Teachings of Sri Ramana Maharshi (Briefly)

(Below is my compilation of what I thought was essential in the teachings of Sri Ramana Maharshi. It is not meant to be taken as the final word on the teachings of the Maharshi. Those interested in further exploring the teachings of the Maharshi can do so by visiting the official Web site of Sri Ramanasramam at www.sriramanamaharshi.org for books and other information. I gratefully acknowledge the kind permission of Sri V.S. Ramanan, President of Sri Ramanasramam, allowing me to reproduce these selections from copyrighted books published by Sri Ramanasramam)

Reality (Self / Brahman / Truth)

That alone is real which exists by itself, which reveals itself by itself and which is eternal and unchanging.[1]

Reality must always be real. It is not with forms and names. That which underlies these is reality. . . . Reality is that which is. It is as it is. It transcends speech.[2]

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. The Self is that where there is absolutely no ‘I’-thought. The Self itself is the world; the Self itself is ‘I’; the Self itself is God; all is Siva, the Self.[3]

What exists is the one Self, not a seer and seen. The seen regarded as the Self is real.[4]

The Self alone is knowledge, is truth. Knowledge of the diversity is ignorance, is false knowledge. Yet ignorance is not apart from the Self, which is knowledge.[5]

Nothing more can be predicated of the Self than that it exists.[6]

Reality lies beyond the mind.[7]

Soul, World and God

All religions postulate the three fundamentals, the world, the soul, and God. The one reality alone manifests itself as the three. “The three are indeed three” is only while the ego lasts.[8]

We are always the Self. Only, we don’t realise it.[9]

Only you the Self, have got into the habit of thinking that you are this, you are that and you are the other.[10]

Unbroken ‘I – I’ is the ocean infinite; the ego, ‘I’-thought, remains only as a bubble on it and is called jiva, i.e., individual soul. The bubble too is water; when it bursts it only mixes in the ocean. When it remains a bubble it is still a part of the ocean.[11]

The mind is nothing else than the ‘I’-thought. The mind and the ego are one and the same. Intellect, will, ego, and individuality are collectively the same mind. It is like a man being variously described according to his different activities. The individual is nothing else than the ego, which again is only the mind.[12]

The mind is not different from the Supreme Being. A gold ornament is not gold itself, but it is also not different from gold. The mind is a wonderful power, a mysterious power of the Supreme Being.[13]

The mind, turned outwards, results in thoughts and objects. Turned inwards, it becomes itself the Self. Such a mind is sometimes called arupa manas or suddha manas.[14]

If we look on the Self as ego, then we become the ego; if as the mind, we become the mind; if as the body, we become the body. It is the thought which builds up the sheaths in so many ways.[15]

The world is really synonymous with the mind.[16]

The conception of the world is a superimposition on reality, as the idea of a snake is superimposed on the reality of a rope, in darkness. That is maya, illusion.[17]

The world does not exist apart from Brahman. Brahman or the Self is like the screen and the world is like the pictures on it.[18]

Take the instance of the cinema. Scenes are projected 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 going on. The man is aware of the latter but not aware of the essential former. Whether he is aware of the screen or unaware, the actions will continue.[19]

Each one thinks of God according to his own degree of advancement.[20]

God is none other than the Self.[21]

Ignorance (Maya)

The ignorance is due to the mistaking of the body for the Self.[22]

Seeing the ice without seeing that it is water is illusion, maya . . . . Maya is not a separate entity. Absence of light is darkness, so also absence of knowledge, illumination etc., is called ignorance, illusion or Maya.[23]

The pure, uncontaminated mind, being absolute consciousness, on becoming oblivious of its primary nature, is overpowered by the quality of darkness (tamas) and manifests as the physical world. Similarly, overpowered by activity (rajas), it identifies itself with the body and, appearing in the manifested world as ‘I’, mistakes this ego for the reality.[24]

What is the nature of illusion? All are in the grip of enjoyment, i.e., bhokta [enjoyer], bhogyam [enjoyed], bhoga [enjoyment]. This is due to the wrong notion that the bhogya vastu (the [enjoyed] objects) are real. The ego, the world and the creator are the fundamentals underlying the illusion. If they are known to be not apart from the Self there will be no more illusion.[25]

