Ramana Maharshi - Conversations with Sri Ramana Maharshi I. Ramana Maharshi - Be who you are! From the translator and compiler of the Russian edition

During one of the satsangs, Muji (a disciple of Ramana Maharshi’s disciple) said: “When there is a great desire to comprehend the truth, sometimes fear arises along with it. Many of you have heard of Ramana Maharshi, who is also known as the Sage of Arunachala. He was the embodiment of pure truth. There is a story about how one great Westerner, Carl Jung, who spoke a lot about Ramana Maharshi and read his books, felt something in the words of Ramana and was deeply attracted by these words, went to India and came quite close to Tiruvannamalai, where did this sage live? And do you know what happened? He escaped. He had an excellent opportunity to see with his own eyes this great sage, whose words he read and admired. And I'm sure that was one of the reasons why Carl Jung went to India. But when the opportunity arose, he ran away. Maybe he thought something like: if I meet this Maharshi, I will not be able to live as before, to be the great Carl Jung. Something about him felt threatened. Not the heart. And something is in the mind. History says that Carl Jung never met Ramana Maharshi. Something about us reminds us of Carl Jung. We are drawn to the truth, but there is also resistance. This fear is not inherent to us initially, it has nothing to do with our original nature, it is connected with our ideas about ourselves, with who we would like to be. And this is not true.”

Later, Jung wrote an entire “explanatory note”, trying to answer (primarily to himself) the question of why he still did not get to Ramana, although he was already only two hours away from him. “Perhaps I should have visited Sri Ramana after all. But I was afraid(hereinafter our italics - ed.) that if I ever come to India again in order to catch up, then everything will happen exactly the same: despite uniqueness and originality this, without a doubt, significant person, I I can't gather my strength to see it for yourself. The point is that I I doubt in its uniqueness: it is typical, and this type has been and will be. That's why I didn't need to visit him; I saw him everywhere in India - in the image of Ramakrishna, in his disciples, in Buddhist monks and in countless other forms of Indian everyday life, and the words of his wisdom are a kind of “sous-entendu” (background, French) of Indian mental life.”

Either he talks about its “uniqueness and originality,” then suddenly in the very next sentence he begins to doubt this uniqueness. In a word, the struggles are obvious... But the key in this passage from Jung’s letter is, of course, “but I was afraid that” - and what follows is quite expediency visit to Ramana and an attempt at a philosophical explanation of Ramana's teachings, from which it becomes clear that Jung simply allowed himself to be deceived by the mind. Jung was really just afraid.

We began the introduction to the collection of quotes by Ramana Maharshi with this historical episode in order to show how sophisticated the work of the mind can be, trying to hide the truth and at the same time trying to reveal it. This “resistance” can be expressed in direct fear or in its other manifestations - cynicism, arrogance (“Yes, I know all this!”), Sophistry. But ultimately, all this is just a sign that the mind “sees” a threat and is trying to neutralize it. Ramana himself, completely denying the possibility of comprehending with the help of the mind the truth that lies outside the mind, spoke about this as follows: “Asking the mind to kill the mind is the same as taking a thief as a policeman to catch the thief, which he himself is. He will go with you, pretending to catch a thief, but there will be no result.” Therefore, the method of self-inquiry (“atma vichara”), which can be called the main thing in the teachings of Ramana, is not at all reduced to logical constructions, but is associated with direct vision and contemplation.

Sri Ramana Maharshi (born Venkataraman Aiyar) was born on December 30, 1879 in the village of Tiruchuli (India, Tamil Nadu) in a Brahmin family. At the age of 16, he suddenly felt the coming of physical death and “surrendered” to this experience completely, the result of which was the direct realization that he was not a body, but an immortal spirit. After this, he left home and went to the sacred mountain Arunachala, considered the embodiment of Shiva or the Absolute, in the city of Tiruvannamalai. For more than 20 years he lived in caves on the mountain, observing silence and eating offerings from local residents, and became known throughout the world for the power of his silent presence (it was enough just to sit next to him to directly feel the grace of the True Self). Then an ashram was built at the foot of the mountain, into which Ramana moved and where pilgrims from all over the world began to flock to him. They began to call him Bhagavan Sri Ramana Maharshi (Bhagavan is the blessed Lord, Sri is the teacher, Ramana is short for Venkataraman, Maharshi is the South Indian pronunciation of the word “Maharishi”, which means “great sage”). Although he left his body on April 14, 1950, the power of his presence is still felt in Tiruvannamalai.

QUOTES

Know first who you are. It does not require reading scriptures or studying science. It's just an experience. The State of Being is constantly present here and now. The Ultimate Truth is so simple. It is nothing more than remaining in its original, natural state, which does not require either reading scriptures or performing any practices. Being is constantly present here and now. You are Existence itself.

Question: Shouldn't we be patriots?

Maharshi: Your duty is to BE, not to be this or that. “I AM EXISTING” encapsulates the whole Truth, and the method of practice is summed up in two words: “BE QUIET.”
And what does Silence mean? It means: “Destroy yourself,” for any name and form is a cause of disturbance. “I am I” - the Self... “I am this” - the ego. When the “I” is preserved only as “I”, it is the Self. When it suddenly deviates from itself and says “I am this and that, I am such and such” - this is already the ego.

Q: How can I achieve the Self?

M: There is no achievement of the Self. If the Self were attainable, it would mean that the Self is not here and now, but that IT still has to be received.
What is acquired again will also be lost, which means it will be impermanent. What is not permanent is not worthy of effort. That is why I say that the Self is not achieved. You are already the Self, you are already THAT.
The fact is that you are not aware of your true state of bliss, because ignorance is like a veil covering the pure Self, which is Bliss. Practical efforts are directed only towards removing this veil of ignorance, which is simply erroneous knowledge. Erroneous knowledge is the false identification of the Self with the body, mind, etc. It must go, and then only the Self remains.
Therefore, Self-realization already takes place for everyone and does not discriminate between seekers. Doubts about the possibility of awareness and the idea of “I-haven’t-realized-yet” are themselves obstacles. Be free from these obstacles.

Q: How can I achieve Self-Awareness (Self-Realization)?

M: Self-awareness is not something that has to be won again, for it is already here. All that is necessary is to drop the thought “I haven’t realized it yet.”

