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One who has wisely chosen the straight path of Self-inquiry,
can never go astray... for like the bright, clear Sun...the
Self-Awareness reveals itself to whomever turns towards it.
can never go astray... for like the bright, clear Sun...the
Self-Awareness reveals itself to whomever turns towards it.
Whoever dies or is lost, what is that to you? Die yourself and lose yourself, becoming one with love...
D.: Which time is most suitable for meditation?
M.: What is time?
D.: Tell me what it is!
M.: Time is only an idea. There is only the Reality. Whatever you think it is, it looks like that. If you call it time, it is time. If you call it existence, it is existence, and so on. After calling it time, you divide it into days and nights, months, years, hours, minutes, etc. Time is immaterial for the Path of Knowledge. But some of these rules and discipline are good for beginners.
D.: What is Jnana Marga?
M.: Concentration of the mind is in a way common to both Knowledge and Yoga. Yoga aims at union of the individual with the universal, the Reality. This Reality cannot be new. It must exist even now, and it does exist. Therefore the Path of Knowledge tries to find out how viyoga (separation) came about. The separation is from the Reality only.
D.: What is illusion?
M.: To whom is the illusion? Find it out. Then illusion will vanish.
Generally people want to know about illusion and do not examine to whom it is. It is foolish. Illusion is outside and unknown. But the seeker is considered to be known and is inside. Find out what is immediate, intimate, instead of trying to find out what is distant and unknown.
Talk 17.
M.: What is time?
D.: Tell me what it is!
M.: Time is only an idea. There is only the Reality. Whatever you think it is, it looks like that. If you call it time, it is time. If you call it existence, it is existence, and so on. After calling it time, you divide it into days and nights, months, years, hours, minutes, etc. Time is immaterial for the Path of Knowledge. But some of these rules and discipline are good for beginners.
D.: What is Jnana Marga?
M.: Concentration of the mind is in a way common to both Knowledge and Yoga. Yoga aims at union of the individual with the universal, the Reality. This Reality cannot be new. It must exist even now, and it does exist. Therefore the Path of Knowledge tries to find out how viyoga (separation) came about. The separation is from the Reality only.
D.: What is illusion?
M.: To whom is the illusion? Find it out. Then illusion will vanish.
Generally people want to know about illusion and do not examine to whom it is. It is foolish. Illusion is outside and unknown. But the seeker is considered to be known and is inside. Find out what is immediate, intimate, instead of trying to find out what is distant and unknown.
Talk 17.
The Ordainer controls the fate of souls in accordance with their prarabdhakarma (destiny to be worked out in this life, resulting from the balance sheet of actions in past lives). Whatever is destined not to happen will not happen, try as you may. Whatever is destined to happen will happen, do what you may to prevent it. This is certain. The best course, therefore, is to remain silent.
The body itself is a thought.
Be as you really are.
Be as you really are.
Longing for a tiny grain of pleasure, people toil so
hard using the mind to plough the field of the five
senses, but they never wish for the flood of Bliss
which is the fruit that comes by ploughing the Heart,
the Source of the mind, with [simple] Self-attention.
Ah, what a wonder!
hard using the mind to plough the field of the five
senses, but they never wish for the flood of Bliss
which is the fruit that comes by ploughing the Heart,
the Source of the mind, with [simple] Self-attention.
Ah, what a wonder!
The self is like a pearl.
To find it you must dive deep down into silence, deeper and ever deeper until it is reached.
To find it you must dive deep down into silence, deeper and ever deeper until it is reached.
An ajnani sees someone as a jnani and identifies him with the body. Because he does not know the Self and, mistakes his body for the Self, he extends the same mistake to the state of the jnani. The jnani is therefore considered to be the physical frame.
Again since the ajnani, though he is not the doer, yet imagines himself to be the doer and considers the actions of the body his own, he thinks the jnani to be similarly acting when the body is active. But the jnani himself knows the Truth and is not confounded.