Intimations of Reality

The three states of waking, dream and sleep cannot be real. They simply come and go. The real will always exist.[26]

There is an ‘I’ which emerges as soon as you wake up, sees the body, the world and all else, and ceases to exist when you sleep; and there is another ‘I’ which exists apart from the body, independently of it, and which alone is with you when the body and the world do not exist for you, as for instance in sleep. Then ask yourself if you are not the same ‘I’ during sleep and during the other states [waking and dream]. Are there two ‘I’s? You are the same one person always. Now, which can be the real, the ‘I’ which comes and goes, or the ‘I’ which always abides? Then you know that you are the Self. This is called Self-realisation.[27]

We exist in sushupti [deep sleep] without being associated with the body and mind. But in the other two states [waking and dream] we are associated with them. If one with the body, how can we exist without the body in sushupti? We can separate ourselves from that which is external to us and not from that which is one with us. Hence the ego is not one with the body. This must be realised in the waking state. Avasthatraya (the three states of waking, dream and deep sleep) should be studied only for gaining this outlook.[28]

Ways to Self-Realisation

Realisation is nothing new to be acquired. It is already there, but obstructed by a screen of thoughts. All our attempts are directed for lifting this screen and then Realisation is revealed.[29]

Really there are only two methods [for realization]: [self-]enquiry and devotion [surrender]. One leads to the other.[30]

Jnana Marga (self-enquiry) and Bhakti Marga (prapatti [surrender]) are one and the same. Self-surrender leads to realisation just as enquiry does.[31]

Self-Enquiry

Study of scriptures is said to be contemplation of the Self. Actually, only Self-Enquiry is contemplation of it.[32]

Even if knowledge of the scriptures is free from doubt and misunderstanding it does not by itself confer experience.[33]

All the texts say that in order to gain liberation one should render the mind quiescent . . . . once this has been understood there is no need for endless reading. In order to quieten the mind one has to enquire within oneself.[34]

Intellect is a tool of the Self. The Self uses intellect for measuring variety. Intellect is not the Self nor apart from the Self. The Self alone is eternal. Intellect is only a phenomenon.[35]

The intellect is of use only to see outside things, the outside world. Perfection of the intellect would lead only to seeing the outside world well. But the intellect is of no use at all for seeing within, for turning inwards towards the Self. For that it has to be killed or extinguished, or in other words it has to merge in the source from which it has sprang.[36]

Yes [the intellectual understanding of the Truth is necessary]. Otherwise why does not the person realize God or the Self at once, i.e., as soon as he is told that God is all or the Self is all? That shows some wavering on his part. He must argue with himself and gradually convince himself of the Truth before his faith becomes firm.[37]

[The intellect is a help for realization] up to a certain stage. Even so, realize that the Self transcends the intellect – the latter must itself vanish to reach the Self.[38]

Atman [Self] is realised with mruta manas [dead mind], that is, mind devoid of thoughts and turned inward.[39]

Self-Enquiry is really possible only through intense introversion of the mind.[40]

There is no other adequate method [for destroying the mind] except Self-Enquiry. If the mind is lulled by other means it stays quiet for a little [while] and then springs up again and resumes its former activity.[41]

The mind is a bundle of thoughts. But the source of all thoughts is the I-thought. So if you try to find out who this ‘I’ is, the mind will disappear. The mind will exist only so long as you think of external things. But when you draw it from external things and make it think of the mind or ‘I’ – in other words introvert it – it ceases to exist.[42]

Without uttering the word “I”, to quest with the mind turned inwards, as to whence the “I” rises, is alone the enquiry leading to Self-knowledge. Other than this, can contemplation, “This I am not; That I am,” be by itself the enquiry, though it may be an aid thereto.[43]

In the quest method – which is more correctly “Whence am I?” and not merely “Who am I?” – we are not simply trying to eliminate saying ‘we are not the body, not the senses and so on’, to reach what remains as the ultimate reality, but we are trying to find whence the ‘I’-thought or the ego arises within us.[44]

