Bhagavan Sri Ramana Maharshi     507 posts


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DESTINY

Bhagavan:

Individual human beings have to suffer their karmas but Isvara manages to make the best of their karmas for His purpose.

God manipulates the fruits of karma.; He does not add or take away from it. The subconscious of man is a warehouse of good and bad karma. Isvara chooses from this warehouse what He sees will best suit the spiritual evolution at the time of each man whether pleasant or painful. Thus there is nothing arbitrary.

From Conscious Immortality P.127 4th Edition

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BHAGAVAN CURES RAMASWAMI IYER

In 1922, Bhagavan saved Iyer from definite death. Kapali Shastri, an eye witness to that miracle, has written in his book: “Maharshi was living on the hill in Skandashram. A few of us used to accompany him during giripradakshina. On one such day before starting our giripradakshina, we got word that supervisor Ramaswami Iyer was taken ill suddenly and was lying at Virupaksha cave. The Maharshi went down the hill to the place where Iyer was lying. Iyer was having violent palpitations of the heart. Maharshi sat near him placing his hand on his head. Within five minutes, Iyer got up and looked quite normal. Maharshi kept sitting - he did not get up even after an hour. I had in my bag in Skandashram olive oil, which I went and brought and rubbed on Maharshi‟s head. Then, we all went back to Skandashram. When I asked Bhagavan, he simply replied, „Well, Ramaswami Iyer got up and I sat down. I was conscious when the oil was rubbed, it was very pleasant.‟ He did not say he performed a miracle or anything like that.”

Later, in 1942, Iyer was once again saved from certain death. One day, his wife came running to Bhagavan and prayed that her husband who was unconscious in their house be saved. At that very moment, Iyer woke up. Years later, when I heard about this, I was a little skeptical. So, I went and challenged Iyer, “How is it that all the time you fall sick and Bhagavan saves you from death?” He answered, “What to do, Ganesan, it is not only me that Bhagavan has saved. He also saved other sincere souls from the throes of death.” He then gave me a list - his own daughter, his friend Subramani Iyer‟s daughter, Jagadisa Shastri, Bhagavan‟s own sister‟s husband and a few other names that I did not know.

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Your thinking that you have to make an effort to get rid of this dream of the waking state and your making efforts to attain jnana or real awakening are all parts of the dream.
When you attain jnana you will see there was neither the dream during
sleep, nor the waking state, but only yourself and your real state.

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26. What is the relation between
desirelessness and wisdom?

Desirelessness is wisdom.
The two are not different; they are the same.
Desirelessness is
refraining from turning the mind towards any object.
Wisdom means the appearance of no object.
In other words, not
seeking what is other than the Self is detachment or
desirelessness; not leaving the Self
is wisdom.

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Place your burden at the feet of the Lord of the universe who is ever victorious and accomplishes everything. Remain all the time steadfast in the heart, in the Transcendental Absolute. God knows the past, present and future. He will determine the future for you and accomplish the work. What is to be done will be done at the proper time. Don’t worry. Abide in the heart and surrender your acts to the Divine.

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BHAGAVAN ON SEXUAL DESIRES

Question : Do you approve of sexual continence?
Ramana Maharshi : A true brahmachari [celibate] is one who dwells in Brahman. Then there is no question of desires any more.

Question : At Sri Aurobindo's ashram there is a rigid rule that married couples are permitted to live there on condition that they have no sexual intercourse.
Ramana Maharshi : What is the use of that ? If it exists in the mind, what use is it to force people to abstain ?

Question : Is marriage a bar to spiritual progress?
Ramana Maharshi : The householder's life is not a bar, but the householder must do his utmost to practise self-control. If a man has a strong desire for the higher life then the sex tendency will subside. When the mind is destroyed, the other desires are destroyed also.

Question : I have committed sexual sin.
Ramana Maharshi : Even if you have, it does not matter so long as you do not think afterwards that you have done so. The Self is not aware of any sin and renunciation of sex is internal, not merely of the body alone.

Question : I am carried away by the sight of the breasts of a young woman neighbor and I am often tempted to commit adultery with her. What should I do?
Ramana Maharshi : You are always pure. It is your senses and body which tempt you and which you confuse with your real Self. So first know who is tempted and who is there to tempt. But even if you do commit adultery, do not think about it afterwards, because you are yourself always pure. You are not the sinner.

