Self Realization Possible For All

Sri Ramana Maharshi

If truly there is neither bondage nor Liberation what is the reason for the actual experience of joys and sorrows?

They appear to be real only when one turns aside from one’s real nature. They do not really exist. 

Is it possible for everyone to know directly without doubt what exactly is one’s true nature?

Undoubtedly it is possible.

How? 

It is the experience of everyone that even in the states of deep sleep, fainting, etc., when the entire universe, moving and stationary, beginning with earth and ending with the unmanifested (Prakriti), disappear, he does not disappear. Therefore the state of pure being which is common to all and which is always experienced directly by everybody is one’s true nature. The conclusion is that all experiences in the enlightened as well as the ignorant state, which may be described by newer and newer words, are opposed to one’s real nature. 

Aum Tat Sat.

Real Aim: Union With Brahman

Sri Ramana Maharshi

Is there any connection between the attainment of supernatural powers (siddhis) and iberation

(mukti)?

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

If this is the nature of Liberation (moksha) why do some scriptures connect it with the body and say that the individual soul can attain Liberation only when it does not leave the body?

It is only if bondage is real that liberation and the nature of its experiences have to be considered. So far as the Self (purusha) is concerned it has really no bondage in any of the four states. As bondage is merely a verbal assumption according to the emphatic proclamation of the Vedanta system, how can the question of liberation, which depends upon the question of bondage, arise when there is no bondage? Without knowing this truth, to enquire into the nature of bondage and liberation, is like enquiring into the non-existent height, color etc. of a barren woman's son or the horns of a hare.

If that is so, do not the descriptions of bondage and release found in the scriptures become irrelevant and untrue?

No, they are not. The firm conviction that there is neither bondage nor liberation is the supreme purpose of all efforts. As this purpose of seeing boldly, through direct experience, that bondage and liberation do not exist, cannot be achieved except with the aid aforesaid practices, these efforts are useful.

Is there any authority for saying that there is neither bondage nor liberation?

This is decided on the strength of experience and not merely on the strength of the scriptures.

If it is experience, how is it experienced?

Bondage and liberation are mere linguistic terms. They have no reality of their own. Therefore they cannot function of their own accord. It is necessary to accept the existence of some basic thing of which they are the modifications. If one enquires, for whom is there bondage and liberation, it will be seen 'they are for me'. ?If one enquires 'who am I?' one will see that there s no such thing as the 'I'. It will be as clear as amalaka fruit in one's hand that what remains is one's real being. As this truth will be naturally and clearly experienced by those who leave aside mere verbal discussions and enquire into themselves inwardly, there is no doubt that all realized persons uniformly see neither bondage nor liberation so far as the true Self is concerned.

Sage - An Embodiment Of Truth

Sri Ramana Maharshi

Q: As some sacred texts say that the supreme state is that in which the sense organs and the mind are completely destroyed, how can that state be compatible with the experience of the body and the senses?

M: If that were so there would not be any difference between that state and the state of deep sleep. Further how can it be said to be the natural state when it exists at one time and not at another? This happens, as stated before, to some persons according to their karma (prarabdha) for some time or till death. It cannot properly be regarded as the final state. If it could it would mean that all great souls and the Lord, who were the authors of the Vedantic works (jnana granthas) and the Vedas, were unenlightened persons. If the supreme state is that in which neither the senses nor the mind exist and not the state in which they exist, how can it be the perfect state (paripurnam)? As karma alone is responsible for the activity or inactivity of the sages, great souls have declared the state of sahaja nirvikalpa (the natural state without concepts) alone to be the ultimate state.

Q: What is the difference between ordinary sleep and waking sleep (jagrat sushupti)?

M: In ordinary sleep there are not only no thoughts but also no awareness. In waking sleep there is awareness alone. That is why it is called awake while sleeping, that is the sleep in which there is awareness.

Q: Why is the Self described as the fourth state (turiya) and beyond the fourth state (turiyatita)?

M: Turiya means that which is the fourth. The experiencers (jivas) of the three states of waking, dreaming and deep sleep, known as visva, taijasa and prajna, who wander successively in these three states are not the Self. It is with the object of making this clear, namely that the Self is that which is different from them and which is the witness of these states, that it is called the fourth (turiya). When this is known the three experiencers disappear and the idea that the Self is a witness, that it is the fourth, also disappears. That is why the Self is described as beyond the fourth (turiyatita).

