The Forum dedicated to Arunachala and Bhagavan Sri Ramana Maharshi

Ramana Maharshi => The teachings of Bhagavan Sri Ramana Maharshi => Topic started by: Subramanian.R on December 06, 2012, 11:45:53 AM

Title: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on December 06, 2012, 11:45:53 AM
This topic will hereafter called as above with no specific number so that specific Talks (excerpts) can be given with
Talks No.

Talks No. 465:

Sri Bhagavan explained to a retired Judge of the High Court some points in the Upadesa Saram, as follows:

1. Meditation should remain unbroken as a current. If unbroken it is called Samadhi or Kundalini Sakti.

2. The mind may be latent and merge in the Self; it must necessarily rise up again; after it rises up one finds oneself
as ever before. For in this state the mental predispositions are present there in latent form to re-manifest under favorable
conditions.

3. Again the mind activities can be completely destroyed.  This differs from the former mind, for here the attachment is lost,
never to reappear. Even though the man sees the world as he has been in the Samadhi state, the world will be taken only at
its worth, that is to say, it is the phenomenon of the One Reality. The True Being can be realized only in Samadhi; what was
then is also now. Otherwise it cannot be Reality or Everpresent Being. What was in Samadhi is here and now too. Hold it and
it is your natural condition of Being. Samadhi Practice must lead to it. Otherwise how can nirvikalpa samadhi be of any us in which
a man remains as a log of wood? He must necessarily rise up from it sometime or other and face the world. But in Sahaja
Nirvikalpa Samadhi he remains unaffected by the world.

Arunachala Siva.       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on December 07, 2012, 06:35:07 PM
Talks No. 417:

Devotee: The avatars are said to be more glorious than the self realized jnanis. Maya does not affect them from birth. Divine
Powers are manifest. New religions are started and so on.

Maharshi: (1) Jnani tvatmaiva me matam.
                 
                (2) Sarvam khalavidam brahmam

How is avatar different from a Jnani? Or how can there be an avatar as distinct from the universe?

Devotee: Thed eye is said to be the repository of all forms. So the ear is of all sounds. etc., The One Chaitanya operates all.
No miracles are possible without the aid of senses. How can there  be miracles at all? If they are said to surpass human understanding
so are the creations in drams. Where is the miracle?

The distinction between Avatar and Jnanis is absurd.

Knower of Brahman becomes only Brahman is otherwise contradictd.

Maharshi: Quite so.

Arunachala Siva.         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on December 08, 2012, 12:54:04 PM
Talks No. 448:

Literal Translation of Namdev's 'Philosophy of the Divine Name.'

Sri Bhagavan read the above from some magazine and clarified:

1. The Name permeates densely in the sky and the lowest regions and the entire universe. Who can tell to what depths
in the nether world and to what height in the heavens, It extends?  The ignorant undergo 84 lakhs of species of births,
not knowing the essence of things. Namdev says the Name is immortal. Forms are innumerable but the  Name is all that.

2. The Name Itself is form. And form itself is Name, There is no distinction between Name and Form. God became manifest
and assumed Name and Form. Hence the Name the Vedas have established. Beware there is no mantra beyond the Name.
Those who say otherwise are ignorant. Namdev says the Name is Kesava Himself. This is known only to the devotees of the\
Lord.

3. The All pervading nature of the Name can only be understood when one recognizes his 'I'. When one's own Name is not
recognized, it is impossible to get the all pervading Name. When one knows oneself then one finds the Name everywhere.
To see the Name as different from the Named creates illusion. Namdev says: Ask the Saints.

4. None can realize the Name by practice of knowledge of meditation or austerity. Surrender yourself first at the feet of the
Guru and learn to know 'I' myself is that Name. After finding the source of that 'I', merge your individuality in that one-ness,
which is beyond dvaita and dvaitatita, that Name has come into three worlds. The Name is Para Brahman Itself, where there
is no action arising out of duality.

****

Arunachala Siva.           
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on December 09, 2012, 09:36:44 AM
Talks 513:

Devotee: But Yoga Vasishta says that the chitta (mind) of a jivanmukta is achala (unchanging).

Maharshi: So it is. Achala chitta is the same as suddha manas. The Jnani's manas is said to be suddha manas. The Yoga
Vasishta also says that Brahman is no other than the Jnani's mind. So Brahman is Suddha Manas only.

Devotee: Will the description of Brahman as Sat Chit Ananda suit this suddha manas? For this too will be destroyed in the final
emancipation.

Maharshi: If suddha manas is admitted, the Bliss (Ananda) experienced by the Jnani must also be admitted to be reflected. This
reflection must finally merge into the Original. Therefore, the Jivanmukti state is compared to the reflection of a spotless mirror
in another mirror. What will be found in such a reflection? Pure Akasa. Similarly, the Jnani's reflected Bliss represents only the
true Bliss.

These are all only words. It is enough that a person becomes antarmukhi, inward bent. The sastras are not neeed for an
inward turned mind. They are meant for the rest.

Arunachala Siva.   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on December 10, 2012, 01:27:09 PM
Talks No. 428:

Sri Bhagavan has selected 10 verses from the famous work of Sri Sankara - Sivananda Lahari - describing devotion.

1. What is bhakti?

Just as the ankolam fruit (its seeds)  falling from the tree rejoins it or a piece of iron is drawn to magnet, so also thoughts,
after rising up, lose themselves in their original source. This is bhakti. The original source of thoughts is the feet of Lord Siva.
Love of His Feet  forms bhakti (61)

2. Fruit of bhakti.

The thick cloud of bhakti, formed in the transcendental sky of the Lord's Feet, pours down a rain of Ananda and fills the lake of mind
to overflowing. Only then Jiva, always transmigrating to no useful end, has his real purpose fulfilled.  (76).

3. Where to place bhakti?

Devotion to gods, who have themselves their origin and end, can result in fruits similarly with the origin and end. In order to be in
Bliss everlasting, our devotion must be directed to its source, namely the Feet of  ever blissful Lord. (83).

4. Bhakti is a matter only for experience and not for words:

How can Logic or other polemics be of real use? Can the ghatapatas (favorite examples of the logiciians, meaning the pot and cloth) save you in a crisis? Why then waste yourself thinking of them and on discussion? Stop exercising the vocal organs and giving
them pain. Think of the Lord's Feet and drink the nectar.  (6).

5. Immortality of the fruits of devotion:

At the sight of him who in his heart has fixed the Lord's Feet, Death  is reminded of his bygone disastrous encounter with
Markandeya and flees away.

All other gods worship only Siva, placing their  crowned heads at His Feet. Such involuntary worship is only natural to Siva.
Goddess Liberation, His consort, always remain part of Him.     

6.  If only Devotion be there - the conditions of the Jiva cannot affect him.
However different the bodies, the mind alone is lost of in the Lord's Feet. Bliss overflows.   (10)

7. Devotion always unimpaired:

Wherever or however it be, only let the mind lose itself in the Supreme.. It is Yoga! Or the Yogi or the Bliss incarnate! (12)

8. Karma Yoga is also bhakti:

To worship God with flowers and other external objects is troublesome. Only lay the single flower, the heart, at the feet of
Siva and remain at Peace. Not to know this simple thing, and to wander about for flowers!  How foolish! What misery!  (9).

9. This Karma Yoga puts an end to one's samsara:

Whatever the order of life (asrama) of the devotee, only once thought of, Siva relieves the devotee of his load of samsara
and takes it on to Himself.  (11)

10. Devotion is Jnana:

The mind losing itself in Siva's Feet, is Devotion. Ignorance lost! Knowledge dawns! Liberation achieved!  (91)

******

Arunachala Siva.           
                     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on December 11, 2012, 08:56:39 AM
Talks No. 429:

A few ladies had come from Bangalore. One among them asked: The world is composed of differences, from our point of view.
How shall we able to get over these differences and comprehend the One Essence of all these things?

Maharshi: The differences are the result of the sense of doership (kartrutva). The fruits will be destroyed if the root is destroyed.
So relinquish the sense of doership. The differences will vanish and the essential reality will reveal itself.

In order to give up the sense of doership one must seek to find out who the doer is. Inquire within. The sense of doership will
vanish. Vichara (inquiry)  is the method.

***

Arunachala Siva.   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on December 12, 2012, 10:41:58 AM
Talks No. 433:

Mr. Thomas, Professor of Sanskrit, University of Oxford, had presided over the Oriental Conference in Trivandrum and on his way
to Calcutta,  he visited Sri Bhagavan. He is an elderly gentleman with a broad forehead and a quiet manner. He speaks softly and
slowly. He evinces great interest in oriental literature, especially Sanskrit. He had heard the richness of Tamizh. He desired to know
which of the English translations of Srimad Bhagavad Gita was the best. The hall was crowded and a few of them mentioned, with each
his own opinion. Thiabut's, Mahadeva Sastri's, Telang's etc., Sri Bhagavan made mention of F.T., Brooks. Mr. Thomas deisres one in metrical
form because it is the proper vehicle for rasa contained in it. Rasa is also Peace, he said.

Maharshi: Yes. Brahman is only rasa.

Devotee: Rasa is also Bliss.

Maharshi: Rasa, Ananda, Peace -- are all names for the same bliss.

****

Arunachala Siva.       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on December 13, 2012, 03:23:22 AM
Talks No. 517:

There was some reference of two slokas in Yoga Vasishta where spiritism in mechcha desa is mentioned. Mr. McIver said that
the black magic is more prevalent in the West than is ordinarily known to the observer. The writer then remembered how
Mr. Paul Brunton had once said that he actually feared a woman for her association with the black magic.

Sri Bhagavan asked if the gentleman had read Devi Kalottaram. He then said that abhichara prayoga (black magic) is condemned
there. He also added that by such practices one compasses one's own ruin. Avidya (ignorance) is itself bad and makes one
commit suicide. Why should black magic be also added to it?

Devotee: What is the pratikriya (remedy0 open to the victim of black magic?

Maharshi: Bhakti, devotion to God.

Devotee: Non resistance seems to be the only remedy for all kinds of evil such as slander.

Maharshi: Quite so. If one abuses another or injures him he remedy does not lie in retort or resistance. Simply keep quiet.
This quiet will bring peace to the injured but the make the offender restless until he is driven to admit his error to the injured
party.

This black magic is said to have been used even against the greatest saints in India since time immemorial. The tapasvins of
Daruka forest used it against Siva Himself.

****

Arunachala Siva.       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on December 14, 2012, 09:08:31 AM
Talk No. 187:

Devotee: I maintain that the physical body of the man sunk in Samadhi as a result of unbroken contemplation of the Self becomes
motionless for that reason. It may be active or inactive. The mind fixed in such contemplation will not be affected by the body or
the senses being restless. A disturbance of the mind is not always the forerunner of physical activity. Another man assets that
the physical unrest certainly prevents Nirvikalpa Samadhi or unbroken contemplation. What is your opinion? You are the standing
proof of my statement.

