The Being-consciousness is always there, eternal and pure.

Ramana Maharishi:  Can the world exist without someone to perceive it? Which is prior? The Being-consciousness or the rising-consciousness? The Being-consciousness is always there, eternal and pure. The rising consciousness rises forth and disappears. It is transient.

The whole Vedanta is contained in the two Biblical statements:

Ramana Maharishi:  The whole Vedanta is contained in the two Biblical statements:“I am that I AM” and “Be still and know that I am God.”

Be fixed in the Self and act according to nature without the thought of doership. Then the results of action will not affect you.

Devotee:  Sarva dharmaan parityajya maamekam saranam vraja (leaving all duties surrender to me only).

Ramana Maharishi:  (All) Sarva is only anaatmanah (of the non-self); the emphasis is on ekam (only). To the man who has strong hold of the eka (one) where are the dharmas? It means, “Be sunk in the Self.”

Devotee:  The Gita was taught for action.

Ramana Maharishi:  What does the Gita say? Arjuna refused to fight. Krishna said, “So long as you refuse to fight, you have the sense of doership. Who are you to refrain or to act? Give up the notion of doership. Until that sense disappears you are bound to act. You are being manipulated by a Higher Power. You are  admitting it by your own refusal to submit to it. Instead recognise the Power and submit as a tool. (Or to put it differently), if you refuse you will be forcibly drawn into it. Instead of being an unwilling worker, be a willing one. “Rather, be fixed in the Self and act according to nature without the thought of doership. Then the results of action will not affect you. That is manliness and heroism.”  Thus, ‘inherence in the Self’ is the sum and substance of Gita teaching. Finally, the Master Himself added, “If a man be established in the Self these doubts would not arise. They arise only until he is established there.”

Devotee:  Then of what use is such reply to the enquirer?

Ramana Maharishi:  The words still have force and will surely operate in due course.

Even without any initial desires there are some strange experiences for us. Where from do they arise?

Devotee:  Even without any initial desires there are some strange experiences for us. Where from do they arise?

Ramana Maharishi: The desire may not be there now. Enough if it was there before. Though forgotten by you now it is bearing fruit in due course. That is how the Jnani is said to have prarabdha left for him. Of course it is only according to others’ point of view.

Why then do the dualists and non-dualists quarrel among themselves?

Devotee:  Why then do the dualists and non-dualists quarrel among themselves?

Ramana Maharishi:  If each one minds his own business, there will be no quarrel.

The Self always remains actionless, whereas thoughts arise and subside.

Devotee:  Maharshi advises that the mind should be divested of thoughts.

Ramana Maharishi:  This is itself a thought.

Devotee:  When all thoughts disappear what remains over?

Ramana Maharishi:  Is the mind different from thoughts?

Devotee:  No. The mind is made up of thoughts. My point is this: When all thoughts are got rid of, how shall I concentrate the mind?

Ramana Maharishi:  Is not this also a thought?

Devotee:  Yes, but I am advised to concentrate.

Ramana Maharishi:  Why should you concentrate? Why should you not allow your thoughts free play?

Devotee:  The sastras say that the thoughts, thus playing free, lead us astray, that is, to unreal and changeful things.

Ramana Maharishi:  So then, you want not to be led to unreal and changeful things. Your thoughts are unreal and changeful. You want to hold the Reality. That is exactly what I say. The thoughts are unreal. Get rid of them.

Devotee:  I understand now. Yet there is a doubt. “Not a trice can you remain inactive.” How shall I be able to rid myself of thoughts?

Ramana Maharishi:  The same Gita says: “Although all actions take place, I am not the doer.” It is like the sun towards the world activities. The Self always remains actionless, whereas thoughts arise and subside. The Self is Perfection; it is immutable; the mind is limited and changeful. You need only to cast off your limitations. Your perfection thus stands revealed.

Begin liberating it (mind) from its restlessness; give it peace; make it free from distractions; train it to look inward; make this a habit.

Devotee:  Taking the first part first, how is the mind to be eliminated or relative consciousness transcended?

Ramana Maharishi:  The mind is by nature restless. Begin liberating it from its restlessness; give it peace; make it free from distractions; train it to look inward; make this a habit. This is done by ignoring the external world and removing the obstacles to peace of mind.

Devotee:  How is restlessness removed from the mind?

Ramana Maharishi:  External contacts - contacts with objects other than itself - make the mind restless. Loss of interest in non-Self, (vairagya) is the first step. Then the habits of introspection and concentration follow. They are characterised by control of external senses, internal faculties, etc. (sama, dama, etc.) ending in samadhi (undistracted mind).

Devotee:  How are they practised?

Ramana Maharishi:  An examination of the ephemeral nature of external phenomena leads to vairagya. Hence enquiry (vichara) is the first and foremost step to be taken. When vichara continues automatically, it results in a contempt for wealth, fame, ease, pleasure, etc. The ‘I’ thought becomes clearer for inspection. The source of ‘I’ is the Heart - the final goal.  If, however, the aspirant is not temperamentally suited to Vichara Marga (to the introspective analytical method), he must develop bhakti (devotion) to an ideal - may be God, Guru, humanity in general, ethical laws, or even the idea of beauty.  When one of these takes possession of the individual, other attachments grow weaker, i.e., dispassion (vairagya) develops. Attachment for the ideal simultaneously grows and finally holds the field. Thus ekagrata (concentration) grows simultaneously and imperceptibly - with or without visions and direct aids. In the absence of enquiry and devotion, the natural sedative pranayama (breath regulation) may be tried. This is known as Yoga Marga. If life is  imperilled the whole interest centres round the one point, the saving of life. If the breath is held the mind cannot afford to (and does not) jump at its pets - external objects.  Thus there is rest for the mind so long as the breath is held. All attention being turned on breath or its regulation, other interests are lost. Again, passions are attended with irregular breathing, whereas calm and happiness are attended with slow and regular breathing. Paroxysm of joy is in fact as painful as one of pain, and both are accompanied by ruffled breaths. Real peace is happiness. Pleasures do not form happiness. The mind improves by practice and becomes finer just as the razor’s edge is sharpened by stropping. The mind is then better able to tackle internal or external problems. If an aspirant be unsuited temperamentally for the first two methods and circumstantially (on account of age) for the third method, he must try the Karma Marga (doing good deeds, for example, social service). His nobler instincts become more evident and he derives impersonal pleasure. His smaller self is less assertive and has a chance of expanding its good side. The man becomes duly equipped for one of the three aforesaid paths. His intuition may also develop directly by this single method.

How can we deny the world and the people therein?

Devotee:  How can we deny the world and the people therein? I hear some music. It is sweet and grand. I recognise it to be Wagner’s music. I cannot claim it to be mine.

Ramana Maharishi:  Does Wagner or his music exist apart from you? Unless you are there to say that it is Wagner’s music, can you be aware of it? Without being aware of it, can it be said to exist? To make it more clear, do you recognise Wagner’s music in your deep sleep? And yet you admit that you exist in sleep. So it is clear that Wagner and music are only your thoughts. They are in you and not out of you

Be as you are. See who you are and remain as the Self, free from birth, going, coming and returning.

Devotee:  Does it follow by inference that those who reach Cosmic Consciousness have not escaped from the clutches of ignorance?

Ramana Maharishi:  That is what is meant by saying that all lokas, even the Brahma loka, do not release one from rebirth. Vide. the Bhagavad Gita: “Reaching ME, there is no rebirth .... All others are in bondage.” Moreover, so long as you think that there is gati (movement) - as implied in the word gatva (having gone to) - there is punaravritti (return) also. Again gati implies your Purvagamanam (birth). What is birth? It is birth of ego. Once born you reach something; if you reach it you return also. Therefore leave off all this verbiage! Be as you are. See who you are and remain as the Self, free from birth, going, coming and returning.

Devotee:  True. However often this truth is heard, still it eludes us and we forget it.

Ramana Maharishi:  Quite so. Reminders are often necessary

The doubts arise because of the absence of surrender.

Some Congressmen handed over the following questions to Maharshi:
1. How long is India destined to suffer bondage?
2. Have not the sons of India made enough sacrifice for her liberation?
3. Will India get freedom during Mahatma Gandhi’s lifetime?
The above questions were not answered categorically.

Sri Bhagavan simply remarked:
Gandhiji has surrendered himself to the Divine and works accordingly with no self-interest. He does not concern himself with the results but accepts them as they turn up. That must be the attitude of national workers.

Questioner:  Will the work be crowned with success?

Ramana Maharishi:  This question arises because the questioner has not surrendered himself.

Questioner:  Should we not then think of and work for the welfare of the country?

Ramana Maharishi:  First take care of yourself and the rest will naturally follow.

Questioner:  I am not speaking individually but for the country.

Ramana Maharishi:  First surrender and see. The doubts arise because of the absence of surrender. Acquire strength by surrender and then your surroundings will be found to have improved to the degree of strength acquired by you.

Questioner:  Should we not know if our actions will be worthwhile?

Ramana Maharishi:  Follow the example of Gandhiji in the work for the national cause. ‘Surrender’ is the word.

The following slip was also handed over to Sri Bhagavan:
“Four of us have come from Coorg and we had gone to Delhi to wait as a deputation on the Working Committee of the Indian National Congress and we are now going back. We are sent from the Coorg Congress Committee and so kindly give us some message to the Coorg District Congress Committee and the people of Coorg in general.” When this slip was handed over.

Sri Bhagavan said that the same answer holds good here too. The message is contained in the word ‘Surrender’.

Does Bhagavan give diksha (initiation)?

Devotee:  Does Bhagavan give diksha (initiation)?