Q: What is the benefit derived by the sage from the sacred books (srutis)?

M: The sage who is the embodiment of the Truth mentioned in the scriptures has no use for them.

Attainment

Sri Ramana Maharshi

What is the state of attainment of knowledge?

It is firm and effortless abidance in the Self in which the mind which has become one with the Self does not subsequently emerge again at any time. That is, just as everyone usually and naturally has the idea, ‘I am not a goat nor a cow nor any other animal but a man’, when he thinks of his body, so also when he has the idea ‘I am not the principles (tatwas) beginning with the body and ending with sound (nada), but the Self which is existence, consciousness and bliss’, the innate self-consciousness(atmaprajna), he is said to have attained firm knowledge.

To which of the seven stages of knowledge (jnana-bhoomikas) does the sage (jnani) belong?

He belongs to the fourth stage.

If that is so why have three more stages superior to it been distinguished?

The marks of the stages four to seven are based upon the experiences of the realized person (jivanmukta). They are not states of knowledge and release. So far as knowledge and release are concerned no distinction whatever is made in these four stages. Those who have attained the last four bhoomikas are called brahmavit, brahmavidvara, brahmavidvariya and brahmavid varistha respectively.

As liberation is common to all, why is the varistha (lit. the most excellent) alone praised excessively?

So far as the varistha’s common experience of bliss is concerned he is extolled only because of the special merit acquired by him in his previous births which is the cause of it.

As there is no one who does not desire to experience constant bliss what is the reason why all sages (jnanis) do not attain the state of varistha?

It is not to be attained by mere desire or effort. Karma (prarabdha) is its cause. As the ego dies along with its cause even in the fourth stage (bhoomika), what agent is there beyond that stage to desireanything or to make efforts? So long as they make efforts they will not be sages (jnanis) . Do the sacred texts (srutis) which specially mention the varistha say that the other three are unenlightened persons?

No 'I', No Karma

Sri Ramana Maharshi

Is it possible to overcome, even while the body exists, the karma (prarabdha) which is said to last till the end of the body?

Yes. If the agent (doer) upon whom the karma depends, namely the ego, which has come into existence between the body and the Self, merges in its source and loses its form, will the karma which depends upon it alone survive? Therefore when there is no ‘I’ there is no karma. 

As the Self is existence and consciousness, what is the reason for describing it as different from the existent and the non-existent, the sentient and the insentient?

Although the Self is real, as it comprises everything, it does not give room for questions involving duality about its reality or unreality. Therefore it is said to be different from the real and the unreal. Similarly, even though it is consciousness, since there is nothing for it to know or to make itself known to, it is said to be different from the sentient and the insentient.

Pure and Impure Mind

Sri Ramana Maharshi

Q: What is the authority for saying that the entire moving and unmoving worlds depend upon oneself?

M: The Self means the embodied being. It is only after the energy, which was latent in the state of deep sleep, emerges with the idea of 'I' that all objects are experienced. The Self is present in all perceptions as the perceiver. There are no objects to be seen when the 'I' is absent. For all these reasons it may undoubtedly be said that everything comes out of the Self and goes back to the Self.

Q: As the bodies and the selves animating them are everywhere actually observed to be

innumerable how can it be said that the Self is only one?

M: If the idea 'I am the body' is accepted, the selves are multiple. The state in which this idea vanishes is the Self since in that state there are no other objects. It is for this reason that the Self is regarded as one only.

Q: What is the authority for saying that Brahman can be apprehended by the mind and at the same time that it cannot be apprehended by the mind?

M: It cannot be apprehended by the impure mind but can be apprehended by the pure mind.

Q: What is pure and impure mind?

M: When the indefinable power of brahman separates itself from brahman and, in union with the reflection of consciousness (chidabhasa) assumes various forms, it is called the impure mind. When it becomes free from the reflection of consciousness (abhasa), through discrimination, it is called the pure mind. Its state of union with the brahman is its apprehension of brahman. The energy which is accompanied by the reflection of consciousness is called the impure mind and its separation from brahman is its non-apprehension of brahman.

State Beyond Bliss

Sri Ramana Maharshi

Q: What is the light of consciousness?

