Words of Ramana Maharshi #1 If you make your outlook that of wisdom, you will find the world to be God

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One needs to constantly negate the Unreal from the Real. And he needs to constantly remember that names and forms are not real and what is Real is the Consciousness that is the substratum behind the names and forms. This Consciousness is the Self or Brahman.
Ultimately, one gains the knowledge that “AHAM BRAHMA ASMI” – “I AM BRAHMAN”.
With this Non-Dual Self being realized, there is nothing different from it. Fear of a thing occurs when a person sees that thing as separate from himself. But here there is No TWO THINGS and only Non-dual Brahman or Self. Thus Fear is rooted out when the Self is realized.
Vedas tell “Dviteeyaad Vai Bhayam Bhavathi” – Fear occurs due to TWO-ness.
For 16 long years, Maharshi was staying in a cave called “Virupaksha Cave” in Tiruvannamalai. Daily at night, a big tiger used to come and sit for some time outside the opening of the cave seeing Maharshi. After some time, it used to go off. Once, when a person went to see Maharshi, he saw a tiger sitting near to Maharshi – he became afraid. Then Maharshi glanced towards the tiger and the tiger went off.
Thus for Self-Realized Beings, there is no Fear. Once a person realizes his own real and true nature of Self, fear vanishes and eternal Bliss only is experienced.
Let the Almighty guide us all to realize the Self this very moment and overcome fear.


Words of Ramana Maharshi -- #100
The ‘I’ has no location. Everything is the Self. There is nothing but that.

                                                                                                                        -- Ramana Maharshi


Explanation:
Maharshi is here explaining about the Self and as to its all-pervasiveness.
The Self is explained in the Vedas as Brahman or “Brihatvaat iti Brahma” – meaning that which is big and present everywhere.
Self is mentioned in Katha Upanishad as

Anoraneeyaan Mahato Maheeyaan.

Atma asya Jantho Nihitam Guhaayaam”

Self is the subtle of the subtlest and bigger than the biggest. This Self is situated in the Intellect or Heart cave of all beings.
Krishna says in Gita that

Ishwarah Sarva Bhootaanaam Hridheshe Arjuna Thisthathi”

God is present in the Heart of all beings.
Does this mean that Self is present only in the Heart and not any other place???

This question is being answered by Maharshi. The Self is present everywhere. Therefore, there is no place where the Self is not present. Thus the Self cannot have any location. It is the Only thing present – the One without a Second.
This Heart mentioned is not just a physical place – confined to just some space. Self is beyond time and space. It is that from which the concept of time and space occur like water in a mirage (illusory concepts).
This Heart is without a second. It is that place where there is nothing different from it.
Self is said in the Vedas as “Ekam Eva Adviteeyam” – One without a Second thing.

Self is Nityam – eternal, Sarvagatam – present everywhere, Sakshi – witness to the illusion of this waking world.

This Self is not different from a person – as it is the Only thing present.

This is the reason why Chandogya Upanishad brings in the Mahavakya “TAT TVAM ASI” or “That Thou Art”. The Supreme Being called Brahman or God or Self You are affirms the Vedas.
If there is only one Self, then how can there be something other than it – and hence the “I” should also be that only.
In fact, when one has to speak about the Self – there is no this and that, but only pure Be-ing, pure Awareness and pure Existence.
Dattatreya says in Avadhuta Gita,

Atmaiva Kevalam Sarvam Bhedaabhedo na vidhyathe.

Asthi naasthi katham bruyaam vismaya Prathibhaathi me.”

The Self alone is present – without any different thing. It really perplexes me when people tell that It exists and it not exists.
The Self only is there – there is nothing else.
Then why are people not realizing the Self and rejoicing???

This is due to ignorance. A person while he is dreaming sees bad dreams and other things. During that time of dreaming, everything seems very much real to him, but the moment he wakes up from this dream – he realizes that there was nothing but only “I”.
Similarly one needs to wake up from this long dream of waking world. At that time, one will realize one’s own true nature of Self – full of Bliss only.
Even if a person doesn’t realize his true nature of Bliss – he is still the Self only. But the difference is only that if he doesn’t realize it, his mind gets deluded into sorrow and happiness – dwindling between both.

Thus a person needs to just be aware of his pure Consciousness. This Self or pure Consciousness is the “I” that remains forever. From the childhood to youth to middle age, this “I” remains the same. This “I” remains the same during waking, dream and deep sleep. This “I” remains the same even in sorrow and joy (as one says ‘I am sad’ and ‘I am happy’). Thus this “I” is eternal and never changing.

