THUS SPAKE RAMANA All that is necessary is to get rid of the

thought 'I have not realized'.

1. Grace is within you. If it is
external, it is useless. Grace is the 5. The seen regarded as an
Self. It is not something to be independent entity, independent of
acquired from others. All that is the Self, is unreal. The seen is not
necessary is to know its existence in different from the seer. What exists is
you. You are never out of its the one Self, not a Seer and a seen.
operation. Grace is ever there. It is The seen regarded as the Self is real.
not manifest because of ignorance
prevailing. With sraddha 6. There is no such thing as
[earnestness; faith; faith in the the unreal, from another standpoint.
scriptures and the Guru; confidence The Self alone exists. When you try to
or assurance that arises from personal trace the Ego, based on which alone
experience], it will become manifest. the world and all exist, you find the
Sraddha, Grace, Light, Spirit are all Ego does not exist at all and so also all
synonymous with the Self. this creation.

2. Spiritual men are not 7. Renunciation and

bodies; they are not aware of their Realization are the same. They are
bodies apart from the Self. They are different aspects of the same state.
only the Self limitless and formless. Giving up the non-self is
There is always unity among them and Renunciation. Inhering [Exist
all others. Nay, they comprise all. essentially or permanently in] in the
vichara[na][vicarana]. enquiry into the Self is jnana or Self realization. One is
nature of Self, Reality or Truth [when the negative and the other the positive
Ramana Maharshi used this term he aspect of the same, single truth.
refers specifically to the practice of
Self-enquiry]; the inner quest; 8. Just as you seek
discrimination between the Real and corroboration about the waking state
the unreal; ever-present reflection on experiences from those whom you see
the why and wherefore of things; in the waking state, you have to ask for
process of transcending illusion of corroboration about the dream
persona as separate from Self; the experiences from those whom you saw
second stage in the path of Self- in the dream state, i. e. when you were
knowledge in the dream. Then in the dream,
3. Meditation requires an friends or relations whom you saw in
object to meditate upon, whereas in the dream would corroborate you. The
vichara or introspection, there is only main point is, are you prepared when
the subject without the object. awake to affirm the reality of any of
Meditation differs from vichara in this your dream experiences? Similarly,
way. Vichara is the process and the one who has awakened into jnana
goal also. 'I AM' is the goal and the cannot affirm the reality of the
final reality. To hold on to this Pure waking experience. From his
Being with effort is vichara. When it is viewpoint, the waking state is dream.
spontaneous and natural, it is
realization. 9. Silence is of four kinds:
Silence of speech, Silence of the eye,
4. The very doubt 'Can I Silence of the ear, and Silence of the
realize?’, or the feeling 'I have not mind. Only the last is pure Silence and
realized', are obstacles to Realization. is the most important. The
Realization is nothing to be gained Commentary of Silence is the best
afresh. The Self is already realized. commentary as illustrated in Lord
Dakshinamurti. Only Silence is the
Eternal Speech, the One Word, the and I want to kill it, you begin to seek
Heart-to-Heart Talk. the source of the mind and you find
the mind does not exist at all. The
10. Silence is like the even mind, turned outwards, results in
flow of electric current. Speech is like thoughts and objects. Turned inwards,
obstructing the current 'for lighting it becomes itself the Self. Such a mind
and other purposes. However much a is sometimes called arupa manas or
Jnani might talk, he is still the Silent subha manas.
One. However much he might work, he
is still the Quiet One. His voice is the 15. By giving up activities is
incorporeal voice. His walk is not on the meant giving up attachment to
earth. It is like measuring the sky with activities or the fruits thereof, giving
the sky. up the notion "1 am the doer."

11. Your real nature is always 16. Time and place really do
there, your meditation etc., come only not exist. Even in the Radio we have a
temporarily. Reality being your Self, hint of this truth. We have Hyderabad
there is nothing for you to realize. All here. What is sung there, we hear here
that is required is that you should give at the same time as it is sung there.
up regarding the unreal as real, which Where is time and place?
is what all are doing. The object of all
meditation or dhyana or japa is only 17. When we enquire within
that, to give up all thoughts regarding 'who am I?' what is that I? It is the ego.
the not-self. It is only that which makes the vichara
also. The Self has no vichara. That
12. Guru's Grace is always which makes the enquiry is the ego.
there. You imagine it is something, The ' I' about which the enquiry is
somewhere high up in the sky, far away made is also the ego. As the result of
and has to descend. It is really inside the enquiry the ego ceases to exist and
you, in your heart, and the moment you only the Self is found to exist.
effect subsidence or merger of the
mind into its source, the Grace rushes 18. The Bhagavad Gita says,
forth, spouting as from a spring, from 'The wise man will think the senses
within you. move among the sense objects and be
unattached to the activities of the
13. When a devotee reaches a sense organs.' I would go farther and say
certain stage and becomes fit for the inani does not think even that. He is
enlightenment, the same God whom the Self and sees nothing apart from
he was worshipping comes as Guru himself. What the Gita says in the
and leads him on. The Guru comes only above passage is for the abhyasi or the
to tell him, 'The God is within yourself. practiser.
Dive within and realize'. God, Guru and
the Self are the same. 19. To see an object that is
in the dark, both the eye and the light
14. To ask the mind to kill of a lamp are required. To see the light
the mind is like making the thief the only, the eye is enough. But to see the
policeman. He will go with you and Sun, there is no need of any other
pretend to catch the thief, but nothing light. Even if you take the lamp with
will be gamed. So, you must turn you, its light will be drowned in the
inward and see where the mind rises light of the Sun. Our intellect or buddhi
from and then it will cease to exist. Of is of no use to realize the Self. To see
course we are employing the mind. the world of external objects, the mind
Only with the help of the mind the and the reflected light (or chidabhasa)
mind has to be killed. But instead of which always rises with it are
setting about saying there is a mind
necessary. To see the Self, the mind God or Self, that I and mine don't exist
has simply to be turned inside and and that only the Self exists, is jnana.
there is no need of the reflected light.
