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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Another person came near to AMMA to kill her, but he was affected by paralysis and hence fell prostrating to her feet. AMMA also cured a leprosy patient, by name DATTA (who is still living) by licking off the leprosy from his body (this has been experienced by lot of people and all such people have become her disciples).


Such is the greatness of Jnaanis that they are unaffected by actions because for them everything is only Self or Brahman alone.


Just to finish off with a story of a saint. Once a saint and some people were traveling in a boat in a sea. The saint was meditating, suddenly some ignorant people tried to attack him and disturb him. They ridiculed and mocked at him. But still he remained ever calm. They continued this for some time. Suddenly the boat began shaking and a voice proclaimed from the sky “My Child!!! These people are mocking at you. Tell me, just a word from you and I will save you and doom those people along with the boat”. The people became very afraid. The saint was still smiling and said to them “Don’t worry! Nothing will happen, I will protect you”. Hearing this, the voice from sky again repeated “MY child! You have proved that you are indeed a great Jnaani and a mahatma”.


This brings to my mind the real life incident of the saint whom Tapovan Maharaj met in Himalayas. The saint was caught by a ferocious and wild animal – a tiger. When the tiger caught him, he repeated “Sivoham, Sivoham” – I am the Brahman or auspicious Being. Hearing this, the tiger became afraid and surprised, left him there and went away!!!!


Such is the state of Jnaanis. One should ever remember that everyone is a Jnaani only – but just have forgotten it. One needs to remove the ignorance veil and thereby realize the abundant bliss inherent in the Self. The Self when known, everything else becomes known and the person rejoices in the bliss of the Self.


Chidananda Roopah Sivoham Sivoham” – I am that Siva, auspicious being, of the nature of pure Consciousness and bliss. I am that Siva only and not different 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 -- #151
It is useless to aspire for that which is transient. All these wonders are contained in the one changeless Self.

                                                                                                                        -- Ramana Maharshi



Ramana Maharshi is here telling about what dispassion or Vairagya is.


Vairagya is not dispassion of external world merely out of regret and sorrow due to losing of kith and kin. Real dispassion is that which arises out of the true and higher ideal of Self. Dispassion arises when a person knows that all the happiness from external sense objects are temporary and lead only to sorrow.


An intelligent easily understands that the happiness that one gains from external sense objects is temporary and lasts only for some time. Also a person grieves later thinking about this happiness which he had earlier. Also this happiness depends on the nature and mood a person. A person whose wife has died will never get happiness from promotion but a normal person when he gets promotion becomes very happy. Thus the happiness from external world is only relative and not absolute as every one thinks.


Patanjali says in Yoga Sutras that

Parinaam taapa, samskaara dukhah, guna vritthi virodhaascha, sarvam evam dukham vivekinah”

The external sensual pleasures lead one to sorrow only (as they never stay for long). Also a person always grieves about old happiness or gets sorrow thinking about how to achieve happiness!!! Also this happiness keeps changing from the attitude of a person. Hence a real discriminative person knows all of them to be Mixed with Sorrow.


Yathaiva kakha vishtaayaam vairagyam, vairagyam taddhi nirmalam” Says Sankara in aparokshanubhuthi.

Real and pure dispassion is that dispassion one has for everything right from a amoeba to the creator Brahma as he has to the crow’s .


When a person gains real and true dispassion, he realizes that there is something which is full of happiness or eternal bliss alone. He realizes that there was happiness in deep sleep, but now it is not there. When thus he tries to find out where this happiness is, he realizes that this happiness that he was searching externally is inherent in him. This happiness is not different from him, but his very nature itself.


He realizes that the Self or pure Consciousness is the one that is the witness to all the three states of waking, dream and deep sleep. He realizes that the Consciousness is full of bliss alone and this Consciousness is the substratum of the world.


How can one know that Consciousness is Bliss alone???

The scriptures and great people who have realized tell it. Also the experience of deep sleep proves it wherein there is only consciousnesss and nothing else and hence the bliss is available. But when a person is there in waking or dream state, he doesn’t realize his own real nature out of ignorance and hence creates likes and dislikes which go on to create actions towards getting the likes and these actions creates new bodies and hence continues the never ending cycle of Birth-Death.


Sankara says

Punarapi jananam punarapi maranam

Punarapi janani jatare sayanam

Iha samsaare bahudhusthare

Kripaya pare pahi murare”

The never ending cycle of birth and death continues. A person again and again comes into the womb of a women and takes birth. Thus the samsara or ocean of world is really tough to cross over (as it is illusory and that which is unreal and formed out of ignorance is very tough indeed to cross over). This can be crossed over only with the grace of God (or the Self itself). Hence O Murari, help me out from this ocean.


Murari is one who killed the asura mura – but it also means one who destroys ignorance and evil.


Each person can experiment with the great truth of scriptures by putting them into practice.


When a person reduces likings and dislikings and remains poised and same in all conditions and always tries to remember the great eternal truth of “I Am Brahman” – the ignorance veil is removed and he rejoices in the bliss of the Self.