Maharshi: Both of you are right. You refer to Sahaja Nirvikalpa and the other refers to Kevala Nirvikalpa. In the one case the mind
lies immersed in the Light of the Self (whereas the same lies in the darkness of ignorance in deep sleep). The subject discriminates
one from the other - samadhi, stirring up from samadhi, and activity thereafter, unrest of the body, of the sight of the vital force
and of the mind, the cognizance of objects and activity, all are obstructions for him.

In Sahaja, however, the mind has resolved itself into the Self and has been lost. Differences and obstructions mentioned above
do not therefore exist here. The activities of such a being are like the feeding of a somnolent boy, perceptible to the onlooker,
but not to the subject. The driver sleeping on his moving cart, is not aware of the motion of the cart, because his mind is sunk
in darkness. Similarly the Sahaja Jnani remains unaware of his bodily activities because his mind is dead -- having been resoloved
into the ecstasy of Chit Ananda (Self).

The two words contemplation and samadhi have been used loosely in the question.

****

Arunachala Siva.
     
       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on December 15, 2012, 09:29:01 AM
Talks No. 191:

Mr. Cohen, a resident disciple, was speaking of yoga method.

Maharshi remarked: Patanjali's first sutra is applicable to all systems of yoga. The aim is the cessation of mental activities.
The methods differ. So long as there is effort made towards that goal it is called Yoga. The effort is the yoga.

The cessation can be brought about in so many ways.

1. By examining the mind itself. When the mind is examined, its activities cease automatically. The is the method of Jnana. The pure
mind is the Self.

2. Looking for the source of the mind is another method. The source may be said to be God or the Self or Consciousness.

3. Concentrating upon one thought make all other thoughts disappear. Finally that thought also disappears; and

4. Hatha Yoga.

All methods are one and the same in as much as the all tend to the same goal.

It is necessary to be aware while controlling thoughts. Otherwise it will lead to sleep. That awareness, the chief factor, is indicated
by the fact that Patanjali emphasizing pratyahara, dharana, dhyana, samadhi even after pranayama. Pranayama makes the mind
steady and suppresses thoughts.  Then why develop further? Because awareness then is the one necessary factor. Such states
can be imitated by taking morphia, chloroform etc., They do not lead to Moksha because they lack awareness.

****

Arunachala Siva,     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on December 16, 2012, 09:43:13 AM
Talks No. 193:

Maharshi observed: Free will and destiny are ever existent. Destiny is the result of past actions. It concerns the body. Let
the body act as may suit it. Why are you concerned with it?  Why do you pay attention to it? Free will and Destiny last as
long as the body lasts. But wisdom (Jnana) transcends both. The Self is beyond knowledge and ignorance. Should anything
happen, it happens as the result of one's past actions, of divine will and other factors.

*****

Arunachala Siva.   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on December 17, 2012, 10:04:58 AM
Talk No. 196:

A visitor asked about the three methods mentioned in Sri Ramana Gita - Chapter II (regarding breath control):

Maharshi pointed out that breath retention is an aid to control the mind i.e. suppression and annihilation of thoughts. One person
may practice breath control, inhalation, exhalation and retention or retention only. Still another type of practicing meditator, on
controlling the mind, controls the breath and its retention automatically results. Watching the inhalation and exhalation is also
breath control.

These methods are only apparently three fold. They are in fact really one, because they lead to the same goal. They are however
adopted according to the stage of the aspirant and his antecedent predisposition or tendencies. Really there are only two methods
-- inquiry and devotion. One leads to the other.

........

Arunachala Siva.       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on December 18, 2012, 08:41:21 AM
Talks No. 198:

Some ladies asked if there is rebirth of man as a lower animal.

Maharshi: Yes. It is possible, as illustrated by Jada Bharata -- the scriptural anecdote of a royal sage, having been reborn
as a deer.

Devotee: Is the individual capable of spiritual progress in the animal body?

Maharshi: Not unlikely, though it is exceedingly rare.

Devotee: What is Guru's Grace? How does it work?

Maharshi: Guru is the Self.

Devotee: How does it lead to realization?

Maharshi: Isvaro guruatmeti... God is the same as Guru and the Self..... A person begins with dissatisfaction. Not content with the
world he seeks satisfaction of desires by prayers to God. His mind is purified; he longs to know God more than to satisfy his carnal
desires. God's Grace begins to manifest. God takes the form of a Guru and appears to the devotee; teaches him the Truth;
purifies the mind by his teachings and contact; the mind gains strength, is able to turn inward. With meditation it is purified yet
further, and eventually remains still without the least ripple. That stillness is the Self. The Guru is both exterior and interior.
From the exterior he gives a push so the mind to turn inward; from the interior he pulls the mind towards the Self and helps
the mind to achieve quietness. That is Grace.

Hence there is no difference between God, Guru and the Self.

*****

Arunachala Siva.             
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on December 19, 2012, 09:48:10 AM
Talks No. 200:

Mr. Cohen desired an explanation of the term 'blazing light' used by Paul Brunton in the last chapter of A Search in Secret India.

Maharshi: Since the experience is through the mind only it appears first as a blaze of light. The mental predispositions are not
yet destroyed. The mind is however functioning in its infinite capacity in this experience.

As for nirvikalpa samadhi i.e. samadhi of non differentiation (undifferentiated, supreme, beatific repose), it consists of pure
consciousness, which is capable of illuminating knowledge or ignorance. It is also beyond light or darkness. That it is not darkness
is certain. Can it be however said to be light? At present objects are perceived only in light. Is it wrong to say that Realization of
one's Self requires a light? Here 'light' would mean the consciousness which reveals the Self only.

The Yogis are said to see photisms of colors and lights preliminary to Self Realization by the practice of yoga.

.........

The Taittiriya Uoanishad says, "Seek Brahman through penance. Later on 'Penance is Brahman'. Another Upanishad says,
"Itself is penance which is again made up of wisdom alone." "There the sun shines not, nor the moon, nor the stars, nor fire;
all these shine forth only by Its Light."

******

Arunachala Siva.
             
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on December 20, 2012, 08:08:21 AM
Talks No. 201:

The Parsi ladies asked for an illustration to explain why the Self though ever present and most intimate, is not being
realized.

Maharshi cited the stories of

1. Svakanthabhranam katha - the story of  the necklace, which is on the neck itself, not being detected and someone had to
point out that her own necklace which she was searching was on her neck itself.

2. Dasama - of the ten fools who counted only nine, each of them omitting to count himself.

3. the lion's cub, brought up in a herd of goats not knowing that he is a lion and some lion had to point out his face
on the water, by taking it near the pond.

4. Karna not knowing his parentage and Bhishma had to point out very late in the war.

5.a king's son brought up in a low class family, and later knowing through someone that he was a prince.

****

Arunachala Siva.     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on December 21, 2012, 01:30:21 PM
Talks No. 202:

A sad looking Punjabi gentleman announced himself to Maharshi as having been directed to Him by Sri Sankaracharya of Kama Koti
Peetam (when he was camping in Jalesvar near Puri, Jagannath). He is a world tourist. He has practiced Hatha Yoga and some
contemplation along the lines of 'I am Brahman'. In a few moments a blank prevails, his brain gets heated and he gets afraid of death.
He wants guidance from Maharshi.

Maharshi: Who sees the blank?

Devotee: I know that I see it.

Maharshi: The consciousness overlooking blank is the Self.

Devotee: That does not satisfy me. I cannot realize it.

Maharshi: The fear of death is only after the I-thought arises. Whose death do you fear? For whom is the fear? There is the
identification of the Self with the body. So long as there is, there will be fear.

Devotee: But I am not aware of my body.

Maharshi: Who says that he is not aware?

Devotee: I do not understand.

He was then asked to say what exactly was his method of meditation. He said: Aham Brahmasmi - 'I am Brahman'.

Maharshi: 'I am Brahman' is only a thought. Who says it? Brahman Itself does not say so. What need is there for It to say it?
Nor can the real 'I say so. For  the real 'I' always abides as Brahman. To be saying it is only a thought.l Whose thought  is it?
All thoughts are from the unreal 'I' i.e., the 'I-thought'. Remain without thinking. So long as the thought there will be fear.

........

Wherefrom is the 'I-thought'? Probe into it. The 'I-thought' will vanish. The Supreme Self will shine forth of itself. No further effort
is needed.

..........

Arunachala Siva.       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on December 22, 2012, 08:24:46 AM
Talks No. 203:

Mr. Varma, Financial Secretary of the Posts and Telegraphs Department, Delhi:

He has read Paul Brunton's Search in Secret India and The Sacred Path. He lost his wife with whom he had lead a happy life
for eleven or twelve years. In his grief he seeks solace. He does not find solace in reading books; wants to tear them up. He
does not intend to ask questions either.  He simply wants to sit here and derive what solace he can in the presence of Maharshi.

Maharshi, as if in a train of thoughts, spoke now and then to the following effect:

It is said, 'The wife is one half of the body.' So her death is very painful. This pain is however due to one's outlook being physical;
it disappears if the outlook is that of the Self. The Brahadaranyaka Upanishad says, 'The wife is dear because of the love of the
Self.' If the wife and others are identified with the Self, how then will pain arise? Nevertheless such disasters shake the mind of
philosophers also.

..........

Again why mourn the dead? They are free from bondage. Mourning is the chain forged by the mind to bind itself to the dead.

'What is anyone is dead? What if anyone is ruined? Be dead yourself - be ruined yourself? In that sense there is no pain after one's
death. What is meant by this sort of death? Annihilation of the ego, though the body is alive.

****

Arunachala Siva.           
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on December 23, 2012, 08:52:12 AM
Talks No. 204:

Maharshi on Self Illumination:

The 'I' concept is the ego. I-Illumination is the Realization of the Real Self. It is ever shining forth as I-I in the intellectual sheath.
It is pure Knowledge. Relative knowledge is only a concept. The bliss of blissful sheath is also but a concept. Unless there is
experience, however subtle it is, one cannot say 'I  slept happily'. From his intellect he speaks of his blissful sheath. The bliss of
sleep is but a concept to the person, the same as intellect. However, the concept of experience is exceedingly subtle in sleep.
Experience is not possible without simultaneous knowledge of it, i.e relative knowledge.

The inherent knowledge of the Self is Bliss. Some kind of knowledge has to be admitted, even in the realization of Supreme Bliss.
It may be said to be subtler than the subtlest.

The word Vijnana (clear knowledge) is used both to denote the Realization of the Self and knowing the objects. The Self is Wisdom.
It functions in two ways. When associated with the ego, the knowledge is objective (vijnana). When divested of of the ego and
the Universal Self is realized, it is also called Vijnana. The word raises a mental concept. Therefore we say that the Self Realized
Sage knows by his mind, but his mind is pure.

Again we say that the vibrating mind is impure and the placid mind is pure. The pure mind is itself Brahman ; therefore it follows
that Brahman is not other than the mind of the Sage.