Ramana Maharishi:  Mowna (silence) is the best and the most potent diksha. That was practised by Sri Dakshinamurti. Touch, look, etc., are all of a lower order. Silence (mowna diksha) changes the hearts of all. There is no Guru and no disciple. The ajnani confounds his body with the Self and so he takes the other’s body for the Guru. But does the Guru think his body to be the Self? He has transcended the body. There are no differences for Him. So the ajnani cannot appreciate the standpoint of Guru and of sishya.

Devotee:  Is there then no difference between the one and the other?

Ramana Maharishi:  There are differences from the standpoint of the phenomenal world but not from that of Reality.

How does the desire arise?

Ramana Maharishi:  How does the desire arise? Because the present state is unbearable. Why? Because it is not your true nature. Had it been your real nature no desire would disturb you. How does the present state differ from your real nature? You are spirit in truth. However that spirit is wrongly identifying itself with the gross body. The body has been projected by the mind; the mind itself has originated from the spirit. If the wrong identification ceases, there will be peace and permanent untellable bliss.

If the eye becomes the Self, the Self being infinite, the eye is infinite. There is nothing else to see different from the Self.

Devotee:  What is the best way of living?

Ramana Maharishi:  It differs according as one is a Jnani or ajnani. A Jnani does not find anything different or separate from the Self. All are in the Self. It is wrong to imagine that there is the world, that there is a body in it and that you dwell in the body. If the Truth is known, the universe and what is beyond it will be found to be only in the Self. The outlook differs according to the sight of the person. The sight is from the eye. The eye must be located somewhere. If you are seeing with the gross eyes you find others gross. If with subtle eyes (i.e., the mind) others appear subtle. If the eye becomes the Self, the Self being infinite, the eye is infinite. There is nothing else to see different from the Self. 

Which method (Path of Yoga) is the best?

Devotee:  Which method (Path of Yoga) is the best?

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

Is no particular time necessary for meditation?

Devotee:  Is no particular time necessary for meditation?

Ramana Maharishi:  Meditation depends on strength of mind. It must be unceasing, even when one is engaged in work. Particular time is meant for novices.

External and Internal Samadhi

Ramana Maharishi:  External samadhi is holding on to the Reality while witnessing the world, without reacting to it from within. There is the stillness of a waveless ocean. The internal samadhi involves loss of body consciousness.

You must think of the one who repeats the mantra.

Devotee:  If I meditate on the meaning of the Gayatri mantra, my mind again wanders. What is to be done?

Ramana Maharishi:  Were you told to meditate on the mantra or its meaning? You must think of the one who repeats the mantra.

What is the significance of Guru’s Grace in the attainment of liberation?

Devotee:  What is the significance of Guru’s Grace in the attainment of liberation?

Ramana Maharishi:  Liberation is not anywhere outside you. It is only within. If a man is anxious for Deliverance, the Guru within pulls him in and the Guru without pushes him into the Self. This is the Grace of the Guru.

The consciousness within, purged of the mind, is felt as God

Devotee:  God is in all - in all the objects we see around us. They say we should see God in all of them.

Ramana Maharishi:  God is in all and in the seer. Where else can God be seen? He cannot be found outside. He should be felt within. To see the objects, mind is necessary. To conceive God in them is a mental operation. But that is not real. The consciousness within, purged of the mind, is felt as God.

Meditation is your true nature now. You call it meditation, because there are other thoughts distracting you.

Devotee:  After leaving this Asramam in October I was aware of Bhagavan’s peace enfolding me for about ten days. All the time while busy in work there was an undercurrent of that peace of unity; it was almost like the dual consciousness while half asleep in a dull lecture. Then it faded out entirely, and the old stupidities came in instead. Work leaves no time for separate meditation. Is the constant reminder “I am”, trying to feel it while actually at work, enough?

Ramana Maharishi:  It will become constant when the mind becomes strengthened. Repeated practice strengthens the mind; and such mind is capable of holding on to the current. In that case, engagement in work or no engagement, the current remains unaffected and uninterrupted.

Devotee:  No separate meditation is necessary?

Ramana Maharishi:  Meditation is your true nature now. You call it meditation, because there are other thoughts distracting you. When these thoughts are dispelled, you remain alone, i.e., in the state of meditation free from thoughts; and that is your real nature which you are now attempting to gain by keeping away other thoughts. Such keeping away of other thoughts is now called meditation. When the practice becomes firm, the real nature shows itself as the true meditation. Other thoughts arise more forcibly when you attempt meditation.

Pure Knowledge seems different from what It really is; the same is seen as ‘I’ and the ‘world’ which are full of desire, attachment, hatred, etc.

Ramana Maharishi:  Pure ether cannot take reflections; only the ether of water can do so. Glass cannot reflect objects; only a plate of glass with an opaque lining on its back can reflect the objects in front of it. Similarly Pure Knowledge does not contain objects in it nor reflect objects. Only with the limiting adjunct, the mind, it reflects the world. Neither in samadhi nor in deep sleep does the world remain. There cannot be illusion either in bright light or in total darkness. Only in dim light a rope seems a snake. Similarly Pure Consciousness remains light only; it is pure knowledge. The mind rising from it is deluded that the objects remain apart.

Devotee:  So then the mind is the mirror.

Ramana Maharishi:  Mind - mind what is it? It is a mixture of Chit (intelligence) and sankalpas (thoughts). Therefore it forms all these - the mirror, light, darkness and the reflections.

Devotee:  But I do not see it.

Ramana Maharishi:  Chidakasa (chit-ether) is Pure Knowledge only, It is the source of mind. Just at the moment of rising up, the mind is only light; only afterwards the thought “I am this” rises up; this ‘I-thought’ forms the jiva and the world. The first light is the pure mind, the mind ether or Isvara. Its modes manifest as objects. Because it contains all these objects within itself it is called the mind-ether. Why ether? Like ether containing objects it contains the thoughts, therefore it is the mind-ether.  Again, just as the physical ether though accommodating all the gross objects (the whole universe) is itself the content of the mind-ether, so also the latter is itself the content of Chit-ether. The last one is Chit Itself. There are no things contained in it. It remains as Pure Knowledge only.

Devotee:  Why call it ether? Physical ether is not sentient.

Ramana Maharishi:  Ether denotes not only the insentient physical ether but also Pure Knowledge. Knowledge does not consist in knowing objects: this is relative knowledge. But Knowledge in its purity remains all alone, One, unique, transcendent Light!

Devotee:  Well - should we be imagining it in our meditation?

Ramana Maharishi:  Why imagine? We can think of another only if we are independent of it, whereas here we cannot remain independent of this Pure Knowledge. Rather, only IT is! How can It be imagined to be so and so or such and such?

Devotee:  How are we to proceed?

Ramana Maharishi:  Only get rid of the non-self.

Devotee:  It looks all right now; but later it is all forgotten.

Ramana Maharishi:  Your forgetfulness implies knowledge, for you know you forgot; otherwise how can you speak of forgetting it? So forgetfulness also is Chit-akasa (Chit-ether) only.

Devotee:  How then is it not clear to me?

Ramana Maharishi:  Chit is knowledge pure and simple. The mind proceeds from it; the mind is made up of thoughts. Darkness or ignorance interposing. Pure Knowledge seems different from what It really is; the same is seen as ‘I’ and the ‘world’ which are full of desire, attachment, hatred, etc. Therefore desire, etc., are said to veil the Reality.

Is not invisibility evidence of advanced Wisdom (jnana)?

Devotee:  Is not invisibility evidence of advanced Wisdom (jnana)?

Ramana Maharishi:  In that case, all those who spoke, who wrote and who passed their lives in the sight of others must be considered ignorant (ajnanis)!

Devotee:  But the sages Vasistha and Valmiki possessed such powers?

Ramana Maharishi:  It might have been their fate (prarabdha) to develop such powers (siddhis) side by side with their wisdom (jnana). Why should you aim at that which is not essential but apt to prove a hindrance to wisdom (jnana)? Does the Sage (Jnani) feel oppressed by his body being visible?

Devotee:  No.

Ramana Maharishi:  A hypnotist can render himself suddenly invisible. Is he therefore a Sage (Jnani)?

Devotee:  No.

Ramana Maharishi:  Visibility and invisibility refer to a seer. Who is that seer? Solve that first. Other matters are unimportant.

What happens to the man after death?

Devotee:  What happens to the man after death?

Ramana Maharishi:  Engage yourself in the living present. The future will take care of itself. Do not worry about the future. The state before creation and the process of creation are dealt with in the scriptures in order that you may know the present. Because you say you are born, therefore they say, yes, and add that God created you. But do you see God or anything else in your sleep? If God be real why does He not shine forth in your sleep also? You are always - now the same as you were in sleep. You are not different from that one in sleep. But why should there be difference in the feelings or experiences of the two states? Did you ask, while asleep, the question regarding your birth? Or where do I go after death? Why think of all these now in the wakeful state? Let what is born think of its birth and the remedy, its cause and ultimate results.What is birth? Is it of the ‘I-thought’ or of the body? Is ‘I’ separate from the body or identical with it? How did this ‘I-thought’ arise? Is the ‘I-thought’ your nature or is anything else of your nature?