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God dwells in you, as you, and you don't have to 'do' anything to be God-realized or Self-realized, it is already your true and natural state. Just drop all seeking, turn your attention inward, and sacrifice your mind to the One Self radiating in the Heart of your very being. For this to be your own presently lived experience, Self-Inquiry is the one direct and immediate way.

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I do not say that you must keep on rejecting thoughts. If you cling to yourself, to the ‘I-thought’, and your interest keeps you to that single thought, other thoughts will get rejected and will automatically vanish.

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There is no investigation into the Atman. The investigation can only be to the non-Self. Elimination of the non-Self is alone possible. The Self being always self-evident will shine forth of itself.

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Mourning is not the index of true Love.
It betrays love of the object, of its shape only.

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"BHAGAVAN, IS THIS IT?"

Once, I asked Chadwick, “Are you realized?” I have put this question to all of the old devotees like Muruganar, Cohen, Osborne, Sadhu Natanananda, Devaraja Mudaliar and others. None of them either said yes or no - all smiled. When I asked him whether he was realized, he did not say yes or no. Instead, he told me, “I will tell you what happened. After many years of my stay with Bhagavan - four or five years, I committed the mistake of trying to evaluate how much I have progressed spiritually. This is a thing any seeker should not do. I felt that I have not progressed. Many who saw me in Ramanasramam, looked at me like I was a sage or a saint saying, „Oh! He is so fortunate. He is so close to Bhagavan. He meditates so much. He is already in that state.‟ This created a contradiction in me as I personally felt that I was not progressing spiritually. However, having left the material life I could not go back to a worldly life either. I felt caught between the devil and the deep sea. I was sorrow stricken. I ran to Bhagavan‟s hall. He was alone. I told him, „Bhagavan, this is my plight. I am neither here nor there and this causes much sorrow in me.‟

Bhagavan looked at me compassionately and said, „Chadwick, who says all this?‟ Immediately, there was a current like shock in my body and I literally ran to my room, shut the doors and went into a neutral state. I was not bothered whether I was spiritually maturing or whether I would be able to stay in the world. I was in a neutral state of silence. A few days passed like that wherein I was neither happy nor worried.” The only luxury that Chadwick allowed himself was taking his bath in a bath tub which he had in the verandah of his cottage. One day, shortly after the above incident, something happened unexpectedly. As Chadwick told me later, “I was taking my bath and very honestly Ganesan, I was not in a spiritual state or in a prayerful mood when it suddenly dawned - the „I AM‟!”

He experienced it - not just as words. He was so ecstatic that he did not even dry himself. He just wrapped a towel around his waist and ran to the Old Hall from where a few days back he had run away. Fortunately, this time too, Bhagavan was alone. In this spiritual ecstasy of experiencing the „I AM‟, where there was no Chadwick, just the „I AM‟, he asked Bhagavan, “Bhagavan, is THIS it?” Chadwick recounted,

“Bhagavan gave me the most glorious smile, and then confirmed, „Yes, Chadwick, THIS is THAT!‟ I then asked him, „Bhagavan, is it so simple?‟ Bhagavan replied, „Yes it is that simple.‟ Since then, I‟ve never had any doubt.”

V. Ganesan in 'Ramana Periya Puranam'

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Realize your pure Being. Let there be no confusion with the body. The body is the result of thoughts. The thoughts will play as usual, but you will not be affected.

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GURU VACHAKA KOVAI

FOCUSSING INTENTLY ON THE SOURCE

782 To investigate what is our birth place and to merge in that birth place is of all methods the best for rooting out the suffering that exists only in the place we have entered.

Muruganar: The miseries of birth appear only in the place that one has entered, that is, the mind that manifests as the body and the world. They do not arise in the place of one's birth, the Heart. Therefore, by enquiring through Self-ward attention, 'What is the place of my birth?', a person should reach and abide in his source, the Heart. Out of all the techniques that are suitable for destroying the miseries of birth, this is the best.

Just as a woman, suffering intolerably in her father-in-law's house, obtains peace in her mother's house, so the mind, harried by samsaric suffering, wins peace by returning to its source.

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Keep your mind still. The aim of all practices is to give up all practices.

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Questioner: How shall I overcome my passions?

