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!

You should not go into Laya (trance)! Annamalai Swami | Ramana Maharshi

Here are some very important teachings from Annamalai Swami regarding some dangers of meditation and entering into laya, a trance-like state:

annamalai swami final talks

A foreign woman came to see Annamalai Swami. While she was prostrating to him she seemed to become unconscious of her surroundings and she remained lying on the floor at his feet for about ten minutes. This was not the first time that she had fallen into this state while in Annamalai Swami’s presence. After watching her for some time, he shouted at her:

Annamalai Swami: You should not go into laya [a trance-like state] like this! It is becoming a habit with you. It may give you some kind of temporary happiness, but it is not a happiness that helps you spiritually. It is the same as sleep. Even worldly activities are better than this laya. Get out of this habit!

[Addressing the other people present]

People occasionally went into states like this in front of Bhagavan [Sri Ramana Maharshi]. He never encouraged them, even the ones who appeared to be in deep meditation. I remember one occasion when Bhagavan noticed a man who had been sitting motionless in the hall for at least an hour, apparently in a deep meditation. Bhagavan was not fooled. He called to Kunju Swami and others who were present, ‘Shout at him, shake him, and when he wakes up, take him on giri pradakshina This is no better than sleep. This state is not good for him. He is just wasting his time sitting like this.’

Bhagavan warned us about this state, and he often cited stories of sadhus who had been stuck in this state for years. One of the most frequently told was a story about a sadhu who asked his disciple for a glass of water. While he was waiting for the man to return, he went into a deep laya state that persisted for many, many years. He was in this state so long, his disciple died, the river changed its course, and different rulers came and went. When he opened his eyes, his first comment was, ‘Where is my glass of water?’ Before he went into laya, this thought was uppermost in his mind, and decades later, this thought was still there.

Bhagavan’s comment on this story was, ‘These states are not helpful. They are not samadhi.’

[The woman who had been in laya then asked the next question:]

Question: Whenever I start meditating, soon after I start, I fall into these states. How can I prevent these laya states from coming and taking me over?

Annamalai Swami: Keep practising self-enquiry. This is the way to avoid laya. The mind usually has two habits; either it is occupied with many thoughts and engaged in activities, or it goes back to sleep. But for some people, there is this third option, falling into this laya state. You should not indulge in it because once it becomes a habit, it becomes addictive.

[Tom – note the habitual nature of going into laya which becomes familiar to the mind and so becomes a familiar state of consciousness:]

It is a pleasant state be in, but if you fall very deeply into it, it becomes very hard to get out of it. You know what this state is like because you have been in it many times. As soon as you feel the first symptoms of an approaching trance, get up and walk around. Don’t remain sitting or lying. Walk around or do some work, and above all, keep up the practice of self-enquiry.

If you practise self-enquiry constantly, you will never find yourself falling into laya. You can conquer this habit. You just need to be attentive and to do self-enquiry. 

[Tom – we see the same teachings in traditional Advaita texts too, eg. in Gaudapada’s commentary on the Mundakya Upanishad – see verse 3.44.]


Here Annamalai Swami gives a similar teaching, this time from the book Living by the Words of Bhagavan, page 345:

Questioner: It is clear that vasanas are not destroyed during sleep. Are they destroyed by nirvikalpa samadhi, or does this state have no effect on them?

Annamalai Swami: Bhagavan taught that we should aim for sahaja samadhi, not nirvikalpa samadhi. He said that it was not necessary to experience nirvikalpa samadhi prior to enjoying sahaja samadhi.

One form of nirvikalpa samadhi is like laya, like deep sleep. There is peace while the samadhi persists, but when the experience is over the mind rises and the vasanas become just as active as before.

Laya [temporary suspension of all mental faculties in a trance-like state] is virtually the same as sleep. Experiencing this state is not helpful to your sadhana. Laya is not meditation, it is unconsciousness; it is tamo-guna in a very strong form. Meditation needs an awake mind, not an unconscious one.

Sleep and laya increase the identification with the mind. You may feel a little peace during laya, but when you wake up from this state the mind becomes very active again and the peace is all lost.

How to attain Brahman according to Advaita Vedanta (Sri Gaudapada’s Mandukya Karika)

The following summarises the spiritual method advised by Sri Gaudapada, the great-guru of the more famous Sri Shankara. It is taken from Chapter 3 of Gaudapada’s Karika (Gaudapada’s commentary on the Mandukya Upanishad),  one of the earliest, most authoritative and most-influential of Advaita Vedanta Scriptures.

om1
42. The mind distracted by desires and enjoyments should be brought under control by proper means; so also the mind enjoying pleasure in inactivity (laya). For the state of inactivity is as harmful as the state of desires.

