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It is only when God Himself by His grace draws the mind inwards that complete surrender can be achieved.
CONVERTING A CHRISTIAN MISSIONARY
"I can remember one other occasion when Bhagavan appeared to approve of a devotee falling at his feet.
Bhagavan was sitting on a sofa outside the hall and many devotees were coming, prostrating and leaving.
A Christian priest came into the ashram but he didn’t come near Bhagavan, nor did he attempt to prostrate. He just stood at a distance and watched Bhagavan with evident curiosity for about forty-five minutes. Finally, just like a tree falling down, he went down on the floor, prostrated full length and then left. He had obviously had some experience which convinced him of Bhagavan’s greatness but we never found out what it was because he left without saying a word.
After he had gone, Bhagavan smiled and remarked, ‘He couldn’t control himself any longer without doing namaskaram.’"
- LWB
"I can remember one other occasion when Bhagavan appeared to approve of a devotee falling at his feet.
Bhagavan was sitting on a sofa outside the hall and many devotees were coming, prostrating and leaving.
A Christian priest came into the ashram but he didn’t come near Bhagavan, nor did he attempt to prostrate. He just stood at a distance and watched Bhagavan with evident curiosity for about forty-five minutes. Finally, just like a tree falling down, he went down on the floor, prostrated full length and then left. He had obviously had some experience which convinced him of Bhagavan’s greatness but we never found out what it was because he left without saying a word.
After he had gone, Bhagavan smiled and remarked, ‘He couldn’t control himself any longer without doing namaskaram.’"
- LWB
MIND AND HEART
D: If the mind is merely a shadow how then is one to know the Self?
M: The Self is the Heart, self-luminous. Illumination arises from the heart and reaches the brain, which is the seat of the mind. The world is seen with the mind; so you see the world by the reflected light of the Self. The world is perceived by an act of the mind. When the mind is illumined it is aware of the world; when it is not so illumined, it is not aware of the world.
If the mind is turned in, towards the source of illumination, objective knowledge ceases, and the Self alone shines as the heart.
The moon shines by reflecting the light of the sun. When the sun has set, the moon is useful for displaying objects. When the sun has risen no one needs the moon, though its disc is visible in the sky. So it is with the mind and the heart. The mind is made useful by its reflected light. It is used for seeing objects. When turned inwards, it merges into the source of illumination which shines by Itself and the mind is then like the moon in the daytime.
When it is dark, a lamp is necessary to give light. But when the sun has arisen, there is no need for the lamp; the objects are visible. And to see the sun no lamp is necessary; it is enough if you turn your eyes towards the self-luminous sun. Similarly, with the mind; to see the objects the light reflected from the mind is necessary. To see the heart, it is enough that the mind is turned towards it. Then the mind does not count and the heart is self-effulgent.
- Maharshi’s Gospel
D: If the mind is merely a shadow how then is one to know the Self?
M: The Self is the Heart, self-luminous. Illumination arises from the heart and reaches the brain, which is the seat of the mind. The world is seen with the mind; so you see the world by the reflected light of the Self. The world is perceived by an act of the mind. When the mind is illumined it is aware of the world; when it is not so illumined, it is not aware of the world.
If the mind is turned in, towards the source of illumination, objective knowledge ceases, and the Self alone shines as the heart.
The moon shines by reflecting the light of the sun. When the sun has set, the moon is useful for displaying objects. When the sun has risen no one needs the moon, though its disc is visible in the sky. So it is with the mind and the heart. The mind is made useful by its reflected light. It is used for seeing objects. When turned inwards, it merges into the source of illumination which shines by Itself and the mind is then like the moon in the daytime.
When it is dark, a lamp is necessary to give light. But when the sun has arisen, there is no need for the lamp; the objects are visible. And to see the sun no lamp is necessary; it is enough if you turn your eyes towards the self-luminous sun. Similarly, with the mind; to see the objects the light reflected from the mind is necessary. To see the heart, it is enough that the mind is turned towards it. Then the mind does not count and the heart is self-effulgent.
- Maharshi’s Gospel
The guru is the bestower of silence
who reveals the light of Self knowledge which shines as the residual reality.
Spoken words are no use
whatsoever if the eyes of the guru
meet the eyes of his disciple.
who reveals the light of Self knowledge which shines as the residual reality.
Spoken words are no use
whatsoever if the eyes of the guru
meet the eyes of his disciple.
The Pure being is the Reality.
The Pure Being cannot be otherwise than Consciousness. Otherwise you cannot say that you exist.
Therefore Consciousness is the reality.
When that consciousness is associated
with upadhis you speak of Self consciousness,
unconsciousness, human consciousness, dog consciousness,
tree consciousness and so on.
The unfaltering common factor in all of them is Consciousness.
~ Talk no 591.
The Pure Being cannot be otherwise than Consciousness. Otherwise you cannot say that you exist.
Therefore Consciousness is the reality.
When that consciousness is associated
with upadhis you speak of Self consciousness,
unconsciousness, human consciousness, dog consciousness,
tree consciousness and so on.
The unfaltering common factor in all of them is Consciousness.
~ Talk no 591.
Aim high, aim at the highest, and all lower aims thereby achieved. It is looking below on the stormy sea of differences that makes you sink, look up, beyond these and see the One Glorious Real, and you are saved.
Once a Westerner asked Sri Bhagavan:
Should I become an ascetic or a Hindu
to realize the Self?
Sri Ramana Maharshi smiled and replied:
You need not have to be this and that.
Be as you are.
Be still.
Should I become an ascetic or a Hindu
to realize the Self?
Sri Ramana Maharshi smiled and replied:
You need not have to be this and that.
Be as you are.
Be still.
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.
"The `I' is always there –
in deep sleep, in dream and in wakefulness.
The one in sleep is the same as that who now speaks.
There is always the feeling of `I'.
Otherwise do you deny your existence?
You do not.
You say `I am'.
Find out who is."
"If you hold this feeling of ‘I’
long enough and strongly enough,
the false ‘I’ will vanish
leaving only the unbroken awareness of the real,
immanent ‘I’, consciousness itself."
"The only permanent thing is Reality;
and that is the Self.
You say “I am”,“I am going”,“I am speaking”,“I am working”, etc.