22. Self-surrender is the same
20. The spark of jnana will as mind-control. The ego submits when it
easily consume all creation as if it were recognises the higher authority of the
a mountain-heap of cotton. All the atman, the Self. This is the beginning of
crores of worlds being built upon the surrender. Although the ego cannot
weak (or no) foundation of the ego, exist without the Self, yet, due to its
they all topple down when the atomic ignorance of this fact, it remains
bomb of jnana comes down upon them. rebellious, and acts on its own
Jnana[m]: true knowledge; direct initiatives and by its own will. True
knowledge of the non-dual Reality surrender is the melting of the ego in
that is the Self; awakened wisdom; its Source, the Heart, the Self.
Truth consciousness; a pure
knowledge inseparable from the total 23. Ego is non-existent,
experience of Reality; the Eternal, otherwise you would be two instead of
unbroken, natural state of abiding in one—you the ego and you the Self. You
the Self; permanent and continuous are a single, individual unit. Enquire
Self-awareness that remains when into yourself, and the apparent
the mind and all its activities of darkness of ignorance, of pleasure and
objective thought have been pain will disappear.
eradicated [this term should not be
taken to mean that there is a person 24. The 'I' casts off the
who has knowledge of the Self, illusion of 'I' and yet remains as 'I'. This
because in the state of Self- appears to be a paradox to you, though
awareness there is no localised is not so to the jnani. Take the case of
knower and there is nothing that is the bhakta. His 'I' prays to the Lord to
separate from the Self that can be unite it with Him, which is its
known. True knowledge is not an surrender. What remains as residuum
object of experience, nor is it an after this surrender, is the eternal ‘I',
understanding of a state which is which is the Absolute, God or
different and apart from the subject Paramatman Himself. What has
knower. It is a direct and knowing happened to the ' I ', which had
awareness of the one Reality in originally prayed? Being unreal, it
which subjects and objects have simply vanished.
ceased to exist]; the annihilation of
the mind in which it is made to 25. Objects remain in space.
assume the form of the Self through Objects or space are together reflected
the constant practice of Self- in the mirror. Just as the things are
enquiry. found in space, so they are in the
21. All talk of surrender is like reflection also. The mirror is itself
pinching jaggery from the jaggery image thin. How can these objects be
of Ganesa and offering it as naivedya to contained in its compass? There is no
the same Ganesa. You say you offer your reflection in the akasa of the pot. The
body, soul and all possessions to God. reflection is only in the water in it.
Were they yours that you could offer Keeping several pots filled with water
them? At best, you can only say, 'I falsely in a tank, the akasa is reflected
imagined till now that all these which equally in the water in each of the pots
are yours (God's) were mine. Now I and in the water of the tank. Similarly,
realize they are yours. I shall no more the whole universe is reflected in each
act as if they are mine. And this individual. Pure ether cannot take
knowledge that there is nothing but reflections; only the ether of water can
do so. Glass cannot reflect objects;
only a plate of glass with an opaque sights are unreal, whether they come
lining on its back can reflect the from the senses or the mind as pure
objects in front of it. Similarly, Pure concepts. This is the truth.
Knowledge does not contain objects in
it nor reflect objects. Only with the 29. Masters do exist
limiting adjunct, the mind, it reflects externally as long as the pupil feels
the world. Mind is a mixture of chit himself to be the body. As such they
(intelligence and sankalpas (thoughts). are useful to teach him the truth about
Therefore, it forms all these—the himself. Once the pupil experiences
mirror, light, darkness and the the Truth and breaks the body illusion,
reflections. he realizes the Masters to be the same
as himself, namely, the Supreme
26. Every plane has its own Consciousness, or Self. If there are
illusion, which can be destroyed only Masters outside the Self, then they are
by another illusion on the same plane. not real, being outside additions, for
For example, a man takes a full meal he who comes will also go, that is,
and goes to sleep. He dreams of being impermanent.
hungry in spite of the jagrat food in his
stomach. To satisfy the dream hunger, 30. Subjective knowledge—
he has to take dream food. Similarly, knowledge knowing itself is jnana. It is
the illusion of ajnana (ignorance) can then the subject as the knower, the
be destroyed only by the illusion of object as the known and the
guru-upadesa (the Master's teaching). knowledge which connects them.
Mukti (liberation) is ever present, and Knowledge is the light which links the
bondage is ever absent, yet the seer to the seen. Suppose you go to
universal experience is the reverse. search for a book in a library in pitch
darkness. Can you find it without light,
27. Knowing the Self is being although you, the subject, and the
the Self, and being means existence— book, the object, are both present?
one's own existence, which no one Light has to be present to unite you.
denies, any more than one denies one's This link between the subject and the
eyes, although one cannot see them. object in every experience is chit,
The trouble lies with your desire to consciousness. It is both the
objectify the Self, in the same way as substratum [foundation/basis] as well
you objectify your eyes, when you as the witness of all experiences.
place a mirror before them. You have
been so accustomed to objectify that 31. What is meditation but
you lost the knowledge of yourself, mental repetitions of a concept? It is a
simply because the Self cannot be mental japam, which begins with words
objectified. Who is to know the Self? and ends in the Silence of the Self.