To enquire ‘Who am I?’ really means trying to find out the source of the ego or the ‘I’-thought.[45]

The ‘I-thought’ will be found to be the root cause. Go deeper; the ‘I-thought’ disappears and there is an infinitely expanded ‘I-consciousness’.[46]

If the mind is distracted, ask the question promptly, “To whom do these distracting thoughts arise?” That takes you back to the ‘I’ point promptly.[47]

There is no investigation into the Atman. The investigation can only be into the non-self. Elimination of the non-self is alone possible. The Self being always self evident will shine forth of itself.[48]

That which makes the enquiry is the ego. The “I” about which the enquiry is made is also the ego. As a result of the enquiry the ego ceases to exist and only the Self is found to exist.[49]

There is an absolute Self from which a spark proceeds as from a fire. The spark is called the ego. In the case of an ignorant man it identifies itself with an object simultaneously with its rise. It cannot remain independent of such association with objects. The association is ajnana or ignorance and its destruction is the object of our efforts. . . . Its true nature can be found when it is out of contact with objects or thoughts.[50]

The ‘I-thought’ is like a spirit which, although not palpable, rises up simultaneously with the body, flourishes and disappears with it. The body-consciousness is the wrong ‘I’. Give up this body-consciousness. It is done by seeking 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. Seeking its source it will vanish.[51]

The ego is described as having three bodies, the gross, the subtle and the causal, but that is only for the purpose of analytical exposition. If the enquiry were to depend on the ego’s form, you may take it that any enquiry would become altogether impossible, because the forms the ego may assume are legion. Therefore, for the purposes of self-enquiry you have to proceed on the basis that ego has but one form, namely that of aham-vritti [‘I’-thought].[52]

It is certainly right [that "thoughts cease suddenly, then ‘I-I’ rises up as suddenly and continues. It is only in the feeling and not in the intellect"]. Thoughts must cease and reason disappear for ‘I-I’ to rise up and be felt. Feeling is the prime factor and not reason.[53]

You are the mind or think that you are the mind. The mind is nothing but thoughts. Now behind every particular thought there is a general thought which is the ‘I’, that is yourself. Let us call this ‘I’ the first thought. Stick to this ‘I’-thought and question it to find out what it is. When this question takes strong hold on you, you cannot think of other thoughts.[54]

What happens when you make a serious quest for the Self is that the ‘I’-thought disappears and something else from the depths takes hold of you and that is not the ‘I’ which commenced the quest.[55]

The very purpose of self-enquiry is to focus the entire mind at its source. It is not, therefore, a case of one ‘I’ searching for another ‘I’.[56]

It is not meant that you should go on asking ‘Who am I?’ In that case, thought will not so easily die. . .concentrate within yourself where the ‘I’-thought, the root of all other thoughts arises. As the Self is not outside but inside you, you are asked to dive within, instead of going without.[57]

Some say that one should never cease to engage in hearing, reflection and one-pointedness. These are not fulfilled by reading books, but only by continued practice to keep the mind withdrawn.[58]

Disputing the nature of the Self without attempting Self-realization merely constitutes delusion.[59]

For those who can practice this method [Self-Enquiry] all rules and discipline are unnecessary.[60]

Gradually one should, by all possible means try always to be aware of the Self. Everything is achieved if one succeeds in this. Let not the mind be diverted to any other object. One should abide in the Self without the sense of being the doer, even when engaged in work born of destiny, like a madman.[61]

Advaita [nondual philosophy] does not mean that a man must always sit in samadhi [Self-absorption] and never engage in action. Many things are necessary to keep up the life of the body, and action can never be avoided.[62]

It is possible to perform all the activities of life with detachment and regard only the Self as real. It is wrong to suppose that if one is fixed in the Self one’s duties in life will not be properly performed. It is like an actor. He dresses and acts the part he is playing, but he knows really that he is not that character but someone else in real life. In the same way, why should the body-consciousness or the feeling ‘I-am-the-body’ disturb you, once you know for certain that you are not the body but the Self?[63]

