Sri Ramana Maharshi

Dive deep into the chambers of your #heart. Find out the real, infinite 'I'. Rest there #peacefully for ever and become #identical with the #Supreme #Self. #Ramana #Maharshi #SriRamanaMaharshi #gyan #wisdom #knowledge

ATMA - Sri Ramana Maharshi (Letters from Ramanashram) - 83 We go round and round in search of Atma (soul) saying, “Where is atma? Where is it?” till at last the dawn of jnana dristi (vision of knowledge) is reached and we say ‘this is atma’ ‘this is me’. We should acquire that vision. When once that vision is reached, there will be no attachments even if the jnani mixes with the world and moves about in it. When once you put on shoes your feet does not feel the pain of walking on any number of stones or thorns on the way. You walk about without fear or care, whether there be mountains or hillocks on the way. In the same way everything will be natural to those who have attained the jnani dristi. What is there apart from one's own self? #Ramana #Maharshi #SriRamanaMaharshi #gyan #knowledge #truth #wisdom #quote

Nothing should be associated with the pure Self. The #Self is the #pure #Reality in whose light the body, the #ego and all else #shine. When all #thoughts are #stilled, pure #Consciousness remains over. #Ramana #Maharshi #SriRamanaMaharshi #gyan #wisdom #knowledge

The #idols, #mantras, #yantras, are all meant to give food to the #mind in its #introvert state, so that it may later become #capable of being #concentrated, after which the superb #state is reached automatically. #SriRamanaMaharshi #gyan #wisdom #knowledge

News of someone’s death was brought to Sri Ramana Maharshi to which he said... “Good. The dead are indeed happy. They have got rid of the troublesome overgrowth - the body. The dead man does not grieve. The survivors grieve for the man who is dead. Do men fear sleep? On the contrary sleep is courted and on waking up every man says that he slept happily. One prepares the bed for sound sleep. Sleep is temporary death. Death is longer sleep. If the man dies while yet alive he need not grieve over others’ death. One’s existence is evident with or without the body, as in waking, dream and sleep. Then why should one desire continuance of the bodily shackles? Let the man find out his undying Self and die and be immortal and happy. #Ramana #Maharshi #SriRamanaMaharshi #gyan #knowledge #truth #wisdom #quote

