In Ramana Maharshi’s own words: How to do Self Enquiry | Self Enquiry in daily life| Atma Vichara |

I have taken and arranged the following quotes from Ramana Maharshi’s two works Who Am I? (Nan Yar?) and Self Enquiry (Vichara Sangraham) with a focus on Self Enquiry and how to actually put the method into practice.

In order to do this, we will also look at some of the underpinning theory and also some practical points as to how this can be put into practice in daily life. Bold type and headings have been added by myself

Best wishes

Tom

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Enquiry is the way

Ramana Maharshi: As all living beings desire to be happy always, without misery, as in the case of everyone there is observed supreme love for one’s self, and as happiness alone is the cause for love, in order to gain that happiness which is one’s nature and which is experienced in the state of deep sleep where there is no mind, one should know one’s self. For that, the path of knowledge, the inquiry of the form ‘Who am I?’, is the principal means.

Disciple: Master! What is the means to gain the state of eternal bliss, ever devoid of misery?

Ramana Maharshi: Apart from the statement in the Veda that wherever there is body there is misery, this is also the direct experience of all people; therefore, one should enquire into one’s true nature which is ever bodiless, and one should remain as such. This is the means to gaining that state.

Disciple: What is meant by saying that one should enquire into one’s true nature and understand it?

Ramana Maharshi: Experiences such as “I went; I came; I was; I did” come naturally to everyone. From these experiences, does it not appear that the consciousness ‘I’ is the subject of those various acts? Enquiry into the true nature of that consciousness, and remaining as oneself is the way to understand, through enquiry, one’s true nature

How to perform Self-Enquiry – The Theory

Disciple: How is one to enquire: ‘Who am I?’

Ramana Maharshi: Actions such as ‘going’ and ‘coming’ belong only to the body. And so, when one says “I went, I came”, it amounts to saying that the body is ‘I’.

But, can the body be said to be the consciousness ‘I’, since the body was not before it was born, is made up of the five elements, is non-existent in the state of deep sleep, and becomes a corpse when dead? Can this body which is inert like a log of wood be said to shine as ‘I-I’? Therefore, the ‘I’ consciousness which at first arises in respect of the body is referred to variously as self-conceit (tarbodham), egoity (ahankara), nescience (avidya), maya, impurity (mala), and individual soul (jiva) .

Can we remain without enquiring into this? Is it not for our redemption through enquiry that all the scriptures declare that the destruction of ‘self-conceit’ is release (mukti)?

Disciple. Who am I ?

Ramana Maharshi: The gross body which is composed of the seven humours (dhatus), I am not; the five cognitive sense organs, viz. the senses of hearing, touch, sight, taste, and smell, which apprehend their respective objects, viz. sound, touch, colour, taste, and odour, I am not; the five cognitive senseorgans, viz. the organs of speech, locomotion, grasping, excretion, and procreation, which have as their respective functions speaking, moving, grasping, excreting, and enjoying, I am not; the five vital airs, prana, etc., which perform respectively the five functions of in-breathing, etc., I am not; even the mind which thinks, I am not; the nescience too, which is endowed only with the residual impressions of objects, and in which there are no objects and no functioning’s, I am not.

Disciple. If I am none of these, then who am I?

Ramana Maharshi: After negating all of the above-mentioned as ‘not this’, ‘not this’, that Awareness which alone remains – that I am

Disciple: What is the nature of the Self?

Ramana Maharshi: What exists in truth is the Self alone. The world, the individual soul, and God are appearances in it. like silver in mother-of-pearl, these three appear at the same time, and disappear at the same time. The Self is that where there is absolutely no ‘I’ thought. That is called ‘Silence’ The Self itself is the world; the Self itself is ‘I’; the Self itself is God; all is Siva, the Self.

Disciple: Is it not possible for God and the Guru to effect the release of a soul?

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

Disciple: Is it any use reading books for those who long for release?

Ramana Maharshi: 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.

In order to quieten the mind one has only to inquire within oneself what one’s Self is; how could this search be done in books? One should know one’s Self with one’s own eye of wisdom. The Self is within the five sheaths; but books are outside them. Since the Self has to be inquired into by discarding the five sheaths, it is futile to search for it in books. There will come a time when one will have to forget all that one has learned.

