Bhagavan Sri Ramana Maharshi     1525 posts


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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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Ramana Maharshi: Sri Krishna also says in the Gita, whether Arjuna liked it or not he would be forced to fight. When there is work to be done by you, you cannot keep away; nor can you continue to do a thing when you are not required to do it, that is to say, when the work allotted to you has been done. In short, the work will go on and you must take your share in it - the share which is allotted to you.

Questioner: How is it to be done?

Ramana Maharshi: Like an actor playing his part in a drama - free from love or hatred.

~ from 'Talk 653'; 1st April, 1939

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Call it by any name, God, Self, the Heart or the seat of consciousness, it is all the same. The point to be grasped is this, that Heart means the very core of one's being, the centre, without which there is nothing whatever. The Heart is not physical, it is spiritual. Hridayam equals hrit plus ayam; it means `this is the centre'. It is that from which thoughts arise, on which they subsist and where they are resolved. The thoughts are the content of the mind and they shape the universe. The Heart is the centre of all. That from which beings come into existence is said to be Brahman in the Upanishads. That is the Heart. Brahman is the Heart.

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ASTRAL PATHS — HIGHER WORLDS

This morning after reading an article in the newspaper about paths beyond the sun and the higher worlds, Bhagavan said,

“They write a lot about the paths beyond the sun and other planets, and the blissful worlds above them. All those worlds also are like this world. There is nothing specially great about them. Here, a song is being transmitted over the radio. Last time, it was from Madras. Now it is from Tiruchirapalli. If you tune again it will be from Mysore. All these places are in Tiruvannamalai, within this short time. It is the same way with the other worlds. You have only to turn your minds to them. You can see them all in one moment. But what is the use? You merely go about from place to place get tired and disgusted. Where is shanti (peace)? If you want it, you must know the eternal truth. If you cannot know that, the mind will not get absorbed in shanti.”

Similarly someone enquired of Bhagavan some time back, “People talk of Vaikunta, Kailasa, Indraloka, Chandraloka, etc. Do they really exist?” Bhagavan replied, “Certainly. You can rest assured that they all exist. There also a Swami like me will be found seated on a couch and disciples will also be seated around him. They will ask something and he will say something in reply. Everything will be more or less like this. What of that? If one sees Chandraloka, he will ask for Indraloka, and after Indraloka, Vaikunta and after Vaikunta, Kailasa, and so on, and the mind goes on wandering. Where is shanti? If shanti is required, the only correct method of securing it is by Self-enquiry. Through Self-enquiry Self- realisation is possible. If one realises the Self, one can see all these worlds within one’s self. The source of everything is one’s own Self, and if one realises the Self, one will not find anything different from the Self. Then these questions will not arise. There may or may not be a Vaikunta or a Kailasa but it is a fact that you are here, isn’t it? How are you here? Where are you? After you know about these things, you can think of all those worlds.

31st January, 1946

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4th February, 1935
24.

Devotee : Are there any aids to : (1) 'concentration' and (2) casting off distractions ?

Sri Bhagavan : Physically, the digestive and other organs are kept free from irritation. Therefore, food is reguloted, both in quantity and quality. Non-irritatants are eaten, avoiding chillies, excess of salt, onions, wine, opium, etc. Avoid constipation, drowsiness and excitement, and all foods which induce them. Mentally, take interest in one thing and fix the mind on it. Let such interest be all-absorbing to the exclusion of everything else. This is dispassion ('vairagya' ) and concentration. God or mantra may be chosen. The mind gains strength to grasp the subtle and merge into it.

D.: Distrations result from inherited tendencies. Can they be cast off too ?

Sri Bhagavan : Yes. Many have done so. Believe it ! They did so because they believed they could. Vasanas (predispositions) can be obliterated. It is done by concentration on that which is free from vasanas and yet is their core.

D.: How long is the practice to continue ?

Sri Bhagavan : Till success is achieved and until Yoga-liberation becomes permanent. Success begets success. If one distraction is conquered, the next is conquered and so on, until all are finally conquered. The process is like reducing an enemy's fort by slaying its man-power -- one by one, as each issues out.

D.: What is the goal of this process ?

Sri Bhagavan : Realising the Real.

D.: What is the nature of the Reality ?
Sri Bhagavan : (a) Existence without beginning or end -- eternal.
(b) Existence everywhere, endless, infinite.
(c) Existence underlying all forms, all changes, all forces, all matter and all spirit. The 'many' change and pass away (penomenona),whereas the 'ONE' always endures (noumenon).
(d) The One displacing the triads, i.e.,the knower, the knowledge and the known. The triads are only appearances in time and space, whereas the Reality lies beyond and behind them. They are like a mirage over the Reality. They are the result of delusion.

D.: If 'I' also be an illusion, who then casts off the illusion ?