Hyphenate “I am” in all of them.
Thus I - AM.
That is the abiding and fundamental Reality.
This truth was taught by God to Moses: “I AM that I-AM”.
“Be still and know that I-AM God.”
so “I-AM” is God.
You know that you are.
You cannot deny your existence at any moment of time.
For you must be there in order to deny it.
This (Pure Existence) is understood
by stilling your mind.
The mind is the outgoing faculty of the individual.
If that is turned within,
it becomes still in course of time and
that “I-AM” alone prevails.
“I-AM” is the whole Truth."
in deep sleep, in dream and in wakefulness.
The one in sleep is the same as that who now speaks.
There is always the feeling of `I'.
Otherwise do you deny your existence?
You do not.
You say `I am'.
Find out who is."
"If you hold this feeling of ‘I’
long enough and strongly enough,
the false ‘I’ will vanish
leaving only the unbroken awareness of the real,
immanent ‘I’, consciousness itself."
"The only permanent thing is Reality;
and that is the Self.
You say “I am”,“I am going”,“I am speaking”,“I am working”, etc.
Hyphenate “I am” in all of them.
Thus I - AM.
That is the abiding and fundamental Reality.
This truth was taught by God to Moses: “I AM that I-AM”.
“Be still and know that I-AM God.”
so “I-AM” is God.
You know that you are.
You cannot deny your existence at any moment of time.
For you must be there in order to deny it.
This (Pure Existence) is understood
by stilling your mind.
The mind is the outgoing faculty of the individual.
If that is turned within,
it becomes still in course of time and
that “I-AM” alone prevails.
“I-AM” is the whole Truth."
Ode to Sri Ramana Maharshi:
Eternity has worn a human face,
Contracted to a little human span,
Lo, the immortal has become a man,
A self-imprisoned thing in time and space.
~ Harindranath Chattopadhyaya
Eternity has worn a human face,
Contracted to a little human span,
Lo, the immortal has become a man,
A self-imprisoned thing in time and space.
~ Harindranath Chattopadhyaya
Usually, Bhagavan (Ramana Maharshi) answered my queries very patiently, but on one occasion he remarked, 'You have many doubts. You always want me to clear your doubts. But some people come here, sit before me and silently grasp the sole thing to be known. Then, without saying anything, they go away.'
'What can I do, Bhagavan? If your son is a dud and a dunce,
you have to speak to him as often as it is necessary to get
information into his fat head.'
Bhagavan smiled but made no reply.
Bhagavan much preferred to sit in silence, without being bothered by questions, for that was his natural state.
He once remarked to me, 'I am where there is no word'.
Then why do you talk?' I asked.
'Out of compassion,' he replied.
~ Rangan in: The Power of His Presence’ p. 27
'What can I do, Bhagavan? If your son is a dud and a dunce,
you have to speak to him as often as it is necessary to get
information into his fat head.'
Bhagavan smiled but made no reply.
Bhagavan much preferred to sit in silence, without being bothered by questions, for that was his natural state.
He once remarked to me, 'I am where there is no word'.
Then why do you talk?' I asked.
'Out of compassion,' he replied.
~ Rangan in: The Power of His Presence’ p. 27
The thought of God is Divine Favor! He is by nature Grace (prasad or arul). It is by God’s Grace that you think of God.
~ Talk 29
~ Talk 29
If you are firm in your belief in the guidance of God, stick to it, and do not concern yourself with what happens around you.
Talk 596
Talk 596
REDEMPTION
It was a summer evening, and we were all sitting outside in the open space by the well. Suddenly one of the visitors started weeping bitterly.
'I am a horrible sinner. For a long time I have been coming to you, but there is no change in me. Can I become pure at last? How long am I to wait? When I am here near you, I am good for a time. But when I leave this place, I become a beast again. You cannot imagine how bad I can be -- hardly a human being. Am I to remain a sinner forever?'
'Why do you come to me? What have I to do with you?' demanded Bhagavan. 'What is there between us that you should come here and weep and cry in front of me?'
The man started moaning and crying even more, as if his heart were breaking.
'All my hopes of salvation are gone. You were my last refuge and you say you have nothing to do with me! To whom shall I turn now? What am I to do? To whom am I to go?'
Bhagavan watched him for some time and said, 'Am I your Guru that I should be responsible for your salvation? Have I ever said that I am your Master?'
'If you are not my Master, then who is? And who are you, if not my Master? You are my Guru. You are my guardian angel. You must take pity me and release me from my sins!'
He started sobbing and crying again.
We all sat silent, overcome with pity. Only Bhagavan looked alert and matter-of-fact.
'If I am your Guru, what are my fees? Surely you should pay me for my services.'
'But you won't take anything,' cried the visitor. 'What can I give you?'
'Did I ever say that I don't take anything? And did you ever ask me what you can give me?'
'If you would take, then ask me. There is nothing I would not give you.'
'All right. Now I am asking. Give me. What will you give me?'
'Take anything. Everything I have is yours.'
'Then give me all the good you have done in this world.'
'What good could I have done? I have not a single virtue to my credit.'
'You have promised to give. Now give. Don't talk of your credit. Just give away all the good you have done in your past.'
'Yes, I shall give. But how does one give? Tell me how the giving is done and I shall give.'
'Say like this: "All the good I have done in the past I am giving away entirely to my Guru. Henceforth I have no merit from it nor have I any concern with it." Say it with your whole heart.'
'All right, Swami. "I am giving away to you all the good I have done so far, if I have done any, and all its good effects. I am giving it to you gladly, for you are my Master and you are asking me to give it all away to you.'
'But this is not enough,' said Bhagavan sternly.
'I gave you all I have and all you asked me to give. I have nothing more to give.'
'No, you have. Give me all your sins.'
The man looked wildly at Bhagavan, terror stricken.
'You do not know, Swami, what you are asking for. If you knew, you would not ask me. If you take over my sins, your body will rot and burn. You do not know me, you do not know my sins. Please do not ask me for my sins.'
He wept bitterly.
'I shall look after myself. Don't you worry about me,' said Bhagavan. 'All I want from you is your sins.'
For a long time the bargain would not go through. The man refused to part with his sins. But Bhagavan was adamant.
'Either give me your sins along with your merits, or keep both and don't think of me as your Master."
