Ramana Maharishi: That ego is pure Ego purged of thoughts. It is the same as the Self. So long as false identification persists doubts will persist, questions will arise, there will be no end of them. Doubts will cease only when the non-self is put an end to. That will result in realisation of the Self. There will remain no other there to doubt or ask. All these doubts should be solved within oneself. No amount of words will satisfy. Hold the thinker. Only when the thinker is not held do objects appear outside or doubts arise in the mind.
Saturday, February 28, 2015
Friday, February 27, 2015
Once we admit our existence, how is it that we do not know our Self?
Ramana Maharishi: Realisation is already there. The state free from thoughts is the only real state. There is no such action as Realisation. Is there anyone who is not realising the Self? Does anyone deny his own existence? Speaking of realisation, it implies two selves - the one to realise, the other to be realised. What is not already realised, is sought to be realised. Once we admit our existence, how is it that we do not know our Self?
Thursday, February 26, 2015
If there is nothing but Sri Krishna, how can the world be said to be like “beads on a string?”
Devotee: Srimad Bhagavad Gita says: mattah parataram nanyat kinchit and later on sutre manigana iva - “there is nothing different from Me” and later on “like beads strung on a thread.” If there is
nothing but Sri Krishna, how can the world be said to be like “beads on a string?”
Ramana Maharishi: It means that the sutra (string) and the mani (jewel beads) are not apart from ME. There are no maniganah (row of beads) apart from the string (sutra) and no string apart from Me. The sloka emphasises unity and not multiplicity which is only on the surface
nothing but Sri Krishna, how can the world be said to be like “beads on a string?”
Ramana Maharishi: It means that the sutra (string) and the mani (jewel beads) are not apart from ME. There are no maniganah (row of beads) apart from the string (sutra) and no string apart from Me. The sloka emphasises unity and not multiplicity which is only on the surface
Wednesday, February 25, 2015
The present difficulty is that the man thinks that he is the doer.
Ramana Maharishi: The present difficulty is that the man thinks that he is the doer. But it is a mistake. It is the Higher Power which does everything and the man is only a tool. If he accepts that position he is free from troubles; otherwise he courts them. Take for instance, the figure in a gopuram (temple tower), where it is made to appear to bear the burden of the tower on its shoulders. Its posture and look are a picture of great strain while bearing the very heavy burden of the tower. But think. The tower is built on the earth and it rests on its foundations. The figure (like Atlas bearing the earth) is a part of the tower, but is made to look as if it bore the tower. Is it not funny? So is the man who takes on himself the sense of doing.
Tuesday, February 24, 2015
He does not understand that he himself is the Centre of all and thus forms the basis for all.
Devotee: What are asanas (postures or seats)? Are they necessary?
Ramana Maharishi: Many asanas with their effects are mentioned in the Yoga sastras. The seats are the tiger-skin, grass, etc.; the postures are the ‘lotus posture’, the ‘easy posture’ and so on.
Why all these - only to know oneself? “I am the body; the body requires a seat; it is the earth,” thinking thus, he seeks seats. But in sleep did he think of the support or the bed: the bed on the cot and the cot on the earth? Did he not exist in sleep too? How was he then? The truth is - Being the Self, the ego rising up, confusing himself with the body, mistaking the world to be real, differentiating the objects, covered by the ignorance of the ‘I’-conceit, he thinks wildly and also looks for seats. He does not understand that he himself is the Centre of all and thus forms the basis for all. If questioned he talks of the effects of seats and footwear in terms of gravitation, magnetism and so on. Without them he imagines that the power of his austerities will dwindle away. Wherefrom do they all derive their power? He looks to the effects, seeks their causes and imagines them to be the power of seats and of footwear. A stone thrown up falls back to the ground. Why? Owing to the gravitation, says he. Well - are all these different from his thoughts?
Think and say if the stone, the earth and gravity are different from his thoughts. They are all in his mind only. He is the Power and the wielder of it. He is the Centre of all and their support. He is also the Seat. The seat is meant to make him sit firm. Where and how can he remain firm except in his own real state? This is the Seat.
Ramana Maharishi: Many asanas with their effects are mentioned in the Yoga sastras. The seats are the tiger-skin, grass, etc.; the postures are the ‘lotus posture’, the ‘easy posture’ and so on.
Why all these - only to know oneself? “I am the body; the body requires a seat; it is the earth,” thinking thus, he seeks seats. But in sleep did he think of the support or the bed: the bed on the cot and the cot on the earth? Did he not exist in sleep too? How was he then? The truth is - Being the Self, the ego rising up, confusing himself with the body, mistaking the world to be real, differentiating the objects, covered by the ignorance of the ‘I’-conceit, he thinks wildly and also looks for seats. He does not understand that he himself is the Centre of all and thus forms the basis for all. If questioned he talks of the effects of seats and footwear in terms of gravitation, magnetism and so on. Without them he imagines that the power of his austerities will dwindle away. Wherefrom do they all derive their power? He looks to the effects, seeks their causes and imagines them to be the power of seats and of footwear. A stone thrown up falls back to the ground. Why? Owing to the gravitation, says he. Well - are all these different from his thoughts?
Think and say if the stone, the earth and gravity are different from his thoughts. They are all in his mind only. He is the Power and the wielder of it. He is the Centre of all and their support. He is also the Seat. The seat is meant to make him sit firm. Where and how can he remain firm except in his own real state? This is the Seat.
Monday, February 23, 2015
See the Self and realise that there has been no creation.
Devotee: I form part of the creation and so remain dependent. I cannot solve the riddle until I become independent. Yet I ask Sri Bhagavan, should He not answer the question for me?
