About Ramana Maharshi

Sri Ramana Maharshi (1879 – 1950) was probably the most famous sage of the twentieth century both in India and the rest of the world.  He was renowned for his saintly life, for being fully realized, and for the powerful transmissions that often occurred to visitors in his presence.   Wikipedia


Ramana Maharshi (quotes)

The nature of the Self


The Self is the one reality

  • The Self is the one Reality that always exists, and it is by the light of the Self that all other things are seen.
  • The Self is self-luminous without darkness and light, and is the reality which is self-manifest. Therefore, one should not think of it as this or as that. The very thought of thinking will end in bondage.
  • The Self does not move. The world moves in it.
  • The Self alone exists.
  • The mind turned inwards is the Self; turned outwards, it becomes the ego and all the world. Cotton made into various clothes we call by various names. Gold made into various ornaments, we call by various names. But all the clothes are cotton and all the ornaments gold. The one is real, the many are mere names and forms.

God is none other than the Self you are

  • All are seeing God always. But they do not know it.
  • I am is the name of God… God is none other than the Self.
  • Call it by any name, God, Self, the Heart, or the Seat of Consciousness, it is all the same.
  • When we turn the mind inwards, God manifests as the inner consciousness.
  • The Self itself is the world; the Self itself is ‘I’; the Self itself is God; all is Siva, the Self.
  • The Self itself is God
  • Knowing the Self, God is known.
  • God dwells in you, as you, and you don’t have to ‘do’ anything to be God-realized or Self-realized.
  • Seeing God without seeing the Self, one sees only mental image. Only he who has seen Himself has seen God, since he has lost individuality, and now sees nothing but God.
  • God’s grace consists in the fact that He shines in the heart of everyone as the Self; that power of grace does not exclude any one, whether good or otherwise.
  • Under whatever name or form we worship It, It leads us on to knowledge of the nameless, formless Absolute. Yet, to see one’s true Self in the Absolute, to subside into It and be one with It, this is the true Knowledge of the Truth.
  • You want to see God in all, but not in yourself? If all is God, are you not included in that all? Being God yourself, is it a wonder that all is God?
  • To see God is to be God. There is no ‘all’ apart from God for Him to pervade. He alone is.
  • D: Does knowing myself imply knowing God? M: Yes, God is within you. D: Then, what stands in the way of my knowing myself or God? M: Your wandering mind and perverted ways.
  • D: Is God personal? M: Yes, He is always the first person, the I, ever standing before you. Because you give precedence to worldly things, God appears to have receded to the background. If you give up all else and seek Him alone He alone will remain as the I, the Self.

The Self is pure consciousness

  • Truly speaking, Pure Consciousness is indivisible, it is without parts. It has no form and shape, no ‘within’ and ‘without’. There is no ‘right’ or ‘left’ for it. Pure Consciousness, which is the heart, includes all; and nothing is outside or apart from it. That is the ultimate Truth.
  • Self-enquiry is really possible only through intense introversion of the mind. What is finally realised as a result of such enquiry into the source of aham-vritti, is verily the heart as the undifferentiated light of Pure Consciousness, into which the reflected light of the mind is completely absorbed.

The Self is deathless

  • If a man considers that he is born, he cannot avoid the fear of death. Let him find out if he has been born or if the Self has any birth. He will discover that the Self always exists, that the body that is born resolves itself into thought and that the emergence of thought is the root of all mischief. Find from where thoughts emerge. Then you will be able to abide in the ever-present inmost Self and be free from the idea of birth or the fear of death.
  • The body dies, but the spirit that transcends it cannot be touched by death.
  • Forgetfulness of your real nature is true death; remembrance of it is rebirth
  • I am not the perishable body, but the eternal Self.
  • The fact is, there is neither birth nor death.

The Self is free of all qualities

  • All bad qualities centre round the ego. When the ego is gone, Realisation results by itself. There are neither good nor bad qualities in the Self. The Self is free from all qualities. Qualities pertain to the mind only.

The real is ever present, changeless and timeless

  • That alone is Real which exists by itself, which reveals itself by itself and which is eternal and unchanging.
  • That which comes and goes, rises and sets, is born and dies is the ego. That which always abides, never changes, and is devoid of qualities is the Self.
  • That is the ego which rises and sinfks periodically. But you exist always. That which lies beyond the ego is consciousness – the Self.
  • 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.
  • 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.

The real is the screen on which all is projected

  • The Real is ever-present, like the screen on which the cinematographic pictures move. While the picture appears on it, the screen remains invisible. Stop the picture, and the screen will become clear. All thoughts and events are merely pictures moving on the screen of Pure Consciousness, which alone is real.
  • Take the instance of the cinema. Scenes are projected on the screen in the cinema-show. But the moving pictures do not affect or alter the screen. The spectator pays attention to them, not to the screen. They cannot exist apart from the screen, yet the screen is ignored. So also, the Self is the screen where the pictures, activities etc. are seen going on. The man is aware of the latter but not aware of the essential former.
  • Take the instance of moving pictures on the screen in the cinema-show. What is there in front of you before the play begins? Merely the screen. On that screen, you see the entire show, and for all appearances the pictures are real. But go and try to take hold of them. What do you take hold of? Merely the screen on which the pictures appeared so real. After the play, when the pictures disappear, what remains? The screen again! So with the Self. That alone exists; the pictures come and go. If you hold on to the Self, you will not be deceived by the appearance of the pictures. Nor does it matter at all if the pictures appear or disappear. Ignoring the Self the ajnani thinks the world is real, just as ignoring the screen he sees merely the pictures, as if they existed apart from it. If one knows that without the seer there is nothing to
  • We see only the script and not the paper on which the script is written. The paper is there, whether the script is on it or not. To those who look upon the script as real, you have to say that it is unreal – an illusion – since it rests upon the paper. The wise person looks upon both paper and script as one.

