Ramana Maharshi Teachings

Ramana Maharshi on overcoming Passions

Question - How shall I overcome my passions?

Ramana Maharshi - Find their root and then it will be easy. (Later) What are the passions? Kama (lust), krodha (anger), etc. Why do they arise? Because of likes and dislikes towards the objects seen. How do the objects project themselves in your view? Because of your avidya, i.e., ignorance. Ignorance of what? Of the Self. Thus, if you find the Self and abide therein there will be no trouble owing to the passions.

(Later) Again, what is the cause of the passions? Desire to be happy or enjoy pleasure. Why does the desire for happiness arise? Because your nature is happiness itself and it is natural that you come into your own. This happiness is not found anywhere besides the Self.

Do not look for it elsewhere. But seek the Self and abide therein. Still again, that happiness which is natural is simply re-discovered, so it cannot be lost. Whereas the happiness arising from other objects are external and thus liable to be lost. Therefore it cannot be permanent and so it is not worth seeking. Moreover craving for pleasures should not be encouraged.

One cannot put out burning fire by pouring petrol over it. An attempt to satisfy your craving for the time being, so that the passion may later be suppressed, is simply foolish.There are, no doubt, other methods for the suppression of passion. They are (1) regulated food, (2) fasting, (3) yoga practice, (4) medicines. But their effects are transitory. The passions reappear with greater force as soon as the check is removed. The only way to overcome them is to eradicate them. That is done by finding their source as stated above.

Ramana Maharshi on Fasting

Question : Can one progress spiritually by fasting?
Ramana Maharshi : Fasting should be chiefly mental [abstention from thoughts]. Mere abstinence from food will do no good, it will even upset the mind. Spiritual unfoldment will come rather by regulating eating.

But if, during a fast of one month, the spiritual outlook has been maintained, then in about ten days after the breaking of the fast (if it be rightly broken and followed by judicious eating) the mind will become pure and steady, and remain so. In the early days after my coming here, I had my eyes closed and I was so deeply absorbed in meditation that I hardly knew whether it was day or night.

I had no food and no sleep. When there is movement in the body, you need food. If you have food, you need sleep. If there is no movement, you do not need sleep. Very little food is enough to sustain life. That used to be my experience. Somebody or other used to offer me a tumbler of some liquid diet whenever I opened my eyes. That was all I ever ate.

But remember one thing: except when one is absorbed in a state where the mind is motionless, it is not possible to give up sleep or food altogether. When the body and mind are engaged in the ordinary pursuits of life, the body reels if you give up food and sleep.

There are differing theories concerning how much a sadhaka should eat and how much he should sleep. Some say that it is healthy to go to bed at 10 p.m. and wake up at 2 a.m. That means that four hours sleep is enough. Some say that four hours sleep is not enough, but that it should be six hours. It amounts to this, that sleep and food should not be taken in excess. If you want to cut off either of them completely, your mind will always be directed towards them. Therefore, the sadhaka should do everything in moderation.

There is no harm in eating three to four times a day. But only do not say `I want this kind of food and not that kind' and so on. Moreover, you take these meals in twelve hours of waking whereas you are not eating in twelve hours of sleep. Does sleep lead you to mukti? It is wrong to suppose that simple inactivity leads one to mukti.

Ramana Maharshi on Meditation Experiences

Question : When I meditate I feel a certain bliss at times. On such occasions, should I ask myself `Who is it that experiences this bliss?'
Ramana Maharshi : If it is the real bliss of the Self that is experienced, that is, if the mind has really merged in the Self, such a doubt will not arise at all. The question itself shows real bliss was not reached. All doubts willl cease only when the doubter and his source have been found. There is no use removing doubts one by one. If we clear one doubt, another doubt will arise and there will be no end of doubts. But if, by seeking the source of the doubter, the doubter is found to be really non-existent, then all doubts will cease. 

Question : Sometimes I hear internal sounds. What should I do when such things happen? Ramana Maharshi : Whatever may happen, keep up the enquiry into the self, asking `Who hears these sounds?' till the reality is reached.

Question : Sometimes, while in meditation, I feel blissful and tears come to my eyes. At other times I do not have them. Why is that?
Ramana Maharshi : Bliss is a thing which is always there and is not something which comes and goes. That which comes and goes is a creation of the mind and you should not worry about it.

Question :The bliss causes a physical thrill in the body, but when it disappears I feel dejected and desire to have the experience over again. Why?
Ramana Maharshi : You admit that you were there both when the blissful feeling was experienced and when it was not. If you realize that `you' properly, those experiences will be of no account. 

Question : When I reach the thoughtless stage in my sadhana I enjoy a certain pleasure, but sometimes I also experience a vague fear which I cannot properly describe.
Ramana Maharshi : You may experience anything, but you should never rest content with that. Whether you feel pleasure or fear, ask yourself who feels the pleasure or the fear and so carry on the sadhana until pleasure and fear are both transcended, till all duality ceases and till the reality alone remains.

There is nothing wrong in such things happening or being experienced, but you must never stop at that. For instance, you must never rest content with the pleasure of laya (temporary abeyance of the mind) experienced when thought is quelled, you must press on until all duality ceases.

Question : How does one get rid of fear ?
Ramana Maharshi :What is fear ? It is only a thought. If there is anything besides the Self there is reason to fear. Who sees things separate from the Self ? First the ego arises and sees objects as external. If the ego does not rise, the Self alone exists and there is nothing external. For anything external to oneself implies the existence of the seer within. Seeking it there will eliminate doubt and fear. Not only fear, all other thoughts centred round the ego will disappear along with it. 