Surrender

Surrender is Bhakti Yoga [path of devotion]. To reach the source of the ‘I-thought’ is the destruction of the ego, is the attainment of the goal, is prapatti (surrender), jnana, etc.[64]

Complete self-surrender means that you have no further thought of ‘I’. Then all your predispositions (samskaras) are washed off and you are free.[65]

Complete surrender is impossible in the beginning. Partial surrender is certainly possible for all. In course of time that will lead to complete surrender.[66]

Learn what surrender is. It is to merge in the source of the ego. The ego is surrendered to the Self. . . . The Self is that to which we surrender our ego and let the Supreme Power, i.e., the Self, do what it pleases. The ego is already the Self’s. We have no rights over the ego, even as it is. However, supposing we had, we must surrender them.[67]

What the bhakta [devotee] calls surrender, the man who does vichara [enquiry] calls jnana. Both are trying only to take the ego back to the source from which it sprang and make it merge there.[68]

What is bhakti [devotion]? To think of God. That means: only one thought prevails to the exclusion of all other thoughts. That thought is of God which is the Self or it is the self surrendered unto God. When He has taken you up nothing will assail you. The absence of thoughts is bhakti. It is also mukti [liberation]. The jnana method is said to be vichara (enquiry). That is nothing but ‘supreme devotion’ (parabhakti). The difference is in words only.[69]

It is 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 source to be some God outside you. One’s source is within yourself. Give yourself up to it. That means that you should seek the source and merge in it.[70]

Surrender should not be verbal nor conditional.[71]

It [self-surrender] is the same as self-control; control is effected by removal of samskaras which imply the functioning of the ego. The ego submits only when it recognises the Higher Power. Such recognition is surrender or submission, or self-control. Otherwise the ego remains stuck up like the image carved on a tower, making a pretence by its strained look and posture that it is supporting the tower on its shoulders. The ego cannot exist without the Power but thinks that it acts of its own accord.[72]

God, Guru and the Self are not different.[73]

. . . for getting Brahma jnana [self-realisation] all that is necessary is to surrender yourself completely to the guru, to surrender your notion of ‘I’ and ‘mine’. If these are surrendered, what remains is the Reality.[74]

All talk of surrender is like pinching jaggery from the jaggery image of . . . [God] and offering it . . . to the same . . . [image of God]. You say you offer your body, soul and all possessions to God. Were they yours that you could offer them? At best, you can only say, ‘I falsely imagined till now that all these which are yours (God’s) were mine. Now I realize they are yours. I shall no more act as if they are mine.’ And this knowledge that there is nothing but God or Self, that I and mine don’t exist and that only the Self exists, is jnana. Thus there is no difference between bhakti and jnana. Bhakti is jnana mata or mother of jnana.[75]

Surrender appears easy because people imagine that, once they say with their lips ‘I surrender’ and put their burdens on their Lord, they can be free and do what they like. But the fact is that you can have no likes or dislikes after your surrender and that your will should become completely non-existent, the Lord’s Will taking its place. Such death of the ego is nothing different from jnana. So by whatever path you may go, you must come to jnana or oneness.[76]

As often as one tries to surrender, the ego raises its head and one has to try to suppress it. Surrender is not an easy thing. Killing the ego is not an easy thing. It is only when God Himself by His grace draws the mind inwards that complete surrender can be achieved. But such grace comes only to those who have already, in this or previous lives, gone through all the struggles and sadhanas preparatory to the extinction of the mind and killing of the ego.[77]

The other way [for self-realisation] is to kill the ego by completely surrendering to the Lord, by realizing one’s helplessness and saying all the time: ‘Not I but Thou, oh Lord!’, and giving up all sense of ‘I’ and ‘mine’ and leaving it to the Lord to do what he likes with you. Surrender can never be regarded as complete so long as the devotee wants this or that from the Lord. True surrender is love of God for the sake of love and nothing else, not even for the sake of salvation.[78]

Quite a number of things are done automatically without our being conscious of it. Complete surrender to God means giving up all thoughts and concentrating the mind on Him. If we can concentrate on Him, other thoughts disappear. If mano-vak-kaya karmas, i.e., the actions of the mind, speech and body are merged with God, all the burdens of our life will be on Him.[79]