Can the insentient body or mind know
it? All the time you speak and think of 32. Meditation and control of
your ‘I', ‘I', ‘I’, yet when questioned mind are interdependent; In fact
you deny knowledge of it. You are the meditation includes mind control, the
Self, yet you ask how to know the Self? subtle watchfulness against intruding
thoughts. In the beginning efforts for
28. Men speak of divine control are greater than for actual
visions, yet paint them differently with meditation, but in due course meditation
the seer himself in the scene. Even wins and becomes effortless.
hypnotists can make one see strange
scenes and phenomena, which you 33. In deep sleep you are
condemn as tricks and jugglery, whereas entirely free from thoughts, because
the former you extol as Divine. Why is the 'I'-thought is absent. The moment
this difference? The fact is that all the ‘I’-thought rises on waking, all
other thoughts rush out spontaneously.
The wisest thing for one to do is Self is realized in its nakedness and the
therefore to catch hold of this leading essence of bliss is experienced. When
thought, the 'I'-thought and dissect it— the waveless ocean of the external and
who and what it is—giving thereby no the steady flame of the internal
chance to other thoughts to distract nirvikatpa are realized as identical, the
one. There lies the true value of the ultimate goal, the sahaja nirvikalpa
vichara and its efficacy. samadhi is said to have been reached.
Nirvikalpa is effortless, whereas
34. Some have fantastic savikalpa is attended with effort.
notions about nirvikalpa samadhi. Savikalpa: possessing variety or
Some yogis by breathing exercises admitting of distinctions.
allow themselves to fall into a
cataleptic state, far deeper than Savikalpa Samadhi: a state of
dreamless sleep, wherein they consciousness in which the
are aware of nothing, absolutely distinction between knower,
nothing, and glorify it as knowledge and known is not lost; a
nirvikalpa. Some others think that state of samadhi in which one's
once you dip into nirvikalpa you consciousness temporarily dissolves
become altogether a different into Reality; absorption in Reality
being. Still others take nirvikalpa where the consciousness of duality
to be attainable only through and multiplicity still remains.
trance, wherein the world
consciousness is totally Sahaja: natural; used by Ramana
obliterated as in a faint and Self Maharshi to designate the
awareness alone remains. All this permanent and highest level of
is due to their viewing it experiencing the Self.
intellectually.
Sahaja Nirvikalpa Samadhi: the
Nirvikalpa: indeterminate; non- permanent and natural state of
conceptual; without the absorption in one's Self without
modifications of the mind; the concepts; remaining alertly aware
undifferentiating man. and thought-free, with a still mind
devoid of differentiation of Self and
Nirvikalpa Samadhi: the state of Self- non-Self even while being engaged
absorption; transcendental in the activities of worldly life.
awareness; a state in which all
differences between the individual Sahaja Samadhi: functioning
self and Reality cease to exist, naturally from the Self; natural and
because the distinction between permanent abidance in Self.
knower, knowledge and known is
lost; beyond all duality; the state Turiya [turyaga]: the "fourth"; the
free from ideation in which nothing fourth state which underlies the
is perceived. three alternating states of relative
consciousness – waking, dream and
35. There are two kinds of
deep sleep [dreamless];
nirvikalpa; the internal and the
superconsciousness; perpetual
external. In the former the mind
samadhi; witness consciousness,
completely merges in the inmost Being
ever-present, undivided and
and is aware of nothing else. This state
unchanging; transcendental
is compared to a lamp protected from
awareness; oneness; when the
wind. But in the latter, although the
mystic experience of being one with
mind is absorbed in the Self, the sense
the Reality is realised in
of world still prevails without a reaction
consciousness; the one who attains
from within, and has the calm vastness
this state is called a jivanmukta and
of a waveless ocean. In both cases the
 does not perform activities, either your load whether the load is on your
by his will or the promptings of head, or on the floor of the train. You
others. are not lessening the burden of the
train by keeping it on your head, but
Turiyatita: "transcending the only straining yourself unnecessarily.
fourth"; beyond Turiya [Sri Ramana Similar is the result of your sense of
occasionally used the word doership in the world.
Turiyatita to indicate that there are
not really four states but only one 40. God is said to reside in
real transcendental state]. the Heart in the same way as you are
36. Samadhi, turiya, said to reside in your body. Yet Heart
nirvikalpa, all have the same is not a place. Some place must be
implication, namely awareness of the named as the dwelling of God for
Self. In turiya there is the awareness those who take their bodies for
that the mind has merged in its source, themselves and who comprehend only
the heart, and is quiescent there, relative knowledge. The fact is
although some thoughts still impinge on neither God nor we occupy any place.
it and the senses are somewhat active. We are bodiless and spaceless in deep
In nirvikalpa the senses are inactive and sleep, yet in the waking state we
thoughts are totally absent; hence the appear to be the opposite. Atman or
experience of Pure Consciousness is Paramatman is that from which the
intense in it; so is the bliss. Turiya is body is born, in which it lives and into
obtainable in savikalpa samadhi, nay it which it finally resolves.
is savikalpa itself. Permanent turiya is
turiya-titha, which is sahaja samadhi or 41. Regarding the significance
Self-realization. of the name Rama, the ‘Ra' stands for
the Self and 'ma' for the ego. As one
37. Samadhi is one's true goes on repeating 'Rama', 'Rama', the
nature. Abiding in any of these 'ma' disappears, getting merged in the
samadhis, either savikalpa or nirvikalpa 'Ra' and then 'Ra' alone remains. In that
is sahaja. What is body consciousness? state there is no conscious effort at
It is the insentient body plus dhyana, but it is there, for dhyana is
consciousness. Both these must lie in our real nature.