Question : When I try to be without all thoughts, I pass into sleep. What should I do about it?
Ramana Maharshi : Once you go to sleep you can do nothing in that state. But while you are awake, try to keep away all thoughts. Why think about sleep? Even that is a thought, is it not? If you are able to be without any thought while you are awake, that is enough. When you pass into sleep the state which you were in before falling asleep will continue when you wake up. You will continue from where you left off when you fell into slumber. So long as there are thoughts of activity there will also be sleep. Thought and sleep are counterparts of one and the same thing.

We should not sleep too much or go without it altogether, but sleep only moderately. To prevent too much sleep, we must try and have no thoughts or chalana [movement of the mind], we must eat only sattvic food and that only in moderate measure, and not indulge in too much physical activity. The more we control thought, activity and food the more we shall be able to control sleep. But moderation ought to be the rule, as explained in the Gita, for the seeker on the path.

Sleep is the first obstacle, as explained in the books, for all sadhaks. The second obstacle is said to be vikshepa or the sense objects of the world which divert one's attention. The third is said to be kashaya or thoughts in the mind about previous experiences with sense objects. The fourth, ananda [bliss], is also called an obstacle, because in that state a feeling of separation from the source of ananda, enabling the enjoyer to say `I am enjoying ananda', is present. Even this has to be surmounted. The final stage of samadhi has to be reached in which one becomes ananda or one with reality. In this state the duality of enjoyer and enjoyment ceases in the ocean of sat-chit-ananda or the Self.

Question : So one should not try to perpetuate blissful or ecstatic states?
Ramana Maharshi :The final obstacle in meditation is ecstasy; you feel great bliss and happiness and want to stay in that ecstasy. Do not yield to it but pass on to the next stage which is great calm. The calm is higher than ecstasy and it merges into samadhi. Successful samadhi causes a waking sleep state to supervene. In that state you know that you are always consciousness, for consciousness is your nature. Actually, one is always in samadhi but one does not know it. To know it all one has to do is to remove the obstacles.

Question : Why do I never remember that I am the Self ?
Ramana Maharshi : People speak of memory and oblivion of the fullness of the Self. Oblivion and memory are only thought-forms. They will alternate so long as there are thoughts. But reality lies beyond these. Memory or oblivion must be dependent on something.

That something must be foreign to the Self as well, otherwise there would not be oblivion. That upon which memory and oblivion depend is the idea of the individual self. When one looks for it, this individual `I' is not found because it is not real. Hence this `I' is synonymous with illusion or ignorance (maya, avidya or ajnana]. To know that there never was ignorance is the goal of all the spiritual teachings. Ignorance must be of one who is aware. Awareness is jnana. Jnana is eternal and natural, ajnana is unnatural and unreal.

Question : Having heard this truth, why does not one remain content?
Ramana Maharshi : Because samskaras [innate mental tendencies] have not been destroyed. Unless the samskaras cease to exist, there will always be doubt and confusion. All efforts are directed to destroying doubt and confusion. To do so their roots must be cut. Their roots are the samskaras. These are rendered ineffective by practice as prescribed by the Guru.

The Guru leaves it to the seeker to do this much so that he might himself find out that there is no ignorance. Hearing the truth [sravana] is the first stage. If the understanding is not firm one has to practise reflection [manana] and uninterrupted contemplation [nididhyasana] on it. These two processes scorch the seeds of samskaras so that they are rendered ineffective.
Some extraordinary people get unshakable jnana after hearing the truth only once. These are the advanced seekers. Beginners take longer to gain it.

Question : How did ignorance (avidya] arise at all?
Ramana Maharshi : Ignorance never arose. It has no real being. That which is, is only vidya [knowledge].

Question : Why then do I not realize it?
Ramana Maharshi : Because of the samskaras. However, find out who does not realize and what he does not realize. Then it will be clear that there is no avidya.

Ramana Maharshi Self Inquiry Meditation Method

Question : You say one can realize the Self by a search for it. What is the character of this search?
Ramana Maharshi : You are the mind or think that you are the mind. The mind is nothing but thoughts. Now behind every particular thought there is a general thought, which is the `I', that is yourself. Let us call this `I' the first thought. Stick to this `I'-thought and Question it to find out what it is. When this Question takes strong hold on you, you cannot think of other thoughts.

Question : When I do this and cling to my self, that is, the `I'-thought, other thoughts come and go, but I say to myself `Who am I ?' and there is no answer forthcoming. To be in this condition is the practice. Is it so?
Ramana Maharshi :  This is a mistake that people often make. What happens when you make a serious quest for the Self is that the `I'-thought disappears and something else from the depths takes hold of you and that is not the `I' which commenced the quest.

Question : What is this something else?
Ramana Maharshi :  That is the real Self, the import of `I'. It is not the ego. It is the Supreme Being itself.

Question : But you have often said that one must reject other thoughts when one begins the quest but the thoughts are endless. If one thought is rejected, another comes and there seems to be no end at all.
Ramana Maharshi :  I do not say that you must go on rejecting thoughts. Cling to yourself, that is, to the `I'-thought. When your interest keeps you to that single idea, other thoughts will automatically get rejected and they will vanish.

