Ramana Maharshi – Summa Irru (Be Still)

ramana maharshi eyes of grace

!Om Guru Ramana!

The teachings of Sri Ramana Maharshi have been arranged and presented here for deep contemplation. Each quote is repeated twice to increase the impact. If you like this type of video and would like me to make some more, or if you have any feedback for future video offerings, please let me know. Please see below to read the quotes.

Here are the quotes:

Be still. Apart from this the mind has no task to do or thought to think
Guru Vachaka Kovai, verse 773

If you remain still, without paying attention to this, without paying attention to that, and without paying attention to anything at all, you will, simply through your powerful attention to being, become the reality, the vast eye, the unbounded space of consciousness.
Guru Vachaka Kovai, verse 647

Because that state is taught by silence, and also because it is attained by remaining in silence, it is called silence. The sage is in silence always, even when he speaks.
Sri Ramana Paravidyopanishad, verse 539

Silence is the most potent form of work. However vast and emphatic the scriptures may be, they fail in their effect. The Guru is quiet and peace prevails in all. His silence is more vast and emphatic than all the scriptures put together.
Talks with Sri Ramana Maharshi, Talk 398

There is no reaching the Self. If the Self were to be reached, it would mean that the Self is not now and here, but that it should be got anew. What is got afresh will also be lost. So it will be impermanent. What is not permanent is not worth striving for. So, I say, the Self is not reached. You are the Self; you are already That.
Talks with Sri Ramana Maharshi, Talk 251

When one remains without thinking one understands another by means of the universal language of silence.
Talks with Sri Ramana Maharshi, Talk 243

There is a state when words cease and silence prevails
Maharshi’s Gospel, page 14

O foolish mind who is suffering due to the desire for the petty pleasures of this world and of the next, if you remain quiet [i.e. without desire] you will certainly attain that State of Bliss which surely transcends the pleasures of these two.
Guru Vachaka Kovai, verse 379

None can confront and overcome the mind. Ignore it, then, as something false and unreal. Know the Self-Awareness as the real ground and stand firm rooted in it. Then the mind’s movements will gradually subside. If the noise of thoughts rising incessantly within does not subside, the ineffable state of silence will not be revealed.
Guru Vachaka Kovai, verse 921

When one refrains from looking out and noting outward objects, and instead abides within the Heart in Self-Awareness, the ego disappears. The pure silence that then shines forth is the goal of Knowledge.
Guru Vachaka Kovai, verse 1194

The end of pain, the bliss of peace results from egoless awareness, and not at all from verbal wisdom.
Guru Vachaka Kovai, verse 532

Having become free from concepts, which are afflicting thoughts, and with the ‘I am the body’ idea completely extinguished, one ends up as the mere eye of grace, the non-dual expanse of consciousness. This is the supremely fulfilling vision of God
Guru Vachaka Kovai, verse 348

Having restrained the deceitful senses, and having abandoned mental concepts, you should stand aloof in your real nature. In that state of Self-Abidance in which you remain firmly established in the consciousness of the Heart, Sivam will reveal itself.
Guru Vachaka Kovai, verse 349

The true vision of reality that is free from veiling ignorance is the state in which one shines in the Heart as the ocean of bliss, the inundation of grace. In the mauna experience that surges there as wholly Self, and which is impossible to think about, not a trace of grief or discontent exists for the jiva.
Guru Vachaka Kovai, verse 350

Though that state of being the real Self is called the state of knowledge, it is one in which there is none of the three: the knower, the object known, and the act of knowing. That being the case, what does one know there, by what means, and who is there to know? It must be understood that knowledge is just a name for the state of being the Self.
Sri Ramana Paravidyopanishad, verse 40

Except for the one who has completely cut the tie of desires, the false appearance [that he is a suffering jiva] will not cease. Therefore, without any hesitation, one should cut even the desire for the great Divine Happiness.
Guru Vachaka Kovai, verse 378

There is a two-fold ignorance, named as knowledge and ignorance, which is experienced by those not aware of the real Self. This pair is unreal just like all else.
Sri Ramana Paravidyopanishad, verse 276

“In that state doubts do not arise since the sage is ever firm in his awareness of the true Self. There he remains without affirmations and vacillations, immersed in the depths of peace, the mind having become extinct.”
Sri Ramana Paravidyopanishad, verse 569

!Om Guru Ramana!