43. Turn back the mind from the enjoyment of desires, remembering that they beget only misery. Do not see the created objects, remembering that all this is the unborn Atman.

44. If the mind becomes inactive, arouse it from laya [inactivity]; if distracted, make it tranquil. Understand the nature of the mind when it contains the seed of attachment. When the mind has attained sameness, do not disturb it again.

45. The yogi must not taste the happiness arising from samadhi; he should detach himself from it by the exercise of discrimination. If his mind, after attaining steadiness, again seeks external objects, he should make it one with Atman through great effort.

46. When the mind does not lapse into inactivity [laya] and is not distracted by desires, that is to say, when it remains unshakable and does not give rise to appearances, it verily becomes Brahman.

I have written a short commentary on the above verses entitled Advaita Vedanta: Gaudapada’s Method which further explains the above verses.

You can read the entire text of Gaudapada’s Karika here: Mandukya Upanishad with Gaudapada’s Karika

Ramana Maharshi, Vedanta and Zen: Q: ‘What method must we practice in order to attain liberation?’ (Chan Master Hui Hai)

dazhu_huihai

Let us compare some Zen teachings with that of Advaita Vedanta and Sri Ramana Maharshi.

Hui Hai was one of the great Ch’an (Zen) masters from the 8th Century CE. This excerpt is taken from Hui Hai’s Text on the Importance of Sudden Enlightenment, Dialogue 2.

I have interspersed quotes from Ramana Maharshi and Shankara in red type to compare and contrast the teachings:

Question: what method must we practice in order to attain liberation?

Answer: It can be attained only through the gate of sudden illumination (or sudden enlightenment).

Q: What is a sudden illumination?

A: ‘Sudden’ means instantaneously ridding yourselves of deluded thoughts’. ‘Illumination’ or ‘Enlightenment’ means the realisation that illumination is not something to be attained.

[Tom – This can also be translated as ‘Enlightenment’ means the realisation there is no ‘Enlightenment’ to attain, there is nothing to attain’. Compare this with : ‘The benefit of this Light of Supreme Truth is the understanding that there is not the least thing such as ‘attainment’, since the Supreme Self is the Ever-Attained One Whole.’ Sri Ramana Maharshi, Guru Vachaka Kovai, Verse 8]

Q: From where do we start this practice?

A: You must start from the the beginning, the fundamental root.

Q: And what is that?

A: Mind is the fundamental root.

Q: How can this be known?

A: The Lankavatara Sutra says:

‘When mental processes (hsin) arise, then do all phenomena (dharmas) spring forth; and when mental processes cease, then do all dharmas cease likewise.’

[Tom – compare: ‘If the ego rises, all else will also rise; if it subsides all else will also subside.’ Sri Ramana Maharshi, Who Am I?]

The Vimalakirti Sutra says:

‘Those desiring to attain the Pure Land’ must first purify their own minds, for the purification of mind is the purity of the Buddha Land.’

The Sutra of the Doctrine Bequeathed by the Buddha says:

‘Just by mind control, all things become possible.’

[Tom – compare: ‘If only the mind is kept under control, what matters it where one may happen to be?’ Sri Ramana Maharshi, Who Am I?‘]

In another sutra it says:

‘Sages seek from [their own] mind, not from the Buddhas; fools seek from the Buddhas instead of seeking from [their own] mind.’

and

‘The Wise regulate their minds rather than their body; fools regulate their body rather than their minds.’

The Sutra of the Names of the Buddha states:

‘Evil/sin springs forth from the mind, and by the mind is evil/sin overcome.’

[Tom – compare ‘…man’s bondage is caused by the mind, and Liberation too is caused by that alone.’ Shankara, Vivekachudamani verse 172]

Thus, we may know that all good and evil proceed from our minds and that mind is therefore the fundamental root. If you desire liberation, you must first know all about the root, mind. Unless you can penetrate to this truth, all your efforts will be vain; for, while you are still seeking something from forms external to yourselves, you will never attain.

The Dhyana Paramita Sutra says:

‘For as long as you direct your search to the forms around you, you will not attain your goal even after aeon upon aeon; whereas, by contemplating your inner awareness, you can achieve Buddhahood in a single flash of thought.’

[Tom – compare: ‘Let people quote the Scriptures and sacrifice to the gods, let them perform rituals and worship the deities, but there is no Liberation without the realisation of one’s identity with the Atman, no, not even in the lifetime of a hundred Brahmas put together.’ Shankara, Vivekachudamani verse 6]

Q: By what means is the root-practice to be performed?