Question : And so rejection of thoughts is not necessary?
Ramana Maharshi :  No. It may be necessary for a time or for some. You fancy that there is no end if one goes on rejecting every thought when it rises. It is not true, there is an end. If you are vigilant and make a stern effort to reject every thought when it rises you will soon find that you are going deeper and deeper into your own inner self. At that level it is not necessary to make an effort to reject thoughts.

Question : Then it is possible to be without effort, without strain.
Ramana Maharshi :  Not only that, it is impossible for you to make an effort beyond a certain extent.

Question : I want to be further enlightened. Should I try to make no effort at all?
Ramana Maharshi :  Here it is impossible for you to be without effort. When you go deeper, it is impossible for you to make any effort.  If the mind becomes introverted through enquiry into the source of aham-vritti, the vasanas become extinct. The light of the Self falls on the vasanas and produces the phenomenon of reflection we call the mind. Thus, when the vasanas become extinct the mind also disappears, being absorbed into the light of the one reality, the Heart. This is the sum and substance of all that an aspirant needs to know. What is imperatively required of him is an earnest and onepointed enquiry into the source of the aham-vritti.

Question : How should a beginner start this practice?
Ramana Maharshi :  The mind will subside only by means of the enquiry `Who am I?' The thought 'Who am I?', destroying all other thoughts, will itself finally be destroyed like the stick used for stirring the funeral pyre. If other thoughts rise one should, without attempting to complete them, enquire `To whom did they rise?' What does it matter however many thoughts rise? At the very moment that each thought rises, if one vigilantly enquires `To whom did this rise?', it will be known `To me'. If one then enquires `Who am I?', the mind will turn back to its source [the Self] and the thought which had risen will also subside. By repeatedly practising thus, the power of the mind to abide in its source increases.

Although tendencies towards sense-objects [vishaya vasanas], which have been recurring down the ages, rise in countless numbers like the waves of the ocean, they will all perish as meditation on one's nature becomes more and more intense. Without giving room even to the doubting thought, `Is it possible to destroy all these tendencies [vasanas] and to remain as Self alone?', one should persistently cling fast to self-attention.

As long as there are tendencies towards sense-objects in the mind, the enquiry `Who am I ?' is necessary. As and when thoughts rise, one should annihilate all of them through enquiry then and there in their very place of origin. Not attending to what-is-other [anya] is non-attachment [vairagya] or desirelessness [nirasa]. Not leaving Self is knowledge [jnana]. In truth, these two [desirelessness and knowledge] are one and the same. Just as a pearl-diver, tying a stone to his waist, dives into the sea and takes the pearl lying at the bottom, so everyone, diving deep within himself with non-attachment, can attain the pearl of Self. If one resorts uninterruptedly to remembrance of one's real nature [swarupasmarana] until one attains Self, that alone will be sufficient.

Enquiring `Who am I that is in bondage?' and knowing one's real nature [swarupa] alone is liberation. Always keeping the mind fixed in Self alone is called 'self-enquiry', whereas meditation [dhyana] is thinking oneself to be the absolute [Brahman], which is existence-consciousness-bliss [sat-chit-ananda].

Question : The yogis say that one must renounce this world and go off into secluded jungles if one wishes to find the truth.
Ramana Maharshi :  The life of action need not be renounced. If you meditate for an hour or two every day you can then carry on with your duties. If you meditate in the right manner then the current of mind induced will continue to flow even in the midst of your work. It is as though there were two ways of expressing the same idea; the same line which you take in meditation will be expressed in your activities.

Question : What will be the result of doing that?
Ramana Maharshi :  As you go on you will find that your attitude towards people, events and objects gradually changes. Your actions will tend to follow your meditations of their own accord.

Question : Then you do not agree with the yogis?
Ramana Maharshi :  A man should surrender the personal selfishness which binds him to this world. Giving up the false self is the true renunciation.

Question : How is it possible to become selfless while leading a life of worldly activity?
Ramana Maharshi :  There is no conflict between work and wisdom.

Question : Do you mean that one can continue all the old activities in one's profession, for instance, and at the same time get enlightenment ?
Ramana Maharshi :  Why not ? But in that case one will not think that it is the old personality which is doing the work, because one's consciousness will gradually become transferred until it is centered in that which is beyond the little self.

Question : If a person is engaged in work, there will be little time left for him to meditate.
Ramana Maharshi :  Setting apart time for meditation is only for the merest spiritual novices. A man who is advancing will begin to enjoy the deeper beatitude whether he is at work or not. While his hands are in society, he keeps his head cool in solitude.

Question : Then you do not teach the way of yoga?
Ramana Maharshi :  The yogi tries to drive his mind to the goal, as a cowherd drives a bull with a stick, but on this path the seeker coaxes the bull by holding out a handful of grass.

Question : How is that done?
Ramana Maharshi :  You have to ask yourself the Question `Who am I ?' This investigation will lead in the end to the discovery of something within you which is behind the mind. Solve that great problem and you will solve all other problems.

Question : Why is concentration ineffective?
Ramana Maharshi :  To ask the mind to kill the mind is like making the thief the policeman. He will go with you and pretend to catch the thief, but nothing will be gained. So you must turn inward and see from where the mind rises and then it will cease to exist.

Question : In turning the mind inwards, are we not still employing the mind?
Ramana Maharshi :  Of course we are employing the mind. It is well known and admitted that only with the help of the mind can the mind be killed. But instead of setting about saying there is a mind, and I want to kill it, you begin to seek the source of the mind, and you find the mind does not exist at all. The mind, turned outwards, results in thoughts and objects. Turned inwards, it becomes itself the Self. 