These are all only words. It is enough that a person becomes antarmukhi (inward-bent). The sastras (scriptures) are not needed for an inward turned mind. They are meant for the rest. #SriRamanaMaharshi #Talk 513 #gyan #wisdom #knowledge #truth Brahmaloka will be Realisation of Brahman (Brahmasakshatkara). It is a state and not a region. In the latter case, paramritat must be properly understood. It is para in as much as avyakrita is the causal Energy transcending the universe, amrita because it persists until the Self is realised. So that paramritat will mean avyakrita. The kramamukti (liberation by degrees) school say that the upasaka goes to the region of his Ishta Devata which is Brahmaloka to him. The souls passing to all other lokas return to be reborn. But those who have gained the Brahmaloka do not. Moreover those desirous of a particular loka can by proper methods gain the same. Whereas Brahmaloka cannot be gained so long as there is any desire left in the person. Desirelessness alone will confer the loka on him. His desirelessness signifies the absence of the incentive for rebirth. The age of Brahma is practically immeasurable. The presiding deity of the loka is said to have a definite period of life. When he passes away his loka also is dissolved. The inmates are emancipated at the same time, irrespective of the different nature of individual consciousness in them prior to Self-realisation. The kramamukti school objects to the idea of sadyomukti (immediate liberation) because the Jnani is supposed to lose body-consciousness at the same time that ignorance is dispelled but he continues to live in the body. They ask, “How does the body function without the mind?” The answer is somewhat elaborate: Knowledge (jnana) is not incompatible with ignorance (ajnana) because the Self in purity is found to remain along with ignorance-seed (ajnana beeja) in sleep. But the incompatibility arises only in the waking and dream states. Ajnana has two aspects: avarana (veiling) and vikshepa (multiplicity). Of these, avarana (veiling) denotes the veil hiding the Truth. That prevails in sleep. Multiplicity (vikshepa) is activity in different times. This gives rise to diversity and prevails in waking and dream states (jagrat and svapna). If the veil, i.e., avarana is lifted, the Truth is perceived. It is lifted for a Jnani and so his karana sarira (causal body) ceases to exist. Vikshepa alone continues for him. Even so, it is not the same for a Jnani as it is for an ajnani. The ajnani has all kinds of vasanas, i.e., kartrtva (doership) and bhoktrtva (enjoyership), whereas the Jnani has ceased to be doer (karta). Thus only one kind of vasana obtains for him. That too is very weak and does not overpower him, because he is always aware of the Sat-Chit-Ananda nature of the Self. The tenuous bhoktrtva vasana is the only remnant of the mind left in the Jnani and he therefore appears to be living in the body. This explanation when applied to the mantra amounts to this: A Jnani has his karana sarira destroyed; the sthula sarira (gross body) has no effect on him and is for all practical purposes destroyed too. The sukshma sarira (subtle body) alone remains. It is otherwise called ativahika sarira. It is this which is held by all persons after the physical body is given up. And with this they traverse to other lokas until another suitable physical body is taken. The Jnani is supposed to move in Brahmaloka with this sukshma sarira. Then that is also dissolved and he passes to final Liberation. The whole explanation is meant only for the onlooker. The Jnani himself will never raise such questions. He knows by his experience that he is not bound by any kind of limitations. D.: What is the ‘final emancipation’ according to the foregoing explanation? M.: The ativahika or the sukshma sarira corresponds to the pure light which one experiences just after sleep and before the rise of the ego. It is Cosmic Consciousness. That is only the Light reflected from the Heart. When the reflection ceases and abides as the Original Light in the Heart it is final emancipation. D.: But Yoga Vasishtha says that the chitta (mind) of a jivanmukta is achala (unchanging). M.: So it is. Achala chitta (unchanging mind) is the same as suddha manas (pure mind). The jnani’s manas is said to be suddha manas. The Yoga Vasishtha also says that Brahman is no other than the jnani’s mind. So Brahman is suddha manas only. D.: Will the description of Brahman as Sat-Chit-Ananda suit this suddha manas? For this too will be destroyed in the final emancipation. M.: If suddha manas is admitted, the Bliss (Ananda) experienced by the Jnani must also be admitted to be reflected. This reflection must finally merge into the Original. Therefore the jivanmukti state is compared to the reflection of a spotless mirror in another similar mirror. What will be found in such a reflection? Pure Akasa (Ether). Similarly, the jnani’s reflected Bliss (Ananda) represents only the true Bliss. These are all only words. It is enough that a person becomes antarmukhi (inward-bent). The sastras are not needed for an inward turned mind. They are meant for the rest. Sri Ramana Maharshi

Krishna Jivrajani speaking to Sri Bhagavan Ramana Source: Day By Day With Bhagavan Jivrajani: Bhagavan has said one must dive deep into oneself like pearl divers with breath and speech controlled and discover the Self or attain the Self. So does Bhagavan advise me to practise breath-control? Bhagavan Sri Ramana: Breath-control is a help in controlling the mind and is advised for such as find they cannot control the mind without some such aid. For those who can control their mind and concentrate, it is not necessary. It can be used at the beginning until one is able to control the mind, but then it should be given up. Since mind and prana (breath) rise from the same source, control of one gives control of the other also. Jivrajani: Is it good to strain to achieve breath-control? Bhagavan Sri Ramana: No, straining is not good. Only a little pranayama should be done at the beginning — as much as is possible without undue strain. Jivrajani: I have never been able to understand Bhagavan’s explanation as to how ajnana (ignorance) comes about. I (Devaraja Mudaliar) put in, “Bhagavan has said, ‘Find out to whom is the ajnana (ignorance) and then the doubt will be dispelled’.” Bhagavan Sri Ramana: Ignorance of what ? Jivrajani: Bhagavan has said that when the ego is submerged or killed something else arises within us as ‘I-I’. Will Bhagavan please tell me more about that? Bhagavan Sri Ramana: Everyone has to find that out by his own experience. It cannot be described. In the same way, you say, “something goes up”; can you describe that? Jivrajani: It is only by developing the intellect that intuition can be attained; in fact perfection of intellect is intuition, is that not so? Bhagavan Sri Ramana: How can that be? The merging of the intellect in the source from which it arose gives birth to intuition, as you call it. The intellect is of use only to see outside things, the outside world. Perfection of the intellect would lead only to seeing the outside world well. But the intellect is of no use at all for seeing within, for turning inwards towards the Self. For that, it has to be killed or extinguished, or in other words it has to merge in the source from which it sprang.

