Part 6 - Few Teachings Of Ramana Maharshi

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The truth of the Namaskara is just that Silence, wherein the ego, who is

the (sole) cause of the distinction between disciple and the Guru, and

between God and the soul, springs up no more. (139)

 

So long as one has the notion ‘I am the body’, he does not become illumined,

even though he has (the merit of) great self-discipline; look upon him as

only a sadhaka (one that is on the path). (127)

 

As a lion seen in a dream by an elephant, awakens him; so the Guru, who is a

sage, awakens the disciple from the dream of ignorance. (135)

 

True adoration is becoming dissolved in the sea of the homogeneous essence

of the Experience of the Self, just as hail gets dissolved in the sea. (140)

 

As a deer seized by a tiger (cannot escape), so a disciple on whom the

Guru’s gracious looks have rested will never be let go, but will surely be

led to the State of Kaivalyam. (143)

 

It is by delusion that one says: ‘I have seen this Sage, I shall see that

one also;’ if he knows the Sage that is within himself, then all Sages will

be (seen to be) one and the same. (131)

 

The Guru reduces only the unreal to nothing, and (thus) causing the one Real

Self to shine; thereby he kills, without killing, the false ego. (132)

 

Adoration of the Guru is just not taking back the gift, by means of the

ideas, ‘I’ and ‘mine’, after surrendering to the Guru everything

including

the body. (142)

 

The meaning of the saying that one should not approach the Guru

empty-handed, is simply this. “One should go to him, who is not distinct

from the Supreme Being, with heart full of loveâ€. (141)

 

As in a great forest, a roving robust elephant, seeing the eyes of a lion in

the darkness of night, loses life and is eaten up by him, so the ego, named

‘I’, roving in the forest of Relativity, is killed by the Guru by mere

sight, and is eaten up by Him, out of Grace. (133 & 134)

 

Know that he who regards the Guru, who is enlightened and is nothing but

unlimited Pure Consciousness as a mere human being is a most sinful person

with a impure mind. (128)

 

Sages alone are the virtuous ones; ignorant ones are without virtue;

therefore, for the sake of Deliverance, one should cultivate the society of

the Sages, who are delivered from the untruth. (138)

 

The teaching of the Guru is just the dwelling in the Heart, through the

Experience of the One Reality, won by turning the one-pointed mind inwards

after understanding that Truth (intellectually). (137)

 

Sages alone are the virtuous ones; ignorant ones are without virtue;

therefore, for the sake of Deliverance, one should cultivate the society of

the Sages, who are delivered from the untruth. (138)

 

The teaching of the Guru is just the dwelling in the Heart, through the

Experience of the One Reality, won by turning the one-pointed mind inwards

after understanding that Truth (intellectually). (137)

 

The Supreme Lord Himself appears as Guru in human form to the aspirant,

being pleased with (his) devotion. (129)

 

For those who shine as Self, which is Grace – since their mind, is the form

of ignorance, has died – everything and every place will be found to be

supremely Blissful in their divine view, which emerged as Self-Existence.

(346)

 

Firmly abiding as ‘I am I’, without any movement of the mind, is the

attainment of Godhood (Sivatvasiddhi). (Because) the shining of the truly

well-established state of knowledge (Self-knowledge) where nothing exists

other than that (knowledge) is pure Siva? (900)

 

Listen to the clue to attain the reality which abides (as ‘I am’) within the

knowledge (the mind) as the knowledge to the knowledge (i.e, as the Self

which gives light to the mind); to scrutinize and cognize the object (the

mind) by that same knowledge (enquiring ‘What is it?’ or Who am I?’) is

the

means to abide within (as the reality). (899)

 

The divine life (of abiding as Self) alone is the life of supreme reality.

On the other hand, life in the world which is seen, is a life of delusion.