This eternal truth has been experimented from time immemorial and can be realized and experienced by any person. It has no limitations of caste or creed, poor or rich, learned or not learned, male or female, children or old person – it can be experienced by any person as it is the non-dual and eternal Reality – that which underlies the world of dualiy like desert holding the mirage.


One just needs to realize and be aware of the Self and thereby realize one’s own real nature and get the bliss inherent in oneself.


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 -- #152

In Reality, saying ‘We must see Brahman in everything and everywhere’ is also not quite correct. Only that stage is final, where there is no seeing, where there is no time and space.

                                                                                                                        -- Ramana Maharshi



Maharshi is here explaining the Truth from the absolute standpoint.


Adi Sankara gives three types of realities.

  1. Praathibhaasika satyam – apparent truth. This is like seeing snake in a rope. The wrong perception has very limited time.

  2. Vyaavaharika satyam – empirical truth. This is the world that we see. One another example is the dream world in the dream state. Even though the dream world seems to be real, but it has no absolute reality. It has relative reality during the period of dream and after that it vanishes. The world that we see is also like that. We perceive the world because the substratum Brahman is not perceived. Due to ignorance of the Self, all other things are superimposed on the self.
  3. Paramaarthika satyam – absolute truth. This is the ultimate reality which is the reality that stands out absolutely. This reality is that everything is Brahman only and we are that. The pure Consciousness of “Being or isness” where there is no second things is this reality.


At the vyavahara level, a person sees duality and hence gets deluded into the good and bad things according to his likings and dislikings.

In order to remove the ignorance of the Self and the superimposition, one needs to maintain equanimity everywhere. Hence the great Upanishads proclaim that “SARVAM BRAHMA MAYAM JAGAT” – everything is Brahman alone. This reality is the knowledge at the vyavahara level. It is like the water in the dream state which quenches the thirst in that dream state. It has no ultimate reality.


But in order to realize the ultimate reality of Self – one without a second – one needs to follow this oneness thereby removing the duality vision caused due to ignorance and superimposed on the Self.


Can the relative knowledge lead one to absolute reality???

When a lion is chasing a person in dream, he wakes up because of being afraid of the lion. As the dream-lion wakes him up, similarly the relative knowledge of seeing Oneness and the subjective knowledge of the Upanishads that “TAT TVAM ASI” and “AHAM BRAHMA ASMI” – that thou art and I am Brahman – these are capable of removing the ignorance thereby making the ever and self-luminous self shine forth.


Hence this knowledge of scriptures are required in order to remove the ignorance of the Self. As a person cannot see his own face but he can see it with the help of a mirror – similarly the Upanishads are the mirrors in which one can see own’s own real nature of Self.


When a person thus tries to see oneness everywhere, his mind gets rid of the likes and dislikes – this tends to make his mind pure. When the mind is made pure, knowledge or bliss inherent in the Self shines. Thus he is able to realize his own real nature of Self.


As a person has a chain in his neck but forgets where it is  and searches for it. But when another person tells him that chain is in neck itself, the ignorance of the chain being in the neck is removed (whereas the chain is not acquired newly). Thus when the ignorance is removed, he realizes that the chain is in his neck itself and thereby gains bliss and eradication of grief also occurs.


What is the Brahman and its nature???

As Maharshi says here, Brahman can never be known positively because it is not an object of knowledge – it is knowledge itself. As the seer cannot see himself, similarly the Self cannot be known apart from itself as its very nature is Knowledge or Chit only. Thus the scriptures proclaim that the Brahman is to be known by negating everything that one perceives, i.e, every object. This process is called “Neti, Neti” or not this, not this. When a person thus negates every external and internal objects, what remains is the person who is negating. This is the Self – the subject that doesn’t become an object to anything in this world.


Thus the Self cannot be seen but it is that which gives light to everything else for seeing.


The Self is the substratum for time and space. During deep sleep, there is no time limit but when a person wakes up, he finds time and space. But even without time and space, as in deep sleep, the Self was there. Hence the Self is beyond time and space. It is that which gives time and space their relative reality.


Time and space are just mental concepts which tend to limit the unlimited Self to a limited body, plane and time. A person thus thinks that I am so much aged, I have so much height and all – these are in fact wrong identification and superimposition on the Self. The “I” or pure Consciousness it that which is beyond time and space – it is present everywhere and it is present always – now, y’day and tomorrow.


Thus when a person reaches the level of ultimate reality wherein there is objective world or objects but just the pure and non-dual Subject of Self – there is nothing called “I am Brahman or Thou art that” because all these are valid only in the relative plane. At that stage, there is only pure Being and in that being is the eternal bliss that one so eagerly and earnestly seeks in the external world.


But these vedic dictums help one is removing the ignorance from the relative plane and thus leads one to the ultimate reality of non-duality – the Brahman, the one without a second, Absolute Existence Consciousness Bliss.


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 -- #153
Can knowledge be other than Being? Being is the core-the heart. How then is the supreme being to be contemplated and glorified? Only to remain as the pure Self.

