Bhagavan Sri Ramana Maharshi     1511 posts


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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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The state of a jnani is neither sleep nor waking but intermediate between the two.
There is the awareness of the waking state and the stillness of sleep.

It is the state of perfect awareness and of perfect stillness combined.
It lies between sleep and waking; it is also the interval between two successive thoughts.
It is not dullness but it is bliss.
It is not transitory but it is eternal.

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The state of self-realization, as we call it, is not attaining something new or reaching some goal which is far away, but simply being that which you always are and which you always have been.

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Questioner: Why was I born? Maharshi: Who was born? The answer is the same to all your questions.

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By silence, eloquence is meant...it is the best language. There is a state when words cease and silence prevails.

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In the ecstasy of devotion one may sing and one may dance, but it is mouna (silence) that bestows liberation.

Open your eyes! Know the light that shines through your eyes; shine in the Heart as the greatest of all lights, which transcends all thought.

-Padamalai, pp. 195; 63

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When women carrying jars of water on their heads, stop to talk, they are very careful, keeping their mind on the water jars. Similarly, when a sage engages in activity, his mind remains fixed in the Self and his activity does not distract him.

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Visitor: Is sorrow a thought?
Bhagavan: All thoughts are sorrowful.

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Seek my grace within the Heart. I will drive away your darkness and show you the light.

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You may experience anything, but you should never rest content with that. Whether you feel pleasure or fear, ask yourself who feels the pleasure or the fear and so carry on the sadhana until pleasure and fear are both transcended, till all duality ceases and till the reality alone remains.

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We will know in due course that our glory lies where we cease to exist. In order to gain the state, one should surrender saying, "Lord, thou art my refuge." The master then sees that this person is in a fit state to receive guidance, and so gives it. The best instruction is heart-to-heart speech in silence.

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The Truth is that Self is constant and un-intermittent Awareness. The object of enquiry is to find the true nature of the Self as Awareness. Let one practice enquiry so long as separateness is perceived. Once realization arises, there is no further need for enquiry. The question will also not arise. Can awareness ever think of questioning who is aware? Awareness remains pure and simple.

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When the mind becomes extinguished, the supreme state, in which this world once and for all ceases to appear [as real], is won.

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18th March, 1939
649.

Mr.Thompson, a very quiet young gentleman who is staying in India for some years and studying Hindu Philosophy as an earnest student, asked :

" Srimad Bhagavad Gita" says : "I am the prop for Brahman." In another place, it says : "I am in the Heart of each one." Thus, the different aspects of the Ultimate Principle are revealed. I take it that there are three aspects, namely, (1) the Transcendental, (2) the Immanent, and (3) the Cosmic. Is Realisation to be in any one of these or in all of them ? Coming to the Transcendental from the Cosmic, the Vedanta discards the names anf forms as being Maya. But, I cannot readily appreciate it, because a tree means the trunk, branches, leaves, etc. I cannot dismiss the leaves as Maya. Again, the Vedanta also says that the Whole is Brahman as illustrated by gold and ornaments of gold. How are we to understand the Truth ?

Sri Bhagavan : The Gita says : "Brahmano hi pratishtaham ". If that "aham " is known, the whole is known.

D.: It is the Immanent aspect only.

Sri Bhagavan : You now think that you are an individual, there is the Universe and that God is beyond the Cosmos. So,there is the idea of separateness. This idea must go. For, God is not separate from you or the Cosmos. The Gita also says :

The Self am I, O Lord of Sleep,
In every creature's Heart enshrined.
The rise and noon of every form
I am its final doom as well. -- B.G. X. 20.

Thus, God is not only in the Heart of all, He is the prop of all, He is the source of all, their abiding place and their end. All proceed from Him, have their stay in Him, and finally resolve into Him. Therefore, He is not separate.

D.: How are we to understand this passage in the Gita : "This whole Cosmos forms a particle of Me." ?

Sri Bhagavan : It does not mean that a small particle of God separates from Him and forms the Universe. His Sakti is acting ; as a result of one phase of such activity, the Cosmos has become manifest. Similarly, the statement in " Purusha Sukta ", "All the beings form His one foot ( 'Padosya Viswa Bhutani ' ) does not mean that Brahman is in four parts.

D.: I understand it. Brahman is certainly not divisible.

Sri Bhagavan : So, the fact is that Brahman is all and remains indivisible. He is ever realised. The man does not however know it. He must know it. Knowledge means the overcoming of obstacles which obstruct the revelation of the Eternal Truth, that the SELF is the name of Brahman. The obstacles form altogether your idea of separateness as an individual. Therefore, the present attempt will result in the Truth being revealed that the SELF
is not separate from Brahman.

-----from TALKS WITH SRI RAMANA MAHARSHI , pp.610--611

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When Swami Mangalananda visited Ramana Maharshi to know more about Gurudevan's ( Sree Narayana Guru 1855-1928 ) visit in 1916, Ramana Maharshi said, "Guru was a great man. He had nothing to speak with me. He knew everything"

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GRACE LIES HIDDEN IN OUR EFFORT

Once I sought Bhagavan’s blessings on the ground that all my efforts to abide at the source of the mind had proved futile.
When Bhagavan asked, “What is the obstruction?”
I answered, “It is my deep-rooted tendencies. I need your grace.”
His reply was, “Your repeated effort is bound to erase them. All sadhana is meant for this purpose only.”

He further observed, “Keep up your practice. There is no need to remind God about His business which is to keep an eye always on our welfare. The mistake one is prone to make is to abandon effort under the mistaken impression that God’s grace is absent. But one should not slacken, for God’s grace is bound to operate at the ripe time.”

Sista Subba Rao in 'FACE TO FACE'

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Space is in you. The physical body is in space, but not you.

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Questioner: How to find the Atman [Self]?

Ramana Maharshi: There is no investigation into the Atman. The investigation can only be into 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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If the unripe mind does not feel His Grace, it does not mean that God's Grace is absent.

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On a cold morning, when I was in Virupaksha cave, I was sitting in the open. I was feeling cold. People used to come, see me and go back. A group of Andhra visitors had come. I did not notice what they were doing. They were behind me. Suddenly a noise `tak' - and water over my head! I shivered with cold. I looked back. They had broken a coconut and poured the water on me. They thought that it was worship. They took me for a stone image.

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BHAGAVAN'S VIEW

People call me Maharshi and treat me like this. But I do not see myself as a Maharshi. On the other hand everyone is a Maharshi to me. Talks 258

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Vichara (investigation) is the process and the goal also.
'I AM' is the goal and the final Reality.
To hold onto it with effort is vichara.
When spontaneous and natural it is Realization.

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Do not cling to the form of the Guru, for this will perish; do not cling to his feet for his attendants will stop you. The true Bhagavan resides in your Heart as your own Self. This is who I truly am

Ramana to Anamalai swami.

'Living by the Words', pp 209-213

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