The Heart of the Ribhu Gita From: The Mountain Path, June 1993. Annamalai Swami: Bhagavan often said that we should read and study the Ribhu Gita regularly. In the Ribhu Gita it is said, 'That bhavana "I am not the body, I am not the mind, I am Brahman, I am everything" is to be repeated again and again until this becomes the natural state'. Bhagavan sat with us every day while we chanted extracts from the Ribhu Gita which affirmed the reality of the Self. It is true that he said that these repetitions are only an aid to self-enquiry, but they are a very powerful aid. By practising this way the mind becomes more and more attuned with the reality, when the mind has become purified by this practice, it is easier to take it back to its source and keep it there. When one is able to abide in the Self directly, one doesn't need aids like this. But if this is not possible, these practices can definitely help one. The Heart of the Ribhu Gita: Six verses selected by Sri Ramana Maharshi 1. The concept 'I-am-the-body' is the sentient inner organ (i.e. the mind). It is also the illusory samsara. It is the source of all groundless fear. If there is no trace of it at all, everything will be found to be Brahman. (17) 2. The concept 'I-am-the-body' is the primal ignorance. It is known as the firm knot of the heart (hrdayagranthi). It gives rise to the concepts of existence and non-existence. If there is no trace of it at all, everything will be found to be Brahman. (19) 3. Jiva is a concept, God, the world, the mind, desires, action, sorrow and all other things are all concepts. (25) 4. The mind is unreal. It is like a magic show. It is the son of a barren woman. It is absolutely non-existent. Since there is no mind there are no concepts, no Guru, no disciple, no world, no jiva. All concepts are really Brahman. (36) 5. The body, etc., are only concepts. Hearing, etc. (i.e. hearing, reasoning and contemplating) are concepts. Self-enquiry is a concept. All other things are also concepts. Concepts give rise to the world, the jivas and God. There is nothing whatever except concepts. Everything is in truth Brahman. (30) 6. Abiding without concepts is the undifferentiated state. It is inherence (in Brahman). It is wisdom. It is Liberation. It is the natural state (sahaj). It is Brahman. It is Siva. If there is no concept at all everything will be found to be Brahman. (26) ~~~~~~~ Free reading and download in PDF file: The Essence of Ribhu Gita (Ramanasramam publication): https://holybooks-lichtenbergpress.netdna-ssl.com/wp-content/uploads/Essence-of-Ribhu-Gita-ebook.pdf ~~~~~~~

Thoughts rise up spontaneously, as it were, but only to be extinguished in due course, thus strengthening the mind. Sri Ramana Maharshi

Q. Why does not the mind sink into the Heart, even while meditating? Bhagavan: A floating body does not readily sink unless some means are adopted for doing so. Pranayama makes the mind quiescent. The mind must be alive and meditation pursued unremittingly, even when it is at peace. It sinks into the heart. Or, the floating body might be loaded with weights and made to sink. So also satsang will make the mind sink into the Heart. Satsang is both out and in. The externally visible Guru pushes the mind inward. He is also in the hearts of the seekers and so he draws the inward bent mind into the Heart. This question is asked only when the man begins to meditate and finds the difficulty. Let him practice pranayama just a little, the mind will be purified. It does not now sink into the Heart because the samskaras stand as obstacles. They are removed by pranayama or satsang. In fact, the mind is always in the Heart. But it is restive and moves about due to samskaras. When the samskaras are made ineffective, it will be restful and at peace. By pranayama, the mind will be quiescent only temporarily, because the samskaras are still there. If the mind is made Atmakara [one who abides in Atma], it will no longer give trouble. That is done by meditation. [Talk 223] Ramana Maharshi, Conscious Immortality Pg.39 Sri Ramana Maharshi #SriRamanaMaharshi #gyan #wisdom #knowledge