In the end the visitor's scruples broke down and he declared, 'Whatever sins I have done, they are no longer mine. All of them and their results, too, belong to Ramana.'
Bhagavan seemed to be satisfied. 'From now on there is no good nor bad in you. You are just pure. Go and do nothing, either good or bad. Remain yourself. Remain what you are.'
A great peace fell over the man and over us all. No one knows what happened to the fortunate visitor, for he was never seen in the ashram again. He might have had no further need to come.
~ Krishna Bhikshu in: 'The Power of the Presence', Part Three, by David Godman
It was a summer evening, and we were all sitting outside in the open space by the well. Suddenly one of the visitors started weeping bitterly.
'I am a horrible sinner. For a long time I have been coming to you, but there is no change in me. Can I become pure at last? How long am I to wait? When I am here near you, I am good for a time. But when I leave this place, I become a beast again. You cannot imagine how bad I can be -- hardly a human being. Am I to remain a sinner forever?'
'Why do you come to me? What have I to do with you?' demanded Bhagavan. 'What is there between us that you should come here and weep and cry in front of me?'
The man started moaning and crying even more, as if his heart were breaking.
'All my hopes of salvation are gone. You were my last refuge and you say you have nothing to do with me! To whom shall I turn now? What am I to do? To whom am I to go?'
Bhagavan watched him for some time and said, 'Am I your Guru that I should be responsible for your salvation? Have I ever said that I am your Master?'
'If you are not my Master, then who is? And who are you, if not my Master? You are my Guru. You are my guardian angel. You must take pity me and release me from my sins!'
He started sobbing and crying again.
We all sat silent, overcome with pity. Only Bhagavan looked alert and matter-of-fact.
'If I am your Guru, what are my fees? Surely you should pay me for my services.'
'But you won't take anything,' cried the visitor. 'What can I give you?'
'Did I ever say that I don't take anything? And did you ever ask me what you can give me?'
'If you would take, then ask me. There is nothing I would not give you.'
'All right. Now I am asking. Give me. What will you give me?'
'Take anything. Everything I have is yours.'
'Then give me all the good you have done in this world.'
'What good could I have done? I have not a single virtue to my credit.'
'You have promised to give. Now give. Don't talk of your credit. Just give away all the good you have done in your past.'
'Yes, I shall give. But how does one give? Tell me how the giving is done and I shall give.'
'Say like this: "All the good I have done in the past I am giving away entirely to my Guru. Henceforth I have no merit from it nor have I any concern with it." Say it with your whole heart.'
'All right, Swami. "I am giving away to you all the good I have done so far, if I have done any, and all its good effects. I am giving it to you gladly, for you are my Master and you are asking me to give it all away to you.'
'But this is not enough,' said Bhagavan sternly.
'I gave you all I have and all you asked me to give. I have nothing more to give.'
'No, you have. Give me all your sins.'
The man looked wildly at Bhagavan, terror stricken.
'You do not know, Swami, what you are asking for. If you knew, you would not ask me. If you take over my sins, your body will rot and burn. You do not know me, you do not know my sins. Please do not ask me for my sins.'
He wept bitterly.
'I shall look after myself. Don't you worry about me,' said Bhagavan. 'All I want from you is your sins.'
For a long time the bargain would not go through. The man refused to part with his sins. But Bhagavan was adamant.
'Either give me your sins along with your merits, or keep both and don't think of me as your Master."
In the end the visitor's scruples broke down and he declared, 'Whatever sins I have done, they are no longer mine. All of them and their results, too, belong to Ramana.'
Bhagavan seemed to be satisfied. 'From now on there is no good nor bad in you. You are just pure. Go and do nothing, either good or bad. Remain yourself. Remain what you are.'
A great peace fell over the man and over us all. No one knows what happened to the fortunate visitor, for he was never seen in the ashram again. He might have had no further need to come.
~ Krishna Bhikshu in: 'The Power of the Presence', Part Three, by David Godman
Q. The six chakras are mentioned. The jiva is said to reside in the heart. Is that so?
A. The heart need not be taken to be fleshy one. It does not matter.
We are not concerned with anything less than the Self. About that we have certainty within ourselves; no doubts or discussions.
The centers are for purposes of concentration. They are interpreted symbolically. The current of kundalini is ourselves.
- Conscious Immortality p. 42
A. The heart need not be taken to be fleshy one. It does not matter.
We are not concerned with anything less than the Self. About that we have certainty within ourselves; no doubts or discussions.
The centers are for purposes of concentration. They are interpreted symbolically. The current of kundalini is ourselves.
- Conscious Immortality p. 42
One should remain as a witness to whatever happens, adopting the attitude, 'Let whatever strange things that happens happen, let us see!' This should be one's practice. Nothing happens by accident in the divine scheme of things.
THE POWER OF HIS SPEECH
One result of the originality of Sri Bhagavan’s Self-realization was that his approach to problems addressed to him was equally original. His replies to questions were never recondite or bookish, but always simple and direct. Like Christ he spoke as a man of authority because his words came not from book learning or hearsay, but from first-hand knowledge and experience. He said what he knew; he knew what he said. He went to the root of any question and simplified its terms. There were no confusing technicalities when he spoke, for he would give homely, concrete illustrations along with his answers that always made his meaning crystal clear.
Sri Bhagavan could appear learned if the occasion demanded it. In the course of a casual talk he might suddenly give long verbatim quotations from scriptural and scholarly works, and not just the standard works such as the Upanishads and the Gita. As a Telugu and Sanskrit scholar I considered myself to be a fairly well-read man. I was familiar with the Hindu classics and with large areas of secular literature as well, but Sri Bhagavan would occasionally astound me and everyone else in the hall by delivering appropriate quotations from sources and texts I had never even heard of. Sri Bhagavan once explained how he acquired all this learning.
‘I simply remained silent,’ he said. ‘People speaking different languages would come to me and make discourses exhibiting all their erudition. Whatever in them was worth remembering stuck to my mind.’