Question : How can I tell if I am making progress with my enquiry?
Ramana Maharshi :  The degree of the absence of thoughts is the measure of your progress towards Self-realization. But Self-realization itself does not admit of progress, it is ever the same. The Self remains always in realization. The obstacles are thoughts. Progress is measured by the degree of removal of the obstacles to understanding that the Self is always realized. So thoughts must be checked by seeking to whom they arise. So you go to their source, where they do not arise. 

Question : Doubts are always arising. Hence my Question.
Ramana Maharshi :  A doubt arises and is cleared. Another arises and that is cleared, making way for yet another; and so it goes on. So there is no possibility of clearing away all doubts. See to whom the doubts arise. Go to their source and abide in it. Then they cease to arise. That is how doubts are to be cleared.

Source: from book “Be As You Are” by David Godman 

Ramana Maharshi on "Who am I" Meditation

Question : Should I go on asking `Who am I?' without answering? Who asks whom? Which bhavana [attitude] should be in the mind at the time of enquiry? What is `I', the Self or the ego?
Ramana Maharshi :  In the enquiry `Who am I?', `I' is the ego. The Question really means, what is the source or origin of this ego? You need not have any bhavana [attitude] in the mind. All that is required is that you must give up the bhavana that you are the body, of such and such a description, with such and such a name, etc. There is no need to have a bhavana about your real nature. It exists as it always does. It is real and no bhavana.

Question : But is it not funny that the `I' should be searching for the `I'? Does not the enquiry `Who am I?' turn out in the end to be an empty formula? Or, am I to put the Question to myself endlessly, repeating it like some mantra?
Ramana Maharshi :  Self-enquiry is certainly not an empty formula and it is more than the repetition of any mantra. If the enquiry `Who am I?' were a mere mental Questioning, it would not be of much value. The very purpose of self-enquiry is to focus the entire mind at its source. It is not, therefore, a case of one `I' searching for another `I'. Much less is self-enquiry an empty formula, for it involves an intense activity of the entire mind to keep it steadily poised in pure Self-awareness. 

Question : When I think `Who am I?', the answer comes `I am not this mortal body but I am chaitanya, atma (consciousness, the Self ).' And suddenly another Question arises, `Why has atma come into maya [illusion]?' or in other words, `Why has God created this world?'
Ramana Maharshi :  To enquire `Who am I ?' really means trying to find out the source of the ego or the `I'-thought. You are not to think of other thoughts, such as `I am not this body'. Seeking the source of `I' serves as a means of getting rid of all other thoughts. We should not give scope to other thoughts, such as you mention, but must keep the attention fixed on finding out the source of the `I' - thought by asking, as each thought arises, to whom the thought arises. If the answer is `I get the thought' continue the enquiry by asking `Who is this "I" and what is its source?` 

Question : Am I to keep on repeating `Who am I?' so as to make a mantra of it?
Ramana Maharshi : No. `Who am I ?' is not a mantra. It means that you must find out where in you arises the `I'-thought which is the source of all other thoughts.

Question : Shall I meditate on `I am Brahman' (aham Brahmasmi]?
Ramana Maharshi :  The text is not meant for thinking `I am Brahman'. Aham [`I'] is known to every one. Brahman abides as aham in every one. Find out the `I'. The `I' is already Brahman. You need not think so. Simply find out the `I'. 

Question : I am aware of the `I'. Yet my troubles are not ended.
Ramana Maharshi :  This `I'-thought is not pure. It is contaminated with the association of the body and senses. See to whom the trouble is. It is to the `I'-thought. Hold it. Then the other thoughts vanish. 

Question : Is soham (the affirmation `I am he') the same as `Who am I?'
Ramana Maharshi :  Aham [`I'] alone is common to them. One is soham. The other is koham [Who am I?]. They are different. Why should we go on saying soham? One must find out the real `I'. In the Question `Who am I?', `I' refers to the ego. Trying to trace it and find its source, we see it has no separate existence but merges in the real `I'.

You see the difficulty. Vichara is different in method from the meditation sivoham or soham [`I am Siva' or `I am he']. I rather lay stress upon Self-knowledge, for you are first concerned with yourself before you proceed to know the world and its Lord. The soham meditation or `I am Brahman' meditation is more or less a mental thought. But the quest for the Self I speak of is a direct method, indeed superior to the other meditation. The moment you start looking for the self and go deeper and deeper, the real Self is waiting there to take you in. Then whatever is done is done by something else and you have no hand in it. In this process, all doubts and discussions are automatically given up just as one who sleeps forgets, for the time being, all his cares. 

Note: this excerpt is  taken from the chapter “Self-enquiry – practice”.  David Godman has given introduction in beginning of every chapter.

Part of introduction for this chapter is: “Self-enquiry should not be regarded as a meditation practice that takes place at certain hours and in certain positions; it should continue throughout one's waking hours, irrespective of what one is doing. Sri Ramana saw no conflict between working and self-enquiry and he maintained that with a little practice it could be done under any circumstances. He did sometimes say that regular periods of formal practice were good for beginners, but he never advocated long periods of sitting meditation and he always showed his disapproval when any of his devotees expressed a desire to give up their mundane activities in favour of a meditative life”.