D.: Realisation is said to be helped by Guru's Grace. M.: Guru is none other than the Self. D.: Krishna had Sandipini for his Guru and so Rama had Vasishta. M.: Guru is said to be external for the seeker. The in-turn of the mind is brought about by the Guru. Since the seeker is outward-bent he is advised to learn from a Guru whom he will in due course find to be the Self. (From 'Talks with Sri Ramana Maharshi', Talk 317)

IT IS THE NATURE OF THE MIND TO WANDER. YOU ARE NOT THE MIND. One Mr. Ramachandar, a gentleman from Ambala, asked where the Heart is and what Realisation is. Sri Ramana Maharshi: The Heart is not physical; it is spiritual. Hridayam = hrit + ayam - This is the centre. It is that from which thoughts arise, on which they subsist and where they are resolved. The thoughts are the content of the mind and, they shape the universe. The Heart is the centre of all. Yatova imani bhutani jayante (that from which these beings come into existence) etc. is said to be Brahman in the Upanishads. That is the Heart. Brahman is the Heart. D: How to realise the Heart? Sri Ramana Maharshi: There is no one who even for a trice fails to experience the Self. For no one admits that he ever stands apart from the Self. He is the Self. The Self is the Heart. D.: It is not clear. Sri Ramana Maharshi: In deep sleep you exist; awake, you remain. The same Self is in both states. The difference is only in the awareness and the nonawareness of the world. The world rises with the mind and sets with the mind. That which rises and sets is not the Self. The Self is different, giving rise to the mind, sustaining it and resolving it. So the Self is the underlying principle. When asked who you are, you place your hand on the right side of the breast and say ‘I am’. There you involuntarily point out the Self. The Self is thus known. But the individual is miserable because he confounds the mind and the body with the Self. This confusion is due to wrong knowledge. Elimination of wrong knowledge is alone needed. Such elimination results in Realisation. D.: How to control the mind? Sri Ramana Maharshi: What is mind? Whose is the mind? D.: Mind always wanders. I cannot control it. Sri Ramana Maharshi: It is the nature of the mind to wander. You are not the mind. The mind springs up and sinks down. It is impermanent, transitory, whereas you are eternal. There is nothing but the Self. To inhere in the Self is the thing. Never mind the mind. If its source is sought, it will vanish leaving the Self unaffected. D.: So one need not seek to control the mind? Sri Ramana Maharshi: There is no mind to control if you realise the Self. The mind vanishing, the Self shines forth. In the realised man the mind may be active or inactive, the Self alone remains for him. For the mind, the body and the world are not separate from the Self. They rise from and sink into the Self. They do not remain apart from the Self. Can they be different from the Self ? Only be aware of the Self. Why worry about these shadows? How do they affect the Self? ~ #Talks with Sri #Ramana #Maharshi , 97 ~ #gyan #knowledge #truth #wisdom #quote

By constantly #meditating in the #Heart, 'That #pure #unconditioned #awareness that is Siva, That am I' remove all #attachment of the #ego Reality in Forty Verses #Ramana #Maharshi #SriRamanaMaharshi #gyan #wisdom #knowledge

You are #perfect, so abandon the idea of #imperfection. There is nothing to be #destroyed. #Ego is not a real thing. It is the #mind which makes the #effort and the mind is not real. Just as it is not necessary to kill the rope which one imagines to be a snake, so also there is no need to destroy the mind. Knowing the form from the mind makes the mind disappear. #SriRamanaMaharshi #gyan #wisdom #knowledge

The guru's grace works automatically and spontaneously. The disciple gets precisely the help he requires. Sri Ramana Maharshi Conscious Immortality, Ch.16

Q : I have limitations. I am unable to rise to the occasion. Grace can achieve for me what I cannot achieve myself. Sri Ramana : True, but unless there is grace this desire will not arise. ~ Talks with Sri #Ramana #Maharshi #SriRamanaMaharshi #gyan #wisdom #knowledge

