God never acts. He just is.
It is very hard to realize one's true state or nature without the grace of the guru.
God or guru never forsakes the devotee who has surrendered himself.
The guru does not bring about Self-realization. He simply removes the obstacles to it.
Individuality is the illusion that we are not identical with God. When the illusion is dispelled, what remains is God.
Realization of the Self is realization of God. It is not an experience of God, rather, it is an understanding that one is God.
Silence is the best, the most potent initiation. Silent initiation changes the heart of all.
Sri Ramana Maharshi
Showing posts with label Sri Ramana Maharshi all Quote. Show all posts
Showing posts with label Sri Ramana Maharshi all Quote. Show all posts
Thursday, August 9, 2007
Thursday, August 2, 2007
Physical body, self surrender and karma
Whatever this body is to do and whatever experiences it is to pass through was already decided when it came into existence.
He who is forgetful of the Self, mistaking the physical body for it, and goes through innumerable births, is like one who wanders all over the world in a dream. Thus, realizing the Self would only be like waking up from the dream-wanderings.
Surrender can never be regarded as complete so long as the devotee wants this or that from the Lord.
Destiny (karma) is the result of past actions.
Awareness which already exists within everyone everywhere, is imperishable and changeless.
-- Sri Ramana Maharshi
He who is forgetful of the Self, mistaking the physical body for it, and goes through innumerable births, is like one who wanders all over the world in a dream. Thus, realizing the Self would only be like waking up from the dream-wanderings.
Surrender can never be regarded as complete so long as the devotee wants this or that from the Lord.
Destiny (karma) is the result of past actions.
Awareness which already exists within everyone everywhere, is imperishable and changeless.
-- Sri Ramana Maharshi
Monday, July 23, 2007
Karma (destiny) (conduct)
- Until realization, there will be karma, that is, action and reaction. After realization, there will be no karma, and no world
- When there is no "I" there is no karma (destiny).
- Bad habits and bad conduct are like a wound in the body. Every disease must be given appropriate treatment.
- 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 ideas, and nothing more.
- If one remains at peace oneself, there is only peace everywhere.
-- Sri Ramana Maharshi
- When there is no "I" there is no karma (destiny).
- Bad habits and bad conduct are like a wound in the body. Every disease must be given appropriate treatment.
- 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 ideas, and nothing more.
- If one remains at peace oneself, there is only peace everywhere.
-- Sri Ramana Maharshi
Saturday, July 14, 2007
Few more quotes on self by Sri Ramana Maharshi
* The Self is God. "I AM" is God.
* Know that you are the perfect shining light, which not only makes the existence of God's kingdom possible, but also allows it to be seen as some wonderful heaven.
* Faith is in things unknown, but the Self is self-evident.
* That bliss of the Self is always with you and you will find it for yourself if you seek it earnestly.
* All unhappiness is due to the ego; with it comes all your trouble. What does it avail you to attribute to the happenings in life the cause of misery which is really within you?
- Sri Ramana Maharshi
* Know that you are the perfect shining light, which not only makes the existence of God's kingdom possible, but also allows it to be seen as some wonderful heaven.
* Faith is in things unknown, but the Self is self-evident.
* That bliss of the Self is always with you and you will find it for yourself if you seek it earnestly.
* All unhappiness is due to the ego; with it comes all your trouble. What does it avail you to attribute to the happenings in life the cause of misery which is really within you?
- Sri Ramana Maharshi
Friday, July 13, 2007
Human mind, the self, the doer
* It is the human mind that creates its own difficulties and then cries for help.
* To bring about peace means to be free from thoughts and to abide as pure Consciousness.
* He who thinks he is the doer is also the sufferer.
* Effort must be made to eradicate the mental tendencies. Knowledge can only remain unshaken after all the mental tendencies are rooted out.
* To be the Self that you really are is the only means to realize the bliss that is ever yours.
Sri Ramana Maharshi
* To bring about peace means to be free from thoughts and to abide as pure Consciousness.
* He who thinks he is the doer is also the sufferer.
* Effort must be made to eradicate the mental tendencies. Knowledge can only remain unshaken after all the mental tendencies are rooted out.
* To be the Self that you really are is the only means to realize the bliss that is ever yours.
Sri Ramana Maharshi
Thursday, July 12, 2007
Sri Ramana Maharshi some beautifull quotes with great insight
Few of very good quotations of Sri Ramana Maharshi
* "You are not instructed to shut your eyes to the world, you are only to "see yourself first and then see the whole world as the Self."