Calm or Peace is Awareness. The Self is always there. Since there is doubt and a feeling of non-Awareness, attempts must be made to free oneself from these thoughts caused by the identification of the Self and the non-Self. When the non-Self disappears, only the Self remains, just as to free up space in a room it is enough to simply remove some of the furniture that is cluttering it: the free space does not need to be brought from somewhere outside.

Q: Can a married person realize the Self?

M: Of course. Whether married or single, a person can realize the Self, for THAT exists here and now. If IT were not such, but were achieved by a certain effort over a period of time, or if IT were something new that had to be acquired, then IT would not be worth striving for, because what is not natural cannot be unchangeable. But I affirm that your True Nature, the Self, is immutably here and now and of Itself.

Changing your environment won't help you. The mind is the only obstacle and it must be transcended - whether at home or in the forest. If you can do it in the forest, why not at home? Therefore, why change the environment? Your efforts can be made even now, in any environment.

What is right and wrong? There is no standard to judge one thing as right and another as wrong. Opinions vary according to the nature of the individual and according to the surrounding environment. They are only representations and nothing more. Don’t be tormented by them, but in return, drop your thoughts. If you always remain in the Truth, it will prevail in the world.

Self-realization is not the acquisition of something new, it is not some new abilities. This is simply removing the camouflage.

We do not have two “I”s, one of which would know the other. Therefore, Self-knowledge - knowledge of Oneself, the Atman - is nothing other than the state of being Oneself, the Atman, the true Self. The simple consciousness of one’s own existence - “I am”, free from the feeling of “I know” and “I don’t know”, is one true Knowledge.

That the world is illusory, everyone can learn directly in the state of Realization, which is a certain form of experience of perceiving one’s own essence, which is Bliss.

To see God is to BE God. There is no “everything” apart from God, for He permeates everything. Only He, in fact, IS.

There is no creation, no destruction, no destiny, no free will, no path, no achievement; This is the ultimate Truth.

There is no greater deception than the belief that liberation, which is always presented as one's own nature, will be achieved at some later stage.

God is not an object that can be seen.
He is an absolute subject.
It cannot be seen.
He is the Seer.

Accept everything that happens with equanimity, because pleasure and suffering are only modifications of the mind that have no relation to objective reality.

The only laudable purpose of this birth is to turn inward and achieve Realization. There's nothing else to do here.

Q: How long should one practice to achieve Liberation?

M: Liberation is not achieved in the future. Liberation is eternal, here and now.

Q: How to see God?

M.: Where can I see God? To begin with, can you see yourself? If you can see yourself, you can see God. Can anyone see their own eyes? Since they cannot be seen, can one say, “I have no eyes”? In the same way, although this vision is always present, we cannot see God. Refusal of the idea that we are strangers to God is the vision of God. The most amazing thing in this world is the thought: “I am different from God.” There is nothing more amazing than this.

One visitor asked Bhagavan, “What is meant by Self-realization? Materialists say there is no such thing as God or Self.”

Bhagavan said, “Don't think about what materialists or others say; and don't worry about Self or God. Do you exist or not? What is your self-image? What do you mean by “I”?”

The visitor who asked the question answered that he understood by “I” not his body, but something inside it.

Bhagavan continued: “You accept that the 'I' is not the body, but something within it. Observe whether it comes and goes or is always present. You will agree that there is a certain “I” that appears as soon as you wake up, sees this body, the world and everything else, and ceases to exist when you are fast asleep; and that there is another “I” that exists separately from the body, independently of it, which alone is with you when the body and the world do not exist for you, as, for example, in deep sleep. Then ask yourself if you are not the same “I” in deep sleep and during other states. Are there two selves? You are always the same person. Which “I” can be real: the “I” that comes and goes, or the one that always remains? Then you will realize that you are the True Self. This is called Self-Realization. Self-realization, however, is not a state alien to you, somewhere far away from you, which must be achieved by you. You are always in this state. You have forgotten this and identify yourself with the mind and its creations. To stop identifying yourself with the mind is all that is required. We have identified ourselves with the not-Self for so long that we find it difficult to consider ourselves as the True Self. Dropping this identification with the not-Self is all that is meant by Self-Realization. How to implement, i.e. make real, the True Self? We have implemented, i.e. We consider as real what is unreal. To give up such false realization is Self-Realization.”

After one doubt is cleared, another appears, which, being resolved, paves the way for the next, and so on. Therefore, it is impossible to dispel all doubts. Look for who they arise for. Go to their source and abide there. Then they will stop appearing. This is how to clarify doubts.

Question: I can understand that the main events of a person's life, such as place of birth, nationality, family, career or profession, marriage, death, etc., are determined by his karma, but are all the details of life, down to the smallest detail, predetermined? ? Here I put this fan on the floor. Is it possible that it has already been decided in advance that on such and such a day and at such and such an hour I will make a certain movement and put it here?

Ramana Maharshi: Of course. Everything that this body must do and all the experiences through which it must go are already predetermined at the very beginning of its existence.

Ramana Maharshi: Man is free only to struggle and acquire jnana (knowledge), which will enable him not to identify himself with the body. It will inevitably pass through the actions determined by prarabdha (karma), but a person is free either to identify himself with the body and become attached to the fruits of its actions, or to be independent of the body, acting as a mere witness to its activities.

Question: So be it, but here’s what I don’t understand. You say that the 'I' is false now. How to destroy this false self?

Ramana Maharshi: You do not need to destroy the false self. How can the “I” destroy itself? All you have to do is find its source and abide there. Your efforts can only extend so far. Then the Otherworld will take care of itself. You are already helpless there. No effort of yours can reach THAT.

Question: If I always exist, here and now, then why don’t I feel it?

Ramana Maharshi: That's it. Who says that It is not felt? Is it I or “I” speaking? Investigate and you will find that it is the voice of the false self, which is the obstacle. It must be removed so that the Self can be revealed. The feeling “I haven’t realized it yet” itself hinders Realization. In fact, It is already realized, and there is nothing more to realize. Otherwise Realization will be something new. If it is not present now, it must be in the future. But what is born will also die. If Realization is not eternal, then it is worthless. Consequently, we are not looking for something at all that should appear as something new. She is the only thing that is eternal, but is now unknown due to obstacles. She is what we are looking for. All you have to do is remove the obstacle. The existence of the eternal is unknown due to ignorance. Ignorance is an obstacle. End ignorance and everything will be fine.