A: Only by sitting in meditation, for it is accomplished by Dhyana (Ch’an) and Samadhi (Ting). The Dhyana-Paramita Sutra says:

‘Dhyana and Samadhi are essential to the search for the sacred knowledge of the Buddhas; for, without these, the deluded thoughts remain in confusion and tumult, and the roots of goodness suffer damage.’

Q: Please describe Dhyana and Samadhi.

A: When wrong thinking does not arise, that is Dhyana.

When you sit and see your original nature, that is Samadhi, for indeed that original nature is your eternal unborn mind. In Samadhi, there is the natural situational response of no-mind, and the ‘eight winds’ do not function.

The ‘eight winds’ are gain and loss, calumny and eulogy, praise and blame, sorrow and joy. By practising in this way, even ordinary people may enter the state of Buddhahood. How can that be so? The Sutra of the Bodhisattva-Precepts says:

‘All beings who observe the Buddha-precept thereby enter Buddhahood.’

There are those who in this way have crossed over to the other shore and attained liberation, transcending the six rafts (the six Paramitas), and freeing themselves from the three worlds (greed, anger and delusion). The great power of the ‘Enlightened Ones’ is the infinite power of the Honoured, the Courageous, the ‘Conqueror’!

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

Can we do Self Enquiry in daily life in the everyday world?

42-reclining-on-the-sofa-h-563x400

The following is an excerpt from a larger article entitled In Ramana Maharshi’s own words: How to do Self Enquiry

Disciple: Is the aforesaid Self-experience possible, even in the state of empirical existence, for the mind which has to perform functions in accordance with its prarabdha (the past karma which has begun to fructify)?

Ramana Maharshi: A Brahmin may play various parts in a drama; yet the thought that he is a Brahmin does not leave his mind. Similarly, when one is engaged in various empirical acts there should be the firm conviction “I am the Self”, without allowing the false idea “I am the body, etc.” to rise.

If the mind should stray away from its state, then immediately one should enquire, “Oh! Oh! We are not the body etc.! Who are we?” and thus one should reinstate the mind in that (pure) state. The enquiry ‘Who am I?’ is the principal means to the removal of all misery and the attainment of the supreme bliss. When in this manner the mind becomes quiescent in its own state, Self-experience arises of its own accord, without any hindrance. Thereafter sensory pleasures and pains will not affect the mind. All (phenomena) will appear then, without attachment, like a dream. Never forgetting one’s plenary Self-experience is real bhakti (devotion), yoga (mind-control), jnana (knowledge) and all other austerities. Thus say the sages.

Disciple: When there is activity in regard to works, we are neither the agents of those works nor their enjoyers. The activity is of the three instruments (i.e., the mind, speech, and body). Could we remain (unattached) thinking thus?

Ramana Maharshi: After the mind has been made to stay in the Self which is its Deity, and has been rendered indifferent to empirical matters because it does not stray away from the Self, how can the mind think as mentioned above? Do not such thoughts constitute bondage? When such thoughts arise due to residual impressions (vasanas), one should restrain the mind from flowing that way, endeavour to retain it in the Self-state, and make it turn indifferent to empirical matters. One should not give room in the mind for such thoughts as: “Is this good? Or, is that good? Can this be done? Or, can that be done?” One should be vigilant even before such thoughts arise and make the mind stay in its native state. If any little room is given, such a (disturbed) mind will do harm to us while posing as our friend; like the foe appearing to be a friend, it will topple us down.

Is it not because one forgets one’s Self that such thoughts arise and cause more and more evil? While it is true that to think through discrimination, “I do not do anything; all actions are performed by the instruments”, is a means to prevent the mind from flowing along thought vasanas, does it not also follow that only if the mind flows along thought vasanas that it must be restrained through discrimination as stated before?

Can the mind that remains in the Self-state think as ‘I’ and as ‘I behave empirically thus and thus’? In all manner of ways possible one should endeavour gradually not to forget one’s (true) Self that is God. If that is accomplished, all will be accomplished. The mind should not be directed to any other matter. Even though one may perform, like a mad person, the actions that are the result of prarabdha-karma, one should retain the mind in the Self-state without letting the thought ‘I do’ arise. Have not countless bhaktas (devotees) performed their numerous empirical functions with an attitude of indifference?

Is there any way of adoring the Supreme which is all,
except by abiding firmly as that!

Om Tat Sat

Om on emojidex 1.0.34

The above is an excerpt from a larger article entitled In Ramana Maharshi’s own words: How to do Self Enquiry