Sri Ramana Maharshi – Turn Within (Guided Meditation & Quotes)

The Following teaching statements of Sri Ramana Maharshi are taken from the text Guru Vachaka Kovai (Garland of Guru’s sayings). This text is widely consider to be the most authoritative text on Sri Ramana’s verbal teachings – you can download it using the link below.

In the following video I have read the quotes to form a guided meditation/guided contemplation. You are invited to sit comfortably and allow these soothing words to wash over you and guide you to the Self.

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

391. Those who do not dive into the Heart
And there confront the Self in the five sheaths hid
Are only students answering out of books
Clever questions raised by books,
And not true seekers of the Self.

835. Renouncing this phenomenal world
Which seems to, but does not, exist
We gain (the great ones say) the Self,
The Awareness shining all unseen.

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

647. If you refrain from looking at this
Or that or any other object
Then by that overpowering look
Into absolute Being you become
Yourself the boundless space of pure
Awareness which alone is Real
Being.

432. …If you observe
Awareness steadily, this Awareness
Itself as Guru will reveal
The Truth.

291. For those who seek eternal life
The assurance stands: the senses five
Retracted tortoise-like, the mind
Turned homeward to the Self and there
Abiding is pure bliss.

130. When will the fool, who thinks the body
And the world are permanent and clings
To them, find peace? Only when this
Folly leaves him and he trusts
And like a limpet clings to That,
The Self within. Thenceforward he
Shall never more know pain.

390. Without abiding in calm solitude
As the Being-Awareness shining in the heart,
To tear oneself away and look for truth
Fussing everywhere without,
Is like searching with a lighted torch
For a diver in deep water sunk.

420. The knowledge that ignores the Self,
The knower, and holds as true the field
Perceived, is but illusive folly…

293. Know that these countless things are pictures
In a dream and none is real
Apart from the beholder. Shun
This phantom world of names and forms
And dwell in the pure, blissful being
Of Awareness.

697. …Not an iota of the past can touch
Those who dwell unceasingly
In the firmament of Self-Awareness,
Vast, boundless, frontierless and full.

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

898. When we with mind serene and still
Experience pure unbroken Being,
That is samadhi. In this state
The mind, abiding as the Self
Supreme, shares God’s own Being.

399. If in this manner day after day
Practice is maintained, the mind
Is rendered flawless, pure, the quest
Becomes so easy that the moment
It begins the Heart is reached.

877. Only when the world-illusion goes
Does the blissful light of Self arrive.
Life lived in this bright, blissful light
Is our true, natural life. Other ways
Of life are full of trouble and fear.

974. Unbroken Self-awareness is
The true, bright path of devotion or love.
Knowledge of our inherent nature
As indivisible Bliss supreme
Wells up as Love

418. The only true and full awareness
Is awareness of awareness.
Till awareness is awareness
Of itself, it knows no peace at all.

Turn Within? Really? Isn’t this dualistic and doesn’t this just strengthen the ego? | Self-Enquiry | Atma Vichara | Awareness Watching Awareness

om1

The symbol Om represents the Self, the eternal Truth Within

Also see: 

IN BRIEF: HOW TO ATTAIN LIBERATION (MOKSHA)

HOW TO END EGO-SUFFERING (and why other spiritual paths tend not to ultimately work)

Some people, when they hear of the true teachings of Self-Enquiry, they attend to it straight away and realise the Self, the eternal happiness and bliss that is devoid of misery and suffering, the Kingdom of Heaven that is found within.

Others spend time roaming and suffering in the arid desert of other ways (or ‘non-ways’) and teachings first, teachings that pertain to gross and subtle objects (ie body, mind and world, thoughts, feelings, experiences, knowledge, etc). Only later do they realise that despite all their knowledge and insights and experiences, despite their proclamations of oneness, etc, their suffering still continues, and maybe they then find the motivation to try something else and turn within.

OBJECTION: WHY TURN WITHIN? ISN’T THAT DUALISTIC?

