Concentration

Q: Is concentration one of the sadhanas (spiritual practices)?

M: Concentration is not thinking of one thing only. Rather, it is the putting off of all other thoughts, which obstruct the vision of our true nature. All our efforts are only directed towards lifting the veil of ignorance. Now it appears difficult to quell the thoughts, but in the regenerated state, it will be found more difficult to activate them! Why should we think of these things? There is the Self alone. Thoughts can function only if there are objects -- but there are no objects, so how can thoughts arise at all? Habit makes us believe that it is difficult to cease thinking. If this error were discovered, one would not be so foolish as to exert oneself unnecessarily.

Q: But the mind slips away from our control.

M: That may be so. Do not think of it. When you recollect, bring it back and turn it inward. That is enough. No one succeeds without effort. Mind control is not one's birthright. The successful few owe their success to their perseverance.

This message is from the book Conscious Immortality, Conversations with Sri Ramana Maharshi. Recorded by Paul Brunton and Munagala Venkartaramiah and published by Sri Ramanasramam.

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Visitor: Is the state of ‘being still’ a state involving effort or effortless?


It is not an effortless state of indolence. All mundane
activities which are ordinarily called effort are performed with
the aid of a portion of the mind and with frequent breaks.

But the act of communion with the Self (atma vyavahara) or
remaining still inwardly is intense activity which is performed
with the entire mind and without break.

Maya (delusion or ignorance) which cannot be destroyed
by any other act is completely destroyed by this intense activity
which is called ‘silence’ (mauna).

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Mrs Dhar desired to know how meditation could become steady.
MAHARSHI: What is meditation? It consists in expulsion of thoughts. All the present troubles are due to thoughts and themselves thoughts. That is happiness and also meditation.
DEVOTEE: How are thoughts given up?
M : The thoughts are for the thinker. Remain as the Self of the thinker and there is an end of thoughts.
Mr. Dhar asked Sri Bhagavan why Brahma, who is Perfection, creates and puts us to ordeals for regaining Him.
M : Where is the individual who asks this question? He is in the universe and included in the creation. How does he raise the question when he is bound in the creation? He must go beyond it and see if any question arises then.

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Q: People taking up meditation are said to be prone to illness. At any rate, I feel some pain. They say it is a test of God. Is this true?

Ramana Maharshi: There is no Bhagavan outside you and no test is therefore instituted. What you believe to be a test or a new disease as a result of spiritual practices is really the strain that is now put on your nerves and the five senses. The mind, which was hitherto operating through the nadis (a channel through which energy flows) in order to sense external objects, and had thus maintained a link between itself and the organs of perception etc., is now required to withdraw from the link. This action of withdrawal may naturally cause strain, a sprain attendant with pain. If you continue your meditation, your one thought being on understanding yourself or Self-realization, all these will go. There is no greater remedy than this continuous yoga or union with God or Atman.

The message is from the book Conscious Immortality, Conversations with Sri Ramana Maharshi. Recorded by Paul Brunton and Munagala Venkartaramiah and published by Sri Ramanasramam.

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Question : You say one can realize the Self by a search for it. What is the character of this search?
Ramana Maharshi : You are the mind or think that you are the mind. The mind is nothing but thoughts. Now behind every particular thought there is a general thought, which is the `I', that is yourself. Let us call this `I' the first thought. Stick to this `I'-thought and Question it to find out what it is. When this Question takes strong hold on you, you cannot think of other thoughts.

Question : When I do this and cling to my self, that is, the `I'-thought, other thoughts come and go, but I say to myself `Who am I ?' and there is no answer forthcoming. To be in this condition is the practice. Is it so?
Ramana Maharshi : This is a mistake that people often make. What happens when you make a serious quest for the Self is that the `I'-thought disappears and something else from the depths takes hold of you and that is not the `I' which commenced the quest.

Question : What is this something else?
Ramana Maharshi : That is the real Self, the import of `I'. It is not the ego. It is the Supreme Being itself.

Question : But you have often said that one must reject other thoughts when one begins the quest but the thoughts are endless. If one thought is rejected, another comes and there seems to be no end at all.
Ramana Maharshi : I do not say that you must go on rejecting thoughts. Cling to yourself, that is, to the `I'-thought. When your interest keeps you to that single idea, other thoughts will automatically get rejected and they will vanish.

Question : And so rejection of thoughts is not necessary?
Ramana Maharshi : No. It may be necessary for a time or for some. You fancy that there is no end if one goes on rejecting every thought when it rises. It is not true, there is an end. If you are vigilant and make a stern effort to reject every thought when it rises you will soon find that you are going deeper and deeper into your own inner self. At that level it is not necessary to make an effort to reject thoughts.

Question : Then it is possible to be without effort, without strain.
Ramana Maharshi : Not only that, it is impossible for you to make an effort beyond a certain extent.

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Talk 55.
D.: Can advaita be realised by japa of holy names; say Rama, Krishna, etc.?
M.: Yes.
D.: Is it not a means of an inferior order?
M.: Have you been told to make japa or to discuss its order in the
scheme of things?
Silence.

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Satsangh means association with Sat or Reality. One who knows or has realized Sat is also regarded as Sat. Such association is absolutely necessary for all. Sankara has said, “In all the three worlds there is no boat like satsangh to carry one safely across the ocean of births and deaths.”

"Gems From Bhagavan" - Chapter VII

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The following is verse 40 of “Reality in 40 Verses” by Sri Ramana Maharshi:

“If asked: ‘Which of these three is final liberation: - with form, without form, or with and without form?’ I say, ‘Liberation is the extinction of the ego which inquires ‘With form, without form, or with and without form?’”

Liberation is the extinction of the ego.
Liberation is the extinction of the ego that inquires.
Liberation is the extinction of the ego that speculates about what liberation is or is not.
Liberation is the extinction of the ego that wonders if the experience it has had is liberation or not.
Liberation is the extinction of the ego that imagines the Self has parts or qualities or aspects or form.
Liberation is the end of the ego that experiences.
Liberation is the end of experience.
Liberation is the end of the experiencer.

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SHOWING ADVAITA IN ACTIVITIES

84. Question: Sri Bhagavan has written that one should not show advaita (non-duality) in one's activities. Why so? All are one. Why differences?

Bhagavan: If you saw someone molesting a woman would you just let him go, thinking "All is one?" There is a scriptural story about this. Some people once gathered together to test whether it is true, as said in the Bhagavad Gita, that a jnani (realized being) sees everything as one. They took a Brahmin, (a member of the highest Hindu caste system), a cow, an elephant, and a dog to the court of King Janaka, who was a jnani. When all had arrived, King Janaka sent the Brahmin to the place of Brahmins, the cow to its shed, the elephant to the place allotted to elephants, the dog to its kennel. He then ordered his servants to take care of his guests and feed them all appropriate food. The people asked, "Why did you separate them individually? Is not everything one and the same for you?"

"Yes, all are one," replied Janaka, "but self-satisfaction varies according to the nature of the individual. Will a man eat the straw eaten by the cow? Will the cow enjoy the food that a man eats? One should only give what satisfies each individual person or animal. Although the same man may play the role of all the characters in a play, his actions will be determined by the role that he is playing at each moment. In the role of a king, he will sit on a throne and rule. If the same person takes on the role of a servant, he will carry the sandals of his master and follow him. His real Self is neither increased nor decreased while he plays these roles. The Jnani never forgets that he himself has played all these roles in the past."

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