* So long as you consider yourself to be the body, you see the world as external and the imperfections appear to you.
* Look within, see the Self. Then there will be an end of the world and its miseries.
* If one knows the truth that all one gives to others is giving only to oneself, who indeed will not be a virtuous person and perform the kind act of giving to others.
-- Sri Ramana Maharshi
Wednesday, July 4, 2007
Love life happiness
* You must love all and help all, since only in this way can you help yourself.
* Good, God, Love, are all the same thing. If the person keeps continuously thinking of any one of these, it will be enough. All meditation is for the purpose of keeping out all other thoughts.
* If one scrutinizes one's own Self, which is bliss, there will be no misery at all in one's life.
* Misery does not exist in reality but only in mere imagination.
-- Sri Ramana Maharshi
* Good, God, Love, are all the same thing. If the person keeps continuously thinking of any one of these, it will be enough. All meditation is for the purpose of keeping out all other thoughts.
* If one scrutinizes one's own Self, which is bliss, there will be no misery at all in one's life.
* Misery does not exist in reality but only in mere imagination.
-- Sri Ramana Maharshi
Saturday, June 16, 2007
Self Consciousness
"Consciousness is always Self-consciousness. If you are conscious of anything, you are essentially conscious of yourself"
Sri Ramana Maharshi
Yes very true, whatever we are conscious of, basically we our conscious of our own self, the self is always involved. To be aware of what happening to the self in the present moment is very essential i feel. Most of the time we are lost, lost in thoughts, lost in the past and the future, bringing the consciousness to the present is what great teachers like Sri Ramana Maharshi wants from us, they are the awakener rather than the teachers.
Sri Ramana Maharshi
Yes very true, whatever we are conscious of, basically we our conscious of our own self, the self is always involved. To be aware of what happening to the self in the present moment is very essential i feel. Most of the time we are lost, lost in thoughts, lost in the past and the future, bringing the consciousness to the present is what great teachers like Sri Ramana Maharshi wants from us, they are the awakener rather than the teachers.
Sunday, June 10, 2007
The ignorance of I thought
* "The ignorance is identical with the "I"-thought. Find its source and it will vanish. The "I"-thought is like a spirit which is not palpable, and it rises up simultaneously with the body, flourishes on it and disappears with it."
* All these notes you are making of my sayings and so on, are useful for beginners, for friends and to answer the questions of others. But for yourself, you know that they are only pieces of paper. Dive into the Self and find all you want to know there!
*By repeated practice one can become accustomed to turning inwards and finding the Self. One must always and constantly make an effort, until one has permanently realized. Once the effort ceases, the state becomes natural and the Supreme takes possession of the person with an unbroken current. Until it has become permanently natural and your habitual state, know that you have not realized the Self, only glimpsed it.
* What need is there to explain the non-self? Take Vedanta, for instance: they say there are fifteen kinds of prana (breath, vital force, the upward flow of energy). The student is made to memorize their names and functions. The air goes up and is called prana, and when it comes down it is called apana (the downward flow of energy); it operates the indriyas (organs of sense) and is called something else. Why all this? Why do you classify, give names and enumerate the functions, and so on? Is it not enough to know that one prana does the whole work? The antahkarana (mind; the seat of thought and feeling) thinks, desires, wills, reasons etc, and each function is attributed to one name such as mind or intellect. Has anyone seen the pranas or the antahkaranas. Have they any real being? They are mere concepts. When and where will they end?
*Consider this: A man sleeps. He says on waking that he slept. The question is asked, "Why does he not say in his sleep that he is sleeping?" The answer is given that he is sunk in the Self and cannot speak, like somebody diving into a pool to bring something up from the bottom. The diver cannot speak. When he has actually recovered the article and emerges from the water, he speaks. Well, what is the explanation? When he is immersed in the water, it would gush into his mouth if he were to open it to speak. It's simple, isn't it? But the philosopher is not content with this simple fact. He explains it by saying that fire is the deity that presides over speech, and that it is inimical to water and therefore cannot function. This is called philosophy and students are struggling to learn all this. Isn't it a sheer waste of time? Again the gods are said to preside over the limbs and senses of the individual. So they talk about hiranyagarba (cosmic egg) etc. Why should confusion be created and then explained away? Those who do not involve themselves in this maze are lucky. I was very fortunate that I never took to it. If I had, I would probably be nowhere, always in confusion. Fortunately, my vasanas (inherent tendencies and conditioning) took me directly to the "Who am I?" enquiry.