another consciousness which is Dhyana: deep meditation; a state of
absolute and unaffected, and ever- pure thought and absorption in the
abiding, with or without body- object of meditation [when Ramana
consciousness. What does it then Maharshi uses this term he is
matter whether the body- generally referring to meditation
consciousness is lost or retained, that consists on concentration on a
provided one is holding on to the Pure form or a particular thought; the
Consciousness? It makes no difference highest dhyana is transcendent and
in the knowledge of the Supreme. discriminative in character and can
come about only when the ego-
38. First take care of consciousness is dissolved].
yourself. Let the world take care of 42. "What is the easiest way to
itself. See yourself, who you are. So attain one-pointedness of mind?" The
long as you feel you are the body, best way is to see the source of the
there will be the gross world also for mind. See if there is such a thing as
you. If you are the Self, all is Self the mind. It is only if there is a mind
alone for you. that the question of making it one-
pointed will arise. When you
39. Why should you bear your investigate by turning inwards, you
load on the head when you are find there is no such thing as the
travelling in a train? It carries you and mind.
 43. To enquire 'Who am I' country, reaches Tiruvannamalai,
really means trying to find out the enters the Asramam, and walks into
source of the Ego or the 'I' thought. the hall. Just at that moment he
You are not to think of other wakes up and finds he has not moved
thoughts, such as 'I am not this body, an inch but was sleeping where he lay
etc.' Seeking the source of 'I' serves as down. He has not returned after great
a means of getting rid of all other effort to this hall, but is and always
thoughts. We should not give scope to has been in the hall. It is exactly like
other thoughts, but must keep that. If it is asked, why being free we
attention fixed on finding out the imagine we are bound, I answer, “Why
source of the 'I' thought, by asking (as being in the hall did you imagine you
each thought arises) to whom the were on a world adventure, crossing
thought arises and if the answer is 'I hill and dale, desert and sea? It is all
get the thought' by askihg further who mind or maya."
is this 'I' and whence its source.
47. There is no difference
44. You want to know the between jivanmukti and videhamukti.
past, what you were, and also what For those who ask, it is said, 'A jnani
you will be in the future. You do not with a body is a jivanmukta and he
know the present and you exist now. attains videhamukti when he drops off
Both yesterday and tomorrow are only this body.' But this difference is only for
with reference to to-day. Yesterday the onlooker, not for the jnani, His
was called 'today' in its time, and state is the same before and after the
tomorrow will be called today by you body is dropped. We think of the jnani
tomorrow. Today is ever present. as a human form or as being in that
What is ever present is pure form. But the jnani knows he is the
existence. It has no past or future. Self, the only Reality which is both
Why not try and find out the real inside and outside, and which is not
nature of the present and ever- bound by any form or shape.
present existence?
48. There are no stages in
45. What is your idea of a realization or mukti. There are no
Guru? You think of him in human degrees of jnana. So that there cannot
shape as a body of certain dimensions, be one stage of jnana with the body and
colours, etc. A disciple after another stage when the body is
enlightenment told his guru, “I now dropped. The jnani knows that nothing
realize you lived in my innermost heart exists but the Self. To such a one what
as the one Reality in all my countless difference could the presence or
births and have now come before me in absence of body make?
human shape and lifted this veil of
ignorance. What can I do for you in 49. It is false to speak of
return for such great kindness?' And the Realisation. What is there to realise?
Guru replied: "You need not do The real is as it is, ever. How to real-ise
anything. It is enough if you remain as it? All that is required is this. We have
you are in your real state". This is the real-ised the unreal, i. e. regarded as
truth about the Guru. real what is unreal. We have to give
up this attitude. That is all that is
46. A man goes to sleep in required for us to attain jnana. We
this hall. He dreams he has gone on a are not creating anything new or
world tour, is roaming over hill and achieving something which we did not
dale, forest and country, desert and have before. We dig a well and create
sea, across various continents and a pit. The akasa in the pit or well has
after many years of weary and not been created by us. We have just
strenuous travel, returns to this removed the earth which was filling
the akasa there. The akasa was there enjoyed during jagrat [waking state] is
then and is also there now. Similarly,
we have simply to throw out all the upadhi Ananda [bliss rising from
age-long samskaras which are inside something external and limited]. But
us; and when all of them have been there are not different anandas. There is
given up, the Self will shine, alone. only one ananda, including the ananda
enjoyed during the waking state, the
50. Existence or ananda of all kinds of beings from the
consciousness is the only reality. lowest animal to the highest
Consciousness plus waking, we call Brahma, the ananda of the Self.
waking. Consciousness plus dream, we
call dream. Consciousness plus sleep, 54. Mantra japa, after a time,
we call sleep. Consciousness is the leads to a stage when you become
screen on which all the pictures come mantramaya i. e. you become that
and go. The screen is real, the pictures whose name you have been repeating or
are mere shadows on it. Because by chanting. First you repeat the mantra by
long habit we have been regarding mouth; later you do it mentally. First,
these three states as real, we call the you do this dhyana with breaks. Later,
state of mere awareness or you do it without any break. At that
consciousness as the fourth. There is stage you realise you do dhyana without
however no fourth state, but only one any effort on your part, that dhyana is
state. your real nature. Till then, effort is
necessary.