Ramana Maharishi: Yes. It is Bhagavan that says, “Become independent and solve the riddle yourself. It is for you to do it.” Again: where are you now that you ask this question? Are you in the world, or is the world within you? You must admit that the world is not perceived in your sleep although you cannot deny your existence then. The world appears when you wake up. So where is it? Clearly the world is your thought. Thoughts are your projections. The ‘I’ is first created and then the world. The world is created by the ‘I’ which in its turn rises up from the Self. The riddle of the creation of the world is thus solved if you solve the creation of the ‘I’. So I say, find your Self. Again, does the world come and ask you “Why do ‘I’ exist? How was ‘I’ created?” It is you who ask the question. The questioner must establish the relationship between the world and himself. He must admit that the world is his own imagination. Who imagines it? Let him again find the ‘I’ and then the Self. Moreover, all the scientific and theological explanations do not harmonise. The diversities in such theories clearly show the uselessness of seeking such explanations. Such explanations are purely mental or intellectual and nothing more. Still, all of them are true according to the standpoint of the individual. There is no creation in the state of realisation. When one sees the world, one does not see oneself. When one sees the Self, the world is not seen. So see the Self and realise that there has been no creation.
Ramana Maharishi: Yes. It is Bhagavan that says, “Become independent and solve the riddle yourself. It is for you to do it.” Again: where are you now that you ask this question? Are you in the world, or is the world within you? You must admit that the world is not perceived in your sleep although you cannot deny your existence then. The world appears when you wake up. So where is it? Clearly the world is your thought. Thoughts are your projections. The ‘I’ is first created and then the world. The world is created by the ‘I’ which in its turn rises up from the Self. The riddle of the creation of the world is thus solved if you solve the creation of the ‘I’. So I say, find your Self. Again, does the world come and ask you “Why do ‘I’ exist? How was ‘I’ created?” It is you who ask the question. The questioner must establish the relationship between the world and himself. He must admit that the world is his own imagination. Who imagines it? Let him again find the ‘I’ and then the Self. Moreover, all the scientific and theological explanations do not harmonise. The diversities in such theories clearly show the uselessness of seeking such explanations. Such explanations are purely mental or intellectual and nothing more. Still, all of them are true according to the standpoint of the individual. There is no creation in the state of realisation. When one sees the world, one does not see oneself. When one sees the Self, the world is not seen. So see the Self and realise that there has been no creation.
Sunday, February 22, 2015
Find out where from this ‘I’ arises. Then this ‘I’ will disappear and the infinite Self will remain. This ‘I’ is only the knot between the sentient and the insentient.
Ramana Maharishi: You are now aware of the body. You were not aware of the body in deep sleep. Still you remained in sleep. After waking up you hold the body and say “I cannot realise the Self”. Did you say so in your sleep? Because you were undivided (akhanda) then, you did not say so. Now that you are contracted within the limits of the body you say “I have not realised”. Why do you limit your Self and then feel miserable? Be of your true nature and happy. You did not say ‘I’ in sleep. You say so now. Why? Because you hold to the body. Find out wherefrom this ‘I’ comes. Then the Self is realised. The body being insentient cannot say ‘I’. The Self being infinite cannot say ‘I’ either. Who then says ‘I’?
Devotee: I do not yet understand. How to find the ‘I’?
Ramana Maharishi: Find out where from this ‘I’ arises. Then this ‘I’ will disappear and the infinite Self will remain. This ‘I’ is only the knot between the sentient and the insentient. The body is not ‘I’, the Self is not ‘I’. Who, then, is the ‘I’? Where from does it arise?
Devotee: Where from does it arise?
Ramana Maharishi: Find out.
Devotee: I do not know. Please enlighten me.
Ramana Maharishi: It is not from without. It is from within. Where does it come from? If
elsewhere you can be led there. Being within, you must find it out yourself.
Devotee: From the head?
Ramana Maharishi: Does the concept of ‘head’ arise after the ‘I’ or does ‘I’ arise from the head? If ‘I’ be in the head why do you bend it when sleep overpowers you? ‘I’ is ever constant. So also must its seat be. If the head bends at one time and is erect at another time how can it be the seat of ‘I’? Your head is laid flat in sleep. When awake it is raised up. Can it be the ‘I’?
Devotee: I do not yet understand. How to find the ‘I’?
Ramana Maharishi: Find out where from this ‘I’ arises. Then this ‘I’ will disappear and the infinite Self will remain. This ‘I’ is only the knot between the sentient and the insentient. The body is not ‘I’, the Self is not ‘I’. Who, then, is the ‘I’? Where from does it arise?
Devotee: Where from does it arise?
Ramana Maharishi: Find out.
Devotee: I do not know. Please enlighten me.
Ramana Maharishi: It is not from without. It is from within. Where does it come from? If
elsewhere you can be led there. Being within, you must find it out yourself.
Devotee: From the head?
Ramana Maharishi: Does the concept of ‘head’ arise after the ‘I’ or does ‘I’ arise from the head? If ‘I’ be in the head why do you bend it when sleep overpowers you? ‘I’ is ever constant. So also must its seat be. If the head bends at one time and is erect at another time how can it be the seat of ‘I’? Your head is laid flat in sleep. When awake it is raised up. Can it be the ‘I’?
Saturday, February 21, 2015
Help yourself so that you may become strong. That is done by complete surrender.
Ramana Maharishi: “If the individual Self merges into the universal Self, how can one pray to God for the uplift of humanity?” The question seems to be common among the thinkers of the West. Sri Bhagavan said: They pray to God and finish with “Thy Will be done!” If His Will be done why do they pray at all? It is true that the Divine Will prevails at all times and under all circumstances. The individuals cannot act of their own accord. Recognise the force of the Divine Will and keep quiet. Each one is looked after by God. He has created all. You are one among 2,000 millions. When He looks after so many will He omit you? Even common sense dictates that one should abide by His Will. Again there is no need to let Him know your needs. He knows them Himself and will look after them. Still more, why do you pray? Because you are helpless yourself and you want the Higher Power to help you. Well, does not your Creator and Protector know your weakness? Should you parade your weakness in order to make Him know it?
Devotee: But God helps those who help themselves.
Ramana Maharishi: Certainly. Help yourself and that is itself according to God’s Will. Every action is prompted by Him only. As for prayer for the sake of others, it looks so unselfish on the surface of it. But analyse the feeling and you will detect selfishness there also. You desire others’ happiness so that you may be happy. Or you want the credit for having interceded on others’ behalf. God does not require an intermediary. Mind your business and all will be well.
Devotee: Does not God work His Will through some chosen person?
