Ramana Maharshi Teachings Quotes Ramana Meditations Discourses Self Inquiry

Sadhu Arunachala (Major A. W. Chadwick) and Ramana Maharshi

2009-10-28T23:34:00.000-07:00

Sadhu Arunachala (Major A. W. Chadwick)- I found, when I had been in the Ashram a short time and was beginning to know my way about, that the best time to catch Bhagavan alone was at one o’clock in the afternoon when he came back from the Hill. Everybody who could would have slipped away for a siesta, except for one attendant whose duty it was to remain with Bhagavan in case he needed anything.

This was before the days of electricity, so a punkah had been hung just over Bhagavan’s couch and this would be kept in lazy motion by a sleepy attendant who was himself dying to run off and have a sleep. At times I would take his duty and let him go, at others I would sit up near the head of Bhagavan’s couch and talk to him.

It was during these hours that he instructed me, and those quiet hours spent with him then were the most valuable of all. He knew enough English to read the paper and to understand me if I spoke slowly and if a short answer or reference to some book was all that was necessary this he could deal with at the time.

But if the answer proved to be complicated he would wait until later in the day when he would call upon some English-speaking Tamil to interpret. In the early days of my stay I was living in a big room adjoining the Ashram store-room. Here Bhagavan often used to visit me, usually when he went out at about ten o’clock.

On coming into my room unexpectedly he would tell me not to disturb myself but to go on with whatever I was occupied at the time. It was correct for people to stand up directly he came into a room. I was ignorant of this and so would remain seated, carrying on with whatever I was doing at the time. I realize now that this was looked upon as terrible disrespect by the Indian devotees, but it had its reward.

If one put oneself out for Bhagavan or appeared in any way disturbed he just would
not come in future, he would disturb nobody, so considerate was he. But if one carried on with what one was doing then he would himself take a seat and talk quite naturally without the formality which usually surrounded him in the Hall.

I had no idea how lucky I was and how privileged, but certainly appreciated the visits. He might pick up my pocket-book and take everything out of it, a photograph, a membership card and any odds and ends it might contain, remark on each thing and ask some question about it. It might have been embarrassing but luckily there was nothing questionable in the wallet. Not that Bhagavan would have minded, for there could be nothing questionable or otherwise for him.

Ramana Maharshi's compassion towards Ashram Animals

2009-10-28T04:31:00.000-07:00

Sadhu Arunachala (Major A. W. Chadwick)- Bhagavan was invariably kind to all animals though he did not like cats, or, I believe, mongooses, this was principally because the cats hunted his beloved squirrels or chipmunks. These squirrels used to run in and out of the Hall window, over his couch and even his body. He would feed them with nuts and stroke them, some of them even had names. Their chief ambition seemed to be to make nests behind his pillows so that they might bring up their families under his protection.

Snakes and scorpions were never allowed to be killed. Sometimes a snake would drop from the roof of the Hall at night. It was the duty of the attendant to show it out to safety by walking behind it with a lamp, as carried in front it would only dazzle the snake and it would become confused.

Madhavan, the best attendant he ever had, who would anticipate Bhagavan’s least wish was adept at picking up scorpions by the tail so that they could not sting, and carrying them outside where they could do no harm. For dogs Bhagavan always had a tender spot. One puppy that was born in the Ashram had rickets. Bhagavan was very solicitous and under his direction I treated it and eventually cured it with biochemical medicines. Strangely this dog proved unfaithful and ran away. Bhagavan said that it must have been killed by some beast or it would never have gone, but months later it returned with a new master it had adopted, it took little interest in any of us, even in Bhagavan. This was inexplicable.

If an Ashram dog barked trying to drive out some intruder and people got angry with it for making a noise, Bhagavan would defend it, saying it was only doing its duty by the Ashram. There was at one time a small puppy that would always relieve itself on a nice smooth spot near the office. Chinna Swamy would get furious and try to drive it out of the Ashram, but again Bhagavan would come to the rescue, saying that if some child did the same thing nobody would be angry, and the puppy was only a child and knew no better.

He seemed specially to love monkeys and often said that in many ways they were better than human beings. They lived from day to day not planning for the future and there was no premeditation in the mischief they performed. He would be very amused when some monkey would slip into the Hall and snatch away plantains from the side of an unsuspecting devotee who had just had them returned as holy prasadam. He would often give directions that they should be fed and encouraged them in many ways much to the annoyance of the management to whom they were a great nuisance.