How to perform Self-Enquiry – The Method

Therefore, making the corpse-body remain as a corpse, and not even uttering the word ‘I’, one should enquire keenly thus: ‘Now, what is it that rises as ‘I’’. Then, there would shine in the Heart a kind of wordless illumination of the form ‘I’ ‘I’. That is, there would shine of its own accord the pure consciousness which is unlimited and one, the limited and the many thoughts having disappeared. If one remains quiescent without abandoning that (experience), the egoity, the individual sense, of the form ‘I am the body’ will be totally destroyed, and at the end the final thought, viz. the ‘I’-form also will be quenched like the fire that burns camphor [ie. without leaving any sediment]. The great sages and scriptures declare that this alone is release.

Disciple: How will the mind become quiescent?

Ramana Maharshi: 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.

Disciple What is the means for constantly holding on to the thought ‘Who am I?’

Ramana Maharshi: When other thoughts arise, one should not pursue them, but should inquire: ‘To whom do they arise?’ It does not matter how many thoughts arise. As each thought arises, one should inquire with diligence, ‘To whom has this thought arisen?’. The answer that would emerge would be ‘To me’. Thereupon if one inquires ‘Who am I?’, the mind will go back to its source; and the thought that arose will become quiescent.

With repeated practice in this manner, the mind will develop the skill to stay in its source.

When the mind that is subtle goes out through the brain and the sense-organs, the gross names and forms appear; when it stays in the heart, the names and forms disappear. Not letting the mind go out, but retaining it in the Heart is what is called ‘inwardness’ (antarmukha). Letting the mind go out of the Heart is known as ‘externalisation’ (bahir-mukha).

Thus, when the mind stays in the Heart, the ‘I’ which is the source of all thoughts will go, and the Self which ever exists will shine.

Whatever one does, one should do without the egoity ‘I’. If one acts in that way, all will appear as of the nature of Siva (God).

Even if one thinks constantly ‘I’ ‘I’, one will be led to that place.

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

The world should be considered like a dream.

Disciple: How long should inquiry be practised?

Ramana Maharshi: As long as there are impressions of objects in the mind, so long the inquiry ‘Who am I?’ is required.

As thoughts arise they should be destroyed then and there in the very place of their origin, through inquiry.

If one resorts to contemplation of the Self unintermittently, until the Self is gained, that alone would do. As long as there are enemies within the fortress, they will continue to sally forth; if they are destroyed as they emerge, the fortress will fall into our hands.

But thoughts still arise…

Disciple: When one enquires into the root of ‘self conceit’ which is of the form ‘I’, all sorts of different thoughts without number seem to rise; and not any separate ‘I’ thought.

Ramana Maharshi: …Whatever thoughts arise as obstacles to one’s sadhana (spiritual discipline) – the mind should not be allowed to go in their direction, but should be made to rest in one’s self which is the Atman; one should remain as witness to whatever happens, adopting the attitude ‘Let whatever strange things happen, happen; let us see!’ This should be one’s practice. In other words, one should not identify oneself with appearances; one should never relinquish one’s self.

This is the proper means for destruction of the mind (manonasa) which is of the nature of seeing the body as self, and which is the cause of all the aforesaid obstacles.

This method which easily destroys egoity deserves to be called devotion (bhakti), meditation (dhyana), concentration (yoga), and knowledge (jnana).

Disciple: The residual impressions (thoughts) of objects appear wending like the waves of an ocean. When will all of them get destroyed?

Ramana Maharshi: As the meditation on the Self rises higher and higher, the thoughts will get destroyed.

Disciple: 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?

Ramana Maharshi: 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.

Disciple: Are there no other means for making the mind quiescent?

Ramana Maharshi: Other than inquiry, there are no adequate means. If through other means it is sought to control the mind, the mind will appear to be controlled, but will again go forth. Through the control of breath also, the mind will become quiescent; but it will be quiescent only so long as the breath remains controlled, and when the breath resumes the mind also will again start moving and will wander as impelled by residual impressions.

Can we do enquiry in daily life in the world?

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

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

Here are some quotes I have arranged by theme 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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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.