It is the self-luminous existence-consciousness which reveals to the seer the world of names and forms both inside and outside. The existence of this existence-consciousness can be inferred by the objects illuminated by it. It does not become the object of consciousness.

Q: What is knowledge (vijnana)?

It is that tranquil state of existence-consciousness which is experienced by the aspirant and which is like the waveless ocean or the motionless ether.

Q: What is bliss?

It is the experience of joy (or peace) in the state of vijnana free of all activities and similar to deep sleep. This is also called the state of kevala nirvikalpa (remaining without concepts).

Q: What is the state beyond bliss?

It is the state of unceasing peace of mind which is found in the state of absolute quiescence, jagrat-sushupti which resembles inactive deep sleep. In this state, in spite of the activity of the body and the senses, there is no external awareness, like a child immersed in sleep (who is not conscious of the food given to him by his mother). A yogi who is in this state is inactive even while engaged in activity. This is also called sahaja nirvikalpa samadhi (natural state of absorption in oneself without concepts).

No Ashrama For A Sage

Sri Ramana Maharshi

Q: Just as the Sage's past karma is the cause of his present activities, will not the impressions (vasanas) caused by his present activities adhere to him in future?

M: Only one who is free from all the latent tendencies is a Sage. That being so, how can the tendencies of karma affect him who is entirely unattached to activity?

Q: What is the meaning of brahmacharya?

M: Only enquiry into brahman should be called brahmacharya.

Q: Will the practice of brahmacharya which is followed in conformity with the four orders of life be a means of knowledge?

M: As the various means of knowledge such as control of senses etc. are included in brahmacharya, the virtuous practices duly followed by those who belong to the order of students (brahmacharins) are very helpful for their improvement.

Q: Can one enter the order of ascetics directly from the order of students?

M: Those who are competent need not formally enter the orders of brahmacharya etc. in the order laid down. One who has realized his Self does not distinguish between the various orders of life (ashrama). Therefore no order of life either helps or hinders him.

Q: Does an aspirant lose anything by not observing the rules of caste and orders of life?

M: As the attainment of knowledge is the supreme end of all other practices, there is no rule that one who remains in any one order of life and constantly acquires knowledge is bound to follow the rules laid down for that order of life. If he follows the rules of caste and orders of life he does so for the good of the world. He does not derive any benefit by observing the rules. Nor does he lose anything by not observing them.

Wise Man: The Silent Witness

Sri Ramana Maharshi

Q: It is an established rule that so long as there is the least idea of I am the doer, Self-knowledge cannot be attained, but is it possible for an aspirant who is a householder to discharge his duties properly without this sense?

M: As there is no rule that action should depend upon a sense of being the doer it is unnecessary to doubt whether any action will take place without a doer or an act of doing. Although the officer of a government treasury may appear, in the eyes of others, to be doing his duty attentively and responsibly all day long, he will be discharging his duties without attachment, thinking 'I have no real connection with all this money' and without a sense of involvement in his mind. In the same way a wise householder may also discharge without attachment the various household duties which fall to his lot according to his past karma, like a tool in the hands of another. Action and knowledge are not obstacles to each other.

Q: Of what use to his family is a wise householder who is unmindful of his bodily comforts and of what use is his family to him?

M: Although he is entirely unmindful of his bodily comforts, if, owing to his past karma, his family have to subsist by his efforts, he may be regarded as doing service to others. If it is asked whether the wise man derives any benefit from the discharge of domestic duties, it may be answered that, as he has already attained the state of complete satisfaction which is the sum total of all benefits and the highest good of all, he does not stand to gain anything more by discharging his family duties.

Q: How can cessation of activity (nivrutti) and peace of mind be attained in the midst of household duties which are of the nature of constant activity?

M: As the activities of the wise man exist only in the eyes of others and not in his own, although he may be accomplishing immense tasks, he really does nothing. Therefore his activities do not stand in the way of inaction and peace of mind. For he knows the truth that all activities take place in his mere presence and that he does nothing. Hence he will remain as the silent witness of all the activities taking place.

Real Sannyas

Sri Ramana Maharshi

Q: What is the sign of wisdom (viveka)?

Its beauty lies in remaining free from delusion after realizing the truth once. There is fear only for one who sees at least a slight difference in the Supreme Brahman. So long as there is the idea that the body is the Self one cannot be a realizer of truth whoever he might be.