Ignorance is identical to the “I” thought. Find its source and it will disappear.
The “I” thought itself resembles a spirit, although not tangible, but rising simultaneously with the body, blossoming and disappearing with it. The consciousness of the body is the “I”. Give up this consciousness by searching for the source of “I”. The body does not say, “I am.” It is you who say, “I am the body.” Find out who this “I” is. When searching for its source, it will disappear.

Question: Is there such a thing as free will?

Maharshi: Whose will is this? The feeling of pleasure and free will is present as long as there is a feeling of doing, but if due to the practice of vichara it is lost, then the Divine will will act and direct the course of events. Rock is overcome by jnana, Self-knowledge, which lies beyond will and fate.

Maharshi: Of course. Everything that this body must do and all the experiences through which it must go are already predetermined at the very beginning of its existence.

Question: What then is human freedom and responsibility for one’s actions?

Maharshi: Man is free only to struggle and acquire jnana, which will enable him not to identify himself with the body. It will inevitably pass through the actions predetermined by prarabdha, but man is free either to identify himself with the body and become attached to the fruits of its actions, or to be independent of the body, acting as a mere witness to its activities.

Question: So free will is a myth?

Maharshi: Free will holds positions only in conjunction with individuality. As long as separate existence persists, free will exists. All the Scriptures are based on this circumstance and advise to guide her in the right direction. Find out who is affected by fate or free will, where it comes from, and abide in its source. By doing this, you will surpass both. This is the sole purpose of discussing questions of fate and free will. For whom do these questions arise? Find out and be in Peace.

Question: If what is predestined is sure to happen, then what is the use of effort or prayer? Maybe we should remain idle?

Maharshi: There are only two ways to defeat fate, or become independent of it. The first is to examine to whom it belongs and to discover that destiny is limited only by the ego and not by the Self, and that the ego does not exist. The other is to kill the ego by complete surrender to the Lord, realizing your helplessness and constantly repeating “Not I, but You, Lord,” completely throwing away the feelings of “I” and “mine” and leaving Him to do with you whatever He wills. Surrender cannot be considered complete as long as the devotee wants this or that from the Lord. True surrender is love for God for the sake of love itself, and not for anything else, not even for the sake of Liberation. In other words, to conquer fate, the ego must be completely erased, either by self-inquiry or through bhakti marga.

As you persevere in the practice of Self-Enquiry, the mind gains greater ability and strength to abide in its Source.

Q: But God knows everything?

Maharshi: The Vedas declared God to be all-knowing only for those who ignorantly consider themselves people of little knowledge. But if man reaches and knows Him for who He really is, he will find that God knows nothing, for His nature is the ever-real Whole and there is no other to know

The concept of having a goal and a path to it is wrong. We are purpose, or peace, always. All that is required is to get rid of the idea that we are not Silence.

Until a person goes on this search for the true Self, doubt and uncertainty will accompany any of his steps in this life. The greatest kings and statesmen try to rule others, although in the recesses of their hearts they know that they cannot rule themselves.

What is not meant to happen will not happen. What is supposed to happen will happen, despite any attempt to prevent it. There is no doubt about it.
That’s why silence is best.

Everything that needs to be done is done by God. At the appropriate time. And in the right place. And in the right way.

It is well known and accepted that only with the help of the mind can the mind be killed. However, instead of talking about how the mind exists and you are going to kill it, you start looking for the source of the mind and discover that there is no mind at all. The outward-turning mind results in thoughts and objects; turned inward, he himself becomes the Atman.

Q: Why is concentration not effective?

M: Asking the mind to kill the mind is like taking a thief as a policeman to catch the thief that he himself is. He will go with you, pretending to catch a thief, but there will be no result. So you have to go within, see where the mind arises from, and then it will cease to exist.

...Here is an example. Hindu weddings often last five to six days. At one of them, a stranger was mistakenly accepted by the bride's side as an honored guest, and they began to show him special signs of attention. Seeing this, the groom's side also considered him some important person and began to demonstrate their respect. The stranger felt great, but was aware of the situation all the time. As soon as the groom's side decided to find out who this person was, the outsider immediately sensed danger and seemed to disappear. It's the same with the ego. If you look for it, it disappears, and if not, it continues to cause concern.

Q: Man must purify the ego into the true Self.

M: The ego does not exist at all.

Q: Then why does it bother us?

M: For whom does this anxiety exist? Excitement is also a figment of the imagination. Sorrow and pleasure exist only for the ego.

Q: What is the ego and how is it related to the true Self?

M: The egoistic self arises and disappears and is temporary, while the true Self is permanent. Although in reality you are the real Self, you incorrectly identify the real Self with the egoistic self.

Q: So the world is no better than dreams?

M.: What is the error in your sense of reality during the dreaming process? You may see the completely impossible in a dream, for example, a friendly meeting with a deceased person. Just at this moment you may doubt the dream, saying to yourself: “Isn’t he dead?”, but somehow your mind comes to terms with the dream, and the dead person seems alive in the dream. In other words, the dream itself, as a dream, does not allow you to doubt its reality. In the same way, you do not doubt the reality of the world of your waking experience, for how can the mind, which itself created this world, consider it unreal? It is from this point of view that the world of waking experience and the world of dreams can be identified, since both are only creations of the mind, and as long as the mind is immersed in one of these two states, it is not able to abandon the reality of the dream world in the process of sleep and the waking world during wakefulness. If, on the contrary, you withdraw your mind completely from the world, turn it inward and remain in this state, that is, if you are always awake and open to the Self, which is the Substratum of all experiences, then you will find the world of which you are now alone conscious, the same unreal, like the world in which they lived in their dreams.

M.: If you are looking for the Truth and only the Truth, then there is no other alternative for you except accepting the world as unreal.

V.: Why?

M: For the simple reason that if you do not give up the idea of the reality of the world, then your mind will always act in accordance with it. If you take appearances for reality, then you will never know Reality Itself, although Reality is what alone exists. This point is illustrated by the “snake in a rope” analogy. As long as you see the snake, you cannot see the rope itself. The non-existent snake is real to you, while the real rope appears to be completely non-existent.

Q: When activity is manifested in work, we are neither those who carry out the work nor those who enjoy its fruits. Activity is carried out by three instruments (i.e., mind, speech and body). Can we remain (unattached) thinking like this?