The 'I-thought' will sink along with breath. Simultaneously, another #luminous and #infinite 'I-I' will become #manifest, which will be continuous and #unbroken. That is the #goal. #SriRamanaMaharshi #gyan #wisdom #knowledge From: ~~~ Talks with Sri Ramana Maharshi, Talk 195. Bhagavan: Mechanical breath-control will not lead one to the goal. It is only an aid. While doing it mechanically take care to be alert in mind and remember the ‘I’ thought and seek its source. Then you will find that where breath sinks, there ‘I-thought’ arises. They sink and rise together. The ‘I-thought’ also will sink along with breath. Simultaneously, another luminous and infinite ‘I-I’ will become manifest, which will be continuous and unbroken. That is the goal. It goes by different names - God, Self, Kundalini Sakti, Consciousness, Yoga, Bhakti, Jnana, etc. When the attempt is made, it will of itself take you to the goal. ~~~~~~

Never Mind the Mind Ramana Maharshi The only burden that we have is the mind. Bhagavan Ramana Maharshi asks one to "Never mind the mind". This saying (Talks - 97) of Bhagavan Ramana is popular among devotees. The conversation between Bhagavan Ramana and the devotee goes thus: D.: How to control the mind? M.: What is mind? Whose is the mind? D.: Mind always wanders. I cannot control it. M.: It is the nature of the mind to wander. You are not the mind. The mind springs up and sinks down. It is impermanent, transitory, whereas you are eternal. There is nothing but the Self. To inhere in the Self is the thing. Never mind the mind. If its source is sought, it will vanish leaving the Self unaffected. D.: So one need not seek to control the mind? M.: There is no mind to control if you realise the Self. The mind vanishing, the Self shines forth. In the realised man the mind may be active or inactive, the Self alone remains for him. For the mind, the body and the world are not separate from the Self. They rise from and sink into the Self. They do not remain apart from the Self. Can they be different from the Self? Only be aware of the Self. Why worry about these shadows? How do they affect the Self? In the normal sense, we think of mind control only to remove the negative traits, negative emotions in the form of worries etc in us. We also involve in mind control to check it from straying. Ramana says, "If the enquiry is made whether mind exists, it will be found that mind does not exist. That is control of mind. Otherwise, if the mind is taken to exist and one seeks to control it, it amounts to mind controlling the mind, just like a thief turning out to be a policeman to catch the thief, i.e., himself. Mind persists in that way alone, but eludes itself"- Sri Ramana Maharshi (Talk 43) We also try to develop positive qualities in us like practising certain disciplines like Ahimsa, checking one's temper, quelling hatred, jealousy, inferiority and superiority complex etc etc... While they are good, the truth is that all our attempts to become noble is exercised within the ambit of the mind. This should be fine if we are into personality development. In the Ramana way we try to dissolve the personality, the individuality, in the pure being, which is our true nature. Bringing in good thoughts will purify the mind. However, in the direct path such as the Ramana way, we simply enquire to see if the mind exists and on finding it doesn't, one simply is in his natural state of being.

Q: It is said that prarabdha karma is only a small fraction of the karma accumulated from previous lives. Is this true? A: A man might have performed many karmas in his previous births. A few of these alone will be chosen for this birth and he will have to enjoy their fruits in this birth. It is something like a slide show where the projectionist picks a few slides to be exhibited at a performance, the remaining slides being reserved for another performance. All this karma can be destroyed by acquiring knowledge of the Self. The different karmas are the slides, karmas being the result of past experiences, and the mind is the projector. The projector must be destroyed so that there will be no further reflection and no further births and no deaths. Sri Ramana Maharshi #SriRamanaMaharshi #gyan #wisdom #knowledge

Since all living beings desire to be always happy without what is called misery, since for everyone the greatest love is only for oneself, and since happiness alone is the cause of love, [in order] to attain that happiness, which is one’s own [true] nature that is experienced daily in [dreamless] sleep, which is devoid of the mind, oneself knowing oneself is necessary. For that, 'jñāna-vicāra' [knowledge-investigation] ‘who am I’ alone is the principal means. Ramana Maharshi ('Who Am I?', Paragraph 1) #Ramana #Maharshi #SriRamanaMaharshi #gyan #knowledge #truth #wisdom

"Your duty is to be and not to be this or that. 'I am that I am' sums up the whole truth. The method is summed up in the words 'Be still'. What does stillness mean? It means destroy yourself. Because any form or shape is the cause for trouble. Give up the notion that 'I am so and so'. All that is required to realize the Self is to be still. What can be easier than that?" Sri #Ramana #Maharshi #gyan #knowledge #truth #wisdom #spirituality #spiritual #quote

The fact is: There is Reality. It is not affected by any discussions. Let us abide as Reality and not engage in futile discussions as to its nature, etc. Sri Ramana Maharshi, Talk 201.