Real is Knowledge, but different from knowledge and ignorance

Ramana Maharishi:   The Self is ever-present (nityasiddha). Each one wants to know the Self. What kind of help does one require to know oneself? People want to see the Self as something new. But it is eternal and remains the same all along. They desire to see it as a blazing light, etc. How can it be so? It is not light, not darkness (na tejo, na tamah). It is only as it is. It cannot be defined. The best definition is ‘I am that I AM.’ The Srutis speak of the Self as being the size of one’s thumb, the tip of the hair, an electric spark, vast, subtler than the subtlest, etc. They have no foundation in fact. It is only Being, but different from the real and the unreal; it is Knowledge, but different from knowledge and ignorance. How can it be defined at all? It is simply Being. Again Sri Bhagavan said that in the whole Thayumanavar literature, he preferred one stanza which says: “Ego disappearing another ‘I-I’ spontaneously manifests in full glory,” etc. Again he cites Skandar Anubhuti: “Not real, nor unreal; not darkness nor light, it is.”

To identify oneself with the body and yet to seek happiness is like attempting to cross a river on the back of an alligator.

Ramana Maharishi:  Gold is not an ornament, but the ornament is nothing but gold. Whatever shape the ornament may assume and however different the ornaments are, there is only one reality, namely gold. So also with the bodies and the Self. The single reality is the Self. To identify oneself with the body and yet to seek happiness is like attempting to cross a river on the back of an alligator. The body identity is due to extroversion and the wandering of the mind. To continue in that state will only keep one in an endless tangle and there will be no peace. Seek your source, merge in the Self and remain all alone. Rebirth means discontent with the present state, and desire to be born where there will be no discontent. Births, being of the body, cannot affect the Self. The Self remains over even after the body perishes. The discontent is due to the wrong identity of the Eternal Self with the perishable body. The body is a necessary adjunct of the ego. If the ego is killed the eternal Self is revealed in all its glory. The body is the Cross. Jesus, the son of man, is the ego or ‘I am-the-body’ idea. When he is crucified, he is resurrected as the Glorious Self - Jesus, the Son of God! — “Give up this life if thou wouldst live”

How is the mind to be kept in the right way?

Devotee:  How is the mind to be kept in the right way?

Ramana Maharishi:  By practice. Give it good thoughts. The mind must be trained in good ways.

Devotee:  But it is not steady.

Ramana Maharishi:  The Bhagavad Gita says: Sanaissanairuparamet (The mind must gradually be brought to a standstill); Atma samstham manah krtva (making the mind inhere in the Self); Abhyasa-vairagyabhyam (by practice and dispassion). Practice is necessary. Progress will be slow.

Devotee:  What is the Self referred to in Atma samstham (fixing it in the Self)?

Ramana Maharishi:  Do you not know your Self? You certainly exist. Or do you deny your existence? The question may arise “Who is this Self”, only if you do not exist, but you cannot ask anything unless you exist at the same time. Your question shows that you exist. Find out who you are. That is all.

How shall I overcome my passions?

Devotee:  How shall I overcome my passions?

Ramana Maharishi: 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. 

First realise the Self and then see what lies further.

Devotee:  The Visishtadvatins say that Atma Sakshatkara (Self-Realisation) is preliminary to Paramatma Sakshatkara (God-Realisation). The difficulty seems to be considerable.

Ramana Maharishi:  What is Atma Sakshatkara? Are there two Atmas that one realises the other? There are not two selves. First get Atma Sakshatkara and then judge what follows.

Devotee:  The Bhagavad Gita says there is God whose body is made up of all the souls.

Ramana Maharishi:  All are agreed on the annihilation of the ego. Let us get to business on the agreed point. Nanajivatva (different individualities) are mentioned by some Advaitins also. All that is immaterial to one’s spiritual uplift. First realise the Self and then see what lies further.

Ramana Maharishi:  There are three methods of approach in Advaita vada.

1. The ajatavada is represented by no loss, no creation, no one bound, no sadhaka, no one desirous of liberation, no liberation. This is the Supreme Truth. (Mandukya Karika, II - 32). According to this, there is only One and it admits of no discussion.
2. Drishti Srishtivada is illustrated thus:- Simultaneous creation. There  are two friends sleeping side by side. One of them dreams that he goes to Benares with his friend and returns. He tells his friend that both of them have been in Benares. The other denies it. That statement is true from the standpoint of one and the denial from that of the other.
3. Srishti Drishtivada is plain (Gradual creation and knowledge of it).

If one is active with such remembrance (held the feeling 'I-I' tight), will the actions be always right?

Devotee:  Thoughts cease suddenly, then ‘I-I’ rises up as suddenly and continues. It is only in the feeling and not in the intellect. Can it be right?

Ramana Maharishi:  It is certainly right. Thoughts must cease and reason disappear for ‘I-I’ to rise up and be felt. Feeling is the prime factor and not reason.

Devotee:  Moreover it is not in the head but in the right side of the chest.

Ramana Maharishi:  It ought to be so. Because the heart is there.

Devotee:  When I see outside it disappears. What is to be done?

Ramana Maharishi:  It must be held tight.

Devotee:  If one is active with such remembrance, will the actions be always right?

Ramana Maharishi:  They ought to be. However, such a person is not concerned with the right or wrong of his actions. Such a person’s actions are God’s and therefore they must be right.

There are several asanas mentioned. Which of them is the best?

Devotee:  There are several asanas mentioned. Which of them is the best?

Ramana Maharishi:  Nididhyasana (one-pointedness of the mind) is the best.

From where do these objects arise?

Devotee:  From where do these objects arise?

Ramana Maharishi:  Just from where you rise. Know the subject first and then question about the object.

Devotee:  It is only one aspect of the question.

Ramana Maharishi:  The subject comprehends the object also. That one aspect is an all-comprehensive aspect. See yourself first and then see the objects. What is not in you cannot appear outside.

Devotee:  I am not satisfied.

Ramana Maharishi:  Satisfaction can be only when you reach the source. Otherwise restlessness exists.

How to find the Atman?

Devotee: How to find the Atman?

Ramana Maharishi:  There is no investigation into the Atman. The investigation can only be into the non-self. Elimination of the non-self is alone possible. The Self being always self evident will shine forth of itself. The Self is called by different names - Atman, God, Kundalini, mantra, etc. Hold any one of them and the Self becomes manifest. God is no other than the Self. Kundalini is now showing forth as the mind. When the mind is traced to its source it is Kundalini. Mantra japa leads to elimination of other thoughts and to concentration on the mantra. The mantra finally merges into the Self and shines forth as the Self

Is there any particular upasana which is more efficacious than others?

Devotee:  Is there any particular upasana which is more efficacious than others?

Ramana Maharishi:  All upasanas are equally efficacious. But each one takes easily to one kind of upasana which suits his previous vasanas.

What is Self-surrender?

Devotee:  What is Self-surrender?

Ramana Maharishi:  It is the same as self-control; control is effected by removal of samskaras which imply the functioning of the ego. The ego submits only when it recognises the Higher Power.  Such recognition is surrender or submission, or self-control. Otherwise the ego remains stuck up like the image carved on a tower, making a pretence by its strained look and posture that it is supporting the tower on its shoulders. The ego cannot exist without the Power but thinks that it acts of its own accord.

Silence is eternal eloquence

Devotee:  Why do masters insist on silence and receptivity?

Ramana Maharishi:  What is silence? It is eternal eloquence

Devotee:  What is receptive attitude of mind?

Ramana Maharishi:  Not to be distracted in mind.

Self-reform automatically brings about social reform.

Devotee:  What are your opinions about social reform?

Ramana Maharishi:  Self-reform automatically brings about social reform. Confine yourself to self-reform. Social reform will take care of itself.

There is no need to so imagine oneself as witness of the thoughts. It is best to remain as one’s Self.

Devotee:  “Can one imagine oneself as witness of the thoughts?”

Ramana Maharishi:  It is not the natural state. It is only an idea (bhavana) - an aid to stilling the mind. The Self is ever the witness, whether so imagined or not. There is no need to so imagine except for that purpose. But it is best to remain as one’s Self.

Turn inward to the Self; and then know that the world is not apart from the Self.

Devotee:  It is said Atma samstham manah krtva (fixing the mind in the Self). But the Self is unthinkable.

Ramana Maharishi:  Why do you wish to meditate at all? Because you wish to do so you are told Atma samstham manah krtva (fixing the mind in the Self); why do you not remain as you are without meditating? What is that manah (mind)? When all thoughts are eliminated it becomes Atma samstha (fixed in the Self).

Devotee:  If a form is given I can meditate on it and other thoughts are eliminated. But the Self is formless.

Ramana Maharishi:  Meditation on forms or concrete objects is said to be dhyana, whereas the enquiry into the Self is vichara (enquiry) or nididhyasana. Explaining adhyaropapavadabhyam (superimposition and its elimination), Sri Bhagavan pointed out that the first turns you inward to the Self; and then according to the second, you know that the world is not apart from the Self.

The egoless ‘I am’ is not thought. The experience of ‘I am’ is to Be Still.

Devotee:  Is there thought in Samadhi? Or is there not?

Ramana Maharishi:  There will only be the feeling ‘I am’ and no other thoughts.

Devotee:  Is not ‘I am’ a thought?

Ramana Maharishi:  The egoless ‘I am’ is not thought. It is realisation. The meaning or significance of ‘I’ is God. The experience of ‘I am’ is to Be Still.

The oral japa becomes mental and the mental japa finally reveals itself as being eternal.

Ramana Maharishi:  The object of mantra japa is to realise that the same japa is already going on in oneself even without effort. The oral japa becomes mental and the mental japa finally reveals itself as being eternal. That mantra is the person’s real nature. That is also the state of realisation.

Devotee:  Can the bliss of samadhi be gained thus?

Ramana Maharishi:  The japa becomes mental and finally reveals itself as the Self. That is samadhi

The desire for happiness is a proof of the ever existing happiness of the Self.

