Self

He who gives himself up to the Self that is God is the most excellent devotee. Giving one’s self up to God means remaining constantly in the Self without giving room for the rise of any thoughts other than that of the Self. Whatever burdens are thrown on God, He bears them. Since the supreme power of God makes all things move, why should we, without submitting ourselves to it, constantly worry ourselves with thoughts as to what should be done and how, and what should not be done and how not? We know that the train carries all loads, so after getting on it why should we carry our small luggage on our head to our discomfort, instead of putting it down in the train and feeling at ease?
(Bhagavan's reply to 'Who Am I?', Q. 18: 'f the devotees, who is the greatest?')

Reality

"Let the world bother about its reality or falsehood. Find out first about your own reality. Then all things will become clear."

(Bhagavan in "Day by Day," 28-12-45 Afternoon (See below.))
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Question 3 (D.): I do not understand the meaning of “'brahma satyam jagat mithya' (Brahman is real, the world is unreal)”. Does this world have real existence or not? Does the jnani not see the world or does he see it in a different form?

Answer (M.): Let the world bother about its reality or falsehood. Find out first about your own reality. Then all things will become clear. What do you care how the jnani sees the world? You realise yourself and then you will understand. The jnani sees that the world of names and forms does not limit the Self, and that the Self is beyond them.

(From "Day by Day," 28-12-45 Afternoon)

Self realization

Q: Are our attempts sure to succeed?

Sri Ramana Maharshi :

Realization is our nature.
It is nothing new to be gained.

What is new cannot be eternal.
Therefore there is no need for doubting whether one could lose or gain the Self.

Q: Is it good to do japa when we know that enquiry into the Self is the real thing?

Sri Ramana Maharshi :

All methods are good since they will lead to the enquiry eventually.

Japa is our real nature.

When we realize the Self then japa goes on without effort.

What is the means at one stage becomes the goal at another.

When effortless constant japa goes on, it is realization.

~ From Be as you are book

Freedom

Doubt about Enlightment
is clinging to suffering and bondage.
So suffering will not leave you until doubt does.

Doubts and negativity poison everything:
mind, food, and world.
A serpent can kill once,
but a doubt can kill you millions of times.
Doubt is "I am bound," and "I am suffering."

Your doubts are like clouds,
how long can they stay in front of the sun?
But Freedom is not shy of doubt,
so when doubts come, let them come,
and when they go, let them go.
To any doubt that arises
just say, "I know who I Am!"
You say a "part" of you has doubts.
There can be no part of you which has doubts
because you are that Whole which has no parts.
When you do not inquire you are in parts
and become that which can be destroyed.

When "knowing" drops away
have no doubt in what remains.
"I do not know," is the Knowledge.
Who is the "I" which does not know?

It is very important to remember:
dormant tendencies rise as manifest thoughts.
Even gods will tempt you and only Buddha survives.
So reject pleasures of heaven and earth,
what is not Here will never be Freedom.

Give up all doubts.

~ Sri Poonjaji 'Papaji'

Deathlessness

"Deathlessness is our real nature, and we falsely ascribe it to the body, imagining that it will live for ever and losing sight of what is really immortal, simply because we identify ourselves with the body. It says in the Upanishads that the Jnani looks forward eagerly to the time when he can throw off the body, just as a labourer carrying a heavy load looks forward to reaching his destination and laying it down."

Bhagavan

-- from " Day by Day with Bhagavan

Sage

Bhagavan explains: "One who talks advaita without actual experience of that truth is just the same as a dvaitin [a dualist]. Neither speech nor mind has any access to that supreme state. He that abides in that state has no doctrine whatever." These essential passages are from Sri Ramana Paravidyopanishad
.......
The sage does not 'know' the Self, because he is the Self. ~ Sri Ramana Maharshi

Bhagwad Geeta 18

Bhagwad Geeta 18