If the earnest seeker would only cultivate the constant and deep contemplative ‘remembrance’ (smrti) of the true nature of the Self till he [she] has realized it, that alone would suffice. ~ Sri Ramana Maharshi ~

Devotee: 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. ~ Nan Yar (Who Am I?) ~ #SriRamanaMaharshi #gyan #wisdom #knowledge

Realise that the Self transcends the intellect - the latter must itself vanish to reach the Self. Sri Ramana Maharshi

Bhagavan: Grace is flowing like the ocean ever full. Every one draws from it according to his capacity. How can one who brings only a tumbler complain that he is not able to take as much as another who has brought a jar? Ramana Maharshi: His Life a biography by Gabriele Ebert

There are not two minds, namely a good mind and a bad mind. The mind is only one. Only vāsanās (impressions) are of two kinds, namely śubha (good or agreeable) and aśubha (bad or disagreeable). When the mind is under the sway of śubha-vāsanās it is said to be a good mind, and when it is under the sway of aśubha-vāsanās a bad mind. However bad other people may appear to be, one should not dislike [or hate] them. Likes and dislikes are both fit to dislike [or renounce]. One should not let the mind [dwell] excessively on worldly matters. To the extent possible, one should not intrude in other’s affairs. All that one gives to others one is giving only to oneself. If this truth is known, who indeed would refrain from giving? Ramana Maharshi ('Nānār?' ['Who Am I?'], 19th Paragraph)

If a man thinks that he is born he cannot escape the fear of death. Let him find out whether he was ever born or whether the Self takes birth. He will discover that the Self always exists and that the body which is born resolves itself into thought, and that the emergence of thought is the root of all mischief. Find where thought comes from, and then you will abide in the ever-present inmost Self and be free from the idea of birth and fear of death. #Ramana #Maharshi #Talk 80 #SriRamanaMaharshi #gyan #knowledge #truth #wisdom #quote

These are all only words. It is enough that a person becomes antarmukhi (inward-bent). The sastras (scriptures) are not needed for an inward turned mind. They are meant for the rest. #SriRamanaMaharshi #gyan #wisdom #knowledge

It is foolish to attempt to kill the mind by means of the mind. The only way of doing it is to find its source and hold on to it. The mind will then fade away of its own accord. Sri Ramana Maharshi #gyan #knowledge #truth #wisdom

Q: How are we supposed to traeat others? Ramana Maharshi: There are no others. #Ramana #Maharshi #SriRamanaMaharshi #gyan #knowledge #truth #wisdom #quote

Why do you worry about #life after #death? If you #realize the #present you will know #everything. #SriRamanaMaharshi #gyan #wisdom #knowledge

#Grace is ever present. All that is necessary is that you #surrender to it. #SriRamanaMaharshi #gyan #wisdom #knowledge

In Search of the Divine World When studying the Upanishads in my early days, I always visualized the divine abode in the Sun god and was performing the practices enjoined in certain texts. Even later, after settling at the abode of Sri Maharshi, I continued this practice (upasana). It proved very hard to succeed in this process and I had to undergo very trying experiences, so I referred the whole matter to Bhagavan. "So you want to go to the divine world?" asked he. "That is what I am trying to obtain; that is what the scriptures prescribe," I answered. "But where are you now?" the Master asked. I replied, "I am in your presence." "Poor thing! You are here and now in the divine world, and you want to obtain it elsewhere! Know that to be the divine world where one is firmly established in the Divine. Such a one is full (purna); he encompasses and transcends all that is manifest. He is the substratum of the screen on which the whole manifestation runs like the picture film. Whether moving pictures run or not, the screen is always there and is never affected by the action of the pictures. You are here and now in the divine world. You are like a thirsty man wanting to drink, while he is all the time standing neck deep in the Ganga. Give up all efforts and surrender. Let the 'I' that wants the divine world die, and the Divine in you will be realised here and now. For it is already in you as the Self, not different from the Divine (Brahman), nameless and formless. It is already in you, so how are you to obtain that which ever remains obtained?" "The Self (atman) in you is surely not different from US." Thus spoke Bhagavan. ~ T.K.Sundaresa Iyer, At the Feet of Bhagavan #Ramana #Maharshi #SriRamanaMaharshi #gyan #knowledge #wisdom