Sri Bhagavan’s manner of speaking was itself unique. His normal state was silence. He spoke so little, casual visitors who only saw him for a short while wondered whether he ever spoke. To put questions to him and to elicit his replies was an art in itself that required an unusual exercise in self-control. A sincere doubt, an earnest question submitted to him never went without an answer, though sometimes his silence itself was the best answer to particular questions. A questioner needed to be able to wait patiently. To have the maximum chance of receiving a good answer, you had to put your question simply and briefly. Then you had to remain quiet and attentive. Sri Bhagavan would take his time and then begin slowly and haltingly to speak. As his speech continued, it would gather momentum. It would be like a drizzle gradually strengthening into a shower. Sometimes it might go on for hours together, holding the audience spellbound. But throughout the talk you had to keep completely still and not butt in with counter remarks. Any interruption from you would break the thread of his discourse and he would at once resume silence. He would never enter into a discussion, nor would he argue with anyone. The fact was, what he spoke was not a view or opinion but the direct emanation of light from within that manifested as words in order to dispel the darkness of ignorance. The whole purpose of his reply was to make you turn inward, to make you see the light of truth within yourself.
- G. V. Subbaramaiah, The Power of the Presence
One result of the originality of Sri Bhagavan’s Self-realization was that his approach to problems addressed to him was equally original. His replies to questions were never recondite or bookish, but always simple and direct. Like Christ he spoke as a man of authority because his words came not from book learning or hearsay, but from first-hand knowledge and experience. He said what he knew; he knew what he said. He went to the root of any question and simplified its terms. There were no confusing technicalities when he spoke, for he would give homely, concrete illustrations along with his answers that always made his meaning crystal clear.
Sri Bhagavan could appear learned if the occasion demanded it. In the course of a casual talk he might suddenly give long verbatim quotations from scriptural and scholarly works, and not just the standard works such as the Upanishads and the Gita. As a Telugu and Sanskrit scholar I considered myself to be a fairly well-read man. I was familiar with the Hindu classics and with large areas of secular literature as well, but Sri Bhagavan would occasionally astound me and everyone else in the hall by delivering appropriate quotations from sources and texts I had never even heard of. Sri Bhagavan once explained how he acquired all this learning.
‘I simply remained silent,’ he said. ‘People speaking different languages would come to me and make discourses exhibiting all their erudition. Whatever in them was worth remembering stuck to my mind.’
Sri Bhagavan’s manner of speaking was itself unique. His normal state was silence. He spoke so little, casual visitors who only saw him for a short while wondered whether he ever spoke. To put questions to him and to elicit his replies was an art in itself that required an unusual exercise in self-control. A sincere doubt, an earnest question submitted to him never went without an answer, though sometimes his silence itself was the best answer to particular questions. A questioner needed to be able to wait patiently. To have the maximum chance of receiving a good answer, you had to put your question simply and briefly. Then you had to remain quiet and attentive. Sri Bhagavan would take his time and then begin slowly and haltingly to speak. As his speech continued, it would gather momentum. It would be like a drizzle gradually strengthening into a shower. Sometimes it might go on for hours together, holding the audience spellbound. But throughout the talk you had to keep completely still and not butt in with counter remarks. Any interruption from you would break the thread of his discourse and he would at once resume silence. He would never enter into a discussion, nor would he argue with anyone. The fact was, what he spoke was not a view or opinion but the direct emanation of light from within that manifested as words in order to dispel the darkness of ignorance. The whole purpose of his reply was to make you turn inward, to make you see the light of truth within yourself.
- G. V. Subbaramaiah, The Power of the Presence
GURU SHOPPING: 'WHEN ALL GOES, THE SELF REMAINS'
When Bhagavan was still on the hill, a postcard came in which the sender wrote:
"I am a poor elementary school teacher. My mother is old and my salary is so small that I cannot look after her properly. Kindly see that I get a raise."
Bhagavan laughed and said: "Well, why not?"
Another card came after some time in which he wrote: "By your grace, my salary was increased. Now there is a vacancy in a higher grade. If I am given that grade, I shall earn more and make my mother very happy."
Bhagavan had a good laugh and said: "Good."
Again after some days, another card: "My mother is bedridden and there is nobody to nurse her. If I could get married, my wife would look after her. But I am a poor man. Who will give me his daughter in marriage? And where shall I get the money for expenses? Bhagavan may kindly arrange."
Bhagavan laughed and said: "Well, let it be so."
After some months another postcard came: "By your kindness, I was married quite easily. My wife is already with me. My mother wants a grandchild before she dies. Please provide.
"Why not?" said Bhagavan.
After some months another card: "My wife gave birth to a child, but she has no milk for it. I cannot afford milk for the baby. Please get me a promotion."
Then another card: "I got a promotion and an increment. The child is doing well. I owe everything to your kindness."
Bhagavan remarked: "What have I done? It is his good karma that all goes well with him."
After some days another card: "Mother died. She worshiped you before her death.
"Well," said Bhagavan.
After a month, another card: "Swami, my child has died."
"Sorry," said Bhagavan. Another month had passed and a card came saying: "My wife is pregnant again." Then another card: "My wife gave birth to a child. Both died."
"Ram, Ram,'' said Bhagavan. "Everything seems to be over."
Then another card: "Due to family trouble my work was very irregular and I was dismissed. I am completely destitute now.''
Bhagavan said, heaving a deep sigh:
"All that came has gone; only his Self remained with him. It is always like this. When all goes, only the Self remains."
-- from "The Bhagavan I Knew" in the Ramana Smriti Souvenir.
When Bhagavan was still on the hill, a postcard came in which the sender wrote:
"I am a poor elementary school teacher. My mother is old and my salary is so small that I cannot look after her properly. Kindly see that I get a raise."
Bhagavan laughed and said: "Well, why not?"
Another card came after some time in which he wrote: "By your grace, my salary was increased. Now there is a vacancy in a higher grade. If I am given that grade, I shall earn more and make my mother very happy."
Bhagavan had a good laugh and said: "Good."
Again after some days, another card: "My mother is bedridden and there is nobody to nurse her. If I could get married, my wife would look after her. But I am a poor man. Who will give me his daughter in marriage? And where shall I get the money for expenses? Bhagavan may kindly arrange."
Bhagavan laughed and said: "Well, let it be so."
After some months another postcard came: "By your kindness, I was married quite easily. My wife is already with me. My mother wants a grandchild before she dies. Please provide.
"Why not?" said Bhagavan.