*All relative knowledge belongs to the mind, not the Self. It is therefore illusory, not permanent. A scientist who formulates the theory that the earth is round, for instance, may prove it incontrovertibly, but when he falls asleep the whole idea vanishes: his mind is left blank. What does it matter if the world is round or flat when he is asleep? So you see the futility of all such relative knowledge. Real knowledge is to go beyond all relative knowledge and abide in the Self. Realize that the Self transcends intellect; the intellect itself must vanish to reach the Self.
*The jnanis (one who has realized the Self) point out that the yogi assumes the existence of the body and its separateness from the Self, and therefore advises effort for their reunion by the practice of yoga. In fact, the body is in the mind, which is seated in the brain; the brain functions by light borrowed from another source, as admitted by the yogis themselves in their fontanelle theory (that the life-current enters the body through the fontanelle, the soft spot in the head at birth). The jnani argues that if the light is borrowed, it must come from its original source. Go to the source directly and do not depend upon borrowed resources. An iron ball needs fire to come into being separate from the mass of iron. Later, it cools down relinquishing the fire, but it must be heated once again if it is to reunite with the mass. So, the cause of separation from the Self must also be its means of union.
* All these notes you are making of my sayings and so on, are useful for beginners, for friends and to answer the questions of others. But for yourself, you know that they are only pieces of paper. Dive into the Self and find all you want to know there!
*By repeated practice one can become accustomed to turning inwards and finding the Self. One must always and constantly make an effort, until one has permanently realized. Once the effort ceases, the state becomes natural and the Supreme takes possession of the person with an unbroken current. Until it has become permanently natural and your habitual state, know that you have not realized the Self, only glimpsed it.
* What need is there to explain the non-self? Take Vedanta, for instance: they say there are fifteen kinds of prana (breath, vital force, the upward flow of energy). The student is made to memorize their names and functions. The air goes up and is called prana, and when it comes down it is called apana (the downward flow of energy); it operates the indriyas (organs of sense) and is called something else. Why all this? Why do you classify, give names and enumerate the functions, and so on? Is it not enough to know that one prana does the whole work? The antahkarana (mind; the seat of thought and feeling) thinks, desires, wills, reasons etc, and each function is attributed to one name such as mind or intellect. Has anyone seen the pranas or the antahkaranas. Have they any real being? They are mere concepts. When and where will they end?
*Consider this: A man sleeps. He says on waking that he slept. The question is asked, "Why does he not say in his sleep that he is sleeping?" The answer is given that he is sunk in the Self and cannot speak, like somebody diving into a pool to bring something up from the bottom. The diver cannot speak. When he has actually recovered the article and emerges from the water, he speaks. Well, what is the explanation? When he is immersed in the water, it would gush into his mouth if he were to open it to speak. It's simple, isn't it? But the philosopher is not content with this simple fact. He explains it by saying that fire is the deity that presides over speech, and that it is inimical to water and therefore cannot function. This is called philosophy and students are struggling to learn all this. Isn't it a sheer waste of time? Again the gods are said to preside over the limbs and senses of the individual. So they talk about hiranyagarba (cosmic egg) etc. Why should confusion be created and then explained away? Those who do not involve themselves in this maze are lucky. I was very fortunate that I never took to it. If I had, I would probably be nowhere, always in confusion. Fortunately, my vasanas (inherent tendencies and conditioning) took me directly to the "Who am I?" enquiry.
*All relative knowledge belongs to the mind, not the Self. It is therefore illusory, not permanent. A scientist who formulates the theory that the earth is round, for instance, may prove it incontrovertibly, but when he falls asleep the whole idea vanishes: his mind is left blank. What does it matter if the world is round or flat when he is asleep? So you see the futility of all such relative knowledge. Real knowledge is to go beyond all relative knowledge and abide in the Self. Realize that the Self transcends intellect; the intellect itself must vanish to reach the Self.
*The jnanis (one who has realized the Self) point out that the yogi assumes the existence of the body and its separateness from the Self, and therefore advises effort for their reunion by the practice of yoga. In fact, the body is in the mind, which is seated in the brain; the brain functions by light borrowed from another source, as admitted by the yogis themselves in their fontanelle theory (that the life-current enters the body through the fontanelle, the soft spot in the head at birth). The jnani argues that if the light is borrowed, it must come from its original source. Go to the source directly and do not depend upon borrowed resources. An iron ball needs fire to come into being separate from the mass of iron. Later, it cools down relinquishing the fire, but it must be heated once again if it is to reunite with the mass. So, the cause of separation from the Self must also be its means of union.