Ramana Maharishi: God is in all and works through all. But His presence is better recognised in purified minds. The pure ones reflect God’s actions more clearly than the impure minds. Therefore people say that they are the chosen ones. But the ‘chosen’ man does not himself say so. If he thinks that he is the intermediary then it is clear that he retains his individuality and that there is no complete surrender.
Devotee: Are not the Brahmins considered to be the priests or intermediaries between God and others?
Ramana Maharishi: Yes. But who is a Brahmin? A Brahmin is one who has realised Brahman. Such a one has no sense of individuality in him. He cannot think that he acts as an intermediary. Again, as for prayer, a realised man does not see others as different from oneself. How can he pray at all, and to whom and for what? His very presence is the consummation of happiness for all. So long as you think that there are others different from you, you pray for them. But the sense of separateness is ignorance. This ignorance is again the cause of feeling helplessness. You know that you are weak and helpless. How then can you help others? If you say, “By prayer to God”, God knows His business and does not require your intercession for others. Help yourself so that you may become strong. That is done by complete surrender. That means you offer yourself to Him. So you cannot retain your individuality after surrender. You then abide by His Will. Thus Silence is the Highest of all achievements. Silence is the ocean in which all the rivers of all the religions discharge themselves. So says Thayumanavar. He also adds that the Vedic religion is the only one which combines both philosophy and religion.
Devotee: But God helps those who help themselves.
Ramana Maharishi: Certainly. Help yourself and that is itself according to God’s Will. Every action is prompted by Him only. As for prayer for the sake of others, it looks so unselfish on the surface of it. But analyse the feeling and you will detect selfishness there also. You desire others’ happiness so that you may be happy. Or you want the credit for having interceded on others’ behalf. God does not require an intermediary. Mind your business and all will be well.
Devotee: Does not God work His Will through some chosen person?
Ramana Maharishi: God is in all and works through all. But His presence is better recognised in purified minds. The pure ones reflect God’s actions more clearly than the impure minds. Therefore people say that they are the chosen ones. But the ‘chosen’ man does not himself say so. If he thinks that he is the intermediary then it is clear that he retains his individuality and that there is no complete surrender.
Devotee: Are not the Brahmins considered to be the priests or intermediaries between God and others?
Ramana Maharishi: Yes. But who is a Brahmin? A Brahmin is one who has realised Brahman. Such a one has no sense of individuality in him. He cannot think that he acts as an intermediary. Again, as for prayer, a realised man does not see others as different from oneself. How can he pray at all, and to whom and for what? His very presence is the consummation of happiness for all. So long as you think that there are others different from you, you pray for them. But the sense of separateness is ignorance. This ignorance is again the cause of feeling helplessness. You know that you are weak and helpless. How then can you help others? If you say, “By prayer to God”, God knows His business and does not require your intercession for others. Help yourself so that you may become strong. That is done by complete surrender. That means you offer yourself to Him. So you cannot retain your individuality after surrender. You then abide by His Will. Thus Silence is the Highest of all achievements. Silence is the ocean in which all the rivers of all the religions discharge themselves. So says Thayumanavar. He also adds that the Vedic religion is the only one which combines both philosophy and religion.
Friday, February 20, 2015
If he has surrendered himself to God or to Guru the Power to which he had surrendered will take him on the right course
Devotee: If swaraj is gained after a long struggle and terrible sacrifices, is not the person justified in being pleased with the result and elated by it?
Ramana Maharishi: He must have in the course of his work surrendered himself to the Higher Power whose Might must be kept in mind and never lost sight of. How then can he be elated? He should not even care for the result of his actions. Then alone the karma becomes unselfish.
Devotee: How can unerring rectitude be ensured for the worker?
Ramana Maharishi: If he has surrendered himself to God or to Guru the Power to which he had surrendered will take him on the right course. The worker need no longer concern himself about the rectitude or otherwise of the course. The doubt will arise only if he fails to obey the Master in all details
Ramana Maharishi: He must have in the course of his work surrendered himself to the Higher Power whose Might must be kept in mind and never lost sight of. How then can he be elated? He should not even care for the result of his actions. Then alone the karma becomes unselfish.
Devotee: How can unerring rectitude be ensured for the worker?
Ramana Maharishi: If he has surrendered himself to God or to Guru the Power to which he had surrendered will take him on the right course. The worker need no longer concern himself about the rectitude or otherwise of the course. The doubt will arise only if he fails to obey the Master in all details
Thursday, February 19, 2015
Atman is the aim. What else can there be? All other aims are for those who are incapable of atmalakshya (having the Self for the aim).
Devotee: Bliss is the outcome of practice. What is that practice?
Ramana Maharishi: Sadhana is the enquiry to find out to whom all these doubts arise.
Devotee: It is for the ego (ahamkara).
Ramana Maharishi: Wherefrom does ahamkara arise?
Devotee: Guidance is necessary to show me the way.
Ramana Maharishi: Go within and find the route. You cannot find it from without; nor should you seek it externally.
Devotee: I am unable to find the ego by search. I stop there.
Ramana Maharishi: How can you get it? It is not apart from you. Leave alone not finding it. Where are you now? Do you mean to say “I am not”?
Devotee: What or how am I?
Ramana Maharishi: Do not trouble yourself about it. Let it be as it is. Why do you care? Did you care for the whole or part (samashti, vyashti) in your sleep? The same person is present now too. You are the same in sleep and in waking.
Devotee: Sleep and waking are different states having different effects ....
Ramana Maharishi: How does it matter to you? The Self is the same, all through.
Devotee: The mind is not steady in meditation.
Ramana Maharishi: Whenever it wanders, turn it inward again and again.
Devotee: When duhka (misery) overpowers me, enquiry is impossible.
Ramana Maharishi: Because the mind is too weak. Make it strong.
Devotee: By what means?
Ramana Maharishi: Sat-sanga, Isvara Aradhana, Pranayama - (association with the wise, worship of God, breath control).
Devotee: What happens?
Ramana Maharishi: Misery is removed; our aim is removal of misery. You do not acquire happiness. Your very nature is happiness. Bliss is not newly earned. All that is done is to remove unhappiness. These methods do it.
Devotee: Association with the wise may strengthen the mind. There must also be practice. What practice should be made?
Ramana Maharishi: Yes. Practice is necessary too. Practice means removal of predispositions. Practice is not for any fresh gain; it is to kill the predispositions.
