Sri Ramana Maharshi Quotes

Happiness is your nature. It is not wrong to desire it. What is wrong is seeking it outside when it is inside.

There is neither creation nor destruction, neither destiny nor free will, neither path nor achievement. This is the final truth.

The highest goal of spirituality is Self-realization, but what does that mean? It means to feel your Self as a living reality in this moment, and there is always only this moment. (10)

The enquiry ‘Who am I?’ is the principal means to the removal of all misery and the attainment of the supreme bliss.

Your concentration must come as easily as the breath. Fix yourself on one thing and try to hold onto it. All will come right. Meditation is sticking to one thought. That single thought keeps away other thoughts. The dissipated mind is a sign of its weakness. By constant meditation it gains strength.

when there is no ‘I’ there is no karma.

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.

Controlling speech and breath, and diving deep within oneself — like one who, to find a thing that has fallen into water, dives deep down — one must seek out the source whence the aspiring ego springs.

The man who prays, the prayer, and the God to whom he prays all have reality only as manifestations of the Self.

The body is the temple; the jiva is God (Siva). If one worships him with the ‘I am He’ thought, one will gain release.

Peace is your natural state. It is your mind that destroys it.

When the mind that is subtle goes out through the brain and the sense-organs, the gross names and forms appear; when it stays in the Heart, the names and forms disappear.

As the activities of the wise man exist only in the eyes of others and not in his own, although he may be accomplishing immense tasks, he really does nothing.

D.: There are six centres in the body and there are corresponding centres in the world. M.: Yes. What is in the world is in the body; and what is in the body is in the world also.

He who has renounced (the ‘I-thought’) thus, remains the same whether he is alone or in the midst of the extensive samsara

It is beyond words or thoughts.

One who knows the secret of that LOVE finds the world full of Universal Love

If the light of the sun is invisible to the owl it is only the fault of that bird and not of the sun.

What is said is given out to suit the temperament of the hearers

The reply comes as a current of awareness in the Heart, fitful at first and only achieved by intense effort, but gradually increasing in power and constancy, becoming more spontaneous, acting as a check on thoughts and actions, undermining the ego, until finally the ego disappears and the certitude of pure Consciousness remains.

42. The colour of milk is one, the colours of the cows many, So is the nature of knowledge, observe the wise ones. Beings of various marks and attributes, Are like the cows, their realisation is the same; This is an example we should know.

When the pot is carried, the space within the pot, Though conceived of as carried, Is it not the pot only that is carried? The Self too, like Space, remains motionless. 53. When the pot breaks, the space in the pot Merges one with the great Space. When the inert body passes away, the Self, seemingly in the body, Becomes immediately one with the Supreme Self.

Remaining quiet is what is called wisdom-insight. To remain quiet is to resolve the mind in the Self. Telepathy, knowing past, present and future happenings and clairvoyance do not constitute wisdom-insight.

Thoughts of bondage and of freedom last only as long as one feels, ‘I am bound’. When one enquires of oneself, ‘Who am I, the bound one?’ the Self, Eternal, ever free, remains. The thought of bondage goes; and with it goes the thought of freedom too.

Gods and goddesses, merits, demerits and their fruits, which are likewise anya (other than oneself), objects of attachment and the knowledge of those objects — all these will lead one to bondage in mighty samsara.

So long as they make efforts they will not be sages (jnanis).

What introverted mind calls peace, outside as power is shown; Those who have reached and found this truth, their unity have known.

Concentrate on the seer and not on the seen, not on the objects, but on the Light which reveals them. ~Sri Ramana Maharshi..**

Giving up all notions about country, caste, blemishless community,asrama (status as a bachelor, family man, ascetic or one who has renounced the world) and associated matters, hold on to and practise always meditation upon the Self, your own natural state.

While God sustains the burden of the world, the spurious ego assumes its burden, grimacing like an image on a tower, seeming to support it. If the traveller in a carriage, which can carry any weight, does not lay his luggage down but carries it painfully on his head, whose is the fault?

there is no doubt that the end of the paths of devotion and knowledge is one and the same.

Action and knowledge are not obstacles to each other.

One can know oneself only with one’s own eye of knowledge, and not with somebody else’s. Does he who is Rama require the help of a mirror to know that he is Rama?

The fruition of this process is samadhi which yields release, which is the state of unsurpassed bliss. The revered Gurus also have said that release is to be gained only by devotion which is of the nature of reflection on the truth of the Self.