51. Who would care to take trouble
of Kaya Kalpa [a medicinal preparation 55. Is there death for you? For
for prolonging life] over this body? The whom is death? The body which dies,
greatest malady we have is the body (the were you aware of it, did you have it,
disease of birth.), and if one takes during sleep? The body was not, when
medicines to strengthen it and prolong you slept. But you existed even then.
its life, it is like a man taking medicine When you awoke, you got the body and
to strengthen and perpetuate his disease. even in the waking state you exist. You
As the body is a burden we bear, we existed both in sleep and waking. But
should on the other hand feel like the that which does not exist always, but
cooly engaged to carry a load, exists at one time and not at another,
anxiously looking forward to arrival at cannot be real. You exist always and
the destination when he can throw off you alone are real. Liberation is
his burden. another name for you. It is always here
and now with you. It has not to be won
52. It is said the whole or reached hereafter or somewhere.
Vedanta can be compressed into the
four words, deham, naham, koham, 56. "Know Thyself" is what is
soham. deham is naham-the body is not usually said. Even that is not correct.
'I’. If one enquires koham i. e. Who am For, if we talk of knowing the Self, there
I, i. e. if one enquires whence this 'I’ must be two Selves, one a knowing Self,
springs and realises it, then in the another the Self which is known, and the
heart of such a one the Omnipresent process of knowing. The state we call
God will shine as 'I', as sa aham or realization is simply being oneself, not
soham; i. e. he will know 'That I am,' i. knowing anything or becoming
e. 'That is 'I’’. anything. If one has realized, he is that
which alone is and which alone has
53. The bliss which is always been.
enjoyed unconsciously in sleep is
enjoyed consciously in turiya. That is 57. ‘I exist' is the only
the difference. The Ananda [bliss] permanent, self-evident experience of
every one. Nothing else is so self-
evident (pratyalcsha) as ‘I am’. What behaviour; a tendency which gives
people call 'self-evident’ viz., the scope for the mind to express a
experience they get through the variety of feelings and emotions; a
senses, is far from self-evident. The result of past actions and
Self alone is that. Pratyaksha is experiences that has left an imprint
another name for the Self. So, to do on the mind.
Self-analysis and be 'I am' is the only 61. You say, all schools advise
thing to do. 'I am' is reality. I am this you to give up all vtittis [modification
or that is unreal. of the mind] so that you could reach
your final goal, whether it is becoming
58. Upanishadic saying ‘I am Purushottama [the best of men; an
Brahman’ simply means, ' 'Brahman epithet of Reality] or something else.
exists as ‘I' and not 'I am Brahman'. It is You must cease to be the three kinds of
not to be supposed that a man is ordinary Purusha, i. e. the adhama
advised to contemplate 'I am Brahman', [inferior], madhyama [a stage in
'I am Brahman’. Does a man keep on uttering sounds], uttama [superior;
thinking 'I am a man', I am a man'? He highest; best] and become that
is that, and except when a doubt arises Purushottama. This is accepted.
as to whether he is an animal or a Whether, when you transcend these
tree, there is no need for him to assert three kinds and cease to be ordinary
'I am a man’. Similarly, the Self is Self. Purusha, there is any vritti still left is a
Brahman exists as ‘I am’, in every matter with which you need not concern
thing and every being. yourself now. Attain that state and see
for yourself what that state is and
59. If a desire can be got rid whether there is any vritti in it. To
of by satisfying it, there will be no speak even of Brahmakara vritti
harm in satisfying such a desire. But [concept in the form of Brahman], as
desires generally are not eradicated by we sometimes do, is not accurate. If we
satisfaction. Trying to root them out talk of the river that has merged in the
that way is like pouring spirits to ocean as still a river and call it
quench fire. At the same time, the 'samudrakara river', we can talk of the
proper remedy is not forcible final stage in spiritual growth as having
suppression, since such repression is Brahmakara vritti.
bound to react sooner or later into
forceful surging up with undesirable 62. It is not at all correct to
consequences. The proper way to get say that advaitins or the Sankara
rid of a desire is to find out '"Who gets school deny the existence of the world
the desire? What is its source?" When or that they call it unreal. On the other
this is found, the desire is rooted out hand, it is more real to them than to
and it will never again emerge or grow. others. Their world will always exist,
whereas the world of the other schools
will have origin, growth and decay and
60. The mind is a bundle of as such cannot be real. Only, they say
thoughts. But the source of all the world as world is not real, but that
thoughts is the I-thought. So, if you try the world as Brahman is real. All is
to find out who this 'I' is, the mind will Brahman, nothing exists but Brahman,
disappear. The mind exists only so long and the world as Brahman is real.
as you think of external things. But Sankara says maya does not exist. He
when you draw it from external things who denies the existence of maya and
and make it think of the mind or 'I’- in calls it mithya [appearance; the false;
other words introvert it,—it ceases to unreal; illusory; untrue; incorrect] or
exist. non-existent cannot be called a
Vritti: an idea; a thought; activity of mayavadi.
the mind; thought-wave; a way of
 63. There is a school which real as the cinema figure and the
believes in transforming men into cinema world.
supermen by descent of Divine Power.
But all people, after writing long 67. Mouna is the highest form
treatises on the indestructibility of their of upadesa. It signifies "silence" as
body, after giving medical recipes and master, disciple and practiser.
yogic practices to perfect the body and Mauna [mouna]: silence; still silence;
keep alive for ever, pass away one day. abidance in stillness; intense activity
Chiranjivis [one who lives forever], which is performed with the entire
spoken of in our books, do not appear in mind and without break; the only
physical bodies. They only appear to you intense activity which completely
in your dream or dhyana. As long as you destroys maya; one of Ramana
have individuality, you can see Maharshi's favourite synonyms for
individuality in them, not afterwards. the silent thought-free experience of
the Self of undisturbed peace and
64. There is no difference total stillness.
between the mind and the Self. The
mind turned inwards is the Self; turned Upadesa: "of this instruction"; the
outwards, it becomes the Ego and all spiritual guidance or teaching given
the world. The cotton made into by a Guru; spiritual instruction;
various clothes, we call by various teaching; initiation.
names. The gold made into various 68. Realised man is the ideal.
ornaments, we call by various names. You should realise the Self. Even if his
But all the clothes are cotton and all state be now described, your
the ornaments gold. The one is real, understanding of it will be only according
the many are mere names and forms. to your capacity. You admit that your
But the mind does not exist apart from capacity is limited. The realised state
the Self, i. e. it has no independent admits of no limitation. So, the only way
existence. The Self exists without the to understand his state is to realise the
mind, never the mind without the Self. Self and experience the state.

