← Treasure Trove of Sri Bhagavan’s Grace

Blossoms of Blessings¹

“THE PRACTISE”

“THE Self is always there. It is you. There is nothing but you. Nothing can be apart from you.”

“You are the Self. You are already That. The fact is that you are ignorant of your blissful state. Ignorance supervenes and draws a veil over the pure Bliss. Attempts are directed only to remove this ignorance. This ignorance consists in wrong knowledge. The wrong knowledge consists in the false identification of the Self with the body, the mind, etc. This false identity must go; and, there remains the Self.”

“You are already the Self. Therefore realisation is common to everyone. Realisation knows no difference in aspirants. The very doubt, ‘Can I realise?’ or the feeling, ‘I have not realised’ are the obstacles. Be free from these.”

— Talk No. 251

¹ Culled from: The Direct Teaching of Bhagavan Ramana

M.: There is the absolute Self from which a spark proceeds as from fire. The spark is called the ego. In the case of an ignorant man it identifies itself with an object simultaneously with its rise. It cannot remain independent of such association with objects. This association is ajnana or ignorance, whose destruction is the objective of our efforts. If its objectifying tendency is killed it remains pure, and also merges into the source. The wrong identification with the body is dehatma buddhi (‘I-am-the-body idea’). This must go.

— Talk No. 286

“The awareness is the ‘I’. Realise it and that is the Truth.”

— Talk No. 196

“Existence is your nature.”

— Talk No. 380

“The Self alone is and nothing else.”

— Talk No. 264

“Silence is ‘I’.”

— Talk No. 248

“Simple being is the Self.”

— Talk No. 433

“The egoless ‘I am’ is not a thought. It is realisation. The meaning or significance of ‘I’ is God.”

— Talk No. 226

“‘I AM’ — that is all.”

— Talk No. 273

D.: What is the Real thing?

M.: That is what IS; the others are only appearances. Diversity is not its nature. We are now confounding appearances with Reality. Appearance carries its end in itself.

— Talk No. 238

“Reality was, is and will be.”

— Talk No. 264

“The birth of the ‘I’-thought is one’s own birth, its death is the person’s death.”

— Talk No. 276

“Ego is ‘I’-thought. In its subtle form it remains a thought whereas in its gross aspect it embraces the mind, the senses and the body. They disappear in deep slumber along with the ego. Still the Self is there; similarly it will be in death.”

“Aham — ‘I’, is only one. Egos are different. They are in the One Self. The Self is not affected by the ego. ‘I’ is one only. ‘I’ is the Truth.”

“Real knowledge of the Self is an experience and not apprehension by the mind.”

— Talk No. 285

“Each one must work for himself.”

— Talk No. 257

“If the longing is there, Realisation will be forced on you even if you do not want it. Subechcha (desire for enlightenment) is the doorway for Realisation.”

— Talk No. 265

“The differences ‘He’ and ‘I’ are the obstacles to Jnana.”

“Think: ‘I’, ‘I’, ‘I’, and hold to that one thought to the exclusion of all others.”

— Talk No. 266

“There is the peaceful mind which is the supreme. When the same becomes restless, it is afflicted by thoughts. Mind is only the dynamic power (Sakti) of the Self.”

— Talk No. 268

“The Supreme Being is that from which the body is born, in which it lives and into which it resolves.”

— Talk No. 269

D.: How can the mind be made to vanish?

M.: No attempt is made to destroy it. To think or wish it is itself a thought. If the thinker is sought, the thoughts will disappear.

D.: Will they disappear of themselves? It looks so difficult.

M: They will disappear because they are unreal. The idea of difficulty is itself an obstacle to realisation. It must be overcome. To remain as the Self is not difficult.

— Talk No. 244

“So long as false identification persists doubts will persist, questions will arise, there will be no end of them. Doubts will cease only when the non-self is put an end to.”

— Talk No. 245

“Spiritual fare is common to all and never denied to any one — be the person old or young, male or female.”

— Talk No. 251

M.: Make effort. Just as water is got by boring a well, so also you realise the Self by investigation.

D.: Yes. But some find water readily and others with difficulty.

M.: But you already see the moisture on the surface. You are hazily aware of the Self. Pursue it. When the effort ceases the Self shines forth.

D.: How to train the mind to look within?

M.: By practice. The mind is the intelligent phase leading to its own destruction, for Self to manifest.

D.: How to destroy the mind?

M.: Water cannot be made dry water. Seek the Self; the mind will be destroyed.

— Talk No. 240

“The only useful purpose of the present birth is to turn within and realise it. There is nothing else to do.”

— Talk No. 219

“The thought ‘I have not seen’, the expectation to see and the desire of getting something, are all the working of the ego. You have fallen into the snares of the ego. The ego says all these and not you. Be yourself and nothing more!

“That which exists, exists for ever, that which newly appears is later lost.”

