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


Download 2.48 Mb.
Date conversion03.05.2018
Size2.48 Mb.
1   ...   23   24   25   26   27   28   29   30   ...   48


Then the world that I see???

The world that a person sees is as unreal as a dream – because it doesn’t exist during state of deep sleep as well as during meditation or Samadhi. Thus this world is nothing but an illusion like water in desert.


We find all great mahatmas and avatars speaking in their works that this world that one perceives is like water seen in desert.


Brahma satyam jagan mithya” – says Brihadaranyaka Upanishad. (Brahman is the Reality and the world is just illusory only).


These statements are not mere statements that have no practical application or cannot be experienced.

The world that we see and perceive is in fact based on the Self, the Consciousness of the Subject as the substratum. Hence the world is nothing but Consciousness alone with a name and form (similar to dream where the dream world is nothing but names and forms that are illusory of the dreamer). This is the experience of great mahatmas and this can be experienced and logically proved to each individual.


Whatever is only the Self – there is nothing different from it neither is anything attached or non-different to it – because it is non-dual in nature. It is the only thing existing.


This Self is the real nature of each person – as the great Vedantic Mahavakya says “Aham Brahma asmi” or I am Brahman & the Guru instructing the disciple that “TAT TVAM ASI” or THAT THOU ART.


When a seeker follows the path told by the Vedas and as instructed by the Guru, he realizes that there is nothing here but only the Self – Ekam Eva Adviteeyam or one without a second. At that time, he rejoices in the eternal bliss – the bliss that every one is seeking in the external sense objects but is available in the Self (as is experienced during deep sleep).


What a person needs to do it – see Oneness everywhere – try to contemplate always on the Ultimate Reality of Self or God or Brahman and remove the dualities of anger and lust, attachment and aversion – and slowly he will move nearer to the Self (as ignorance will be removed) and finally he will realize that “I am the Self. I am the Self beyond time and space. But I had forgotten this reality and hence got deluded into the illusory world and other things. Now, I fully realize that there is only the Self and hence I am rejoicing in the eternal bliss of the Self). This Bliss can never be got from any external objects but only through Self-Realization. Self Realization is the simplest and easiest thing because it is trying to know one’s own real nature (that which has been forgotten). This can gained by each and every person even those who are married or those who are rich or poor – those who are ignorant or not intellectual and even those who have a personal god. There is no pre conditions for this realization because it is one’s own real nature only.


When a person realizes the Self, there remains nothing to be done, there remains nothing new to be gained or something to be lost, there exists nothing other than the Self, there exists no attachment or aversion, there exists no duality. There is only eternal and abundant Bliss of the Self which once tasted can never take one away from it.


Let the Almighty guide us all to realize the Self and abide in the pure blissful and non-dual state.


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 -- #143

Self is not depressed; it not imperfect; it is ever happy. The contrary feeling is a mere thought which has actually no stamina in it.

                                                                                                                        -- Ramana Maharshi



Maharshi is here explaining the subtle difference between egoistic “I” and the Self – pure Consciousness.


The Self is Nitya Suddha Buddha Mukta – ever pure, ever enlightened and ever liberated.

It is perfect and happiness only. The pure Consciousness that is the Self is of the nature of Ananda or Bliss. This is the bliss that each person enjoys during the state of deep sleep & because of which each person irrespective of whether he is a rich man or poor man, a president or a factory worker, a learned person or ignorant person, an atheist or theist – all neatly put their bed at night and go to sleep.


The Self is never unhappy, it is Paripoorna or completely full or perfect.


Then one may have the doubt where does the sorrow arise???

Vedanta tells that the sorrow is not real – it is illusory like the son of a barren women. Even when a person thinks that he is sad – the “he” or “I” remains without any change. This “I” is the witness to whatever is happening, it is the substratum to everything else in this world as a dreamer is the substratum for the dream world.