Again since the ajnani, though he is not the doer, yet imagines himself to be the doer and considers the actions of the body his own, he thinks the jnani to be similarly acting when the body is active. But the jnani himself knows the Truth and is not confounded.
That inner Self, as the primeval Spirit, eternal, ever effulgent, full and infinite Bliss, single, indivisible, whole and living, shines in everyone as the witnessing awareness.
That self in its splendour, shining in the cavity of the heart, this self is neither born nor dies, neither grows nor decays, nor does it suffer any change.
That self in its splendour, shining in the cavity of the heart, this self is neither born nor dies, neither grows nor decays, nor does it suffer any change.
The seat of Realization is within and the seeker cannot find it as an object outside him. That seat is bliss and is the core of all beings. Hence it is called the Heart.
Pre-occupation with theory, doctrine and philosophy can actually be harmful, insofar as it distracts a man from the really important work of spiritual effort, by offering an easier alternative which is merely mental, and which therefore cannot change his nature.
Sometimes in his life a man becomes dissatisfied and, not content with what he has, he seeks the satisfaction of his desires through prayer to God. His mind is gradually purified until he longs to know God, more to obtain his grace than to satisfy his worldly desires. Then, God's grace begins to manifest. God takes the form of a Guru and appears to the devotee, teaches him the truth and, moreover, purifies his mind by association. The devotee's mind gains strength and is then able to turn inward. By meditation it is further purified and it remains still without the least ripple. That calm expanse is the Self.
The Guru is both external and internal. From the exterior he gives a push to the mind to turn it inwards. From the interior he pulls the mind towards the Self and helps in the quietening of the mind. That is Guru's grace. There is no difference between God, Guru and the Self.
The Guru is both external and internal. From the exterior he gives a push to the mind to turn it inwards. From the interior he pulls the mind towards the Self and helps in the quietening of the mind. That is Guru's grace. There is no difference between God, Guru and the Self.
Identification with the body is dvaita.
Non-identification is advaita.
Non-identification is advaita.
The mental states are of two kinds. One is the natural state and the other is a transformation into forms of objects. The first is the truth, and the other is according to the doer (kartru-tantra). When the latter perishes, jale kataka renuvat (like the clearing nut paste in water) the former will remain over.
The means for this end is meditation. Though this is with the triad of distinction (triputi) it will finally end in pure awareness (jnanam). Meditation needs effort: jnanam is effortless. Meditation can be done, or not done, or wrongly done, jnanam is not so. Meditation is described as kartru-tantra (as doer's own), jnanam as vastu-tantra (the Supreme's own).
The means for this end is meditation. Though this is with the triad of distinction (triputi) it will finally end in pure awareness (jnanam). Meditation needs effort: jnanam is effortless. Meditation can be done, or not done, or wrongly done, jnanam is not so. Meditation is described as kartru-tantra (as doer's own), jnanam as vastu-tantra (the Supreme's own).
If someone we love dies, it causes grief to the one who continues living.
The way to get rid of grief is not to continue living.
Kill the griever, and who will then remain to grieve?
The ego must die.
That is the only way.
The two alternatives you suggest amount to the same.
When all are realised to be the one Self, who is there to love or hate?
The way to get rid of grief is not to continue living.
Kill the griever, and who will then remain to grieve?
The ego must die.
That is the only way.
The two alternatives you suggest amount to the same.
When all are realised to be the one Self, who is there to love or hate?
6th November, 1935
Talk 86.
The Master gave the true significance of the Christian faith thus:
Christ is the ego. The Cross is the body.
When the ego is crucified, and it perishes,
what survives is the Absolute Being (God),
(cf. "I and my Father are one")
and this glorious survival
is called Resurrection.
Talk 86.
The Master gave the true significance of the Christian faith thus:
Christ is the ego. The Cross is the body.
When the ego is crucified, and it perishes,
what survives is the Absolute Being (God),
(cf. "I and my Father are one")
and this glorious survival
is called Resurrection.
Bliss comes to you by sweet grace, through the self-surrender you perform lovingly in the Heart.
All are seeing God always. But they do not know it.
