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Whatever comes, do not push away, whatever goes, do not grieve. Everything appears just like clouds floating by; they just come and go. Stay only as the unmoving Awareness. Awareness and Truth are one.
Stop thinking, and end your problems.
First of all, you need to know that an emotion is only that—an emotion—even though it may be a big, strong one. You are so much bigger, so much more than this emotion.
Life is enhanced and ultimately perfected by inward development.
The spiritual man, ever watchful for freedom, safeguards it by meditation. When the will is free, it vibrates in harmony with the Infinite. Man’s will is then God’s will.
Blind renunciation of material objects does not insure freedom; it is by enjoying the bliss of Spirit in meditation and by comparing it with the lesser joy of the senses that the devotee becomes eager to follow the spiritual path
Blind renunciation of material objects does not insure freedom; it is by enjoying the bliss of Spirit in meditation and by comparing it with the lesser joy of the senses that the devotee becomes eager to follow the spiritual path
All your cares are His. Such is surrender.
Christ is deceiving you. Buddha is deceiving you.
I am deceiving you. If you speak, you lie. It is inexpressible.
Think well before you resolve on action. These are three constituents of action-production, destruction, and value.
Assess the quality and measure before you act.
If you want to know anything, just see people-they will tell you.
I see God everywhere. I worship everywhere. All are God.
I can say that, because I don't know.
All is Brahman. That is bhakti!
You don't want power. Power will come of itself.
He who is in devoted pursuit of Truth, endures hunger, thirst, fatigue, and the harm done by others.
Buddha had the desire to teach and so he came down and struggled and spoke and then returned up and went beyond, having satisfied his desire.
Christ also came and had the idea of suffering. So he suffered and went on. But people are just the same.
No use preaching. Just be!
I am deceiving you. If you speak, you lie. It is inexpressible.
Think well before you resolve on action. These are three constituents of action-production, destruction, and value.
Assess the quality and measure before you act.
If you want to know anything, just see people-they will tell you.
I see God everywhere. I worship everywhere. All are God.
I can say that, because I don't know.
All is Brahman. That is bhakti!
You don't want power. Power will come of itself.
He who is in devoted pursuit of Truth, endures hunger, thirst, fatigue, and the harm done by others.
Buddha had the desire to teach and so he came down and struggled and spoke and then returned up and went beyond, having satisfied his desire.
Christ also came and had the idea of suffering. So he suffered and went on. But people are just the same.
No use preaching. Just be!
The 'I Am' is the sum total of all that you perceive, it's time-bound. The 'I Am' itself is an illusion. You are not the 'I Am' you are prior to it...
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.
Give your heart and mind to brooding over the ’I am’, what is it, how is it, what is its source, its life, its meaning? It is very much like digging a well. You reject all that is not water, till you reach the life-giving spring. All you need is already within you, you only must approach your self with reverence and love.
Both, pleasure and pain are mental creations.
Mourning is not the index of true Love.
It betrays love of the object, of its shape only.
It betrays love of the object, of its shape only.
"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'
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'
You create disharmony and then complain!
When you desire and fear, and identify yourself with your feelings, you create sorrow and bondage.
When you create, with love and wisdom, and remain unattached to your creations, the result is harmony and peace.
But whatever be the condition of your mind, in what way does it reflect on you? It is only your self-identification with your mind that makes you happy or unhappy.
Rebel against your slavery to your mind, see your bonds as self-created and break the chains of attachment and revulsion.
Keep in mind your goal of freedom, until it dawns on you that you are already free, that freedom is not something in the distant future to be earned with painful efforts, but perennially one's own, to be used!
Liberation is not an acquisition but a matter of courage, the courage to believe that you are free already and to act on it.
When you desire and fear, and identify yourself with your feelings, you create sorrow and bondage.
When you create, with love and wisdom, and remain unattached to your creations, the result is harmony and peace.
But whatever be the condition of your mind, in what way does it reflect on you? It is only your self-identification with your mind that makes you happy or unhappy.
Rebel against your slavery to your mind, see your bonds as self-created and break the chains of attachment and revulsion.
Keep in mind your goal of freedom, until it dawns on you that you are already free, that freedom is not something in the distant future to be earned with painful efforts, but perennially one's own, to be used!
Liberation is not an acquisition but a matter of courage, the courage to believe that you are free already and to act on it.
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.
Don't let a mad world tell you that success is anything other than a successful present moment.
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.
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.
LOVE IS WISE, SEX IS BLIND
Q: What is the place of sex in love?
M: Love is a state of being. Sex is energy. Love is wise, sex is blind. Once the true nature of love and sex is understood there will be no conflict or confusion.
Q: There is so much sex without love.
M: Without love all is evil. Life itself without love is evil.
Q: What can make me love?
M: You are love itself -- when you are not afraid.
I AM THAT no 28
Q: What is the place of sex in love?
M: Love is a state of being. Sex is energy. Love is wise, sex is blind. Once the true nature of love and sex is understood there will be no conflict or confusion.
Q: There is so much sex without love.
M: Without love all is evil. Life itself without love is evil.
Q: What can make me love?
M: You are love itself -- when you are not afraid.
I AM THAT no 28
O Will Supreme, Thy Will prevails.
The Fountain of Goodness accomplishes everything when the time is ripe.
To aspire to That which is Eternal Truth is right for everyone.
Of Thee alone must be the spoken word,
All else is but futility and pain.
The Fountain of Goodness accomplishes everything when the time is ripe.
To aspire to That which is Eternal Truth is right for everyone.
Of Thee alone must be the spoken word,
All else is but futility and pain.
You must come to that place where
there remains nothing more to say.
Where Silence is your last word.
there remains nothing more to say.
Where Silence is your last word.
Be pure, spotless, unselfish, with an all-loving broad heart. Never claim to be great, but look upon yourself as a humble servant of the Most High, and stand always ready for the service.
The master observes the world but trusts his inner vision. He allows things to come and go. He prefers what is within to what is without.
Keep your mind still. The aim of all practices is to give up all practices.
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.
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.
Meditation is not something that should be done in a particular position at a particular time. It is an awareness and an attitude that must persist throughout the day.
Beings
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