— Talk No. 186

M.: If you do not make Atma vichara, then Loka Vichara (Worldly worrys) creeps in. That which is not, is sought for, but not that which is obvious. When once you have found what you seek, Vichara (enquiry) also ceases and you rest in it. As long as one is confusing the body with the Atman, Atman is said to be lost and one is said to seek for it, but the ATMAN itself is never lost. It always exists.

— Talk No. 186

“When the attempt is made, it will of itself take you to the goal!”

“Just on waking from sleep and before becoming aware of the World there is that pure ‘I’-‘I’. Hold to it without sleeping or without allowing thoughts to possess you. If that is held firm it does not matter even though the World is seen. The seer remains unaffected by the phenomena.”

— Talk No. 196

D.: Should we not find out the ultimate reality of the World, individual and God?

M.: These are all conceptions of the ‘I’. They are only dependent upon the ‘I’-thought. Find out who you are and there will be an end of all your doubts.

— Talk No. 197

M.: …all lokas, even the Brahma loka, do not release one from rebirth. Vide the Bhagavad Gita: “Reaching ME, there is no rebirth ... All others are in bondage.” What is birth? It is birth of ego. Once born you reach something; if you reach it you return also.

Therefore leave off all this verbiage! BE as you ARE. See who you ARE and remain as the Self, free from birth, going, coming and returning.

D.: True. However often this Truth is heard, still it eludes us and we forget it.

M.: Quite so. Reminders are often necessary.

— Talk No. 181

“Though the ‘I’ is always experienced, yet one’s attention has to be drawn to it. Then only knowledge dawns. Thus the need for the instruction of the Upanishads and of Wise Sages.”

— Talk No. 92

“All these doubts arise because of the wrong outlook and consequent expectation of things external to oneself.”

— Talk No. 157

“The feeling ‘The body is I’ is the error. This false sense of ‘I’ must go. The real ‘I’ is always there. It is here and now. Realisation is not acquisition of anything new nor is it a new faculty. It is only removal of all camouflage.”

— Talk No. 96

“Turn all your enquiries towards search for Self. The force set up within you will operate in others also.”

— Talk No. 109

To another question Sri Bhagavan said : “How do you say ‘I am’? Do you take a light to find yourself? Or did you come to know it on reading books? How?”

The questioner said: “By experience.”

M.: Yes. Experience is the word. Knowledge implies subject and object. But experience is non-terminous (terminal), eternal.

— Talk No. 128

“Do not engage (in any kind of disputes). Turn inward and put an end to this. There will be no finality in disputations.”

“The ego comes up only holding you (the Self). Hold yourself and the ego will vanish. Until then the Sage will be saying: ‘There is’ — The ignorant will be asking: ‘Where?’”

— Talk No. 132

“Effort is necessary up to the state of Realisation.”

— Talk No. 78

“Does not one find some kind of peace while in meditation? That is the sign of progress. That peace will be deeper and more prolonged with continued practice.”

— Talk No. 73

“Unless intellectually known, how to practicse it? Learn it intellectually first, then do not stop with that. Practise it.”

— Talk No. 40

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

— Talk No. 17

M: The mind is by nature restless. Begin liberating it from its restlessness; give it peace; make it free from distractions; train it to look inward; make this a habit. This is done by ignoring the external World and removing the obstacles to peace of mind.

— Talk No. 26

D.: Distractions result from inherited tendencies. Can they be cast off too?

M.: Yes. Many have done so. Believe it! They did so because they believed they could.

M.: Success begets success. If one distraction is conquered the next is conquered and so on, until all are finally conquered.

— Talk No. 28

M.: When told you are not the ego, realise the Reality. Why do you still identify yourself with the ego? It is like saying — “Don’t think of the monkey while taking medicine” — it is impossible.

The significance must be traced and understood. It is not enough to repeat the bare words or think of them.

Reality is simply the loss of the ego. Destroy the ego by seeking its identity. Because the ego is no entity it will automatically vanish and Reality will shine forth by itself.

This is the direct method. Whereas all other methods are done, only retaining the ego. In those paths, there arise so many doubts and the eternal question remains to be tackled finally.

But in this method the final question is the only one and it is raised from the very beginning.

There is no greater mystery than this — viz., ourselves being the Reality we seek to gain Reality. We think that there is something hiding our Reality and that it must be destroyed before the Reality is gained. It is ridiculous. A day will dawn when you will yourself laugh at your past efforts. That which will be on the day you laugh is also here and now.

D.: So it is a great game of pretending?

M.: Yes.

In Yoga Vasishtha it is said: “What is Real is hidden from us, but what is false, is revealed as true.” We are actually experiencing the Reality only; still, we do not know it. Is it not a wonder of wonders?

The quest “Who am I?” is the axe with which to cut off the ego.

— Talk No. 146

Cease to be a knower, then there is Perfection.