Ramana Maharishi: The desire for happiness (sukha prema) is a proof of the ever existing happiness of the Self. Otherwise how can desire for it arise in you? If headache was natural to human beings no one would try to get rid of it. But everyone that has a headache tries to get rid of it, because he has known a time when he had no headache. He desires only that which is natural to him. So too he desires happiness because happiness is natural to him. Being natural, it is not acquired. Man’s attempts can only be to get rid of misery. If that be done the ever-present bliss is felt. The primal bliss is obscured by the non-self which is synonymous with non-bliss or misery. Duhkha nasam = sukha prapti. (Loss of unhappiness amounts to gain of happiness.) Happiness mixed with misery is only misery. When misery is eliminated then the ever-present bliss is said to be gained. Pleasure
which ends in pain is misery. Man wants to eschew such pleasure. Pleasures are priya, moda and pra-moda. When a desired object is near at hand there arises priya: when it is taken possession of moda arises; when it is being enjoyed pra-moda prevails. The reason for the pleasureableness of these states is that one thought excludes all others, and then this single thought also merges into the Self. These states are enjoyed in the Anandamaya kosa only. As a rule Vijnanamaya kosa prevails on waking. In deep sleep all thoughts disappear and the state of obscuration is one of bliss; there the prevailing body is the Anandamaya. These are sheaths and not the core, which is interior to all these. It lies beyond waking, dream and deep sleep. That is the Reality and consists of true bliss (nijananda).

Guru creates conditions to drive you inward and prepares the interior to drag you to the center.

Ramana Maharishi:  Inasmuch as you say you are ignorant, you are wise. Is he a madman who says that he is mad? Guru’s Grace is like a hand extended to help you out of water, or it makes your way easier for the removal of ignorance.

Devotee:  Is it not like a medicine to cure the disease of avidya?

Ramana Maharishi:  What is medicine for? It is only to restore the patient to the original state of health. What is this talk of Guru. Grace, God, etc.? Does the Guru hold you by the hand and whisper something in your ear? You imagine him to be like yourself. Because you are with a body you think that he is also a body in order to do something tangible to you. His work lies within. How is Guru gained? God, who is immanent, in his Grace takes pity on the loving devotee and manifests Himself as a being according to the devotee’s standard.  The devotee thinks that he is a man and expects relationship as between bodies. But the Guru, who is God or Self incarnate, works from within, helps the man to see the error of his ways, guides him in the right path until he realises the Self within. After such realisation the disciple feels, “I was so worried before. I am after all the Self, the same as before but not affected by anything; where is he who was miserable? He is nowhere to be seen.” What should we do now? Only act up to the words of the master, work within. The Guru is both within and without. So he creates conditions to drive you inward and prepares the interior to drag you to the centre. Thus he gives a push from without and exerts a pull from within so that you may be fixed at the centre. In sleep you are centred within. Simultaneously with waking your mind rushes out, thinking this, that and all else. This must be checked.  It is possible only for the agent who can work both within and without. Can he be identified with a body? We think that the world can be conquered by our efforts. When frustrated externally and driven internally, we feel “Oh! oh! There is a power higher than man.” The existence of the higher power must be admitted and recognised.  The ego is a very powerful elephant and cannot be brought under control by anyone less than a lion, who is no other than the Guru in this instance; whose very look makes the  elephant tremble and die. We will know in due course that our glory lies where we cease to exist. In order to gain that state, one should surrender oneself saying “LORD! Thou art my Refuge!” The master then sees “This man is in a fit state to receive guidance,” and so guides him.

Is the Universal Soul (Paramatma) always different from us?

Devotee:  Is the Universal Soul (Paramatma) always different from us?

Ramana Maharishi:  That is the common belief, but it is wrong. Think of Him as not different from you, and then you achieve identity of Self with God.

If peace is permanent it is called Realisation

Devotee:  I get into meditation and reach a point which may be called peace and a contemplative mood. What should be the next step?

Ramana Maharishi:  Peace is Self-Realisation. Peace need not be disturbed. One should aim at Peace only.

Devotee:  But I do not have the satisfaction.

Ramana Maharishi:  Because your peace is temporary. If made permanent it is called Realisation

Thoughts are not real: the only reality is the Self

Devotee:  What is this mind?

Ramana Maharishi:  A bundle of thoughts.

Devotee:  Where from has it its origin?

Ramana Maharishi:  Consciousness of the Self.

Devotee:  Then thoughts are not real.

Ramana Maharishi:  They are not: the only reality is the Self.

One must always try to hold on to the Self

Devotee:  A person does something good but he sometimes suffers pain even in his right activities. Another does something wicked but is also happy. Why should it be so?

Ramana Maharishi:  Pain or pleasure is the result of past Karma and not of the present Karma. Pain and pleasure alternate with each other. One must suffer or enjoy them patiently without being carried away by them. One must always try to hold on to the Self. When one is active one should not care for the results and must not be swayed by the pain or pleasure met with occasionally. He who is indifferent to pain or pleasure can alone be happy.

The mind knows that the body entity persists and reappears after sleep. Whereas the mind is not sure of reappearance after the so-called death and dreads it.

Devotee:  Fear is consequent on the possibility of non-existence. It pertains to the body. One is not aware of the body in sleep. One is not afraid of, but courts sleep, whereas one dreads death. Why is this difference between the two outlooks?

Ramana Maharishi:  Desire of sleep or fear of death are when the mind is active and not in the respective states themselves. The mind knows that the body entity persists and reappears after sleep. Therefore sleep is not attended with fear but the pleasure of non-bodily existence is sought. Whereas the mind is not sure of reappearance after the so-called death and dreads it.

That which rises and sets is the ego; that which remains changeless is the Self.

Devotee:  I do not know if the Self is different from the ego.

Ramana Maharishi:  How were you in your deep sleep?

Devotee:  I do not know.

Ramana Maharishi:  Who does not know? Is it not the waking Self? Do you deny your existence in your deep sleep?

Devotee:  I was and I am; but I do not know who was in deep sleep.

Ramana Maharishi:  Exactly. The man awake says that he did not know anything in the state of sleep. Now he sees the objects and knows that he is there; whereas in deep sleep there were no objects, no spectator, etc. The same one who is now speaking was in deep sleep also. What is the difference between these two states? There are objects and play of senses now which were not in sleep. A new entity, the ego, has risen up in the meantime, it plays through the senses, sees the objects, confounds itself with the body and says that the Self is the ego. In reality, what was in deep sleep continues to exist now too. The Self is changeless. It is the ego that has come between. That which rises and sets is the ego; that which remains changeless is the Self.

If one asks how to realise the Self it looks absurd. You are the Self. Remain as the Self. That is all.

Ramana Maharishi:  Surrender once for all and be done with the desire. So long as the sense of doership is retained there is the desire; that is also personality. If this goes the Self is found to shine forth pure. The sense of doership is the bondage and not the actions themselves. “Be still and know that I am God.” Here stillness is total surrender without a vestige of individuality. Stillness will prevail and there will be no agitation of mind. Agitation of mind is the cause of desire, the sense of doership and personality. If that is stopped there is quiet. There ‘Knowing’ means ‘Being’. It is not the relative knowledge involving the triads, knowledge, subject and object.

Devotee:  Is the thought “I am God” or “I am the Supreme Being” helpful?

Ramana Maharishi:  “I am that I am.” “I am” is God - not thinking, “I am God”. Realise “I am” and do not think I am. “Know I am God” - it is said, and not “Think I am God.”

It is said “I AM that I AM”. That means a person must abide as the ‘I’. He is always the ‘I’ alone. He is nothing else. Yet he asks “Who am I?” A victim of illusion would ask “Who am I?” and not a man fully aware of himself. The wrong identity of the Self with the non-self makes you ask, “Who am I?”

There are different routes to Tiruvannamalai, but Tiruvannamalai is the same by whichever route it is gained. Similarly the approach to the subject varies according to the personality. Yet the Self is the same. But still, being in Tiruvannamalai, if one asks for the route it is ridiculous. So also, being the Self, if one asks how to realise the Self it looks absurd. You are the Self. Remain as the Self. That is all. The questions arise because of the present wrong identification of the Self with the body. That is ignorance. This must go. On its removal the Self alone is.

Peace is your very nature

Devotee:  Peace is extolled more than anything else. How shall we gain it?

Ramana Maharishi:  It is your very nature. Forgetfulness never overtakes the Self. The Self is now confounded with non-self and that makes you speak of forgetfulness of the Self, Peace, etc. Oblivion will never rear up its head if this confusion is put an end to.

Devotee:  How is that done?

Ramana Maharishi:  Enquiry into the Self. One-pointedness means cessation of mental activities. Forgetfulness must be for the self - well, of what? Of the Self? Are there then two selves? Practice removes the samskaras.

Devotee:  But samskaras are infinite and eternal - from beginningless time.

Ramana Maharishi:  This itself is a samskara. Give up that idea and all samskaras will disappear at once. That is visranti (repose), santi (peace). Peace is ever present. But you hold it down and rise over it and thus disturb it. Then you say, “I want Peace”.

Devotee:  Will Peace be gradual?

Ramana Maharishi:  Yes. Make the mind gradually still (Sanaissanaih uparamet) says the Bhagavad Gita.

I have my professional work and yet I want to be in perpetual dhyana. Will they conflict with each other?

Devotee:  I have my professional work and yet I want to be in perpetual dhyana. Will they conflict with each other?

Ramana Maharishi:  There will be no conflict. As you practise both and develop your powers you will be able to attend to both. You will begin to look on business as a dream. Says the Bhagavad Gita: “That which is the night of all beings, for the disciplined man is the time of waking; when other beings are waking, then is it night for the sage who seeth.”