65. What is to be done? Reality is 69. Illusion is itself illusory.

One only. How can It be realised? Illusion must be seen by one beyond it.
Realization is thus an illusion. Practice Can such a seer be subject to illusion?
seems to be necessary. Who is to Can he then speak of degrees of illusion?
practise? Looking for the doer, the act There are scenes floating on the screen
and the accessories disappear. in a cinema show. Fire appears to burn
Moreover, if Realization is not present buildings to ashes. Water seems to
here and now, how can It, newly got, be wreck vessels. But the screen on which
of any use? What is permanent must be the pictures were projected remains
eternally present. Can it be newly got unscorched and dry. Why? Because the
and be permanent also? Realise what is pictures were unreal and the screen is
present here and now. The sages did real. Again, reflections pass through a
so before and still do that only. Once mirror; but the mirror is not in any way
veiled by ignorance and later affected by the quality or quantity of
revealed, Reality looks as if newly the reflections on it. So, the world is a
realised. But It is not new. phenomenon [The object of a person's
perception/ appearance] on the single
66. A figure on the screen in Reality which is not affected in any
the cinema show appears to watch the manner. Reality is only one.
whole world. What is the reality behind
the subject and the object in the same 70. You speak of a vision of
show? An illusory being watches an Siva. Vision is always of an object. That
illusory world. You and the world are as implies the existence of a subject. The
value of the vision is the same as that of operate as gross objects, etc. Thus, the
the seer. That is to say, the nature of the whole universe is only mental.
vision is on the same plane as that of the
seer. Appearance implies 73. What is meditation? It
disappearance also. Whatever appears consists in expulsion of thoughts. All
must also disappear. A vision can never the present troubles are due to
be eternal. But Siva is eternal. The thoughts and are themselves thoughts.
pratyaksha (vision) of Siva to the eye Give up thoughts. That is happiness and
signifies the existence of the eyes to see; also meditation. The thoughts are for
the buddhi (intellect) lying behind the the thinker. Remain as the Self of the
sight; the seer behind the buddhi and the thinker and there is an end of thoughts.
sight; and finally the Consciousness
underlying the seer. This pratyaksha 74. What is world? What is
(vision) is not as real as one imagines it peace, and who is the worker? The
to be, because it is not intimate and world is not in your sleep and forms a
inherent; it is not firsthand. It is the projection of your mind in your jagrat
result of several successive phases of [the waking state of consciousness]. It
Consciousness. Of these, Consciousness is therefore an idea and nothing else.
alone does not vary. It is eternal. It is Peace is absence of disturbance. The
Siva. It is the Self. disturbance is that due to the arising of
thoughts in the individual, who is only
71. The vision implies the the ego rising up from Pure
seer. The seer cannot deny the existence Consciousness. To bring about peace
of the Self. There is no moment when means to be free from thoughts and to
the Self as Consciousness does not abide as Pure Consciousness. If one
exist; nor can the seer remain apart remains at peace oneself, there is only
from Consciousness. This Consciousness peace all about.
is the eternal Being and the only Being.
The seer cannot see himself. Does he 75. What is right and wrong?
deny his existence because he cannot see There is no standard by which to judge
himself with the eyes as pratyaksha (in something to be right and another to be
vision)? No! So, pratyaksha does not wrong. Opinions differ according to the
mean seeing but BE-ing. nature of the in dividual and according
to the surroundings. They are again
72. What is mind? Let us ideas and nothing more. Do not worry
consider. The world is seen when the about them. But get rid of thoughts. If
man wakes up from sleep. It comes you always remain in the right, then
after the 'I'-thought. The head rises up. right will prevail in the world.
So, the mind has become active. What
is the world? It is objects spread out in 76. To see wrong in another
space. Who comprehends it? The mind. is one's own wrong. The discrimination
Is not the mind, which comprehends between right and wrong is the origin
space, itself space (akasa)? The space of the sin. One's own sin is reflected
is physical ether (bhootakasa). The outside and the individual in ignorance
mind is mental ether (manakasa) which superimposes it on another. The best
is contained in transcendental ether course for one is to reach the state in
(chidakasa). The mind is thus the ether which such discrimination does not
principle, akasa tattva. Being the arise. Do you see wrong or right in your
principle of knowledge (jnana tattva), sleep? Did you not exist in sleep? Be
it is identified with ether (akasa) by asleep even in the wakeful state, abide
metaphysics. Pure mind (suddha as the Self and remain uncontaminated
manas) is ether (akasa). The dynamic by what goes on around. Your silence
and dull (raja and tama) aspects will have more effect than your words
and deeds. That is the development of
will-power. Then the world becomes Similarly, the Self is always there in
the Kingdom of Heaven, which is within vyavahara (activity) or in santi (peace).
you.