Devotee: Abhyasa (practice) should give me that power.
Ramana Maharishi: Practice is power. If thoughts are reduced to a single thought the mind is said to have grown strong. When practice remains unshaken it becomes sahaja (natural).
Devotee: What is such practice?
Ramana Maharishi: Enquiring into the Self. That is all. Atmanyeva vasam nayet ..... Fix the mind on the SELF.
Devotee: What is the aim to be kept in view? Practice requires an aim.
Ramana Maharishi: Atman is the aim. What else can there be? All other aims are for those who are incapable of atmalakshya (having the Self for the aim). They lead you ultimately to atma-vichara (enquiry into the Self). Onepointedness is the fruit of all kinds of practice. One may get it quickly; another after a long time. Everything depends on the practice.
Ramana Maharishi: Sadhana is the enquiry to find out to whom all these doubts arise.
Devotee: It is for the ego (ahamkara).
Ramana Maharishi: Wherefrom does ahamkara arise?
Devotee: Guidance is necessary to show me the way.
Ramana Maharishi: Go within and find the route. You cannot find it from without; nor should you seek it externally.
Devotee: I am unable to find the ego by search. I stop there.
Ramana Maharishi: How can you get it? It is not apart from you. Leave alone not finding it. Where are you now? Do you mean to say “I am not”?
Devotee: What or how am I?
Ramana Maharishi: Do not trouble yourself about it. Let it be as it is. Why do you care? Did you care for the whole or part (samashti, vyashti) in your sleep? The same person is present now too. You are the same in sleep and in waking.
Devotee: Sleep and waking are different states having different effects ....
Ramana Maharishi: How does it matter to you? The Self is the same, all through.
Devotee: The mind is not steady in meditation.
Ramana Maharishi: Whenever it wanders, turn it inward again and again.
Devotee: When duhka (misery) overpowers me, enquiry is impossible.
Ramana Maharishi: Because the mind is too weak. Make it strong.
Devotee: By what means?
Ramana Maharishi: Sat-sanga, Isvara Aradhana, Pranayama - (association with the wise, worship of God, breath control).
Devotee: What happens?
Ramana Maharishi: Misery is removed; our aim is removal of misery. You do not acquire happiness. Your very nature is happiness. Bliss is not newly earned. All that is done is to remove unhappiness. These methods do it.
Devotee: Association with the wise may strengthen the mind. There must also be practice. What practice should be made?
Ramana Maharishi: Yes. Practice is necessary too. Practice means removal of predispositions. Practice is not for any fresh gain; it is to kill the predispositions.
Devotee: Abhyasa (practice) should give me that power.
Ramana Maharishi: Practice is power. If thoughts are reduced to a single thought the mind is said to have grown strong. When practice remains unshaken it becomes sahaja (natural).
Devotee: What is such practice?
Ramana Maharishi: Enquiring into the Self. That is all. Atmanyeva vasam nayet ..... Fix the mind on the SELF.
Devotee: What is the aim to be kept in view? Practice requires an aim.
Ramana Maharishi: Atman is the aim. What else can there be? All other aims are for those who are incapable of atmalakshya (having the Self for the aim). They lead you ultimately to atma-vichara (enquiry into the Self). Onepointedness is the fruit of all kinds of practice. One may get it quickly; another after a long time. Everything depends on the practice.
Wednesday, February 18, 2015
If one is fit for it (Meditation) one might directly hold the thinker; and the thinker will automatically sink into his source, namely Pure Consciousness.
Devotee: What should one think of when meditating?
Ramana Maharishi: What is meditation? It is expulsion of thoughts. You are perturbed by thoughts which rush one after another. Hold on to one thought so that others are expelled. Continuous practice gives the necessary strength of mind to engage in meditation. Meditation differs according to the degree of advancement of the seeker. If one is fit for it one might directly hold the thinker; and the thinker will automatically sink into his source, namely Pure Consciousness. If one cannot directly hold the thinker one must meditate on God; and in due course the same individual will have become sufficiently pure to hold the thinker and sink into absolute Being.
Ramana Maharishi: What is meditation? It is expulsion of thoughts. You are perturbed by thoughts which rush one after another. Hold on to one thought so that others are expelled. Continuous practice gives the necessary strength of mind to engage in meditation. Meditation differs according to the degree of advancement of the seeker. If one is fit for it one might directly hold the thinker; and the thinker will automatically sink into his source, namely Pure Consciousness. If one cannot directly hold the thinker one must meditate on God; and in due course the same individual will have become sufficiently pure to hold the thinker and sink into absolute Being.
Tuesday, February 17, 2015
Samadhi means sleep in waking state (jagrat sushupti). Bliss is overpowering and the experience is very clear, whereas it is different in sleep.
Devotee: Horripilation, sobbing voice, joyful tears, etc., are mentioned in Atma Vidya Vilasa and other works. Are these found in samadhi, or before, or after?
Ramana Maharishi: All these are the symptoms of exceedingly subtle modes of mind (vrittis). Without duality they cannot remain. Samadhi is Perfect Peace where these cannot find place. After emerging from samadhi the remembrance of the state gives rise to these symptoms. In bhakti marga (path of devotion) these are the precursors to samadhi.
Devotee: Are they not so in the path of jnana?
Ramana Maharishi: May be. There is no definiteness about it. It depends on the nature of the individual. Individuality entirely lost, these cannot find a place. Even the slightest trace of it being present, these symptoms become manifest. Manickavachagar and other saints have spoken of these symptoms. They say tears rush forth involuntarily and irrepressibly. Though aware of tears they are unable to repress them. I had the same experience when I was staying Virupaksha cave.
……
Devotee: Sleep state is said to be the experience of Bliss, yet, on recollecting it the hairs do not stand on end. Why should they do so, if the samadhi state is recollected?
Ramana Maharishi: Samadhi means sleep in waking state (jagrat sushupti). Bliss is overpowering and the experience is very clear, whereas it is different in sleep.
Devotee: Can it be that the recollection of happiness in sleep is not clear and so there is no horripilation, etc.?
Ramana Maharishi: The Bliss of samadhi is a perfectly clear experience and its recollection also is similar. But the experience of sleep is otherwise.