The simple way to Liberation (Moksha)

infinity birds swallows

The simple way to Liberation or Moksha is to (1) allow the mind be still and (2) not take yourself to be the body-mind.

That’s it

However, if you still want to know more about this kind of approach, I wrote an article about it here that goes into more detail.

Shankara & Ramana Maharshi: First Know Thyself, then Be Still

Shankara bondage is a mirage

In the traditional path of Knowledge or Jnana, first we are to know our True Self (Atman) and know this to be the same as the Absolute (Brahman). Then we are to be still and renounce all desires.

This spiritual knowledge (Jnana) of ‘I am Brahman’ (Aham Brahmasmi) allows the mind to become still and desireless. Note this does not mean that the body becomes totally inert – no – rather it continues to function naturally according to its destiny (Prarabdha Karma) until the body dies.

Shankara states this multiple times, eg, in Vivekachudamani, and also in his many commentaries, eg. in his commentary upon the Kena Upanishad – in his introduction to the Kena Upanishad Shankara writes:

And [the Self] being eternal, it is not to be secured by any means other than the cessation of ignorance. Hence the only duty is to renounce all desires after the realisation of the unity of the indwelling Self and Brahman.

This is akin to Self-Surrender, as spoken by Sri Ramana Maharshi:

There is no destiny. Surrender, and all will be well. Throw all the responsibility on God. Do not bear the burden yourself. What can destiny do to you then?”
(Talks 244)

and again here:

Question: Surrender is said to be Bhakti [the path of devotional love]. But Sri Bhagavan [Ramana Maharshi] is known to favour enquiry [ie. the path of Knowledge or Jnana] for the Self. There is thus confusion in the hearer.
Ramana Maharshi: Surrender can take effect only when done with full knowledge. Such knowledge comes after enquiry. It ends in surrender.
(Talks 462)
This above post was an excerpt from The ‘ultimate means’ to liberation

Ramana Maharshi on Jiddu Krishanmurti’s Choiceless Awareness

Ramana jiddu Krishnamurti.png

A young man from Colombo, Ceylon, said to Bhagavan:

J. Krishnamurti teaches the method of effortless and choiceless awareness as distinct from that of deliberate concentration. Would Sri Bhagavan be pleased to explain how best to practise meditation and what form the object of meditation should take?

Ramana Maharshi: Effortless and choiceless awareness is our real nature. If we can attain that state and abide in it, that is all right. But one cannot reach it without effort, the effort of deliberate meditation. All the age-old vasanas (inherent tendencies) turn the mind outwards to external objects. All such thoughts have to be given up and the mind turned inwards and that, for most people, requires effort. Of course, every teacher and every book tells the aspirant to keep quiet, but it is not easy to do so. That is why all this effort is necessary.

Even if we find somebody who has achieved this supreme state of stillness, you may take it that the necessary effort had already been made in a previous life. So effortless and choiceless awareness is attained only after deliberate meditation. That meditation can take whatever form most appeals to you. See what helps you to keep out all other thoughts and adopt that for your meditation.

Ramana Maharshi: some gems from Who Am I? (Nan Yar) | Be still | Silence

Here are some quotes I have arranged by theme: they are all taken from Ramana Maharshi’s masterpiece Who Am I? (Nan Yar? in Tamil).

It is a short text and should ideally be read in full. You can find a version on this website here which is truer to the original Ramana himself wrote and where I have also introduced the text more fully, and you can find another version from Ramanashramam here, from where the quotes below were taken.

Throughout you can see that the emphasis is on stilling the mind to bring about Self-Realisation. The method for doing this is Self-Enquiry. See if you can see all the different ways that Ramana points to making the mind still in each of his answers. The Bold Type Headings are my own additions and my comments are in italicised red.

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See here for an audio version of the text below:

How can I attain realisation? By removing the world and making the mind still.

Q. When will the realization of the Self be gained?
A. When the world which is what-is-seen has been removed, there will be realization of the Self which is the seer.

Q. Will there not be realization of the Self even while the world is there?
A. There will not be.

Q. When will the world which is the object seen be removed?
A. When the mind, which is the cause of all cognition’s and of all actions, becomes quiescent, the world will disappear.