81. The jnani sees no one as
77. Atman acts through the an ajnani. All are only jnanis in his
ego. All actions are due to efforts only. A sight. In the ignorant state one
sleeping child is fed by its mother. The superimposes his ignorance on a jnani
child eats food without being wide awake and mistakes him for a doer. In the
and then denies having taken food in state of jnana, the jnani sees nothing
sleep. However, the mother knows what separate from the Self. The Self is all
happened. Similarly, the jnani acts shining and only pure jnana. Two
unawares. Others see him act, but he friends went to sleep side by side. One
does not know it himself. of them dreamt that both of them had
gone on a long journey and had strange
78. What is realization? Is it experiences. On waking up he
to see God with four hands, bearing recapitulated them and asked his friend
conch, wheel, club, etc.? Even if God if it was not so. The other one simply
should appear in that form, how is the ridiculed him saying that it was only his
disciple's ignorance wiped out? Such dream and could not affect the other.
appearance is phenomenal and illusory. So it is with the ajnani who
All perceptions are indirect or superimposes his illusive ideas on
secondary knowledge. The truth must others.
be eternal realization. The direct
perception is ever-present Experience. 82. Jnana chakshus [eye of
There must be a Seer. The present wisdom] does not mean that it is an
superimposition of the body as ‘I' is so organ of perception like the other sense-
deep-rooted, that the vision before the organs, Jnanameva chakshus. Television,
eyes is considered Pratyaksha but not the etc., are not functions of jnana
Seer himself. The Seer alone is real and chakshus. So long as there is a subject
eternal. Abiding in the Self and Be-ing and also an object it is only relative
the Self and not seeing the Self is knowledge. Jnana lies beyond relative
realization. knowledge. It is absolute.

79. You can never find the 83. Tattvamasi atinijam (‘you
mind through mind. Pass beyond it in are that' is the great truth). The first
order to find it non-existent. Mind, ego, three words have their lakshya artha
intellect are all different names for one (significance) all of which signify only the
single inner organ (antahkarana). The one Truth. So many efforts and so much
mind is only the aggregate of thoughts. discipline are said to be necessary for
Thoughts cannot exist but for the ego. eradicating the non-existing avidya!
So, all thoughts are pervaded by ego
(aham). Seek wherefrom the ‘I' rises 84. Mauna is the utmost
and the other thoughts will disappear. eloquence. Peace is utmost activity.
Mind is consciousness which has put on How? Because the person remains in his
limitations. You are originally unlimited essential nature and so he permeates all
and perfect. Later you take on the recesses of the Self. Thus, he can
limitations and become the mind. call up any power into play and whenever
or whether it is necessary. That is the
80. Samadhi is present even in highest siddhi.
vyavaharadasa (practical life). Our Diksha [deeksha]: formal initiation
activities (vyavahara) has no existence into spiritual life, effected through
apart from samadhi. The screen is there the Grace of the Guru who
when the pictures move past on it and represents the divine Reality; [Sri
also when they are not projected. Ramana stated that silence is the
 best and most potent initiation]. reflected consciousness. This light is
85. Dakshinamurti observed called jyoti [light; flame; illumination;
silence when the disciples approached luminosity; effulgence].
Him. That is the highest form of Atma sakshatkaram: perceiving or
initiation. It includes the other forms. realising the Self directly.
There must be subject - object 89. What is
relationship established in the other Atmasakshatkara (Self - Realization)?
dikshas. First the subject must emanate You are the Atma (Self) and that
and then the object. Unless these two sakshat (here and now [At the
are there how is the one to look at the present time]) also. Where is the place
other or touch him? Mauna diksha is the for kara (accomplishment) in it? This
most perfect; it comprises looking, question shows that you think you are
touching, and teaching. It will purify the non - Self. Or you think that there
the individual in every way and are two selves, the one to realise the
establish him in the Reality. other. It is absurd.

86. There is no difference 90. Multiplicity of individuals

between worldly activity and dhyana. It is a moot point [Subject to debate,
is like naming one and the same thing by dispute, or uncertainty/ Having little or
two different words in two different no practical relevance, typically
languages. The crow has two eyes but because the subject is too uncertain
only one iris which is rolled into either to allow a decision] with most persons.
eye as it pleases. The trunk of an A jiva is only the light reflected on the
elephant is used for breathing and for ego. The person identifies himself with
drinking water. The snake sees and the ego and argues that there must be
hears with the same organ. more like him. He is not easily
convinced of the absurdity of his
87. Silence is the true position. Does a man who sees many
upadesa [the spiritual guidance or individuals in his dream persist in
teaching given by a Guru; spiritual believing them to be real and enquire
instruction; teaching; initiation]. It is after them when he wakes up. Again,
the perfect upadesa. It is suited only there is the moon. Let any one look at
for the most advanced seeker. The her from any place at any time; she is
others are unable to draw full inspiration the same moon. Every one knows it.
from it. Therefore, they require words to Now suppose that there are several
explain the Truth. But Truth is beyond receptacles of water reflecting the
words. It does not admit of moon. The images are all different
explanation. All that is possible to do is from one another and from the moon
only to indicate It. herself. If one of the receptacles falls
to pieces, that reflection disappears. Its
88. What is the sarupa (form) disappearance does not affect the real
and arupa (formlessness) of the mind? moon or the other reflections. It is
When you wake up from sleep a light similar with an individual attaining
appears, that is the light of the Self liberation. He alone is liberated.