Ramana Maharishi: All these are the symptoms of exceedingly subtle modes of mind (vrittis). Without duality they cannot remain. Samadhi is Perfect Peace where these cannot find place. After emerging from samadhi the remembrance of the state gives rise to these symptoms. In bhakti marga (path of devotion) these are the precursors to samadhi.
Devotee: Are they not so in the path of jnana?
Ramana Maharishi: May be. There is no definiteness about it. It depends on the nature of the individual. Individuality entirely lost, these cannot find a place. Even the slightest trace of it being present, these symptoms become manifest. Manickavachagar and other saints have spoken of these symptoms. They say tears rush forth involuntarily and irrepressibly. Though aware of tears they are unable to repress them. I had the same experience when I was staying Virupaksha cave.
……
Devotee: Sleep state is said to be the experience of Bliss, yet, on recollecting it the hairs do not stand on end. Why should they do so, if the samadhi state is recollected?
Ramana Maharishi: Samadhi means sleep in waking state (jagrat sushupti). Bliss is overpowering and the experience is very clear, whereas it is different in sleep.
Devotee: Can it be that the recollection of happiness in sleep is not clear and so there is no horripilation, etc.?
Ramana Maharishi: The Bliss of samadhi is a perfectly clear experience and its recollection also is similar. But the experience of sleep is otherwise.
Monday, February 16, 2015
If God be apart from the Self He must be a Self-less God, which is absurd
Devotee: Is God apart from the Self?
Ramana Maharishi: The Self is God. “I AM” is God. “I am the Self, O Gudakesa!”(Ahamatma Gudakesa). This question arises because you are holding the ego self. This will not arise if you hold the True Self. For the Real Self will not and cannot ask anything. If God be apart from the Self He must be a Self-less God, which is absurd
Ramana Maharishi: The Self is God. “I AM” is God. “I am the Self, O Gudakesa!”(Ahamatma Gudakesa). This question arises because you are holding the ego self. This will not arise if you hold the True Self. For the Real Self will not and cannot ask anything. If God be apart from the Self He must be a Self-less God, which is absurd
Sunday, February 15, 2015
Knowledge can remain unshaken only after all the vasanas are rooted out.
Devotee: Will the knowledge gained by direct experience be lost afterwards?
Ramana Maharishi: Kaivalya Navanita says it may be lost. Experience gained without rooting out all the vasanas cannot remain steady. Efforts must be made to eradicate the vasanas. Otherwise rebirth after death takes place. Some say direct experience results from hearing from one’s master; others say it is from reflection; yet others say from onepointedness and also from samadhi. Though they look different on the surface, ultimately they mean the same. Knowledge can remain unshaken only after all the vasanas are rooted out.
Ramana Maharishi: Kaivalya Navanita says it may be lost. Experience gained without rooting out all the vasanas cannot remain steady. Efforts must be made to eradicate the vasanas. Otherwise rebirth after death takes place. Some say direct experience results from hearing from one’s master; others say it is from reflection; yet others say from onepointedness and also from samadhi. Though they look different on the surface, ultimately they mean the same. Knowledge can remain unshaken only after all the vasanas are rooted out.
Saturday, February 14, 2015
Avidya is only our ignorance and nothing more. It is ignorance or forgetfulness of the Self.
Devotee: How did the ego arise?
Ramana Maharishi: Ego is not. Otherwise do you admit of two selves? How can there be avidya in the absence of the ego? If you begin to enquire, the avidya which is already non-existent, will be found not to be or you will say it has fled away. Ignorance pertains to the ego. Why do you think of the ego and also suffer? What is ignorance again? It is that which is non-existent. However the worldly life requires the hypothesis of avidya. Avidya is only our ignorance and nothing more. It is ignorance or forgetfulness of the Self. Can there be darkness before the Sun? Similarly, can there be ignorance before the Self-evident and Selfluminous Self? If you know the Self there will be no darkness, no ignorance and no misery. It is the mind which feels the trouble, misery, etc. Darkness never comes nor goes. See the Sun and there is no darkness. Similarly, see the Self and avidya will be found not to exist.
Ramana Maharishi: Ego is not. Otherwise do you admit of two selves? How can there be avidya in the absence of the ego? If you begin to enquire, the avidya which is already non-existent, will be found not to be or you will say it has fled away. Ignorance pertains to the ego. Why do you think of the ego and also suffer? What is ignorance again? It is that which is non-existent. However the worldly life requires the hypothesis of avidya. Avidya is only our ignorance and nothing more. It is ignorance or forgetfulness of the Self. Can there be darkness before the Sun? Similarly, can there be ignorance before the Self-evident and Selfluminous Self? If you know the Self there will be no darkness, no ignorance and no misery. It is the mind which feels the trouble, misery, etc. Darkness never comes nor goes. See the Sun and there is no darkness. Similarly, see the Self and avidya will be found not to exist.
Friday, February 13, 2015
That which exists cannot be observed. It is unobservable....That which exists, exists for ever; that which newly appears is later lost.
Ramana Maharishi: We read a newspaper and all the articles therein, but do not care to know anything about the paper itself. We take the chaff but not the substance. The substratum on which all this is printed is the paper and if we know the substratum all else will be known (like wall and paintings).
Devotee: You said the only ONE which exists is the REAL. What is that only ONE?
Ramana Maharishi: The ONE only is the Sat, the existence, that appears as the world, the things that we see and we ourselves.
Devotee: What is Atman? Is there a finality for the ATMAN?
Ramana Maharishi: First learn what is Atman. If we know this then we can query as to whether it has a finality or not. Which do you call ATMAN?
Devotee: Jiva is ATMAN.
Ramana Maharishi: Learn what jiva is. What is the difference between jiva and Atman? Is jiva itself Atman or is there any separate thing as Atman? There is an end for what you observe; that which is created has a destruction or end. That which is not created has no end. That which exists cannot be observed. It is unobservable. We must find out what it is that appears; the destruction of that which appears is the end. That which exists, exists for ever; that which newly appears is later lost.
Devotee: You said the only ONE which exists is the REAL. What is that only ONE?
Ramana Maharishi: The ONE only is the Sat, the existence, that appears as the world, the things that we see and we ourselves.