Q .But if all is one or non-dual, why turn within at all? Is this not creating an artificial duality between the inner and the outer, and do not all practices strengthen the ego?

A. Because only then is suffering removed and the bliss of the self realised. Without this practice of turning within, suffering continues. See this for yourself in your own experience – has your suffering ended? If not, turn within and abide as the Self. Suffering is the hallmark of ego/ignorance.

WHY IS THIS THE CASE?

Q.Why is it so?

A. Because without this specific practice, objects are continually attended to, and this nurtures the notion ‘I am a body-mind entity living in a world’. Or rather it doesn’t attack or destroy this ignorance, which is deep rooted, habitual and strong (seemingly). The habitual ignorance ‘I am the separate body-mind entity’ continues to intermittently rise and cause suffering. Out of habit, ignorance continues, and with it suffering too.

‘The ego-thief pretends to be the policeman who catches the thief’.

Without this practice of attending to the Self or pure consciousness within, ignorance and suffering both continue, in spite of superficial proclamations such as ‘all is one’ or ‘nothing needs to change’. Similarly, other practices which involve attending to gross or subtle objects also do not sever this ignorance, although they may weaken it (or strengthen it).

OBJECTION: DOES THIS PRACTICE NOT STRENGTHEN THE EGO?

A. This is the only practice that does not strengthen the ego. All practices, except Self-Enquiry or Self-Attention, need the identity ‘I am the body-mind’, ie. the ego, to practice them. In Self-Enquiry it is not accepted that you are the body-mind from the outset.

The mind, when attending to gross and subtle objects, is called the mind. When this same mind attends to the Subject, itself, it is no longer the mind but is simply Consciousness or Awareness Being Consciousness or Awareness, ie. Self Being Self. (Ramana Maharshi states In Day by Day with Bhagavan: ‘The mind turned inwards is the Self; turned outwards, it becomes the ego and all the world’. The traditional Advaita text Yoga Vasishta states: ‘Consciousness, which is undivided, imagines to itself desirable objects and runs after them. It is then known as the mind.’ )

This practice, unlike all others, is not a doing (ie. not an act by the body-mind entity), but BEING SELF.

It is only through BEING SELF and not through attending to various gross and subtle objects that the egoic vasanas/ignorance can be rooted out and suffering ended at its source. See for yourself how suffering continues otherwise, how without this practice the ego continues itself.

A TRUE TEACHING

This is why Sri Ramana Maharshi taught this teaching. This is why Shankara taught this teaching. This is why Buddha taught this teaching. This is why Krishna and Vasishta taught this teaching. This is why Shiva taught this teaching. Why else has this teaching been taught for millennia?

Hence this is the true teaching of Vedanta that has been handed down, generation to generation, for millennia, and it is the true teaching of all genuine and effective spiritual paths.

My gratitude to Sri Ramana Maharshi for revitalising this ancient teaching, purifying it of all dross and superstition and making it easily accessible for all.

DO NOT ALLOW THOUGHT/THE EGO TO PHILOSOPHISE THIS TEACHING AWAY

Discover this yourself, not with intellectualising or philosophising, but by trying and seeing for yourself. Do not reject this teaching saying – ‘all is already one’, or ‘what is needed to be yourself?’ or ‘This is It, already – what practice is required and for who?’. This is the ego’s way of avoiding its own destruction. You will know this is the case as suffering is the sign of the ego. Are you still suffering? If so, attend to the Self, the pure consciousness, the subject, within. If you do not, suffering will continue until you do.

Sri Ramana Maharshi states:

‘The seat of Realisation is within and the seeker cannot find it as an object outside him. That seat is bliss and is the core of all beings. Hence it is called the Heart. The only useful purpose of the present birth is to turn within and realise it. There is nothing else to do.’ (Talks 219)

JUST A LITTLE PRACTICE MAKES A DIFFERENCE

Whilst practice gradually increases over time an infiltrates into your entire being and all of the three states (waking, dreaming, deep sleep), even a small amount of practice, even when NOT performed with great skill, leads to immense reduction in suffering and egotism. What may take years through mental philosophising is cut through quickly with devoted practice. This will build your faith in the teachings and take you home.