What becomes of the man who has not practised breath-control?

Devotee:  Is it necessary to control one’s breath? What becomes of the man who has not practised breath-control?

Ramana Maharishi:  Breath-control is only an aid for diving deep. One may as well dive down by control of mind. On the mind being controlled, the breath becomes controlled automatically. One need not attempt breathcontrol; mind-control is enough. Breath-control is recommended for the man who cannot control his mind straightaway.

Naham - I am not this - corresponds to rechaka
Koham - Who am I? (search for the I) - corresponds to puraka
Soham - He am I; (The Self alone) - corresponds to kumbhaka.
So these are the functions of pranayama. Again the three formulae are:
Na - Aham (Not - I).
Ka - Aham (Who - I).
Sa - Aham (He - I).

Delete the prefixes and hold on to the common factor in all of them. That is Aham-’I’, that is the gist of the whole matter.

The Self is not a seer. But here he is said to see the world. So he is differentiated as the Jiva.

A question was asked why it was wrong to say that there is a multiplicity of jivas. Jivas are certainly many. For a jiva is only the ego and forms the reflected light of the Self. Multiplicity of selves may be wrong but not of jivas.

Ramana Maharishi  Jiva is called so because he sees the world. A dreamer sees many jivas in a dream but all of them are not real. The dreamer alone exists and he sees all. So it is with the individual and the world. There is the creed of only one Self which is also called the creed of only one jiva. It says that the jiva is only one who sees the whole world and the jivas therein.

Devotee:  Then jiva means the Self here.

Ramana Maharishi:  So it is. But the Self is not a seer. But here he is said to see the world. So he is differentiated as the Jiva.

How does dream differ from waking?

Devotee: How does dream differ from waking?

Ramana Maharishi: In dreams one takes on different bodies, and they re-enter this body when one dreams of sense-contacts.

Just as a big banyan tree sprouts from a tiny seed, so the wide universe with names and forms sprouts forth from the heart.

Ramana Maharishi:  Just as the rivers discharged into the ocean lose their individualities, still the waters evaporate and return as rain on the hills and through rivers to the ocean, so also the individuals going to sleep lose their individualities and yet return as individuals according to their previous vasanas unawares. Thus, even in death, sat is not lost.

Devotee:  How can that be?

Ramana Maharishi:  See how a tree, whose branches are cut, grows again. So long as the life-source is not affected it will grow. Similarly the samskaras (anamneses) sink into the heart in death: they do not perish. They will in right time sprout forth from the heart. That is how the jivas are reborn.

Devotee:  How does the wide universe sprout forth from such subtle samskaras remaining sunk in the heart?

Ramana Maharishi:  Just as a big banyan tree sprouts from a tiny seed, so the wide universe with names and forms sprouts forth from the heart.

Devotee:  If the origin is sat why is it not felt?

Ramana Maharishi:  The salt in the lump is visible; it is invisible in solution. Still its existence is known by taste. Similarly sat, though not recognised by the intellect, can still be realised in a different way, i.e., transcendentally.

Devotee:  How?

Ramana Maharishi:  Just as a man blindfolded and left by robbers in a jungle enquires his way home and returns there, so also the ignorant one (blinded by ignorance) enquires of those not so blinded and seeks his own source and returns to it. Then, Gurupadesa - “Vang manasi sampadyate, manah prane, pranastejasi, tejah parasyam devatayam iti.”

Devotee:  If so, a Jnani or an ajnani dies in the same manner. Why is an ajnani reborn, whereas a Jnani is not?

Ramana Maharishi:  Just as an innocent man satyabhisandha is not affected by the test of touching red hot iron but a thief is affected, so also the sadbrahma satyabhisandha, i.e., a Jnani, enters into sat consciously and merges, whereas the other enters unaware and is thrown out unawares also.

Do not delude yourself by imagining such source to be some God outside you. One’s source is within yourself.

Ramana Maharishi:  It is enough that one surrenders oneself. Surrender is to give oneself up to the original cause of one’s being. Do not delude yourself by imagining such source to be some God outside you. One’s source is within yourself. Give yourself up to it. That means that you should seek the source and merge in it. Because you imagine yourself to be out of it, you raise the question “Where is the source?”

Silence is the loudest form of prayer.

Devotee:  Vivekananda has also said that silence is the loudest form of prayer.

Ramana Maharishi:  It is so, for the seeker’s silence Guru’s silence is the loudest upadesa. It is also Grace in its highest form. All other dikshas (initiations), e.g., sparsa, chakshus are derived from mowna (silence). They are therefore secondary. Mowna is the primary form. If the Guru is silent the seeker’s mind gets purified by itself.

Peace is always present. Get rid of the disturbances to Peace. This Peace is the Self.

Devotee:  What do you consider the future of this Earth?

Ramana Maharishi: The answer to this question is contained in the other sheet.  Be still and know that I AM GOD. “Stillness” here means “Being free from thoughts”.

Devotee: This does not answer the question. The planet has a future - what is it to be?

Ramana Maharishi:  Time and space are functions of thoughts. If thoughts do not arise there will be no future or the Earth.

Devotee: Time and space will remain even if we do not think of them.

Ramana Maharishi:  Do they come and tell you that they are? Do you feel them in your sleep?

Devotee: I was not conscious in my sleep.

Ramana Maharishi:  And yet you were existing in your sleep.
…..

Devotee: Wars are going on in the world. If we do not think, do the wars cease?

Ramana Maharishi:  Can you stop the wars? He who made the world will take care of it.

Devotee: God made the world and He is not responsible for the present condition of the world. It is we who are responsible for the present state.

Ramana Maharishi:  Can you stop the wars or reform the world?

Devotee: No.

Ramana Maharishi:  Then why do you worry yourself about what is not possible for you? Take care of yourself and the world will take care of itself.

Devotee: We are pacifists. We want to bring about Peace.

Ramana Maharishi:  Peace is always present. Get rid of the disturbances to Peace. This Peace is the Self. The thoughts are the disturbances. When free from them, you are Infinite Intelligence, i.e., the Self. There is Perfection and Peace.

Devotee: The world must have a future.

Ramana Maharishi:  Do you know what it is in the present? The world and all together are the same, now as well as in the future.

Devotee: The world was made by the operation of Intelligence on ether and atoms.

Ramana Maharishi:  All of them are reduced to Isvara and Sakti. You are not now apart from Them. They and you are one and the same Intelligence.

What is the best way of living?

Devotee:  What is the best way of living?

Ramana Maharishi:  It differs according as one is a Jnani or ajnani. A Jnani does not find anything different or separate from the Self. All are in the Self. It is wrong to imagine that there is the world, that there is a body in it and that you dwell in the body. If the Truth is known, the universe and what is beyond it will be found to be only in the Self. The outlook differs according to the sight of the person. The sight is from the eye. The eye must be located somewhere. If you are seeing with the gross eyes you find others gross. If with subtle eyes (i.e., the mind) others appear subtle. If the eye becomes the Self, the Self being infinite, the eye is infinite. There is nothing else to see different from the Self. He thanked Maharshi. He was told that the best way of thanking is to remain always as the Self.

The object of all these is to rid the man of concepts and to make him inhere as the pure Self...Why not go straight to it?

Devotee: What is the Sun marga? What is the Moon marga? Which of them is easier?

Ramana Maharishi:  Ravi marga (Sun marga) is jnana. Moon marga is Yoga. They think that after purifying the 72,000 nadis in the body, sushumna is entered and the mind passes up to the sahasrara and there is nectar trickling. These are all mental concepts. The man is already overwhelmed by world concepts. Other concepts are now added in the shape of this Yoga. The object of all these is to rid the man of concepts and to make him inhere as the pure Self - i.e., absolute consciousness, bereft of thoughts! Why not go straight to it? Why add new encumbrances to the already  existing ones?

In the interval between the knowledge of the identity and annihilation of vasanas, there will be illusion.

Devotee:  Does not illusion become inoperative even before identity with Brahman results (Brahmakaravritti)? Or does it persist even afterwards?

Ramana Maharishi:  Illusion will not persist after vasanas are annihilated. In the interval between the knowledge of the identity and annihilation of vasanas, there will be illusion.

If atma-vichara (self-investigation), ceases, loka vichara (world investigation) takes its place.

Devotee:  Is there a limit to the Self?

Ramana Maharishi:  What is the Self?

Devotee:  The Individual soul is the Self.

Ramana Maharishi:  What is the individual soul? Is there any difference between the two or are they identical? Any new appearances are bound to disappear. Anything created will certainly be destroyed. The eternal is not born nor does it die. We are now confounding appearances with reality.  Appearance carries its end in itself. What is it that appears newly? If you cannot find it, surrender to the substratum of appearances  unreservedly; then, the reality will be left over as the residue.

Devotee:  Who is to ask these questions?

Ramana Maharishi:  Exactly - that is it. There is no end to it all.

Devotee:  Are we then to keep quiet?

Ramana Maharishi:  Doubts cease to afflict when the confusion (moha) is surpassed.

Devotee:  Your statements amount to cessation of vichara - investigation.

Ramana Maharishi:  If atma-vichara (self-investigation), ceases, loka vichara (world investigation) takes its place. (Laughter in the hall). Engage in self-investigation, then the non-self will disappear. The Self will be left over. This is self-investigation of the Self. The one word Self is equivalent to the mind, body, man, individual, the Supreme and all else.

The world is said to be nothing more than a cinema-show.

