Ramana Maharshi, fully Bhagavan Sri Ramana Maharshi

Ramana
Maharshi, fully Bhagavan Sri Ramana Maharshi
1879
1950

Indian Sage, Spiritual Teacher

Author Quotes

The final obstacle in meditation is ecstasy; you feel great bliss and happiness and want to stay in that ecstasy. Do not yield to it but pass on to the next stage which is great calm. The calm is higher than ecstasy and it merges into samadhi.

The fire of wisdom consumes all actions. Wisdom is acquired by association with the wise, or rather, its mental atmosphere.

The Guru is both external and internal. From the exterior he gives a push to the mind to turn it inwards. From the interior he pulls the mind towards the Self and helps in the quieting of the mind. That is the Guru?s grace. There is no difference between God, Guru and the Self.

The changefulness is mere thought. All thoughts arise after the "I"-thought. See to whom these thoughts arise. Then you will transcend them and they will subside. That is to say, by tracing the source of the "I"-thought, you will realize that the perfect "I-I-I" is the name of the Self.

The conception that there is a goal and a path to it is wrong. We are the goal or peace always. To get rid of the notion that we are not peace is all that is required.

The deeply learned ones know the mind as the directly expressed meaning of the supreme knowledge. The heart is the meaning aimed at. The Supreme is none other than the heart.

The degree of freedom from unwanted thoughts and the degree of concentration on a single thought are the measures to gauge spiritual progress.

The ego's phenomenal existence is transcended when you dive into the source from where the 'I'-thought rises.

The end of all wisdom is love, love, love.

The enlightened one that has become one with the unchanging supreme consciousness, like a river that has become one with the ocean, takes birth no more in a body.

That which is not present in deep dreamless state is not real.

That, from where all the activities of the embodied beings emerge, is mentioned as the heart. The description of its form is conceptual.

The ?I? thought is said to be the sum total of all thoughts. The source of the ?I? thought has to be enquired into.

The activity affected by causes like fainting, sleep, excessive joy, grief, possession by spirits, fear etc goes to the heart, its own place.

The attempt to destroy the ego or the mind through practices other than atma-vichara(self-inquiry) is just like the thief pretending to be a policeman to catch the thief, that is, himself. Atma-vichara (self-inquiry) alone can reveal the truth that neither the ego nor the mind really exists, and enable one to realize the pure, undifferentiated being of the Self or the absolute. Having realized the Self, nothing remains to be known, because it is perfect bliss, it is the all.

The best way to meditate is through meditation itself.

The birth of the 'I'-thought is one's own birth, its death is the person's death. After the 'I'-thought has arisen, the wrong identity with the body arises. Get rid of the 'I'-thought. So long as 'I' is alive there is grief. When 'I' ceases to exist there is no grief.

The body dies, but the spirit that transcends it cannot be touched by death.

The cause of your misery is not in the life outside you, it is in you as the ego. You impose limitations on yourself and then make a vain struggle to transcend them.

That self in its splendor, shining in the cavity of the heart. This self is neither born nor dies, neither grows nor decays, nor does it suffer any change.

That which 'Is' is peace. All that we need do is to keep quiet. Peace is our real nature. We spoil it. What is required is that we cease to spoil it.

Spiritual practice consists in withdrawal within the Self every time you are disturbed by thought. It is not concentration or destruction of the mind but withdrawal into the Self.

Stillness means 'being free from thoughts' and yet aware.

Surrender appears easy because people imagine that, once they say with their lips ?I surrender? and put their burdens on their Lord, they can be free and do what they like. But the fact is that you can have no likes or dislikes after your surrender; your will should become completely non-existent, the Lord?s will taking its place.

Surrender is to give oneself up to the original cause of one's being.

Author Picture
First Name
Ramana
Last Name
Maharshi, fully Bhagavan Sri Ramana Maharshi
Birth Date
1879
Death Date
1950
Bio

Indian Sage, Spiritual Teacher