When this pure Consciousness is forgotten, the Self, one’s own real nature of forgotten – due to this Avidya, duality arises. As the rope is not perceived in dim light, snake is superimposed on the rope. Thus rope is seen as a snake. The result of this superimposition of snake on the rope is that a person fears whether this snake will bite or not, if it bites then I will die and all such things.


Vedanta uses two terms to describe this Adhyaasa or Superimposition.

  1. Avarana or veiling power of Maya or Sakthi of Brahman – this is the power that hides the real nature of the substance and thus a person says “Brahman is not there as I don’t know it”.

  2. Vikshepa or projecting power – this is the power which creates duality and superimposes other things on the real thing. Since Brahman or Self is not perceived, the dual world (which is just a name and form of Brahman). A person thus says that “this is not Brahman, this is the world”.


When these two powers of Maya or Illusory power of Brahman comes into play, the Ego rises up. This Ego rises because of AVIDYA or IGNORANCE of the Self. Since Self is not known, other things are superimposed on the Self and hence the pure “I” seems to get limited to different adjuncts of body and mind. As the space inside the pot is not at all different from the eternal space – but seems to get limited by the pot, similarly the Self or pure Consciousness seems to get limited by the body and mind. Thus the reflection of the pure Consciousness falls on the intellect due to ignorance. This reflected consciousness is called the Ego and this is what suffers and enjoys both happiness and sorrow. All during these states of suffering and happiness, the Self or pure Consciousness remains just a witness. Because after the sorrow also and joy also, the Self remains the same without even a single taint of the changing sorrow and happiness.


Thus one comes to know that all pleasures and sorrows do not affect the Self. These are just creations of the mind because when the mind is not there during deep sleep, there is no creation at all. This mind creates all limitations and sorrows and even creates the impression that “I am affected by all these” whereas in reality the “I” is not at all affected. It is only when the person fails to understand the ultimate reality of changeless and eternal Self, all the sorrows and joys seem to affect him. In fact, even the Ego is nothing but creation of the intellect or mind only. This Ego seems to get happy when good things happen and sad when bad things happen.


When a person reflects in his mind that the Self is not at all affected by anything and is perfect and blissful in nature – slowly the ignorance veil of the Self is removed. When further the person contemplates on the Self and the eternal Reality that “I am the perfect Self” – all the sorrows vanish as the non-existent snake vanishes from the rope and as the dream world vanishes when one wakes up.


It is only when the Self is forgotten that all things rise up and seem to create delusions, love and hatred, attachment and aversion, joy and sorrow. The moment a person tries to realize the ultimate Reality of the non-dual Self – all these vanish giving way to the eternal bliss of the Self.


This is what the great Upanishads proclaim by telling that

Sad Eva soumya idam agra asit ekam eva adviteeyam”

Existence alone was there before, one without a second.


Sarvam Brahma mayam jagat”

Everything is pervaded by Brahman – similar to what isavasya Upanishad says “Isha vasyam idam sarvam” – everything is pervaded by God.


Brahma Satyam Jagan Mithya jeevo brahmaiva na parah”

Brahman is the ultimate reality and the world is illusory – the Jeeva or individual Self is only Brahman and not different from it.


In Yoga vasistha,

Man eva manushyaanaam karanam bandha mokshayoh

Bandhaaya vishayaasaktam muktaih nirvishayam smritam”

Mind alone is the cause for bondage and liberation.

When turned towards external objects, it is in bondage and when it is turned inward and does not crave for external sensual pleasures, it is in liberation.


In Avadhuta Gita, Dattatreya says

Mano vai gaganaakaram mano vai sarvato mukham

Manoteetam manah sarvam na manah paramarthah”

Mind is seen everywhere, it is vast like space, it pervades and is beyond everything but still it is not the Reality.


Atmaiva kevalam sarvam”

Atman alone is present everywhere.


When a person realizes that “I am the changeless and eternal Self” – he is not deluded anymore and then he remains a pure witness to temporary happenings which are illusory in nature. At that time, all ignorance fades off and the person rejoices in the eternal and inherent bliss of the Self.


Let the Almighty guide us all to realize the Self and abide in the pure blissful and non-dual state.