So start small and allow the momentum to gradually build, like a snowflake becoming an avalanche.

THE METHOD

Also see: IN BRIEF: HOW TO ATTAIN LIBERATION (MOKSHA)

Another quote from Sri Ramana Maharshi, this time from the Sri Ramana Gita, a small text that outlines the entire teaching of Ramana in concise form:

Q. What in brief is the means to know one’s own real nature? What is the effort that can bring about the sublime inner vision?

Sri Ramana Maharshi: Strenuously withdrawing all thoughts from sense objects, one should remain fixed in steady, non-objective [ie. subjective] enquiry. This, in brief, is the means of knowing one’s own real nature; this effort alone bring about the sublime inner vision.

Sri Ramana Gita, Chapter 3, verses 4-6

Here are some other quotes for you:

Nisargadatta focus on your Self

Shankara meditates on that which never changes

Vasistha the supreme meditation

 

🕉Om Guru Ramana 🕉

🙏🙏🙏

The entire path explained: the Path of Sri Ramana (Parts 1 and 2; PDF downloads)

Ramana younger face
Sri Ramana Maharshi
See also:
IN BRIEF: HOW TO ATTAIN LIBERATION (MOKSHA)

Recommended Reading: books for Liberation & Self-Realisation

‘The path of Sri Ramana is meant for anyone who craves for happiness…’

These texts, written by Sri Sadhu Om, himself a direct devotee of Sri Ramana Maharshi, clearly, unambiguously and thoroughly explain the path to Self-Realisation, which is the extinguishment of suffering, as taught by Sri Ramana Maharshi.

  • Part one focuses on Self-Enquiry (the path of knowledge or Jnana), which is the principal path for liberation/Moksha.
  • Part two focuses on Self-Surrender (the path of Bhakti or love/ devotion).

Together these texts summarise the entire Vedanta path, and are consistent with the Vedanta scriptures, but the teachings are arranged practically for those with a genuine yearning for liberation and not just philosophical study.

Sri Sadhu Om (1922-1985), sometimes known as Sri Sadhu Om Swamigal, spent 4 years with Sri Ramana Maharshi from 1946 until Ramana’s death in 1950. He was regarded by many other direct devotees as both Self-Realised and an authority on Ramana Maharshi’s teachings.

We are indeed fortunate to have these clear and precise teachings to hand!
All we have to do is understand them and put them into practice!

Click on the links below to download these precious texts, and then put them into practice:

The Path of Sri Ramana Part One (PDF file)

The Path of Sri Ramana Part Two (PDF file)

Sri Sadhu Om Mind turn towards first person
Sri Sadhu Om

“We should not run after the world; we should not look outwards at the world, we should look inwards at Self. Those sannyasis who run after the world achieve neither the world nor Self (God). If we try to chase after our shadow, we will never catch it; but if we go towards the sun, our shadow will automatically come running behind us.

Those sannyasis who are always attending to the world with the aim of teaching the world became spoilt in the end. . . No Sage (jnani) who ever came on earth was the product of an ashramam, math or any such institution. Each one of them stood alone and realized the Truth by himself.

There is no rule that a man can attain true knowledge (jnana) only by becoming an inmate of a religious institution. Therefore, in the name of service to the world, let no one cheat himself and retard his spiritual progress by forming foundations and associations and by preaching, shouting slogans and running magazines”

~ Sri Sadhu Om

The entire path is also explained in more concise form in Ramana Maharshi’s text ‘Who Am I?’ (Nar Yar?)

ramana-maharshi face

IN BRIEF: HOW TO ATTAIN LIBERATION (MOKSHA)

Om red multiple

For more detailed explanations of the entire path to liberation see this link – I recommend you read and study the two texts found here and put them into practice: The Path of Sri Ramana

Suffering: our predicament

Ever-obsessed with the transient*, we suffer. Ever-involved with that which changes*, the Self remains (seemingly) covered** and unrealised, and so we, taking ourselves to be a separate body-mind entity, remain in bondage and illusion and continue to suffer and feel confused.