Source - from Book "A Sadhu’s Reminiscences of Ramana Maharshi"

Ramana Maharshi - That bliss of the Self is always with you

2009-10-23T23:20:00.000-07:00

Q: In this life beset with limitations can I ever realize the bliss of the Self ?

Ramana Maharshi - That bliss of the Self is always with you, and you will find it for yourself, if you would seek it earnestly. The cause of your misery is not in the life outside you, it is in you as the ego. You impose limitations on yourself and then make a vain struggle to transcend them.

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? What happiness can you get from things extraneous to yourself ? When you get it, how long will it last ?

If you would deny the ego and scorch it by ignoring it, you would be free. If you accept it, it will impose limitations on you and throw you into a vain struggle to transcend them. To be the Self that you really are is the only means to realize the bliss that is ever yours.

Q: If truly there is neither bondage nor liberation, what is the reason for the actual experience of joys and sorrows?
Ramana Maharshi - They appear to be real only when one turns aside from one's real nature. They do not really exist.

Ramesh Balsekar left the body, last month

2009-10-23T23:13:00.000-07:00

Its been almost one month but I came across the news about Ramesh Balsekar leaving the body yesterday only. Last month on 27th Sep, Ramesh Balsekar left the body in His Mumbai house.

Ramesh Balsekar was an advaita teacher and disciple of Nisargadatta Maharah and lover of Ramana Maharshi. In his apartment in mumbai, He used to answer seeker questions every day from 9 to 10:30am. Many photographs of Ramana Maharshi were alive in his house.

Ramesh Balsekar main teaching was that every thing happens as per the cosmic will and we can not change any event in our life.

Ramana Maharshi on observance of self-discipline [niyamas]

2009-09-23T05:01:00.000-07:00

Q: Sankara says we are all free, not bound, and that we shall all go back to God from whom we have come as sparks from a fire. Then why should we not commit all sorts of sins?

Ramana Maharshi : It is true we are not bound and that the real Self has no bondage. It is true that you will eventually go back to your source. But meanwhile, if you commit sins, as you call them, you will have to face the consequences of such sins. You cannot escape them. If a man beats you, then, can you say, `I am free, I am not bound by these beatings and I don't feel any pain. Let him beat on'? If you can feel like that, you can go on doing what you like. What is the use of merely saying with your lips 'I am free'?

Q: It is said that the whole universe is God's play of consciousness and that everything is full of Brahman. Then why should we say that bad habits and bad practices should be discarded?

Ramana Maharshi : Suppose there is some wound inside the human body. If you neglect it, on the assumption that it is only a small part of the body, it causes pain to the whole body. If it is not cured by ordinary treatment, the doctor must come, cut off the affected portion with a knife and remove the impurities. If the diseased part is not cut off it will fester. If you do not bandage it after operating, pus will form. It is the same thing with regard to conduct. Bad habits and bad conduct are like a wound in the body. Every disease must be given appropriate treatment.

Q: So one should adhere to the conventional codes of behaviour?

Ramana Maharshi : Since the prescribed observances for self-discipline [niyamas] help one to a considerable extent, they are worthy to be accepted and followed. But if they are found to obstruct the superior practice of enquiry for true knowledge, give them up immediately as deficient.

Source: From David Godman book "Be as you are"

Ramana Maharshi Rare Video Footage

2009-07-13T23:14:00.001-07:00

Guru Purnima day dedicated to memory of Spiritual Masters - Gurus

2009-07-06T23:04:00.000-07:00

Today, 7th july is a Guru Purnima day. Guru Purnima day is a special day as it is dedicated to the spiritual masters or gurus. There are 12-13 full moon in a year. The full moon day in the Hindu month of Ashad (July-August) is observed as the auspicious day of Guru Purnima.

Guru means the Master and Purnima means the full moon. So, Guru Purnima day is translated in English as 'full moon day dedicated to Masters'. Traditionally, in India this day is dedicated to the sacred memory of great sage Ved Vyasa. Sage Vyasa had edited the four Vedas, wrote 18 Puranas, the Mahabharata and the Srimad Bhagavata. It is believed that it was Ved Vyasa only, who taught Lord Dattatreya, who is regarded as the Guru of Gurus and wrote Avadhuta Gita. But in general Guru Purnima is day is to remember all the Buddhas, Gurus and spiritual teachers who have helped us on the spiritual path.