Ramana Maharshi: After the mind has been made to abide in the Self, which is its Divinity, and to become indifferent to empirical experience, since it does not deviate from the Self, then how can the mind think as mentioned above? Don't such thoughts create addiction? When such thoughts arise due to residual impressions (vasanas), one must keep the mind from flowing in that direction, trying to return it to the state of the true Self and turning it towards indifference in matters of empirical experience. You can't leave room in your mind for thoughts like, “Is this good?” or “Is this good?”, or “Can this be done?”, “Can this be done?”. One must remain vigilant in noticing these thoughts before they arise and force the mind to remain in a clear state. If even a small place is left to the mind, then such a (disturbed) mind will harm us, although it will pretend to be our friend; like an enemy who appears to be a friend, he will bring us down. Is it not because the Atman is forgotten that such thoughts arise and cause more and more evil? Because it is true that thinking through discrimination: “I do nothing; all actions are performed by instruments” - a means of preventing the mind from flowing through the vasanas of thought, then does it not follow that as soon as we notice that the mind begins to wander through the vasanas, it must be restrained by means of the discrimination mentioned earlier? Can the mind, which is in the state of Atman, think of itself: “I” or: “I act like this in my experience”? Under any circumstances, one should gradually try not to forget the Self, which is God. If this is achieved, then everything is achieved. The mind should not be directed towards any other object. Even if actions are performed as if mad - actions that are the result of prarabdha karma - one should keep the mind in the state of the Self, not allowing the thought “I am doing” to arise.

Q: I see that you are doing something. Why then do you say that you never take action?

M: The radio sings and speaks, but if you open it, you won’t find anyone inside. Similarly, my existence resembles space, and although this body speaks like a radio, there is no doer within it.

The limitation is the feeling of the doer, not the actions themselves.

The book "Be who you are", dialogues between Ramana and his students -

Documentary film in Russian about Sri Ramana

Official Russian-language website dedicated to Ramana

Be who you are!

From the publisher

The teachings of Bhagavan Sri Ramana Maharshi reveal to interested minds and hearts all the “secrets” of their existence in the world and show the direct path to the true eternal Being, Atman - the true nature of man.

The central point of spiritual practice is self-inquiry: ask yourself: “Who am I?”, and do not be interested in a thousand other things. All a person must do is BE HIMSELF, remain in his eternal, natural, always inherent state of Being-Consciousness-Bliss . It was in this State that Bhagavan was from the day when, at the age of 16, he spontaneously, without the help of an external Mentor, realized himself, realized the Atman, the infinity and eternity of his Self.

Our first book in Russian, “Sri Ramana Maharshi: The Message of Truth and the Direct Path to Self,” published in St. Petersburg (Leningrad) in 1991, spiritually signified the coming of Bhagavan to Russia, to the Russian-speaking reader, and was dedicated to a general acquaintance with Him and the essence of His Teaching.

The new book that you are holding in your hands presents a concise but very informative picture of Bhagavan’s Teachings as a whole, strictly focused on the needs of spiritual practice. It is distinguished from similar collections of instructions by Sri Ramana in its composition, which takes into account the level of spiritual maturity of the reader, and in the selection of instructions itself, which most adequately conveys the Teaching and is based on a large number of trustworthy primary sources. The book's compiler, David Godman, has been a permanent member of Sri Ramanasramam and an active spiritual practitioner for 16 years. He did a lot to interpret the subtle issues of the Teaching and disseminate it on a global scale. In particular, this book is known in all English-speaking countries and has been translated into major European languages. We hope that it will be favorably received by spiritual seekers who speak Russian.

Let them read “Be who you are!”, preparing themselves to accept the highest instructions of the Teacher, transmitted through the Silence that lives in the heart of each of us!

T. N. VENKATARAMAN

SRI RAMANASHRAM

Tiruvannamalai, India

Introduction

In 1896, a sixteen-year-old schoolboy left home and, guided by an inner urge, slowly made his way to Arunachala, a sacred mountain and center of pilgrimage in South India. Upon arrival, he threw away all his money and belongings and surrendered himself to the newly discovered experience that his real nature was a formless, inherent consciousness. The immersion in this experience was so intense that he completely forgot about his body and the world around him: insects mercilessly bit into his skin, his body was exhausted, for he was rarely conscious enough to eat, and the length of his hair and fingernails became so long. that nothing could be done with them. After two or three years of this condition, a slow return to physical normality began, and it took years for this process to be completely completed. His perception of himself as consciousness was not affected by such a physical transition and subsequently remained continuous and undimmed. According to Hindu terminology, he “realized the Atman,” that is, realized in direct experience that nothing exists apart from the indivisible and universal Consciousness, experienced in the unmanifested form as Being or Awareness, and in the manifested form as the emergence of the universe.

Usually such Awareness arises only after long and ardent spiritual practice, but in this case everything happened spontaneously, without prior effort or desire. A sixteen-year-old youth, Venkataraman, was alone in a room at his uncle's house in Madurai (Tamil Nadu, southern India) when he was suddenly overcome by an intense fear of death. In the next few minutes he went through a reenactment of the death experience when he first realized that his real nature was indestructible and that it had nothing to do with body, mind or personality. Many people have reported this experience, but it was almost always temporary. In the case of Venkataraman, this experience turned out to be permanent and irreversible. From that moment on, his consciousness of the existence of an individual personality disappeared and never arose again.

Venkataraman did not tell anyone about his experience and for six weeks maintained the appearance of an ordinary schoolboy. However, this proved unbearably difficult, and at the end of the sixth week he left home and went straight to the sacred mountain Arunachala.

The choice of Arunachala was far from accidental. Before this, he had always associated the name of Arunachala with God, and it was a great revelation for him to learn that this name did not refer to any heavenly kingdom, but had a tangible earthly essence. The mountain itself has long been revered by Hindus as a manifestation of Shiva, the Hindu God, and later Venkataraman often said that it was this spiritual power of Arunachala that led him to Self-realization. So great was his love for the mountain that from the day he arrived there in 1896 until his death in 1950 he could never be persuaded to move more than two miles from its foot.

After several years of living on the slopes of Arunachala, Venkataraman's inner awareness began to manifest as an outer spiritual radiance. This attracted a small circle of followers, and he entered the path of teaching, although most of the time he remained silent. One of the earliest admirers, struck by the apparent holiness and wisdom of the young man, decided to call him Bhagavan Sri Ramana Maharshi (Bhagavan means Lord or God, Sri is an Indian form of respect, Ramana is an abbreviation of the name Venkataraman, and Maharshi in Sanskrit means “great sage” ). This name appealed to his other followers and soon became the title by which he became known throughout the world.