Sri Ramana Maharshi: Find their root and then it will be easy. (Later) What are the passions? Kama (lust), krodha (anger), etc. Why do they arise? Because of likes and dislikes towards the objects seen. How do the objects project themselves in your view? Because of your avidya, i.e., ignorance. Ignorance of what? Of the Self. Thus, if you find the Self and abide therein there will be no trouble owing to the passions.

(Later) Again, what is the cause of the passions? Desire to be happy or enjoy pleasure. Why does the desire for happiness arise? Because your nature is happiness itself and it is natural that you come into your own. This happiness is not found anywhere besides the Self. Do not look for it elsewhere. But seek the Self and abide therein. Still again, that happiness which is natural is simply re-discovered, so it cannot be lost. Whereas the happiness arising from other objects are external and thus liable to be lost. Therefore it cannot be permanent and so it is not worth seeking. Moreover craving for pleasures should not be encouraged. One cannot put out burning fire by pouring petrol over it. An attempt to satisfy your craving for the time being, so that the passion may later be suppressed, is simply foolish.

There are, no doubt, other methods for the suppression of passion. They are (1) regulated food, (2) fasting, (3) yoga practice, (4) medicines. But their effects are transitory. The passions reappear with greater force as soon as the check is removed. The only way to overcome them is to eradicate them. That is done by finding their source as stated above.

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See to whom are the changing thoughts.
They will be found to arise after the 'I-thought'.
Hold the 'I-thought'.
They subside.
Trace back the source of the 'I-thought'.
The Self alone will remain.

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Why should you trouble yourself about the future? You do not even properly know about the present. Take care of the present, the future will take care of itself.

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Mind always wants a certain theory to satisfy itself.
Really, no theory is necessary for the man who seriously desires to approach God or to realise his own true being.

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Is it the world that says "I am real", or is it you?

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When a person has realized,
a universal life-current takes possession of him
and he becomes an instrument in its hands.
His own separate will is gone.
This is the real Self-surrender.
This is the highest kundalini (the divine cosmic energy),
this is real bhakti (devotion),
this is jnana (knowledge of the Self).

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God, on being worshipped, bestows steadiness in devotion which leads to surrender. On the devotee surrendering, God shows His mercy by manifesting as the Guru. The Guru, otherwise God, guides the devotee, saying that God is in you and He is the Self. This leads to introversion of the mind and finally to realization.

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BHAGAVAN'S DIALOGUE WITH AN AMERICAN LADY

The following questions were asked by an aristocratic-looking American lady. Bhagavan's answers are a succinct summary of his practical teachings.

Question: What is the truth that I have to attain? Please explain it and show it to me.

Bhagavan: What we have to attain and what is desired by everyone is endless happiness. Although we seek to attain it in various ways, it is not something to be sought or attained as a new experience.

Our real nature is the 'I' feeling which is experienced by everyone. It is within us and nowhere else.

Although we are always experiencing it, our minds are wandering, always seeking it, thinking in ignorance that it is something apart from us. This is like a person saying with his own tongue that he has no tongue.

Question: If this is so, why did so many sadhanas [spiritual
practices] come to be created?

Bhagavan: The sadhanas came to be formed only to get rid of the thought that it [the Self] is something to be newly attained.

The root of the illusion is the thought which ignores the Self and which thinks instead, 'I am this body'.
After this thought rises it expands in a moment into several thousand thoughts and conceals the Self. The reality of the Self will only shine if all these thoughts are removed. Afterwards, what remains is only Brahmananda [the
bliss of Brahman].

Question: I am now sitting peacefully without the thought 'I am this body'. Is this the state of reality?

Bhagavan: This state must remain as it is without any change.
If it changes after a while you will know that other thoughts have not gone.

LIVING BY THE WORDS OF BHAGAVAN, p. 214, 215

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Forgetting everything that has to be obtained either in this world or in the next, enduring perfectly and with patience all the obstacles that come, and not being disheartened by any amount of poverty that comes, live in the way in which God’s Grace leads you.

(GURU VACHAKA KOVAI: 664)

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UPADESA SARAM

The Essence of Instruction

19. When one turns within and searches
Whence this ‘I' thought arises,
The shamed ‘I’ vanishes
And wisdom’s quest begins.

20. Where this ‘I’ notion fades,
Now there as I, as I, arises
The One, the very Self,
The Infinite.

21. Of the term, ‘I’
the permanent import Is ‘That’.
For even in deep sleep
Where we have no sense of ‘I’
We do not cease to be.

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