Tom: Ramana is stating that realisation appears when the mind is still. Many people avoid these kinds of teachings which advocate turning away from the world, and give various seemingly logical reasons for this philosophical stance (note that it is a philosophical stance for the most part, based on logical reasoning, belief and a certain ideology), but for most people, without prolonged stillness of mind, egotism finds a way to perpetuate itself and suffering, separation and ignorance also continue.

Breath control, mantra, devotional practice are aids but are not the true practice.

Like the practice of breath-control, meditation on the forms of God, repetition of mantras, restriction on food, etc., are but aids for rendering the mind quiescent.

Through meditation on the forms of God and through repetition of mantras, the mind becomes one-pointed.

Just as when a chain is given to an elephant to hold in its trunk it will go along grasping the chain and nothing else, so also when the mind is occupied with a name or form it will grasp that alone.

Why make the mind one-pointed?

When the mind expands in the form of countless thoughts, each thought becomes weak; but as thoughts get resolved the mind becomes one-pointed and strong; for such a mind Self-inquiry will become easy.

Tom: Note that here Ramana defines a strong and weak mind: a strong mind is one that is one-pointed, a weak mind is one that is not one-pointed, ie. a scattered mind. It is a strong one-pointed mind that can undergo self-enquiry effectively for most. Therefore the practices above such as breath control, devotion and mantra practice can form a spiritual foundation for those who are not able to effectively perform self-enquiry straight away.

But thoughts keep on coming. Will thoughts ever end? 

Q. The residual impressions (thoughts) of objects appear unending like the waves of an ocean. When will all of them get destroyed?
A. As the meditation on the Self rises higher and higher, the thoughts will get destroyed.

Q. Is it possible for the residual impressions of objects that come from beginningless time, as it were, to be resolved, and for one to remain as the pure Self?
A. Without yielding to the doubt “Is it possible, or not?”, one should persistently hold on to the meditation on the Self. Even if one be a great sinner, one should not worry and weep “O! I am a sinner, how can I be saved?”; one should completely renounce the thought “I am a sinner”; and concentrate keenly on meditation on the Self; then, one would surely succeed.

Tom: To worry about whether or not thoughts can end is itself a thought and so is moving away from stillness of mind. See how tricky the mind is?

What about my worldly problems and other people?

The mind should not be allowed to wander towards worldly objects and what concerns other people.

However bad other people may be, one should bear no hatred for them.

Tom: Again, the above teachings are all about the mind becoming still.

What about desire and hatred?

Both desire and hatred should be eschewed.

Tom: Hatred and desire are more agitations of the mind.

How can I stop worrying about worldly affairs? 

Whatever burdens are thrown on God, He bears them. Since the supreme power of God makes all things move, why should we, without submitting ourselves to it, constantly worry ourselves with thoughts as to what should be done and how, and what should not be done and how not? We know that the train carries all loads, so after getting on it why should we carry our small luggage on our head to our discomfort, instead of putting it down in the train and feeling at ease?

Tom: One solution for an agitated mind is to have faith in the Supreme God, for the mind that trusts and has faith in God naturally becomes still. This is made clearer in the next quote.

Is there room for devotion and surrender on this path?

He who gives himself up to the Self that is God is the most excellent devotee. Giving one’s self up to God means remaining constantly in the Self without giving room for the rise of any thoughts other than that of the Self.

Tom: ie. be still. If you do have thoughts, they should only be about the Self, meaning the mind is strong and one-pointed, as referenced in an earlier quote above.

Maybe I should find a guru who will help me? Perhaps I need their grace or transmission?

God and the Guru will only show the way to release; they will not by themselves take the soul to the state of release.

Each one should by his own effort pursue the path shown by God or Guru and gain release.

Tom: The Guru only tells you to be still. Seeking a Guru is entering more delusion/illusion/ignorance and merely perpetuates ignorance and mental agitation/movement. See how skilfully Ramana steers us away from this mistake? This same teaching is also given at the start of Shankara’s Vivekachudamani (verses 51-55).

Which scriptures and books will help me on this path?

All the texts say that in order to gain release one should render the mind quiescent; therefore their conclusive teaching is that the mind should be rendered quiescent; once this has been understood there is no need for endless reading.

Where in the world can I find lasting happiness and fulfillment?

