Five verses on the Self
Five rooms in Sri Arunachala
Upadesha Manjari - Spiritual Teachings
The Forty Verses on Reality
Advaita Bodha Dipika
The Gospel of Ramana Maharshi
Ramana Maharshi Memories Vol. 1
Ramana Maharshi Memories Vol. 2
Ramana Maharshi Memories Vol. 3
I am not the mind, I am the Self
Ramana Maharshi and the Way of Knowledge
Be what you are
Divinity, here and now
Upadesha Saram - The essence of the Teaching (Ramana Maharshi)
I. Action produces whips according to the order of God. Since in itself it is inanimate, action cannot be God.
2. The fruits of the actions disappear, leaving seeds that throw into an ocean of other actions. Action therefore does not lead to liberation.
3. But the actions offered to God without attachment for their fruits purify the mind and indicate the path that leads to liberation.
4. The acts of worship, the repetition of the name of God and meditation, performed respectively by the body, the voice and the mind, are each better than the previous one, in the order indicated.
5. Recognizing and worshiping the eightfold universe as a manifestation of God is the best form of worship.
6. Repeating aloud the name of God is better than chanting His praises. The repetition in a low voice is even better. And even better is mental repetition. This, we said, is meditation.
7. Better than intermittent meditation is stable and continuous meditation, similar to the flow of spilled oil or the flow of water from a source.
8. Meditating on God as something not distinct from the one who meditates is better than meditating on Him as something distinct.
9. Transcending meditation through this meditation and dwelling in one's true Being is the essence of supreme devotion.
10. The absorption of the mind into what it comes from is worship and devotion. And it is also Yoga and knowledge.
11. Holding the breath, the mind stops, like a bird caught in a net. In this way the mind is controlled.
12. Since they have a single origin, the mind and the breath from which thought and action sprout are two branches of the same tree.
13. The absorption of the mind is of two types: temporary and definitive. What is temporarily absorbed returns to manifest itself; what is definitively absorbed does not return to manifest. 14. The temporary absorption of the mind obtained through the control of the breath becomes definitive if the attention is concentrated exclusively on the Self.
15. Since in this way his mind has become extinct, the great yogi who dwells in the supreme Truth has no more actions to perform. He has reached his natural state ..
16. When leaving the perception of external objects, the mind perceives its shining form. This is true knowledge.
17. If one observes the nature of the mind without interruption, one sees that indeed the mind does not exist. This is the direct route for everyone.
18. The mind is only a set of thoughts, the first of which, the root of all thoughts, is the "I" thought. So the mind is only the "I" thought.
19. When one searches internally for the source from which this "I" comes, it disappears. This is the search for the Self.
20. Where the "I" disappears, there the One shines, undivided and infinite. This is the true Self.
21. Since we do not cease to exist even in deep sleep, in which there is no thought of "I", this One in whom the "I" disappears is indeed what is meant by the term "I".
22. Since they are inanimate and unreal in themselves, the body, the senses, the vital energy and the mind are not the true "I".
23. Since Consciousness is no different from Being, the knowledge of Being is Consciousness itself. So indeed we are Consciousness.
24. In Being, their true nature, creatures and the Creator are one. Diversity is in attributes and awareness.
25. Since God shines eternally as the true reality of every being, to perceive one's Self without attributes is to perceive God.
26. Since there is no duality in the Self, knowing the Self means being the Self. This is true absorption in God.
27. Consciousness in which there is neither knowing nor non-knowing is true knowledge. In it there is no object to know.
28. In this perception of our true nature the Being-Consciousness-Righteousness without beginning and without end shines continuously.
29. Dwelling in this state of supreme bliss, even beyond slavery and freedom, is the highest form of service to God.
30. Knowing what remains after the annihilation of the "I" is the best asceticism. So says Ramana, the supreme Self.