If a person analyzes this “I” or Consciousness, he easily comes to the Ultimate Reality that the changing world is only a reflection of this “I”. Without this “I” Consciousness, there is no world (If a person is unconscious, where is the world for him?). Thus one should logically get the intellectual conviction that “I am the Self, the one without a second. I am the Self that gives light to things that seem to be different from the Self.” As one progresses slowly by getting this intellectual conviction and by seeing Oneness everywhere, the mind becomes pure. When the mind becomes pure, it makes one realize one’s own real nature of Self – Bliss alone.
There is a mirror. The mirror has dirt in it. When a person sees himself in the mirror – he thinks that the dirt is in him. But the fact is dirt is on in him, but on the mirror. Similarly, sorrow is not in the Self, but in the mind. The mind is the mirror through which the Self is seen. The Self is the person seeing himself in the mirror of the mind.
When the mind is thus made pure by removing the impurities of sorrow and other disturbances, the Self is realized. At that time, one realizes (not invention or gaining something but just remembering) his own real nature of Self.
Let the Almighty guide us all to realize the Self which is the only one present.
Note: I have attached all the postings from 1 to 99 as a word document. Hope that it is useful for at least a single person.

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Words of Ramana Maharshi -- #101

The Bliss of Samadhi is a perfectly clear experience and its recollection is also similar. But the experience of deep sleep is otherwise.


                                                                                                                        -- Ramana Maharshi

Explanation:
Maharshi is here explaining the difference between Samadhi or SuperConscious state and deep sleep.
Upanishads speak about 4 states of the Self (or the states that the Self undergoes).
What are these four states?

1) Waking state – called Jagrat

This is the state that a normal person is – most of the time in a day. In the waking state, the person (Self) has a body and the mind. This body is called gross body. In this state, one witnesses duality and many different things.
2) Dream state – called Swapna

This is the state of sleeping. Here a person dreams about different things. The one and only Self becomes the Subject as well as the various Objects. In Reality, there is only the dreamer – who himself has become the multitude of different things and seems to create a dream world out of himself.
Here, there is the Self and the mind. It is due to the mind that one sees different things in this state.

All scriptures tell that the Waking state is also a long dream where there is only the one Consciousness called Self which becomes the dual waking world.
3) Deep Sleep state – called Sushupthi

This is the state where one sleeps happily but is unaware of the happiness that he gets during that state. But one gets pure bliss in this state, because after waking up he says “I slept well”. Another thing here is that even though he slept well, he doesn’t remember the happiness or bliss (correctly) in that state. He is not able to remember or think about the Bliss that he got during that state.

4) Turiya – Super Conscious state

This is the state that Jeevan Muktas and Yogis get during Samadhi.

This is the state which is beyond words – of pure Bliss only.
Maharshi is here explaining the difference between deep sleep and Super Conscious state. In deep sleep, there is a veil of ignorance because of which one is not aware about the Bliss that he gets during that state. But in the Super Conscious state or Samadhi, one is purely aware of the Bliss (even during that state itself). Also, when the person comes back to other states of waking, dream and deep sleep – still he remembers that bliss in the Samadhi state.
By practice, one always resides in the Self and rejoices the Bliss – even though he may be in waking state or dream state or deep sleep state.
It is really interesting to note that the Self or the Consciousness is the only common thing that is present during all these four states. In deep sleep and Samadhi state, there is only the Self – no mind and body, hence the Self is pure and rejoices the inherent Bliss. But during waking and dream state, the Self gets identified with the body, mind and the likes and dislikes of my and mine. Because of these disturbances, one seems to get happiness and sorrow.
The moment a person realizes that “I am the Self – the Consciousness that remains the same even during sorrow and joy. The Self remains the same during all different stages of childhood, adult, youth and old age.”

Thus when one starts to think about his own real nature of Self – the impurities and disturbances of the mind slowly gets reduced and becomes null. He identifies the whole world as the Self and the my & mine are completely removed for him. For him, everything in the world is my and mine – there is nothing different from the Self.