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.

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.

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.

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

What about desire and hatred?

Both desire and hatred should be eschewed.

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?

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.

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.

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.

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.

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.


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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How Nisargadatta Maharaj attained self-realisation: Nisargadatta’s method and his Guru’s instructions to him

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Nisargadatta Maharaj often spoke about his own spiritual journey and practice, and how his guru’s teachings led him to his own eventual self-realisation. In his most widely read book, ‘I Am That’, Nisargadatta speaks many times of his practice and the profound effect his own guru had upon him. The following are direct quotes from I Am That focusing on what Nisargadatta spoke of his own sadhana (spiritual practice) and the teachings of his own Guru.

I have not added any commentary as I think the excepts speak for themselves, but I have added bold text to emphasize specific points I thought would be of use for seekers in terms of making the sadhana practical.

I hope you find the following quotes both instructive and inspiring for your own sadhana,

Best wishes 

Tom


It so happened that I trusted my Guru. He told me I am nothing but my self and I believed him. Trusting him, I behaved accordingly and ceased caring for what was not me, nor mine.


Questioner: Kindly tell us how you realised.

Maharaj: I met my Guru when I was 34 and realised by 37.

Questioner: What happened? What was the change?

Maharaj: Pleasure and pain lost their sway over me. I was free from desire and fear. I found myself full, needing nothing. I saw that in the ocean of pure awareness, on the surface of the universal consciousness, the numberless waves of the phenomenal worlds arise and subside beginninglessly and endlessly. As consciousness, they are all me. As events they are all mine. There is a mysterious power that looks after them. That power is awareness, Self, Life, God, whatever name you give it. It is the foundation, the ultimate support of all that is, just like gold is the basis for all gold jewellery. And it is so intimately ours! Abstract the name and shape from the jewellery and the gold becomes obvious. Be free of name and form and of the desires and fears they create, then what remains?

Q: Nothingness.

M: Yes, the void remains. But the void is full to the brim.


Q: Please tell me which road to self-realisation is the shortest.

M: No way is short or long, but some people are more in earnest and some are less. I can tell you about myself. I was a simple man, but I trusted my Guru. What he told me to do, I did. He told me to concentrate on ‘I am’ — I did. He told me that I am beyond all perceivables and conceivables — I believed.

I gave him my heart and soul, my entire attention and the whole of my spare time (I had to work to keep my family alive). As a result of faith and earnest application, I realised my self (swarupa) within three years. You may choose any way that suits you; your earnestness will determine the rate of progress.

Q: No hint for me?

M: Establish yourself firmly in the awareness of ‘I am’. This is the beginning and also the end of all endeavour.


Q: How did you come to it?

M: By my trust in my Guru. He told me ‘You alone are’ and I did not doubt him.


…my Guru too taught me to doubt — everything and absolutely. He said: ‘deny existence to everything except your self.’ Through desire you have created the world with its pains and pleasures.


Put in all and you will get all. I was doing it. All my time I was giving to my Guru and to what he told me.


Q: Still, you have a body and you depend on it.

M: Again you assume that your point of view is the only correct one. I repeat: I was not, am not, shall not be a body. To me this is a fact. I too was under the illusion of having been born, but my Guru made me see that birth and death are mere ideas — birth is merely the idea: ‘I have a body’. And death — ‘I have lost my body’. Now, when I know I am not a body, the body may be there or may not — what difference does it make? The body-mind is like a room. It is there, but I need not live in it all the time.


I trusted my Guru and he proved right. Trust me, if you can. Keep in mind what I tell you: desire nothing, for you lack nothing. The very seeking prevents you from finding.


‘One can give food, clothes, shelter, knowledge, affection, but the highest gift is the gospel of enlightenment‘, my Guru used to say. You are right, enlightenment is the highest good. Once you have it, nobody can take it away from you.


I am now 74 years old. And yet I feel that I am an infant. I feel clearly that in spite of all the changes I am a child. My Guru told me: that child, which is you even now, is your real self (swarupa). Go back to that state of pure being, where the ‘I am’ is still in its purity before it got contaminated with ‘this I am’ or ‘that I am’. Your burden is of false self-identifications — abandon them all.

