Sri Ramana Maharshi – Self-Attention

Self-Attention is the key. Powerful teachings quotes of Sri Ramana Maharshi arranged for deep contemplation here in this video below. Each quote is initially repeated twice to drive the teachings home and later on more time is given between the quotes to enable one to dive deeper into the Silence-Self within.

For a full transcript of the featured quotes together with source text from which they are obtained, please see the final ‘Summary Verses’ section on this link.

For more videos like this see the playlist ‘Guided Meditations’ here.

With loving devotion to Sri Ramana Maharshi

Om Guru Ramana
Om Guru Ramana

Deep Sleep and Self-Realisation | Falling asleep during Self-Enquiry

Tom: In the following quotes Sri Ramana Maharshi gives us a teaching on the correct relationship between Deep Sleep & Self-Realisation or Jnana:

Questioner: Sushupti [deep sleep] is often characterised as the state of ignorance.

Sri Ramana Maharshi: No, it is the pure state. There is full awareness in it [deep sleep] and total ignorance in the waking state. It is said to be ajnana [ignorance] only in relation to the false jnana prevalent in jagrat [the waking state].

Really speaking jagrat [the waking state] is ajnana [ignorance] and sushupti [the sleep state] prajnana [wisdom]. If sushupti is not the real state where does the intense peace come from to the sleeper?

It is everybody’s experience that nothing in jagrat can compare with the bliss and well-being derived from deep sleep, when the mind and the senses are absent. What does it all mean? It means that bliss comes only from inside ourselves and that it is most intense when we are free from thoughts and perceptions, which create the world and the body, that is, when we are in our pure being, which is Brahman, the Self. In other words, the being alone is bliss and the mental superimpositions are ignorance and, therefore, the cause of misery. That is why samadhi is also described as sushupti in jagrat [sleep in the waking state]; the blissful pure being which prevails in deep sleep is experienced in jagrat, when the mind and the senses are fully alert but inactive.

~ Guru Ramana, pp. 112-13

Tom: Here are some verses from Sri Ramana Maharshi taken from Guru Vachaka Kovai that make similar points, namely that deep sleep is not actually ignorance at all but actually the Self. It is only our belief that the waking state is Reality (and that we are the body-mind) that makes us feel that Deep Sleep is a state of total ignorance. It is actually Pure Knowedge:

455.

Having experienced fully the great bliss of the sublime state of sleep where no other object exists, it is sheer ignorance not to value that state and to regard it as one’s salvation, but instead to desire something else, imagining it to be one’s defence against the misery one experiences.

457.

The ignorance of forgetfulness which makes you say that the waking state is a state of illumination makes you [also] declare that sleep is a sheath [kosa] of ignorance. If the belief that the waking state is the illustrious and unique state of truth goes, then sleep will become, and shine as, pure non-duality.

461.

Only in an intellect that has developed a desire for the waking state will the eminent state of deep sleep, which is all bliss, be classified as a state of ignorance: ‘I did not know anything during sleep.’ By failing to enquire into and realise the true experience that exists and shines in the same way forever, one becomes deluded and thinks, ‘I am the one who woke up’. If that powerful sheath of the intellect, the ignorance that is experienced in the waking state, is destroyed by the sword of vichara [that leads to the knowledge] ‘I am not the one who woke up’, then the eminent state of sleep will shine, remaining as pure bliss, its ignorance destroyed.

Tom: We see the same teaching in Talks with Sri Ramana Maharshi. The following is from talk number 314:

Again, sleep is said to be ajnana [ignorance]. That is only in relation to the wrong jnana prevalent in the wakeful state. The waking state is really ajnana [ignorance] and the sleep state is prajnana [full knowledge].

Tom: Here Bhagavan Ramana explains that the waking and dream states are mere projections of the minds habitual tendencies (vasanas), and when these are removed, only Deep Sleep remains, and this Deep Sleep is nothing but the Self (here called Turiya, the ‘forth’ state.):

460.

If the beginningless, impure vasanas that remain as the cause for waking and dream leave and perish, the state of sleep [previously perceived as] void-like and dull, and which led us into a state of ignorance and suffering, will become the transcendent state of turiya.

Tom: What about if we fall asleep during Self-Inquiry, what then? Bhagavan Ramana reassures us as follows:

462.

If the illumination that is awareness of your being exists so firmly that it remains unshaken until sleep overpowers you, then there will be no need to feel jaded and disheartened, lamenting, ‘Oh, the forgetfulness of nescient sleep has come and unsettled me!’

Tom: Note that the word nescience in the above verse is just a synonym for ignorance, the root meanings of the words being the same, ie. not-knowing. Ignorance negates the Greek word ‘gnosis’, which means knowledge, and nescience negates the Latin word ‘scientia’ which also means knowledge.