Realise the Self within you


You are already the self, here and now

  • There is no reaching the Self. If Self were to be reached, it would mean that the Self is not here and now but that it is yet to be obtained. What is got afresh will also be lost. So it will be impermanent. What is not permanent is not worth striving for. So I say the Self is not reached. You are the Self; you are already That.
  • You and I are the same. What I have done is surely possible for all. You are the Self now and can never be anything else. Throw your worries to the wind, turn within and find Peace.
  • You are already that which you seek.
  • The Self is here and now, it is the only Reality. There is nothing else.
  • You are the Supreme Being, and yet thinking yourself to be separate from it, you strive to become united with it. What is stranger than this?
  • The Self is here and now.
  • You are the Self. Was there ever a time when you were not aware of that Self?
  • There is no reaching the Self. If Self were to be reached, it would mean that the Self is not here and now but that it is yet to be obtained.
  • What is not permanent is not worth striving for. So, I say the Self is not reached. You are the Self; you are already That.
  • The Self is always there. You have only to remove the veil obstructing the revelation of the Self.
  • The Self you seek to know is verily yourself.
  • Hence, I say, know that you are really the Infinite, Pure Being, the Self Absolute. You are always that Self and nothing but that Self.

Self-realization is connecting with your source

  • Self-realization means that we have been consciously connected with our source of being. Once we have made this connection, then nothing can go wrong.

Realise the Self within yourself

  • Dive deep into the chambers of your heart. Find out the real, infinite ‘I’. Rest there peacefully for ever and become identical with the Supreme Self.
  • He who has realized the Self in the Heart has transcended the dualities and is never perplexed.
  • The self cannot be found in books. You have to find it for yourself, within yourself.
  • The self is known to everyone but not clearly. You always exist.
  • Your own self-realization is the greatest service you can render the world
  • Correcting oneself is correcting the whole world. The Sun is simply bright. It does not correct anyone. Because it shines, the whole world is full of light. Transforming yourself is a means of giving light to the whole world.
  • Our own self-realization is the greatest service we can render the world.
  • Self-reform automatically brings about social reform.
  • Transforming yourself is a means of giving light to the whole world.
  • Unless one is happy, one cannot bestow happiness on others.
  • Wanting to reform the world without discovering one’s true self is like trying to cover the world with leather to avoid the pain of walking on stones and thorns. It is much simpler to wear shoes.
  • Your own Self-Realization is the greatest service you can render the world.

The path to self-realisation


Self-realisation comes through getting rid of false ideas …

  • Realization consists of getting rid of the false idea that one is not realized.
  • Realization is to get rid of the delusion that you have not realized.
  • Speaking of Self-realization is a delusion. It is only because people have been under the delusion that the non-Self is the Self and the unreal the Real that they have to be weaned out of it by the other delusion called Self-realization; because actually the Self always is the Self and there is no such thing as realizing it.
  • The greatest obstacle to enlightenment is getting past your delusion that you are not already enlightened.
  • The only thing standing between you and self-realization is the belief that you are not already fully realized.
  • The very fact that we wish for liberation shows that freedom from all bondage is our real nature. It is not to be freshly acquired. All that is necessary is to get rid of the false notion that we are bound.
  • There is nothing new to gain. On the other hand, a man must lose his ignorance. That is all.
  • We loosely talk of Self-realization, for lack of a better term. But how can one realize that which alone is real? All we need to do is to give up our habit of regarding as real that which is unreal. All religious practices are meant solely to help us do this.
  • What is illusion? M.: To whom is the illusion? Find it out. Then illusion will vanish. Generally, people want to know about illusion and do not examine to whom it is. It is foolish. Illusion is outside and unknown. But the seeker is considered to be known and is inside. Find out what is immediate, intimate, instead of trying to find out what is distant and unknown.
  • Realization is nothing to be gained afresh, it is already there. All that is necessary is to get rid of the thought ‘I have not realised’.
  • Know then that true knowledge does not create a new Being for you, it only removes your ‘ignorant ignorance’.

… through removal, not acquisition

  • Realisation is not acquisition of anything new nor is it a new faculty. It is only removal of all camouflage
  • We dig a well and create a huge pit. The space in the pit or well has not been created by us. We have just removed the earth which was filling the space there. The space was there then and is also there now.

Self-realisation comes through recognising you are not the body or the mind

  • In truth, you are spirit. The body has been projected by the mind, which itself originates from Spirit.
  • The man who has the sense of the body being himself cannot possibly worship God as formless; whatever worship he makes will be worship in form alone, not otherwise.
  • The master is within; meditation is meant to remove the ignorant idea that he is only outside. If he is a stranger whom you await, he is bound to disappear also. What is the use of a transient being like that? But so long as you think you are separate or that you are the body, an external master is also necessary and he will appear to have a body. When the wrong identification of oneself with the body ceases, the master will be found to be none other than the Self.
  • Our identification with the mind and body is the chief reason for our failure to know our self as we truly are.
  • Who am I? Not the body, because it is decaying; not the mind, because the brain will decay with the body; not the personality, nor the emotions, for these also will vanish with death.
  • The false identification of oneself with the body is dehatma-buddhi or ‘I-am-the-body’-idea. This must go before good results can follow.
  • The wrong knowledge is the false identification of the Self with the body, mind etc. This False identification must go, and then the Self alone remains.

Self-realisation comes through inner stillness …

  • All that is required to realise the Self is to Be Still.
  • Eating, bathing, going to the toilet, talking, thinking, and many other activities related to the body are all work. How is it that the performance of one particular act is alone (considered) work? To be still is to be always engaged in work. To be silent is to be always talking.
  • If the mind falls asleep, awaken it. Then if it starts wandering, make it quiet. If you reach the state where there is neither sleep nor movement of mind, stay still in that, the natural (real) state.
  • Remain still, with the conviction that the Self shines as everything yet nothing, within, without, and everywhere.
  • The Bible says, `Be still and know that I am God.’ Stillness is the sole requisite for the realization of the Self as God.
  • When the mind is left without anything to cling to, it becomes still.
  • Your duty is to be and not to be this or that. ‘I am that I am’ sums up the whole truth. The method is summed up in the words ‘Be still’. What does stillness mean? It means destroy yourself. Because any form or shape is the cause for trouble. Give up the notion that ‘I am so and so’. All that is required to realize the Self is to be still. What can be easier than that?

… through transcending thought

  • The degree of freedom from unwanted thoughts and the degree of concentration on a single thought are the measures to gauge spiritual progress.
  • Your degree of absence of thought is your measuring stick on the spiritual path.
  • Good thoughts keep off bad thoughts. They must themselves disappear before the state of realization.
  • If one wants to abide in the thought-free state, a struggle is inevitable.
  • If you are vigilant and make a stern effort to reject every thought when it rises, you will soon find that you are going deeper and deeper into your own inner self, where there is no need for your effort to reject the thoughts.
  • If you go the way of your thoughts you will be carried away by them and you will find yourself in an endless maze.
  • It is within our competence to think and become bound, or to cease thinking and thus be free.
  • Peace can reign only where there is no disturbance, and disturbance is due to thoughts that arise in the mind.
  • Realisation is nothing new to be acquired. It is already there, but obstructed by a screen of thoughts. All our attempts are directed to lifting this screen and then realisation is revealed.
  • You need not aspire for or get any new state. Get rid of your present thoughts, that is all.