Devotee: What is Atman? Is there a finality for the ATMAN?
Ramana Maharishi: First learn what is Atman. If we know this then we can query as to whether it has a finality or not. Which do you call ATMAN?
Devotee: Jiva is ATMAN.
Ramana Maharishi: Learn what jiva is. What is the difference between jiva and Atman? Is jiva itself Atman or is there any separate thing as Atman? There is an end for what you observe; that which is created has a destruction or end. That which is not created has no end. That which exists cannot be observed. It is unobservable. We must find out what it is that appears; the destruction of that which appears is the end. That which exists, exists for ever; that which newly appears is later lost.
The Self makes the universe what it is by His Sakti, and yet He does not Himself act.
Ramana Maharishi: So long as egoity lasts prayatna (effort) is necessary. When egoity ceases to be, actions become spontaneous. The ego acts in the presence of the Self. He cannot exist without the Self. The Self makes the universe what it is by His Sakti, and yet He does not Himself act. Sri Krishna says in the Bhagavad Gita, “I am not the doer and yet actions go on”. It is clear from the Mahabharata that very wonderful actions were effected by Him. Yet He says that He is not the doer. It is like the sun and the world actions.
Wednesday, February 11, 2015
The karma which takes place without effort, i.e., involuntary action, is not binding.
Devotee: Jiva is said to be bound by karma. Is it so?
Ramana Maharishi: Let karma enjoy its fruits. As long as you are the doer so long are you the enjoyer.
Devotee: How to get released from karma?
Ramana Maharishi: See whose karma it is. You will find you are not the doer. Then you will be free. This requires grace of God for which you should pray to Him, worship Him and meditate on Him. The karma which takes place without effort, i.e., involuntary action, is not binding. Even a Jnani is acting as seen by his bodily movements. There can be no karma without effort or without intentions (sankalpas). Therefore there are sankalpas for all. They are of two kinds (1) one, binding - bandha-hetu and the other (2) mukti-hetu - not binding. The former must be given up and the latter must be cultivated. There is no fruit without previous karma; no karma without previous sankalpa. Even mukti must be the result of effort so long as the sense of doership persists.
Ramana Maharishi: Let karma enjoy its fruits. As long as you are the doer so long are you the enjoyer.
Devotee: How to get released from karma?
Ramana Maharishi: See whose karma it is. You will find you are not the doer. Then you will be free. This requires grace of God for which you should pray to Him, worship Him and meditate on Him. The karma which takes place without effort, i.e., involuntary action, is not binding. Even a Jnani is acting as seen by his bodily movements. There can be no karma without effort or without intentions (sankalpas). Therefore there are sankalpas for all. They are of two kinds (1) one, binding - bandha-hetu and the other (2) mukti-hetu - not binding. The former must be given up and the latter must be cultivated. There is no fruit without previous karma; no karma without previous sankalpa. Even mukti must be the result of effort so long as the sense of doership persists.
Tuesday, February 10, 2015
Are you in the world, or is the world within you?
Devotee: I form part of the creation and so remain dependent. I cannot solve the riddle until I become independent. Yet I ask Sri Bhagavan, should He not answer the question for me?
Ramana Maharishi: Yes. It is Bhagavan that says, “Become independent and solve the riddle yourself. It is for you to do it.” Again: where are you now that you ask this question? Are you in the world, or is the world within you? You must admit that the world is not perceived in your sleep although you cannot deny your existence then. The world appears when you wake up. So where is it? Clearly the world is your thought. Thoughts are your projections. The ‘I’ is first created and then the world. The world is created by the ‘I’ which in its turn rises up from the Self. The riddle of the creation of the world is thus solved if you solve the creation of the ‘I’. So I say, find your Self. Again, does the world come and ask you “Why do ‘I’ exist? How was ‘I’ created?” It is you who ask the question. The questioner must establish the relationship between the world and himself. He must admit that the world is his own imagination. Who imagines it? Let him again find the ‘I’ and then the Self. Moreover, all the scientific and theological explanations do not harmonise. The diversities in such theories clearly show the uselessness of seeking such explanations. Such explanations are purely mental or intellectual and nothing more. Still, all of them are true according to the standpoint of the individual. There is no creation in the state of realisation. When one sees the world, one does not see oneself. When one sees the Self, the world is not seen. So see the Self and realise that there has been no creation.
Ramana Maharishi: Yes. It is Bhagavan that says, “Become independent and solve the riddle yourself. It is for you to do it.” Again: where are you now that you ask this question? Are you in the world, or is the world within you? You must admit that the world is not perceived in your sleep although you cannot deny your existence then. The world appears when you wake up. So where is it? Clearly the world is your thought. Thoughts are your projections. The ‘I’ is first created and then the world. The world is created by the ‘I’ which in its turn rises up from the Self. The riddle of the creation of the world is thus solved if you solve the creation of the ‘I’. So I say, find your Self. Again, does the world come and ask you “Why do ‘I’ exist? How was ‘I’ created?” It is you who ask the question. The questioner must establish the relationship between the world and himself. He must admit that the world is his own imagination. Who imagines it? Let him again find the ‘I’ and then the Self. Moreover, all the scientific and theological explanations do not harmonise. The diversities in such theories clearly show the uselessness of seeking such explanations. Such explanations are purely mental or intellectual and nothing more. Still, all of them are true according to the standpoint of the individual. There is no creation in the state of realisation. When one sees the world, one does not see oneself. When one sees the Self, the world is not seen. So see the Self and realise that there has been no creation.
Monday, February 9, 2015
Relating the effect to a cause makes the man think. He is finally driven to consider who he is himself.
To explain evolution Sri Bhagavan continued: One sees an edifice in his dream. It rises up all of a sudden. Then he begins to think how it should have been already built brick by brick by so many labourers during such a long time. Yet he does not see the builders working. So also with the theory of evolution. Because he finds himself a man he thinks that he has developed to that stage from the primal state of the amoeba.
Devotee: It is an illustration of the saying that he sees the universe full of cause and effect Visram pasyati karyakaranataya.
Ramana Maharishi: Yes. The man always traces an effect to a cause, there must be a cause for the cause, the argument becomes interminable. Relating the effect to a cause makes the man think. He is finally driven to consider who he is himself. When he knows the Self there is Perfect Peace. It is for that consummation that man is evolved.
