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The Teachings of BhagavanSri Ramana Maharshiin His Own WordsCHAPTER ONEGODBhagavan would often make remarks, which the superficialcritic might take to be agnostic or atheistic, just as has beendone by superficial critics of the Buddha. For instance hemight say:Why worry about God? We do not know whether Godexists but we know that we exist, so first concentrate on yourself.Find out who you are.There was no agnosticism, since Bhagavan, like the Buddha,spoke from perfect knowledge. He was simply placing himselfin the position of the questioner and advising him toconcentrate rather on what he knew than what he merelybelieved in. Sometimes he would tell people not to troublewhether there is God or whether Realization implies unitywith God or not but simply to strive to realise the Self, andwhen that was achieved they would know. Theorising aboutit would not help them.The Malayalam version of Ulladu Narpadu (Forty Verses)was read out by a devotee for the benefit of a visitor. Afterhearing it, the latter asked: What about the reference to dualityduring one's effort and unity at the end? 1Bhagavan: It refers to people who think one must begin one'sspiritual striving with a dualistic idea. They say that there isGod and that one must worship and meditate until ultimatelythe individual merges into God. Others say that the individualand the Supreme Being always remain separate and never merge.But let's not worry now about what happens at the end. Allagree that the individual exists now. So let a man discover it –that is discover his Self. There will be time enough afterwardsto find out whether the Self is to merge in the Supreme or is apart of it or remains separate. Let us not forestall the conclusion.Keep an open mind, dive within and find the Self. The truthwill dawn upon you all right, so why try to decide beforehandwhether it is absolute or qualified unity or duality? There is nomeaning in doing so. Your decision would have to be made bylogic and intellect, but the intellect derives its light from theSelf (the Highest Power) so how can its reflected and partiallight envisage the entire and original light? The intellect cannotattain to the Self, so how can it ascertain its nature? 21 Forty Verses, 37.2 Talks with Sri Ramana Maharshi, 63.