The above verses allow us to more fully understand the somewhat cryptic but important verse in the Bhagavad Gita Chapter 2, verse 69. It also reveals to us the depth of knowledge present in the Bhagavad Gita:

What all [ignorant] beings consider as night, is the day for the wise,

And what all [ignorant] beings see as day, is the night for the sage.

Tom: We can see that the above verse from the Bhagavad Gita is saying that most people consider deep sleep as being total darkness and ignorance, whilst the Sage considers this to be Knowledge, ie The Self. Conversely, what most people consider to be the ‘waking state’ is actually considered by the Sage to be a state of pure ignorance and delusion.

The waking state is considered by most to be a state in which we know things (other objects) and in which we ‘live our life’ as a human being – this is the meaning of ‘day’ for most people. The sage considers this ‘day time’ or ‘waking state to be pure illusion and delusion, or ‘maya’.

Because most people identify as being the body-mind in the waking state, and because most people consider the waking state to be a worthy state in which we experience ‘real life’ and gain ‘worthy life-experiences’, they therefore consider deep dreamless sleep as being a dull dark state full of ignorance. However the sage, who has lost the ego-identification as body-mind, sees Deep Dreamless Sleep only as the Pure Self in which there is only Perfect Love-Being-Bliss devoid of space, time, creation, body, mind, thoughts and concepts.

This same teaching that Bhagavan Ramana has made so clear to us above is also given in the Brihadaranyaka Upanishad, see here for details

Also see: Ramana Maharshi: the method of wakeful sleep (Jagrat Sushupti) to attain liberation

Let us give thanks and gratitude to Bhagavan Ramana Maharshi for his wonderfully clarifying teachings!

!Om Namo Bhagavate Sri Ramanaya Om!

The path of the Brave and Fearful | Sri Ramana Paravidyopanishad | Guru Vachaka Kovai |

Thank you for those who attended Satsang with me yesterday. It was wonderful to be with you all 🙏 Here is a video from the meeting:

Here are some the verses that I mentioned during the Satsang that I wasn’t able to fully remember and quote verbatim at the time, plus a few extra verses at the end (the last 3 verses):

Sri Ramana Paravidyopanishad, verses 211 & 212:

211. Only two paths are laid down for the aspirant to deliverance: for the valiant, the quest of one’s own Self, and for the fearful, self-surrender to God. In these two all the paths are included.

[Commentary by Lakshmana Sarma: A great many paths are known and followed, but all come under these two. The valiant one has been already described. The other is the one who is afraid of samsara, but is unable to take to the quest taught by Bhagavan as being the direct path. On this direct path all preconceived notions are dropped, as will be seen later. Self-surrender is the final step in the practice of devotion to God, which is the only other alternative to the direct path.]

212. This two-fold path has been taught by the most holy one, Ramana, thus: ‘Either seek the root of the ego-sense [the ‘I’ that rises within the body] or surrender that ego-sense to God to have it destroyed [by His grace].’

Verses from Guru Vachaka Kovai:

745.
To say that someone practising
Sustained enquiry for the Self, the God
Who is all Awareness, suffered from
Mental derangement, would be like
Saying that some poor fellow died,
Alas, by drinking nectar.

354.
Don’t ask in fear and doubt, “What, what
Will happen if I once for all
Give up this separate self of mine?”
Whoso lets go the bough he clings to
Lands safe on solid earth. You are bound
To reach the real Self.

394.
Forgetfulness of Self is real death.
To overcome the fear of body’s death
We needs must constantly remember
The Self. For self-enquiry then,
There is no fixed rule of time or place.

834.
Courageous ones who know no fear
Find and renounce the world as worthless,
And so gain wisdom true. Others
Are foolish folk by falsehood blinded.

174.
In meditation deep, while yet
A trace of ego lingers, fear
And trembling may sometimes occur.
But when the ego dies at last
In Pure Awareness, quaking stops.
Stillness alone prevails.

The Shining of My Lord – Quotes explaining the Essential Spiritual Practice

The following quotes, taken from the publication ‘The Shining of my Lord’ by Sri Muruganar, clearly and concisely explain the direct path to Self-Realisation.

In this context, the words ‘sadhana‘ and ‘tapas‘ both essentially mean spiritual practice.

Swarupa‘ means your own true nature, referring to the Self, the Ultimate Reality that you ARE.

The word ‘pure’ in the phrase ‘pure consciousness’ refers to consciousness devoid of any objects or arising phenomena, a reference again to the Self, your Swarupa.