Devotee: It is an illustration of the saying that he sees the universe full of cause and effect Visram pasyati karyakaranataya.
Ramana Maharishi: Yes. The man always traces an effect to a cause, there must be a cause for the cause, the argument becomes interminable. Relating the effect to a cause makes the man think. He is finally driven to consider who he is himself. When he knows the Self there is Perfect Peace. It is for that consummation that man is evolved.
Sunday, February 8, 2015
How can anyone be a mukta so long as there is misery by his side?
Ramana Maharishi: People often say that a mukta purusha should go out and preach his message to the people. They argue, how can anyone be a mukta so long as there is misery by his side? True. But who is a mukta? Does he see misery beside him? They want to determine the state of a mukta without themselves realising the state. From the standpoint of the mukta their contention amounts to this: a man dreams a dream in which he finds several persons. On waking up, he asks, “Have the dream individuals also wakened?” It is ridiculous. Again, a good man says, “It does not matter even if I do not get mukti. Or let me be the last man to get it so that I shall help all others to be muktas before I am one.” It is all very good. magine a dreamer saying, “May all these wake up before I do”. The dreamer is no more absurd than the amiable philosopher aforesaid.
Saturday, February 7, 2015
Can fasting help realisation?
Devotee: Can fasting help realisation?
Ramana Maharishi: But it is temporary. Mental fast is the real aid. Fasting is not an end in itself. There must be spiritual development side by side. Absolute fasting makes the mind weak too. You cannot derive sufficient strength for the spiritual quest. Therefore take moderate food and go on practising.
Devotee: They say that after breaking a month’s fast, ten days afterwards the mind becomes pure and steady and remains so forever.
Ramana Maharishi: Yes, if the spiritual quest has been kept up right through the fast also.
Ramana Maharishi: But it is temporary. Mental fast is the real aid. Fasting is not an end in itself. There must be spiritual development side by side. Absolute fasting makes the mind weak too. You cannot derive sufficient strength for the spiritual quest. Therefore take moderate food and go on practising.
Devotee: They say that after breaking a month’s fast, ten days afterwards the mind becomes pure and steady and remains so forever.
Ramana Maharishi: Yes, if the spiritual quest has been kept up right through the fast also.
Friday, February 6, 2015
How is dhyana (Meditation) practised - with eyes open or closed?
Devotee: How is dhyana practised - with eyes open or closed?
Ramana Maharishi: It may be done either way. The point is that the mind must be introverted and kept active in its pursuit. Sometimes it happens that when the eyes are closed the latent thoughts rush forth with great vigour. It may also be difficult to introvert the mind with the eyes open. It requires strength of mind to do so. The mind is contaminated when it takes in objects. Otherwise, it is pure. The main factor in dhyana is to keep the mind active in its own pursuit without taking in external impressions or thinking of other matters.
Ramana Maharishi: It may be done either way. The point is that the mind must be introverted and kept active in its pursuit. Sometimes it happens that when the eyes are closed the latent thoughts rush forth with great vigour. It may also be difficult to introvert the mind with the eyes open. It requires strength of mind to do so. The mind is contaminated when it takes in objects. Otherwise, it is pure. The main factor in dhyana is to keep the mind active in its own pursuit without taking in external impressions or thinking of other matters.
Thursday, February 5, 2015
You have already got what you seek elsewhere.
Devotee: Is a teacher necessary for instructions?
Ramana Maharishi: Yes, if you want to learn anything new. But here you have to unlearn.
Devotee: Yet a teacher is necessary.
Ramana Maharishi: You have already got what you seek elsewhere. So no teacher is necessary.
Devotee: Is there any use of the man of Realisation for the seeker?
Ramana Maharishi: Yes. He helps you to get rid of your delusion that you are not realised.
Devotee: So, tell me how.
Ramana Maharishi: The paths are meant only to de-hypnotise the individual.
Devotee: De-hypnotise me. Tell me what method to follow.
Ramana Maharishi: Where are you now? Where should you go?
Devotee: I know ‘I am’; but I do not know what I am.
Ramana Maharishi: Are there two ‘I’s then?
Devotee: It is begging the question.
Ramana Maharishi: Who says this? Is it the one who is, or is it the other who does not know what he is?
Devotee: I am, but do not know what or how?
Ramana Maharishi: ‘I’ is always there.
Devotee: Does the ‘I’ undergo any transformation, say in death?
Ramana Maharishi: Who witnesses the transformation?
Ramana Maharishi: Yes, if you want to learn anything new. But here you have to unlearn.
Devotee: Yet a teacher is necessary.
Ramana Maharishi: You have already got what you seek elsewhere. So no teacher is necessary.
Devotee: Is there any use of the man of Realisation for the seeker?
Ramana Maharishi: Yes. He helps you to get rid of your delusion that you are not realised.
Devotee: So, tell me how.
Ramana Maharishi: The paths are meant only to de-hypnotise the individual.
Devotee: De-hypnotise me. Tell me what method to follow.
Ramana Maharishi: Where are you now? Where should you go?
Devotee: I know ‘I am’; but I do not know what I am.
Ramana Maharishi: Are there two ‘I’s then?
Devotee: It is begging the question.
Ramana Maharishi: Who says this? Is it the one who is, or is it the other who does not know what he is?
Devotee: I am, but do not know what or how?
Ramana Maharishi: ‘I’ is always there.
Devotee: Does the ‘I’ undergo any transformation, say in death?
Ramana Maharishi: Who witnesses the transformation?
Wednesday, February 4, 2015
All are seeing God always. But they do not know it.
Devotee: Is it not possible to get a vision of God?
Ramana Maharishi: Yes. You see this and that. Why not see God? Only you must know what God is. All are seeing God always. But they do not know it. You find out what God is. People see, yet see not, because they know not God.
Ramana Maharishi: Yes. You see this and that. Why not see God? Only you must know what God is. All are seeing God always. But they do not know it. You find out what God is. People see, yet see not, because they know not God.
......
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.
Devotee: Is it not the Advaita doctrine to become one with God?