My Guru told me — ‘Trust me. I tell you; you are divine. Take it as the absolute truth. Your joy is divine, your suffering is divine too. All comes from God. Remember it always. You are God, your will alone is done’.

I did believe him and soon realised how wonderfully true and accurate were his words. I did not condition my mind by thinking: ‘I am God, I am wonderful, I am beyond’. I simply followed his instruction which was to focus the mind on pure being ‘I am’, and stay in it. I used to sit for hours together, with, nothing but the ‘I am’ in my mind and soon peace and joy and a deep all-embracing love became my normal state. In it all disappeared — myself, my Guru, the life I lived, the world around me. Only peace remained and unfathomable silence.


When I met my Guru, he told me: ‘You are not what you take yourself to be. Find out what you are. Watch the sense ‘I am’, find your real self’. I obeyed him, because I trusted him. I did as he told me. All my spare time I would spend looking at myself in silence. And what a difference it made, and how soon! It took me only three years to realise my true nature. My Guru died soon after I met him, but it made no difference. I remembered what he told me and persevered.


Q: The mind is so absolutely restless. For quieting it what is the way?

M: Trust the teacher. Take my own case. My Guru ordered me to attend to the sense ‘I am’ and to give attention to nothing else. I just obeyed. I did not follow any particular course of breathing, or meditation, or study of scriptures. Whatever happened, I would turn away my attention from it and remain with the sense ‘I am’, it may look too simple, even crude. My only reason for doing it was that my Guru told me so. Yet it worked! Obedience is a powerful solvent of all desires and fears.

Just turn away from all that occupies the mind; do whatever work you have to complete, but avoid new obligations; keep empty, keep available, resist not what comes uninvited.

In the end you reach a state of non-grasping, of joyful non-attachment, of inner ease and freedom indescribable, yet wonderfully real.


My Guru, before he died, told me: Believe me, you are the Supreme Reality. Don’t doubt my words, don’t disbelieve me. I am telling you the truth – act on it. I could not forget his words and by not forgetting – I have realised.


I lived my life, plied my trade, looked after my family, and every free moment I would spend just remembering my Guru and his words. He died soon after and I had only the memory to fall back on. It was enough.


Q: How did you get it?

M: I found it all in the holy presence of my Guru — I did nothing on my own. He told me to be quiet – and I did it – as much as I could.


Q: You made no efforts whatsoever?

M: None. Believe it or not, I was not even anxious to realise. He only told me that I am the Supreme and then died. I just could not disbelieve him. The rest happened by itself. I found myself changing — that is all. As a matter of fact, I was astonished. But a desire arose in me to verify his words. I was so sure that he, could not possibly have told a lie, that I felt I shall either realise the full meaning of his words or die. I was feeling quite determined, but did not know what to do. I would spend hours thinking of him and his assurance, not arguing, but just remembering what he told me.

Q: What happened to you then? How did you know that you are the Supreme?

M: Nobody came to tell me. Nor was I told so inwardly. In fact, it was only in the beginning when I was making efforts, that I was passing through some strange experiences; seeing lights, hearing voices, meeting gods and goddesses and conversing with them. Once the Guru told me: ‘You are the Supreme Reality’, I ceased having visions and trances and became very quiet and simple. I found myself desiring and knowing less and less, until I could say in utter astonishment: ‘I know nothing, I want nothing.’


I am That

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I am That,
That Awareness,
That unchanging eternal Consciousness,
That which is intrinsically different to and untouched by the myriad phenomena of body-mind-and-world,
That which does nothing, but in whose presence all is done,
That which is beyond the grasp of the fickle mind,
That which is beyond all experiences of bliss and suffering,
That which can never be known,
But always IS.

Yet all this is Me,
The all-pervading Vishnu,
Benevolently smiling,
Radiant with Blissful Love,
Protecting all,
Loving all and everything,
Encompassing all,
One with all phenomena,
Clear,
Pure,
The nature of Love,
Beauty itself,
Worthy of Ceaseless Devotion and Gratitude,
Self-shining,
Bright and ever-whole,
Ever-pristine and peaceful,
Always intuitively known by simply BEING,
Effortlessly present and ever-free.