BHAGAVAN IN CONSCIOUS IMMORTALITY
Q: Can I realize the Self? It looks so difficult?
Bhagavan: You are already the Self. Therefore realization is for everyone.
It knows no difference in the aspirants. The every doubt if I can realize or the feeling I have not realized, are the obstacles. Be free from these also.
Q: Nevertheless unless I have the experience, how can I be free from these conflicting thoughts?
Bhagavan: These are also in the mind. The are there because you have identified yourself with the body. If this false identity drops away, ignorance will vanish and Truth be revealed.
Control of desire and meditation are interdependent. They must go on side by side… to check the mind being projected out (vairagya) and keep it turned inward (abyasa). There is the struggle between control and meditation going on constantly within. Meditation will in due course be successful.
Others have done so as well. Therefore believe it. They did so because they believed they could. It can be done by concentration on That which is free from vasanas and yet is their core. pp 59, 60
Q: Can I realize the Self? It looks so difficult?
Bhagavan: You are already the Self. Therefore realization is for everyone.
It knows no difference in the aspirants. The every doubt if I can realize or the feeling I have not realized, are the obstacles. Be free from these also.
Q: Nevertheless unless I have the experience, how can I be free from these conflicting thoughts?
Bhagavan: These are also in the mind. The are there because you have identified yourself with the body. If this false identity drops away, ignorance will vanish and Truth be revealed.
Control of desire and meditation are interdependent. They must go on side by side… to check the mind being projected out (vairagya) and keep it turned inward (abyasa). There is the struggle between control and meditation going on constantly within. Meditation will in due course be successful.
Others have done so as well. Therefore believe it. They did so because they believed they could. It can be done by concentration on That which is free from vasanas and yet is their core. pp 59, 60
Soul, mind, ego are mere words.
They do not exist.
Consciousness is the only Truth.
It's nature is bliss (peace), there is no enjoyer to enjoy pleasure.
They do not exist.
Consciousness is the only Truth.
It's nature is bliss (peace), there is no enjoyer to enjoy pleasure.
Talk 365
As Sri Bhagavan was continuing in the same strain, a visitor asked how to overcome the identity of the Self with the body.
Maharshi: What about sleep?
Devotee: There is ignorance prevailing.
Maharshi: How do you know your ignorance in sleep? Did you exist in sleep, or not?
Devotee: I do not know.
Maharshi: Do you deny your existence in sleep?
Devotee: I must admit it by my reasoning.
Maharshi: How do you infer your existence?
Devotee: By reasoning and experience.
Maharshi: Is reasoning necessary for experience? (Laughter)
Devotee: Is meditation analytical or synthetic?
Maharshi: Analysis or synthesis are in the region of intellect. The Self transcends the intellect.
As Sri Bhagavan was continuing in the same strain, a visitor asked how to overcome the identity of the Self with the body.
Maharshi: What about sleep?
Devotee: There is ignorance prevailing.
Maharshi: How do you know your ignorance in sleep? Did you exist in sleep, or not?
Devotee: I do not know.
Maharshi: Do you deny your existence in sleep?
Devotee: I must admit it by my reasoning.
Maharshi: How do you infer your existence?
Devotee: By reasoning and experience.
Maharshi: Is reasoning necessary for experience? (Laughter)
Devotee: Is meditation analytical or synthetic?
Maharshi: Analysis or synthesis are in the region of intellect. The Self transcends the intellect.
D.: What is mahat?
M.: The projected light from Absolute Consciousness. Just as a seed swells up before sprouting and then sprouts and grows, so also the Absolute Consciousness projects light, manifests as the ego and grows up as the body and the universe.
Maj. Chadwick: Is it the same as cosmic consciousness?