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 -- #144
Kaaya Vaan Mana Karyam Uttamam Poojanam Japah chintanam Kramaat” – Upadesa Saaram of Maharshi

The work(spiritual-related activities) done by body, word and mind are good in increasing order (that is work by done by word is better than by body and by mind is better than by word).

Work done by Body – Puja or external worship.

Work done by Word – Japa or chanting of mantras or slokas.

Work done by Mind – Chintana or Meditation.

                                                                                                                        -- Ramana Maharshi



Vedas speak about three ways or levels of worship. These three levels are progressive and the more a person progresses towards the higher way of worship, the more purity of mind he gets and the more his mind becomes pure, the more ignorance veil is removed thereby giving way to self-luminous and self-existing Self – absolute bliss alone.


These levels are given for different levels of people and it need not be that two different persons have to follow the same method.


What are the three main methods of worship???

The three main methods of worship are

  1. Bodily worship

  2. worship with words

  3. Mental worship


Mental worship is the toughest to perform because this requires concentration of mind. Concentration of mind is very tough indeed because the mind is full of thoughts. Adi Sankara says that the mind is like the cow which is used to eat grass in the neighbour’s house. Thus the cow must slowly be persuaded to eat grass from the same house itself – but due to vasanas, it will still go and eat at other house – but will practice it can be controlled.


Sri Krishna says in Gita

Asamshayam Mahabaaho Mano durnigraham Chalam

Abhyaasena tu kaunteya vairagyena cha grihyathe”.

O Arjuna, this mind is indeed tough to conquer. But it can be conquered or controlled through Practise and Dispassion.


Patanjali says the same thing in his yoga sutras as

Abhyaasa vairagyaa bhyaam tannirodhah”

The obstacles or vrittis or adjunctions of the mind can be controlled or removed with the help of practice and dispassion.


Tatra sthitau yatnah abhyaasah”

Trying to be the pure and natural state of Self is Practice.


Dispassion is knowing completely that the external sense objects cannot give happiness and hence unattached to everything from a little being to Brahma, the creator.


Thus when a person follows this path of dispassion towards all beings (which is external control) and practice of staying away from thoughts (which is internal control) – then the mind comes easily into control. Only such a person has the mind under his control and others are just being controlled by the mind and mental desires.


Thus mental worship is the toughest to perform. Thus to enable easy way of worshipping, the method of word worship was put. This includes chanting of slokas, chanting naamaas as well as singing of bhajans. This is a little easy because once a sloka is by-hearted then the mind need not be in the sloka, one can chant the sloka and at the same time think about money and other things Such is the bad state today of vedic rituals and chantings of Rudram and all.


People claim with ego that “I chant rudram daily. I know chanting, do you know???? Do you know purusha suktam, do you know aghamarshana suktam??? I chant Vishnu sahasranaama daily???” – but the person is forgetting that he is doing all this just mechanically. Doing mechanically things is the way of IDIOTS and FOOLS. Wise people put their 100% effort in whatever they do, let it be singing bhajans or giving discourses or coding in Java.


Thus with this kind of word worship coming by, Vedas even gave a lower level of worship wherein they don’t even need to chant slokas or need to just put minimal effort. This kind of worship is the worship by body. This includes daily doing pranams, going to temples and all. Even fasting and all come into this category of worshipping.


The intelligent person needs to remember here that Maharshi says that the highest level of worship is MEDITATION – wherein a single current or thought is maintained throughout and not even a single other thought comes by.


One should remember that these methods are prescribed and should be done with full devotion and 100% effort to it. It should not be like chanting rudram and at the same time watching TV or other people or what is happening in the external world and all. This is utter ignorance and doesn’t give any purity of mind.


Whatever way of worship one does, one should put his 100% effort into it and fully concentrate on it and should do it without getting diverted into any other thing.


Thus when a person starts with body worship, slowly his mind gets purified and he finds the word worship easier to perform than before. Slowly he finds that meditation and mental form of worship comes easier. With this, his mind gets completely purified and such a purified mind easily realizes the inherent and eternal bliss of the Self.


