The teachings of Ramana

(kam's notes from various books)

Sri Ramana Gita

The result of self-enquiry is freedom from all suffering. This is the highest of all fruits. There is nothing higher than this.

Self-enquiry is itself the most meritorious and most purifying of actions.

Two ways of life are seen in the mature among competent seekers;

1. Renunciation of action for solitary communion
2. Action for the good of others

Who am I?

The thought “who am I” destroys all other thoughts, then there will arise self-realisations.

To whom are my thoughts arising?

To me? Then who am I? The mind will go back to its source and the thought that arose will become quiescent.

The gross body which is composed of the 7 humours (dhatus), I am not.

The 5 cognitive senses which apprehend their respective objects, I am not.

The 5 conative sense (motor) organs (organs of speech, locomotion, grasping, excreting, and enjoying, I am not.

The 5 vital airs, I am not.

Even mind which thinks, I am not.

The nescience which is endowed with the residual impressions of objects, I am not.

After negating all this, I am only the awareness that remains. The nature of this awareness is existence-consciousness-bliss.

When the mind, which is the cause of all cognitions and of all actions, becomes quiescent, the world will disappear.

Apart from thoughts there is no such thing as mind.

When one persistently inquires into the nature of the mind, the mind will end leaving the residue of the self (the atman).

The mind always exists only in dependence on something gross, it cannot stay alone.

It is the mind that is called the subtle body or soul (jiva).

The mind first arises in the heart. When the mind is retained in the heart, it is called “inwardness” or “antar-mukha”. Letting the mind go out of the heart is called “externalisation” or “bahir-muha”.

Inquiry is the most adequate means of controlling the mind.

I should completely renounce the thought, “I am a sinner” and concentrate on the self.

There are not 2 worlds, one good and one bad, but one mind.

When one’s self arises, all arises. When ones self becomes quiescent, all is quiescent.

If the mind is rendered quiescent, one may live anywhere.

The Self is that where there is absolutely no “I” thought, this is called silence.

The Self itself is god.

Each of us is endowed with non-attachment.

God and guru are not different.

Just as we do not need to analyse our garbage to throw it out. We do not need to count “mental” categories to detach from the universe to find god within.

Reject all categories, the world is like a dream.

All the texts say that in order to gain release, one should render the mind quiescent, once this is understood there is no need for endless reading.

Since the Self is within and found by discarding the 5 sheaths, then why search for it “in books” which are outside the 5 sheaths? There will come a time when one has to forget all one has learned.

“Inner happiness” and “the Self” are not different.

Desirelessness and wisdom are synonymous. Desirelessness is refraining from turning the mind towards any object. Wisdom is the appearance of no object in the mind.

Jewel garland of enquiry

The 4 human ends:

1. Dharma- A virtuous and harmonious life
2. Artha-Material prosperity
3. Kama-Desires
4. Moksha-Liberation (cessation of misery and attainment of bliss)

Invocation

“I am that Brahman which is bliss, which is eternal, effulgent, all-pervasive, the substratum of names and forms, which is not cognised by the impure intellect, but is cognised by pure intellect, stainless and boundless.”

That is to say, when one discards the jiva (individual being) of the form ahamkara (ego-sense), which is the apparent meaning of the word “I”, what remains merely as the effulgent and conscious Atman (Self), which is the implied meaning of the “I”, is Brahman.” “after swallowing me who had the form of “I”(ego), that Supreme Being remains as mere Self.

The noble aspirant for liberation whose mind has become pure and one-pointed, by meditations performed in previous lives and who is subject only to the defect of the concealing power in the form of ignorance of Self, and who possesses the 4 qualifications of discrimination, dispassion, the 6 virtues like self-control and yearning for liberation, being unable to endure the miseries of samsara, approaches a sadguru who is compassionate, who has realised the Self and is established in Brahman to hear the following words:

“You are always the nature of bliss. There is not the least trace of the miseries of samsara in you. You are free from birth and death.You are a man looking for the watch which is already upon your wrist.The Self alone is bliss.”

Since there is no bondage, there is no liberation.