Ramana Maharshi Teachings through Silence

Question : Why does not Bhagavan go about and preach the truth to the people at large?
Ramana Maharshi : How do you know I am not doing it ? Does preaching consist in mounting a platform and haranguing the people around ? Preaching is simple communication of knowledge; it can really be done in silence only. What do you think of a man who listens to a sermon for an hour and goes away without having been impressed by it so as to change his life ? Compare him with another, who sits in a holy presence and goes away after some time with his outlook on life totally changed. Which is the better, to preach loudly without effect or to sit silently sending out inner force?

Again, how does speech arise? First there is abstract knowledge. Out of this arises the ego, which in turn gives rise to thought, and thought to the spoken word. So the word is the great-grandson of the original source. If the word can produce an effect, judge for yourself, how much more powerful must be the preaching through silence.

Question : How can silence be so powerful?
Ramana Maharshi :A realized one sends out waves of spiritual influence which draw many people towards him. Yet he may sit in a cave and maintain complete silence. We may listen to lectures upon truth and come away with hardly any grasp of the subject, but to come into contact with a realized one, though he speaks nothing, will give much more grasp of the subject. He never needs to go out among the public. If necessary he can use others as instruments.

The Guru is the bestower of silence who reveals the light of Self-knowledge which shines as the residual reality. Spoken words are of no use whatsoever if the eyes of the Guru meet the eyes of the disciple.

Question : Does Bhagavan give diksha [initiation]?
Ramana Maharshi : Mouna [silence] is the best and the most potent diksha. That was practised by Sri Dakshinamurti. Initiation by touch, look, etc., are all of a lower order. Silent initiation changes the hearts of all.

Dakshinamurti observed silence when the disciples approached him. That is the highest form of initiation. It includes the other forms. There must be subject-object relationship established in the other dikshas. First the subject must emanate and then the object. Unless these two are there how is the one to look at the other or touch him? Mouna diksha is the most perfect; it comprises looking, touching and teaching. It will purify the individual in every way and establish him in the reality.

Ramana Maharshi on Searching the Source of 'I' Thought

Question : This `I'-thought rises from me. But I do not know the Self.
Ramana Maharshi : All these are only mental concepts. You are now identifying yourself with a wrong `I', which is the `I'-thought. This `I'-thought rises and sinks, whereas the true significance of `I' is beyond both. There cannot be a break in your being. You who slept are also now awake. There is no unhappiness in your deep sleep whereas it exists now. What is it that has happened now so that this difference is experienced ? There was no `I'-thought in your sleep, whereas it is present now. The true `I' is not apparent and the false `I' is parading itself. This false `I' is the obstacle to your right knowledge. Find out from where this false `I' arises. Then it will disappear. You will then be only what you are, that is, absolute being.

Question : How to do it? I have not succeeded so far.
Ramana Maharshi : Search for the source of the `I'-thought. That is all that one has to do. The universe exists on account of the `I'-thought. If that ends there is an end to misery also. The false `I' will end only when its source is sought.

Again people often ask how the mind is controlled. I say to them, `Show me the mind and then you will know what to do.' The fact is that the mind is only a bundle of thoughts. How can you extinguish it by the thought of doing so or by a desire? Your thoughts and desires are part and parcel of the mind. The mind is simply fattened by new thoughts rising up. Therefore it is foolish to attempt to kill the mind by means of the mind.

The only way of doing it is to find its source and hold on to it. The mind will then fade away of its own accord. Yoga teaches chitta vritti nirodha [control of the activities of the mind]. But I say atma vichara [self-inquiry]. This is the practical way. Chitta vritti nirodha is brought about in sleep, swoon, or by starvation. As soon as the cause is withdrawn there is a recrudescence of thoughts. Of what use is it then? In the state of stupor there is peace and no misery. But misery recurs when the stupor is removed. So nirodha [control] is useless and cannot be of lasting benefit.

How then can the benefit be made lasting? It is by finding the cause of misery. Misery is due to the perception of objects. If they are not there, there will be no contingent thoughts and so misery is wiped off. `How will objects cease to be?' is the next question. The srutis [scriptures] and the sages say that the objects are only mental creations. They have no substantive being.

Investigate the matter and ascertain the truth of the statement. The result will be the conclusion that the objective world is in the subjective consciousness. The Self is thus the only reality which permeates and also envelops the world. Since there is no duality, no thoughts will arise to disturb your peace. This is realization of the Self. The Self is eternal and so also is realization.

Abhyasa [spiritual practice] consists in withdrawal within the Self every time you are disturbed by thought. It is not concentration or destruction of the mind but withdrawal into the Self.

Ramana Maharshi on Realization while doing Worldly Duties

Question : I have a good mind to resign from service and remain constantly with Sri Bhagavan.
Ramana Maharshi : Bhagavan is always with you, in you, and you are yourself Bhagavan. To realize this it is neither necessary to resign your job nor run away from home. Renunciation does not imply apparent divesting of costumes, family ties, home, etc., but renunciation of desires, affection and attachment. There is no need to resign your job, only resign yourself to God, the bearer of the burden of all.

One who renounces desires actually merges in the world and expands his love to the whole universe. Expansion of love and affection would be a far better term for a true devotee of God than renunciation, for one who renounces the immediate ties actually extends the bonds of affection and love to a wider world beyond the borders of caste, creed and race.

A sannyasi who apparently casts away his clothes and leaves his home does not do so out of aversion to his immediate relations but because of the expansion of his love to others around him. When this expansion comes, one does not feel that one is running away from home, instead one drops from it like a ripe fruit from a tree. Till then it would be folly to leave one's home or job.