Self-realisation comes through complete surrender

  • By whatever path you go, you will have to lose yourself in the one. Surrender is complete only when you reach the stage `Thou art all’ and `Thy will be done’.
  • Doubts arise because of an absence of surrender.
  • Grace is ever present. All that is necessary is that you surrender to it.
  • It is not enough that one surrenders oneself. Surrender is to give oneself up to the original cause of one’s being. Do not delude yourself by imagining such a source to be some God outside you. One’s source is within oneself. Give yourself up to it. That means that you should seek the source and merge in it.
  • Surrender is to give oneself up to the original cause of one’s being.
  • The ‘I’ casts off the illusion of the ‘I’ and yet remains ‘I’. Such is the paradox of Self-realization. The Realized do not see any paradox in it. Consider the case of the worshipper. He approaches God and prays to be absorbed in Him. He then surrenders himself in faith and by concentration. And what remains afterwards? In the place of the original ‘I’, self-surrender leaves a residuum of God in which the ‘I’ is lost. That is the highest form of devotion or surrender and the peak of detachment.
  • There is no difference between jnana and absolute surrender to the Lord, that is, in thought, word and deed. To be complete, surrender must be unquestioning; the devotee cannot bargain with the Lord or demand favours at His hands. Such entire surrender comprises all; it is devotion and love.
  • If the surrender is complete, all sense of self is lost, and then there can be no misery or sorrow.
  • D: If I surrender myself, is no prayer to God necessary? M: Surrender itself is a mighty prayer.

Self-realisation comes through steady determination

  • It will come all right in the end. There is the steady impulse of your determination that sets you on your feet again after every downfall and breakdown. Gradually the obstacles are all overcome and your current becomes stronger. Everything comes right in the end. Steady determination is what is required.
  • No one succeeds without effort… Those who succeed owe their success to perseverance.
  • One must fight one’s way through before regaining one’s original primal state.

Self-realisation can come through suffering

  • Suffering is the way for Realization of God.
  • Suffering turns men towards their creator.

Transcending the ego


Unhappiness is due to the ego

  • The cause of your misery is not in the life without; it is in you as the ego.
  • All unhappiness is due to the ego. With it comes all your trouble. If you would deny the ego and scorch it by ignoring it you would be free.

Dissolve the ego and the real remains

  • If the ego rises, all else will also rise; if it subsides, all else will also subside.
  • Remove the Ego and Avidya (Ignorance) is gone. Look for it, the ego vanishes and the real Self alone remains
  • The Self alone exists. When you try to trace the ego, which is the basis of the perception of the world and everything else, you find the ego does not exist at all and neither does all this creation that you see.

Transcending the ego

  • Take no notice of the ego and its activities, but see only the light behind.
  • The ego’s phenomenal existence is transcended when you dive into the source from where the `I’-thought rises.
  • Reality is simply the loss of 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.
  • See who is the doubter, who is the thinker. It is the ego. Hold it; the other thoughts will die away – the ego will be left pure. See the source from where the ego arises and abide in it. That is pure consciousness.
  • The more you prune a plant, the more it grows. So too the more you seek to annihilate the ego, the more it will increase. You should seek the root of the ego and destroy it.
  • The inner silence is self-surrender. And that is living without the sense of ego.
  • By constantly keeping one’s attention on the Source, the ego is dissolved in that Source like a salt-doll in the sea.
  • If you would deny the ego and scorch it by ignoring it, you would be free.

More on the nature of the ego

  • The source of the ego is God.
  • There must be a subject to know the good and evil. That subject is the ego.
  • The enemy hates the ego, which the seeker wants to kill; thus, like the anvil to the goldsmith, he is actually a friend.
  • ‘I-I’ is the Self. ‘I am this’ is the ego. When the ‘I’ is kept up as the ‘I’ only, it is the Self. When it flies off at a tangent and says, ‘I am this or that, I am such and such’, it is the ego.
  • The ego functions as the knot between the Self which is Pure Consciousness and the physical body which is inert and insentient.

Enquire into the “I”


Enquire into the “I” and you will realise yourself as the Self

  • The very purpose of Self-enquiry is to focus the entire mind at its source.
  • 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.
  • From where does this “I” arise? Seek for it within; it then vanishes. This is the pursuit of wisdom. 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. The mind is merely thoughts. Of all thoughts, the thought “I” is the root.
  • He whose pure mind turns inward and searches whence does this ‘I’ arise, knows the Self and merges in You, the Lord, as a river into the sea.
  • See who is in the subject. The investigation leads you to pure consciousness beyond the subject.
  • Self-inquiry is the process and the goal also. ‘I am’ is the goal and the final reality. To hold to it with effort is self-inquiry. When spontaneous and natural it is realization.
  • The “I” thought is said to be the sum total of all thoughts. The source of the “I” thought has to be inquired into.
  • The ego’s phenomenal existence is transcended when you dive into the source from where the `I’-thought rises.
  • The mind is only a bundle of thoughts. The thoughts have their root in the I-thought. Whoever investigates the True “I” enjoys the stillness of bliss.
  • Of all the thoughts that rise in the mind, the thought ‘I’ is the first thought.
  • Whenever a thought arises, instead of trying even a little either to follow it up or to fulfil it, it would be better to first enquire, “To whom did this thought arise?”
  • In the definition of the heart is placed as a corollary that the direct Sadhana for knowing the heart is the tracking down to the origin of the I-thought.

Hold the feeling of “I am.”

  • Consciousness is indeed always with us. Everyone knows ‘I am!’ No one can deny his own being.
  • Does one require proof of one’s own being? Only remain aware of yourself and all else will be known.
  • If you hold this feeling of ‘I’ long enough and strongly enough, the false ‘I’ will vanish leaving only the unbroken awareness of the real, immanent ‘I’, consciousness itself.
  • Nobody doubts that he exists, though he may doubt the existence of God. If he finds out the truth about himself and discovers his own source, this is all that is required.
  • Consciousness is indeed always with us. Everyone knows ‘I am!’ No one can deny his own being.
  • In samadhi there is only the feeling ‘I AM’ and no thoughts. The experience ‘I AM’ is being still.