Sri Bhagavan : The "I" casts off the illusion of 'I' and yet remains as "I". Such is the paradox of Self-Realisation. The realised do not see any contradiction in it. Take the case of bhakti. I approach Ishvara and pray to be absorbed in Him. I then surrender myself in faith and by concentration. What remains afterwards ? In place of the original 'I', perfect self-surrender leaves a residuum of God, in which the 'I' is lost. This is the highest form of devotion ( Parabhakti ), prapatti, surrender or the height of vairagya.

You give up this and that of 'my' possessions. If you give up 'I' and 'Mine' instead, all are given up at a stroke. The very seed of possession is lost. Thus, the evil is ripped in the bud or crashed in the germ itself. Dispassion ( vairagya ) must be very strong to do this. Eagerness to do it, must be equal to that of a man kept under water trying to rise up to the surface for his life.

D.: Cannot this trouble and difficulty be lessened with the aid of a Master or an Ishta Devata (God chosen for worship) ? Cannot they give the power to see our SELF as it is -- to change us into themselves -- to take us into Self-Realisation ?

Sri Bhagavan : Ishta Devata and Guru are aids -- very powerful aids, on this path. But, an aid to be effective, requires your effort also. Your effort is a sine qua non. It is 'you' who should see the Sun. Can your spectacles and the Sun see for you ? You yourself have to see your true nature. Not much aid is required for doing it !

- from TALKS WITH SRI RAMANA MAHARSHI, pp.28--30

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Devotee: Is a Jnani different from a yogi? What is the difference?

Ramana Maharshi: Srimad Bhagavad Gita says that a Jnani is the true yogi and also a true bhakta. Yoga is only a sadhana and jnana is the siddhi.

Devotee: Is yoga necessary?

Ramana Maharshi: It is a sadhana. It will not be necessary after jnana is attained. All the sadhanas are called yogas, e.g., Karma yoga; Bhakti yoga; Jnana yoga; Ashtanga yoga. What is yoga? Yoga means `union'. Yoga is possible only when there is `viyoga' (separation). The person is now under the delusion of viyoga. This delusion must be removed. The method of removing it is called yoga.

Devotee: Which method is the best?

Ramana Maharshi: It depends upon the temperament of the individual. Every person is born with the samskaras of past lives. One of the methods will be found easy for one person and another method for another. There is no definiteness about it.

~ from 'Talk 580'

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29th November, 1935. Talk 107

Later the Yogi (Swami Yogananda) asked: How is the spiritual uplift of the people to be effected? What are the instructions to be given them?

M.: They differ according to the temperaments of the individuals and according to the spiritual ripeness of their minds. There cannot be any instruction en masse.

D.: Why does God permit suffering in the world? Should He not with His omnipotence do away with it at one stroke and ordain the universal realisation of God?

M.: Suffering is the way for Realisation of God.

D.: Should He not ordain differently?

M.: It is the way.

D.: Are Yoga, religion, etc., antidotes to suffering?

M.: They help you to overcome suffering.

D.: Why should there be suffering?

M.: Who suffers? What is suffering?

(No answer)

Finally the Yogi rose up, prayed for Sri Bhagavan' s blessings for his own work and expressed great regret for his hasty return. He looked very sincere and devoted and even emotional.

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“Give yourself up to deep meditation. Throw away all other considerations of life. The calculative life will not be crowned with spiritual success.”

~ 'Conscious Immortality'

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“Effort is necessary so long as thoughts are promiscuous. Because you are with other thoughts, you call the continuity of a single thought, meditation or dhyana. If that dhyana becomes effortless it will be found to be your real nature.“

~Talk 328

“Dhyana is the chief practice."

A little later Sri Bhagavan continued:

"Dhyana means fight. As soon as you begin meditation other thoughts will crowd together, gather force and try to sink the single thought to which you try to hold. The good thought must gradually gain strength by repeated practice. After it has grown strong the other thoughts will be put to flight.

This is the battle royal always taking place in meditation.

One wants to rid oneself of misery. It requires peace of mind, which means absence of perturbation owing to all kinds of thoughts.

Peace of mind is brought about by dhyana alone.”

~Talk 371

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“To be in one’s natural state on the subsidence of thoughts is bliss; if that bliss be transient, arising and setting... then it is only the sheath of bliss (anandamaya kosha), not the pure Self. What is needed is to fix the attention on the pure ‘I’ after the subsidence of all thoughts and not to lose hold of it. This has to be described as an extremely subtle thought; else it cannot be spoken of at all, since it is no other than the Real Self. Who is to speak of it, to whom and how?”

~Talk 624

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WE ARE ALREADY THAT >>>>>>>>>> "BUT"



All the age long vasanas (impressions) carry the mind outwards and turn it to external objects. All such thoughts have to be given up and the mind turned inward. For that effort is necessary, for most people. Of course, everybody, every book says ‘Be quiet or still’. But it is not easy. That is why all this effort is necessary.

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Actions form no bondage.
Bondage is only the false notion - " I-am-the-doer ".
Leave off such thoughts and let the body and senses play their role, unimpeded by your interference.

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