Our True Nature

What you truly are has never suffered, has never undergone change, has never been confused and never been subject to birth, death, illusion or delusion. It is beyond both happiness/peace and suffering/sorrow. It is that pure consciousness ‘within’, it is That which you truly are.

How to Attain Liberation (Moksha)

Release yourself from this suffering and destroy ignorance in its totality by turning away from transient things and attending to your Self, that Pure Consciousness which is You. Turn your attention to That Which You Are and in doing this Be What You Are. Know the Knower, attend to the Seer, that is, Be Your Self and abide as such, until illusion/suffering/ignorance/doubt is no more.

Why This Practice is Necessary

For most, without this sadhana (spiritual practice), ignorance will continue to rise up again and again due to the strength of the habitual tendencies (vasanas) to identify as a separate body-mind entity, and so confusion and suffering will continue as will the seeking and various doubts.

See here for why other ways tend not to work.

In Summary

So Attend to what You Are, Be what You Are, Abide as the Self until ego/maya/ignorance/delusion is no more 🙏

🕉🕉🕉***

OBJECTIONS: Turn within? Really?

For objections that the mind throws our way, please see the following posts:

Q. Turn Within? Really? Isn’t this dualistic and doesn’t this just strengthen the ego?
Q. Isn’t it unhealthy and inhumane to turn away from the world? This kind of denial hasn’t worked for me. Integration is working.
Q. Why turn within? Nonduality as I have experienced it is the actual disappearance of what is considered within and without, one seamless blending
Q. Doesn’t the notion of ‘turning within’ to find yourself create an artificial duality? All is already one!

Q. Who or what does Self-Enquiry? Why still the mind? Isn’t this more mind?

Notes

*’the transient’ or ‘that which changes’ refers to the body, mind (thoughts, feelings, imaginings, experiences, conceptual knowledge) and the world, also known as Maya or illusion.

**for practice purposes of the teaching, in this context it is said that the Self is covered by Maya, as this is how it seems to the suffering seeker of truth and liberation. This aspect of the teaching has a practical orientation and places instruction on the path to liberation above mere conceptual/intellectual notions such as ‘the Self is never covered’, etc. These intellectual notions are are often used by the ego to avoid spiritual practice and liberation, which is the ending of egotism, and perpetuate ignorance-ego-suffering.

***the True Self is symbolised by the symbol ‘Om’, the Pure Consciousness within, that which is beyond name, form, description, conceptualisation, knowledge or experience. It is beyond both suffering and happiness/peace. It is also the meaning of the terms ‘true knowledge’ (Jnana) and ‘direct experience’ (Aparokshanubhuti), Bliss (Ananda) and Peace (Shanti), and Non-Duality (Advaita). It is what is signified in the Mandukya Upanishad as Turiya or AUM

Also see

This first link, The Path of Sri Ramana, contains detailed descriptions and explanations of the entire path in an easy to read way. I recommend you read, study and put into practice these two texts:

The entire path explained: the Path of Sri Ramana (Parts 1 and 2; PDF downloads)

Ramana Maharshi: how to abide as the Self

How to know God. How to see God.

Ramana Maharshi: Know the Knower

Ramana’s own writing: Who Am I? (Nan Yar?) by Sri Ramana Maharshi

Q. What in brief is the means to know one’s own real nature? What is the effort that can bring about the sublime inner vision?

Sri Ramana Maharshi: Strenuously withdrawing all thoughts from sense objects, one should remain fixed in steady, non-objective [ie. subjective] enquiry. This, in brief, is the means of knowing one’s own real nature; this effort alone bring about the sublime inner vision.