Nor do the 2 aspects of jiva and Ishvara exist.

Whether or not his senses come into contact with their objects or not he is unattached and free form desires. Therefore although he appears to act he does nothing.

Features like good and evil, joy and sorrow, going to another world and coming back to this belong to reflected consciousness alone.

Just as space within a pot which is manifold and limited is not different from, and in fact is the same as total space. Therefore it is possible to be identical to god and to know I am Brahman.

Knowledge and ignorance are for the jiva alone not for the witness consciousness.

Ritualistic sacrifices and motiveless meditation, etc are the secondary means to attain.

There are eight aspects to the primary means:

The 4 qualifications:

1. Discrimination between what is eternal and what is temporary
2. Absence of desire for the enjoyment of the fruits of ones actions in this world or the next
3. The possession of the 6 virtues

         a)Control of the mind (sama)

         b)Control of the sense organs (dama)

         c)Cessation of activity (uparati)

         d)Fortitude (titikasha)

         e)Faith in the scriptures and the guru (sraddha)

         f)Concentration of the mind (samadana)

   4. Yearning for liberation

The 4 steps:

1. Hearing(sravana)
2. Reflection (manana)
3. Uninterrupted contemplation (nididhyana)
4. And the 1 enquiry into the meaning of “that” and “thou” in “thou art that” for the superior aspirant-steadydirect knowledge will by merely hearing once, as there is no need to hear again to remove defects in thought.

Since samadhi and distraction are the same to a sage of steadfast wisdom he does not enter into any action for the sake of steadiness of mind. For him there is no nescience as a cause of his activity, nor any delusion of differenceas a result of nescience, nor any attachment or aversion resulting from the delusion of the difference. Only (prarabdha) that part of ones karma that has to be worked out in this life.

As long as the “inner organ” remains there will not be entire absence of desires which are modification of rajas. But the sage does not mistake the desires for the characteristics of the Self. Though he acts, he is the non-doer. That is why the scriptures say that the good and bad acts done by the body and the merit and demerit (acquired thereby) after attaining knowledge do not affect him.

Meditation is your true nature. You call it meditation now, because there are other thoughts distracting you. Thoughts rise up spontaneously, as it were, but only to be extinguished in due course, thus strengthening the mind.

Places as such have nothing to do with the activities of the mind.

In reply to the pleading of his mother that he should return home Sri Bhagavan wrote: “The ordainer controls the fate of souls in accordance with their prarabhadakarma. Whatever is destined not to happen will not happen, try as you may. Whatever is destined to happen, do what you may to prevent it. This is certain. The best course, therefore is to remain silent.

“From now onwards let your whole thought in meditation be not on the act of seeing nor on what you see, but immovably on That Which Sees.”

Arunachula Ramana isthe paramatman who abides in the heart of every living being from Hari down. It will be clear to you if you open the eye of Jnana and see the truth.

Absorption in the Heart is known as antarmukha dristi or introversion.

The heart is the only Reality. The mind is only a transient phase. To remain as one’s Self is to enter the heart.

Peace is our real nature.

You can never find the mind through the mind. Pass beyond it in order to find it non-existent.

The collected works of Ramana Maharishi

Liberation is assured through the grace of the Lord if only 3 conditions are obtained:

1. A human birth
2. An intense desire for Liberation
3. Association with Sages

The scriptures declare: “That action can never produce Liberation.”

The truth cannot be obtained by offerings, asana, yama, niyama, pranayama or any other practice. Actions are prescribed only for purification of the mind.

Knowledge of the truth of the “ever-blissful-Self” is obtained only by self-enquiry. In order to be qualified for enquiry into the Self, you must have a powerful intellect and ability to seize the essential and reject the inessential. You must be able to discriminate between the Real and the unreal. (That Brahmin alone is Truth and all else is unreal.) You must have an unattached mind. You must possess control over the outer and inner sense organs. And you must be tireless in practice.