Let the question “Who am I” dissolve the questioner

  • The question ‘Who am I?’ is not really meant to get an answer, the question ‘Who am I?’ is meant to dissolve the questioner.
  • The search “Who am I”…ends in the annihilation of the illusory “I” and the Self which remains over will be as clear as a gooseberry in the palm of one’s hand.
  • The thought ‘who am I?’ will destroy all other thoughts.
  • The solution to your problem is to see who has it.
  • The inquiry “who am I” turns the mind introvert and makes it calm.
  • You have to ask yourself the question ‘Who am I?’ This investigation will lead in the end to the discovery of something within you which is behind the mind. Solve that great problem and you will solve all other problems.
  • If other thoughts rise, one should, without attempting to complete them, enquire, ‘To whom did they arise?’, it will be known ‘To me’. If one then enquires ‘Who am I?’, the mind (power of attention) will turn back to its source. By repeatedly practising thus, the power of the mind to abide in its source increases.
  • See who is the subject; and this enquiry leads you to pure Consciousness beyond the subject.

The self shines forth when all sense of “I” falls away

  • The place where even the slightest trace of the ‘I’ does not exist, alone is Self.
  • What exists in truth is the Self alone. The self is that where there is absolutely no “I” thought. That is called Silence. The Self itself is the world; the Self itself is “I”; the Self itself is God.”
  • What exists in truth is the Self alone. The world, the individual soul and God are appearances in it. Like silver in mother-of-pearl, these three appear at the same time and disappear at the same time. The Self is that where there is absolutely no ‘I thought’. That is called ‘Stillness’. The Self itself is the world; the Self itself is ‘I’; the Self itself is God; all is Siva, the Self.

Through self-realisation, come to know your natural state


Realization is our true nature; our original and natural state

  • Realization is our true nature. It is nothing new to be gained. What is new cannot be eternal. Therefore, there is no need to be doubting whether we would gain or lose the self.
  • The state of self-realization, as we call it, is not attaining something new or reaching some goal which is far away, but simply being that which you always are and which you always have been.
  • The state we call realization is simply being oneself, not knowing anything or becoming anything.
  • The ultimate truth is so simple; it is nothing more than being in one’s natural, original state.
  • The ultimate truth is so simple. It is nothing more than being in the pristine state. This is all that needs to be said. Only mature minds can grasp the simple truth in all its nakedness.
  • There is no greater mystery than this, that we keep seeking reality though in fact we are reality.
  • There is nothing new nor anything you do not already have which needs to be gained. The feeling that you have not yet realized is the sole obstruction to realization.
  • There is nothing so simple as being the Self. It requires no effort, no aid. One has to leave off the wrong identity and be in his (her) eternal, natural, inherent state.

Grace is within you

  • Grace is always present. You imagine it as something high in the sky, far away, something that has to descend. It is really inside you, in your heart. When the mind rests in its source, grace rushes forth, sprouting as from a spring within you.
  • God’s grace consists in the fact that He shines in the heart of every one as the Self; that power of grace does not exclude any one, whether good or otherwise.
  • Grace is ever present. All that is necessary is that you surrender to it.
  • Grace is not something outside or you.. In fact, your very desire for grace is due to grace that is already working in you.
  • Grace is within you. Grace is your self. Grace is not something to be acquired from others. If it is external, it is useless. All that is necessary is to know its existence is in you. You are never out of its operation.
  • Grace is within you. If it were external, it would be useless.

You are beyond all limitation

  • Your true nature is that of infinite spirit. The feeling of limitation is the work of the mind.
  • Truly there is no cause for you to be miserable and unhappy. You yourself impose limitations on your true nature of Infinite Being, and then weep that you are but a finite creature.

The rewards of knowing yourself as the Self


True understanding and knowledge is of the self

  • Without understanding yourself, what is the use of trying to understand the world?
  • Without knowing the Knower, all the knowledge that one gathers cannot be valid.

To know the Self is to be free of fear

  • How does one get rid of fear? Ramana: What is fear? It is only a thought. If there is anything besides the Self there is reason to fear. Who sees things separate from the Self? First the ego arises and sees objects as external. If the ego does not rise, the Self alone exists and there is nothing external. For anything external to oneself implies the existence of the seer within. Seeking it there will eliminate doubt and fear. Not only fear, all other thoughts centred round the ego will disappear along with it.
  • 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.

To know the Self is to know peace as your natural state

  • Peace is for the purification of one’s mind. Power is for the growth of the community. Having established the community with power, one should then establish supreme peace.
  • Peace can reign only where there is no disturbance, and disturbance is due to thoughts that arise in the mind.
  • Peace is the inner nature of humankind. If you find it within yourself, you will then find it everywhere.
  • Peace is your natural state. It is the mind that obstructs the natural state.
  • We are always peace. To get rid of the idea that we are not peace is all that is required.
  • What is the highest benefit that can be conferred on you? It is happiness, and happiness is born of peace. Peace can reign only where there is no disturbance, and disturbance is due to thoughts that arise in the mind. When the mind itself is absent, there will be perfect peace.

To know the Self is to abide in happiness

  • Every living being longs always to be happy, untainted by sorrow; and everyone has the greatest love for himself, which is solely due to the fact that happiness is his real nature. Hence, in order to realize that inherent and untainted happiness, which indeed he daily experiences when the mind is subdued in deep sleep, it is essential that he should know himself. For obtaining such knowledge the inquiry ‘Who am I?’ in quest of the Self is the best means.
  • Concentrating the mind solely on the Self will lead to happiness or bliss.
  • Happiness is not to be sought in solitude or in busy centres. It is in the Self.
  • Happiness is your nature. It is not wrong to desire it. What is wrong is seeking it outside when it is inside.
  • Happiness is your real nature. You identify with yourself with the body and mind, feel it’s limitations, and suffer. Realize your true self in order to open the store of happiness. That true self is the reality, the Supreme Truth, which is the self of all the world you now see, the self of all the selves, the One real, the Supreme, the Eternal self – as distinct from the ego or the bodily idea for the self.
  • Man’s search for happiness is an unconscious search for his true Self.
  • Nearly all mankind is more or less unhappy because nearly all do not know the true Self. Real happiness abides in Self- nowledge alone. All else is fleeting. To know one’s Self is to be blissful always.
  • Pleasure and pain are only aspects of the mind. Our essential nature is happiness.
  • The explorers seek happiness in finding curiosities, discovering new lands and undergoing risks in adventures. They are thrilling. But where is pleasure found? Only within. Pleasure is not to be sought in the external world.
  • The world is so unhappy because it is ignorant of the true Self. Man’s real nature is happiness. Happiness is inborn in the true Self.
  • To know one’s Self is to be blissful always.
  • Turn the mind inward and cease thinking of yourself as the body; thereby you will come to know that the self is ever happy. Neither grief nor misery is experienced in this state.
  • When a man finds it, he finds a happiness, which does not come to an end.
  • One must realise his Self in order to open the store of unalloyed happiness.
  • Bliss is a thing which is always there and is not something which comes and goes. That which comes and goes is a creation of the mind.
  • Discover your undying Self and be immortal and happy.
  • To be the Self that you really are is the only means to realise the bliss that is ever yours.