Guru Purnima day is meant for thanking the spiritual masters and renewing one pledge to seek truth. Guru purnima is a day to remember all the Buddhas who have realized truth and also to remember the buddha inside us. Spiritual vibrations are very conductive on this day to help us in any kind of Spiritual Sadhana. Lets remember and thank our masters on this day and make best use of this day.

Ramana Maharshi : Knowledge born of one’s own realisation (aparoksha) is firm

2009-07-05T12:44:00.000-07:00

Mr. Ellappa Chettiar, a member of the Legislative Council of Madras Presidency and an influential Hindu, asked: “Why is it said that the knowledge born of hearing is not firm, whereas that born of contemplation is firm?”

Ramana Maharshi : On the other hand it is said that hearsay knowledge (paroksha) is not firm, whereas that born of one’s own realisation (aparoksha) is firm. It is also said that hearing helps the intellectual understanding of the Truth, that meditation makes the understanding clear, and finally that contemplation brings about realisation of the Truth. Furthermore, they say also that all such knowledge is not firm and that it is firm only when it is as clear and intimate as a gooseberry in the hollow of one’s palm.

There are those who affirm that hearing alone will suffice, because a competent person who had already, perhaps in previous incarnations, qualified himself, realises and abides in peace as soon as he hears the Truth told him only once, whereas the person not so qualified must pass through the stages prescribed above, before falling into samadhi.

Ramana Maharshi Deep Sleep and Technique to Watch Dreams

2009-06-19T04:59:00.000-07:00

Deep Sleep with out dreams is called Susphuti and it is considered very close to Samadhi State. Ramana Maharshi used to sleep very deeply in his childhood. Maharshi Sleep used to be so deep that it was difficult to wake him up.
In his childhood If Ramana Maharshi had some differences with his friends then his friends used to wait till Ramana Maharshi fall asleep and When Ramana Maharshi used to fall asleep then his friends used to come and beat him and next day when Ramana Maharshi used to wake up then he used to wonder why my body is Aching so much.

The few moments before we went enter to sleep or we come our from sleep are very important for meditation and these moments are period of transformation when some one can enter or slip into another dimension of consciousness.

e.g. If some one wants to witness his dreams then one has to be watchful of these few minutes which are between sleep and waking state. There is a flux state of few moments when we are neither in waking state nor sleep has come. These are the moments when we are changing gear from waking state to sleep state. If meditator is wakeful in these moments then one can witness the dreams and witnessing dreams means they disappear and one has dreamless sleep like Ramana Maharshi used to have in childhood.

In later years of Life Ramana Maharshi used to sleep for few hours only and used to wake up early in morning to help in the kitchen work. Ramana Maharshi always insisted on being treated like any other Ashram member and disliked any kind of special preferance given to him.

Ramana Maharshi physical pain during last days

2009-06-12T23:24:00.000-07:00

Sadhu Arunachala (Major A. W. Chadwick)) - The first question I asked Bhagavan was why Christ called out from the cross. If he was a perfect Jnani then surely he would have been indifferent to all suffering. Bhagavan explained that though a Jnani has attained Liberation already and for him there can be no such thing as suffering, some may appear to feel pain, but this is only a reaction of the body. For the body continues to have its reactions. It still eats and carries out all its natural workings.

All its suffering is apparent only to the onlooker and does not affect the Jnani, for he no longer identifies the Self with the body, he lives in a transcendent state above all such. Besides this, it is immaterial to him where and when he leaves the body. Some of them when passing appear to
suffer, others may pass while in Samadhi and quite unconscious of the outer world, while yet others may just disappear from sight at the moment of death.

This conversation is especially interesting in view of what happened in the case of Bhagavan himself during the last days. He certainly appeared to suffer terribly, at night when he was unaware that anybody could hear him, he lay on his couch, groaning and calling out. At that time
it was indeed difficult to realize that he, as a Jnani did not feel pain in the same way as we do, but that he saw it as something apart from him, as a dream which could be regarded objectively.

When Milarepa was dying he was asked if he did not feel pain, his agony was so obviously
great. “No,” he replied, “but there is pain.” Pain was certainly there for the body. If one is identified with the body one feels it and associates oneself with it. But for the Jnani who sees the body always as something apart from himself, pain is only an experience outside his reality.
There is pain but somehow it is not his.