What an illusion (maya) it is to love a life of fear (fearing death). Is not

that (life of fear) merely (one’s ) drowning in the play of the

mind-illusion? (1095)

 

Realization is for everyone. Realization makes no difference between the

aspirants. This very doubt, whether you can realize, and the notion

‘I-have-not-realized’ are themselves the obstacles. Be free from these

obstacles. (Maharshi’s Gospal)

 

Guru, the Lord of Jnana, who is the power of the unlimited greatness of

Self, is the Supreme Silence which completely defeats the worthless

arguments of those who are stained with the delusion of worldly desires.

(Guru Vachaka Kovai 280)

 

By enquiring, “Who am I, the deluded one who suffers so much?â€, the delusion

will be dissolved, the Reality will be attained, Jnana will dawn, Mouna will

flow forth and the Bliss of Peace will prevail. (404)

 

The Self is God. ‘I AM’ is God. If God be apart from the Self, He must be a

Selfless God which is absurd. All that is required to realize the Self is to

be still. What can be easier than that? Hence atma vidya is the easiest to

attain. (Maharshi’s Gospal)

 

Those people who lack consciousness of being, the natural light (I am) and

who consequently come, through, ignorance, under the spell of karma and

suffer, will have their delusion ended and reach the self, the supreme

reality, through meditation on a divine from that is dear to them. (Guru

Vachaka Kovai 659)

 

To realize that you yourself are the Self, why do you require any light

other than being-consciousness, the light of the Self? (759)

 

What our Lord Ramana teaches us to take as the greatest and powerful tapas,

is only this much – summa iru (Be still). There is no other duty for the

mind and its thoughts (Muruganar, 773)

 

If the jiva remains without cognizing the object, in that state it will

clearly see itself as the immaculate pure swarupa, free from limitations.

(646)

 

Bhagavan is always with you, in you and you are yourself Bhagavan.

 

Only the attainment of tranquility of mind is God’s grace, not the

fulfillment of one’s desires. (753)

 

Living as the Self is the essence of all dharmas. All other dharmas merge

here. (705)

 

The lazy state of just being and shining is the state of self, and that is

the highest state that one can attain. Revere as the most virtuous those who

have attained that (lazy) state which cannot be attained except by very

great and rare tapas. (774)

 

In the blissful experience of jnana, the Self, those prarabdha experiences

will not cling to the ‘I’. (698)

 

Deepavali festival signifies the great Self-effulgence which shines after

destroying the reflected artificial light (i.e. the ego) Narakasura, who was

ruling this filthy body which is the form of hell, as I. (189)

 

Before you embark on treating the disease of others, first completely

destroy your own disease, and only then start your practice. (804)

 

Since charya (devotion and detachment) alone sustains sadhana, observe and

cherish it in an appropriate way, without ever slackening. (826)

 

Since the moral and religious observances that have been laid down (by the

scriptures) protect the sadhaka for a considerable period, they deserve to

be appropriately observed, but if they (become obstacles along the path) of

Self enquiry then give them up as deficient. (791)

 

There is no fortune greater than (stillness of mind) peace, there is no

force greater than peace; there is no excellent tapas greater than peace;

there is no immortal life greater than (living in) peace. (796)

 

For those who have abandoned their ego-mind what other things besides that

are left that are worthy of being renounced. (837)

 

Arunachala is a scared place worthy of being adored by Sivayognis. Know it

to be the heart of the earth, attractive and thrilling to Siva. There the

Lord Sambu himself has assumed the form of a mountain. He has the name

Arunachala. He is conducive to the welfare of all the worlds. (Greatness of

Arunachala)

 

The appearance of Annamalai before Brahma and Vishnu and their utter

distress at not being able to know it is symbolic of the Heart Centre (Self)

which shines of itself when the intellect and the ego are non-plussed

(seeking it).

 

Let men have salvation by means of the vision (of this place) from afar or

by means of recollection (as) the perfect knowledge enshrined in the Vedanta

cannot be achieved without great effort. (Greatness of Arunachala).

 

In regard to the men staying at this holy sport to the extent of three

yojanas (i.e. 36 KMs), at my bidding, let them have sayujya (becoming one

with God) form of liberation even without the requisite initiation.

(Greatness of Arunachala)

 

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