At this stage of life, Sri Ramana spoke very little and conveyed his instructions in an unusual manner. Instead of issuing verbal injunctions, he constantly radiated a silent Power or Energy which calmed the minds of those attuned to it, and sometimes even gave them a direct experience of the state in which Bhagavan himself was constantly immersed. Subsequently, he became more inclined to give oral instructions, but even then the silent instructions of the Maharshi were always available to those able to use them. Throughout his life, Sri Ramana insisted that this silent flow of Power represented his instructions in the most direct and concentrated form. The importance he attached to this is evident from Sri Ramana's frequent statements that oral explanations were given only to those who could not understand his Silence.

The Spiritual Teacher, now known as Bhagavan Sri Ramana Maharshi (one with God, the good Ramana, the great Sage), was born on December 30, 1879 in the town of Tiruchuli in the southern Indian state of Tamil Nadu. There was nothing significant in His life until November 1895, when one of the elder relatives spoke about his return from Arunachala (another name for the city of Tiruvannamalai). This name, for some inexplicable reason, had a strange and profound effect on Him, causing admiration, reverence and love at the same time, although He was not hearing it for the first time. A little later, He came across the book Periya Puranam, which tells the lives of 63 of the greatest Tamil saints, and was deeply moved by it.

In July 1896, when He was 16 years old, the most important event in His life happened. A sudden and strong fear of death gripped Him so much that He was about to die, although the body was healthy and strong. The shock of this sudden and overwhelming fear of death led Him to a most extraordinary experience, as a result of which the conviction that “I am Spirit, something transcending the body” flared brightly within Him like a living Truth.

The conviction that He was not a body, but a Spirit, independent of the body, existing even after the cessation of the life of the body, came to Him in a glimpse as the instant result of direct experience, and not as the conclusion of a long and painful process of logical deduction. This awareness was so deep and affecting His essence that it never left Him for a moment.

The experience, which may have lasted no more than half an hour, changed the boy completely and forever. He lost interest in activities, friends, relatives, even food. After about 6 weeks, He decided to leave home and go to Arunachala, the sacred mountain.

Until 1922, Bhagavan lived on the slopes of the mountain and near it, and then moved to its foot, where Sri Ramanasramam was founded - a community of disciples that is still active today.

The mountain itself has long been revered by Hindus as a manifestation of Shiva, and later Bhagavan often said that it was this spiritual power of Arunachala that led Him to Self-realization. So great was his love for the mountain that from the day he arrived there in 1896 until his death in 1950 He could never be persuaded to move more than two miles from its foot.

Path

Sri Bhagavan gave few verbal instructions, preferring to teach Silence, Silence - the state of inner Peace. It was dynamic, vibrating, saturated with power, as confirmed by the experiences of many among the thousands of regular visitors to His Ashram. Silence could be enchanting - silence and peace of mind had a much stronger effect on them than anyone's most eloquent words.

The central and perhaps the only instruction that the Teacher gave to all seekers for independent study and experience is this:

Consciousness of being, the ever-present feeling of "I am" which is constant in all three states of waking, slumber (dreaming) and deep sleep, represents the Truth or Reality, indifferent to what I am, such as "I am that" body", "I am Rama" or "I am the teacher". That which shines within each of us as “I am” is our true nature, the true Self, the only reality, and everything else is just appearance.

Sri Ramana Maharshi says to all sincere seekers of Truth:

At every step and on every occasion you say “I”, “I”: “I want to know this”, “I feel this”, “I think this” and so on. Ask yourself, who is this “I”, where does this thought of “I” come from, what is its source?

Keep your mind firmly fixed on the thought “Who am I and where do I come from?” to the exclusion of all other thoughts, and this process will sooner or later lead you to the realization of your true nature, to Self-realization, to Self-Realization.

You ask yourself: "Who am I?" and try to keep your entire mind concentrated on getting the answer to this question. True, various uninvited thoughts will arise within you and try to distract your attention. However, for all these thoughts, the thought "I" is the source and food. Therefore, as soon as this or that thought appears, ask, without allowing it to develop: “Who is receiving this thought?” The answer will be: "I". Then ask yourself: “Who is this “I” and where does it come from?”; At the same time, the thought that has arisen calms down. As thoughts arise, they should be destroyed using self-inquiry "Who am I?" When all thoughts disappear, then the central or root thought - "I", mind or ego - will also cease to exist, and the true nature, the true "I", will alone shine - silently, spontaneously, indescribable by the mind, something like that, which can only be experienced after the mind ceases to exist. To remain in one's true nature (Sanskrit Atman), since the ego, the thought “I am the body,” has disappeared completely, without a trace, like a river that has become one with the ocean - this is what the Sages call Liberation.

Study "Who am I?" - this is the only method the importance of which He constantly emphasized. Sri Bhagavan, however, did not at all deny any other well-known methods such as karma, bhakti or raja yoga, repetition of mantras, worship ceremonies, visiting temples, observing rituals, etc., chosen by devotees to achieve God. He advised everyone to follow the method that seemed best or easiest to him. He assured that all pilgrims walking different paths will reach the same Goal which, He insisted, is the realization of Sat-Chit-Ananda, Existence-Consciousness-Bliss.

The Maharshi's system of self-inquiry into "Who am I?" is called "Maha Yoga", which allows it to be compared with the four types of yoga well known in India. In karma yoga, there is an individual soul (jiva) trying to free itself from the bonds of birth and death by performing actions (karma) without attachment. In bhakti yoga there is a jiva who feels separated from his God, who is his father, mother, teacher, friend or lover, and desires to be reunited with Him through devotion and love. In Raja Yoga, the jiva feels alienated from his true nature and wants to restore unity through various practices, including breath control. In jnana yoga, the jiva remains in ignorance and seeks to achieve Knowledge of Reality by destroying everything false. Using Bhagavan Sri Ramana Maharshi's method of asking, "Who is this 'I' and from where?", the spiritual practitioner explores the origin, nature and source of the jiva itself. The seeker discovers that the Self, which is supposed to carry out all these practices, is non-existent, but only an appearance, and that the only Reality is the true Self, the Atman, the One without a second, whose nature is Sat. Chit-Ananda, Being-Consciousness-Bliss.