The 6 virtues of tranquillity through dissatisfaction of things and actions:

1. Self-control of inner senses
2. Self-control of outer senses
3. Withdrawal of the mind from the outside world
4. Forbearance to bear any sorrows without avoiding them
5. Faith in Buddha/Guru, Dharma
6. Concentration of the Self

These are the 6 qualification needed for the practice of Samadhi.

Of all the means of Liberation, Bhakti or devotion is the best. Bhakti means seeking the truth of ones own Self.

The internal organ “mind” is the faculty of desire and repulsion. Intellect is the faculty for determining the Truth of things. The ego is the faculty which identifies the body with the Self.

Desire is the faculty that seeks for pleasure.

Both pleasure and pain pertain to the ego.

From the clarity of pure Sattva results Self-realisation, supreme peace, never failing contentment and perfect happiness.

From ether downwards, from Mahat (cosmic intelligence) down to the gross body, everything is the effect of Maya.

He is devoured by the dragon of delusion and mistaking the non-self for Self is overpowered by mental states and submerged in the fathomless ocean of Samsara full of the poison of sense-enjoyments, and now sinking, now rising. He finds no way to escape.

Of this tree of Samsara, tamas is the seed, the “I am the body” idea is the shoot, desire is the young leaf, activity the water that makes it grow, the body the trunk, a man’s successive lives the branches, the sense organs the twigs, sense objects the flowers and diverse sorrows caused by the activity of the fruit. The ego is the bird sitting in the tree and enjoying the fruit.

Therefore the wise aspirant should undertake discrimination between the Self and the not-self.

The Self is the witness who knows the characteristics of the body, its modes of activity and its 3 states. It is self-aware and directs the body. The “I am the body” idea is the seed of sorrow. Know your Self as the Supreme Brahmin.

The bondage of Samsara is only superimposed on the Self by the mind.

Those who know Reality declare that the mind is ignorance.

Out of desire for liberation you should root out all other desires, renounce activity and take to perpetual preoccupation with Truth which will lead to perpetual meditation.

Really the Self is unattached, actionless, characterless, immutable, formless, Being-Knowledge-Bliss, the inner witness. It has no sort of relationship with anything.

Liberation from bondage of the false ego concept can never come about except through knowledge acquired by discrimination between Self and not-self. Therefore you also must discriminate in order to remove the non-existent ego.

Things appear real as long as the delusion lasts and perish as unreal and non-existent as soon as it perishes.

Even the sheath of bliss cannot be the Supreme Self, since it is subject to change and possesses attributes.

If, by rejection of false ideas, all five sheaths are eliminated, the Self alone is experiencing “I-I”. It remains, whole and Self-aware, distinct from the five sheaths, the witness of the 3 states (waking, dreaming and deep sleep), Self-effulgent, immutable, untainted, everlasting bliss.

Being skilful in discrimination and truth, by rejecting the 5 sheaths as unreal, I find nothing remaining except the void, so what is there to be known as the “I-I”, as the truth of the Self?

The rule of enquiry is: “That which is perceived by something else has the latter for its witness. When there is no agent of perception there can be no question of the thing having been perceived at all.”

Accordingly, the Self, as awareness, cognises not only itself but the existence of the ego with its various modifications of transient names and forms and their nescience. It is the Self which is their witness. Beyond that there is nothing to know.

The Jnani who, through experience, has realised his Self to be Brahman, as it really is, as Truth, Knowledge, endless Bliss, the Single Essence, eternal, boundless, pure, unattached, and impartable, not only does not return to bondage but is that Brahmin Itself, the Advaita. The knowledge of the identity of Brahmin and Self is the prime cause of release from bondage.

Whatever appears to the deluded as the world of names and forms, on account of their ignorance and wrong knowledge, whatever objectivity appears as real, all this, when truly realised as it is, is the effect of Brahman and is superimposed on the substratum of Brahman. Really all these names and forms are nothing at all.

If is were contended that the manifest world has any existence apart from Brahman, that would impair the infinity of Brahman, uniform and complete.

“All this world is indeed Brahman”-Atharva Veda

Although a man knows this to be true, the feeling that “I am the doer”, “I am the enjoyer”

arises in him strongly him owing to the bondage (samsara) caused by the mighty, beginningless vasanas(innate tendencies) which often obstruct him. Curb these tendencies the moment they arise, by you own efforts, abiding firmly in the Self.