Om Tat Sat

🕉🙏❤

Ramana Maharshi: how to abide as the Self, the world is not real, attend to yourself

essential teachings of sri ramana maharshi

I have selected the following verses – they are comprised of teaching statements of Sri Ramana Maharshi as recorded by Sri Muruganar in his wonderful poetic work Guru Vachaka Kovai. I have used the version translated by Michael James for this selection, bold text has been added by myself for emphasis, and I have left a few comments from Sri Sadhu Om when further explanation may be helpful.

May these verses illuminate the path for earnest seekers of realisation!

I prostrate to Bhagavan Sri Ramana Maharshi, from whose lips these teachings graciously fell, and also to Dearest Muruganar who faithfully recorded these jewels

I bow to Sri Ramana, the Lord Himself, whose Grace is ever-present everywhere

I give myself unto dear Bhagavan, whose light shines as the Self within our Heart, whose true form is Pure Consciousness, Silence, the Sadguru (True Teacher) within and without

! Om Namo Bhagavate Sri Ramayana Om !

Introduction

8. 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. Thus the mental wanderings caused by striving towards Dharma, Artha, and Kama are also removed.

Sri Sadhu Om: Up till now the shastras have prescribed, as the rightful goals of human life, the following four aims:

-Dharma: the practice of righteous social duties.
-Artha: the acquisition of wealth through righteous means.
-Kama: the satisfaction of desires within righteous limits.
-Moksha: liberation, the natural state of abiding as Self.

This work, The Light of Supreme Truth shows us now that the first three worldly aims are futile and transitory, and thus it removes our wandering mental efforts to attain them. We may however still think, “Is not mental effort at least needed to obtain Moksha?” but again this Light shows us the meaninglessness of striving to ‘attain’ Self, which is ever-attained, and instead it recommends the cessation of all mental activity, thereby fixing us in the eternal, motionless and ever-attained State of Self.

The unreality of the world

23. The Realised who do not know anything as being other than Self, which is absolute Consciousness, will not say that the world, which has no existence in the view of the Supreme Brahman, is real.

28. O aspirants who hide yourselves away fearing this world, nothing such as a world exists! Fearing this false world which appears to exist, is like fearing the false snake which appears in a rope.

34. The deceptive I-am-the-body idea alone makes the world, which is an appearance of names and forms, seem real, and thereby it at once binds itself with desires [for the world].

35. Since this world of dyads and triads appears only in the mind, like the illusory ring of fire formed [in darkness] by whirling the single point of a glowing rope-end, it is false, and it does not exist in the clear sight of Self.

36. O worldly-minded man who is unable to understand the wise reasoning and the teachings of Sages about the Supreme Knowledge, if properly scrutinized, this big universe of delusion is seen to be nothing but the illusive play of the vasanas [mental tendencies] within you.

40. How does this false and villainous vast world, that cheats and ravages the minds of all people [except the wise], come into existence? Because of no reason other than our own mistake in falling away from, instead of clinging to, Self-attention.

55. The appearance of this world, like the illusory appearance of a dream, is merely mental and its truth [therefore] can be known correctly only by the Supreme Consciousness that transcends Maya, the mind.

Turn away from the world

72. Longing for a tiny grain of pleasure, people toil so hard using the mind to plough the field of the five senses, but they never wish for the flood of Bliss which is the fruit that comes by ploughing the Heart, the Source of the mind, with [simple] Self-attention. Ah, what a wonder!

74. Only when the world’s allurement is lost will true Liberation be possible [and its allurement cannot be lost unless it is found to be unreal]. Hence, to try to foist reality upon this world is to be just like an infatuated lover who tries to foist chastity upon a prostitute.

82. It is not right for the Wise One to behave improperly, even though He has known all that is to be known and attained all that is to be attained. Therefore, observe the code of conduct which is befitting to your outward mode of life.

84. All that is perceived by the mind was already within the heart. Know that all perceptions are a reproduction of past tendencies now being projected outside [through the five senses].

86. Do not ask, “Why does Self, as if confused, not know the Truth that It is Itself which is seen as the world?” If instead you enquire, “To whom does this confusion occur?”, it will be discovered that no such confusion ever existed for Self!