Q: If everything happens according to karma, how is one to overcome the obstacles to meditation?

Prarabdha concerns only the out-turned, not the in-turned mind. One who seeks his real Self will not be afraid of any obstacle.

Q: Is asceticism one of the essential requisites for a person to become established in the Self?

The effort that is made to get rid of attachment to one's body is really towards abiding in the Self. Maturity of though and enquiry alone removes attachment to the body, not the stations of life (ashramas), such as student (brahmachari) etc. For the attachment is in the mind while the stations pertain to the body. How can bodily stations remove the attachment in the mind? As maturity of thoughts and enquiry pertain to the mind these alone can, by enquiry on the part of the same mind, remove the attachments which have crept into it through thoughtlessness. But as the discipline of asceticism is the means for attaining dispassion, and as dispassion is the means of enquiry, joining an order of ascetics may be regarded, in a way, as a means of enquiry through dispassion. Instead of wasting one's life by entering the order of ascetics before one is fit for it, it is better to live the householder's life. In order to fix the mind in the Self which is its true nature it is necessary to separate it from family of fancies (sankalpas) and doubts (vikalpas), that is to renounce the family in the mind. This is the real asceticism.

Moderation Needed

Sri Ramana Maharshi

What is dhyana (meditation)?

It is abiding as one's Self without swerving in any way from one's real nature and without feeling that one is meditating. As one is not in the least conscious of the different states (waking, dreaming etc.) in this condition, the sleep (noticeable) here is also regarded as dhyana.

What is the difference between dhyana and samadhi?

Dhyana is achieved through deliberate mental effort; in samadhi there is no such effort.

What are the factors to be kept in view in dhyana?

It is important for one who is established in his self (atma nishta) to see that he does not swerve in the least from this absorption. By swerving from his true nature he may see before him bright effulgences or hear sounds or regard as real the visions of gods appearing within or outside himself. He should not be deceived by these and forget himself.

What are the rules of conduct which an aspirant should follow?

Moderation in food, moderation in sleep and moderation in speech.

How long should one practice?

Until the mind attains effortlessly its natural state of freedom from concepts, that is till the sense of 'I' and 'mine' exists no longer.

What is the meaning of dwelling in solitude (ekanta vasa)?

As the Self is all-pervasive it has no particular place for solitude. The state of being free from mental concepts is called 'dwelling in solitude'.

Self Will Remain As It Is

Sri Ramana Maharshi

Why do thoughts of many objects arise in the mind even when there is no contact with external objects?

All such thoughts are due to latent tendencies (purva samskaras). They appear only to the individual consciousness (jiva) which has forgotten its real nature and become externalized. Whenever particular things are perceived, the enquiry 'who is it that sees them?' should be made; they will then disappear at once.

How do the triple factors (i.e., knower, known and knowledge), which are absent in deep sleep, samadhi, etc., manifest themselves in the Self (in the states of waking and dreaming)?

From the Self there arise in succession,

Chidabhasa (reflected consciousness) which is a kind of luminosity

Jiva (the individual consciousness) or the seer or the first concept

Phenomena, that is the world

Since the Self is free the notions of knowledge and ignorance how can it be said to pervade the entire body in the shape of sentience or to impart sentience to the senses?

Wise men say that there is a connection between the source of the various psychic nerves and the Self, that this is the knot of the heart, that the connection between the sentience and the insentient will exist until this is cut asunder with the aid of true knowledge, that just as the subtle and invisible force of electricity travels through wires and does many wonderful things, so the force of the Self also travels through the psychic nerves and, pervading the entire body, imparts sentience to the senses, and that if this knot is cut the Self will remain as it always is, without any attributes.

Maya Destroyed By Silence

Sri Ramana Maharshi

Is the state of being still a state involving effort or effortless?

It is not an effortless state of indolence. All mundane activities which are ordinarily called effort are performed with the aid of a portion of the mind and with frequent breaks. But the act of communion with the Self (atma vyavahara) or remaining still inwardly is intense activity which is performed with the entire mind and without break. Maya which cannot be destroyed by any other act is completely destroyed by this intense activity called silence (mounam).

What is the nature of maya?

Maya is that which makes us regard as non-existent the Self, the Reality, which is always and everywhere present, all-pervasive and self-luminous, and as existent the individual soul (jiva), the world (jagat) and God (para) which have been conclusively proved to be non-existent at all times and places.