Question : How does a grihastha [householder] fare in the scheme of moksha [liberation]? Should he not necessarily become a mendicant in order to attain liberation?
Ramana Maharshi : Why do you think you are a grihastha? Similar thoughts that you are a sannyasi [wandering monk] will haunt you, even if you go out as a sannyasi. Whether you continue in the household or renounce it and go to the forest, your mind haunts you. The ego is the source of thought. It creates the body and the world and it makes you think of being the grihastha. If you renounce, it will only substitute the thought of sannyasa for that of grihastha and the environment of the forest for that of the household.

But the mental obstacles are always there for you. They even increase greatly in the new surroundings. It is no help to change the environment. The one obstacle is the mind and it must be overcome whether in the home or in the forest. If you can do it in the forest, why not in the home? Therefore, why change the environment? Your efforts can be made even now, whatever the environment.

Question : Is it possible to enjoy samadhi [awareness of reality] while busy in worldly work?
Ramana Maharshi : The feeling `I work' is the hindrance. Ask yourself `Who works?' Remember who you are. Then the work will not bind you, it will go on automatically. Make no effort either to work or to renounce; it is your effort which is the bondage. What is destined to happen will happen. If you are destined not to work, work cannot be had even if you hunt for it. If you are destined to work, you will not be able to avoid it and you will be forced to engage yourself in it. So, leave it to the higher power; you cannot renounce or retain as you choose.

Question : Bhagavan said yesterday that while one is engaged in search of God 'within', `outer' work would go on automatically. In the life of Sri Chaitanya it is said that during his lectures to students he was really seeking Krishna within and he forgot all about his body and went on talking of Krishna only. This raises a doubt as to whether work can safely be left to itself. Should one keep part of one's attention on the physical work?

Ramana Maharshi : The Self is all. Are you apart from the Self ? Or can the work go on without the Self ? The Self is universal so all actions will go on whether you strain yourself to be engaged in them or not. The work will go on of itself. Thus Krishna told Arjuna that he need not trouble to kill the Kauravas because they were already slain by God. It was not for him to resolve to work and worry himself about it, but to allow his own nature to carry out the will of the higher power.

Ramana Maharshi on Obstacles for seekers

Question : When I try to be without all thoughts, I pass into sleep. What should I do about it?
Ramana Maharshi : Once you go to sleep you can do nothing in that state. But while you are awake, try to keep away all thoughts. Why think about sleep? Even that is a thought, is it not? If you are able to be without any thought while you are awake, that is enough. When you pass into sleep the state which you were in before falling asleep will continue when you wake up. You will continue from where you left off when you fell into slumber. So long as there are thoughts of activity there will also be sleep. Thought and sleep are counterparts of one and the same thing.

We should not sleep too much or go without it altogether, but sleep only moderately. To prevent too much sleep, we must try and have no thoughts or chalana [movement of the mind], we must eat only sattvic food and that only in moderate measure, and not indulge in too much physical activity. The more we control thought, activity and food the more we shall be able to control sleep.

But moderation ought to be the rule, as explained in the Gita, for the seeker on the path. Sleep is the first obstacle, as explained in the books, for all sadhaks. The second obstacle is said to be vikshepa or the sense objects of the world which divert one's attention. The third is said to be kashaya or thoughts in the mind about previous experiences with sense objects. The fourth, ananda [bliss], is also called an obstacle, because in that state a feeling of separation from the source of ananda, enabling the enjoyer to say `I am enjoying ananda', is present.

Even this has to be surmounted. The final stage of samadhi has to be reached in which one becomes ananda or one with reality. In this state the duality of enjoyer and enjoyment ceases in the ocean of sat-chit-ananda or the Self.

Question : So one should not try to perpetuate blissful or ecstatic states?
Ramana Maharshi : The final obstacle in meditation is ecstasy; you feel great bliss and happiness and want to stay in that ecstasy. Do not yield to it but pass on to the next stage which is great calm. The calm is higher than ecstasy and it merges into samadhi.

Successful samadhi causes a waking sleep state to supervene. In that state you know that you are always consciousness, for consciousness is your nature. Actually, one is always in samadhi but one does not know it. To know it all one has to do is to remove the obstacles.

Question : Why should the path to release be differently taught? Will it not create confusion in the minds of aspirants?

Ramana Maharshi : Several paths are taught in the Vedas to suit the different grades of qualified aspirants. Yet, since release is but the destruction of the mind, all efforts have for their aim the control of mind. Although the modes of meditation may appear to be different from one another, in the end all of them become one. There is no need to doubt this. One may adopt that path which suits the maturity of one’s mind.

The control of prana which is yoga, and the control of mind which is jnana — these are the two principal means for the destruction of the mind. To some, the former may appear easy, and to others the latter. Yet, jnana is like subduing a turbulent bull by coaxing it with green grass, while yoga is like controlling it through the use of force.

Thus the wise ones say that of the three grades of qualified aspirants, the highest reach the goal by making the mind firm in the Self through determining the nature of the real by Vedantic enquiry and by looking upon one’s self and all things as of the nature of the Real; the mediocre by making the mind stay in the Heart through kevala kumbhaka and meditating for a long
time on the Real; and the lowest grade, by gaining that state in a gradual manner through breath-control, etc.