Source: from Major A. W. Chadwick Book "A Sadhu's Reminiscences"

Guru Vachaka Kovai Quotes -

2009-06-09T11:46:00.000-07:00

One’s greatness increases to the extent one becomes
humble. The reason why God is Supreme to such an
extent that the whole universe bows to Him, is His
sublime state of humility in which the deluded ego
never rises unknowingly.

For a wise aspirant who seeks to gain true greatness,
it is best to pay his homage [namaskarams] to others
until complete egolessness is achieved. On the other
hand, it is indeed dangerous for him to accept homage
from others.

Ramana Maharshi : Stillness of mind or peace is realisation

2009-06-04T22:10:00.000-07:00

Question - “I understand that the Self is beyond the ego. My knowledge is theoretical and not practical. How shall I gain practical realisation of the Self?”
Ramana Maharshi : Realisation is nothing to be got afresh. It is already there. All that is necessary is to be rid of the thought: “I have not realised.”

Question : Then one need not attempt it.
Ramana Maharshi : No. Stillness of mind or peace is realisation. There is no moment when the Self is not. So long as there is doubt or the feeling of non-realisation, attempt must be made to rid oneself of these thoughts. The thoughts are due to identification of the Self with the non-self.
When the non-self disappears the Self alone remains. To make room anywhere it is enough that things are removed from there. Room is not brought in afresh. Nay, more - room is there even in cramping.

Absence of thoughts does not mean a blank. There must be one to know the blank. Knowledge and ignorance are of the mind. They are born of duality. But the Self is beyond knowledge and ignorance. It is light itself. There is no necessity to see the Self with another Self. There are no two selves. What is not Self is non-self.

The non-self cannot see the Self. The Self has no sight or hearing. It lies beyond these - all alone, as pure consciousness. A woman, with her necklace round her neck, imagines that it has been lost and goes about searching for it, until she is reminded of it by a friend; she has created her own sense of loss, her own anxiety of search and then her own pleasure of recovery. Similarly the Self is all along there, whether you search for it or not. Again just as the woman feels as if the lost necklace has been regained, so also the removal of ignorance and the cessation of false identification reveal the Self which is always present - here and now. This is called realisation.

It is not new. It amounts to elimination of ignorance and nothing more. Blankness is the evil result of searching the mind. The mind must be cut off, root and branch. See who the thinker is, who the seeker is. Abide as the thinker, the seeker. All thoughts will disappear.

Question : Then there will be the ego - the thinker.
Ramana Maharshi : That ego is pure Ego purged of thoughts. It is the same as the Self. So long as false identification persists doubts will persist, questions will arise, there will be no end of them. Doubts will cease only when the non-self is put an end to. That will result in realisation
of the Self. There will remain no other there to doubt or ask. All these doubts should be solved within oneself. No amount of words will satisfy. Hold the thinker. Only when the thinker is not held do objects appear outside or doubts arise in the mind.

Source: from Book "Talks with Sri Ramana Maharshi part2"

Ramana Maharshi : you should Pursue Self Inquiry all the time

2009-05-27T21:48:00.000-07:00

Question - Is it enough if I spend some time in the mornings and some time in the evenings for this atma-vichara? Or should I do it always - say, even when I am writing or walking?

Ramana Maharshi : Now what is your real nature? Is it writing, walking, or being? The one unalterable reality is Being. Until you realise that state of pure being you should pursue the enquiry. If once you are established in it there will be no further worry. No one will enquire into the source of thoughts unless thoughts arise. So long as you think "I am walking," "I am writing," enquire who does it. These actions will however go on when one is firmly established in the Self. Does a man always say, "I am a man, I am a man, I am a man," every moment of his life? He does not say so and yet all his actions are going on.

Source: from Book "Talks with Sri Ramana Maharshi "

Sadhu Arunachala (Major A. W. Chadwick) on 'Who Am I' Book of Bhagwan

2009-05-19T23:33:00.001-07:00

Sadhu Arunachala (Major A. W. Chadwick) - After I had been here a day or two Bhagavan asked
somebody to give me a copy of Who am I? and told me to read it. Here is contained the essence of his teaching, though given by him as a youth of only 21 it never needed to be changed.

Bhagavan might talk all sorts of philosophy and explain systems in answer to questions, but his
teaching and instruction for Sadhana was all contained in Who am I?. Everything else, as far as he was concerned, was padding or expansion for those who were not satisfied with the simplicity and straightforward explanation of this little book. He had always insisted that the book should be sold so cheaply that it was available to the poorest and originally it cost no more than half an anna.