Completely root out of the body and the senses the feeling of “I” and “mine” which constantly appears as a result of superimposition. “I am not the ego. I am the unceasing Perfection of Brahman experienced as “I”, the Witness of all thought forms. This meditation must be persisted in until the ego sense is completely rooted out from the body, without a vestige, and the world of individuals appears like a dream.

By constant abidance in the Self the mind of the yogi is destroyed.

Consciousness is the unbroken, single essence of both Ishvara and the individual.

Truly “thou art That”. That Brahman is untouched by the 6-fold changes of birth, youth, growth, old age, decay and death. It has no caste or custom, tribe or family, name or form. It is without attributes. It has neither merit nor demerit, neither physical nor mental afflictions. It is free from the 6 evils of: hunger, thirst, sorrow, delusion, old age and death. It has no time, space or objectivity. It cannot be described in words and the gross mind cannot reach it. It can be comprehended only by the eye of wisdom and experienced in the heart of the yogi, in his very being, not by the use of any organ.

Think of yourself as “that I am”, without parts, without form, without activity, without duality, unending, being-consciousness-bliss. Thus obtain supreme peace which is the purpose of life, going home, realising home.

Remember that he who associates the I-sense with the body and its faculties is bound, while he who does not is liberated.

Ifthoughts, which are the effects, flourish, the ego with its tendencies, which is the cause, also flourishes. From thoughts outer actions arise, and from these two together the tendencies develop and create bondage to which souls are subject. In order to escape this, thought, activity, and tendencies must be abolished. So hold firm to “all this that appears as separate names and forms is Brahman Itself”. This view must be held at all times and places and in all states. Firm holding to this attitude reduces activity, and results in a decline in thoughts, which in turn destroys latent tendencies. This is Deliverance.

Therefore regard all object manifestation as Brahman and hold firm in a state of meditation-Samadhi and inner and outer beatitude as long as the bondage due to you past karma lasts. Always remember: “That immovable Bliss of Brahman Itself am I.”

Abidance in Brahman should never be relaxed otherwise a false notion of truth will arise. Such a false notion of truth introduces delusion; from delusion arises the attribution of “I” to the ego and its objects; from this bondage, and from bondage sorrow. There is no greater misfortune for the enlightened than wrong understanding and swerving from reality. This is due to a lapse in watchfulness. The ego will begin to consider outer experiences good for it and thence will arise the desire to enjoy them, which in turn may destroy his abidance in the Self.

One who is in a waking state is not dreaming and one who is in the dream state is not waking; the two are mutually exclusive. Similarly, one who is not attached to the body has deliverance and one who is has not.

Non-attachment combined with Self-knowledge wins the kingdom of Deliverance.

Samadhi has no cause and is not an effect.

Knowledge leads to the path of return and ignorance leads to the path of worldly pursuits.

Although your mind is dissolved and you are like one who is forgetful of the world, remain ever awake, yet like one who is not awake. Remain indifferent to the body and the senses and the outer things that follow you like a shadow. Retain consciousness without thought. Retain form, though formless. Have no like or dislikes in what is experienced at the moment and no thought of what may happen in the future. Give up all thought of inner and outer and concentrate on the Blissful experience of Brahman. Through thepower of knowledge maintain perfect equanimity in the face of all opposites such as virtue and vice, likes and dislikes, or praise and blame whether by sadhus or by the wicked. The dedicated sage is like a river emptied into the ocean, untouched by the attack of sense objects, absorbed in the Self.

The 3 kinds of karma do not affect him in the least. Is one who is awakened still dreaming?

It is only by knowledge of this oneness in the heart through Atma Yoga, by renouncing enjoyment and the desire for enjoyment, that dedicated sages who have peace and self-control obtain Deliverance.