I recommend you listen to this video in which the following quotes are read aloud for you, as this can often result in the same teachings being heard in a different and more powerful way:

502. The sadhana is to withdraw the mind from the sense objects of the world, which arise through the ignorance of taking the body to be ‘I’, and fix it in the feet of the Lord’s grace, pure consciousness. For those who are fully convinced of the efficacy of this sadhana, and who are able to practise it, there will be no need to abandon it to perform any other great tapas

503. Until everything shines wholly as swarupa, eschew all [perceived phenomena] as your enemies.

508. Those who abide as pure consciousness will experience the truth, the Self that exists as their own intimately close associate, but if the mind is allowed to move about among the senses through the pathways of the five senses, life will become shameful, losing its beauty.

509. If consciousness leaves the heart and manifests outwardly, it will experience perplexity through the false and deceitful sense objects. If it becomes extremely clear and remains firmly settled in consciousness-the-supreme, pure grace, and then merges with it, life will become blissful.

516. The ego deserves to be stigmatised whereas the Self alone deserves to be worshipped and saluted. Save and protect yourself completely from the treacherous maya, whose form is the ego, by the daily practice of abidance in the pure Self in order that the abidance may become firm and habitual.

492. For those who keenly desire as their principal priority a merger with the beauty of grace, the swarupa that abides in the heart as pure consciousness, it is not even slightly acceptable to have any connection with objects enjoyed by the senses, which are concepts of the fake entity, the deluding consciousness.

417. If we perform sadhana to the limit of our abilities, the Lord will accomplish for us that which is beyond our capabilities. If we fail to do even that which is within our capabilities, there is not the slightest fault in the grace of the Lord.

423. Devotion exists in many different forms, varying according to the quality of the devotee’s mind. However, only devotion to grace, the swarupa that shines as pure consciousness, enables one to reach directly the unsurpassed state of the supreme.

Nisargadatta Maharaj: the essence of his teachings in four simple quotes

Here are four quotes of Sri Nisargadatta Maharaj that conveys the essence of his teachings. They are all taken from the book I Am That. Read them several times, contemplate what he is trying to convey, and put the teachings into practice.

Best wishes!

See Also:

Nisarga Yoga explained (Nisargadatta Maharaj’s teachings summarised)
How Nisargadatta Maharaj attained self-realisation
How to know God. How to see God
IN BRIEF: HOW TO ATTAIN LIBERATION (MOKSHA)

Nisargadatta focus on your Self

Nisargadatta all delay is a waste of time

Nisargadatta cling to one thing that matters

Nisargadatta the only way is practice

Ramana Maharshi: Know the Knower

Ramana younger face

Also see: Recommended Reading: Books for Enlightenment, Liberation and Self-Realisation

It is widely accepted that the text Guru Vachaka Kovai presents the most precise, systematic and authoritative exposition of Sri Ramana Maharshi’s teachings; following my previous post, here are some more verses for you:

Download Guru Vachaka Kovai as a PDF file here

132.
Why do people call me learned?
What is the mark of real learning?
Learning that all garnered knowledge
Of things is empty ignorance
And that true knowledge is the search
For the Knower.

133.
He, who by questing inward for
The Knower, has destroyed the ego
And transcended so-called knowledge,
Abides as the Self. He alone
Is a true knower, not one who has
Not seen the Self and therefore has
An ego still.

134.
Those who, learning to forget
Completely all objective knowledge,
Turn inward firmly and see clearly
The Truth, abide serene. Those who
Try to recall forgotten things
Pine bewildered, fretting over
False phenomena.

Ramana Maharshi: True Wisdom

ramana-maharshi.asr_12.crop

The following are sayings of Sri Ramana Maharshi, taken from the text Guru Vachaka Kovai which is widely accepted as the most precise, systematic and authoritative exposition of Sri Ramana Maharshi’s teachings:

Download Guru Vachaka Kovai as a PDF file here

536.
O worldly folk who long for and run after
An endless series of unenduring things
’Tis wisdom true to seek and know
That one thing, on knowing which
All other things will cease to be.

537.
For those who see with insight keen
The subtle Truth, what is there to gain
From knowledge of gross material things?
What the imperishable inner sense
Perceives surpasses far the sight
Seen by the corporeal eye.

538.
Knowing aright the nature of the Self
And abandoning the non-self as void,
Unreal, is wisdom true.
All other knowledge is ignorance,
And not wisdom.

Ramana Maharshi: Encouragement for Self-Enquiry

ramana maharshi

The following are teachings of Sri Ramana Maharshi taken from the text Guru Vachaka Kovai, a text which is widely considered to be the most precise, systematic and authoritative collection of Sri Ramana’s spoken teachings.

I have arranged them in an order with the aim of encouraging Self-Enquiry.

I hope these verses are of help to you,

best wishes

Tom

755.

If without wasting time one starts
And keeps up steady self-enquiry,
One’s life becomes at once ennobled,
One is no more this wretched body,
And there wells up within one’s heart
A sea of bliss supreme.

644.

Those who do not keenly seek
And recognise the Being Awareness
Shining incessant in the heart
Sink deep into delusive maya,
Thanks to the denotative knowledge
Piled up by the mounting ego.