Ramana Maharishi:  The brain acts by consciousness derived from the Heart and the body is thus protected.  This teaching of Sri Bhagavan is found in Ramana Gita also. The Heart is the most important centre from which vitality and light radiate to the brain, thus enabling it to function. The vasanas are enclosed in the Heart in their subtlest form, later flowing to the brain which reflects them highly magnified corresponding to a cinema-show at every stage. That is how the world is said to be nothing more than a cinema-show.

Sri Bhagavan also added:- Were the vasanas in the brain instead of in the Heart they must be extinguished if the head is cut off so that reincarnations will be at an end. But it is not so. The Self obviously safeguards the vasanas in its closest proximity, i.e. within itself in the Heart, just as a miser keeps his most valued possessions (treasure) with himself and never out of contact. Hence the place where the vasanas are, is the Self, i.e., the Heart, and not the brain (which is only the theatre for the play of the vasanas from the greenhouse of the Heart.)

God never forsakes one who has surrendered

Devotee:  Cannot Grace hasten such competence in a seeker?

Ramana Maharishi:  Leave it to Him. Surrender unreservedly. One of two things must be done. Either surrender because you admit your inability and also require a High Power to help you; or investigate into the cause of misery, go into the source and merge into the Self. Either way you will be free from misery. God never forsakes one who has surrendered. Mamekam saranam vraja.

Silence is the most potent form of work.

Ramana Mahairshi:  If the individual is sought he is nowhere to be found. Such is the Guru. Such is Dakshinamurti. What did he do? He was silent; the disciples appeared before him. He maintained silence, the doubts of the disciples were dispelled, which means that they lost their individual identities. That is jnana and not all the verbiage usually associated with it.

Silence is the most potent form of work. However vast and emphatic the sastras may be, they fail in their effect. The Guru is quiet and peace prevails in all. His silence is more vast and more emphatic than all the sastras put together. These questions arise because of the feeling, that having been here so long, heard so much, exerted so hard, one has not gained anything. The work proceeding within is not apparent. In fact the Guru is always within you.

Thayumanavar says: “Oh Lord! Coming with me all along the births, never abandoning me and finally rescuing me!” Such is the experience of Realisation. Srimad Bhagavad Gita says the same in a different way, “We two are not only now but have ever been so.”

If all renounce will there be a practical world? Who will plough? Who will harvest?

Devotee: If all renounce will there be a practical world? Who will plough? Who will harvest?

Ramana Maharishi:  Realise first and then see. The help through Realisation transcends all the help through words, thoughts and deeds, etc. If you understand your own reality then that of the rishis and masters will be clear to you. There is only one master and that is the Self.

All are jnanis, jivanmuktas. Only they are not aware of the fact.

Devotee:  What is that one thing, knowing which all doubts are solved?

Ramana Maharishi:  Know the doubter. If the doubter be held, the doubts will not arise. Here the doubter is transcendent. Again when the doubter ceases to exist, there will be no doubts arising. From where will they arise? All are jnanis, jivanmuktas. Only they are not aware of the fact. Doubts must be uprooted. This means that the doubter must be uprooted. Here the doubter is the mind.

You are the witness of jagrat (waking), svapna (dream) and sushupti (sleep) - rather, they pass before you.

Devotee:  Meditation is with mind in the jagrat (waking) state. There is mind in dream also. Why is there no meditation in dream? Nor is it possible?

Ramana Maharishi:  Ask it in the dream.  After a short silence Sri Bhagavan continued: You are told to meditate now and find who you are. Instead of doing it you ask “Why is there no meditation in dream or in sleep?” If you find out for whom there is jagrat (waking), it will be clear that dream and sleep are also for the same one. You are the witness of jagrat (waking), svapna (dream) and sushupti (sleep) - rather, they pass before you. Because you are out of meditation now, these questions arise. Stick to meditation and see if these questions arise.

Parvati asked Siva why Rama, the Perfect Being, was grieving at the loss of Sita.

In the course of the day an interesting photo was missing. Sri Bhagavan appeared concerned about it. Mr. Frydman asked how Sri Bhagavan  viewed all these matters.

Sri Bhagavan said: “Suppose you dream that you are taking me to Poland. You wake up and ask me. ‘I dreamt so and so. Did you dream so or know it? Or how do you view it’?”

Devotee:  But you are not aware of the happenings in front of you?

Ramana Maharishi:  These are all workings of the mind and the questions also.

Then again Sri Bhagavan related an episode in Sri Rama’s search for Sita. Parvati asked Siva why Rama, the Perfect Being, was grieving at the loss of Sita. Siva said that Rama was still Perfect. If the Perfection  need be tested and made clear, Parvati might appear as Sita before Rama and see what happened. So she did. Rama ignored her appearance and was still crying out, “Ha! Sita! Ha! Sita!” and moved on like a blind man, without taking any notice of Parvati - (Cf. Dialogue 218.)

Japa means clinging to one thought to the exclusion of all other thoughts. It leads to dhyana which ends in Self-Realisation.

Devotee::  While making nama-japa and after continuing it for an hour or more I fall into a state like sleep. On waking up, I recollect that my japa has been interrupted. So I proceed again.

Ramana Maharishi: “Like sleep.” That is right. It is the natural state. Because you are now associated with the ego you consider the natural state to be something which interrupts your work. You must repeat the experience until you realise that it is your natural state. You will then find that japa, etc., is extraneous. Still, it will be going on automatically. Your present doubt is due to the false identity. Japa means clinging to one thought to the exclusion of all other thoughts. That is the purpose of japa; it leads to dhyana which ends in Self-Realisation.

Happiness is not to be sought in solitude or in busy centres. It is in the Self.

Quoting Alexander Selkirk’s soliloquy, Sri Bhagavan said: The happiness of solitude is not found in retreats. It may be had even in busy centres. Happiness is not to be sought in  solitude or in busy centres. It is in the Self.

Does not the Guru take a concrete form?

Devotee:  Does not the Guru take a concrete form?

Raman Mahrishi:  What is meant by concrete? Because you identify your being with your body, you raise this question. Find out if you are the body. The Gita says: param bhavam ajanantah (Bh. Gita IX - II) - that those who cannot understand the transcendental nature (of Sri Krishna) are fools, deluded by ignorance. The master appears to dispel that ignorance. As Thayumanavar puts it, he appears as a man to dispel the ignorance of a man, just as a deer is used as a decoy to capture the wild deer. He has to appear with a body in order to eradicate our ignorant “I-am-the-body” idea.

Worship (puja) really is - the losing of one’s individuality in that which is worshipped.

Devotee:  I am doing idol worship.

Ramana Maharishi:  Go on with it. It leads to concentration of mind. Get one-pointed. All will come out right. People think that freedom is somewhere yonder and should be sought out. They are wrong. Freedom (moksha) is only knowing the Self within yourself. Concentrate and you will get it. Your mind is the cycle of births and deaths (samsara).

Devotee:  Should I not go on with repetition of sacred syllables, (mantra japa), e.g., Krishna or
Rama’s name, when I worship images?

Ramana Maharishi:  Mental japa is very good. That helps meditation. Mind gets identified with the repetition and then you get to know what worship (puja) really is - the losing of one’s individuality in that which is worshipped.

The bondage seems to have persisted even after Self-Realisation. How can it be so?

Devotee:  Mr. Edward Carpenter, a certain mystic, has written in a book that he had Self-Realisation on some occasions and that its effects lasted sometimes afterwards, only to be gradually lost. Whereas Sri Ramana Gita says, “Granthi (knot = bondage), snapped once, is snapped for ever.” In the case of this mystic, the bondage seems to have persisted even after Self-Realisation. How can it be so?

Ramana Maharishi cited Kaivalya as follows:-
The disciple, after realising the all-shining, unitary, unbroken state of Being-Knowledge-Bliss, surrendered himself to the master and humbly prayed to know how he could repay the master’s Grace.
The Master said:
“My reward consists in your permanent unbroken Bliss. Do not slip away from it.”

Devotee:  Having once experienced the Supreme Bliss, how can one stray away from it?

Ramana Maharishi:  Oh yes! It happens. The predisposition adhering to him from time immemorial will draw him out and so ignorance overtakes him.

Devotee:  What are the obstacles to remaining steady in unbroken Bliss? How can they be overcome?

Ramana Maharishi:  The obstacles are:
(1) Ignorance which is forgetfulness of one’s pure being.
(2) Doubt which consists in wondering if even the experience was of the Real or of the unreal.
(3) Error which consists in the “I-am-the-body” idea, and thinking that the world is real. These are overcome by hearing the truth, reflection on it and concentration.

Ramana Maharishi continued: Experience is said to be temporary or permanent. The first experience is temporary and by concentration it can become permanent. In the former the bondage is not completely  destroyed; it remains subtle and reasserts itself in due course. But in the latter it is destroyed root and branch, never to appear again. The expression yogabhrashta (those who have fallen down from yoga) in Srimad Bhagavad Gita refers to the former class of men.

Devotee:  Is then hearing the Truth meant only for a limited few?

Ramana Maharishi:  It is of two kinds. The ordinary one is to hear it enunciated and explained by a master. However, the right one is to raise the question for oneself and seek and find the answer in oneself as the unbroken ‘I-I’. To be reflecting on this experience is the second stage. To remain one-pointed in it is the third stage.

Devotee:  Can the temporary experience be called samadhi?

Ramana Maharishi:  No. It forms part of the third stage.

Devotee:  It looks then as if even hearing the Truth is limited to a very few.