How is breath control the means for mind control? M: There is no doubt that breath control is the means for mind control, because the mind, like breath, is a part of air, because the nature of mobility is common to both, because the place of origin is the same for both, and because when one of them is controlled the other gets controlled.

The beginningless Consciousness is unborn, whole and, residing forever in its natural home of the Heart-cave, is without form, world or impurity. It is beyond comparison and completely unattached. It cannot be comprehended by the mind nor can it be seen or felt by the senses.

A certain man from Madurai asked: How to know the Power of God?          M.: You say ‘I AM’. That is it. What else can say I AM?          One’s own being is His Power. The trouble arises only when one says, “I am this or that, such and such.” Do not do it - Be yourself. That is all.

so the force of the Self also travels through the psychic nerves and, pervading the entire body, imparts sentience to the senses, and that if this knot is cut, the Self will remain as it always is, without any attributes.

Enlightened enquiry alone leads to liberation. Supernatural powers are all illusory appearances created by the power of maya (mayashakti). Self-realization which is permanent is the only true accomplishment (siddhi). Accomplishments which appear and disappear, being the effect of maya, cannot be real. They are accomplished with the object of enjoying fame, pleasures, etc. They come unsought to some persons through their karma. Know that union with Brahman is the real aim of all accomplishments. This is also the state of liberation (aikya mukti) known as union (sayujya).

In the middle of the Heart-cave the pure Brahman is directly manifest as the Self in the form of ‘I-I’.

When one adopts the practice (sadhana) by means of which one’smind, which is restless like the wind, is made still perpetually, then the purpose of taking birth as a human being is fulfilled. That is also the mark of a true scholar. 38. Do not practise meditation by fixing the mind on the six adhara chakras, the ones that are up or down or in the middle, or anywhere else. Giving up all such meditations, make the mind always devoid of any support (either inside or outside).

the delusion of bondage fabricated by ignorance from time immemorial can be removed only by knowledge, and for this purpose the term ‘liberation’ (mukti) has been usually accepted. That is all. The fact that the characteristics of liberation are described in different ways proves that they are imaginary.

All religions first postulate three principles, the world, the soul and God. To say that one principle alone appears as the three principles or that the three principles are always three principles is possible only as long as the ego exists.1

The body which is matter says not ‘I’. Eternal Awareness rises not nor sets. Betwixt the two, bound by the body, rises the thought of ‘I’. This is the knot of matter and Awareness. This is bondage, jiva, subtle body, ego. This is samsara, this is the mind.

Lady with fair countenance! Understand that one who is not able to realise the Truth in his Heart by this knowledge of spiritual wisdom known as Kala Jnana, can never attain it even by studying countless crores ofsastras (scriptures) spread out like the sky.

If it is asked whether the wise man derives any benefit from the discharge of domestic duties, it may be answered that, as he has already attained the state of complete satisfaction which is the sum total of all benefits and the highest good of all, he does not stand to gain anything more by discharging family duties.

Of all yogins, only he who rests his unwavering mind and love in me is dear to me.

What the mind has to do is not to suggest a reply, but to remain quiet so that the true reply can arise.

You do not grow by acquiring something nor wither away by losing it. You remain what you always are.

The conclusion is that happiness is inherent in man and is not due to external causes.

All that is needed is that you give up your realisation of the not-true as true.

Because of the grades in misery and happiness, the released ones, the jivanmuktas and videhamuktas, may be spoken of as belonging to four categories — Brahmavid, Brahmavara, Brahmavariya and Brahmavarishtha. But these distinctions are from the standpoint of the others who look at them; in reality, however, there are no distinctions in release gained through jnana.

Whatever thoughts arise as obstacles to one’s sadhana (spiritual discipline), the mind should not be allowed to go in their direction, but should be made to rest in one’s Self which is the Atman; one should remain as witness to whatever happens, adopting the attitude ‘Let whatever strange things happen, happen; let us see!’ This should be one’s practice. In other words, one should not identify oneself with appearances; one should never relinquish one’s Self.

The intricate maze of philosophy of the various schools is said to clarify matters and to reveal the Truth, but in fact it creates confusion where none need exist. To understand anything there must be the Self. The Self is obvious, so why not remain as the Self? What need to explain the non-self?