A Jnaani sees the Self everywhere whereas a Bhakta sees God everywhere. Ultimately, both of these leads to purity of mind. Purity of mind leads one one’s own inherent and real nature of Bliss. Thus one realizes his own true nature and always resides in the eternal bliss of the Self – Sahaja Samadhi or Natural State.
Even though such a person (Jeevan Mukta) may be seen as doing all sorts of work – but for him, there is no doer nor any work. He is the eternally free Self – one without a second.
Let the Almighty guide us all to realize the Self and reside in the eternal Self thereby rejoicing the inherent bliss.
PS: Please send a mail to me, Hariram_Subramonia@infosys, with subject "subscribe quotes" to get these quotes directly in your inbox. Send a mail with subject "unsubscribe quotes" to stop getting quotes in your inbox. 

Words of Ramana Maharshi -- #102
In the realized man the mind may be active or inactive, the Self alone remains for him.

                                                                                                                        -- Ramana Maharshi

Explanation:
Here, Maharshi is bringing out the quality of a Jeevan Mukta – one who is liberated even while living – who is a self-realized soul.
What is Jeevan Muktha???

Jeevan Mukta is residing always in the eternal Bliss inherent in the Self. In simple words, it is pure Be-ing.
Adi Sankaracharya says that

the very purport of human life is to rejoice in the bliss of Jeevan Mukthi”

A Jeevan Mukta is one who has awakened from this long dream of waking world. He is one who has truly the Reality behind this changing dual world. He is the only one who knows “who he really is”.

Knowing one’s own real nature of Self – Absolute Existence, Consciousness and Bliss – this is called Jeevan Mukthi. Only when this state is achieved and one completely realizes one’s own real nature, sorrow and sufferings vanish. Until then, one gets deluded into sense objects and moves hitherto and thitherto to sorrow and happiness. He becomes happy at one moment and lo! the next moment he becomes sad.
The Self or the “I” Consciousness is always devoid of happiness and sorrow and is full of Bliss only. This Self is called as Brahman by Jnaanis and God by Bhaktaas.
Then how come sorrow is there?

Sorrow is not a creation of God or the Self. It is the creation of the mind. The mind, not knowing its own real nature and its own source of Self – thinks that it is different from God and also creates the multitude of world. It goes on to create “I” and “mine”. Some people become MY and the rest OTHERS. The mind gets liking towards MY and disliking towards OTHERS. Thereby comes sorrow and happiness in the form of bad to MY and good to OTHERS!!!!
This is the reason Vasistha says to Rama

Man eva manushyaanaam karanam bandha mokshayoh

Bandhaayah Vishayaasaktam Muktaih Nirvishayam Smritam”
Mind alone is the cause for bondage and liberation.

Mind turned outwards and craving for sense objects is in Bondage and

Mind turned inward and without any craving for sense objects is in liberation.

The Self is always liberated. If a person, atleast gains the intellectual conviction that the Self is always free and liberated and the Self I am – then the suffering of the person will be very much reduced.

Slowly one needs to train the mind to see Oneness everywhere. This Oneness ensures that he is maintaining equanimity in the mind. He is indifferent to various things as he realizes and sees the Self or God in all. Slowly his mind gets purified. Thereby slowly he rejoices the inherent bliss of the Self.
Once a person realizes the Self, then he may be active (in the eye of others) – but for him there is nothing but the Self only. Action can take place only where there is duality and at this time, there is no duality for a self-realized person – so for him there is only the non-dual Self.
That Self One already is – one just needs to remove the veil of ignorance and the enemies of anger, lust and likes and dislikes -- then the eternal bliss of the Self is rejoiced by him.
Let the Almighty guide us all to realize the Self and reside in the eternal Self thereby rejoicing the inherent bliss.
PS: Please send a mail to me, Hariram_Subramonia@infosys, with subject "subscribe quotes" to get these quotes directly in your inbox. Send a mail with subject "unsubscribe quotes" to stop getting quotes in your inbox. 


Words of Ramana Maharshi -- #103
All of us are regarding as real that which is not real. We have only to give up this practice on our part.

                                                                                                                        -- Ramana Maharshi

Explanation:
Maharshi is here explaining the Vedanta truth in the simplest way.
The Scriptures of all religion tell one that the eternal Bliss and happiness that one is searching in the external world is not outside, but in YOU itself.
Bible says “The Kingdom of God is in ye”.

The Vedas tell that “TAT TVAM ASI” – That Self, full of Bliss and happiness, YOU ARE.

So, if the Self one already is – then why sorrow and suffering in the world???