Sri Ramana Gita, Chapter 3, verses 4-6

If, on the contrary, you withdraw your mind completely from the world and turn it within and abide thus, that is, if you keep awake always to the Self, which is the substratum of all experience, you will find the world, of which alone you are now aware, just as unreal as the world in which you lived in your dream.

Ramana Maharshi, Maharshi’s Gospel

The Upanishads and Vedanta

Amritabindu Upanishad:

The mind severed from all connection with sensual objects, and prevented from functioning out, awakes into the light of the heart, and finds the highest condition. The mind should be prevented from functioning, until it dissolves itself in the heart. This is Jnana, this is Dhyana, the rest is all mere concoction of untruth.

Advaita Vedanta: Gaudapada’s Method (Mandukya Upanishad Karika):

When the mind…remains unshakable and does not give rise to appearances, it verily becomes Brahman.

The controlled mind is verily the fearless Brahman.

When the mind, after realising the knowledge that Atman alone
is real, becomes free from imaginations and therefore does not
cognise anything, for want of objects to be cognised, it ceases
to be the mind.

Shankara: How to Meditate for Self-Realisation:

Dwelling on external objects will only increase evil propensities, so wisely recognising this fact, one should abandon external objects and and constantly attend to one’s true nature within, the Atman [the Self].

Yoga Vasishta Sara (The essence of the Yoga Vasishta)

Katha Upanishad:

When the five organs of perception become still, together with the mind, and the intellect ceases to be active: that is called the Supreme State [Brahman]

Svetavastara Upanishad:

Be absorbed, through samadhi, in the eternal Brahman.

Brihadaranyaka Upanishad:

The Self alone is to be meditated upon.

Mandukya Upanishad:

Mandukya Up not simple consciousness

Mandukya Up cessation of all phenomena

Om red multiple

Ramana Maharshi: ‘…unless you give up the idea that the world is real…’

ramana maharshi eyes of grace

Question: I cannot say it is all clear to me. Is the world that is seen, felt and sensed by us in so many ways something like a dream, an illusion?

Sri Ramana Maharshi: There is no alternative for you but to accept the world as unreal, if you are seeking the Truth and the Truth alone.

Question: Why so?

Sri Ramana Maharshi: For the simple reason that unless you give up the idea that the world is real, your mind will always be after it. If you take the appearance to be real you will never know the Real itself, although it is the Real alone that exists. This point is illustrated by the analogy of the ‘snake in the rope’. As long as you see the snake you cannot see the rope as such. The non-existent snake becomes real to you, while the real rope seems wholly non-existent as such.

Question: It is easy to accept tentatively that the world is not ultimately real, but it is hard to have the conviction that it is really unreal.

Sri Ramana Maharshi: Even so is your dream world real while you are dreaming. So long as the dream lasts, everything you see, feel, etc., therein is real.

Question: Is then the world nothing better than a dream?

Sri Ramana Maharshi: What is wrong with the sense of reality you have while you are dreaming? You may be dreaming of something quite impossible, for instance, of having a happy chat with a dead person. Just for a moment you may doubt in the dream saying to yourself, ‘Was he not dead?’, but somehow your mind reconciles itself to the dream vision, and the person is as good as alive for the purposes of the dream.

In other words, the dream as a dream does not permit you to doubt its reality. Even so, you are unable to doubt the reality of the world of your wakeful experience. How can the mind which has itself created the world accept it as unreal? That is the significance of the comparison made between the world of wakeful experience and the dream world. Both are but creations of the mind and so long as the mind is engrossed in either, it finds itself unable to deny the reality of the dream world while dreaming and of the waking world while awake.

If, on the contrary, you withdraw your mind completely from the world and turn it within and abide thus, that is, if you keep awake always to the Self, which is the substratum of all experience, you will find the world, of which alone you are now aware, just as unreal as the world in which you lived in your dream.

The above excerpt was taken from Maharshi’s Gospel