393.

One who has wisely chosen the straight path
Of self-enquiry can never go astray;
For like the bright, clear Sun, the Self
Reveals itself direct to whoso
Turns towards it.

77.

What does one gain, you well may ask,
By giving up the wealth immense
Of worldly pleasure and seeking only
Mere Awareness?
The benefit of true Awareness
Is the unbroken prevalence
Of peace within the heart, the bliss
Of one’s own natural being.

71.

How piteous is the spectacle
Of people wandering in the world’s ways
Aimless, frisky like a goat’s beard
And chafing at the discipline
That leads to permanent freedom.

756.

Barring fruitful self-enquiry
There is, for real mind-control,
No other sadhana whatsoever.
The mind may seem to be controlled
By other methods. But after a while
It will spring up again.

692.

Since it was one’s own past effort
That now has ripened into Fate,
One can with greater present effort
Change one’s Fate.

1186.

Uninterrupted and whole-minded
Concentration on the Self,
Our true, non-dual Being, this
Is mouna, pure, supreme, the goal;
Not at all the lazy mind’s
Inertia which is but a state
Of dark illusion.

186.

Poor seer, who suffers endlessly
Because you still perceive the object,
Not the subject, please look inward,
Not without, and taste the bliss
Of non-duality

878.

The Self alone is the true Eye.
Only of the Self one has
Direct immediate knowledge.
But minds averted from the Self
Look through the senses at a world
Other than the Self and think it can
Be known directly.

190.

You pilgrims, who without discovering
What is within, proceed from place
To place, ever hovering bird-like,
Know Siva supreme is but Awareness,
Absolutely still, abiding
Centred in the Heart.

529.

The jiva’s thirst will vanish only
When the vasanas of the frenzied mind
Die and direct experience comes
Of Pure Awareness.
If mirage water could quench thirst
Then only would knowledge indirect
Satisfy the jiva’s longing.

921.

None can confront and overcome
The mind. Ignore it, then, as something
False, unreal. Know the Self
As the real ground and stand firm-rooted
In it. Then the mind’s movements will
Gradually subside.

694.

Even in this worldly life one’s labours bear
No fruit without abundant faith.
Hence till one merges in the bliss
Supreme and boundless, one’s strong zeal
In sadhana should never slacken.

695.

However great one’s former sins, if one
Repines not, sighing “A sinner am I”
But plunges straight into one’s own Being,
One reaches quick the ocean of bliss
And sports in it.

192.

For the man of dharma seeking
Experience of the state supreme,
The heroic action needed is
To draw in the outward-darting mind
And fix it firmly in the Heart.

193.

If the mind, turned outward and distracted,
Starts observing its own being,
Alienation ends, the vestige ego
Merges in the light of true
Awareness shining in the Heart.

697.

They say that Fate can never bind
Those heaven-bound. What does this mean?
Not an iota of the past can touch
Those who dwell unceasingly
In the firmament of Self-Awareness,
Vast, boundless, frontierless and full.

1059.

The Self, the home of blissful Awareness,
Is an ocean vast of peace serene.
And he whose mind turns inward and dives
Deep within it, gains the infinite treasure
Of its grace.

1062.

The ever-present Self, the radiant
Gem, this is the rarest, richest
Treasure. Look within and find
And hold it fast. Your penury,
The grand illusion, source of every
Trouble on earth, will vanish forthwith.

343.

Those who, diving deep within,
Have found the Self have nothing else
To know. And why? Because they have gone
Themselves beyond all forms and are
Awareness without form.

763.

Only a mind one-pointed, inward turned,
Succeeds in self-enquiry. Weak,
Faltering minds, like green banana trees,
Are not fit fuel to feed this fire.

531.

From questing inward in the heart
Comes knowledge which destroys
All false illusions. Searching books
For pure, clear wisdom is like trying
To cook and eat the picture of a gourd.

532.

Can hunger be appeased by eating
Food cooked over a painted flame?
The end of pain, the bliss of peace,
Results from egoless awareness,
And not at all from verbal wisdom.

533.

Never through argument, but only
By abiding in the heart as pure
Awareness, which lights up and shines
Within the mind, can one enjoy
The thrill, the throb, the bliss supreme
Of being the Self.

612.

Undeluded by whatever else
May come and go, unwinking watch
The Self, because the little fault
Of forgetting for one moment one’s true Being
As Pure Awareness brings tremendous loss.

750.

What we incessantly think of,
That we become. Hence, if we
Keenly seek the Self and think
Of nothing else, the malady
Of birth will cease and all thoughts end.

1029.

Bliss is the very nature of the Self.
Self is the infinitude of Bliss.
All Being is but Bliss.
Knowing this firmly, in the Self
Abide enjoying Bliss forever.