This is due to Avidya or Ignorance – says Vedanta.
Ignorance of the Real thing – the Self (one’s own real nature) – is the cause of all sorrow and misery in the world. A person sees water in desert. As he is ignorant of the reality that there is only desert there and no water & that the water he sees is only an illusion – he suffers when he is not able to get his hands on the water (the water that has no existence whatsoever!!!).
This is the case of human beings who are ignorant that the happiness that a person is searching is not outside but inherent only.
Krishna says in Gita

Ishwarah Sarva Bhootaanaam Hrideshe Arjuna Thisthathi”

God is present in the heart of all beings, Arjuna.
This God, who is present in the heart of all beings is called the Self by Vedantins. It is called as Brahman in the Upanishads and Vedas. All these mean one and the same thing only – eternal Bliss. Thus this Bliss is not external, but in one itself.
As a person is ignorant that Bliss is in himself – he turns his sense organs outwards and seeks pleasure in the external world.
This external world, he thinks that it is real and is deluded by them – only to get sorrow from them at a later point of time.
This occurs because a person doesn’t know the distinction between real and unreal.
What is real and what is unreal???

The real is called as Drik or the Consciousness that gives its light to all objects, is the Subject that is independent of anything else.

The Unreal is called as Drishya or that which is perceived because of the light of the Consciousness. This Drishya is dependent on the Drik and has no existence of its own.

The Drishya is called Unreal because it is illusory as Upanishad says “Brahma Satyam Jagan Mithya” – Brahman is Real and the world is an illusion.
This world that one sees and perceives is not there during the time of dream and deep sleep. It is not there for a person who is unconscious. This in turn shows one that this waking state is an illusion similar to the dream world and like water in desert.
When a person thus distinguishes the Real and the Unreal – and totally makes the intellectual conviction that the Real is the Self – the Absolute Consciousness and the world that one sees is Unreal – his mind doesn’t turn outward and he tries to realize his own real nature of Consciousness.
Thus, when one concentrates on the Self and the Consciousness – his mind is purified and according to the latent tendencies still present in him – he totally wakes up from this long dream of waking world.
If there are latent tendencies – which are like addictions – the person tends to forget the Real truth that he knows. Slowly he tries to keep the truth in his mind always – by regular practice, this becomes effortless like breathing. At that time, he realizes that the Self is the only true thing and that the Self is non-dual – Ekam Eva Adviteeyam, One only & without a second.
Sri Krishna says in Gita

Sraddhaavaan Labhathe Jnaanam  Tatparah Sanyatendriyah

Jnaanam Labdhva Paraam Shanthi Achirena Adhigatchathi”

One endowed with Faith (Ultimate and unconditional Faith), control of senses and always fixed in the Ultimate – attain Non-dual Self-Knowledge. Having attained this knowledge, one gains the eternal peace (without any effort and easily).

Thus one needs to realize that “I am THAT”, have faith in the scriptures and follow the methods prescribed in the scriptures – and one is able to remove the veil of ignorance and finds himself to be the embodiment of pure and eternal Bliss.

The easiest and simplest method to gain purity of mind and thereby self-realization is to see Oneness everywhere. When a person sees only One everywhere – he is indifferent to likes and dislikes and to everything in this world. Thus he gains equipoise of the mind and thereby realizes the eternal and inherent bliss in himself.
As Maharshi says here, one just needs to identify that God or the Self is the Real thing and see this Real thing in everything.
All the things in this world has a name and form. Behind this name and form is the Consciousness or Sat that is making it seen to the seer. Thus in fact, everything is only the same Self or Consciousness but with a different name and form. Names and forms are not real and what is real is the substratum of these names and forms – God or Brahman or Self.
Thus one needs to always see the Self or God everywhere and he realizes the eternal bliss in himself and rejoices in the bliss.
Let the Almighty guide us all to realize the Self and reside in the eternal Self thereby rejoicing the inherent bliss.
PS: Please send a mail to me, Hariram_Subramonia@infosys, with subject "subscribe quotes" to get these quotes directly in your inbox. Send a mail with subject "unsubscribe quotes" to stop getting quotes in your inbox. 

Words of Ramana Maharshi -- #104
The One is real, the many are mere names and forms.

                                                                                                                        -- Ramana Maharshi

Explanation:
Maharshi’s this saying may seem to be wrong at the first instance – but this is the Ultimate Truth propounded by the Vedas.

The One which is real – that Maharshi is explaining here is the Self – also called Brahman in the Upanishads.
What is the nature of the Self???

The Self cannot be explained in words as Shruti or Vedas declare

Yato Vacho Nivartante Apraapya Manasa Sah”



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