The Mundaka Upanishad says: 'The Knower of Brahman becomes the Self of Brahman.' Is it not ludicrous? To know Him and become
Him? They are mere words. The Sage is Brahman -- that is all. Mental functioning is necessary to communicate his experience. He
is said to be contemplating the unbroken expanse. The Creator, Suka and others are also said never o swerve from such
contemplation.

Such contemplation is again a mere word. How is that to be contemplated unless it is divided into the contemplator and the
contemplated? When undivided, how is contemplation possible. What function can Infinity have? The statement must be understood
in the spirit in which it is made. It signifies the merging into the Infinite.

******

Arunachala Siva.     
               
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on December 24, 2012, 10:23:14 AM
Talks No. 207:

Deep sleep is only the state of non duality. Can the difference between the individual and Universal Soul persist there?
Sleep implies forgetfulness of all differences. This alone constitutes happiness. See how carefully people prepare their
beds to gain that happiness! Soft cushions, pillows and all the rest are meant to induce sound sleep, that is to say, to end
the wakefulness. And yet the soft bed etc., are of no use in the state of deep sleep itself. The implication is that all efforts
are meant only to end ignorance.  They have no use after Realization.

Arunachala Siva.   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on December 25, 2012, 08:55:20 AM
Talks No. 43:

Mr. S. Ranganathan, I.C.S., Collector of Vellore, Mr. S.V. Ramamurthi, I.C.S., and Mr. T. Raghaviah, late Diwan of Pudukottah
State, visited the Asramam.  Mr. Ranganthan asked, 'Kindly instruct us as to how the mind may be controlled.'

Maharshi: There are two methods. The one is to see what the mind is, then it subsides. The second is to fix your attention on
something; then the mind remains quiet.

The questioner repeated the question for further elucidation. The same answer was returned with a little more added. The questioner
did not look satisfied.

Mr. Raghaviah: Men of the world that we are, we have some kind of grief or another and do not know how to get over it. We
pray to God and still are not satisfied. What can we do?

Maharshi: Trust God.

Devotee: We surrender; but still there is  no help.

Maharshi: Yes. If you have surrendered, you must be able to abide by the will of God and not make grievance of what may
not please you. Things may turn out differently from what they look apparently. Distress often leads men to faith in God.

Devotee: But we are worldly. There is the wife, there are the children, friends and relatives. We cannot ignore their existence
and resign ourselves to Divine Will, without retaining some little of the personality in us.

Maharshi: That means you have not surrendered as professed by you. You must only trust God.

Mr. Ramamurthi: Swamiji, I have read Brunton's book A Search in Secret India, and was much impressed by the last chapter,
where he says that it is possible to be conscious without thinking. I know that one can think, remaining forgetful of the physical
body. Can one think without the mind? Is it possible to gain that consciousness which is beyond thoughts?

Maharshi: Yes. There is only one consciousness, which subsists in the waking, dream and sleep states. In sleep there is no 'I'.
The I-thought  arises on waking and then the world appears. Where was this 'I' in sleep? Was it there or was it not? It must
have been there also, but not in the way that you feel now. The present is only the I-thought, whereas the sleeping 'I' is the
real 'I'. It subsists all thought. It is Consciousness. If it is known that you will see that it is beyond all thoughts.

Devotee: Can we think without the mind?

Maharshi: Thoughts may be like any other activities, not disturbing to the Supreme Consciousness.

****

Arunachala Siva.   
     
       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on December 26, 2012, 08:38:23 AM
Talks No. 44:

Mr. Ekanath Rao, an Engineer asked Sri Bhagavan if solitude is necessary for Vichara.

Maharshi: There is solitude everywhere. The individual is solitary always. His business is to find it out within, and not seek
it without.

Devotee: The work-a-day world is distracting.

Maharshi: Do not allow yourself to be distracted. Enquire for whom there is distraction. It will not afflict you after a little
practice.

Devotee: Even the attempt is impossible.

Maharshi: Make it and it will be found not so difficult.

Devotee: But the answer does not come for the search inward.

Maharshi: The inquirer is the answer and no other answer can come. What comes afresh cannot be true. What always
IS, is true.

****

Arunachala Siva.
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on December 27, 2012, 11:25:37 AM
Talks No. 253:

Mr. F.G. Pearce, Principal, Scindia School, Gwalior asked Bhagavan:

You have stated in Sad Darsanam, Supplement, (sloka 36) that the illiterates are certainly better off than the literates whose
egos are not destroyed by the quest of the Self. This being so, could Bhagavan advice a school master how to carry on education
in such a way that the desire for literacy and intellectual knowledge may not obscure the most important search for the Self.
Are the two incompatible? If they are not, then from what age, and by what means, can young people best be stimulated
towards the search for the Real Truth within.?

Maharshi: Pride of learning and desire for appreciation are condemned and not learning itself. Learning leads to search for
Truth and humility is good.

Arunachala Siva.         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on December 28, 2012, 09:38:24 AM
Talk No. 160:

Devotee: What is the hridaya and what the sphurana there in? How do they appear?

Maharshi: The hridaya and the sphurana are the same as the Self. The sphurana requires a basis for its manifestation. This
is explained in the book Vichara Sangraham (Self Inquiry).

Devotee: How does the sphurana appear - as light, movement,or what?

Maharshi: How can it be described in words? It includes all these - It is the Self. Fix your attention on it and do not let go
the idea of its ultimate character.

******

Arunachala Siva.   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on December 29, 2012, 09:16:15 AM
Talks No. 432:

An Andhra visitor asked: What is sleep?

Maharshi: Why, you experience it everyday.

Devotee: I want to know what it is, so that it may be distinguished from Samadhi.

Maharshi: How can you know sleep when you are awake? The answer is to go to sleep and find out what it is.

Devotee: But I cannot know it in this way.

Maharshi: This question must be raised in sleep.

Devotee: But I cannot raise the question then.

Maharshi: So, that is sleep.

Sri Bhagavan went out for a few minutes. On His return the same man asked:

Self Realized Jnanis are seen to take food and do actions like others. Do they similarly experience the states of dream and sleep?

Maharshi: Why do you seek to know the state of others, may be jnanis? What do you gain by knowing about others? You must
seek to know your own real nature. Who do you think you are? Evidently the body.

Devotee: Yes.

Maharshi: Similarly, you take the Jnani to be the visible body whereon the actions are superimposed by you. That makes you
put these questions. The Jnani himself does not ask if he has the dream or sleep state. He has no doubts himself. The doubts
are in you. This must convince you of your wrong premises. The Jnani is not the body. He is the Self of all. The sleep, dream,
samadhi etc., are all the states of ajnanis. The Self is free from all these. Here is the answer for the former question also.

Devotee: I sought to know the state of Sthita Prajnata (unshaken knowledge).

Maharshi: The sastras are not for the Jnani. He has no doubts to be cleared. The riddles are for ajnanis only. The sastras
are for them alone.

Devotee: The sleep is the state of nescience and so it is said of samadhi also.

Maharshi: Jnana is beyond knowledge and nescience. There can be no question about that state. It is the Self.

****

Arunachala Siva.   
   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on December 30, 2012, 09:16:52 AM
Talk No. 351:

Dr. Subramania Iyer, a Retired Health Officer, Salem, read out a passage which contained the instructions that one should know that
the world is transitory, that worldly enjoyments are useless, that one should therefore turn way in disgust from them, restrain the
senses and meditate on the Self to realize it.

Sri Bhagavan observed: How does one know the world to be transitory? Unless something permanent is held, the transitory nature
of the world cannot be understood. Because the man is already the Self and the Self is the Eternal Reality, his attention is drawn
to it; and he is instructed to to rivet his attention on the Eternal Reality, the Self.

****

Arunachala Siva.     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on December 31, 2012, 08:13:09 AM
Talks No. 267.

While speaking of the animal companions, in the Hall, Sri Bhagavan quoted a Tamizh verse by Avvaiyar.

When the old lady was gong along she heard on one occasion some one praising Poet Kambar. She replied with a verse which
means:

'Each is great in its own way. What is Kambar's greatness when compared with a  bird which builds its nest so fine, the worms
which give lac, the honey bee which builds the comb, the ants which build cities, and the spider its web?'

Sri Bhagavan then began to describe their activities (of ants):

While living on the Hill, He had seen a hut built of stones and mud and roofed with thatch. There was constant trouble with white
ants. The roof was pulled down and the walls demolished to get rid of the mud which harbored the ants. Sri Bhagavan saw that the
hollows protected by stones were made into towns by ants. These were skirted by walls plastered black, and there were roads
to neighboring cities which were also similarly skirted with black plastered walls. The roads were indicated by these walls. The interior
of the town contained holes in which ants used to live. The whole wall was thus tenanted by white ants which had ravaged the roofing
material above.

****

Arunachala Siva.       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on January 01, 2013, 08:34:02 AM
Talks No. 353:

Devotee: What is turiya?

Maharshi: There are three states only, the waking,dream and deep sleep. Turiya is not a fourth one; it is what underlies
these three. But people do not readily understand it. Therefore it is said that this is the fourth state and the only Reality.
In fact, it is not apart from anything, for its forms the substratum of all happenings; it is the only Truth; it is your very
Being. The three states appear as fleeting phenomena on it and then sink into it alone. Therefore they are unreal.

*******

Arunachala Siva. 
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on January 02, 2013, 09:44:34 AM
Talks No. 319:

Mr. Sridhar, a Hindu from Goa, asked: What is kousalam (skill) in Yogah karmasu kousalam (Yoga is skill in action). How is that
gained?

Maharshi: Do actions without caring for the result. Do not think that you are the doer. Dedicate the work to God. That is the skill
and also the way to gain it.

Devotee: Samatvam yoga uchyate (Equanimity is Yoga). What is that equanimity?

Maharshi: It is unity in diversity. The universe is now seen to be diverse. See the common factor (sama) in all objects. When
that is done, equality in the pairs of opposites (dwandwani) naturally follows. It is the latter which is however spoken of as
equanimity ordinarily.

Devotee: How is the common factor to be perceived in the diversity?

Maharshi: The seer is only one. They do not appear without the seer. There is no change in the seer, however much the others
may change.

Yogah karmasu kousalam = Skill in work is yoga.

Samatvam yoga uchyate = Equanimity is yoga.

Mamekam saranam vraja = Only surrender to Me.

Ekamevadwiteeyam = Only one without a second.

..........

Arunachala Siva.
           
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on January 03, 2013, 08:31:46 AM
Talk No. 321:

Devotee: Miseries appear in Jagrat. Why should they appear?

Maharshi: If you see your Self they will not appear.

Devotee: If I turn to look who I am I do not find anything.

Maharshi: How did you remain in your sleep? There was no 'I-thought' there and you were happy. Whereas there are
thoughts flowering in the wake of the root thought 'I' in the Jagrat and these hide the inherent happiness. Get rid of these
thoughts which are obstacles to happiness. Your natural state is one of happiness as was evident in your sleep.