Ramana Maharishi:  The seekers fall into two classes; kritopasaka and akritopasaka. The former having already overcome his predisposition by steady devotion, his mind thus made pure, has had some kind of experience but does not comprehend it; as soon as he is instructed by a competent master, permanent experience results. The other class of seeker needs great effort to achieve this end. How will the hearing of the Truth, reflection and concentration help him?
They comprise upasana (the nearest approach to Truth) and will end in his Self-Realization.
The fourth stage is the final one of liberation. Even there some distinction is made according to the degree, as
(1) the knower of the Brahman (Brahmavid)
(2) Brahmavid-vara
(3) Brahmavid-varya
(4) Brahmavid-varishta
But all of them are in fact liberated even while alive.

What about the purity of mind - chitta suddhi?

Devotee: What about the purity of mind - chitta suddhi?

Ramana Maharishi: Chitta suddhi is to engage in one thought only to the exclusion of all others. It is otherwise called one-pointedness of the mind. The practice of meditation purifies the mind.

Has man any Free-Will or is everything in his life predestined and preordained?

Devotee: Has man any Free-Will or is everything in his life predestined and preordained?

Ramana Maharishi: Free-Will holds the field in association with individuality. As long as individuality lasts so long there is Free-Will. All the sastras are based on this fact and they advise directing the Free-Will in the right channel.  Find out to whom Free-Will or Destiny matters. Abide in it. Then these two are transcended. That is the only purpose of discussing these questions. To whom do these questions arise? Find out and be at peace.

Are intellect and emotion, like the physical body, growths which come with the birth of man; and do they dissolve or survive after death?

Devotee:  Are intellect and emotion, like the physical body, growths which come with the birth of man; and do they dissolve or survive after death?

Ramana Maharishi:  Before considering what happens after death, just consider what happens in your sleep. Sleep is only the interval between two waking states. Do they survive that interval?

Devotee:  Yes, they do.

Ramana Maharishi:  The same holds good for death also. They represent body consciousness and nothing more. If you are the body they always hold on to you. If you are not the body they do not affect you. The one who was in sleep is now in waking state just speaking. You were not the body in sleep. Are you the body now? Find it out. Then the whole problem is solved.
Similarly, that which is born must die. Whose is the birth? Were you born? If you say you were, of whose birth are you speaking? It is the body which was born and it is that which will die. How do birth and death affect the eternal Self?Think and say to whom the questions arise. Then you will know.

The ‘I’ is always there. There is obstruction to its knowledge and it is called ignorance. Remove the ignorance and knowledge shines forth.

Ramana Maharishi:  The ‘I-I’ is always there. There is no knowing it. It is not a new knowledge acquired. What is new and not here and now will be evanescent only. The ‘I’ is always there. There is obstruction to its knowledge and it is called ignorance. Remove the ignorance and knowledge shines forth. In fact this ignorance or even knowledge is not for Atman. They are only over growths to be cleared off. That is why Atman is said to be beyond knowledge and ignorance. It remains as it naturally is - that is all.

The ultimate Truth is so simple

Ramana Maharishi: The ultimate Truth is so simple. It is nothing more than being in the pristine state. This is all that need be said. Still, it is a wonder that to teach this simple Truth there should come into being so many religions, creeds, methods and disputes among them and so on! Oh the pity! Oh the pity!

Devotee: But people will not be content with simplicity; they want complexity.

Ramana Maharishi:  Quite so. Because they want something elaborate and attractive and puzzling, so many religions have come into existence and each of them is so complex and each creed in each religion has its own adherents and antagonists. For example, an ordinary Christian will not be  satisfied unless he is  told that God is somewhere in the far-off Heavens not to be reached by us unaided. Christ alone knew Him and Christ alone can guide us. Worship Christ and be saved. If told the simple truth - “The Kingdom of Heaven is within you” - he is not satisfied and will read complex and far-fetched meanings in such statements. Mature minds alone can grasp the simple Truth in all its nakedness.

Mourning is not the index of true love. It betrays love of the object, of its shape only. That is not love. True love is shown by the certainty that the object of love is in the Self and that it can never become non-existent.

Ramana Maharishi:  The Brahadaranyaka Upanishad says, “The wife is dear because of the love of the Self”. If the wife and others are identified with the Self, how then will pain arise? Nevertheless such disasters shake the mind of philosophers also.

The Bhagavad Gita says: “The unreal hath no being; the real never ceaseth to be; the truth about both hath been perceived by the seers of the essence of things.” “The real is ever real, the unreal is ever unreal.” Again: “He is not born, nor doth he die; nor, having been, ceaseth he anymore to be; unborn, perpetual, eternal ancient, he is not slain when the body is slaughtered.” Accordingly, there is neither birth nor death. Waking is birth and sleep is death. Was the wife with you when you went out to the office, or in your deep sleep? She was away from you. You were satisfied because of your thought that she was somewhere. Whereas now you think that she is not. The difference lies in the different thoughts. That is the cause of pain. The pain is because of the thought of the wife’s nonbeing. All this is the mischief of the mind. The fellow (i.e. the mind) creates pain for himself even when there is pleasure. But pleasure and pain are mental creations.

The experience of deep sleep clearly teaches that happiness consists in being without the body. The wise also confirm it, speaking of liberation after the body is given up. Thus the sage is awaiting the casting off of the body. Just as a labourer carrying a load on his head for the sake of wages bears the burden with no pleasure, carries it to the destination, and finally unburdens himself with relief and joy; so also the sage bears this body, awaiting the right and destined time to discard it. If now you are relieved of one half of the burden, i.e., the wife, should you not be thankful and be happy for it?
There will be no pain if the physical outlook is given up and if the person exists as the Self. Mourning is not the index of true love. It betrays love of the object, of its shape only. That is not love. True love is shown by the certainty that the object of love is in the Self and that it can never become non-existent. (Maharshi cited the story of Ahalya and Indra from Yoga Vasishta in this connection.) Still it is true, pain on such occasions can only be assuaged by association with the wise

The functions of the waking state are those of the ego which is synonymous with the ‘I’. Find out who this ‘I’ is. On doing so and abiding as ‘I’, all these doubts will be cleared up.

Devotee:  The state of Realisation is one of desirelessness. If a human being is desireless he ceases to be human.

Ramana Maharishi:  You admit your existence in sleep. You did not function then. You were not aware of any gross body. You did not limit yourself to this body. So you could not find anything separate from your Self. Now in your waking state you continue to be the same Existence with the limitations of the body added. These limitations make you see other objects. Hence arises desire. But the state of desirelessness in sleep made you no less happy than now. You did not feel any want. You did not make yourself miserable by not  entertaining desires. But now you entertain desires because you are limited to this human frame. Why do you wish to retain these limitations and continue to entertain desires?

Sri Bhagavan continued:
Does the body tell you that it is there? It is certainly something apart from the body that remains aware. What is it? Do you say that it is the ‘I’, meaning the ego which arises
simultaneously with the waking of the individual from sleep? Be it so. The body is not sentient. The Absolute does not speak. The ego does. One does not aspire for liberation in sleep. The aspiration arises only in the waking state. The functions of the waking state are those of the ego which is synonymous with the ‘I’. Find out who this ‘I’ is. On doing so and abiding as ‘I’, all these doubts will be cleared up.

Dvaita and advaita are relative terms

Devotee:  Does Sri Bhagavan advocate advaita?

Ramana Maharishi:  Dvaita and advaita are relative terms. They are based on the sense of duality. The Self is as it is. There is neither dvaita nor advaita. I AM THAT I AM. Simple Being is the Self.

Devotee:  This is not mayavada.

Ramana Maharishi:  The mind is maya. Reality lies beyond the mind. So long as the mind functions there is duality, maya, etc. Once it is transcended the Reality shines forth. Although it is said to shine forth Self effulgence is the Self.

Are there not modulations in contemplation according to circumstances?

Devotee: Are there not modulations in contemplation according to circumstances?

Ramana Maharishi:  Yes. There are; at times there is illumination and then contemplation is easy; at other times contemplation is impossible even with repeated attempts. This is due to the working of the three Gunas (qualities in nature).

Devotee: Is it influenced by one’s activities and circumstances?

Ramana Maharishi:  Those cannot influence it. It is the sense of doership - kartrutva buddhi - that forms the impediment.

Why are there so many methods mentioned for salvation?

Devotee: Why are there so many methods mentioned? For instance Sri Ramakrishna says that bhakti is the best means for salvation.

Ramana Maharishi: It is according to the standpoint of the aspirant. You have studied the Gita. Sri Krishna said: “There was never a time when I, and you, and these kings were not; nor will they not be in future. That which is unreal never exists. But that which is real never disappears. All that ever was even now is and will ever be.” Again, “I taught this Truth to Aditya; he taught it to Manu; etc.” Arjuna asked: “How can it be? You were born some years back and only recently. How could you have taught Aditya?” Sri Krishna answered; “Yes. We have had several births in the past. I know mine; whereas you do not know yours. I tell you what happened in those past births.” Look! That Krishna who began saying there was not I, nor were you, nor these kings, says now that he had several births before. Krishna does not contradict Himself, though it looks like it. He conforms to the outlook of Arjuna and speaks to him from his level. There is a parallel passage in the Bible where Jesus says, “Before Abraham was, I am”. The teachings of the Sages are suited to the time, place, people and other surroundings

How is meditation to be practised?

Devotee: How is meditation to be practised?

Ramana Maharishi:  Meditation is, truly speaking, Atmanishtha (to be fixed as the Self). But when thoughts cross the mind and an effort is made to eliminate them the effort is usually termed meditation. Atmanishtha is your real nature. Remain as you are. That is the aim.

