Bhakti , vichara marga

Advaita (Nonduality, Oneness, One Love)

So long as there is vibhakti [separation], there must be bhakti [devotion]. So long as there is viyoga [separation], there must be yoga [union (with the Supreme Being)]. So long as there is duality, there must be God and devotee. Similarly also in vichara [enquiry]. So long as there is vichara, there is duality too. But merging into the Source there is unity only. So it is with bhakti too. Realising the God of devotion, there will be unity only. God too is thought of in and by the Self. So God is identical with the Self. If one is told to have bhakti for God and he does so straightaway, it is all right. But there is another kind of man who turns round and says: "There are two, I and God. Before knowing the far-off God, let me know the more immediate and intimate `I'." For him the vichara-marga has to be taught. There is in fact no difference between bhakti and vichara.

~ Sri Ramana Maharshi 

Quotes 1.3

Quotes 1.2

Be as you are

Q: However often Bhagavan teaches us, we are not able to understand. 

Sri Ramana Maharshi : 

People say that they are not able to know the Self 
that is all pervading. 
What can I do ? 

Even the smallest child says, `I exist; I do; this is mine.' 
So, everyone understands that the thing `I' is always existent. 

It is only when that `I' is there that there is the feeling that you are the body, he is Venkanna, this is Ramanna and so on. 

To know that the one that is always visible is one's own Self, 
is it necessary to search with a candle ? 

To say that we do not know the atma swarupa [the real nature of the Self] which is not different 
but which is in one's own Self 
is like saying, `I do not know myself.` 

Q: But how is one to reach this state? 

Sri Ramana Maharshi : 

There is no goal to be reached. 
There is nothing to be attained. 

You are the Self. 
You exist always. 
Nothing more can be predicated of the Self than that it exists. 

Seeing God or the Self is only being the Self or yourself. 
Seeing is being. 
You, being the Self, want to know how to attain the Self. 

It is something like a man being at Ramanasramam 
asking how many ways there are to reach Ramanasramam 
and which is the best way for him. 

All that is required of you is to give up the thought 
that you are this body 
and to give up all thoughts of the external things 
or the not-Self.

~ From Be as you are book

Ego self

Q: What is the ego-self ? How is it related to the real Self ? 
Sri Ramana Maharshi : 
The ego-Self appears and disappears and is transitory, whereas the real Self is permanent. 
Though you are actually the true Self you wrongly identify the real Self with the ego-self. 

Q: How does the mistake come about? 
Sri Ramana Maharshi : See if it has come about. 

Q: One has to sublimate the ego-self into the true Self. 
Sri Ramana Maharshi : The ego-self does not exist at all. 

Q: Why does it give us trouble? 
Sri Ramana Maharshi : To whom is the trouble ? 
The trouble also is imagined. 
Trouble and pleasure are only for the ego.

Q: Why is the world so wrapped up in ignorance? 
Sri Ramana Maharshi : 
Take care of yourself. 
Let the world take care of itself. 
See your Self. 
If you are the body there is the gross world also. 
If you are spirit all is spirit alone. 

Q: It will hold good for the individual, but what of the rest? 
Sri Ramana Maharshi : Do it first and then see if the question arises afterwards. 

Q: Is there avidya [ignorance]? 
Sri Ramana Maharshi : For whom is it? 

Q: For the ego-self. 
Sri Ramana Maharshi : Yes, for the ego. 
Remove the ego and avidya is gone. 
Look for it, the ego vanishes and the real Self alone remains. 
The ego professing avidya is not to be seen. 
There is no avidya in reality. 
All sastras [scriptures] are meant to disprove the existence of avidya.

~ From Be as you are book