The child is much nearer the vision of the self. We must become as little children before we can enter into the realm of truth. This is why we are required to put aside the sophistication of the learned. The need for being born again is insisted on. It is said that the wisdom of babes is greater than that of scholars. Sri

Note: Some aspirants indulge in severe austerities and arduous practices, mastering several techniques and incidentally attaining extraordinary supernatural powers as well. All these are to be shunned as they do not lead to ultimate peace and joy. On the other hand, the path of Kala Jnana described here is a direct path to mukti.

57. Omniscience and bliss, and mature wisdom, Remaining independent, limitless strength — Attaining all these, he shines ever, the Self without afflictions. With an immaculate body, he, as the Self, merges in Siva. 58. Japa of the name, worship, bathing in holy waters, ritual sacrifices, None of these or others are needed. The fruits of dharma and adharma, Water oblations to forefathers, None of these are for him. 59. No injunctions for observance, no fasts, Nothing required by way of getting into or out of (any action), No vows of celibacy for him, know this. 60. Not having any recourse to falling into the fire or water, Or falling from the mountain top, Enjoy the feast of the Knowledge of Siva, eternal and pure. Rid of the rules applying to all creation, move about as you please. 61. I tell you this is the Truth, the Truth, the Truth, thrice over. There is nothing greater than this, Nothing greater is there to be known, Nothing at all, nowhere ever.

At some point in life, we all ask the same question: Who am I? And no one really knows the answer. The self is a slippery subject—especially when it’s the subject that is regarding itself as an object! So let’s begin by grounding this airy topic with an experiential activity—taking the body for a walk. Then we’ll investigate the nature of the self in your brain. Last, we’ll explore methods for relaxing and releasing “self-ing” in order to feel more confident, peaceful, and joined with all things. (For more on this profound matter, which reaches beyond the scope of a single chapter, see Living Dhamma by Ajahn Chah, The Book: On the Taboo Against Knowing Who You Are by Alan Watts, I Am That: Talks with Sri Nisargadatta Maharaj, or The Spiritual Teaching of Ramana Maharshi.)

It is not right to make an incantation of ‘Who am I?’. Put the question only once and then concentrate on finding the source of the ego and preventing the occurrence of thoughts.” ‘Finding the source of the ego,’ implies concentration on the spiritual centre in the body, the Heart on the right side, as explained by the Maharshi. And, so concentrating, ‘to prevent the occurrence of thought’. “Suggestive replies to the enquiry, such as ‘I am Siva’, are not to be given to the mind during meditation. The true answer will come of itself. No answer the ego can give can be right. These affirmations of auto suggestions may be of help to those who follow other methods but not in this method of enquiry. If you keep on asking the reply will come.” The reply comes as a current of awareness in the Heart, fitful at first and only achieved by intense effort, but gradually increasing in power and constancy, becoming more spontaneous, acting as a check on thoughts and actions, undermining the ego, until finally the ego disappears and the certitude of pure Consciousness remains.

What he taught was the ultimate doctrine of non-duality, or advaita, in which all other doctrines are finally absorbed: that Being is One and is manifested in the universe and in all creatures without ever changing from its eternal, unmanifest Self, much as, in a dream, the mind creates all the people and events a man sees, without losing anything by their creation or gaining anything by their re-absorption, without ceasing to be itself.

Therefore, when the world appears (to be real), the Self does not appear; and when the Self appears (shines) the world does not appear.

Without first knowing the Self, to seek knowledge of God, etc., is ignorance.

Inquiring into the nature of one’s self that is in bondage, and realising one’s true nature is liberation.

When the world disappears, i.e., when there is no thought, the mind experience happiness; and when the world appears, it goes through misery.

We imagine through our ignorance that we derive happiness from objects.

Do self-enquiry, stop identifying with the body and try to be aware of the self, which is your real nature.

Ramana: I was able to see them; I was able to know that they were there, but they didn’t go away. In other words, when you move into the state of awareness, it doesn’t mean that things in the world go away. Bhagavan Sri Ramana Maharshi said to his devotees, “I’m not telling you to close your eyes to what‘s going on, you’re going to see what’s going on, you’re going to know what’s going on, but eventually you’re not going to be affected by it like you would ordinarily be.” I went through a phase in which I was beginning to let go, although it didn’t happen overnight. I would stay with Self-Inquiry. Each time something would come up, one of these pulls on my mind and attachments, I would watch it. I could see it happening. Over time, it did not affect me as much as it once had. It took a while; it was a gradual thing before it was finally gone. Saroja: That’s

Talk 570. A visitor: Nirguna upasana is said to be difficult and risky. He quoted the verse from Sri Bhagavad Gita, avyaktahi etc. (the manifest, etc.)          M.: What is manifest is considered to be unmanifest and doubt is created. Can anything be more immediate and intimate than the Self? Can anything be more plain? D.: Saguna upasana seems easier.          M.: Do what is easy for you.