Sri Ramana Maharshi: The state of Being is permanent and the body and the world are not. They are fleeting phenomena passing on the screen of being-consciousness which is eternal and stationary. Because you identify yourself with the body, you see the world around you and say that the waking state is filled with beautiful and interesting things while as the sleep state appears dull.

People are afraid that when #ego or #mind is killed, the result may be a mere blank and not #happiness. What really happens is that the #thinker, the #object of #thought and #thinking, all merge in the one #Source, which is #Consciousness and #Bliss itself, and thus that state is neither inert nor blank. Sri Ramana Maharshi Day by Day #Ramana #Maharshi #SriRamanaMaharshi #gyan #knowledge #wisdom

The Heart is the only Reality. The mind is only a transient phase. To remain as one's Self is to enter the Heart. Ramana Maharshi ~ Talk 252 #Ramana #Maharshi #SriRamanaMaharshi #gyan #knowledge #truth #wisdom #quote

If objects have an independent existence, i.e. if they exist anywhere apart from you, then it maybe be possible for you to go away from them. But they do not exist apart from you; they owe their existence to you, to your thoughts. So where can you go to escape them? #Ramana #Maharshi #SriRamanaMaharshi #gyan #knowledge #truth #wisdom #quote

#Guru is not the #physical #form. So the contact will remain even after the physical form of the Guru vanishes. #Ramana #Maharshi #SriRamanaMaharshi #gyan #knowledge #wisdom

You must be satisfied with whatever #God gives you. #Ramana #Maharshi #SriRamanaMaharshi #gyan #knowledge #wisdom

The habit makes us believe that it is difficult to cease thinking. If the error is found out, one would not be fool enough to exert oneself unnecessarily by way of thinking. #Ramana #Maharshi #Talk 398 #SriRamanaMaharshi #gyan #knowledge #truth #wisdom #quote

What actually exists is only 'ātma-svarūpa' [our own essential self]. The world, soul and God are 'kalpanaigaḷ' [imaginations, fabrications, mental creations or illusory superimpositions] in it, like [the imaginary] silver [seen] in a shell. These three appear simultaneously and disappear simultaneously. 'Svarūpa' [our ‘own form’ or actual self] alone is the world; 'svarūpa' alone is ‘I’ [our ego, soul or individual self]; 'svarūpa' alone is God; everything is 'śiva-svarūpa' [our actual self, which is 'śiva', the absolute and only truly existing reality]. Ramana Maharshi ('Who Am I?', Paragraph 7)

There is no need to #resign your #job, only resign #yourself to #God the bearer of the burden of all. #Ramana #Maharshi #SriRamanaMaharshi #gyan #knowledge #wisdom

Why and to whom did this suffering come? If you question thus you will find that the 'I' is separate from the mind and body, that the Self is the only eternal being, and that it is eternal bliss. That is jnanam. #Ramana #Maharshi #SriRamanaMaharshi #gyan #wisdom #knowledge

Effortless and choiceless awareness is attained only after deliberate meditation. That meditation can take whatever form most appeals to you. See what helps you to keep out all other thoughts and adopt that for your meditation. #Ramana #Maharshi #SriRamanaMaharshi #gyan #knowledge #wisdom

Repeat the old practice, "To whom do #thoughts arise?" Keep up the practice until there are no breaks in #awareness. Practice alone will bring about continuity of awareness. #Ramana #Maharshi #Talk 628 #SriRamanaMaharshi #gyan #knowledge #truth #wisdom #quote