This wonderful little book comprises one of the first set of instructions given by Bhagavan in about I902 in writing as he was not speaking at the time. They are direct from his own experience and in no way influenced by his reading of various Upanishads and other sacred
writings which were afterwards brought to him to explain.

Later reading these books, he realized the philosophic import of what had happened to him and so was able to co-ordinate his experiences and fit them into the Hindu tradition. But in this book we have his teachings at first hand and uncoloured. Here we find their very essence and by the help of this single brochure can learn all that is necessary. No more is needed.

Bhagavan Ramana Maharshi on the monkey who drowned himself

2009-05-17T10:16:00.000-07:00

G.V. Subbaramayya: Was it Sivayya who beat a monkey and the monkey was so grieved that it went and drowned itself?
Bhagavan Ramana Maharshi : No, it was someone else. And the monkey was not even beaten, it was only scolded. Even that was more than it could stand and it went and drowned itself very soon after. It was a dog that was beaten. He was a very strange dog.

All day he would lie quiet in a place among the rocks, higher up than our Asramam, and where it was not easy to see him, and he would only go out at night. Seeing something black going out and
coming back at night, we looked during the day time and found that it was a dog. He continued in this way for many days, so we took pity on him and began giving him food. But even then he
would not come near us. We used to put some food a little distance away from us and he would come and eat it and then go away.

If we went near he would run away. And then one day, when a number of us had been out and were returning, this dog ran up to us, and he came straight to me out of all the crowd and jumped up on me and tried to make friends with me. After that he stayed with us and he would go and lie in the lap of any devotee.

Some of the orthodox ones didn’t like it, and one day Iswara Swami beat him for interfering when a devotee was doing puja. This was more than the dog could stand and he immediately
disappeared. We don’t know what happened to him. We searched for him but could never find out.

Source: from book "day by day with Bhagwan"

Ramana Maharishi on Unconditional Surrender

2009-05-11T12:27:00.000-07:00

Question - What is unconditional surrender?
Ramana Maharishi : If one surrenders completely, there will be no one left to ask questions or to be considered. Either the thoughts are eliminated by holding on to the root thought, `I', or one surrenders unconditionally to the Higher Power. These are the only two ways to Realisation.Self-enquiry dissolves the ego by looking for it and finding it to be non-existent, whereas devotion surrenders it; therefore both come to the same ego-free goal, which is all that is required.

Ramana Maharishi - Jnana-Siddha (jnani) lives in the Heart

2009-05-11T12:26:00.001-07:00

Question: What is the difference between the Baddha and the Mukta, the bound man and the one liberated?
Ramana Maharishi: The ordinary man lives in the brain unaware of himself in the Heart. The jnana-siddha (jnani) lives in the Heart. When he moves about and deals with men and things, he knows that what he sees is not separate from the one supreme reality, the Brahman which he realised in the Heart as his own Self, the real.

Question: What about the ordinary man?
Ramana Maharishi: I have just said that he sees things outside himself. He is separate from the world, from his own deeper truth, from the truth that supports him and what he sees. The man who has realised the supreme truth of his own existence realises that it is the one supreme reality that is there behind him, behind the world. In fact, he is aware of the one, as the real, the Self in all selves, in all things, eternal and immutable, in all that is impermanent and mutable.

Annamalai Swami Quotes and Sayings on Meditation

2009-05-09T12:27:00.000-07:00

Annamalai Swami Quotes and Sayings

Meditation must be continuous. The current of meditation must be present in all your activities. With practice, meditation and work can go on simultaneously.
Go deeply into this feeling of 'I'. Be aware of it so strongly and so intensely that no other thoughts have the energy to arise and distract you. If you hold this feeling of 'I' long enough and strongly enough, the false 'I' wll vanish leaving only the unbroken awareness of the real, immanent 'I', consciousness itself..
In every moment you only have one real choice: to be aware of the Self or to identify with the body and the mind.
Self-inquiry must be done continuously. It doesn't work if you regard it as a part-time activity.
Continuous attentiveness will only come with long practice. If you are truly watchful, each thought will dissolve at the moment that it appears. But to reach this level of disassociation you must have no attachments at all. If you have the slightest interest in any particular thought, it will evade your attentiveness, connect with other thoughts, and take over your mind for a few seconds. This will happen more easily if you are accustomed to reacting emotionally to a particular thought.