Dio illumina la mente e splende in essa. Non si può conoscere Dio per mezzo della mente, si può solo rivolgere la mente all'interno e fondersi con Dio.

Talk 505. Babu Rajendra Prasad said: I have come here with Mahatma Gandhiji’s permission and I must return to him soon. Can Sri Bhagavan give me any message for him?          M.: Adhyatma sakti is working within him and leading him on. That is enough. What more is necessary?

The state of Self-realisation, as we call it, is not attaining something new or reaching some goal which is far away, but simply being that which you always are and which you always have been.

They say that there are many saints in Tibet who remain in solitude and are still very helpful to the world... "It can be so. Realisation of the Self is the greatest help that can be rendered to humanity. Therefore, the saints are said to be helpful, though they remain in forests. But it should not be forgotten that solitude is not in forest only. It can be had even in towns, in the thick of worldly occupations.

ईश्वर कोई वस्तु नहीं है जिसे देखा जा सकता हो। ईश्वर तो कर्ता है। वह तो द्रष्टा है। उस सब से सरोकार रखना छोड़ दो जिन्हें देखा जा सकता है। उसे जानो जो द्रष्टा है।’ फिर उन्होंने आगे कहा, ‘तुम ही ईश्वर हो’, वे जैसे मुझे झिड़कते हुए रहे थे कि मैं किसी ऐसे ईश्वर को खोज रहा हूं जो मुझसे बाहर और अलग है।

जब “मैं” का भाव पैदा हो रहा हो तब यदि कोई ध्यानपूर्वक यह देखे कि वह भाव पैदा कहां से हो रहा है, तब मन उसी को देखने में तल्लीन हो जाता है। यह तप है। जब किसी मंत्र का जाप किया जाए और तब यदि पूरा ध्यान उस स्रोत की तरफ़ हो जाए जहां से कि मंत्र की ध्वनि उठ कर आ रही है, तब मन उसे ही सुनने में तल्लीन हो जाता है। यह तप है।

सारे विचार इस मन से ही उपजते हैं। विचार से अलग मन जैसी कोई चीज़ होती ही नहीं। अतः विचार ही मन का स्वभाव है। विचारों से अलग जगत जैसी किसी चीज़ का कोई स्वतंत्र अस्तित्व नहीं है। गहन निद्रा में कोई विचार नहीं रहता, और इसलिए वहां कोई जगत भी नहीं रहता।

At this point I would like to quote from the sayings of the most recent of the great Indian rishis (or sages)—Sri Ramana Maharshi, who was an authority on occult psychology and all questions pertaining to the human mind: “An average man’s mind is filled with countless thoughts, and therefore each individual one is extremely weak. When, in place of these many useless thoughts, there appears only one, it is a power in itself and has a wide influence.

The quality of food influences the mind. The mind feeds on the food consumed.

the mind has been trained to think certain foods tasty and good.

The weaker the body the stronger the mind grows.

In deep sleep the man is devoid of possessions, including his own body. Instead of being unhappy he is quite happy.

You see the objects on forgetting your own Self.

But there are no others to be helped.

Self transcends the intellect — the latter must itself vanish to reach the Self.

Do they exist at all apart from the Self? Find it

The thought is projected out from your Self. Find out wherefrom it rises.

surrender unto the mother, so she may live eternally.

the life-current has passed through innumerable incarnations, births and deaths, pleasures and pains, etc.,

So there is no reason to mourn. Learn it, realise it and be happy.

The mind is the tiger or the deer.

Time is only an idea. There is only the Reality Whatever you think it is, it looks like that.

After calling it time, you divide it into days and nights, months, years, hours, minutes, etc.

To whom is the illusion? Find it out.

Generally people want to know about illusion and do not examine to whom it is.

Find out what is immediate, intimate, instead of trying to find out what is distant and unknown.

Even when he acts he has no sense of being an agent. His actions are only involuntary

Find out ‘Who am I?

something to be acquired, it would not be worthy of pursuit.

You speak of one life taken away; But what about innumerable lives lost in wars?

One might be in the thick of the world and maintain serenity of mind; such a one is in solitude.

Work performed with attachment is a shackle, whereas work performed with detachment does not affect the doer.