The mind should be made to rest in the Heart till the destruction of the ‘I-thought’ which is of the form of ignorance, residing in the Heart. This itself is jnana; this alone is dhyana also. The rest are a mere digression of words, digression of the texts. Thus the scriptures proclaim.

Therefore, if one gains the skill of retaining the mind in one’s Self through some means or other, one need not worry about other matters. The great teachers also have taught that the devotee is greater than the yogi and that the means to release is devotion, which is of the nature of reflection on one’s own Self.

Thus, it is the path of realizing Brahman that is variously called Dahara vidya, Brahma Vidya, Atma vidya, etc. What more can be said than this? One should understand the rest by inference. The scriptures teach in different modes. After analysing all those modes the great ones declare this to be the shortest and the best means.

Ramana Maharshi on World Peace & Good Conduct

Question : What is the best way to work for world peace?
Ramana Maharshi : What is the world? What is peace, and who is the worker? The world is not in your sleep and forms a projection of your mind in your jagrat [waking state]. It is therefore an idea and nothing else. Peace is absence of disturbance. The disturbance is due to the arising of thoughts in the individual, which is only the ego rising up from pure consciousness. To bring about peace means to be free from thoughts and to abide as pure consciousness. If one remains at peace oneself, there is only peace everywhere.

Question : If it is a question of doing something one considers wrong, and thereby saving someone else from a great wrong, should one do it or refrain?
Ramana Maharshi : What is right and wrong? There is no standard by which to judge something to be right and another to be wrong. Opinions differ according to the nature of the individual and according to the surroundings. They are again ideas and nothing more. Do not worry about them but get rid of thoughts instead. If you always remain in the right, then right will prevail in the world.

Question : Will not right conduct be enough to secure salvation?
Ramana Maharshi : Salvation for whom? Who wants salvation? And what is right conduct? What is conduct? And what is right? Who is to judge what is right and what is wrong? According to previous samskaras, each one regards something or other as right. Only when the reality is known can the truth about right and wrong be known. The best course is to find out who wants this salvation. Tracing this `who' or ego to its original source is the right conduct for everyone.

Question : Will not the practice of good conduct [nitya karmas] lead to salvation? Several books state that it will.
Ramana Maharshi : It is said so in books. Who denies that good conduct is good or that it will eventually lead you to the goal? Good conduct or sat karma purifies the chitta or mind and gives you chitta suddhi [pure mind]. The pure mind attains jnana, which is what is meant by salvation. So, eventually, jnana must be reached, that is, the ego must be traced to its source. But to those to whom this does not appeal, we have to say that sat karmas lead to chitta suddhi, and chitta suddhi will lead to right knowledge or jnana, and that in its turn gives salvation.

Question : What about motives? Are the motives for performing actions not important?
Ramana Maharshi : Whatever is done lovingly, with righteous purity and with peace of mind, is a good action. Everything which is done with the stain of desire and with agitation filling the mind is classified as a bad action. Do not perform any good action [karma] through a bad means, thinking `It is sufficient if it bears good fruit.' Because, if the means is bad, even a good action will turn out to be a bad one. Therefore, even the means of doing actions should be pure.

Ramana Maharshi on dealing with Desires and Vasanas

Question : What is the best way of dealing with desires and vasanas with a view to getting rid of them - satisfying them or suppressing them?

Ramana Maharshi : If a desire can be got rid of by satisfying it, there will be no harm in satisfying such a desire. But desires generally are not eradicated by satisfaction. Trying to root them out that way is like trying to quench a fire by pouring inflammable spirits on it. At the same time, the proper remedy is not forcible suppression, since such repression is bound to react sooner or later into a forceful surging up of desires with undesirable consequences.

The proper way to get rid of a desire is to find out `Who gets the desire? What is its source?' When this is found, the desire is rooted out and it will never again emerge or grow. Small desires such as the desire to eat, drink, sleep and attend to calls of nature, though these may also be classed among desires, you can safely satisfy.

They will not implant vasanas in your mind, necessitating further birth. Those activities are just necessary to carry on life and are not likely to develop or leave behind vasanas or tendencies. As a general rule, therefore, there is no harm in satisfying a desire where the satisfaction will not lead to further desires by creating vasanas in the mind.

Ramana Maharshi on Self Experience

Question : Is Self-experience possible for the mind, whose nature is constant change?
Ramana Maharshi : Since sattva-guna (the constituent of prakriti which makes for purity, intelligence, etc.) is the nature of mind, and since the mind is pure and undefiled like ether, what is called mind is, in truth, of the nature of knowledge. When it stays in that natural (i.e. pure) state, it has not even the name ‘mind’.

It is only the erroneous knowledge which mistakes one for another that is called mind. What was (originally) the pure sattva mind, of the nature of pure knowledge, forgets its knowledge-nature on account of nescience, gets transformed into the world under the influence of tamo-guna (i.e. the constituent of prakriti which makes for dullness, inertness, etc.), being under the influence of rajoguna (i.e. the constituent of prakriti which makes for activity, passions, etc.), imagines “I am the body, etc.; the world is real”, it acquires the consequent merit and demerit through attachment, aversion, etc., and, through the residual impressions (vasanas) thereof, attains birth and death. But the mind, which has got rid of its defilement (sin) through action without attachment performed in many past lives, listens to the teaching of scripture from a true guru, reflects on its meaning, and meditates in order to gain the natural state of the mental mode of the form of the Self, i.e. of the form ‘I am Brahman’ which is the result of the continued contemplation of Brahman.