The teachings of Bhagavan Sri Ramana Maharshi are now available from many books in various languages. Sri Ramanasram has published seven books in Russian.

The small work "Who am I?", which the Master wrote in clear, transparent language, gives in the most concise form the essence of His philosophy and technique of Self-enquiry. The 1991 edition contains an early question-and-answer version of this work. In the 1995 and 1999 editions there is a “connected” version.

Sri Bhagavan was above the differences between religions. The spiritual practice He prescribed was independent of any religion. Not only Hindus came to Him, but also Buddhists, Christians, Muslims, Jews, Parsis, and He never expected anyone to change religion. Devotion to the Guru and the influx of His Grace leads to the deepening of the reality of every religion, and Self-enquiry leads to the ultimate Truth that lies behind all religions.

History of the Awakening

Here is how Ramana Maharshi himself describes the story of his Awakening:

This happened about six weeks before I left Madurai for good, which was a huge change in my life. Everything happened completely unexpectedly. I was sitting alone in a room on the first floor of my uncle's house. I rarely got sick and that day, as usual, I felt good, but suddenly a strong fear of death took possession of me. Nothing in the state of my health could give rise to this, and I did not try to find an explanation or reason for the fear. I just felt that “I was about to die,” and began to think about what to do in this case. I didn’t even have the thought of consulting a doctor, my relatives or friends, since I felt that I had to solve this problem myself, here and now.

The shock of the fear of death forced my mind to turn inward, and I mentally said to myself: “Now death has come, but what does this mean? What is that which dies? It is the body that dies.” And I immediately staged the arrival of death. I lay with my limbs rigidly stretched out, as if mortifying the flesh, imitating a corpse, in order to conduct the research as realistically as possible. I held my breath and pressed my lips tightly together, so that no sound could escape, and neither the word “I” nor any other word was uttered. “Okay,” I mentally said to myself, “this body has died. It will be taken like a corpse to the cremation site, burned and turned into dust. But will I die with the death of the body? Is the body me? It is silent and inert, but I continue to feel the full force of my individuality and even hear the voice of "I" within myself, separate from it. This means that I am the Spirit transcending the body. The body dies, but the Spirit transcending it cannot be affected by death. This means that I am the immortal Spirit." All this was not a dull thought, but flared up in me brightly, like a living Truth, which I perceived directly, almost without the participation of the thought process. "I" was something very real, the only real thing in my condition, and all conscious activity associated with my body was concentrated on this "I". From that moment on, the “I” or Self, with a powerful fascination, focused my attention on itself. The fear of death disappeared once and for all. Since that time, immersion in the Self has not been lost. Other thoughts may come and go like different musical tones, but the Self remains like the fundamental tone of the shruti on which all other tones rest and mingle. Whether the body is engaged in conversation, reading or anything else, I am constantly focused on the True Self. Before this crisis, I had no clear perception of my Self or conscious attraction to IT. I felt no tangible or clear interest in HER, much less any inclination to remain in HER permanently.

During the early years of his stay in the Virupaksha Cave (1899-1904. He moved from Virupaksha to Skandashram in 1916), Bhagavan remained silent most of the time, and therefore gave short “written” answers to any devotees who asked Him questions - either by tracing letters with his finger on the sand, or by writing them on pieces of slate. Sivaprakasham Pillai and Gambhiram Seshaya also received their answers. Both then rewrote them, and the resulting teachings were published many years later under the titles “Who Am I?” and “Self-Inquiry.” Both works originally appeared in question-and-answer form.

At the heart of the cohesive editorial "Who Am I?" lie the questions that were posed in 1902 by Sivaprakasham Pillai, one of the earliest students of the Maharshi (for a brief sketch of his biography, see “Sri Ramana Maharshi: Life and Path”, St. Petersburg, “Ecopolis and Culture”, 1996, pp. 128- 136). A question-and-answer edition containing 28 questions and answers was published in 1923 (see Russian translation in “Sri Ramana Maharshi: The Message of Truth and the Straight Path to Self,” Leningrad, 1991).

In 1923-1928, Bhagavan Himself decided to rewrite Who Am I? in essay form. An introductory paragraph was added, some questions were omitted, some were changed, but despite these changes, most of the sentences did not change at all. Bhagavan simply changed the sequence of the main ideas, ordering them logically more closely.

Therefore, to realize that inherent and untainted happiness which is actually experienced daily when the mind is stilled in deep sleep, it is necessary to know oneself. To acquire such knowledge, inquiry [jnana vicara] “Who am I?” in searching for the Self, "I am", one thing is the best means.

"Who am I?" This physical body is not the Self, and the five sense organs are not the Self; the five organs of external activity are not the Self, and the five vital forces are not the Self; and even the thinking mind is not the Self. That unconscious state of ignorance in which only subtle vasanas (inclinations of the mind) are preserved, while there is freedom from the functional activity of the senses and mind and the objects of sense perception are not conscious, is also not the Self.

Therefore, after the total rejection of all the above-mentioned bodily impositions and their actions: “I am not this, no, and this is not I, and this” - that which remains separate and unique, in itself, then pure Consciousness is that Self. This Awareness itself by its very nature - Existence-Consciousness-Bliss [Sat-Chit-Ananda].

If the mind, which is the instrument of cognition and the basis of all activity, calms down, then the perception of the world as an objective reality ceases. Until the illusory perception of a snake in a rope disappears, the rope on which the illusion was formed is not perceived as such. Likewise, unless the illusory nature of perceiving the world as an objective reality disappears, the vision of one's true nature, the "I am", on which the illusion has been formed, will not be achieved.

The mind is a unique force, shakti, in the Atman, in the “I am”, through which thoughts come to a person. If you eliminate all thoughts and examine the remainder, you will find that apart from thought there is no such thing as mind. Therefore thoughts themselves constitute the mind.

Nor is there such a thing as the physical world, separate and independent from thought. In the waking and dreaming states, thoughts are present and the world is also present. Just as a spider shoots out a web and pulls it back into itself, so the mind projects the world outside itself and dissolves it back into itself.

The world is perceived as an obvious objective reality when the mind is turned outward, thus abandoning its identity with the “I am.” In this way of seeing the world, the true nature of the “I am” is not revealed; conversely, when “I am” is realized, the world ceases to seem like an objective reality.