*****

Arunachala Siva.   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on January 04, 2013, 07:36:05 AM
Talks No. 320:

In the course of an informal conversation, Sri Bhagavan pointed out that Self Realization is possible only for the fit. The
vasanas  must be eliminated before Jnana dawns. One must be like Janaka for Jnana to dawn. One must be ready to
sacrifice everything for the Truth. Complete renunciation is the index of fitness.

Arunachala Siva. 
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on January 05, 2013, 08:39:41 AM
Talks No. 327:

The audience in the Hall were very attentively listening. One of them, a sincere devotee of Sri Bhagavan, was so impressed by it
that he soon lost himself. He later described his experience as follows:

"I was long wondering where the 'current' starts, within the body or elsewhere. Suddenly my body grew tenuous until it disappeared.
The enquiry 'Who am I?' went on very clearly and forcibly. The sound of 'I-I-I' alone persisted. There was one vast expanse and
nothing more. There was a hazy perception of the occurrences in the Hall. I wanted to stand; the thought soon deserted me. I was
again lost in the one expanse. The experience continued until I heard the voice of Sri Bhagavan. That made me collect myself. Then\
I stood up and saluted. A strange feeling continued for more than half an hour. I cannot forget it. It is still haunting me."

Sri Bhagavan listened to his words and was silent for some minutes. A few observations fell from his lips:

One may seem to go out of the body. But the body itself is not more than our thought. there can be no body in the absence of
thought; no outgoing or incoming in the absence of body. However, owing to habit, the feeling of going out arises.

A particle of hail falling on the surface of the sea melts away and becomes water, wave, froth etc., Similarly the subtle
intellect, rising up as the tiny dot (ego) from the heart and bulging out, finally enters into and comes one with the Heart.

******

Arunachala Siva.   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on January 06, 2013, 06:56:33 AM
Talks No. 328:

........

Devotee: Is  not mental japa better than oral japa?

Maharshi: Oral japa consists of sounds. The sounds arise from thoughts. For one must think before one expresses the thoughts
in words. The thoughts are from the mind. Therefore mental japa is better than oral japa.

Devotee: Should we not contemplate the Japa and repeat it orally?

Maharshi: When the japa becomes mental where is the need for the sounds thereof?

Japa, becoming mental, becomes contemplation. Dhyana, contemplation and mental japa are the same. When thoughts cease
to be promiscuous and one thought persists to the exclusion of all others, it is said to be contemplation. The object of dhyana
or japa is exclusion of several thoughts and confining oneself to one single thought. Then that thought too vanishes into its
source -- absolute consciousness, i.e. the Self. The mind engages in japa and then sinks into its own source.

.........

Arunachala Siva.     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on January 10, 2013, 10:16:06 AM
Talks No. 329:

In the morning, Sri Bhagavan read out a short passage from St. Estella in the Tamizh Ramakrishna Vijayam. Its purport is:
"Your enemies are lust, passion etc., If you feel injured, turn within and find out the cause of the injury. It is not external to
you. The external causes are mere superimposition. If you cannot injure yourself, will the all merciful God injure you in any manner?"

Sri Bhagavan further said that St. Estella was a good saint, whose teachings are quite sound.

*****

Arunachala Siva.
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on January 11, 2013, 08:31:48 AM
Talks No. 332:

Devotee:  What are the three voids (Muppazh) in Tamizh?

Maharshi: 1. Tat = Isvara turiya
                 2. tvam = jiva turiya
                 3. asi = asi turiya.

Turiya is the substratum of the waking, dream and sleep states.

Devotee: The first two are all right. What is the third?

Maharshi:  All pervasiveness is said to be the waking. All shiningness is said to the dream. Perfection (ananda) is said to be
sleep, that which underlies these is asi-turiya.

Devotee: It is so strange!

Maharshi: Is that all? There is no limit to polemics. Listen, they say mahavakya Tat tvam asi is common. Another containing
five words Tat tvam asi ati nijam is the most secret one taught by Sri Dakshinamurti in Silence. Corresponding to the five
words they formulate five states.

Again look at Vichara Sagara. The author distinguishes adhara from adhishtana. According to him the rope is always adhara,
both when it looks like a snake and otherwise. The rope is adhistana because it looks different from what it really is. That is
common, samanya adhishtana. Again its appearance as the snake itself if Visesha adhishtana. Then the question is raised:
the adhisthana of Jiva is one; that of Isvara is another; how can these two adhishtanas become one? He replies there are
the same adhara for both the adhishtana.

Furthermore, he mentions several khyatis:

1. asat-khyati = rope being present, there appears the snake which is NOT PRESENT THERE.

2. sat-khyati = rope itself looking like snake.

3. atma-khyati = rope remaining unidentified, the remembrance of snake, formerly seen elsewhere, creates the illusion.

4. akhyati = totally unreal.

5. anayatha khyati = mental image of snake projected and seen as if it were in front of oneself.

6. anirvachaniya khyati =  inexplicable.         
 
Here he raises the question: Should the world be any one of these, whether illusory, or unreal; it must be the result of previous
experience. It must have been real at that time. Real once, must be real always.

He answers it: The experience need not necessarily be real; not having seen a real snake, but only seeing a picture of it
and gaining an impression, one can mistake a rope to be a snake. Thus the world need not be real!

Why waste time in such polemics? Only turn your mind inward and spend time usefully.

******

Arunachala Siva.   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on January 12, 2013, 09:54:17 AM
Talks No. 333:

Sri Bhagavan explained about Pratyabhijna.

Pratyabhijna = Prati + abhijna.

abhijna is direct perception. Prati means to be reminded of what was already known.

'This is an elephant' is direct perception.

'This is that elephant' is pratyabhijna.

In technical works pratyabhijna is used for realizing the ever present Reality and recognizing it.

Sunya (void or blank), ati sunya (beyond sunya) and maha sunya (immense void) all mean the same. i.e. the Real Being only.

*****

Arunachala Siva.     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on January 13, 2013, 08:51:05 AM
Talks No. 334:

Sri Bhagavan said that He felt no sensation in His legs though they were massaged. 'If they serve the purpose of walking
what does it matter if sensation is lost?' He asked.  Then in the course of conversation, He related that a ray of light has been
found which, when projected, does not reveal the operator but enables him to witness the scene. So it is with Siddhas. They
are only pure light and can see others, whereas they cannot be seen by others.

******

Arunachala Siva.
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on January 14, 2013, 09:05:36 AM
Talks No. 335:

Devotee: How will the sexual impulse cease to be?

Maharshi: When differentiation ceases.

Devotee: How can it be effected?

Maharshi: The other sex and its relation are only mental concepts. The Upanishads say that all are dear because the Self is
beloved of all. One's happiness is within. The love is of the Self only. It is only within. do not think it to be without. Then all
the differentiation ceases to operate.

*****

Arunachala Siva.
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on January 15, 2013, 09:42:16 AM
Talks No. 337:

Mr. K.R.V. Iyer: How is the mind to be purified?

Maharshi: The sastras say: 'By karma, bhakti and so on'. My attendant asked the same question once before, He was told,
'By karma dedicated to God'. It is not enough that one thinks of God while doing the karma, but one must continually and
unceasingly remember Him. Then alone will the mind become pure.

The attendant applies it to himself and says, "It is not enough that I serve Sri Bhagavan physically. But I must unceasingly
remember Him."

To another person, who asked the same question, Sri Bhagavan said: Quest of the Self, meaning, 'I am the body'  must vanish.
Atma Vichara = disappearance of dehatma buddhi.

*****

Arunachala Siva.
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on January 16, 2013, 09:31:46 AM
Talks No. 339:

With regard to Siva Visishtadvaita (i.e. Saiva Siddhanta), Sri Bhagavan said: Garudoham bhavana - 'I am Garuda' - conception does
not make a garuda (eagle) of a man. All the same the poisonous effects of snake bite are cured. Similarly with Sivoham Bhavana - I am
Siva, conception also. One is not transformed into Siva but the ruinous effects of ego are put an end to. Or the person retains his
individuality but remains pure, i.e. fit for constituting a part of the body of Siva. Becoming so he can enjoy the Supreme Bliss. That is
liberation -- say the Saiva Siddhantis. This simply betrays the love of their individuality and is in no way the true experience of liberation.

******

Arunachala Siva.   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on January 17, 2013, 12:34:12 PM
Talks No. 338:

Mrs. Jennings, an American lady, asked a few questions, inter alia,

D: Is it not better to say "I am the Supreme Being" than asking 'Who am I?'

Maharshi: Who affirms? There must be one to do it. Find that one.

D: Is not meditation better  than investigation?

Maharshi: Meditation implies mental imagery, whereas investigation is for the
Reality. The former is objective whereas the latter is subjective.

D: There must be a scientific approach to this subject.

Maharshi: To eschew unreality, and seek Reality is scientific.

D: I mean there must be a gradual elimination, first of the mind, then of the intellect and then of the ego.

Maharshi: The Self alone is Real. All others are unreal. The mind and intellect do not remain apart from you.  The Bible says,
'Be still and know that I am God'. Stillness is the sole requisite for the realization of the Self as God.

.......

Arunachala Siva.       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on January 18, 2013, 12:25:01 PM
Talks No. 320:

In the course of an informal conversation, Sri Bhagavan pointed out that the Self Realization is possible only for the fit.
The Vasanas must be completely eliminated before Jnana dawns. One must be like Janaka for Jnana to dawn. One must
be ready to sacrifice everything for the Truth. Complete renunciation is the index of fitness.

******

Arunachala Siva.
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on January 19, 2013, 10:14:59 AM
Talks No. 478:

A certain man from Madurai asked, 'How to know the Power of God?'

Maharshi: You say 'I AM'. That is it. What else can say I AM?

One's own being is His Power. The trouble arises only when on says, 'I am this or that, such and such.' Do not do it - Be Yourself.
That is all.

Devotee: How to experience Bliss?

Maharshi: To be free from thinking ' I am now out of Bliss.'

Devotee: That is to say, free from modes of mind.

Maharshi: To be with only one mode of mind to the exclusion of others.

Devotee: But Bliss must be experienced.

Maharshi: Bliss consists in not forgetting your being. How can you be otherwise than what you really are? It is also to be the
Seat of Love. Love is Bliss. Here the Seat is not different from Love.

Devotee: How shall I be all pervading?

Maharshi: Give up the thought, 'I am not all pervading now.'

Devotee: How to permeate the separate objects?

Maharshi: Do you exist independently of 'I'? Do they say to you, 'We are'? You see them. You are, and then the objects are also
seen. 'Without me, these do not exist.' -- this knowledge is permeation. Owing to the idea 'I am the body'; there is something in me'
the separate objects are seen as if lying outside. Know that they are all within yourself. Is a piece of cloth independent of yarn?
Can the objects remain with Me?'

*******

Arunachala Siva.
   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on January 20, 2013, 12:52:19 PM
Talks No. 479:

Devotee: Which is the best of all the religions? What is Sri Bhagavan's method?

Maharshi:  All religions and methods are one and the same.

Devotee: Different methods are taught for liberation.

Maharshi: Why should be liberated? Why not you remain as you are now?