Upanishads proclaim

Manasaiva anudrashtavyam” – with the pure mind, the Self is to be realized.


Jnaana prasadena vishuddasatvah tatah tu paschyathe” – the person who has got purification of mind through Knowledge of Self sees the Self as his own real and eternal nature.


When through the above three methods one makes the mind purified, he realizes his own real nature of Self. Thus no new Self is realized but only the ignorance veil is removed and the awareness of the Self is retained and the forgotten nature is revived again.


Let the Almighty guide us all to realize the Self and abide in the pure blissful and non-dual state.


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 -- #145

If one keeps fixed in the Self the activities will still go on and their success will not be affected.

                                                                                                                        -- Ramana Maharshi



Maharshi is here explaining the way or method of getting concentration even while doing actions or immersed in various activities.


When the Self is realized, it is realized as advaya or non-dual and Ekam Eva Adviteeyam or one without a second.


One of the main method or way to realize one’s own real nature of Self is to contemplate on the Self always. This is what Maharshi says by fixed in the Self.


Adi Sankara says in his work Laghu Vakya Vritti

Tat chintanam tat kathanam tad paraspara bhodanam

Ethad eka atma paratvam hi brahmabhyaasam vidhur budaah”

Thinking about Self, Speaking about the Self, discussing amongst each other about Brahman – these are the ways to realize the Self, thus say wise people.


Patanjali supports this view in his Yoga Sutras and thus says

Tat prathishedartham eka tatva abhyasah”

To overcome obstacles, one-pointed concentration is to be practiced.


What is to be overcome???

The Vrittis or modifications of the mind, or the thoughts of the mind. When these thoughts or the ignorance veil is removed, the Self shines itself as a non-dual and absolute Consciousness.


It is a well known fact that activities can be done only when duality is perceived. Activity or karma requires karta or the doer, adhistanam or the support for the action, karanam or instruments for the action, Daivam or fruits of the actions. Thus karma clearly indicates duality which is very much opposed to the non-dual Self.


Adi Sankara beautifully brings out the non-dual nature of the Self and knowledge and the dualistic approach of Action and says in his introductory exposition to the Ishavasya Upanishad. Sankara says that Actions arise out of imperfect attitude or a way to achieve something. This can be said to be desire. Thus action comes from desire. Desire comes because of the ignorance that I am perfect. Thus actions arise out of ignorance. And ignorance can be eliminated only by Knowledge.


Hence whatever actions a person does, let it be the Great Ashvamedha Yaaga or Sandhya or social service – all these are but different means to knowledge. And only knowledge can remove the ignorance of the Self and thereby grant a person the ultimate Reality of the Truth that “I am the Self, one without a second, of the nature of Absolute Existence Consciousness and Bliss”.


Adi Sankara says in Viveka Choodamani that

Chittasya suddhaye karma na tu vasthu upalabhdaye.

Vasthu siddhir vicharena na kinchit karma kotibhih”

Actions can only purify the mind, and not give one realization (as realization is already there and actions only increase the ignorance veil more and more). Realization is got only by Vichara or Self-Enquiry – the enquiry unto one’s own real nature.


Sankara again says in Viveka Choodamani

Vadanthu saastrani yajanthu devan

Kurvanthu karmaani bhajanthu devatah

Atmaikya bodhena vina vimuktir na sidhyathi

Brahma satantare api”

The scripture are being chanted.

The Gods have been propitiated through yajnas or sacrifices.

Actions are being well performed.

Deities have been worshipped with Devotion.

But all these are forms of action only and cannot give one realization or mukthi even in 100 years of brahma. Realization is got only when a person realizes that “I am the Brahman, I am God, I am the Self – without any limitations, without any attributes”.


Sankara says about how one should meditate on brahman

Jaathi neethi kula gotra duragam

Naama roopa guna dosha varjitam

1   ...   23   24   25   26   27   28   29   30   ...   48

The database is protected by copyright ©hestories.info 2017
send message

    Main page