The condensed essence of Vedantic scriptures:

1. In me, the unmoving Brahman, all that seems different is utterly without reality. I alone am. This is called the standpoint of reason.
2. The dream and all else that appears in me as the result of magic is an illusion. I alone am Truth. This is called the standpoint of non-existence.
3. All that appears as form apart from sea, that is the bubble and the wave, is the sea. All that is seen in a dream is in him who sees the dream. Similarly, in me as the ocean of the man who dreams, all that seems separate from me is myself. This is called the standpoint of absolute dissolution. (Most powerful standpoint.)

Reject the outer world by any of these 3 means and recognise him who sees it to be infinite, pure, homogeneous Brahman, who is Self.I am perfect stillness.

There is neither satisfaction nor banishment of sorrow in the experience of the unreal.

Only the stilling of the restlessness of intellect and the unbroken experience of essential Bliss or Brahman will bring satisfaction.

When stillness and silence have been attained there will be contentment and peace.

The sage comes and goes, sits, stands, and lies down, performs whatever action he will, with no need to observe place, time, posture, direction, rules of yama or other stages of yoga or positions of concentration. No external discipline is needed to know oneself as “I am Brahman”. He accepts like a child all conditions that surround him owing to the desires of others. The sage is absorbed in the play of his own Self without ego-consciousness and delights permanently in the Self. He looks on all things with an equal eye.Although he seems to have a body, he is not affected by it. He is the hub of the wheel, free from desire and aversion and utterly indifferent.The fruits of his actions do not affect him in the slightest, since he is completely drunk with the unbroken experience of the nectar of bliss. Liberation as meant by the sages means losing the knot of ignorance in the heart. The scriptures declare, “There is in truth no creation and no destruction; no one is bound, no one is seeking liberation, no one is on their way to deliverance. There are none liberated. This is the absolute truth”.

Therefore be indifferent to names and forms, concentrate on Being-consciousness-Bliss and constantly practice Samadhi (identity with Brahman) within the heart or outside.

Samadhi is of 2 kinds: savikalpa and nirvikalpa. Savikalpa is where the distinction between Knower, Knowledge and known is not lost. Nirvikalpa is where the distinctions are lost. Realising the Self as ”I am Being-Consciousness-Bliss without duality, unattached, self –effulgent is savikalpa samadhi.

The ego, which is in bondage as the mind, cannot become the divine because it has once glimpsed that it is the Self. The bond of the mind is cut by prolonged and unbroken meditation, “I am the Self, the absolute”; the attainment of Bliss and the annihilation of the mind are synonymous.

Then one will notbe affected by pleasure or pain, which result from contact with external objects. Everything will be perceived without attachment, as in a dream. Can the mind which is fixed in its original State, possess an ego-sense or have a problem to solve? The mind should remain unconcerned and indifferent to external happenings. The Bliss of liberation in this life is possible only to the mind made subtle and serene by long continued meditation. Breathing1:4:2 is recommended for mind control. The heart and the Brahmarandhra (fontanelle) are fit spots for meditation.

Pranava is the incantation of OM with 3 and a half beats, A, U, M plus a half beat of M. The A stands for the waking state , the gross body and creation, U stands for the dream state, the subtle body and preservation, M stands for deep sleep, the Self at rest in sleep, the causal body and dissolution. The half sound stands for the 4th state, the true state of the “I” or Self. The state beyond this is pure bliss. Silent incantation is prescribed for the stage of pratyahara. Of all forms of meditation Atma Dhyana (meditation on the Self) is the best. All other forms are contained within this and aimed at this meditation alone.

Exhalation on the path means giving up the two aspects of name and form, of body and world. Inhalation is taking in the sat- chit-ananda, being-consciousness-bliss, aspects pervading all names and forms. Pratyahara is being ever on the vigil that the rejected names and forms do not intrude again into the mind. Dharana is retaining the mind in the heart, so that it does not wander, by holding firm to the concept already grasped, That is: “I am sat chit ananda Atma (the Self which is being-consciousness-bliss).Dhyana is steady abidance as aham swarupa-ones true form.