Devotee: I want to get rid of pain. To get rid of pain it is said to be liberation.

Maharshi: That is what all religions teach.

Devotee: But what is the method?

Maharshi: To retrace your way back.

Devotee: Whence have I come?

Maharshi: This is just what you should know. Did these questions arise in your sleep?  Did you not exist even then? Are you not the
same being now?

Devotee: Yes. I was in sleep. So also the mind;  but the senses had merged, so I could not speak.

Maharshi: Are you Jiva? Are you the mind? Did the mind announce itself to you in sleep?

Devotee: No. But elders say that the Jiva is different from the Isvara.

Maharshi: Leave Isvara alone. Speak for yourself.

Devotee: What about myself? Who am I?

Maharshi: This is just it. Know it, when all will be known; if not, ask then.

Devotee: On waking I see the world and I am not changed from sleep.

Maharshi: But this is not known in sleep. Now or then, the same you remain. Who has changed now? Is your nature to be changing
or remain unchanging?

Devotee: What is the proof?

Maharshi: Does one's own being require a proof? Only remain aware of your own self, all else will be known.

Devotee: Why then do the dualists and non dualists quarrel among themselves?

Maharshi: If each one minds his own business, there will be no quarrel.

*****

Arunachala
Siva.       
     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on January 21, 2013, 10:57:00 AM
Talks No, 483:

Mr. Sitaramiah, a visitor: What does samayamana mean in Patanjali Yoga Sutra?

Bhagavan: One pointedness of mind.

Devotee: By such samyamana in the Heart, chitta samvid is said to result.

Bhagavan: Chitta samvid is Atma Jnana i.e Knowledge of Self. One leads to other.

*****

Arunachala Siva,
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on January 22, 2013, 10:48:39 AM
Talks No. 484.

Devotee: I think that celibacy and initiation are prerequisites even for a householder in order that he may succeed in
self investigation. Am I right?

Or can a householder observe celibacy and seek initiation from a master on occasions only?

Maharshi: First ascertain who the wife and the husband are. Then these questions will not arise.

Devotee: Engaged in other pursuits, can the mental activities be checked and the query - Who am I? - pursued?
Are they are not contrary to each other?

Maharshi: These questions arise only in the absence of strength of mind. As the mental activities diminish its strength increases.

Devotee: Does the karma theory mean that the world is the result of action and reaction? If so, action and reaction of what?

Maharshi: Until realization, there will be karma i.e action and reaction. After realization, there will be no karma, no world.

******

Arunachala Siva.   
   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on January 23, 2013, 10:55:36 AM
Talks No. 485:

Devotee: While engaged in Atma Vichara I fall asleep. What is the remedy for it?

Maharshi: Do nama-sankirtana, singing the name of God.

Devotee: It is ruled out in sleep.

Maharshi: True. The practice should be continued while awake. Directly you wake up from sleep, you resume it. The sleeper
does not care for Atma Vichara. So he need not practice anything. The waking self desires it and so he must do it.

The mind is something mysterious. ....The mind is like akasa. Just as there are objects in the akasa, so there are thoughts in
the mind. The akasa is the counterpart of the mind and objects are of thought. One cannot hope to measure the universe and
study the phenomena. It is impossible. For the objects are mental creations. To measure them is similar to trying to stamp with
one's foot on the head of the shadow cast by oneself. The farther one moves the farther the shadow does. So one cannot plant one's
foot on the head of the shadow.

The universe is only an object created by the mind and has its being in the mind. It cannot be measured as an exterior entity.
One must reach the Self in order to reach the universe.

*****

Arunachala Siva.
   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on January 24, 2013, 12:36:25 PM
Talks No. 487:

An English lady, a young woman, came here dressed in a Muslim sari. She had evidently been in North India and met Dr.
G.H. Mees.

Sri Bhagavan read out a stanza "The Black Sun" from the anniversary number of the The Vision, written by Swami Bharatananda.
After a few minutes, Miss. J. asked:

One gathers from the stanza that one should keep on meditating until one gets merged in the state of consciousness. Do you
think it right?

Maharshi: Yes.

Devotee: I go further and ask: Is it right that one should, be conscious will, go into that state from which there is no return?

(No answer from Maharshi).

*****

Arunachala  Siva.     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on January 25, 2013, 12:42:21 PM
Talks No. 487: (3rd May 1938):

The same lady continued.... If the world is only a dream, how should it be harmonized with the Eternal Reality?

Maharshi: The harmony consists in the realization of its inseparateness from the Self.

Devotee: But a dream is fleeting, and unreal. It is also contradicted by the waking state.

Maharshi: The waking experiences are similar.

Devotee: One lives fifty years and finds a continuity in the waking experience which is absent in dreams.

Maharshi: You go to sleep and dream a dream in which the experiences of fifty years are condensed within the short duration
of the dream, say five minutes. There is also a continuity in the dream.  Which is real now? Is the period covering fifty years of
your waking state real, or the short duration of five minutes of your dream?  The standards of time differ in the two states. That is
all. There is no other difference between the experiences.

Devotee: The spirit remains unaffected by the passing phenomena and by the successive bodies of repeated births. How does each
body get the lift to set it acting?

Maharshi: The spirit is differentiated from matter and is full of life. The body is animated by it.

Devotee: The realized being is then the spirit and unaware of the world.

Maharshi: He sees the world but not as separate from the Self.

*****

Arunachala Siva.   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on January 26, 2013, 09:07:31 AM
Talks No. 488:

A group of young men asked: "It is said that healthy mind can be only in a healthy body. Should we not attempt to keep
the body always strong and healthy?"

Maharshi: In that way, there will be no end of attention to the health of the body.

Devotee: The present experiences are the result of past karma. If we know the mistakes committed in the past, we can
rectify them.

Maharshi: If one mistake is rectified there yet remains the whole sanchita which is going to give you innumerable births.
So that is not the procedure. The more you prune a plant, the more vigorously it grows. The more you rectify your karma
the more it accumulates. Find the root of karma and cut if off.

*****

Arunachala Siva.     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on January 27, 2013, 12:48:43 PM
Talks No. 489:

Another group of visitors was asking the method of Realization. In the course of a reply, Sri Bhagavan said: 'Holding the mind
and investigating it is advised for a beginner. But what is mind after all? It is a projection of the Self. See for whom it appears
and from where it rises. The 'I'--thought will be found the root cause.  Go deeper, the I thought disappears and there is an
infinitely expanded 'I'- Consciousness. This is otherwise called Hiranyagarbha. When it puts on limitations, it appears as individuals.'

******

Arunachala Siva.       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on January 28, 2013, 12:51:25 PM
Talk No. 491:

Mr. Kishorelal Mashruwala, President, Gandhi Seva Sangh, asked 'How is Brahmacharya to be practiced in order that it may be
successfully lived up to?'

Sri Bhagavan: It is a matter of will power. Sattvic food, prayers, etc., are useful aids to it.

Devotee: Young men have fallen into bad habits. They desire to get over them and seek our advice.

Sri Bhagavan: Mental reform is needed.

Devotee: Can we prescribe any special food, exercise, etc., to them?

Sri Bhagavan: There are some medicines. Yogic asanas and sattvic food are also quite useful.

Devotee: Some young persons have taken a vow of brahmacharya. They repent of the vow after the lapse of ten or twelve years.
Under the circumstances should we encourage young persons to take the vow of brahmacharya?

Sri Bhagavan: This question will not arise in the case of true brahmacharya.

Devotee: Some young men take the vow of brahmacharya without knowing its full implications. When they find it difficult to carry out
in practice, they seek our advice.

Sri Bhagavan: They need not take a vow but they may try it without the vow.

Devotee: Is naishhtika brahmacharya (life long celibacy) essential as a sadhana for Self Realization?

Sri Bhagavan: Rrealization itself is naishtika brahmacharya.  The vow is not brahmacharya. Life in Brahman is brahmacharya and it is not
a forcible attempt at it.

*******



Arunachala Siva.       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on January 29, 2013, 12:43:29 PM
Talks No. 492:

In a suit filed by the temple against the Government, regarding the ownership of the Hill, Sri Bhagavan was cited as a witness.
He was examined by a commission. In the course of the examination-in-Chief, Sri Bhagavan said that Siva always remains in
three forms. (1) as Parabrahman  (2) as Linga, here as a Hill and (3) as Siddha. --- Brahmarupa, Linga Rupa and Siddha Rupa.

There are some tirthas on the Hill, e.g., Mulaipal Tirtham, and Pada Tirtham, said to have been originated for or by Virupaksha Devar
and Guhai Namasivayar.

Siva originally appeared as a column of Light. On being prayed to, the Light disappeared into the Hill and manifested as Linga. Both are
Siva.

........

Arunachala Siva.             
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on January 30, 2013, 11:48:52 AM
Talks No. 491:

.........

After a few minutes, Sri Bhagavan remarked about Mr. Kishorelal's weak body.

Mr. Kishorelal: I am asthamatic. I have never been strong. Even as a baby I was not fed on my mother's milk.

Maharshi: Here the mind is strong and the body is weak.

Devotee: I wanted to practice Raja Yoga. I could not do it because of my physical unfitness. The mind began to wander with the movement of the body.

Maharshi: If the mind is kept immovable, let the body change as much as it likes.

Devotee: Is it not a handicap to the beginner?

Maharshi: Attempts must be made in spite of handicaps.

Devotee: Of course. But they will be momentary.

Maharshi: The idea of 'momentary' is one among so many other ideas. So long as thought persist this idea also will recur. Concentration is our own nature (i.e. BEING). There is the effort now. But it ceases after Self Realization.

Devotee: It is said to be the interval between flights of mind.

Maharshi: This too is due to the activity of the mind.

The Devotee submitted that whenever he had thought that he had found something original, he later discovered that he was already
forestalled.

Sri Bhagavan pointed out that everything remains already in the germinal form and so there can be nothing new.

*****

Arunachala Siva.     
   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on January 31, 2013, 12:15:12 PM
Talks No. 493:

An Andhra Visitor: 'What will aid me  to fix my attention always at Your Holy Feet?

Maharshi: The thought "Am I ever away from the feet?"

Devotee:  How is this thought to be fixed?

Maharshi: By driving away other thoughts which counteract this.

******

Arunachala Siva. 
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on February 01, 2013, 10:45:52 AM
Talks No. 495:

A Cochin Brahmin, Professor in the Ernakulam College, had some conversation with Sri Bhagavan. He said:  "One must become
satiate with the fulfillment of desires before they are renounced."

Sri Bhagavan smiled and cut in, "Fire might as well be put out  by pouring spirit over the flames." (All laugh). He added: The more
the desires are fulfilled, the deeper grows the samskara. They must become weaker before they cease to assert themselves. That
weakness is brought about by restraining oneself and not losing oneself in desires.

Devotee: How can they be rendered weaker?

Maharshi: By Knowledge. You know that you are not the mind. The desires are in the mind. Such knowledge helps one to control them.

Devotee: But they are not controlled in our practical lives.