87. Self appearing as the world is just like a rope seeing itself as a snake; just as the snake is, on scrutiny, found to be ever non-existent, so is the world found to be ever non-existent, even as an appearance.

97. The body exists only in the view of the mind, which is deluded and drawn outwards by the power of Maya. In the clear view of Self, which is a single vast Space of Consciousness, there is no body at all and it is therefore wrong to call Self ‘Dehi’ or ‘Kshetrajna’ [the owner or knower of the body]

100. Although Guru Ramana taught various doctrines according to the level of understanding of those who came to Him, we heard from Him that ‘Ajata’ alone is truly His own experience. Thus should you know.

SriSadhu Om: ‘Ajata’ is the knowledge that nothing – neither the world, soul nor God – ever comes into existence, and that ‘That Which Is’ ever exists as IT is.

114. When the limited light [which is used to project pictures on the cinema screen] is dissolved in the bright sunlight [which enters the cinema], the pictures also will disappear instantaneously. Similarly, when the limited consciousness [chittam] of the mind is dissolved in supreme Consciousness [Chit], the picture show of these three prime entities [God, world and soul] will also disappear.

115. Thus, since the Truth of the Source is One, why do all religions [and sometimes even Sages] start their teachings by at first conceding that these three prime entities are real? Because the mind, which is tossed about by objective knowledge, would not agree to believe in the One unless the Sages condescended to teach It as three.

122. Whatever high and wonderful state of tapas one may have attained, if one still identifies oneself with an individuality, one cannot be a Sahaja-Jnani [i.e. One in the State of Effortlessness]; one is only an aspirant of, perhaps, an advanced stage.

B1. Give up thinking that the loathsome body is ‘I’. Know Self, which is eternal Bliss. Cherishing the ephemeral body as well as trying to know Self is just like using a crocodile as a raft to cross a river.

126. Instead of attending to Sat-Chit-Ananda, the subtlest, which is beyond the reach of speech or mind, to spend one’s life attending merely to the welfare of the gross body is just like drawing water with great difficulty from a well in order to water some useless grass [instead of paddy].

127. Those who take to the petty life, mistaking the body as ‘I’, have lost, so to speak, the great life of unlimited Bliss in the Heart, which is ever waiting to be experienced by them.

128. Not knowing that the world in front of them brings only great harm, those who take it to be real and a source of happiness will drown in the ocean of birth and death, like one who takes hold of a floating bear as a raft.

Discard intellectual knowledge

133. Enquiring, “Who is this ‘I’ that has learnt all these arts and sciences?”, and thereby reaching the Heart, the ego vanishes along with all its learning. He who knows the remaining Self-Consciousness is the true Pandit; how can others who have not realised It be Pandits?

134. Those who have learnt to forget all that was learnt, and to abide within, are alone the Truth-Knowers. Others, who remember everything, will suffer with anxiety, being deluded by the false samsara.

141. After knowing that the purport at the heart of all scripture is that the mind should be subdued in order to gain Liberation, what is the use in continuously studying them? Who am I?

144. To be freed from ignorance by mere studies is as impossible as the horns of a horse, unless by some means the mind is killed and the tendencies are thus completely erased by the blossoming of Self-Knowledge.

145. For the jiva’s weak and unsteady mind, which is ever wavering like the wind, there is no place to enjoy bliss except the Heart, its Source; the study of scriptures is, for it, like a noisy shandai [a cattle fair].

Turn away from the non-existent imaginary world

149. The experience of Vedanta is possible only for those who have completely given up all desires. For the desirous it is far away, and they should therefore try to rid themselves of all other desires by the desire for God, who is free from desires.

150. The Wise, who know that all worldly experiences are formed by prarabdha [destiny] alone, never worry about their life’s requirements. Know that all one’s requirements will be thrust upon one by prarabdha, whether one wills them or not.

156. The reason for our mistake of seeing a world of objects in front of us is that we have risen as a separate ‘I’, the seer, due to our failure to attend to the vast perfection of Self-Consciousness, which is our Reality.