After some months another card: "My wife gave birth to a child, but she has no milk for it. I cannot afford milk for the baby. Please get me a promotion."
Then another card: "I got a promotion and an increment. The child is doing well. I owe everything to your kindness."
Bhagavan remarked: "What have I done? It is his good karma that all goes well with him."
After some days another card: "Mother died. She worshiped you before her death.
"Well," said Bhagavan.
After a month, another card: "Swami, my child has died."
"Sorry," said Bhagavan. Another month had passed and a card came saying: "My wife is pregnant again." Then another card: "My wife gave birth to a child. Both died."
"Ram, Ram,'' said Bhagavan. "Everything seems to be over."
Then another card: "Due to family trouble my work was very irregular and I was dismissed. I am completely destitute now.''
Bhagavan said, heaving a deep sigh:
"All that came has gone; only his Self remained with him. It is always like this. When all goes, only the Self remains."
-- from "The Bhagavan I Knew" in the Ramana Smriti Souvenir.
Christ is the ego and the Cross, the body. When the ego is crucified and it perishes, what survives is the Absolute Being (God); cf.., ‘I and my Father are one.’ This glorious survival is called the Resurrection. God the Father represents Isvara, the Son is the Guru, and the Holy Ghost is the Atman. The Bible says, ‘Be still and know that I am God,’ Psalm 46. Found in the Ecclesiastics: ‘There is one alone and there is
no second’ and ‘The wise man’s heart is at the right hand and a fool’s heart is at the left’.
Source: Gems from Bhagavan, Chapter XIII
no second’ and ‘The wise man’s heart is at the right hand and a fool’s heart is at the left’.
Source: Gems from Bhagavan, Chapter XIII
Teaching in Words and Silence
On a Shivaratri day, after dinner, Bhagavan was reclining on the sofa surrounded by many devotees. A Sadhu suggested that, since this was a most auspicious night, the meaning of the verse in praise of Dakshinamurti should be made clear. Bhagavan gave his approval and all were eagerly waiting for him to say something.
He simply sat, gazing at us. We were gradually absorbed in ever deepening silence, which was not disturbed by the clock striking the hour, every hour, until 4 a.m. None moved or talked. Time and space ceased to exist. Bhagavan’s grace kept us at peace and silence for seven hours. In this silence, Bhagavan taught us the Ultimate, like Dakshinamurti. At the stroke of four Bhagavan asked us whether we had understood the meaning of the silent teaching. Like waves on the infinite ocean of bliss, we fell at Bhagavan’s feet.
- T. K. Sundaresa Iyer, Ramana Smrti Souvenir
Maharshi has been looking into the Siva Purana this day.
He says: Siva has the transcendental and immanent aspects as represented by His invisible, transcendental being and the linga aspect respectively. The linga originally manifested as Arunachala stands even to this day.
This manifestation was when the moon was in the constellation of Orion (Ardra) in December. However, it was first worshipped on Maha Sivaratri day which is held sacred even now. In the sphere of speech Pranava (the mystic sound AUM) represents the transcendental (nirguna) and the Panchakshari (NamaSivaya or SivayaNama) represents the immanent aspect (saguna).
- Talks 218
On a Shivaratri day, after dinner, Bhagavan was reclining on the sofa surrounded by many devotees. A Sadhu suggested that, since this was a most auspicious night, the meaning of the verse in praise of Dakshinamurti should be made clear. Bhagavan gave his approval and all were eagerly waiting for him to say something.
He simply sat, gazing at us. We were gradually absorbed in ever deepening silence, which was not disturbed by the clock striking the hour, every hour, until 4 a.m. None moved or talked. Time and space ceased to exist. Bhagavan’s grace kept us at peace and silence for seven hours. In this silence, Bhagavan taught us the Ultimate, like Dakshinamurti. At the stroke of four Bhagavan asked us whether we had understood the meaning of the silent teaching. Like waves on the infinite ocean of bliss, we fell at Bhagavan’s feet.
- T. K. Sundaresa Iyer, Ramana Smrti Souvenir
Maharshi has been looking into the Siva Purana this day.
He says: Siva has the transcendental and immanent aspects as represented by His invisible, transcendental being and the linga aspect respectively. The linga originally manifested as Arunachala stands even to this day.
This manifestation was when the moon was in the constellation of Orion (Ardra) in December. However, it was first worshipped on Maha Sivaratri day which is held sacred even now. In the sphere of speech Pranava (the mystic sound AUM) represents the transcendental (nirguna) and the Panchakshari (NamaSivaya or SivayaNama) represents the immanent aspect (saguna).
- Talks 218
BHAGAVAN DISCUSSES AUROBINDO WITH SWAMI MADHAVATHIRTA
Sri Aurobindo believes that the human body is not the last on this earth. Establishment in the Self, according to him, is not perfectly attained in a human body, for Self-knowledge does not operate there in its natural way. Therefore the vijnanamaya sarira [the body made of pure knowledge] in which Self-knowledge can work naturally must be brought down on this earth.
M: Self-knowledge can shine very well in the human body, so there is no need of any other body.
Q: Sri Aurobindo believes that the vijnanamaya sarira will not be attacked by disease, will not grow old, and will not die without one’s desire.
M: The body itself is a disease. To wish for a long stay of that disease is not the aim of the jnani. Anyhow, one has to give up identification with the body. Just as the I-am-the-body consciousness prevents one from attaining Self-knowledge, in the same way, one who has got the conviction that he is not the body will become liberated even if he doesn’t desire it.
Q: Sri Aurobindo wants to bring the power of God into the human body.
M: If, after surrendering, one still has this desire, then surrender has not been successful. If one has the attitude, ‘If the higher power is to come down, it must come into my body’, this will only increase identification with the body. Truly speaking, there is no need of any such descent. After the destruction of the I-am-the-body idea, the individual becomes the form of the absolute. In that state, there is no above or below, front or back.
Q: If the individual becomes the form of the absolute, then who will enjoy the bliss of the absolute? To enjoy the bliss of the absolute, we must be slightly separate from it, like the fly that tastes sugar from a little distance.