Maharshi: Every time you attempt satisfaction of a desire, the knowledge comes that it is better to desist. Repeated reminders of
this kind will in due course weaken the desires. What  is your true nature?  How can you ever forget it? Waking, dream, sleep are mere
phases of the mind. They are not the Self. You are the witness of these states. Your true nature is found in sleep.

............

Arunachala Siva.   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on February 02, 2013, 03:07:59 PM
Talks No. 498:

People often say that a mukta purusha should go out and preach his message to the people. They argue, how an anyone be a mukta
so long as there is misery by his side? True. But who is mukta? Does he see misery beside him? They want to determine the state of
a mukta without themselves realizing the state. From the standpoint of the mukta, their contention amounts to this: A man dreams
a dream in which he finds several persons. On waking up, he asks: Have the dream individuals also wakened? It is ridiculous.

Again a good man says, 'It does not matter even if I do not get mukti. Or let me be the last man to get it so that I shall help all
others to be muktas before I am one.

It is all very good. Imagine a dreamer saying, May all these people wake up before I do. The dreamer is no more absurd than the
amiable philosopher aforesaid.

*****

Arunachala Siva.         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on February 03, 2013, 10:23:39 AM
Talks No. 496:

A Swami belonging to Sri Ramakrishna Mission had a very interesting conversation with Sri Bhagavan, in the course of which
Sri Bhagavan observed:

Maharshi: Avidya (ignorance) is the obstacle for knowing your true nature even at the present moment.

Devotee: How is one to get over Avidya?

Maharshi: Ya na vidyate sa avidya (what is not, is avidya). So it is itself a myth. If it really be, how can it perish? Its being false
and so it disappears.

Devotee: Although I understand it intellectually, I cannot realize the Self.

Maharshi: Why should this thought disturb your present state of realization?

Devotee: The Self is One. But yet I do not find myself free from the present trouble.

Maharshi: Who says it? Is it the Self which is only One? The question contradicts itself.

Devotee: Grace is necessary for realization.

Maharshi: In as much as you, being a man, now understand that there is a higher power guiding you. It is due to Grace.
Grace is within you. Isvaro gururatmeti, Iswara, Guru and the Self are synonymous.

Devotee: I pray for that Grace.

Maharshi: Yes, yes.

******


Arunachala Siva.
 
   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on February 04, 2013, 01:09:34 PM
Talks No. 497:

In the course of a different conversation, Sri Bhagavan said:

Sattva is the light.

Rajas is the subject.

Tamas is the object.

Even the sattva light is only reflected light. Were it pure, original Light, there would be no modifications in it. The manokasa (mind-
ether) is reflected as bhootakasa (element-ether) and objects are seen as being separate from the subject.

Samadhi is present  even in Vyavaharadasa (practical life). Our activities (vyavahara) have no existence apart from Samadhi.
The screen is there when the pictures move past on it and also when they are not projected. Similarly the Self is always there
in vyavahara (activity) or in shanti (peace).

******

Arunachala Siva.     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on February 05, 2013, 12:52:28 PM
Talk No. 500:

Devotee: When all thoughts are banished, and the mind is still, or enters into a state of nothingness or emptiness, what is the
nature of effort needed on the part of the 'seeker' to have a pratyaksha bhava of the 'sought', i.e. seeing a mango as a mango?

Maharshi: Who sees nothingness or emptiness? What is pratyaksha? Do you call perception of mango pratyaksha? It involves
the play of karma, karta and karya (action, doer, and deed). So it is relative and not absolute.

Because you see a thing now you say there is nothing afterwards. i.e. when you no longer see it. Both are functions of the mind.
What lies behind both these assertions is pratyaksha. There is indriya pratyaksha (directly perceived by the senses), manasa
pratyaksha (directly perceived by the mind) and sakshat pratyaksha (realized as the very Being). The last alone is true. The
others are relative and untrue.

Devotee: If no effort is needed, can the perpetuated state of emptiness of mind be called the state of realization.?

Maharshi: Effort is needed so long as there is mind. The state of emptiness has been the bone of contention in all philosophies.
Pratyaksha is very Being and it is not the feeling. It is said to be due to Jnana Sakshus ( Wisdom Eyesight).

******

Arunachala Siva.     
   
 
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on February 06, 2013, 12:51:31 PM
Talks No. 502:

Sri Rajendra Prasad and Sri Jamnalal Bajaj with others are on a visit to Sri Maharshi. 

Sri Jamnalal Bajaj ased:  How is the mind to be steadily kept right?

Maharshi: All living beings are aware of their surroundings and therefore intellect must be surmised in all of them. At the
same time, there is a difference between the intellect of man and that of other animals, because man not only sees the world,
as it is, and acts accordingly, but also seeks fulfillment of desires, and is not satisfied with the existing  state of affairs. In his
attempts to fulfill his desires, he extends his vision far and wide and yet he turns away dissatisfied. He now begins to think
and reason.   The desire for permanency of happiness and of peace bespeaks such permanency in his own nature. Therefore he
seeks to find and regain his own nature, i.e. his Self. That found, all is found.

Such inward seeking is the path to  be gained by man's intellect. The intellect itself realizes after continuous practice that it is enabled
by some Higher Power to function. It cannot itself reach that Power. So it ceases to function after a certain stage. When it thus ceases
to function, the Supreme Power is still left there all alone. That is Realization. That is the finality. That is the goal.

It is thus plain that the purpose of the intellect is to realize its own dependence upon the Higher Power and its inability to reach all the
same. So it must annihilate itself before the goal is gained.

continued.....

Arunachala Siva.
     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on February 07, 2013, 10:28:53 AM
Talks No. 502 (continues...)

Mr. Jamnalal Bajaj is further asking Sri Bhagavan:

A sloka is quoted which means: 'I do not desire kingdom etc., Only let me serve Thee for ever and there lies my highest pleasure.'
Is that right?

Maharshi: Yes. There is room for kama (desire) so long as there is an object apart from the subject (i.e. duality).  There can be no
desire if there is no object. The state of no-desire is moksha. There is no duality in sleep and also no desire. Whereas there is duality
in the waking state and desire is also there. Because of duality a desire arises for the acquisition of the object. That is the outgoing
mind, which is the basis of duality and desire. If one knows that Bliss is none other than the Self the mind becomes inward turned.
If the Self is gained all the desires are fulfilled.  That is the apta kamah atma kamah akamascha (fulfillment of  desire) of the Brhadaranyaka Upanishad. This is moksha.

Here J.B. tried to make himself clearer by saying that what he meant by sadbuddhi was not the same as buddhi. It means that which
holds fast to the good, the right and chosen path. He wanted to know how such steadfastness could be gained.

Maharshi:  What is wanted for gaining the highest goal is loss of individuality. The intellect is co-extensive with individuality. Loss
of individuality can only be after the disappearance of buddhi, good or bad. The question therefore does not arise.

Devotee: But yet one must know the right thing, choose the right path, practice the right dharma, and hold fast to it. Otherwise he is \
lost.

Maharshi: True strength accrues by keeping in the right direction without swerving from it. 

Devotee: Difficulties are met with. How is one to get the strength necessary to overcome the obstacles which beset one's path?

Maharshi: By means of devotion and company of the sages.

Devotee: Loss of individuality was just before mentioned as a prerequisite to moksha. Now devotion and association with the wise are
advised as methods. Is there not individuality implied in them? e.g., I am a bhakta and I am a satsanghi.?

Maharshi: The method is pointed out to the seeker. The seeker has certainly not lost his individuality so far. Otherwise the question
would not have arisen. The way is shown to effect the loss of individuality of the seeker. It is thus appropriate.

Devotee: Is the desire for swaraj right?

Maharshi: Such desire no doubt begins with self interest. Yet practical work for the goal widens gradually the outlook so that the
individual  becomes merged in the country. Such merging of the individuality is desirable and the related karma is nishkama (unselfish).

continued......

Arunachala Siva. 

       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on February 08, 2013, 02:45:02 PM
Sri Jamnalal Bajaj is further asking Sri Bhagavan:

Devotee: If swaraj is gained after a long period of struggle and terrible sacrifices, is not the person justified in being pleased with
the result and elated by it.

Maharshi: He must have in the course of his work, surrendered  himself to the Higher Power whose Might must be kept in mind
and never lost sight of. How then can he be elated? He should not even care for the result of his actions. Then alone karma becomes
unselfish.

Devotee: How can unerring rectitude be ensured for the worker?

Maharshi: If he has surrendered himself to God or to Guru, the Power to which he had surrendered will take him on the right course.
The worker need no longer concern himself about the rectitude or otherwise of the course. The doubt will arise only if he fails to obey
the Master in all details.

Devotee: Is there not any Power on earth which can bestow Grace on Its devotees so that they may grow strong to work for the
country and gain swaraj? (Sri Maharshi remained silent. (This, He later said, signified that such was the case.)         

Devotee: Is not tapsya of the ancient Mahatmas of the land available for the benefit of its present day inheritors?

Maharshi: It is. But the fact must not be overlooked that no one can claim to be the sole beneficiary. The benefits are shared by all
alike. (after a pause). Is it without such saving Grace, that the present awakening has come into being? Here Sri Bhagavan said that before His arrival in Tiruvannamalai, in 1896, there was not any clear political thought in India. Only Dadabhai Nauroji has become an
M.P.)

After short pause, Jamnalal Bajaj said: Sri Rajendra Prasad is such a noble and self less worker for the country and he has sacrificed
a very lucrative career for this work. The country needs him. And yet he is not in good health and is always weak and ailing. Why should
there be such cruelty to such a noble son of the country?

(Sri Maharshi simply smiled a benign smile.)

concluded.,  (Talks No. 502).

Arunachala Siva.     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on February 09, 2013, 10:45:53 AM

Talks No. 503:

An American gentleman, Mr. J.M. Lorey, has been staying in the Asramam for about two months. He asked:

I am leaving tonight. It gives me pain to tear myself away from this place. But I must go to America. I ask for a message from
the Master. The Master understands me even better than I do myself. So I pray for a message to keep me up when I am away
from the Master.

Maharshi: The Master is not outside you as you seem to imagine. He is within, is in fact the Self. Recognize this truth. Seek within
you and find Him there. Then you will have constant communion with Him. The message is always there. It is never silent. It can
never forsake you. Nor can you ever move away from the Master.

Your mind is outgoing. Because of that tendency, it sees objects as being outside and the Master among them. But the Truth is
different. The Master is the Self. Turn the mind within and you will find the objects within. You will also realize that it is the Master
who is your very Self and there is nothing but Him.

Because you identify yourself with the body you have accepted objects as being outside you. But are you the body? You are not.
You are the Self. THERE are all objects and the whole universe. Nothing can escape the Self. How then can you move away from
the Master who is your very Self? Suppose your body moves from place to place, does it move away from your Self? Similarly, you
can never be without the Master.

Mr. Lorey was struck by the answer although he was already familiar with the Master's ways. He was even visibly moved. He
prayed that the Grace of the Master might abide with him.