Fitness for Self-Enquiry

In fact there may not be found any individual in the world who possesses all the qualities in perfection necessary for an aspirant as mentioned in Yoga Sutras etc. Still pursuit of Self-Knowledge should not be abandoned.[80]

One must be ready to sacrifice everything for the Truth. Complete renunciation is the index of fitness.[81]

The ego in each one must die. Let him reflect on it. Is there this ego or is there not? By repeated reflection one becomes more and more fit.[82]

The one who feels utter distaste when his mind has to move among sense objects and who is conscious of the transitoriness of the body is said to be a competent one for Self-Enquiry.[83]

An examination of the ephemeral nature of external phenomena leads to vairagya [dispassion]. Hence enquiry (vichara) is the first and foremost step to be taken. When vichara continues automatically, it results in a contempt for wealth, fame, ease, pleasure etc. The “I”-thought becomes clearer for inspection.[84]

Obstacles

This very doubt, whether you can realize, and the notion ‘I-have-not-realized’ are themselves the obstacles. Be free from these obstacles also.[85]

This thought of difficulty is the chief obstacle. A little practice will make you think differently.[86]

Thoughts are the obstacles to realisation. One’s meditation or concentration is meant to get rid of obstacles and not to gain the Self. Does anyone remain apart from the Self.[87]

The more you withdraw into the Self, the more these tendencies wither, and finally they drop off.[88]

Men attached to objects and having endless thoughts due to the strength of latent tendencies find it difficult to control the mind.[89]

Everybody will go after only what gives happiness to him. Thinking that happiness comes from some object or other, you go after it. See from whence all happiness, including the happiness you regard as coming from sense objects, really comes. You will understand all happiness comes only from the Self, and then you will always abide in the Self.[90]

Other Methods

All [the existing methods] are good for the purification of the mind. Because the purified mind alone is capable of grasping [the method of Self-Enquiry] and sticking to its practice.[91]

The object in all paths is to keep off all other thoughts except the thought of God or Self.[92]

To each person that way is the best which appears easiest or appeals most. All the ways are equally good, as they lead to the same goal.[93]

See what helps you to keep away all other thoughts and adopt that method for your meditation.[94]

Progress

One-pointedness is the fruit of all kinds of practice. One may get it quickly; another after a long time. Everything depends on the practice.[95]

The degree of freedom from unwanted thoughts and the degree of concentration on a single thought are the measure[s] to gauge the progress.[96]

Does not one find some kind of peace while in meditation? That is the sign of progress.[97]

There is consciousness along with quietness in the mind; that is exactly the state to be aimed at.[98]

Self-Realisation will come to an earnest seeker in a trice.[99]

[The marks of an earnest disciple] are an intense longing for the removal of sorrow and attainment of joy and an intense aversion for all kinds of mundane pleasure.[100]