As the Self shines fully of its own accord why is it not generally recognized like the other objects of the world by all persons?

Whatever particular objects are known it is the Self which has known itself in the form of those objects. For what is known as knowledge or awareness is only the patency of the Self (atma shakti). The Self is the only sentient object. There is nothing apart from the Self. If there are such objects they are all insentient and therefore cannot either know themselves or mutually know one another. It is because the Self does not know its true nature in this manner that it seems to be immersed and struggling in the ocean of birth and death in the form of the individual soul.

God and Guru are the same

Sri Ramana Maharshi

Q: What is the significance of the saying that the nature of the real Guru is that of the Supreme Lord?

In the case of the individual soul which desires to attain the state of true knowledge or the state of Godhood (Ishwara) and with that object always practices devotion, when the individual's devotion has reached a mature stage the Lord who is the witness of that individual soul and identical with it, comes forth in human form with the help of satchitananda, His three natural features and form and name which he also graciously assumes, and in the guise of blessing the disciple, absorbs him in Himself. According to this doctrine the Guru can truly be called the Lord.

Q: What is the end of bhakti and the path of Shaiva Siddhanta?

It is to learn the truth that all one's actions performed with unselfish devotion, with the aid of the three purified instruments (body, speech and mind), in the capacity of the servant of the Lord, become the Lord's actions, and to stand forth free from the sense of I and mine. This is also the truth of Shaiva-siddhantins called para-bhakti (supreme devotion) or living in the service of God (irai-pani-nitral).

Q: How can it be said that the end of both these paths is the same?

Whatever the means, the destruction of the sense of "I" and "mine" is the goal, and as these are interdependent, the destruction of either of them causes the destruction of the other; therefore in order to achieve that state of Silence which is beyond thought and word, either the path of knowledge which removes the sense of "I" or the path of devotion which removes the sense of "mine", will suffice. So there is no doubt that the end of the paths of devotion and knowledge is one and the same.

Grace - Beyond Words or Thoughts

Sri Ramana Maharshi

If it be true that the Guru is one’s own Self (atman), what is the principle underlying the doctrine which says that, however learned a disciple may be or whatever occult powers he may possess, he cannot attain self-realization (atma-siddhi) without the grace of the Guru?

Although in absolute truth the state of the Guru is that of oneself it is very hard for the Self which has become the individual soul (jiva) through ignorance to realize its true state or nature without the grace of the Guru. All mental concepts are controlled by the mere presence of the real Guru. If he were to say to one who arrogantly claims that he has seen the further shore of the ocean of learning or one who claims arrogantly that he can perform deeds which are well-nigh impossible, "Yes, you learnt all that is to be learnt, but have you learnt to know yourself? And you who are capable of performing deeds which are almost impossible, have you seen yourself?", they will bow their heads in shame and remain silent. Thus it is evident that only by the grace of the Guru and by no other accomplishment is it possible to know oneself.

What are the marks of Guru's Grace?

It is beyond words or thoughts.

If that is so, how is it that it is said that the disciple realizes his true state by the Guru's grace?

It is like the elephant which wakes up on seeing a lion in its dream. Even as the elephant wakes up at the mere sight of the lion, so too is it certain that the disciple wakes up from the sleep of ignorance into the wakefulness of true knowledge through the Guru's benevolent look of Grace.

Guru-Sishya-Upadesha

Sri Ramana Maharshi

1. What are the marks of a real teacher (sadguru)?

Steady abidance in the Self, looking at all with an equal eye, unshakable courage at all times, in all places and circumstances etc.

2. What are the marks of an earnest disciple?

An intense longing for the removal of sorrow and attainment of joy and an intense aversion for all kinds of mundane pleasure.

3. What are the characteristics of instruction (upadesha)?

The word 'upadesha' means: 'near the place or seat' (upa-near, desa - place or seat). The Guru who is the embodiment of that which is indicated by the terms sat, chit and ananda (existence-consciousness-bliss) prevents the disciple who, on account of his acceptance of the forms of the objects of the senses, has swerved from his true state and is consequently distressed and buffeted by joys and sorrows, from continuing so and establishes him in his own real nature without differentiation. 

Upadesa also means showing a distant object quite near. It is brought home to the disciple that the brahman which he believes to be distant and different from himself is near and not different from himself.