Sri Bhagavan said: The Master being the Self, Grace is inseparable from the Self.

Mr. L. Saluted Sri Maharshi with intense fervour, sayi9ng, he might be enabled to realize the Truth.

Maharshi: Is there any moment when you have not realized the Self? Can you be ever apart from the Self? You are always That.

continued....

Arunachala Siva.         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on February 10, 2013, 10:00:43 AM
Talks No. 503 - continues....

Mr. J.M. Lorey:

Devotee: You are the Great Master shedding joy and bliss on the world. You love is indeed unlimited that you choose to abide
in the world in human shape!  But I wish to know if one should necessarily realize one's Self before being of help to the country
and a leader of men.

Maharshi: Realize the Self first and the rest will follow.

Devotee: America is now the foremost country in industrial matters, mechanical engineering, scientific advance and other worldly
affairs. Will she come up to the same level in spiritual life also?

Maharshi: Certainly, she is bound to.

Devotee: Thank God that it will do so! I am a partner in an Engineering firm. But it is not of vital concern to me. I try to bring
spiritual ideals into the work a day life of the firm.

Maharshi: That is good. If you surrender yourself to the Higher Power, all is well. That Power sees your affairs through. Only so long
as you think that you are the worker you are obliged to reap the fruits of your actions. If on the other hand, you surrender yourself
and recognize your individual self as only a tool of the Higher Power, that Power will take over your affairs along the fruits of actions.
You are no longer affected by them and the work goes on unhampered. Whether you recognize the Power or not, the scheme of
things does not alter. Only there is a change in outlook. Why should you bear your load on the head when you are traveling on a
train?  You are not lessening the burden of the train by keeping it on your head but only straining yourself unnecessarily. Similar
is the sense of doership in the world by the individuals.   
     
contd.

Arunachala Siva.
 
 
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on February 11, 2013, 10:40:09 AM
Talks No. 503:

Mr. J.M. Lorey continues.....

Devotee: I have been interesting myself in metaphysics for over twenty years. But I have not gained any novel experience,
as so many others claim to do. I have no powers of clairvoyance, clairaudience, etc., I feel myself locked up in this body and
nothing more.

Maharshi: It is right. Reality is only one and that is the self. All the rest are mere phenomena in it, of it, by it. The seer, the objects,
and the sight, all are the Self only. Can anyone see or hear, leaving the Self aside? What difference does it make to see or hear
anyone in close proximity or over enormous distance? The organs of sight and hearing are needed in both cases. So also the mind
is required. None of them can be dispensed with in either case. There is dependence one way or another. Why then should there
be a glamour about clairvoyance or clairaudience?         

Moreover, what is acquired will also be lost in due course. They can never be permanent.

The only permanent thing is Reality. And THAT IS THE SELF. You say, 'I am', 'I am going', 'I am speaking', 'I am working' etc.,
Hyphenate 'I am' in all of them. Thus I -- AM.  That is the abiding and fundamental Reality. This truth was taught by God to Moses.
' I AM THAT I AM'. 'Be still and know that I-AM God.' So 'I AM' is God.

You know that you are. You cannot deny your existence at any moment of time. For you must be there in order to deny it.
This Pure Existence is understood by stilling your mind. The mind is the outgoing faculty of the individual. If that is turned within,
it becomes still in course of time and that "I AM" alone prevails. "I AM" is whole Truth.

Devotee:  I appreciate the whole answer.

Maharshi: Who is there to appreciate what?

A question about Heart. Sri Bhagavan said: Leave alone the idea of right and left. They pertain to the body. The Heart is the Self.
Realize it and then you will see for yourself.

Mr. Lorey thanked Sri Bhagavan and saluted Him before retiring.

*****

Arunachala Siva.       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on February 12, 2013, 10:07:28 AM
Talks No. 504:

A visitor asked Sri Bhagavan about the "over mind" and "super mind", "the Psychic", the "Divine" of Sri Aurobindo's terminology.

Maharshi: Realize the Self or the Divine. All these differences will disappear.

***

Arunachala Siva. 
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on February 13, 2013, 09:34:47 AM
Talks No. 506:

Explaining the opening stanza of Sad Vidya, Sri Bhagavan said: Sat (Being) is Chit (Knowledge Absolute). Also Chit is Sat.
What is, is only one. Otherwise the knowledge of the world and of one's own being will be impossible. It denotes both
being and knowledge. However, both of them are one and the same. On the other hand, be it Sat only and not Chit also,
such Sat will only be insentient, jada. In order to know it another Chit will be needed. Such Chit being other than Sat
cannot be. But it must be. Now taking Chit to be Sat, since Sat is Jada, Chit also becomes jada which is absurd. Again to
know it another Chit is required, which is also absurd.

Therefore Sat and Chit are only one and the same.

*****

Arunachala Siva.       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on February 14, 2013, 10:26:20 AM
Talks No. 505:

Babu Rajendra Prasad said: I have come here with Mahatma Gandhiji's permission and I must return to him soon. Can Sri
Bhagavan give me any message for him?

Maharshi: Adhyatma Sakti is working within him and leading him on. That is enough.  What more is necessary?

*****

Arunachala Siva.   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on February 15, 2013, 10:29:10 AM
Talks No. 507:

An Arya Samajist from Bangalore, with a companion visited Sri Maharshi.

He asked: What is the use of yoga practice? Is it for personal use or universal benefit?

Maharshi: Yoga means union of two entities. What are they? Enquire. Use or benefit is in relation to some center. What is it?
Enquire.

Devotee: Should there be distinction of castes?

Maharshi: Who is it that sees such distinction? Find it out.

Devotee: I find that it is observed in this Asramam. Probably without the approval of Sri Bhagavan, others observe it here.

Maharshi: Who are you that speak of others, etc,,? Did you notice others etc., in your sushupti?

Devotee: I am the individuality here. I may not see others in my sleep but I see them now.

Maharshi: No doubt you do. But the one who sees now and the one who did not see in sleep are you only ---- the same
individual. Why should you notice differences now and be troubled? Be as you were in sleep.

Devotee: That cannot be.  I see it now whereas I do not see it in sleep.  That does not alter the existing state of affairs.

Maharshi: Do the objects exist in the absence of the subject?

Devotee: Their existence is independent of the subject.

Maharshi: Do you say that they exist, or do they come and announce their existence to you?

Devotee: I know that they exist,.

Maharshi: So it is your knowledge of them only. Their existence is not absolute.

Devotee: Even if I did not know they will continue to exist.

Maharshi: Do you claim their existence in the absence of your knowledge of them? 

     (Laugher)

Devotee: Brahman is equal to all. There cannot be any distinction there. Caste distinction is against the highest principle.

Maharshi: Why do you drag Brahman? He has no grievances. Let him who has grievances pursue the matter.

Devotee: You are a Mahatma. You cannot admit castes. But how do the people here enforce such distinctions? 

Maharshi: Did I tell you that I am a Jnani or a Mahatma? You are saying it yourself. Nor did I make a grievance of this caste
affair.

Devotee: Paramatma is the same in all.

Maharshi: Why do you bring all these names? They can take care of themselves. They do not require your help.

contd.,

Arunachala Siva.           
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on February 16, 2013, 10:47:30 AM
Talks No. 507:

An Arya Samajist's conversation continues.....

Devotee: Mahatma Gandhi also admits equality....

Maharshi: Gandhi is not here.

Devotee: Aurobindo does not approve of castes. Do you approve of them?

Maharshi: As for Aurobindo, you ask him. As for my opinion, how does it matter to you? How will it be of use you?  Have you
got any opinion on the matter? That alone will affect you, not the opinion of others.

Devotee: I do not approve of the caste system. Mahatma's opinion is valuable as a guidance. I want your blessings in my attempts.

Maharshi: Mahatma has told you to seek and find your Self. You will not do it but require his blessings.

Devotee: I trying to follow the instructions. But caste distinction is painful. It must go.

Maharshi: To whom does it cause pain?

Devotee: The members of the society......

Maharshi: It is you who say it. There are countries where there are no such distinctions of caste. Are they free from trouble?
There are wars, internecine struggle, etc., Why do you not remedy the evils there?

Devotee: There are troubles here too.

Maharshi: Differences are always there. There are not only human beings, but also animals, plants etc., The state of affairs cannot
be helped.

Devotee: We do not mind the animals., etc., at present.

Maharshi: Why not? If they could speak they would claim equality with you and dispute your claims no less vigorously than human
beings.

contd.,

Arunachala Siva.               
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on February 17, 2013, 11:17:09 AM
Talks No. 507:

The conversation of Arya Samajist constinues....

Devotee: But we cannot help it. It is God's work.

Maharshi: If that is God's work then the other part is your work, is that so.

Devotee: It is man-made distinction.

Maharshi: You need not notice these distinctions. There is diversity in world. A unity runs through the diversity. The Self is the same
in all. There is no difference in Spirit. All the differences are external and superficial. You find out the Unity and be happy.
The pain of diversity is overcome by the joy of perception of unity. Moreover, a King may disguise himself as a servant. That makes no
difference in the person.

Devotee: I do not object to differences. But the claims of superiority are wrong.

Maharshi: There are differences in the limbs of one's body. When the hand touches the foot, the hand is not defiled. Each limb
performs its function. Why do you object to the differences?

Devotee: The people feel that injustice of caste distinction. It must be rooted out.

Maharshi: You can individually arrive at that state where such distinctions are not perceived and be happy. How can you hope to reform
the world? Even if you try you cannot succeed. Kavyakanta Ganapati Muni offered to initiate Harijans with mantras and make Brahmins
of them. But the Harijans did not come forward to accept the offer. That shows that they are themselves afflicted by an inferiority
complex. Remove that complex first before you try to reform others.

Moreover, why do you go to places where such distinctions are observed and cause pain to yourself? Why should you not seek
places whee they are not observed and be happy there?

Gandhiji also tries to bring about equality. He is also up against the barrier of inferiority complex afflicting the lower orders. He cannot
enforce his views on others. He observes non violence. So matters stand as they are.

Devotee: We must work to obliterate caste distinctions.

Maharshi: Then do it. If you have succeeded in the world, then see if the distinctions persist in this place.

Devotee: This must be the first place where I want to effect the reforms?

Maharshi: Why do you exert yourself so much to effect reforms? Go to sleep and see if there are differences. There you obliterate
differences without any effort.

(Laughter)

******

Arunachala Siva.           
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on February 18, 2013, 01:21:00 PM
Talks No. 509:

Mr. McIver had an interview with Sri Bhagavan and spoke about diksha.

Sri Bhagavan asked: What is this diksha? After a pause, He continued, 'Diksha is of various kinds, by word, by sight, by touch
and so forth.

Devotee: Bhagavan's is Mouna Diksha, is it not?

Maharshi: Yes. This is the highest form of diksha.

Devotee: Is it applicable  to the Vichara Marga only?

Maharshi: No. All the margas are included in the Vichara Marga.

Devotee: Yes. But if one wished to take them separately, it would not be applicable. Would it?

Maharshi. No.