Ramana Maharshi - Is solitude necessary for vichara

2009-05-08T22:25:00.000-07:00

Question : Is solitude necessary for vichara?
Ramana Maharshi : There is solitude everywhere. The individual is solitary always. His business is to find it out within, not to seek it outside himself. Solitude is in the mind of man. One might be in the thick of the world and maintain serenity of mind. Such a one is in solitude. Another may stay in a forest, but still be unable to control his mind. Such a man cannot be said to be in solitude. Solitude is a function of the mind. A man attached to desires cannot get solitude wherever he may be, whereas a detached man is always in solitude.

Guru Vachaka Kovai sayings - Erase your individuality

2009-05-05T07:22:00.000-07:00

Erase your individuality, which cannot have a stand
separate from the Lord, who shines as everything.
The right definition of supreme devotion, where the
blissful peace prevails, is the surrender of the evil
fickle ego-self.

There will be no cause for fear for one whose mind
abides by the will of the Lord praying, “O Lord, let
nothing happen according to my wish; let only Thy
will be done”.

Not giving the least room in one’s heart – which is
having a great love towards attending towards Self,
the true form of God – to any thought raised by
vasanas is the right way of offering oneself to the
Lord.

Guru Vachaka Kovai sayings - Self alone is the real eye

2009-04-29T09:30:00.000-07:00

Self alone is the real eye. Therefore Self, which is
known by itself, alone is the real direct knowledge.
But insentient people, who do not have Self’s sight,
claim the knowledge of alien sense-objects to be
direct knowledge.

Bhagavan always radiated tremendous peace

2009-04-24T23:21:00.000-07:00

Bhagavan always radiated tremendous peace, but on those occasions when crowds were attracted to the Ashram such as Jayanthi, Mahapooja, Deepam and such functions, this increased to an extraordinary degree. The numbers seemed to call up some reserve of hidden force, and it was a great experience to sit with him at such times.

His eyes took on a far-away look and he sat absolutely still as if unconscious of his surroundings, except for an occasional smile of recognition as some old devotee prostrated.

Bhagavan would never eat during an eclipse of the sun or moon

2009-04-24T23:19:00.001-07:00

Bhagavan would never eat during an eclipse of the sun or moon, a custom that still continues in the Ashram, where food may only be cooked after the eclipse is finished. He told me that the stomach did not digest while the eclipse was proceeding and so it was bad for the health to eat at that time. However, he did not take the ritual bath at the beginning and end of an eclipse as is usual with orthodox Brahmins.

He was most dainty in his movements and to watch him eat was a pleasure. He always left his leaf so clean that it appeared as if it had not been used. Eating neatly in Indian fashion is an art in itself and at this Bhagavan was past master.

He was always scrupulously clean and his body gave off a faint perfume, though he never used any scented soap. At one time he had used snuff but had given it up before I joined the Ashram. He used to chew betel regularly just after meals and before he went for his stroll on the
Hill; he would thoroughly wash out his mouth immediately afterwards. There was never any stain on his lips, and he chewed only for a few minutes, and then purely as a digestive.

One morning Bhagavan was about to go out and was only waiting for the attendant to give him the betel, which was always placed by his side when it was time for his walk. For some reason the attendant did not do it, everybody in the Hall was waiting expectantly but could do nothing about it as the management did not allow anybody to attend on Bhagavan except those who had
been specially detailed.

Eventually Bhagavan got up and left the Hall without it. From that day on he never chewed
again. He would not cause inconvenience to anybody, even the attendant whose duty it was to look after such things, nor would he be bound by any habit. We were all sad at this mishap, as everybody felt that the betel did help the body to bear its pain. But what did the health of
the body matter, he would say. “The body itself is the worst sickness.”

Ramana Maharshi - Be what you are

2009-04-23T08:55:00.000-07:00

Ramana Maharshi - Be what you are. There is nothing to come down or become manifest. All that is needful is to lose the ego, That what is, is always there. Even now you are That. You are not apart from it. The blank is seen by you. You are there to see the blank. What do you wait for? The thought “I have not seen,” the expectation to see and the desire of getting something, are all the working of the ego. You have fallen into the snares of the ego. The ego says all these
and not you. Be yourself and nothing more!

Guru Vachaka Kovai Quotes

2009-04-22T01:51:00.001-07:00

Like the illusory yellow seen by a jaundiced eye, the whole world that you see before you is the product of your own mind, which is full of deceptive vices such as desire [anger, lust and so on]. In reality, however, it is a plenitude of pure Jnana.