159. The life of the filthy ego, which mistakes a body both as ‘I’ and as ‘my place’, is merely a false imagination seen as a dream in the pure, real, Supreme Self.

160. This fictitious jiva, who lives as ‘I [am the body]’, is also one of the pictures on the screen.

The only true practice/teaching

175. The only worthy occupation is to thoroughly absorb the ego by turning Selfward and, without allowing it to rise, to thus abide quietly, like a waveless ocean, in Self-Knowledge, having annihilated the delusive mind-ghost, which had been wandering about unobstructed.

186. O miserable and extroverted people, failing to see the seer, you see only the seen! To dissolve duality by turning inwards instead of outwards is alone Blissful.

187. O mind, it is not wise for you to come out [in the form of thoughts]; it is best to go within. Hide yourself deep within the Heart and escape from the tricks of Maya, who tries to upset you by drawing you outwards.

189. Since it is only the notion of duality that spoils Bliss and causes misery, to avoid yielding to the attractions of that notion and to thus arrest all chitta vrittis is alone worthwhile.

190. O people, not knowing that Shiva is dwelling within you, you fly about like birds from one holy place to another [seeking His Darshan]. Consciousness, when abiding still in the Heart, is the Supreme Shiva.

191. The ship would be destroyed by the storm if its sails were spread outside, but it is safe when its anchor is sunk deep into the sea. Similarly, if the mind were sunk deep in the Heart instead of being spread outside, that would be Jnana.

192. To arrest the mind – which tries to rush outwards – securely within, is the truly heroic act of the ripe aspirant who wants to see the Supreme Lord in the Heart.

193. When the mind [i.e., the ego’s attention] which wanders outside, knowing only other objects [2nd and 3rd persons] – begins to attend to its own nature, all other objects will disappear, and then, by experiencing it’s own true nature [i.e. Self], the pseudo-‘I’ will also die.

204. A peaceful attitude, together with a ‘silent-flow’ of mind towards undeviating abidance in Self, Sat-Chit, is the best worship of Shiva.

205. Saint Markandeya survived death by conquering even Yama, and lived beyond his destined time. Know, therefore, that death can be overcome by worshipping Shiva, the death-killer.

291. If one wants to be saved, one is given the following true and essential advice: just as the tortoise draws all its five limbs within its shell, so one should draw the five senses within and turn one’s mind Selfward. This alone is happiness.

293. Having known for certain that everything which is seen, without the least exception, is merely a dream, and that it [the seen] does not exist without the seer, turn only towards Self – Sat-Chit-Ananda – without attending to the world of names and forms, which is only a mental conception.

294. Attention to one’s own Self, which is ever shining as ‘I’, the one undivided and pure Reality, is the only raft with which the jiva, who is deluded by thinking “I am the body”, can cross the ocean of unending births.

296. Having annihilated the delusive mind which always dwells upon worldly things, having killed the restless ego, and having completely erased the worldly vasanas, shine as Shiva, the pure Consciousness Itself.

297. Do not wander outside, eating the scorching sand of worldly pleasures, which are non-Self; come home to the Heart where Peace is shining as a vast, everlasting, cool shade, and enjoy the feast of the Bliss of Self.

319. One’s merging into the Heart – through the enquiry into the nature of the ego, which is a delusion in the form of mind – is the right worship of the Lotus-Feet of the supreme Mouna-Guru, who is beyond the mind.

 

Ramana Maharshi: ‘The only worthy occupation’

ramana escape the tricks of maya

This post was originally posted here: https://www.facebook.com/tomdas.nd/posts/595152794243523

I have taken the following teaching statements of Sri Ramana Maharshi from the wonderful text Guru Vachaka Kovai. My advice is to stick to Sri Ramana’s teachings to keep your path straight:

🙏❤️🙏

175. The only worthy occupation is to thoroughly absorb the ego by turning Selfward and, without allowing it to rise, to thus abide quietly, like a waveless ocean, in Self-Knowledge, having annihilated the delusive mind-ghost, which had been wandering about unobstructed.

186. O miserable and extroverted people, failing to see the seer, you see only the seen! To dissolve duality by turning inwards instead of outwards is alone Blissful.