To know the Self is to be love …

  • Love is verily the heart of all religions.
  • The end of all wisdom is love, love, love.
  • The experience of not forgetting consciousness alone is the state of devotion which is the relationship of unfading real love, because the real knowledge of Self, which shines as the undivided supreme bliss itself, surges up as the nature of love. Love itself is the actual form of God. That is pure bliss. Call it pure bliss, God, Self, or what you will. That is devotion, that is realization and that is everything.
  • When you truly feel this equal love for all, when your heart has expanded so much that it embraces the whole of creation, you will certainly not feel like giving up this or that. You will simply drop off from secular life as a ripe fruit drops from the branch of a tree. You will feel that the whole world is your home.

… and to recognise your oneness with all

  • The Sage has no thinking mind and therefore there are no ‘others’ for him.
  • Really there are no ‘others’ to be helped. For, the Realised Being sees only the Self, just as the goldsmith sees only the gold while valuing it in various jewels made of gold.
  • When you transcend the body-consciousness, the ‘others’ also disappear. The Realised one does not see the world as different from Himself.
  • In as much as there is no ego in the Sage, there are no ‘others’ for Him.
  • All these distinctions made between the ‘I’ and ‘you’, Master and disciple etc. are merely a sign of one’s ignorance. The ‘I-Supreme’ alone is. To think otherwise is to delude oneself.

Abide as the Self by living in awareness


Abide here and now as the self

  • Whatever be the means adopted, you must at last return to the Self, so why not abide as the Self here and now?
  • When your real, effortless, joyful grateful nature is realized, it will not be inconsistent with the ordinary activities of life.
  • Abiding in God is the only true asana.
  • To abide in the Self you must love the Self.

Remain as the witness to whatever happens

  • One should remain as a witness to whatever happens, adopting the attitude, ‘Let whatever strange things that happens happen, let us see!’ This should be one’s practice. Nothing happens by accident in the divine scheme of things.
  • Take refuge in silence. You can be here or there or anywhere. Fixed in silence, established in the inner ‘I’, you can be as you are. The world will never perturb you if you are well founded upon the tranquillity within. Gather your thoughts within. Find out the thought centre and discover your Self-equipoise. In storm and turmoil be calm and silent. Watch the events around as a witness. The world is a drama. Be a witness, inturned and introspective.
  • Real attainment is to be fully conscious, to be aware of surroundings and the people around, to move among them all, but not to merge consciousness in the environment. One should remain in inner independent awareness.

Become aware of awareness itself and know you are that

  • If you observe awareness steadily, this awareness itself becomes the Guru that will reveal the Truth.
  • The grace of the Guru is only that Self-awareness that is one’s own true nature. It is the inner consciousness by which he is unceasingly revealing his existence.
  • Once the current of awareness of the self is set afoot, it becomes everlasting and continuous by intensification.
  • Sense-perceptions can only be indirect knowledge, and not direct knowledge. Only one’s own awareness is direct knowledge.
  • The thing to do is to concentrate on the seer and not on the seen, not on the objects, but on the Light which reveals them.
  • You are awareness. Awareness is another name for you. All that you have to do is to give up being aware of other things; that is, of the not-Self. If one gives up being aware of them, then pure awareness alone remains, and that is the Self.
  • Much less is Self-enquiry an empty formula, for it involves an intense activity of the entire mind to keep it steadily poised in pure Self-awareness.

Let come what comes, let go what goes – remaining in awareness

  • Let come what comes, let go what goes. See what remains.
  • Thoughts come and go. Feelings come and go. Find out what it is that remains.
  • What comes will also go. What always is will alone remain.

Focus the attention inwards

  • Just drop all seeking, turn your attention inward.
  • That which rises and sinks is made up of what it rises from. The finality of the universe is the God Arunachala. Meditating on Him or on the seer, the Self, there is a mental vibration ‘I’ to which all are reduced. Tracing the source of ‘I’, the primal ‘I-I’ alone remains over, and it is inexpressible. The seat of Realisation is within and the seeker cannot find it as an object outside him. That seat is bliss and is the core of all beings. Hence it is called the Heart. The only useful purpose of the present birth is to turn within and realise it. There is nothing else to do.
  • Turn your vision inward and the whole world will be full of supreme spirit.

Be; simply be

  • Your duty is to BE and not be this or that.

Engage yourself in the living present

  • Engage yourself in the living present. The future will take care of itself.
  • Take care of the present and the future will take care of itself.
  • There is neither past nor future. There is only the present. Yesterday was the present to you when you experienced it, and tomorrow will be also the present when you experience it. Therefore, experience takes place only in the present, and beyond experience nothing exists.

Let go of worry and let the future take care of itself

  • Why should we… constantly worry ourselves… as to what should be done and how, and what should not be done and how not? We know that the train carries all loads, so after getting on it why should we carry our small luggage on our head to our discomfort, instead of putting it down in the train and feeling at ease?
  • 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.

