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.