M: The bliss of the absolute is the bliss of one’s own nature. It is not born, nor has it been created. Pleasure that is created is destroyed. Sugar, being insentient, cannot taste itself. The fly has to keep a little distance to taste it. But the absolute is awareness and consciousness. It can give its own bliss, but its nature cannot be understood without attaining that state.
Q: Sri Aurobindo wants to bring down to earth a new divine race.
M: Whatever is to be attained in the future is to be understood as impermanent. Learn to understand properly what you have now so that there will be no need of thinking about the future.
Q: Sri Aurobindo says that God has created various kinds of worlds and is still going to create a new world.
M: Our present world is not real. Each one sees a different imaginary world according to his imagination, so where is the guarantee that the new world will be real? The jiva [the individual person], the world and God, all of these are relative ideas. So long as there is the individual sense of ‘I’, these three are also there.
From this individual sense of ‘I’, from the mind, these three have arisen.
If you stop the mind, the three will not remain, but Brahman alone will remain, as it remains and abides even now. We see things because of an error. This misperception will be rectified by enquiring into the real nature of this jiva. Even if this jiva enters Supermind, it will remain in the mind, but after surrendering the mind, there will be nothing left but Brahman. Whether this world is real or unreal, consciousness or inert, a place of happiness or a place of misery, all these states arises in the state of ignorance. They are not useful after realization.
The state of Atmanishta [being fixed in the Self], devoid of the individual feeling of ‘I’, is the supreme state. In this state there is no room for thinking of objects, nor this feeling of individual being. There is no doubt of any kind in this natural state of being-consciousness-bliss.
So long as there is the perception of name and form in oneself, God will appear with form, but when the vision of the formless reality is achieved there will be no modifications of seer, seeing and seen. That vision is the nature of consciousness itself, non-dual and undivided. It is limitless, infinite and perfect.
When the individual sense of ‘I’ arises in the body, the world is seen. If this sense is absent, who then will see the world?
- The Power of the Presence
Sri Aurobindo believes that the human body is not the last on this earth. Establishment in the Self, according to him, is not perfectly attained in a human body, for Self-knowledge does not operate there in its natural way. Therefore the vijnanamaya sarira [the body made of pure knowledge] in which Self-knowledge can work naturally must be brought down on this earth.
M: Self-knowledge can shine very well in the human body, so there is no need of any other body.
Q: Sri Aurobindo believes that the vijnanamaya sarira will not be attacked by disease, will not grow old, and will not die without one’s desire.
M: The body itself is a disease. To wish for a long stay of that disease is not the aim of the jnani. Anyhow, one has to give up identification with the body. Just as the I-am-the-body consciousness prevents one from attaining Self-knowledge, in the same way, one who has got the conviction that he is not the body will become liberated even if he doesn’t desire it.
Q: Sri Aurobindo wants to bring the power of God into the human body.
M: If, after surrendering, one still has this desire, then surrender has not been successful. If one has the attitude, ‘If the higher power is to come down, it must come into my body’, this will only increase identification with the body. Truly speaking, there is no need of any such descent. After the destruction of the I-am-the-body idea, the individual becomes the form of the absolute. In that state, there is no above or below, front or back.
Q: If the individual becomes the form of the absolute, then who will enjoy the bliss of the absolute? To enjoy the bliss of the absolute, we must be slightly separate from it, like the fly that tastes sugar from a little distance.
M: The bliss of the absolute is the bliss of one’s own nature. It is not born, nor has it been created. Pleasure that is created is destroyed. Sugar, being insentient, cannot taste itself. The fly has to keep a little distance to taste it. But the absolute is awareness and consciousness. It can give its own bliss, but its nature cannot be understood without attaining that state.
Q: Sri Aurobindo wants to bring down to earth a new divine race.
M: Whatever is to be attained in the future is to be understood as impermanent. Learn to understand properly what you have now so that there will be no need of thinking about the future.
Q: Sri Aurobindo says that God has created various kinds of worlds and is still going to create a new world.
M: Our present world is not real. Each one sees a different imaginary world according to his imagination, so where is the guarantee that the new world will be real? The jiva [the individual person], the world and God, all of these are relative ideas. So long as there is the individual sense of ‘I’, these three are also there.
From this individual sense of ‘I’, from the mind, these three have arisen.
If you stop the mind, the three will not remain, but Brahman alone will remain, as it remains and abides even now. We see things because of an error. This misperception will be rectified by enquiring into the real nature of this jiva. Even if this jiva enters Supermind, it will remain in the mind, but after surrendering the mind, there will be nothing left but Brahman. Whether this world is real or unreal, consciousness or inert, a place of happiness or a place of misery, all these states arises in the state of ignorance. They are not useful after realization.
The state of Atmanishta [being fixed in the Self], devoid of the individual feeling of ‘I’, is the supreme state. In this state there is no room for thinking of objects, nor this feeling of individual being. There is no doubt of any kind in this natural state of being-consciousness-bliss.
So long as there is the perception of name and form in oneself, God will appear with form, but when the vision of the formless reality is achieved there will be no modifications of seer, seeing and seen. That vision is the nature of consciousness itself, non-dual and undivided. It is limitless, infinite and perfect.
When the individual sense of ‘I’ arises in the body, the world is seen. If this sense is absent, who then will see the world?
- The Power of the Presence
THE INFINITE DIVINE BLISS
Bhagavan explained how it is said in books that the highest possible happiness, which a human being can attain or which the ten grades of beings higher than man, ending with gods like Brahma can attain, is like foam in the deluging flood of the bliss of the Self.
Imagine a man in robust health; of vigorous adult age, endowed with unsurpassed wealth and power, with intellect and all other resources, and married to a fair and faithful wife, and conceive of his happiness.
Each higher grade of being above man is capable of a hundred-fold greater happiness than that of the grade below. But the highest happiness of all the eleven grades of being is only the foam in the flooding ocean of divine bliss.
Day by Day, 22-11-45 Morning
Bhagavan explained how it is said in books that the highest possible happiness, which a human being can attain or which the ten grades of beings higher than man, ending with gods like Brahma can attain, is like foam in the deluging flood of the bliss of the Self.
Imagine a man in robust health; of vigorous adult age, endowed with unsurpassed wealth and power, with intellect and all other resources, and married to a fair and faithful wife, and conceive of his happiness.