The path of knowledge is like taming an unruly bull by showing it a bundle of grass, that of yoga is like taming it by beating and yoking it. So say those who know. Fully competent persons reach the Goal by controlling the mind, in the truth of Vedanta, knowing the certainty of Self and seeing their self and everything as Brahman.The entire effacement of thought is said to be the only true sannyasa (renunciation).The results of action pass away, and yet leave seeds that cast the agent into an ocean of action. Action therefore cannot bring liberation. When the mind gets absorbed by breath-restraint, then it will “die” if fixed to a single point. The great yogi whose mind is extinguished and who rests in Brahman, has no karma, as he has attained his true nature. When the mind unceasingly investigates its own nature, it transpires that there is no such thing as mind. This is the direct path for all.

Through deep reflection on the nature of one’s self, and through constant meditation, the light can be found.

How do you know that no progress has been made? It is not easy to perceive one’s progress in the spiritual realms.

Why should you trouble yourself about the future? You do not even properly know about the present. Take care of the present; the future will take care of itself.

There is One who governs the world, and it is His lookout to look after the world. He who has given life to the world, knows how to look after it also. He bears the burden of this world, not you.

As you are, so is the world. Without understanding yourself, what is the use of understanding the world? This is a question that seekers after truth need not consider. People waste their energies over such questions. First find out the truth behind yourself.

The life of action need not be renounced. If you will meditate for an hour or two every day, you can then carry on your duties. If you meditate in the right manner, then the current of mind induced will continue to flow even in the midst of your work.There is no conflict between work and wisdom. All human beings are ever wanting happiness, untainted with sorrow. They want to grasp a happiness which will not come to an end. The instinct is a true one. Man’s real nature is happiness. Happiness is inborn in the true Self. His search for happiness is an unconscious search for his true Self. The true Self is imperishable; therefore, when a man finds it, he finds a happiness which does not come to an end.

The wicked, the brutal and the criminal sin because they are trying to find the Self’s happiness in every sin which they commit. They do not know that they are really seeking their true selves and so they try these wicked ways first as a means to happiness. Of course, they are wrong ways, for a man’s acts are reflected back to him.

The first and foremost of all thoughts, the primeval thought in the mind of every man, is the thought ‘I’. It is only after the birth of this thought that any other thoughts can arise at all. If you could mentally follow the ‘I’ thread until it leads you back to its source, you would discover that, just as it is the first thought to appear, so is it the last to disappear. This is a matter that can be experienced. It is possible to go inwards until the last thought ‘I’ gradually vanishes.

When a man knows his true Self for the first time, something else arises from the depths of his being and takes possession of him. That something is behind the mind; it is infinite, divine, eternal. Some people call it the kingdom of heaven, others call it the soul, still others name it Nirvana, and we Hindus call it Liberation.

Unless and until a man embarks upon this quest of true Self, doubt and uncertainty will follow his footsteps throughout life.

What is the use of knowing about everything else when you do not yet know who you are?

The realisation of the truth is the same for both Indians and Europeans.

“The past is but a heap of ashes. I live neither in the past nor the future. In the depths of the human spirit, these things are no more than shadows.” “Time? Are you sure there is such a thing?” 

                                                                                           Chandi Das

What is all this talk of masters and disciples? All these differences exist only from the disciple’s standpoint. To the one who has realised the true Self there is neither master nor disciple. Such a one regards all people with an equal eye.

The greatest error of a man is to think that he is weak by nature, evil by nature. Every man is divine and strong in his real nature. What is weak and evil are his habits, his desires and thoughts, but not himself.

When the goal is reached, when you know the knower, there is no difference between living in a house in London and living in the solitude of a jungle.

The Self is within each one’s experience every moment. No aids are needed to know it. There is nothing so simple as being the Self. We think there is something hiding our Reality and that it must be destroyed before Reality is gained. It is ridiculous! A great game of pretending.

Strenuously withdrawing all thoughts from sense-objects, one should remain fixed in steady, non-objective enquiry. This, in brief, is the means of knowing one’s own real nature; this effort alone brings about the sublime inner vision.

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

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

The cause of your misery is not in the life without; it is in you as the ego…. Pains are dependant on the ego; they cannot be without the ‘I’, but ‘I’ can remain without them.

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