Devotee:  But thoughts come up. Is our effort meant to eliminate thoughts only?

Ramana Maharishi:  Yes. Meditation being on a single thought, the other thoughts are kept away. Meditation is only negative in effect inasmuch as thoughts are kept away.

How does the name help Realisation?

Devotee:  How does the name help Realisation?

Ramana Maharishi:  The original name is always going on spontaneously without any effort on the part of the individual. That name is aham - ‘I’. But when it becomes manifest it manifests as ahamkara - the ego. The oral repetition of nama leads one to mental repetition which finally resolves itself into the eternal vibration.

Devotee:  But these are all mental or physical.

Ramana Maharishi:  The mind or the mouth cannot act without the Self. Tukaram, the great Maharashtra Saint, used to remain in samadhi in the day and sing and dance at night with large crowds of people. He always used to utter the name of Sri Rama. Once he was answering calls of nature and also saying “Ram, Ram”. An orthodox priest was shocked at the unholy mention of the sacred name and so reprimanded him and ordered him to be silent when he answered calls of nature. Tukaram said, “All right!” and remained mute. But at once there arose the name of Rama from every pore of Tukaram and the priest was horrified by the din. He then prayed to Tukaramb“Restrictions are only for the common people and not for saints like you.”

What is mantra?

Ramana Maharishi:  What is mantra? You are thinking of the simple sounds of the mantra. Repetition of the same excludes all other thoughts. The single thought of the mantra japa remains. That too drops away giving place to the Infinite Self, which is the mantra itself. Mantra, dhyana, bhakti, etc., are all aids and finally lead to Swarupa, the Self, which is they themselves. 

'There is no happiness’ is only a thought. The Self is bliss, pure and simple. You are the Self.

Devotee:  When I go on analysing myself I go beyond the intellect, and then there is no happiness.

Ramana Maharishi:  Intellect is only an instrument of the Self. It cannot help you to know what is beyond itself.

Devotee:  I understand it. But there is no happiness beyond it.

Ramana Maharishi:  The intellect is the instrument wherewith to know unknown things. But you are already known, being the Self which is itself knowledge; so you do not become the object of knowledge. The intellect makes you see things outside, and not that which is its own source.

Devotee:  The question is repeated.

Ramana Maharishi:  The intellect is useful thus far, it helps you to analyse yourself, and no further. It must then be merged into the ego, and the source of the ego must be sought. If that be done the ego disappears. Remain as that source and then the ego does not arise

Devotee:  There is no happiness in that state.

Ramana Maharishi:  ‘There is no happiness’ is only a thought. The Self is bliss, pure and simple. You are the Self. So you cannot but be bliss; being so, you cannot say here is no happiness. That which says so cannot be the Self; it is the non-Self and must be got rid of in order to realise the bliss of the Self.

There is no difference between God, Guru and Self.

Devotee:  What is Guru’s Grace? How does it work?

Ramana Maharishi:  Guru is the Self.

Devotee:  How does it lead to realisation?

Ramana Maharishi:  Isvaro gururatmeti ... (God is the same as Guru and Self ...). A person begins with dissatisfaction. Not content with the world he seeks satisfaction of desires by prayers to God; his mind is purified; he longs to know God more than to satisfy his carnal desires. Then God’s Grace begins to manifest. God takes the form of a Guru and appears to the devotee; teaches him the Truth; purifies the mind by his teachings and contact; the mind gains strength, is able to turn inward; with meditation it is purified yet further, and eventually remains still without the least ripple. That stillness is the Self. The Guru is both exterior and interior. From the exterior he gives a push to the mind to turn inward; from the interior he pulls the mind towards the Self and helps the mind to achieve quietness. That is Grace. Hence there is no difference between God, Guru and Self.

Is the ‘I-thought’ your nature or is anything else of your nature?

Devotee:  What happens to the man after death?

Ramana Maharishi:  Engage yourself in the living present. The future will take care of itself. Do not worry about the future. The state before creation and the process of creation are dealt with in the scriptures in order that you may know the present. Because you say you are born, therefore they say, yes, and add that God created you. But do you see God or anything else in your sleep? If God be real why does He not shine forth in your sleep also? You are always - now the same as you were in sleep. You are not different from that one in sleep. But why should there be difference in the feelings or experiences of the two states? Did you ask, while asleep, the question regarding your birth? Or where do I go after death? Why think of all these now in the wakeful state? Let what is born think of its birth and the remedy, its cause and ultimate results.What is birth? Is it of the ‘I-thought’ or of the body? Is ‘I’ separate from the body or identical with it? How did this ‘I-thought’ arise? Is the ‘I-thought’ your nature or is anything else of your nature?

Samadhi is eternal, if not how can it be real?

Devotee:  Do not men go into samadhi?

Ramana Maharishi:  Is there no samadhi now?

Devotee:  Is it eternal?

Ramana Maharishi:  If not, how can it be real?

Devotee:  Then?

Ramana Maharishi:  There is no then, no now.

Devotee:  It appears so.

Ramana Maharishi:  To whom?

Devotee:  To the mind.

Ramana Maharishi:  What is mind? Who am I?

Devotee:  (Silence).

That which rises and sets is the ego; that which remains changeless is the Self.

Ramana Maharishi:  How were you in your deep sleep?

Devotee:  I do not know.

Ramana Maharishi:  Who does not know? Is it not the waking Self? Do you deny your existence in your deep sleep?

Devotee:  I was and I am; but I do not know who was in deep sleep.

Ramana Maharishi:  Exactly. The man awake says that he did not know anything in the state of sleep. Now he sees the objects and knows that he is there; whereas in deep sleep there were no objects, no spectator, etc. The same one who is now speaking was in deep sleep also. What is the difference between these two states? There are objects and play of senses now which were not in sleep. A new entity, the ego, has risen up in the meantime, it plays through the senses, sees the objects, confounds itself with the body and says that the Self is the ego. In reality, what was in deep sleep continues to exist now too. The Self is changeless. It is the ego that has come between. That which rises and sets is the ego; that which remains changeless is the Self.

One’s course of conduct in this life is determined by one’s prarabdha.

Devotee: Why did you then leave your home in your youth?

Ramana Maharishi: That is my prarabdha (fate). One’s course of conduct in this life is determined by one’s prarabdha. My prarabdha is this way. Your prarabdha is that way.

Devotee:  Should I not also renounce?

Ramana Maharishi:  If that had been your prarabdha, the question would not have arisen

Reality and myth are both the same

One of the attendants asked: Sri Bhagavan has said: ‘Reality and myth are both the same’. How is it so?

Ramana Maharishi: The tantriks and others of the kind condemn Sri Sankara’s philosophy as maya vada without understanding him aright. What does he say? He says: (1) Brahman is real; (2) the universe is a myth; (3) Brahman is the universe. He does not stop at the second statement but continues to supplement it with the third. What does it signify? The Universe is conceived to be apart from Brahman and that perception is wrong.The antagonists point to his illustration of rajju sarpa (rope snake). This is unconditioned superimposition. After the truth of the rope is known, the illusion of snake is removed once for all. But they should take the conditioned superimposition also into consideration, e.g., marumarichika or mrigatrishna (water of mirage). The mirage does not disappear even after knowing it to be a mirage. The vision is there but the man does not run to it for water. Sri Sankara must be understood in the light of both the illustrations. The world is a myth. Even after knowing it, it continues to appear.It must be known to be Brahman and not apart. If the world appears, yet to whom does it appear, he asks. What is your reply? You must say the Self. If not, will the world appear in the absence of the cognising Self? Therefore the Self is the reality.That is his conclusion. The phenomena are real as the Self and are myths apart from the Self.  Now, what do the tantriks, etc., say? They say that the phenomena are real because they are part of the Reality in which they appear. Are not these two statements the same? That is what I meant by reality and falsehood being one and the same. The antagonists continue: With the conditioned as well as the unconditioned illusions considered, the phenomenon of water in mirage is purely illusory because that water cannot be used for any purpose. Whereas the phenomenon of the world is different, for it is purposeful. How then does the latter stand on a par with the former?

A phenomenon cannot be a reality simply because it serves a purpose or purposes. Take a dream for example. The dream creations are purposeful; they serve the dream-purpose. The dream water quenches dream thirst. The dream creation is however contradicted in the waking state. The waking creation is contradicted in the other two states. What is not continuous cannot be real. If real, the thing must ever be real - and not real for a short time and unreal at other times. So it is with magical creations. They appear real and are yet illusory. Similarly the universe cannot be real of itself - that is to say, apart from the underlying Reality.  There is fire on the screen in a cinema show. Does it burn the screen? There is a cascade of water. Does it wet the screen? There are tools. Do they damage the screen? That is why it is said achchedyoyam, adahyoyam, akledhyoyam, etc. Fire, water, etc. are phenomena on the screen of Brahman (i.e., the Self) and they do not affect It.

The Supreme Spirit is subtler than the subtlest and larger than the largest.

A question was asked about the Upanishadic passage, “The Supreme Spirit is subtler than the subtlest and larger than the largest.”

Ramana Maharisihi: Even the structure of the atom has been found by the mind. Therefore the mind is subtler than the atom. That which is behind the mind, namely the individual soul, is subtler than the mind.

That which is born must die; that which is acquired must be lost. Were you born? You are ever existent.

Devotee: What does Bhagavan think of the “lost soul” mentioned by Jesus Christ?

Ramana Maharishi:  Think what there is to be lost. Is there anything to lose? What matters is only that which is natural. Such must be eternal and cannot be experienced. That which is born must die; that which is acquired must be lost. Were you born? You are ever existent. The Self can never be lost.