Each higher grade of being above man is capable of a hundred-fold greater happiness than that of the grade below. But the highest happiness of all the eleven grades of being is only the foam in the flooding ocean of divine bliss.
Day by Day, 22-11-45 Morning
Bhagavan Ramana was and is unique. So too, his life and his teaching was and is unique! He was open to all and available to all – all the 24 hours. He treated anyone, everyone and everything equally. His tremendous compassion and love included humans, birds, animals, plants, trees and even rocks.
The dog Jackie would sit motionless in front of the Maharshi, meditating like all other devotees. He neither barked nor wagged his tail when he was there. He never even sniffed food kept on the stool next to him in front of the Maharshi. Seeing this, the Maharshi himself once remarked: “Jackie is in the state of samadhi.”
A monkey once came into the Hall to grab a banana from a big bunch kept in front of the Maharshi. He put his hand on them and looked at the Maharshi, who looked back intently at the monkey. The monkey stayed motionless - in a state of quietude for a long time. When he regained his habitual monkey nature, he grabbed a banana and began to rush out. Sri Bhagavan mildly asked him, “What is the urgency? Why don’t you stay quietly in that state? What kingdom are you going to conquer outside?”
As if praying for the Maharshi’s personal attention and sacred touch to attain the highest state of emancipation, a crow waited three whole days on the top of a pole just outside the Hall. When Sri Bhagavan was informed of it, he got up, went near the crow and said, “Oh! You are waiting for me! ” He then opened the crow’s beak, poured a few drops of water from his kamandalu [water pot] and looked at the crow with intense love. The crow opened its eyes and dropped its body in the hands of the Maharshi. Maharshi himself built its tomb, confirming that it had attained Freedom!
Cow Lakshmi used to come to Sri Bhagavan twice every day – once in the morning and again in the evening. She would ignore everyone else and come straight to Sri Bhagavan – even if there were large crowds around him – and then bend down and lick his feet. The Maharshi used to remark, “Just as all of you prostrate, this cow’s way of conveying reverence is through licking my feet!”
Sri Bhagavan had absolutely no sense of ownership of anything, including his body. When doctors cut off the infected flesh from his cancer affected arm, he too looked on with a detached look, similar to that of the doctors.
When the devotees cried and lamented that he was leaving them all and going away, Bhagavan Ramana, declared, “ Where could I go? I AM HERE ! ” He was indicating the ‘here’ within the Heart of every one of us. On April 14, 1950, the son ‘Ramana’ merged in the Source from where he came - the Hill of the Holy Fire, Father Arunachala - in the form of light!
The light we call Sri Bhagavan had merged with the Light of lights-Arunachala Jyothi !
Source: Sri V Ganesan talks about Ramana Maharshi
The dog Jackie would sit motionless in front of the Maharshi, meditating like all other devotees. He neither barked nor wagged his tail when he was there. He never even sniffed food kept on the stool next to him in front of the Maharshi. Seeing this, the Maharshi himself once remarked: “Jackie is in the state of samadhi.”
A monkey once came into the Hall to grab a banana from a big bunch kept in front of the Maharshi. He put his hand on them and looked at the Maharshi, who looked back intently at the monkey. The monkey stayed motionless - in a state of quietude for a long time. When he regained his habitual monkey nature, he grabbed a banana and began to rush out. Sri Bhagavan mildly asked him, “What is the urgency? Why don’t you stay quietly in that state? What kingdom are you going to conquer outside?”
As if praying for the Maharshi’s personal attention and sacred touch to attain the highest state of emancipation, a crow waited three whole days on the top of a pole just outside the Hall. When Sri Bhagavan was informed of it, he got up, went near the crow and said, “Oh! You are waiting for me! ” He then opened the crow’s beak, poured a few drops of water from his kamandalu [water pot] and looked at the crow with intense love. The crow opened its eyes and dropped its body in the hands of the Maharshi. Maharshi himself built its tomb, confirming that it had attained Freedom!
Cow Lakshmi used to come to Sri Bhagavan twice every day – once in the morning and again in the evening. She would ignore everyone else and come straight to Sri Bhagavan – even if there were large crowds around him – and then bend down and lick his feet. The Maharshi used to remark, “Just as all of you prostrate, this cow’s way of conveying reverence is through licking my feet!”
Sri Bhagavan had absolutely no sense of ownership of anything, including his body. When doctors cut off the infected flesh from his cancer affected arm, he too looked on with a detached look, similar to that of the doctors.
When the devotees cried and lamented that he was leaving them all and going away, Bhagavan Ramana, declared, “ Where could I go? I AM HERE ! ” He was indicating the ‘here’ within the Heart of every one of us. On April 14, 1950, the son ‘Ramana’ merged in the Source from where he came - the Hill of the Holy Fire, Father Arunachala - in the form of light!
The light we call Sri Bhagavan had merged with the Light of lights-Arunachala Jyothi !
Source: Sri V Ganesan talks about Ramana Maharshi
THE STORY OF LAKSHMI , part III
Bhagavan has told of a number of incidents in the life of Lakshmi that showed that she had human intelligence. He used to say that although she could not speak the human language, she understood everything
She used to come up to Bhagavan in the hall at mealtime, and accompany him to the dining hall. In those days, there was no mealtime bell. But Lakshmi was so punctual, that even if Bhagavan was engaged in any other work and had
forgotten the time, he would turn and look at the clock when Lakshmi came in. He would know it was mealtime.
She would go straight up to Bhagavan, and remind
Bhagavan that it was time for lunch. Her devotion gave
her a special right to go close to Bhagavan, and she took no notice of the Ashram inmates or visitors who would be
present in the hall.
Lakshmi’s special status in the Ashram gave her the
freedom to help herself to any food that was brought by
devotees because Bhagavan always supported Lakshmi if devotees complained against her. He would also take her
side if anyone tried to prevent her from coming to see him
in the hall.
Bhagavans devotee N.N. Rajan narrates another anecdote about Lakshmi:
"Once I was bringing foodstuff in a large open vessel to offer to Bhagavan. Lakshmi, who had come behind me, was eating from the vessel unnoticed by me.
Bhagavan noticed it and remarked, 'Enough
Lakshmi, enough! Leave something for us.”
So saying, he gave some more foodstuffs to Lakshml and then sent her away. The attendant ridiculed and chided me for being careless.