187. O mind, it is not wise for you to come out [in the form of thoughts]; it is best to go within. Hide yourself deep within the Heart and escape from the tricks of Maya, who tries to upset you by drawing you outwards.

189. Since it is only the notion of duality that spoils Bliss and causes misery, to avoid yielding to the attractions of that notion and to thus arrest all chitta vrittis is alone worthwhile.

190. O people, not knowing that Shiva is dwelling within you, you fly about like birds from one holy place to another [seeking His Darshan]. Consciousness, when abiding still in the Heart, is the Supreme Shiva.

191. The ship would be destroyed by the storm if its sails were spread outside, but it is safe when its anchor is sunk deep into the sea. Similarly, if the mind were sunk deep in the Heart instead of being spread outside, that would be Jnana.

192. To arrest the mind – which tries to rush outwards – securely within, is the truly heroic act of the ripe aspirant who wants to see the Supreme Lord in the Heart.

193. When the mind [i.e., the ego’s attention] which wanders outside, knowing only other objects [2nd and 3rd persons] – begins to attend to its own nature, all other objects will disappear, and then, by experiencing it’s own true nature [i.e. Self], the pseudo-‘I’ will also die.

204. A peaceful attitude, together with a ‘silent-flow’ of mind towards undeviating abidance in Self, Sat-Chit, is the best worship of Shiva.

205. Saint Markandeya survived death by conquering even Yama, and lived beyond his destined time. Know, therefore, that death can be overcome by worshipping Shiva, the death-killer.

291. If one wants to be saved, one is given the following true and essential advice: just as the tortoise draws all its five limbs within its shell, so one should draw the five senses within and turn one’s mind Selfward. This alone is happiness.

293. Having known for certain that everything which is seen, without the least exception, is merely a dream, and that it [the seen] does not exist without the seer, turn only towards Self – Sat-Chit-Ananda – without attending to the world of names and forms, which is only a mental conception.

294. Attention to one’s own Self, which is ever shining as ‘I’, the one undivided and pure Reality, is the only raft with which the jiva, who is deluded by thinking “I am the body”, can cross the ocean of unending births.

296. Having annihilated the delusive mind which always dwells upon worldly things, having killed the restless ego, and having completely erased the worldly vasanas, shine as Shiva, the pure Consciousness Itself.

297. Do not wander outside, eating the scorching sand of worldly pleasures, which are non-Self; come home to the Heart where Peace is shining as a vast, everlasting, cool shade, and enjoy the feast of the Bliss of Self.

319. One’s merging into the Heart – through the enquiry into the nature of the ego, which is a delusion in the form of mind – is the right worship of the Lotus-Feet of the supreme Mouna-Guru, who is beyond the mind.

❤️ Om Namo Bhagavate Sri Ramanaya Om ❤️

🙏🙏🙏

What will never let you down?

Everyone and everything will eventually let you down. Make no mistake about this – it’s just a matter of time. Be sure to understand this.

This is not pessimism but reality. You can then enter into life knowlingly. We can enter into love and engage with life out of understanding rather than ignorance.

Know that everything will eventually let you down. You cannot rely on anyone or anything to give you lasting happiness, so dont expect that from people or things. Anything else leads to suffering.

The only exception is the ever-present Self, which of course is no particular object, yet is non-separate from everything. It is all there is. It is the essence of who you are. It is you.

And luckily its nature is sat-chit-ananda.

Therefore take refuge only in the Self.

Ramana Maharshi: a quick and simple method to self-realisation

ramana umbrella

In the deep sleep state we lay down our ego [ahankara],
our thoughts and our desires.

If we could only do all this while we are conscious,
we would realise the Self.

(excerpted from Conscious Immortality, Chapter 13)

For more on this topic see the following links:

Ramana Maharshi: Conscious Immortality
Ramana Maharshi – limitation is only in the mind
The key to nonduality and yoga

Ramana Maharshi – no ignorance, no knowledge

ramana maharshi

The ‘I’ is always there.

There is no knowing it.

It is not a new knowledge to be acquired.

There is an obstruction to its knowledge called ignorance. Remove it.

But ignorance or knowledge is not for the Self. They are overgrowths to be cleared.

Talks with Sri Ramana Maharshi, talk 49