                                                                                                                        -- Ramana Maharshi



Maharshi is explaining the significance of the two words of Sat and Chit.


Sat is Existence or Being. Chit is Consciousness or Knowledge.


A person cannot gain knowledge without being or existing. Similarly a person cannot be or exist without having the knowledge of “I exist”. Thus Sat is Chit and Chit is Sat.


What is this chit and sat??

Sat and Chit are only nature of Self or Atman. These are the inherent nature of Atman and not any external qualities or attributes because the Self is that which is beyond any adjuncts or limitations of qualities or any other things.


When a person realizes that he is the Sat and Chit, he is endowed with Ananda or eternal Bliss. This bliss is also the inherent nature of the Self. This bliss is enjoyed by every person during the state of deep sleep. In that state, there is no duality, there is no extroverted nature of the Self – whatever is only the pure Self and pure Being.


This is the ultimate aim of the subjective science of Vedanta.


The famous sloka says

Sat chit ananda roopaaya viswotpatyaadi hetave

Taapa traya vinaashaayaa sri krishnaaya vayam namahe”

I prostrate to that Krishna who is of the a nature of Existence, Consciousness and Bliss and also the cause for the illusory world and the creation. Again he is the one who removes these delusions and sorrows of the world (that which arise out of ignorance alone).


The Self can never be explained in words but only experienced. It is the same Self that each one is, but is unaware about. When a person thus realizes through studying of the scriptures that “I am blissful in nature”, “I am the Self – one without a second” – the ignorance veil gets removed and what remains is the non-dual Self alone.


It is only due to ignorance of the inherent bliss that each person is striving towards bliss and state of happiness which he searches in the external world but in vain. Thus the study of scriptures proclaim that the sorrow, dual nature of the world all are only the creations of ignorance of the Self. Hence this cannot be removed by any number of actions, but only by Knowledge, the knowledge about the Self.


Thus Sri Krishna says

Na hi jnaanena sadrisham pavitram iha vidhyathe”

There is nothing more purer than knowledge because knowledge doesn’t require any other medium but it is only its own effect and its own fruit.


Thus when due to knowledge, a person realizes his own real nature, he is never deluded into the illusory world and thereby remains unaffected by sorrow and happiness of the world. Thus he becomes liberated even while living. Each person is the Self but unaware of and hence needs to be remembered and each moment he should repeat the thought that “I am Brahman”. When thus he continues, the thought continues without any effort and at that time, he gets the eternal bliss inherent in 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 -- #154

The absolute being is what is. It is the Self. Knowing the Self, God is known. In fact God is none other than the Self.

                                                                                                                        -- Ramana Maharshi



The eternal Reality is found out by the logic of co-existence and co-absence called Anvaya-Vyatirekha yukti in Nyaya Sastra (system of logic).


Anvaya means – if what is there, then the world is there. (here world denotes the object and the subject is the seer or the Self). If the Self is there, the world is there.

Vyatireka means – if what is not there, then the world is not there. If the Self or seer (Consciousness) is not there, then there is no world.


This thus shows that the Self is present at all times, even if the world is present or not. Thus the world depends on the Self for its existence and such a thing cannot be real. Hence the ultimate and absolute reality is the Self alone.


There is a portion in bhagavatham called Chathusloki bhagavatham where Brahma prays to Vishnu for knowledge and Vishnu imparts knowledge to Brahma.


Vishnu says thus,

Etavad eva jijnaasyam jijnaasunaatmanah

Anvaya vyatirekaat yat syaat sarvatra sarvada”.


Only this is to be known (the reality of non-duality) by seekers of liberation. What is the thing to be known??? According to Anvaya and Vyatireka – whatever is present at all points of time  - that is the Real thing everything else is like darkness (which is only absence of light and is not a positive entity) and like water seen in desert (illusory with no existence whatsoever).


Thus we find Krishna saying in Gita

Na asatho vidhyathe bhaavo, na abhaavo vidhyathe satah”

The unreal has no existence at all, the real never ceases to exist.


These two great statements in the scripture – brings out the ultimate reality that Sankara put forth from the Brihadaranyaka Upanishad that “Brahma Satyam Jagan Mithya Jeevo brahmaiva na parah” – Brahman is the ultimate reality, the world is only illusory. The individualistic self or jeeva is not different from Brahman (it is one with Brahman only).


Thus the Vedanta proclaims that at the absolute reality level, there is no duality but only pure Self of the nature of Existence, Consciousness and Bliss Absolute. But Vedanta also admits reality at the empirical level which is the dual world perceived. So Vedanta tells us that the world that we perceive (the dualistic vision) is not real, it is only phenomenal and like water seen in desert and like the dream world that a dreamer creates.


Thus here there is nothing to be gained or lost, but only realization of the Self – that which is one is already but forgotten off like the ten rustics who swam across and river and then started crying because when they were counting all the persons the count was only 9 as they left themselves!!!!


Vedanta speaks about three main terms of God, Jeeva and World. So Vedanta says that Self is the reality and world is unreal like water in desert (illusory).

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