Realise everything simply happens and there is no doer

  • If a person realises his position and stays in his own self, things that are to happen will happen. Things that are not to happen will not happen. The shakti that is in the world, is only one. All these troubles arise if we think that we are separate from that shakti.
  • What will not happen will never happen, whatever effort one may put forth. And what will happen will not fail to happen, however much one may seek to prevent it. This is certain. The part of wisdom therefore is to stay quiet.
  • 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.
  • Place your burden at the feet of the Lord of the universe who is ever victorious and accomplishes everything. Remain all the time steadfast in the heart, in the Transcendental Absolute. God knows the past, present and future. He will determine the future for you and accomplish the work. What is to be done will be done at the proper time. Don’t worry. Abide in the heart and surrender your acts to the Divine.
  • In accordance with the prarabdha of each, the One whose function it is to ordain makes each to act.
  • He who thinks he is the doer is also the sufferer.
  • Nothing happens except by Divine dispensation.
  • Because you identify yourself with the body, you think that work is done by you. But the body and its activities, including that work, are not apart from the Self.
  • Suppose you walk from one place to another: you do not attend to the steps you take. Yet you find yourself after a time at your goal. You see how the business of walking goes on without your attending to it. So also with other kinds of work.
  • D: Is a set meditation necessary for strengthening the mind? M: Not if you keep the idea always before you that it is not your work. At first, effort is needed to remind yourself of it, but later on it becomes natural and continuous. The work will go on of its own accord, and your peace will remain undisturbed.
  • It is not the work that hinders but the idea that it is you who are doing it.

Focus the attention on the Self

  • By constantly keep one’s attention on the Source, the ego is dissolved in that Source like a salt-doll in the sea.
  • Concentration is not thinking of one thing. On the contrary, it is excluding all thoughts, since all thoughts obstruct the sense of one’s true being. All efforts are to be directed simply to removing the veil of ignorance. Concentrating the mind solely on the Self will lead to happiness or bliss. Drawing in the thoughts, restraining them and preventing them from straying outwards is called detachment (vairagya). Fixing them in the Self is spiritual practice (sadhana). Concentrating on the heart is the same as concentrating on the Self. Heart is another name for Self.
  • 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.

Make time for meditation

  • Because truth is exceedingly subtle and serene, the bliss of the Self can manifest only in a mind rendered subtle and steady by assiduous meditation.
  • Like the practice of breath control, meditation on the forms of God, repetition of mantras, food restrictions, etc., are but aids for rendering the mind quiescent.
  • Meditation applies the brakes to the mind.
  • Meditation depends upon the strength of mind. It must be unceasing even when one is engaged in work. Particular time for it is meant for novices.
  • Meditation helps concentration of the mind. Then the mind is free from thoughts and is in the meditated form.
  • Meditation is sticking to one thought. That single thought keeps away other thoughts; distraction of mind is a sign of its weakness; by constant meditation it gains strength.
  • The best way to meditate is through meditation itself.
  • The main factor in meditation is to keep the mind active in its own pursuit without taking in external impressions or thinking of other matters.
  • The means that make one qualified for enquiry are meditation, yoga, etc. One should gain proficiency in these through graded practice and thus secure a stream of mental modes that is natural and helpful.
  • The mind of one meditating on a single object becomes one-pointed. And one-pointedness of mind leads to abidance in the self.
  • There are no impediments to meditation. The very thought of such obstacles is the greatest impediment.
  • When one makes the mind stick to one thought, the mind becomes rock-steady and the energy is conserved.
  • When there are thoughts, it is distraction: when there are no thoughts, it is meditation.
  • You may go on reading any number of books on Meditation. They can only tell you ‘Realize the Self’. The Self cannot be found in books. You have to find it for yourself in yourself.

Surrender yourself to good action but let go of any sense of being the doer

  • It was not for him to resolve to work and worry himself about it, but to allow his own nature to carry out the will of the higher power.
  • Actions themselves form no bondage. Bondage is only the false belief, “I am the do-er.”
  • Actions yield result by the ordinance of God as He wills.
  • Non-action is unceasing activity. The sage is characterized by eternal and intense activity. His stillness is like the apparent stillness of a fast rotating gyroscope.
  • The life of action need not be renounced. If you meditate for an hour or two every day you can then carry on with 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.
  • Whatever is done lovingly, with righteous purity and with peace of mind, is a good action. Everything which is done with the stain of desire and with agitation filling the mind is classified as a bad action.
  • The Self is universal: so, all actions will go on whether you strain yourself to be engaged in them or not. The work will go on of itself.

Remember who you are even while working

  • Work performed with attachment is a shackle, whereas work performed with detachment does not affect the doer. He is, even while working, in solitude.
  • Even if you try not to do your duty you will be perforce obliged to do it. Let the body complete the task for which it came into being. Sri Krishna also says in the Gita, whether Arjuna liked it or not he would be forced to fight. When there is work to be done by you, you cannot keep away; nor can you continue to do a thing when you are not required to do it, that is to say, when the work allotted to you has been done. In short, the work will go on and you must take your share in it — the share which is allotted to you.
  • Keep the remembrance of your real nature alive, even while working, and avoid haste which causes you to forget. Be deliberate. Practice meditation to still the mind and cause it to become aware of its true relationship to the Self which supports it. Do not imagine that it is you who are doing the work. Think that is the underlying current which is doing it. Identify yourself with the current.
  • The feeling ‘I work’ is the hindrance. Ask yourself ‘who works?’ Remember who you are. Then the work will not bind you; it will go on automatically. Make no effort either to work or to renounce; your effort is the bondage. What is destined to happen will happen. If you are destined not to work, work cannot be had even if you hunt for it; if you are destined to work, you will not be able to avoid it; you will be forced to engage yourself in it. So, leave it to the higher power; you cannot renounce or retain as you choose.

Make time for devotion and prayer

  • 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.
  • Keeping God in your mind becomes dhyana and dhyana is the stage before Realization.
  • One should not use the name of God mechanically and superficially without the feeling of devotion. To use the name of God one must call upon Him with yearning and unreservedly surrender oneself to Him. Only after such surrender is the name of God constantly with the man.

Have faith and trust in God

  • Have faith in God and in yourself; that will cure all. Hope for the best, expect the best, toil for the best and everything will come right for you in the end.
  • The Higher Power knows what to do and how to do it. Trust it.

Let go of all thoughts of “mine”

  • The State of liberated Being can be reached only by “dying”; but (this) dying does not consist in destruction of the body; one should understand that true death is the extinction of the ideas “I” and “mine.”

Relieve suffering

  • Till you reach the state of jnana and thus wake out of maya you must do social service by relieving suffering whenever you see it. But even then, you must do it without ahankara, i.e., without the sense of ‘I am the doer’, but with the feeling ‘I am the Lord’s tool’.
  • You do not like to suffer yourself. How can you inflict suffering on others?

Give freely

  • All that one gives to others one gives to one’s self. If this truth is understood, who will not give to others?