There is no happiness in any object of the world. We imagine through our ignorance that we derive happiness from objects. When the mind goes out, it experiences misery. In truth, when its desires are fulfilled, it returns to its own place and enjoys the happiness that is the Self.

Tom: Seeking happiness in the world or in objects is more mental agitation. Ceasing to do this is making the mind still. This is elaborated upon and emphasised in the next two quotes.

How does a wise one act?

Under the tree the shade is pleasant; out in the open the heat is scorching. A person who has been going about in the sun feels cool when he reaches the shade. Someone who keeps on going from the shade into the sun and then back into the shade is a fool. A wise man stays permanently in the shade. Similarly, the mind of the one who knows the truth does not leave Brahman. The mind of the ignorant, on the contrary, revolves in the world, feeling miserable, and for a little time returns to Brahman to experience happiness. In fact, what is called the world is only thought. When the world disappears, i.e. when there is no thought, the mind experiences happiness; and when the world appears, it goes through misery.

What about Spiritual Knowledge (Jnana) or Wisdom?

Q. What is wisdom-insight (jnana-drsti)?
A. Remaining quiet is what is called wisdom-insight.

Q. What is the relation between desirelessness and wisdom?
A. Desirelessness is wisdom. The two are not different; they are the same. Desirelessness is refraining from turning the mind towards any object. Wisdom means the appearance of no object.


SOME CONCLUDING WORDS:

Tom: Gratitude to Sri Ramana for his teachings that skilfully and in numerous ways tell us to still the mind. Bhagavan Ramana writes:

‘All the texts say that in order to gain release one should render the mind quiescent; therefore their conclusive teaching is that the mind should be rendered quiescent; once this has been understood there is no need for endless reading.’

If you are not able to take up self-enquiry and still the mind, take up the auxiliary practices at once and devote yourself fully to them. Bhagavan Ramana writes:

‘Through meditation on the forms of God and through repetition of mantras, the mind becomes one-pointed…the mind becomes one-pointed and strong; for such a mind Self-inquiry will become easy.’

So devote yourself to God, devote yourself to Sri Ramana, chant the mantra with unceasing and unending devotion, and then go deep deep into stillness wielding the question ‘Who am I?’ as your weapon of choice, eventually letting go of this weapon too, drowning in Effulgent Grace in the formless form of Realisation. Bhagavan Ramana writes:

‘By the inquiry ‘Who am I?’. The thought ‘who am I?’ will destroy all other thoughts, and like the stick used for stirring the burning pyre, it will itself in the end get destroyed. Then, there will arise Self-realization.’

Om Tat Sat

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You cannot ‘be still’/ how to be still

full-moon

‘Be still’ (ie. Nididhyasana) or natural stillness (ie. Samadhi), and the eternal peace of mind/end of suffering that seemingly emerge from that (ie. Moksha) – these are not something you do or create, or necessarily need to strive to practice. They can be a natural outcome of insight into the experiential truths of ‘no-doer’ (both in ‘yourself’ and in ‘others’) and ‘nothing else needed’ or ‘nothing to get’.

Similarly, insight is not something you have to do or achieve or create. It is a natural outcome of listening to the teachings (ie. Sravana) and contemplating them in a (relatively) clear and quiet mind (ie. Manana).

Therefore listen to the teachings, remember them, relax, and let the mind contemplate them unhurriedly. The teachings need time and space to blossom and bloom. 🌿🌼🌷

Seeking out teachings to listen to, actually listening to them and subsequently contemplating them is not something you do or chose to do or ever did. It is a natural outcome of a desire to end suffering (ie. Mumukshutva) together with having heard the notion or possibility that suffering can end (ie. Hearing about the concept of enlightenment or liberation). These factors naturally and automatically lead to seeking a teaching/teacher.

The desire to end suffering is not something you have created or ever ‘done’. It is the natural consequence of and intelligent response to suffering.

This is all spontaneous action and response. No doer entity or separate entity doing, authoring or creating anything.

Suffering is not something you chose to happen, or something you have created/caused. It is a natural consequence of living life with concepts of ignorance deeply rooted into the body-mind.

Hearing about the notion or possibility that suffering can end is not something you chose to hear. It is a consequence of God’s Grace.

Ignorance was not something you chose. It too was and is God’s Grace.

All this, one could say, is God’s Grace, unfolding beautifully. It is the way it is. What is is what is.