Ramana Maharshi Quotes
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20. The activity affected by causes like fainting, sleep, excessive joy, grief, possession by spirits, fear etc goes to the heart, its own place.
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For those who have obtained unobstructed knowledge of Self, the world is seen merely as a bondage causing imagination.
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There is no doubt whatsoever that the universe is the merest illusion.
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9. Even when the sensory objects to be known are in the proximity, when the difference is not taken in, the mind does not cause a break in Yoga.
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Experiences such as, 'I went; I came; I was; I did,' come naturally to everyone. From these experiences, does it not appear that the consciousness 'I' is the subject of those various acts? Enquiry into the true nature of that consciousness, and remaining as oneself, is the way to understand, through enquiry, one's true nature.
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Let come what comes, let go what goes. See what remains.
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If there is anything besides the Self there is reason to fear? Who sees the second? First, the ego arises and sees objects as external. If the ego does not rise, the Self alone exists and there is no second.
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Even as one and the same person is called by different names according to the different functions he performs, so also one and the same mind is called by the different names: mind, intellect, memory, and egoity, on account of the difference in the modes - and not because of any real difference.
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I am not the perishable body, but the eternal Self.
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God has no resolve; no karma attaches itself to Him.
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'Of all the thoughts that rise in the mind, the thought 'I' is the first thought.'
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12. The world is none other than the mind. The mind is none other than the heart. Therefore the entire story finishes in the heart.
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21. During that time, the embodied person does not know the attainment in the heart. It is known in the Samadhi. The difference in name is due to the difference in cause.
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Concentration of the mind is in a way common to both Knowledge and Yoga. Yoga aims at union of the individual with the universal, the Reality. This Reality cannot be new. It must exist even now, and it does exist.
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It is the Higher Power which does everything, and the man is only a tool. If he accepts that position, he is free from troubles; otherwise, he courts them.
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Time is only an idea. There is only the Reality. Whatever you think it is, it looks like that. If you call it time, it is time. If you call it existence, it is existence, and so on. After calling it time, you divide it into days and nights, months, years, hours, minutes, etc. Time is immaterial for the Path of Knowledge.
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Think of God; attachments will gradually drop away. If you wait till all desires disappear before starting your devotion and prayer, you will have to wait for a very long time indeed.
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14. Just as the sun gives light to the moon this heart bestows the effulgence on the mind.
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16. Without seeing the origin of light, the true form of one's Self, the ordinary man sees by the mind different things and is deluded.
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Time and space always change, but there is something which is eternal and changeless. For example, the world and time, past or future, nothing exists for us in sleep. But we exist. Let us try to find out that which is changeless and which always exists.
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In the Heart's cavity, the sole Brahman as an ever-persisting 'I' shines direct in the form of the Self. Into the Heart enter thyself, with mind in search or in deeper plunge. Or by restraint of life-movement be firmly poised in the Self.
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I have never said that there is no need for a guru. All depends on what you call guru. He need not be in a human form.
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Ishta-devata and Guru are aids - very powerful aids on this path. But an aid to be effective requires your effort also. Your effort is a sine qua non. It is you who should see the sun. Can spectacles and the sun see for you? You yourself have to see your true nature. Not much aid is required for doing it!
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Our own self-realization is the greatest service we can render the world.