Transcending the mind


The nature of the mind

  • An unawakened person sees only his mind, which is merely a reflection of the light of pure consciousness arising from the Heart.
  • 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.
  • Mind is a wonderful force inherent in the Self.
  • Mind is but a poor reflection of the radiant Heart.
  • Mind is consciousness which has put on limitations. You are originally unlimited and perfect. Later you take on limitations and become the mind.
  • The normal self is the mind. The mind is with limitations. But pure Consciousness is beyond limitations, and is reached by investigation into the “I.”
  • 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.
  • As in the night when the sun is not present, one sees the light in the moon, the man who is not present in the heart, sees merely the mind.
  • There is no mind to control if the Self is realised. The Self shines forth when the mind vanishes. In the realised man the mind may be active or inactive, the Self alone exists.

Transcending the mind

  • The fact is that the mind is only a bundle of thoughts. The mind is fattened by new thoughts rising up. Therefore, it is foolish to attempt to kill the mind by means of the mind. The only way of doing it is to find its source and hold on to it. The mind will then fade away of its own accord.
  • Nevertheless, because of the emergence of thought, you surmise something from which it starts and term that the mind. When you probe to see what it is, you find there is really no such thing as mind. When the mind has thus vanished, you realise eternal peace.
  • Investigate what the mind is, and it will disappear. There is no such thing as mind apart from thought.
  • When the Self is sought, the mind is nowhere. Abiding in the Self, one need not worry about the mind.
  • There is no mind to control if you realise the self. The mind having vanished, the self shines forth. In the realised man, the mind may be active or inactive, the self remains for him.
  • How to get rid of the mind? Is it the mind that wants to kill itself? The mind cannot kill itself. So your business is to find the real nature of the mind. Then you will know that there is no mind.
  • 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.
  • To ask the mind to kill itself is like making the thief the policeman. He will go with you and pretend to catch the thief, but nothing will be gained. So, you must turn inward and see where the mind rises from, and then it will cease to exist.

The nature of things


The nature of truth

  • Because truth is exceedingly subtle and serene, the bliss of the Self can manifest only in a mind rendered subtle and steady by assiduous meditation.
  • Instead of indulging in mere speculation, devote yourself here and now to the search for the Truth that is ever within you.
  • There is no Truth. There is only the truth within each moment.
  • Truth burns up all karma and frees you from all births.

Silence is truth

  • Silence is also conversation.
  • Silence is ever-speaking, it is the perennial flow of language. It is interrupted by speaking, for words destroy this mute language. Silence is unceasing eloquence. It is the best language. There is a state when words cease and silence prevails.
  • Silence is most powerful. Speech is always less powerful than silence.
  • Silence is never-ending speech. Vocal speech obstructs the other speech of silence. In silence, one is in intimate contact with the surroundings. Language is only a medium for communicating one’s thoughts to another. Silence is ever speaking.
  • Silence is truth. Silence is bliss. Silence is peace. And hence Silence is the Self.
  • Silence is unceasing eloquence.  It is the best language.
  • The experience of silence alone is the real and perfect knowledge.
  • There is a state when words cease and silence prevails.
  • True Silence is really endless speech.
  • When one remains without thinking one understands another by means of the universal language of Silence.
  • You are all searching for the silence of the mountain. But you’re looking for something outside. This silence is accessible to you right now, inside the center of your own being.
  • Silence is unceasing eloquence. . . . It is the best language.
  • Which is the better, to preach loudly without effect or to sit silently sending out inner force?
  • Silence is the most potent form of work. However vast and emphatic the scriptures may be, they fail in their effect.

The Supreme is none other than the heart

  • Mind is but a poor reflection of the radiant Heart.
  • Pure Consciousness, which is the Heart, includes all, and nothing is outside or apart from it. That is the ultimate Truth.
  • 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 macrocosm is in its entirety in the body. The body is in its entirety in the heart. Therefore, heart is the summarised form of all the macrocosm.
  • The seat of Realization is within and the seeker cannot find it as an object outside him. That seat is bliss and is the core of all beings. Hence it is called the Heart.
  • The Self is the heart, self-luminous. Illumination arises from the heart and reaches the brain, which is the seat of the mind. The world is seen with the mind; so you see the world by the reflected light of the Self.
  • What message is needed when heart speaks to heart?
  • When the mind, one-pointed and fully focused, knows the supreme silence in the Heart, this is true learning.
  • I want you to dive consciously into the Self, i.e., into the Heart.
  • 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.
  • It is said that the heart is in the microcosm just as the orb of the sun in the macrocosm. The mind in Sahasrara is like the disc of the moon.
  • It is said that the I-activity is the root of all activities. From where the I-thought emerges, that in short is the heart.
  • Just as the sun gives light to the moon this heart bestows the effulgence on the mind.
  • The Self is the heart, self-luminous.
  • If the mind is turned in, towards the source of illumination, objective knowledge ceases, and the Self alone shines as the heart.
  • Call it by any name, God, Self, the heart or the seat of Consciousness, it is all the same. The point to be grasped is this, that Heart means the very core of one’s being, the Centre, without which there is nothing whatever.
  • The spiritual heart-centre is not an organ of the body. All that you can say of the heart is that it is the very core of your being.

Inner and outer are one

  • As instruments for knowing the objects, the sense organs are outside, and so they are called outer senses; and the mind is called the inner sense because it is inside. But the distinction between inner and outer is only with reference to the body; in truth, there is neither inner nor outer. The mind’s nature is to remain pure like ether.

The universe is an illusion, lacking any substance …

  • There is no doubt whatsoever that the universe is the merest illusion.
  • There is neither creation nor destruction, neither destiny nor free will, neither path nor achievement. This is the final truth.
  • That which is not present in deep dreamless sleep is not real.
  • The world is illusory, Only Brahman is real, Brahman is the world.
  • The world is impermanent. Being impermanent, it lacks substance. Having no reality apart from the Self it is easily subdued by the Self. The Self alone is permanent.
  • There is no alternative for you but to accept the world as unreal, if you are seeking the Truth and the Truth alone.
  • Unless you give up the idea that the world is real, your mind will always be after it.
  • The world neither exists by itself, nor is it conscious of its existence. How can you say that such a world is real?
  • And what is the nature of the world? It is perpetual change, a continuous, interminable flux. A dependent, unselfconscious, ever-changing world cannot be real.