By steady and continuous inquiry into the nature of the mind, it is transformed into That to which the “I” refers, and it is, in essence, the I, “I am” [atma-svarupa]. For its existence, the mind must necessarily depend on something gross; it never exists on its own. It is this mind that is otherwise called the subtle body, ego, soul, or jiva.

That which arises in the physical body as the "I" is the mind. If you examine where in the body the “I” thought arises first of all, you will find that it is from the Heart, or Hridayam. It is the Source and Support of the mind. Or, on the other hand, even if one simply continuously repeats to oneself, internally, “I am I,” with the whole mind fixed on this, such repetition also leads to the same Source.

The first and most important of all thoughts that arise in the mind is the primary “I” thought. It is only after the rise, or beginning, of the “I” thought that countless other thoughts arise. In other words, only after the first person pronoun, “I,” has appeared, do the second and third person pronouns (“you,” “he,” etc.) come to mind, and they cannot exist without “I.”

Since each successive thought can arise only after the rise of the “I” thought, and since the mind is nothing more than a bundle of thoughts, the mind is calmed only by the inquiry “Who am I?” Moreover, the integral "I"-thought, meant by "I" in such an investigation, having destroyed all other thoughts, will eventually be destroyed, or destroyed, itself, like a stick used to stir a funeral pyre.

Even when during such an investigation extraneous thoughts sprout, do not try to complete the emerging thought, but, on the contrary, deeply ask within: “For whom did this thought come?” It doesn’t matter how many thoughts come to you; If, with high alertness, when every thought arises, you immediately examine for whom it came, you will find that “For me.” If you then ask, “Who am I?”, the mind will turn inward and the thought that has arisen will also calm down. In this method, as you persist more and more in the practice of Self-enquiry, the mind gains greater strength and ability to abide in its Source.

It is only when the subtle mind turns outward through the activity of the intellect and senses that these gross names and forms that make up the world appear. But when, on the other hand, the mind remains firmly in the Heart, they decline and disappear. Containing the retreating mind and absorbing it into the Heart is known as “turning inward,” antar-mukha-drishti. Letting go of the mind and its exit from the Heart is called “turning outward,” bahir-mukha-drishti.

If by such practice the mind is absorbed into the Heart, then the ego or "I", which is the center of many thoughts, finally disappears and the pure Consciousness or "I am", living in all states of mind, remains alone, sparkling. This is that state where there is not the slightest trace of “I”-thought, that is, true Being Itself. It is called Peace, or Silence, mauna.

This state of simply abiding in pure Being is known as “seeing with the eye of Wisdom” [jnana-drishti]. It means and implies complete stillness of the mind in the “I am.” Anything else, as well as psychic powers of the mind such as mind reading, telepathy and clairvoyance, cannot be Wisdom.

Only "I am" [atma-svarupa] exists and is Reality. The triple reality of the world, the individual soul and God is, like the illusory shimmer of silver in mother-of-pearl, a line, an imaginary creation in the Atman. This triad appears and disappears simultaneously. “I am” alone is the world, “I” and God. Everything that exists is nothing other than a manifestation of the Supreme.

For tranquilizing the mind there is no other more effective and appropriate means than Self-enquiry [atma-vichara]. Even if the mind is calmed by other means, it is only an apparent calm: it will rise again.

For example, the mind is calmed by the practice of pranayama (restraint and control of breath and vital forces). However, such tranquility lasts only as long as the suppression of breath and vital forces continues; and when they are released, the mind is also freed and immediately, turning outward, continues to wander, obeying the force of its hidden tendencies.

The source of the mind is the same as the breath and vitality. Verily, many thoughts make up the mind, and the “I” thought is the primary thought of the mind, and it itself is the ego. But the breath also has its source in the same place where the ego arises. Therefore, when the mind becomes quiet, the breath and vital forces also become quiet; conversely, when the latter are calmed, the mind also calms down.

Breath and vital forces are gross manifestations of the mind. Until death, the mind reinforces and maintains these forces in the physical body, and when life fades away, the mind envelops them and takes them with it. In deep sleep, however, the vital forces continue to operate, although the mind is not manifested. This happens according to Divine law - to protect the body and remove possible doubts whether it is alive or dead, while a person is fast asleep. Without such a natural mechanism, sleeping bodies would often be cremated alive. The vitality evident in the breath is abandoned by the mind as the "observer". But in the waking state and in samadhi, when the mind becomes calm, the breath also calms down. For this reason (since the mind is capable of supporting and controlling the breath and vital forces and therefore lies behind them) the practice of breathing control is merely useful in calming the mind, but cannot cause its final extinction.

Like breathing control, meditation on the forms of God, repetition of sacred syllables [mantra japa] and regulation of food only help to control the mind. Through the practice of meditation or repetition of mantras, the mind becomes one-pointed. Just as a chain inserted into the ever-seeking trunk of an elephant deprives it of the ability to reach for other objects, so the ever-restless mind, trained and accustomed to the name and form (of God) by meditation or repetition of mantras, will invariably cling to only this.

When the mind is divided and dispersed in innumerably changing thoughts, each individual thought becomes extremely weak and ineffective. When, on the contrary, such thoughts subside more and more until they are finally reduced to nothing, the mind becomes one-pointed and, thus acquiring strength and endurance, easily achieves perfection in Self-enquiry [Atma-vichara].

Regulating the diet, limiting it to sattvic food taken in moderation is the best of all rules of conduct; and it contributes most to the development of the sattvic qualities of the mind. The latter, in turn, help in the practice of Atma-vichara.

Innumerable visaya-vasanas (subtle tendencies of the mind concerning objects of sense pleasure), coming in quick succession like the waves of the ocean, excite the mind. However, they too wilt and are eventually destroyed by gradual, constant practice of Atma-dhyana, or meditation on the “I am.” Without leaving any room for doubt whether it is possible to simply abide as the “I Am” Itself or to destroy all vasanas, one should firmly and unceasingly continue to meditate on the “I Am.”

No matter how sinful a person may be, if he stops the inconsolable lamentations: “Alas! I am a sinner, how can I now achieve Liberation?” and, throwing away even the thought of his sinfulness, will diligently meditate on “I am,” he will certainly be saved.