But Bhagavan, out of Grace, said, ‘Why do you blame him? Poor man, he is too innocent to notice all this.’
Once 'the certificate of innocence' was received
from my Master, I said to myself, what more do I require
in this life?”
Although, the cow Lakshmi had the entire pasture of the Ashram to herself, she certainly did not content herself with that. She knew when it was ‘mealtime’ and time for ‘tiffin.’ On both occasions she would walk right into the hall and place her head on Bhagavans shoulder. Bhagavan would stroke her with affection and call out to the people in the to give her some food.
At that time in the Ashram, although there was water shortage, a kitchen garden was grown with some difficulty.
As Lakshmi was young and frisky,
she would occasionally break in and play havoc with the young plants in the kitchen
garden and eat the fruits and vegetables. When those in
charge of the kitchen garden complained to Bhagavan about what Lakshmi did, Bhagavan, however, always took Lakshmi’s side and defended her by saying, “She is not to he blamed. She went where she found good food. If you don t want her to go there, you ought to have fenced the garden properly to keep her out."
Lakshmi would stand there innocently like a child, who
had done mischief unknowingly.
Bhagavan has told of a number of incidents in the life of Lakshmi that showed that she had human intelligence. He used to say that although she could not speak the human language, she understood everything
She used to come up to Bhagavan in the hall at mealtime, and accompany him to the dining hall. In those days, there was no mealtime bell. But Lakshmi was so punctual, that even if Bhagavan was engaged in any other work and had
forgotten the time, he would turn and look at the clock when Lakshmi came in. He would know it was mealtime.
She would go straight up to Bhagavan, and remind
Bhagavan that it was time for lunch. Her devotion gave
her a special right to go close to Bhagavan, and she took no notice of the Ashram inmates or visitors who would be
present in the hall.
Lakshmi’s special status in the Ashram gave her the
freedom to help herself to any food that was brought by
devotees because Bhagavan always supported Lakshmi if devotees complained against her. He would also take her
side if anyone tried to prevent her from coming to see him
in the hall.
Bhagavans devotee N.N. Rajan narrates another anecdote about Lakshmi:
"Once I was bringing foodstuff in a large open vessel to offer to Bhagavan. Lakshmi, who had come behind me, was eating from the vessel unnoticed by me.
Bhagavan noticed it and remarked, 'Enough
Lakshmi, enough! Leave something for us.”
So saying, he gave some more foodstuffs to Lakshml and then sent her away. The attendant ridiculed and chided me for being careless.
But Bhagavan, out of Grace, said, ‘Why do you blame him? Poor man, he is too innocent to notice all this.’
Once 'the certificate of innocence' was received
from my Master, I said to myself, what more do I require
in this life?”
Although, the cow Lakshmi had the entire pasture of the Ashram to herself, she certainly did not content herself with that. She knew when it was ‘mealtime’ and time for ‘tiffin.’ On both occasions she would walk right into the hall and place her head on Bhagavans shoulder. Bhagavan would stroke her with affection and call out to the people in the to give her some food.
At that time in the Ashram, although there was water shortage, a kitchen garden was grown with some difficulty.
As Lakshmi was young and frisky,
she would occasionally break in and play havoc with the young plants in the kitchen
garden and eat the fruits and vegetables. When those in
charge of the kitchen garden complained to Bhagavan about what Lakshmi did, Bhagavan, however, always took Lakshmi’s side and defended her by saying, “She is not to he blamed. She went where she found good food. If you don t want her to go there, you ought to have fenced the garden properly to keep her out."
Lakshmi would stand there innocently like a child, who
had done mischief unknowingly.
WILL THE THIEF CATCH HIMSELF?
Q. What is the best way to get rid of thoughts?
A. Is it the mind that tries to kill itself? How can the thief catch himself? It can’t be. So the best way is to try to realize your real nature, what you really are. When we see our Self then there are no thoughts to be got rid of. [Talk 146]
Q. How may the mind be controlled?
A. There are two methods. One is to see what the mind is; then it subsides. The second is to hold something else and control of the mind comes therewith. [Talk 43] Yoga serves to concentrate the mind. The predominant idea keeps off all others. The object is according to the individual. [Talk 52]
- Conscious Immortality p. 36
Q. What is the best way to get rid of thoughts?
A. Is it the mind that tries to kill itself? How can the thief catch himself? It can’t be. So the best way is to try to realize your real nature, what you really are. When we see our Self then there are no thoughts to be got rid of. [Talk 146]
Q. How may the mind be controlled?
A. There are two methods. One is to see what the mind is; then it subsides. The second is to hold something else and control of the mind comes therewith. [Talk 43] Yoga serves to concentrate the mind. The predominant idea keeps off all others. The object is according to the individual. [Talk 52]
- Conscious Immortality p. 36
The results of vichara meditation are will power, developed concentration, control of passions, indifference to the worldly objects, virtue and equality to all.
Hypnotic methods are not advisable to induce yogic samadhi because light-gazing stupefies the mind and produces catalepsy of will temporarily, and it secures no permanent benefit. -Talk 27]
A deity may be used to meditate upon as a mental image until the meditator merges into the Self. Then the image will fall away of its own accord and the deity will vanish as part of the world illusion.
Only the Supreme Self is to be the object of meditation. Truly speaking, meditation is remaining fixed in Self. But when thoughts cross the mind and the effort is made to eliminate them, the effort is termed meditation. Remain as you are. That is the aim. The technique of meditation is negative only inasmuch as thoughts are kept away.
-Talk 294]
- Conscious Immortality
Hypnotic methods are not advisable to induce yogic samadhi because light-gazing stupefies the mind and produces catalepsy of will temporarily, and it secures no permanent benefit. -Talk 27]
A deity may be used to meditate upon as a mental image until the meditator merges into the Self. Then the image will fall away of its own accord and the deity will vanish as part of the world illusion.
Only the Supreme Self is to be the object of meditation. Truly speaking, meditation is remaining fixed in Self. But when thoughts cross the mind and the effort is made to eliminate them, the effort is termed meditation. Remain as you are. That is the aim. The technique of meditation is negative only inasmuch as thoughts are kept away.
-Talk 294]
- Conscious Immortality
Beings
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