passing through Mahat tattva [first
transformation of primordial nature 91. Jiva is called so because
which contains all the other elements he sees the world. A dreamer sees
in their subtle, unmanifest forms; the many jivas in a dream but all of them
physical universe]. It is called cosmic are not real. The dreamer alone exists
consciousness. That is arupa. The light and he sees all. So, it is with the
falls on the ego and is reflected individual and the world. There is
therefrom. Then the body and the world creed of only one Self which is also
are seen. This mind is sarupa. The called the creed of one jiva. It says
objects appear in the light of this that the jiva is only one who sees the
whole world and the jivas therein. support or the bed; the bed on the cot
Then jiva means the Self here. But the and the cot on the earth? Did he not
Self is not a seer. But here he is said to exist in sleep too? How was he then?
see the world. So, he is differentiated
as the jiva. 97. Some have found the
properties and effects of the tiger's skin,
92. Whatever state one is in, wool, or deer-skin, etc. and related
the perceptions partake of that state. them in Yoga Books. They correspond to
The explanation is that in the waking conductors and non-conductors of
state (jagrat) the gross body perceives magnetism, etc. But it is all immaterial
gross names and forms; in swapna (the for the Path of Knowledge (Jnana Yoga).
dream state) the mental body perceives Posture really means location and
the mental creations in their manifold steadfastness in the Self. It is internal.
forms and names; in the sushupti (deep The others refer to external positions.
dreamless sleep), the identification
with the body being lost, there are no 98. Brahmacharya is ‘living
perceptions; similarly in the in Brahman’. A real Brahmachari, that
Transcendental state identity with is one who lives in Brahman, finds bliss
Brahman (the Self) places the man in in the Brahman which is the same as
harmony with everything, and there is the Self. Why then should you look for
nothing apart from his Self. other sources of happiness? Celibacy is
certainly an aid to realization among so
93. A salt doll diving into the many other aids.
sea will not be protected by a water-
proof coat. The body is the waterproof 99. Solitude is in the mind of
coat. You see the objects on forgetting man. One might be in the thick of the
your own Self. If you keep hold of your world and maintain serenity of mind;
Self, you will not see the objective such an one is in solitude. Another
world. may stay in a forest, but still be unable
to control the mind. He cannot be said
94. A child and a Sage (jnani) to be in solitude. Solitude is a function
are similar in a way. Incidents interest of the mind. A man attached to desire
a child only so long as they last. It cannot get solitude wherever he may
ceases to think of them after they have be; a detached man is always in
passed away. So then, it is apparent solitude.
that they do no leave any impressions
on the child and it is not affected by 100. Realization of the Self is
them mentally. So, it is with a Sage. the greatest help that can be rendered
to humanity. Therefore, the saints are
95. Realization is beyond said to be helpful, though they remain
expression. Expression always fails to in forests. The help is imperceptible
describe the realization. Although the but is still there. A saint helps the
expression of realization is whole humanity, unknown to the
impossible, still the existence is latter.
indicated.
THUS SPAKE SRI RAMANA MAHARSHI
96. Many asanas are mentioned
with their effects in the Yoga Sastras. Why should you bear your load
The seats are the tiger-skin, grass, etc.; on the head when you are travelling in
the postures are "the lotus posture”, the a train! It carries you and your load
"easy posture" and so on. Why all whether the load is on your head, or on
these. . . only to know oneself? " I am the floor of the train. You are not
the body; the body requires a seat; it is lessening the burden of the train by
the earth," thinking thus, he seeks keeping it on your head, but only
seats. But in sleep did he think of the straining yourself unnecessarily.
Similar is the result of your sense of has an eye or eyes, or refer to the trunk
doership in the world. of the elephant ag 'hand' or 'nose' or call
Jagrat sushupti: the state of wakeful the eye of the serpent its ears, it means
sleep in which there are no thoughts, all the same. Similarly, in the case of
but in which there is full awareness jnani, sleep-waking or waking-sleep or
of the existence-consciousness, "I dream-sleep or dreaming-wakefulness,
am". are all much the same thing.
A traveller in a cart has fallen
asleep. The bulls move, stand still or All religions postulate the three
are unyoked during the journey. He fundamentals, the world, the soul and
does not know these events but finds God. The one Reality alone manifests
himself in a different place after he Itself as the three. To say, 'The three
wakes up. He has been blissfully are indeed three" is only while the
ignorant of the occurrences on the ego lasts. Therefore, to inhere in
way, but the journey has been one's own Being, where the 'I' the
finished. Similarly with the Self of a ego, is dead, is the perfect state.
person. The ever-wakeful self is
compared to the traveller asleep in the Karma (Action) bears fruit; for,
cart. The waking state is the moving of so the Creator ordains. Is Korma God?
the bulls; samadhi is their standing still It is not sentient. The results of Karma
(because samadhi means jagrat- pass away, and yet leave seeds that
sushupti, that is to say, the person is cast the agent into an ocean of Karma.
aware but not concerned in the action: Karma yields no salvation. But acts
the bulls are yoked but do not move); performed without any attachment
sleep is the unyoking of the bulls, for and in the spirit of service to God,
there is complete stopping of activity cleanse the mind and point the way to
corresponding to the relief of the bulls salvation.
from the yoke.

Scenes are projected on the screen in

the cinema-show but the moving
pictures do not affect or alter the
screen. The spectator pays attention to
them, not to the screen. They cannot
exist apart from the screen, yet the
screen is ignored. So, also the self is
the screen where the pictures,
activities, etc. are seen going on. The
man is aware of the latter but not
aware of the essential former. All the
same the world of pictures is not apart
from the Self. Whether he is aware of
the screen or unaware, the actions
continue.

Actions and states are according

to one's point of view. A crow, an
elephant, a snake, each makes use of
one limb for two alternate purposes.
With one eye the crow looks on either
side; for the elephant the trunk serves
the purpose of both a hand and a nose;
and the serpent sees as well as hears
with its eyes. Whether you say the crow