Thus will be removed the mind’s transformation into the world in the aspect of tamo-guna, and its roving therein in the aspect of rajo-guna. When this removal takes place the mind becomes subtle and unmoving. It is only by the mind that is impure and is under the influence of rajas and tamas that Reality (i.e. the Self) which is very subtle and unchanging cannot be experienced; just as a piece of fine silk cloth cannot be stitched with a heavy crowbar, or as the details of subtle objects cannot be distinguished by the light of a lamp flame that flickers in the wind.

But in the pure mind that has been rendered subtle and unmoving by the meditation described above, the Self-bliss (i.e. Brahman) will become manifest. As without mind there cannot be experience, it is possible for the purified mind endowed with the extremely subtle mode (vritti) to experience the Self-bliss, by remaining in that form (i.e. in the form of Brahman). Then, that one’s self is of the nature of Brahman will be clearly experienced.

Ramana Maharshi on Sattvic Diet, Vegetarianism and Alcohol

Question : What about diet?
Ramana Maharshi : Food affects the mind. For the practice of any kind of yoga, vegetarianism is absolutely necessary since it makes the mind more sattvic [pure and harmonious].

Question : Could one receive spiritual illumination while eating flesh foods?
Ramana Maharshi : Yes, but abandon them gradually and accustom yourself to sattvic foods. However, once you have attained illumination it will make less difference what you eat, as, on a great fire, it is immaterial what fuel is added.

Question : We Europeans are accustomed to a particular diet and a change of diet affects the health and weakens the mind. Is it not necessary to keep up one's physical health?
Ramana Maharshi : Quite necessary. The weaker the body the stronger the mind grows.

Question : In the absence of our usual diet our health suffers and the mind loses strength.
Ramana Maharshi : What do you mean by strength of mind?

Question : The power to eliminate worldly attachment.
Ramana Maharshi : The quality of food influences the mind. The mind feeds on the food consumed.

Question : Really! Then how can Europeans adjust themselves to sattvic food only?
Ramana Maharshi : Habit is only adjustment to the environment. It is the mind that matters. The fact is that the mind has been trained to think certain foods tasty and good. The food material is to be had both in vegetarian and non-vegetarian diet equally well. But the mind desires such food as it is accustomed to and considers tasty.

Question : Are there restrictions for the realized man with regard to food?
Ramana Maharshi : No. He is steady and not influenced by the food he takes.

Question: Is it not killing life to prepare meat diet?
Ramana Maharshi : Ahimsa [non-violence] stands foremost in the code of discipline for the yogis.

Question : Even plants have life.
Ramana Maharshi : So too the slabs you sit on!

Question : May we gradually get ourselves accustomed to vegetarian food?
Ramana Maharshi : Yes. That is the way.

Question : Is it harmless to continue smoking?
Ramana Maharshi : No, for tobacco is a poison. It is better to do without it. It is good that you have given up smoking. Men are enslaved by tobacco and cannot give it up. But tobacco only gives a temporary stimulation to which there must be a reaction with craving for more. It is also not good for meditation practice.

Question : Do you recommend that meat and alcoholic drinks be given up?
Ramana Maharshi : It is advisable to give them up because this abstention is a useful aid for beginners. The difficulty in surrendering them does not arise because they are really necessary, but merely because we have become inured by custom and habit to them.

Question : Generally speaking, what are the rules of conduct which an aspirant should follow?
Ramana Maharshi : Moderation in food, moderation in sleep and moderation in speech.

Ramana Mahashi on Turiya and Samadhi

Question : Is samadhi the same as turiya, the fourth state?
Ramana Maharshi : Samadhi, turiya and nirvikalpa all have the same implication, that is, awareness of the Self. Turiya literally means the fourth state, the supreme consciousness, as distinct from the other three states: waking, dreaming and dreamless sleep. The fourth state is eternal and the other three states come and go in it. In turiya there is the awareness that the mind has merged in its source, the Heart, and is quiescent there, although some thoughts still impinge on it and the senses are still somewhat active. In nirvikalpa the senses are inactive and thoughts are totally absent. Hence the experience of pure consciousness in this state is intense and blissful. Turiya is obtainable in savikalpa samadhi.
Question : What is the difference between the bliss enjoyed in sleep and the bliss enjoyed in turiya?
Ramana Maharshi - There are not different blisses. There is only one bliss which includes the bliss enjoyed in the waking state, the bliss of all kinds of beings from the lowest animal to the highest Brahma. That bliss is the bliss of the Self. The bliss which is enjoyed unconsciously in sleep is enjoyed consciously in turiya, that is the only difference. The bliss enjoyed in the waking state is second-hand, it is an adjunct of the real bliss [upadhi ananda].
Question : Is samadhi, the eighth stage of raja yoga, the same as the samadhi you speak of ?
Ramana Maharshi : In yoga the term samadhi refers to some kind of trance and there are various kinds of samadhi. But the samadhi I speak of is different. It is sahaja samadhi. From here you have samadhana [steadiness] and you remain calm and composed even while you are active. You realize that you are moved by the deeper real Self within. You have no worries, no anxieties, no cares, for you come to realize that there is nothing belonging to you. You know that everything is done by something with which you are in conscious union.
Source: from David Godman Excellent Book "Be As You are"

 

My humble salutations to the lotus feet of Bhagavan Sree Ramana Maharshi
and also gratitude to great philosophers and others     for the collection)