As long as the vasanas (subtle tendencies of the mind) remain in the mind, one must continue to explore “Who am I?” As thoughts arise, they should be destroyed - here and now - at the very source of their appearance by the method of Self-enquiry.

The absence of desire for anything external to oneself constitutes vairagya (dispassion) or nirasa (freedom from desires). Steadfast retention of "I am" constitutes jnana (Knowledge). But in reality, vairagya and jnana are one and the same. Like a pearl diver who attaches a stone to his belt in order to sink to the bottom of the sea for the pearl, every aspirant, armed with vairagya, can plunge deeply into himself and realize the precious Self. If the serious seeker cultivates only a constant and deep contemplative "remembering" [smriti] of the true nature of the "I am" before realizing It, then that alone will be sufficient. Distracting thoughts are like enemies in a fortress. As long as they own it, they will certainly continue to raid. But if you destroy them as they appear, the fortress will eventually fall.

God and Guru are not really different, they are one and the same. One who earns the Grace of the Guru will certainly be saved and will never be abandoned, just as a victim who falls into the mouth of a tiger will never escape from it. But the student, for his part, must unwaveringly follow the Path shown by the Teacher.

Firm and disciplined abiding in the Atman [Atma-nishtha], leaving no room for any thought except the deep contemplation of “I am,” constitutes self-surrender to the highest Lord. Whatever burdens come upon God, He bears them. It is the indefinable Power of God that ordains, sustains and controls all that happens. Why, then, should we worry, tormented by endless thoughts, saying: “Should I do this? No, that way,” instead of humble, but also happy submission to this Power? We know that the train carries all the cargo, so why keep your luggage on your lap after boarding when you can put it on the shelf and sit quietly?

That which is Happiness is also “I am.” Happiness and 'I am' are not different, they are one and the same. This “I am”-Happiness [atma-sukham] alone is real. There is nothing in any of the countless objects of the earthly world that could be called Happiness. But due to our utter ignorance and imprudence, we imagine that we get happiness from them. On the contrary, when the mind is directed outward, it experiences pain and suffering. Indeed, only when our desires are fulfilled does the mind, returning to its Source, experience only the Happiness inherent in the “I am.” Similarly, in states of deep sleep, when immersed in "I am" [samadhi], when fainting, or when the desired is achieved and the undesirable is eliminated, the mind turns inward and enjoys that Happiness of "I am." Such chaotic wandering - sometimes leaving the “I am”, sometimes returning to Him again and again - is the endless and exhausting fate of the mind.

The shade from the tree is pleasant, but outside it the heat is scorching. A person who has walked a lot under the sun feels the bliss of coolness when he reaches the shade. The one who constantly leaves the shadows for the sun and then returns back to the shadows is unreasonable. The wise always remain in the shadows. Likewise, the mind of an enlightened Sage [jnani] never leaves Brahman, the Absolute. The mind of the ignorant, on the other hand, comes to the phenomenal world, experiences pain and suffering, and then, turning for a short time towards Brahman, experiences Happiness. This is the nature of the mind of an ignoramus.

This phenomenal world, however, is nothing other than thought. When the world is withdrawn from sight, that is, when thought is free, the mind enjoys the Happiness of “I Am.” On the contrary, when the world appears, that is, when thought arises, the mind experiences pain and suffering.

The sun rises without its own desire, decision or effort, but just from its presence the lens generates heat, the lotus blossoms, the water evaporates and people carry out their various activities of life and then rest. Just as a needle moves in the presence of a magnet, so the soul, the jiva, subject to the threefold activity of creation, preservation and destruction, which is simply caused by the unique Presence of the Supreme Lord, performs actions according to its karma and then comes to rest. But God Himself has no intention; no action or event touches even the edges of His Being. This state of pure detachment is just as the activities of life do not affect the sun, and the merits and demerits of the lower four elements do not affect the all-pervading Ether.

Without exception, all the Scriptures testify that in order to achieve Salvation one must calm the mind; and if it is already known that restraint of the mind is the ultimate goal, then it is useless to study them forever. Such containment requires genuine exploration within oneself by asking oneself, “Who am I?” How can one carry on this inquiry in search of "I am" simply by studying the Scriptures?

One should realize Oneself, "I am", with one's own Eye of Wisdom [jnana-kan]. Will Rama require a mirror to know that he is really Rama? The self-idea (I) is within the five sheaths, while the Scriptures are outside them. Therefore, it is vain to search through the study of the Scriptures for the “I am,” which must be realized by the total renunciation of exactly five sheaths.

Study: "Who am I, in chains?" and knowledge of one's true nature alone is Liberation. To keep the mind constantly turned inward and thus to remain in the “I am” alone is Atma-vichara (Self-inquiry), while dhyana (meditation) consists of diligent contemplation of the “I am” as Sat-Chit-Ananda (Being-Consciousness). -Bliss). Indeed, the time will come when you will have to forget all your knowledge.

Just as it is useless to analyze the rubbish that needs to be swept up and thrown away, so one who seeks to know the Self has no need to count the tattvas that envelop the “I am” and examine them instead of discarding them. He must regard the phenomenal world in relation to himself simply as a dream.

Except that the waking state is long and the sleeping state is short, there is no difference between them. Just as waking events seem real only when you are awake, so do dream events appear real only during sleep. The only thing is that in dreams the mind takes on a different form, or bodily shell. For both in waking life and in sleep thoughts, on the one hand, and names and forms, on the other, arise simultaneously.

There are not two minds - one good and the other bad. There is only one mind. These are only vasanas, or inclinations of the mind, of two types, good and auspicious, bad and inauspicious. When the mind is under the influence of favorable tendencies, it is called good, and when unfavorable, it is called bad. No matter how evil other people may seem, it is wrong to hate or despise them. One should equally avoid likes and dislikes, love and hate. It is also wrong to allow the mind to dwell frequently on the objects or affairs of worldly life. As far as possible, one should not interfere in the affairs of others. Whatever is offered to others is in reality an offer to oneself; Once this truth is realized, who can deny anything to others?

If the ego arises, everything else also arises; if it subsides, then everything else also subsides. The deeper our humility, the better for us. If only the mind calms down, then what difference does it make where you happen to live?

Teachers in the classical Advaita Vedanta tradition:

Teachers in the modern Advaita (neo-Advaita) tradition:

Ramana Maharshi

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I asked him, Bhagavan Maharshi,

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First question:

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