M.: Yes, it is so before the birth of the ego and the universe. It comprises them all. Just as all the pictures thrown on the screen are visible by the light projected from a spot, so also the body and the other objects are all visible in that reflected consciousness. It is, therefore, also cosmic consciousness. Again, (in the microcosm) the body and all other objects are all contained in the brain. The light is projected on the brain. The impressions in the brain become manifest as the body and the worlds. Because the ego identifies itself with limitations, the body is considered separate and the world separate. Lying down on your bed in a closed room with eyes closed you dream of London, the crowds there and you among them. A certain body is identified as yourself in the dream. London and the rest could not have entered into the room and into your brain; however, such wide space and duration of time were all perceptible to you. They must have been projected from the brain. Although the world is so big and the brain so small, is it not a matter of wonder that such a big creation is contained in such small compass as one's brain? Though the screen is limited, still all the pictures of the cinema pass on it and are visible there. You do not wonder how such a long procession of events could be manifest on such a small screen. Similarly with the objects and the brain.
M.: The projected light from Absolute Consciousness. Just as a seed swells up before sprouting and then sprouts and grows, so also the Absolute Consciousness projects light, manifests as the ego and grows up as the body and the universe.
Maj. Chadwick: Is it the same as cosmic consciousness?
M.: Yes, it is so before the birth of the ego and the universe. It comprises them all. Just as all the pictures thrown on the screen are visible by the light projected from a spot, so also the body and the other objects are all visible in that reflected consciousness. It is, therefore, also cosmic consciousness. Again, (in the microcosm) the body and all other objects are all contained in the brain. The light is projected on the brain. The impressions in the brain become manifest as the body and the worlds. Because the ego identifies itself with limitations, the body is considered separate and the world separate. Lying down on your bed in a closed room with eyes closed you dream of London, the crowds there and you among them. A certain body is identified as yourself in the dream. London and the rest could not have entered into the room and into your brain; however, such wide space and duration of time were all perceptible to you. They must have been projected from the brain. Although the world is so big and the brain so small, is it not a matter of wonder that such a big creation is contained in such small compass as one's brain? Though the screen is limited, still all the pictures of the cinema pass on it and are visible there. You do not wonder how such a long procession of events could be manifest on such a small screen. Similarly with the objects and the brain.
Dive deep into the chambers of your heart.
Find out the real, infinite ‘I’.
Rest there peacefully for ever and become identical with the Supreme Self.
Find out the real, infinite ‘I’.
Rest there peacefully for ever and become identical with the Supreme Self.
The world does not exist in sleep and forms a projection of your mind in the waking state. It is therefore an idea and nothing else.
Q: I see you doing things. How can you say that you never perform actions?
Sri Ramana Maharshi: A radio sings and speaks, but if you open it you will find no one inside. Similarly, my existence is like the space; though this body speaks like the radio, there is no one inside as a doer.
Sri Ramana Maharshi: A radio sings and speaks, but if you open it you will find no one inside. Similarly, my existence is like the space; though this body speaks like the radio, there is no one inside as a doer.
BHAGAVAN IN ‘CONSCIOUS IMMORTALITY’
Q: What are the hindrances to the realization of Reality?
Bhagavan: Memory chiefly, habits of thought and accumulated tendencies.
Q: How to get rid of these?
Bhagavan: Find out the Self through meditation in this manner. Trace every thought back to its origin which is the ‘I’- thought; never allow thought to go on. If it does it will be unending. If you take it back to the source, thoughts will die of inaction, for the mind exists by thought; take away thought and there is no mind. As each doubt and depression arises ask yourself, ‘Who is it that doubts? Who is depressed?’ Tear everything away until there is nothing but the source left.
Live only in the present.
Q: What are the hindrances to the realization of Reality?
Bhagavan: Memory chiefly, habits of thought and accumulated tendencies.
Q: How to get rid of these?
Bhagavan: Find out the Self through meditation in this manner. Trace every thought back to its origin which is the ‘I’- thought; never allow thought to go on. If it does it will be unending. If you take it back to the source, thoughts will die of inaction, for the mind exists by thought; take away thought and there is no mind. As each doubt and depression arises ask yourself, ‘Who is it that doubts? Who is depressed?’ Tear everything away until there is nothing but the source left.
Live only in the present.
Beings
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