Thursday, June 7, 2007
Meditation Ramana Maharshi
Few quote from Ramana Maharshi on meditation and self inquiry
‘The same line you take in meditation will be expressed in your activities.’
‘If you meditate in the right manner then the current of mind induced will continue to flow even in the midst of your work.’
‘Inquiring, "Who am I that is in bondage?" and knowing one's real nature alone is liberation.’
‘If one resorts uninterruptedly to remembrance of one's real nature until one attains the Self, that alone will be sufficient.’
Sri Ramana Maharshi
Uninterrupted remembrance of the self requires much aliveness and vigilance from our part. To be aware of everything that is happenings to the self, the past and the future affecting the mind, the environment affecting the mind, and in the midst of that remembering the self can be quiet arduous. The grace of the God or Guru or perfect Master helps much. Also Sai Baba of Shirdi use to say many times "You need not go far or anywhere in search of Me. Barring your name and form, there exists in you, as well as in all beings, a sense of Being or Consciousness of Existence. That is Myself. Knowing this, you see Me inside yourself, as well as in all beings. If you practise this, you will realize all-pervasiveness, and thus attain oneness with Me."
‘The same line you take in meditation will be expressed in your activities.’
‘If you meditate in the right manner then the current of mind induced will continue to flow even in the midst of your work.’
‘Inquiring, "Who am I that is in bondage?" and knowing one's real nature alone is liberation.’
‘If one resorts uninterruptedly to remembrance of one's real nature until one attains the Self, that alone will be sufficient.’
Sri Ramana Maharshi
Uninterrupted remembrance of the self requires much aliveness and vigilance from our part. To be aware of everything that is happenings to the self, the past and the future affecting the mind, the environment affecting the mind, and in the midst of that remembering the self can be quiet arduous. The grace of the God or Guru or perfect Master helps much. Also Sai Baba of Shirdi use to say many times "You need not go far or anywhere in search of Me. Barring your name and form, there exists in you, as well as in all beings, a sense of Being or Consciousness of Existence. That is Myself. Knowing this, you see Me inside yourself, as well as in all beings. If you practise this, you will realize all-pervasiveness, and thus attain oneness with Me."
Thursday, May 31, 2007
Atttaiining knowledge of the self
* Not leaving the Self is true Knowledge (Jnana).
Sri Ramana Maharshi
Sri Ramana Maharshi
Tuesday, May 29, 2007
tendencies towards sense-objects
* As long as there are tendencies towards sense-objects in the mind, the inquiry "Who am I?" is necessary.
* 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.
Sri Ramana Maharshi
* 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.
Sri Ramana Maharshi
Friday, May 25, 2007
Sri Ramana Maharshi Quote on Meditation
Although tendencies towards sense-objects, 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.
Wednesday, May 23, 2007
Sri Ramana Maharshi on thoughts and self
What does it matter how many thoughts rise? At the very moment that each thought rises, if one vigilantly inquires, "To whom did this rise?" it will be known "To me." If one then inquires, "Who am I?" the mind will turn back to its source (the Self) and the thought which had risen will also subside. By repeatedly practicing thus, the power of the mind to abide in its source increases.
Sri Ramana Maharshi
Sri Ramana Maharshi
Self Inquiry quote Sri Ramana Maharshi
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.
Sri Ramana Maharshi
Sri Ramana Maharshi
self inquiry quote Sri Ramana Maharshi
The mind will subside only by means of the inquiry, "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.
Sri Ramana Maharshi
Sri Ramana Maharshi
Tuesday, May 22, 2007
Inner Self quote Sri Ramana Maharshi
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 this level it is not necessary to make an effort to reject thoughts.
Sri Ramana Maharshi
Sri Ramana Maharshi
Thursday, May 17, 2007
Self Quote Sri Ramana Maharshi
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.
Sri Ramana Maharshi
Sri Ramana Maharshi
Wednesday, May 16, 2007
Self Quote Sri 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 you. Let us call this "I" the first thought.
Sri Ramana Maharshi
Sri Ramana Maharshi
Self Quote Sri Ramana Maharshi
Attention to one's own Self, which is ever-shining as "I," the one undivided and pure reality, is the only raft with which the individual, who is deluded by thinking "I am the body," can cross the ocean of unending births.
Sri Ramana Maharshi
Sri Ramana Maharshi
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