References

1. Maharshi, Sri Ramana (1994), Maharshi’s Gospel, Books I & II, 11th ed., Tiruvannamalai: Sri Ramanasramam, Book II, Chap. III, The Jnani and the World, p 61
2. Godman, D (ed.) (1992), Be As You Are: The Teachings of Sri Ramana Maharshi , Penguin Books, Chap. 1, The Nature of the Self, p 10
3. Maharshi, Sri Ramana (2002), Who Am I?, 18th ed., Tiruvannamalai: Sri Ramanasramam, p 11
4. Mudaliar, D (comp.) (2002), Day by Day with Bhagavan, 5th reprint, Tiruvannamalai: Sri Ramanasramam, p 3, 19-3-45 Morning
5. Cohen, SS (tr. & commentary) (2006), Forty Verses on Reality, Tiruvannamalai: Sri Ramanasramam, p 26, verse 26
6. Mudaliar, Day by Day, p 332, 17-10-46
7. Venkataramiah, M (comp.) (2000), Talks with Sri Ramana Maharshi, Reprint 1st ed., Tiruvannamalai: Sri Ramanasramam, p 418, Talk 433
8. Maharshi, Sri Ramana (1982), Truth Revealed (Sad-Vidya), 6th ed., Tiruvannamalai: Sri Ramanasramam, p 11, No. 2
9. Mudaliar, Day by Day, p 18, 16-9-45 Afternoon
10. Swarnagiri, R (1995), Crumbs from His Table, 6th ed., Tiruvannamalai: Sri Ramanasramam, Chap. 9, Self-Realization, p 29
11. Venkataramiah, Talks, p 90, Talk 92
12. Maharshi, Sri Ramana (1996), Self-Enquiry. In: Words of Grace, 3rd ed., Tiruvannamalai: Sri Ramanasramam,, p 22
13. Swarnagiri, Crumbs, Chap. 11, Dream, Sleep and Samadhi, p 39
14. Mudaliar, Day by Day, p 37, 8-11-45 Morning
15. Venkataramiah, Talks, p 132, Talk 146
16. Maharshi, Truth Revealed, p 2, No. 6
17. Swarnagiri, Crumbs, Chap. 11, Dream, Sleep and Samadhi, p 41
18. Mudaliar, Day by Day, p 238, 29-5-46
19. Maharshi, Maharshi’s Gospel, Book I, Chap. 1, Work and Renunciation, p 7
20. Venkataramiah, Talks, p 46, Talk 40
21. ibid., p 104, Talk 106
22. ibid., p 479, Talk 482
23. Swarnagiri, Crumbs, Chap. 11, Dream, Sleep and Samadhi, p 41
24. Maharshi, Self-Enquiry. In: Words of Grace, p 17
25. Venkataramiah, Talks, p 550, Talk 569
26. Mudaliar, Day by Day, p 105, 11-1-46 Afternoon
27. ibid., p 297, 17-8-46
28. Venkataramiah, Talks, p 256, Talk 286
29. ibid., p 372, Talk 390
30. ibid., p 167, Talk 196
31. ibid., p 40, Talk 31
32. Natarajan, AR (tr. & commentary) (1999), Ramana Gita, 11th ed., Bangalore: Ramana Maharshi Centre for Learning, Chap. 15, Sravana Manana Nidhidhyasana, p 188, verse 7
33. ibid., Chap. 15, Sravana Manana Nidhidhyasana, p 189, verse 9
34. Maharshi, Who Am I? p 14
35. Venkataramiah, Talks, p 109, Talk 112
36. Mudaliar, Day by Day, p 229, 10-5-46
37. Venkataramiah, Talks, p 573, Talk 596
38. ibid., p 6, Talk 13, 7th January 1935
39. Godman, Be As You Are, Chap. 4, Self-enquiry – Theory, p 49
40. Maharshi, Maharshi’s Gospel, Book II, Chap. VI Aham & Aham-Vritti, p 83
41. Osborne, A (2004), The Mind of Ramana Maharshi, Fourteenth Jaico Impression, Mumbai: Jaico Publishing House, Chap. 10, Some Early Devotees, p 83
42. Mudaliar, Day by Day, p 333, 18-10-46
43. Maharshi, Truth Revealed, p 17, No. 29
44. Mudaliar, Day by Day, p 55, 1-12-45
45. ibid., p 80, 28-12-45 Afternoon
46. Venkataramiah, Talks, p 488, Talk 489
47. ibid., p 28, Talk 27
48. ibid., p 82, Talk 78
49. Mudaliar, Day by Day, p 43, 21-11-45 Night
50. Godman, Be As You Are, Chap. 4, Self-enquiry – Theory, p 50
51. Venkataramiah, Talks, p 169, Talk 197
52. Godman, Be As You Are, Chap. 4, Self-enquiry – Theory, p 47
53. Venkataramiah, Talks, p 22, Talk 24
