Verse 15

Is there any action left for the exalted yogi abiding steadily in the self ( natural state ), having destroyed the mind?M.R.

The ‘I’ thought is the first to die for those who have taken refuge, out of fear of death, at the feet of the conquering of death. Therefore they are naturally immortal. Can they ever again be assailed by fear of death? : Maharishi Ramana.

Verse 7.

Constant natural meditation like the steady flow of ghee or a stream of water is better than intermittent contemplation…. Maharishi Ramana.

Comments; The meaning of Ramana MahariShi is, we have to practice of Observation or self inquiry as a flow of a stream, as the flow is constant going on it never stop. like this our practice should be without gaps.

Can there be knowledge without ignorance?

Can ignorance exists without knowledge?

Searching the source of the individual, to whom they pertain

and abiding there is true knowledge: Maharishi Ramana.

Comment: if we inquire about this, the mind will emerge in the self. As Maharishi used to say, ‘I’ thought is the mother thought of other thoughts. When we inquire like this, our thoughts will emerge in the true self or Atmanam( Soul). Then, a new dimension of bliss will appear. It can be done by repeating this method, which is ‘Self-inquiry,’ according to M.R. Teaching.

Meditation.

The result of Self-inquiry is the cure for all sorrows. It is highest of all results. Self-inquiry itself is more meritorious and purifying; Maharishi Ramana.

The ego-self appears, disappears, and is transitory, whereas the authentic self is permanent. You are the true self, and you identify it as the ego self; Ramana Maharishi.

Comments: You are already the self but think you are the body and mind, which is illusory. Vedanta declares this with great clarity. This is the supreme knowledge found in the Upanishads.

Is the study of scriptures enough by itself to liberate those desirous of knowledge, or is spiritual practice according to the master’s injunction also necessary?

Answer by Maharishi Ramana:

The seeker of knowledge is not achieved by a study of the scriptures. Without upasana, there can not be attainment for him: this is firm.

Experiencing the natural state, during spiritual practice, is called upassana, and when that state becomes firm and permanent, that itself is called jnana.

When discarding senses objects, one abides in one’s own self or true nature as a flame of juana. This state of being is termed sahaja sthiti.

This book contains some questions and answers asked by Ganapathi Muni, as his follower. He wrote in Sanskrit, it is translation of that version.

I bow to Maharishi Ramana, son of Siva in human form, and set forth his teachings in lucid work.On the 29th cold December of 1913, in the Christian era, all the disciples were seated around with attentive minds. I asked Bhagavan Ramana for definite answers.

First question: Is mukti ( liberation ) to be had by mere discrimination between the real and unreal or other means for ending bondage?

Answer: Abidance in the self alone releases one from all bonds. Discrimination between the real and unreal leads to non-attachment.

The jnani is unfathomable: he always abides alone in the Self. He doesn’t consider the universe as unreal or different from him.

Verse 28: A conscious bliss ensures when one abides as the self, by inquiring who is the true import of ‘I’ ? This bliss is spontaneous, indestructible and limitless; Maharishi Ramana.

Comments: First of all, this is a matter of self-inquiry. as Maharishi described it. When we look at the mind, it starts to lose its existence. In the end, there will be a thought of ‘I’ it is the mother thought of the mind. It is called Ahem Vitti. And after this, a new thing starts from there. It is bliss. We can not describe it in our languages. That is the real way to self-inquiry. That is why Upnisdas declared it by Nati nati means that we tried our best but can’t explain it. You can feel it but you are helpless to explain it.