… no more real than a dream

  • Both the dream and waking state are but creations of the mind and so long as the mind is engrossed in either, it finds itself unable to deny the reality of the dream world while dreaming and of the waking world while awake. If, on the contrary, you withdraw your mind completely from the world and turn it within and abide thus, that is, if you keep awake always to the Self, which is the substratum of all experience, you will find the world, of which alone you are now aware, just as unreal as the world in which you lived in your dream.

The world is a projection of the mind

  • Apart from thought, there is no independent entity called “world.” Just as the spider emits the thread (of the web) out of itself and then withdraws it, likewise, the mind projects the world out of itself and then withdraws it back into itself.
  • For those who have obtained unobstructed knowledge of Self, the world is seen merely as a bondage causing imagination.
  • The world is not outside you.
  • We are in our Self. We are not in the world.

The world is a reflection

  • As you are, so is the world.
  • If one’s mind has peace, the whole world will appear peaceful.

All is predetermined

  • All activities and events that a body is to go through are determined at the time of conception.

More thoughts


Suffering exists in the mind only

  • Misery does not exist in reality but only in mere imagination.
  • There is nothing wrong with God’s creation. Mystery and suffering only exist in the mind.


  • Society is the body; individuals are its members, its limbs. Just as the various limbs help and co-operate with one another and thus are happy, so each must unite with others in being helpful to all in thought, speech and action… One may see to the good of one’s own group, i.e., the group that is immediate to him, and then proceed to others.


  • Calmness is the criterion of spiritual progress. Plunge the purified mind into the Heart. Then the work is over.


  • Doubts never end. If one doubt is removed, another takes its place. It is like removing the leaves of a tree one by one. Even if all the leaves are clipped off, new ones grow. The tree itself must be uprooted.

The seer and the seen are one

  • This perception of division between the seer and the object that is seen, is situated in the mind. For those remaining in the heart, the seer becomes one with the sight.


  • Food affects the mind. For the practice of any kind of yoga, vegetarianism is absolutely necessary since it makes the mind more pure and harmonious.

The soul

  • Even the structure of the atom has been found by the mind. Therefore, the mind is subtler than the atom. That which is behind the mind, namely the individual soul, is subtler than the mind.


  • It is every intelligent man’s experience that evildoing recoils on the doer sooner or later.

God cannot be known with the mind

  • God illumines the mind and shines within it. One cannot know God by means of the mind. One can but turn the mind inwards and merge it in God.

There is no need for a guru

  • 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.

More thoughts

  • Aim high, aim at the highest, and all lower aims are thereby achieved. It is looking below on the stormy sea of differences that makes you sink. Look up, beyond these and see the One Glorious Real, and you are saved.
  • All that exists is but the manifestation of the Supreme Being.
  • Apart from the body does the world exist? Has anyone seen the world without the body?
  • Beyond the belief that something can be lost, there is nothing to lose.
  • Even in intake, the one steadfast thought is said to be the natural state. Nirvikalpa Samadhi will result when the sensory objects are not present.
  • Every moment there is creation, every moment destruction. There is no absolute creation, no absolute destruction. Both are movement, and that is eternal.
  • For those who have obtained unobstructed knowledge of Self, the world is seen merely as a bondage causing imagination.
  • He that sees the Lord in the temple, the living body, by seeking Him within, can alone see Him, the Infinite, in the temple of the universe, having become the Endless Eye.
  • How ridiculous! A day will dawn when you will laugh
  • I see only what you see, but I notice what I see.
  • If you approach the ocean with a cup, you can only take away a cupful; if you approach it with a bucket you can take away a bucketful.
  • If you make the thief the policeman there will be lots of investigation but no arrests will ever be made.
  • Is it the world that says I am real, or is it you?
  • Know that the eradication of the identification with the body is charity, spiritual austerity and ritual sacrifice; it is virtue, divine union and devotion; it is heaven, wealth, peace and truth; it is grace; it is the state of divine silence; it is the deathless death; it is jnana, renunciation, final liberation and bliss.
  • Let knowledge be guessed by the sign of equality to all beings.
  • The pure mind is itself Brahman; it therefore follows that Brahman is not other than the mind of the sage.
  • The Seeker himself becomes the knower. The thing to be known is already there. There is nothing to be known afresh. More-over there are no two things. There is only the seer, the knower.
  • There is no doubt that breath control is the means for mind control because the mind, like breath, is a part of air; because the nature of mobility is common to both; because the place of origin is the same for both; and because when one of them is controlled, the other gets controlled.
  • There is no seeing. Seeing is only being.
  • Willpower should be understood to be the strength of the mind, which makes it capable of meeting success or failure with equanimity. It is not synonymous with certain success. Why should one’s attempts always be attended by success? Success breeds arrogance and man’s spiritual progress is thus arrested. Failure, on the other hand, is beneficial, inasmuch as it opens his eyes to his limitations and prepares him to surrender himself. Self-surrender is synonymous with eternal happiness.
  • You are the witness of the three bodies: the gross, the subtle, and the causal, and of the three times: past, present and future, and also this void. In the story of the tenth man, when each of them counted and thought they were only nine, each one forgetting to count himself, there is a stage when they think one is missing and do not know who it is; and that corresponds to the void. We are so accustomed to the notion that all that we see around us is permanent and that we are this body, that when all this cease to exist we imagine and fear that we also have ceased to exist.
  • You impose limits on your true nature of infinite being. Then you get displeased to be only a limited creature. Then you begin spiritual practices to transcend these non-existing limits. But if your practice itself implies the existence of these limits, how could they allow you to transcend them?
  • Having set one’s family in consonance with the community, he should make his family prosperous to ensure the prosperity of the community.
  • 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!
  • It is said that a good brotherly feeling with a sense of equality is the supreme goal to be reached collectively by all members of the community.
  • Know Thyself. All else will be known to thee of its own accord. Discriminate between the undying, unchanging, all-pervading, infinite Atma and the ever-changing, phenomenal and perishable universe and body. Enquire, “Who am I?” Make the mind calm. Free yourself from all thoughts other than the simple thought of the Self or Atma. Dive deep into the chambers of your heart. Find out the real, infinite “I”. Rest there peacefully for ever and become identical with the Supreme Self.
  • There is no greater mystery than this: being Reality ourselves, we seek to gain Reality.
  • God has no resolve; no karma attaches itself to Him.
  • Forgetfulness of your real nature is true death; remembrance of it is rebirth.