54. Godman, Be As You Are, Chap. 5, Self-enquiry – Practice, p 54
55. ibid., Chap. 5, Self-enquiry – Practice, p 55
56. ibid., Chap. 5, Self-enquiry – Practice, p 65
57. ibid., Chap. 5, Self-enquiry – Misconceptions, p 73
58. Venkataramiah, Talks, p 214, Talk 249
59. Cohen, Forty Verses, p xiv, verse 34
60. Mudaliar, Day by Day, p 275, 18-7-46
61. Maharshi, Self-Enquiry. In: Words of Grace, p 30
62. Mudaliar, Day by Day, p 264, 27-6-46
63. ibid., p 244, 1-6-46
64. Venkataramiah, Talks, p 118, Talk 129
65. ibid., p 40, Talk 31
66. ibid., p 204, Talk 244
67. ibid., p 174, Talk 201
68. Mudaliar, Day by Day, p 35, 2-11-45 Morning
69. Venkataramiah, Talks, p 635, Talk 650
70. ibid., p 182, Talk 208
71. ibid., p 296, Talk 319
72. ibid., p 384, Talk 398
73. ibid., p 428, Talk 440
74. Mudaliar, Day by Day, p 7–8 , 31-3-45 Afternoon
75. ibid., p 49, 22-11-45 Afternoon
76. ibid., p 85, 2-1-46 Afternoon
77. ibid., p 263, 27-6-46
78. ibid., p 266, 28-6-46
79. Nagamma, Suri (2006), Letters from Sri Ramanasramam, Vol I & II, (Trans. DS Sastri), Tiruvannamalai: Sri Ramanasramam, p 226, No. 109
80. Venkataramiah, Talks, p 164, Talk 192
81. ibid., p 297, Talk 320
82. ibid., p 552, Talk 572
83. Natarajan, Ramana Gita, Chap. 7, Self Enquiry, p 80, verse 10
84. Venkataramiah, Talks, p 27, Talk 27
85. Maharshi, Maharshi’s Gospel, Book I, Chap 6, Self Realization, p 29
86. Venkataramiah, Talks, p 208, Talk 244
87. ibid., p 454, Talk 462
88. Osborne, The Mind of Ramana, Chap. 10, Some Early Devotees, p 83
89. Natarajan, Ramana Gita, Chap. 6, Mind Control, p 62, verse 2
90. Mudaliar, Day by Day, p 298, 17-8-46
91. Venkataramiah, Talks, p 160, Talk 189
92. Mudaliar, Day by Day, p 59, 6-12-45 Night
93. ibid., p 35, 2-11-45 Morning
94. ibid., p 104, 11-1-46 Afternoon
95. Venkataramiah, Talks, p 263, Talk 290
96. ibid., p 411, Talk 427
97. ibid., p 80, Talk 73
98. Maharshi, Maharshi’s Gospel, Book I, Chap. 3, Mind Control, pp 17–18
99. Swarnagiri, Crumbs, Chap. 9, Self-Realization, p 32
100. Maharshi, Sri Ramana (1996), Spiritual Instruction. In: Words of Grace, 3rd ed., Tiruvannamalai: Sri Ramanasramam, p 41

Logic of Vedanta

Note: The below is an informal and loose characterization of Advaita Philosophy as expounded by Sri Ramana Maharshi, based roughly on Aristotle's deductive logic in the form of syllogisms. (MP: Major Premise; mp: Minor Premise; C: Conclusion).

I. MP: Thoughts do not exist in deep sleep
mp: Mind is nothing but a bundle of thoughts
C: Mind does not exist in deep sleep

II. MP: Truth is "that which always exists"
mp: Mind does not exist in deep sleep
C: Mind is not the Truth

III. MP: Awareness of absence of objects is also awareness
mp: You are aware of having slept peacefully in the absence of objects
C: You as awareness exist in all three states of waking, dreaming and deep sleep

IV MP: Truth is "that which always exists"
mp: You as awareness exist in all three states of waking, dreaming and deep sleep
C: You are the Truth

V. MP: You are the Truth
mp: Mind is not the Truth
C: You are not the Mind

VI MP: Nothing can be predicated of Truth except that it exists
mp: Mind can think only in terms of predicates
C: Mind cannot know the Truth

VII MP: Mind cannot know the Truth
mp: You are now identifying yourself with the Mind
C: You have to go beyond the Mind to know the Truth