— Talk No. 147

M.: Grace is the Self. I have already said, “If you remember Bhagavan, you are prompted to do so by the Self.” Is not Grace already there? Is there a moment when Grace is not operating in you? Your remembrance is the forerunner of Grace. That is the response, that is the stimulus, that is the Self and that is Grace.

There is no cause for anxiety.

— Talk No. 251

“The ‘I’ casts off the illusion of ‘I’ and yet remains as ‘I’. Such is the paradox of Self-Realisation.”

“If you give up ‘I’ and ‘Mine’, all are given up at one stroke. The very seed of possession is lost. Thus the evil is nipped in the bud or crushed in the germ itself.”

— Talk No. 28

“All thoughts are inconsistent with Realisation. Thought is one thing and realisation is quite another.”

— Talk No. 30

“If two, why do people say ‘I’ and not ‘we’? There is therefore only one.”

— Talk No. 34

“Where psychology ends, there philosophy begins. This is experience; the mind is born; we see it; even without the mind we exist. There is every one’s experience to prove it.”

D.: Is the study of science, psychology, physiology, philosophy, etc., helpful...

M.: Very little. Some knowledge is needed for yoga and it may be found in books. But practical application is the thing needed, and personal example, personal touch and personal instructions are the most helpful aids.

— Talk No. 28

“We seek to reach the Goal with the ego, but the Goal exists before the ego.”

— Talk No. 146

“Jnana once revealed, takes time to steady itself.”

— Talk No. 141

“The fact is, there is Reality. It is not affected by any discussions. Let us abide as Reality and not engage in futile discussions as to its nature, etc.”

— Talk No. 201

“Turning the mind inward is done by practice and dispassion; and, that succeeds only gradually.”

D.: Contemplation is possible only with control of mind and control can be accomplished only by contemplation. Is it not a vicious circle?

M.: Yes, they are interdependent. They must go on side by side. Practice and dispassion bring about the result gradually. Dispassion is practised to check the mind from being projected outward; practice is to keep it turned inward. There is a struggle between control and contemplation. It is going on constantly within. Contemplation will in due course be successful.

D.: How to begin? Your Grace is needed for it.

M.: Grace is always there. “Dispassion cannot be acquired, nor Realisation of the Truth, nor Inherence in the Self, in the absence of Guru’s Grace,” the Master quoted.

Practice is necessary. It is like training a roguish bull confined to his stall by tempting him with luscious grass and preventing him from straying.

— Talk No. 220

“Misery is only unwanted thought. The mind is not strong enough to resist it.”

— Talk No. 241

“Pleasure consists in turning and keeping the mind within; pain in sending it outward. There is only pleasure.

Absence of pleasure is called pain. One’s nature is pleasure — Bliss (Ananda).”

— Talk No. 244

At lunch, a visitor from Nellore asked the Master for a tiny bit of food (prasad) from His dish.

M.: Eat without thinking of the ego. Then what you eat becomes Bhagavan’s prasad.

— Talk No. 228

D.: How does book lore help in Self-Realisation?

A: Only so far as to make one spiritually-minded.

D.: How far does intellect help?

A: Only so far as to make one sink the intellect in the ego, and the ego in the Self.

— Talk No. 23

The conversation turned upon the question as to whether Iswara Prasad (Divine Grace) is necessary for the attaining of samrajya (Universal dominion) or whether a jiva’s honest and strenuous efforts to attain it cannot of themselves lead him to That from whence is no return to life and death. The Maharshi with an ineffable smile, which lit up His Holy Face and which was all-pervasive, shining upon the coterie around Him, replied in tones of certainty and with the ring of truth, “Divine Grace is essential for Realisation. It leads one to God-Realisation. But such Grace is vouchsafed only to him who is a true devotee or a yogin, who has striven hard and ceaselessly on the path towards freedom.”

— Talk No. 29

“You are being manipulated by a Higher Power. You are admitting it by your own refusal to submit to it. Instead recognise the Power and submit as a tool. Or to put it differently, if you refuse you will be forcibly drawn into it. Instead of being an unwilling worker, be a willing one.”

— Talk No. 58

D.: What are the obstacles to remaining steady in unbroken Bliss? How can they be overcome?

M.: The obstacles are:

(1) Ignorance which is forgetfulness of one’s pure being.

(2) Doubt which consists in wondering if even the experience was of the Real or of the unreal.

(3) Error which consists in the “I-am-the-body” idea, and thinking that the World is real. These are overcome by hearing the Truth, reflection on it and concentration.

Hearing the Truth is of two kinds. The ordinary one is to hear it enunciated and explained by a Master. However, the right one is to raise the question (Who am I?) for oneself and seek and find the answer in oneself as the unbroken ‘I-I’.

To be reflecting on this experience is the second stage. To remain one-pointed in it is the third stage.

— Talk No. 95

D.: What is Renunciation?

M.: Giving up of the ego.

D.: Is it not giving up possessions?

M.: The possessor too.