The Teachings of Sri Ramana Maharsi




Ramana Maharsi, the philosopher of the Self


I am currently reading and meditating on a good book written by David Godman about the great South Indian jnana yogi who gave important philosophical and metaphysical teachings at the beginning of the 20th century : “Be as you are, the Teachings of Sri Ramana Maharsi” (Penguin editions).

Maybe a good summary of Sri Ramana Maharsi’s Teachings is that we have to find in ourselves and identify with the states coming from the ineffable (unspeakable) joy and feeling of love inherent in the understanding (obtained by philosophical inner investigation, vichara, or meditation, dhyan and samadhi) that the Self, or Atman, is All.

Some excerpts coming from the book mentioned above :

page 85 : ” Love itself is the actual form of God. If by saying, “I do not love this, I do not love that”, you reject all things, that which remains is swarupa, that is the real form of the Self. That is pure bliss. Call it pure bliss, God or atma, or what you will. That is devotion, that is realization and that is everything. If you thus reject everything, what remains is the Self alone. That is real love. One who knows the secret of that love finds the world itself full of universal love”.

page 93 : “Q : How is one to decide upon a proper Guru ? What is the swarupa [nature or real form] of a Guru ?

A : He is the proper Guru to whom your mind is attuned. If you ask, “How to decide who is the Guru and what is his swarupa ?”, he should be endowed with tranquillity, patience, forgiveness and other virtues ; he should be capable of attracting others even with his eyes just as a magnet attracts iron ; he should have a feeling of equality towards all. He who has these virtues is the true Guru, but if one wants to know the swarupa of the Guru, one must know one’s own swarupa first. How can one know the real nature of the Guru if one does not know one’s real nature first ? If you want to perceive the real nature or form of the Guru you must first learn to look upon the whole universe as Guru rupam [the form of the Guru]. One must see the Guru in all living beings. It is the same with God. You must look upon all objects as God’s rupa [form].”

page 190 : ” Q : Theosophy speaks of fifty to 10,000 year intervals between death and rebirth. Why is this so ?

A : There is no relation between the standard of measurements of one state of consciousness and another. All such measurements are hypothetical. It is true that some individuals take more time and some less. But it must be distinctly understood that it is no soul which comes and goes, but only the thinking mind of the individual, which makes it appear to do so. On whatever plane the mind happens to act, it creates a body for itself; in the physical world a physical body and in the dream world a dream body which becomes wet with dream rain and sick with dream disease. After the death of the physical body, the mind remains inactive for some time, as in dreamless sleep when it remains worldless and therefore bodiless. But soon it becomes active again in a new world and a new body – the astral – till it assumes another body in what is called a “rebirth”.”

page  205 : ” Q : In the case of persons who are not capable of long meditation, will it not be enough if they engage themselves in doing good to others ?

A : Yes, it will do. The idea of good will be in their heart. That is enough. Good, God, love, are all the same thing. If the person keeps continuously thinking of any one of these, it will be enough. All meditation is for the purpose of keeping out all other thoughts.”


About buddhananda
independent spiritual researcher, I find inspiration mainly into the buddhist, hindu and new age fields. I try to find connections between religions, philosophy, economy and technology. My aim is to contribute to the emergence of a better world. I also practice reiki.

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