Ramana Maharishi: Where is becoming? The thinker is all the while the Real. He ultimately realises the fact. Sometimes we forget our identities, as in sleep and dreams. But God is perpetual consciousness.
Tuesday, February 3, 2015
Mind is to be introverted and made to merge into the Self
Devotee: The mind is admitted to be changing and unsteady (chanchala and asthira).
Ramana Maharishi: It is also said in the same place that the mind is to be introverted and made to merge into the Self; that the practice must be long because it is slow; and must be continued until it is totally merged in the Self.
Devotee: I want prasad, i.e., Grace, for it.
Ramana Maharishi: It is always with you. All that is required of you is not to confound yourself with the extrovert mind but to abide as the Self. That is prasad.
Ramana Maharishi: It is also said in the same place that the mind is to be introverted and made to merge into the Self; that the practice must be long because it is slow; and must be continued until it is totally merged in the Self.
Devotee: I want prasad, i.e., Grace, for it.
Ramana Maharishi: It is always with you. All that is required of you is not to confound yourself with the extrovert mind but to abide as the Self. That is prasad.
Monday, February 2, 2015
How shall I gain practical realisation of the Self?”
Devotee: “I understand that the Self is beyond the ego. My knowledge is theoretical and not practical. How shall I gain practical realisation of the Self?”
Ramana Maharishi: Realisation is nothing to be got afresh. It is already there. All that is necessary is to be rid of the thought: “I have not realised.”
Devotee: Then one need not attempt it.
Ramana Maharishi: No. Stillness of mind or peace is realisation. There is no moment when the Self is not. So long as there is doubt or the feeling of non-realisation, attempt must be made to rid oneself of these thoughts. The thoughts are due to identification of the Self with the non-self. When the non-self disappears the Self alone remains. To make room anywhere it is enough that things are removed from there. Room is not brought in afresh. Nay, more - room is there even in cramping. Absence of thoughts does not mean a blank. There must be one to know the blank. Knowledge and ignorance are of the mind. They are born of duality. But the Self is beyond knowledge and ignorance. It is light itself. There is no necessity to see the Self with another Self. There are no two selves. What is not Self is non-self. The non-self cannot see the Self. The Self has no sight or hearing. It lies beyond these - all alone, as pure consciousness. A woman, with her necklace round her neck, imagines that it has been lost and goes about searching for it, until she is reminded of it by a friend; she has created her own sense of loss, her own anxiety of search and then her own pleasure of recovery. Similarly the Self is all along there, whether you search for it or not. Again just as the woman feels as if the lost necklace has been regained, so also the removal of ignorance and the cessation of false identification reveal the Self which is always present - here and now. This is called realisation. It is not new. It amounts to elimination of ignorance and nothing more. Blankness is the evil result of searching the mind. The mind must be cut off, root and branch. See who the thinker is, who the seeker is. Abide as the thinker, the seeker. All thoughts will disappear.
Devotee: Then there will be the ego - the thinker.
Ramana Maharishi: That ego is pure Ego purged of thoughts. It is the same as the Self. So long as false identification persists doubts will persist, questions will arise, there will be no end of them. Doubts will cease only when the non-self is put an end to. That will result in realisation of the Self. There will remain no other there to doubt or ask. All these doubts should be solved within oneself. No amount of words will satisfy. Hold the thinker. Only when the thinker is not held do objects appear outside or doubts arise in the mind.
Ramana Maharishi: Realisation is nothing to be got afresh. It is already there. All that is necessary is to be rid of the thought: “I have not realised.”
Devotee: Then one need not attempt it.
Ramana Maharishi: No. Stillness of mind or peace is realisation. There is no moment when the Self is not. So long as there is doubt or the feeling of non-realisation, attempt must be made to rid oneself of these thoughts. The thoughts are due to identification of the Self with the non-self. When the non-self disappears the Self alone remains. To make room anywhere it is enough that things are removed from there. Room is not brought in afresh. Nay, more - room is there even in cramping. Absence of thoughts does not mean a blank. There must be one to know the blank. Knowledge and ignorance are of the mind. They are born of duality. But the Self is beyond knowledge and ignorance. It is light itself. There is no necessity to see the Self with another Self. There are no two selves. What is not Self is non-self. The non-self cannot see the Self. The Self has no sight or hearing. It lies beyond these - all alone, as pure consciousness. A woman, with her necklace round her neck, imagines that it has been lost and goes about searching for it, until she is reminded of it by a friend; she has created her own sense of loss, her own anxiety of search and then her own pleasure of recovery. Similarly the Self is all along there, whether you search for it or not. Again just as the woman feels as if the lost necklace has been regained, so also the removal of ignorance and the cessation of false identification reveal the Self which is always present - here and now. This is called realisation. It is not new. It amounts to elimination of ignorance and nothing more. Blankness is the evil result of searching the mind. The mind must be cut off, root and branch. See who the thinker is, who the seeker is. Abide as the thinker, the seeker. All thoughts will disappear.
Devotee: Then there will be the ego - the thinker.
Ramana Maharishi: That ego is pure Ego purged of thoughts. It is the same as the Self. So long as false identification persists doubts will persist, questions will arise, there will be no end of them. Doubts will cease only when the non-self is put an end to. That will result in realisation of the Self. There will remain no other there to doubt or ask. All these doubts should be solved within oneself. No amount of words will satisfy. Hold the thinker. Only when the thinker is not held do objects appear outside or doubts arise in the mind.
Sunday, February 1, 2015
Spirit is not disembodied. The bodies differ after death
Ramana Maharishi: Sleep is intermediate between two waking states, so also death is between two successive births. Both are transient.
Devotee: I mean when the spirit is disembodied, does it carry the intellect with it?
Ramana Maharishi: Spirit is not disembodied. The bodies differ. It may not be a gross body. It will then be a subtle body, as in sleep, dream or daydream. Intellect does not alter; the bodies may differ according to circumstances.
Devotee: I mean when the spirit is disembodied, does it carry the intellect with it?
Ramana Maharishi: Spirit is not disembodied. The bodies differ. It may not be a gross body. It will then be a subtle body, as in sleep, dream or daydream. Intellect does not alter; the bodies may differ according to circumstances.
Subscribe to:
Posts (Atom)