Devotee: Then for these other dikshas would be necessary.

Maharshi: Yes.

Devotee: From this another question arises. So long as I am at the feet of Bhagavan, I cannot be regarded as a faithful
Christian.

Sri Bhagavan interrupted saying that this was the essence of Christianity. (i.e being at the feet of god or guru - surrender.)

******

Arunachala Siva. 
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on February 19, 2013, 10:32:50 AM
Talks No. 510.

T.K. Sundaresa Iyer read out a passage from a book which admitted of five different divisions of antahkaranas as follows:

1. uLLam 2. manas 3. buddhi  4. chittam  5. ahankaram.

Sri Bhagavan said: Four divisions are usual. The fifth item uLLam has been brought to correspond to five tattavas thus:

1. uLLam - is Akasa tattva from cranium to the brows.

2. manas - is Vayu tattva, thinking faculty, from the brows to the throat.

3. buddhi - is Agni tattva, intellect, from the throat to the heart.

4. chittam - is Jala tattva, memory, from heart to the navel.

5. ahankaram - is prithvi tattva, ego, from navel to the coccyx.

uLLam is thus pure mind or the mind in pure Being, i.e  mind divested of all thoughts.

.......

Arunachala Siva,.         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on February 20, 2013, 10:24:07 AM
Talks No. 361.

Mudaliar Swami, son of the lady who brings bhiksha everyday to Sri Bhagavan, related the following incident.

During the time Sri Bhagavan was staying in Virupaksha Cave, Sri Bhagavan and Mudaliar Swami were walking together behind
the Skandasramam.  There was a huge rock about 15 feet high; it was a cleft. A girl, a shepherdess was standing there crying.
Sri Bhagavan asked the reason for her sorrow. She said, 'A sheep of mind has slipped into this cleft; so I am crying.' Sri
Bhagavan descended into the cleft, took the sheep on His shoulders, climbed up to the surface and delivered the sheep to her.
Mudaliar Swami says that it was a very remarkable feat for any human being.

*****

Arunachala Siva.       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on February 21, 2013, 01:52:43 PM
Talks No. 511.

Major Chadwick had translated Na Karmana no prajaya... into English. Sri Bhagavan was explaining is meaning. Brahmaloka may
be interpreted subjectively or objectively. The latter meaning requires faith in sastras which speak of such lokas, whereas the
former is purely of experience and requires no external authority,. Brahmaloka means Brahma Jnana or Atma Sakshatkara.

The whole passage means:

Deathlessness is not obtained through action or begetting offspring or wealth. Some attain that state through renunciation.

The Sages that have conquered senses, attain that Sat which is more supreme than Heaven and shining all alone in the Heart.

The adepts who by renunciation and onepointedness are pure in heart and have known for certainty of Truth by the special
knowledge proclaimed by Vedanta, get fully released in the Brahmaloka from the causal Maya at the dissolution of the body.

That alone which shines as the tiny akasa void of sorrow, in the lotus heart, the tiny seat of the spotless Supreme is the inner
core of he body is worthy of worship.

He alone is the Supreme Lord, who is beyond the Primal Word which is the beginning and end of the Vedas and in which merges
the creative Cause.

............

Arunachala Siva.           
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on February 22, 2013, 10:35:44 AM
Talks No. 472:

.......

From the group of Punjabis who had arrived here in a pilgrim special, one gentleman asked:

D: Is it all right for those who believe in God. Others ask......'Is there a god?'

Maharshi: Are you there?

Devote; Quite so. That is the question. I see before my eyes a battalion of sepoys passing. Therefore I am. The world must have
been created by God. How shall I see the Creator?

Maharshi: See yourself, who sees these, and the problem is solved.

D: Is it to sit silent or to read sacred books or to concentrate on the mind?  Bhakti helps concentration. People fall at the feet of the
bhaktas.  If it does not happen, he feels disappointed and his bhakti fades.

Maharshi: The longing for happiness never fades. That is true bhakti.

D: How shall I get it quicker? Suppose I concentrate two hours today. If I try to lengthen the period next day, I fall asleep because
I get tired of the job.

Maharshi:  You do not get tired in sleep. The same person is now present here. Why should be tired now?  Because your mind is
restless and wanders, it gets tired, and not you.

D: I am a businessman. How shall I get on with business and get peace of mind also?

Maharshi: This is also a thought. Give up this thought also and remain as your true Self.

D: It is said: Do your duty without any expectation of results. How shall I get that frame of mind?

Maharshi: You need not aspire for or any get any new state. Get rid of your present thoughts, that is all.

D: How shall I get the bhakti necessary for it?

Maharshi: It is bhakti to get rid of thought which are only alien to you (the Self).

D: What is thought-force, mesmerism etc.,?  There was a doctor in Paris called Dr. Coue.  He was illiterate, but yet was able to
cure many incurable diseases by will force. He used to say: Generate power to cure yourself. The power is within you.

Maharshi: It is through the same will power that the seat of all diseases, the body, has risen.

D: So it is said that the thoughts manifest as objects.

Maharshi: This thought must be for mukti.

D: God must enable to get rid of all other thoughts.

Maharshi: This is again a thought. Let that which has incarnated raise the question. You are not because you are free from thoughts.

............

Arunachala Siva.                 
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on February 23, 2013, 10:22:12 AM
Talks No. 472:

continues.....

Another visitor from Rawalpindi asked:  "The Atman is formless. How shall I concentrate on it?

Maharshi: Leave alone the Atman which you say is formless or intangible.  Mind is tangible to you.  Hold the mind and it will do.

Devotee: Mind itself is very subtle and is also the same as the Atman.  How shall we know the nature of the mind?  You have
said that all supports are useless. What should be our stand then?

Maharshi: Where does your mind stand?

Devotee: Where does it stand?

Maharshi: Ask the mind itself.

Devotee: I ask you now.  Should we concentrate on mind then?

Maharshi: Um!

Devotee: But what is the nature of the mind?  It is formless. The problem is perplexing.

Maharshi: Why are you perplexed?

Devotee: The Sastras want us to concentrate and I cannot do so.

Maharshi: Through what Sastras have we known our existence?

Devotee: It is a matter of experience. But I want to concentrate.

Maharshi:  Be free from thoughts. Do not hold on to anything.  They do not hold on you.  Be yourself.

Devotee: I do not yet understand as to where I take my stand and concentrate/ Can I meditate on my mind?

Maharshi: Whose mind?

Devotee: My own mind?

Maharshi: Who are you? The question now resolves itself all right.

The visitor returned after lunch at 2.30 pm and pursued the same question.

He said: Maharshi advises the seeker to get rid of thoughts. On what should I concentrate the mind after all thoughts are expelled.

Maharshi: For whom is the concentration?

Devotee: For the mind.

Maharshi: Then concentrate the mind.

Devotee: On what?

Maharshi: Answer the question yourself. What is the mind? Why should you concentrate?

Devotee: I do not know what mind is. I ask the Maharshi.

Maharshi: Maharshi does not seek to know the mind. The questioner must question the mind itself as to what it is.

Devotee: Maharshi advises that the mind should be divested of thoughts.

Maharshi: This is itself a thought.

Devotee: When all  thoughts disappear what remains over?

Maharshi: Is the mind different from thoughts?

Devotee: No. the mind is made up of thoughts. My point is this: When all thoughts are got rid of, how shall I concentrate the mind?

Maharshi: Is not this also a thought?

Devotee: Yes. But I am advised to concentrate.

Maharshi:  Why should you concentrate? Why should you not allow your thoughts free play?

Devotee: The Sastras say that the thoughts, thus playing free, lead us astray, that is, to unreal and changeful things.

Maharshi: So then, you want not to be led to unreal and changeful things.  Your thoughts are unreal and cahngeful.
You want to hold the Reality.  That is exactly what I say. The thoughts are unreal. Get rid of them.
Get rid of them.

continued.....

Arunachala Siva.                   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on February 24, 2013, 09:31:22 AM
Talks No. 472.

Rawalpindi visitor's conversation continues......

Devotee: I understand now. Yet there is a doubt. 'Not a trice can you remain inactive'.  (says Gita). How shall I be able to rid
myself of thoughts?

Maharshi:  The same Gita says: 'Although all actions take place, I am not the doer.'  It is like the sun towards the world activities.
The Self always remains, actionless, whereas thoughts arise and subside.  The Self is Perfection. It is immutable; the mind is \
limited and changeful.  You need only to cast off your limitations. Your perfection thus stands revealed.

Devotee: Grace is necessary for it.

Maharshi: Grace is ever present.  All that is necessary is that you surrender to It.

Devotee: I surrender and pray that even if I go wrong I may be forcibly drawn to it.

Maharshi:  Is this surrender? Surrender to be complete must be unquestioning.

Devotee: Yes. I surrender. You say I must dive into the ocean of the Self like a pearl diver into the sea.

Maharshi:  Because you are now thinking that you are out of the ocean of Consciousness.

Devotee: I practice pranayama. It generates heat in the body.  What should I do?

Maharshi:  The heat will pass away when the mind gets calm.

Devotee: That is true bu most difficult.

Maharshi: This is again a thought which is an obstacle.

******

Arunachala Siva.         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on February 25, 2013, 10:13:25 AM
Talks No. 473:

Someone remarked:  It is said that they get mukti unasked who live or die within a radius of 30 miles round Arunachala. It is also
admitted that only by Jnana is liberation obtained. The purana also remarks that Vedanta Vijnana is difficult to get. So mukti is
difficult.  But life or death around abut the Hill bestows mukti so easily.  How can it be?

Maharshi:  Siva says, 'By My command'.  Those who live here need no initiation, diksha etc.,  but get mukti....Such is the command
of Siva.

Devotee: The purana also says that those who are born here are Siva's group of followers, such as ghosts, spirits, disembodied
beings, etc.,

Maharshi: So it is said of other kshetras as well, e.g. Tiruvarur, Chidambaram.

Devotee:  How does mere life or death here confer mukti?  It is difficult to understand.

Maharshi: Darsanad Abhradasi jananat Kamalalaye, Kasyantu maranam muktih smaranad Arunachale.

"To see Chidmabaram, to be born in Tiruvarur, to die in Kasi or merely to think of Arunachala, is to be assured of liberation."

Jananat Kamalalaye means 'By being born in Kamalalaya'. What is it?  It is the Heart.

Similarly Abhrasadasi - Seat of Consciousness. Again Kasi is the Light of Liberation. Remembering Arunachala completes the verse.
It must also be understood in the same sense.

..........

Arunachala Siva. 
             
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on February 26, 2013, 10:41:53 AM
Talks No. 473:

( a little later)

Devotee: It is so difficult to spot the mind. The same difficulty is shared by all.

Maharshi:  You can never find the mind through mind. Pass beyond it in order to find it non existent.

Devotee:  Then one must directly go to seek the ego.  Is it so?

Maharshi: That is it.

Mind, ego, intellect are all different names for one single inner organ. (antahkarana).  The mind is only the aggregate of
thoughts. Thoughts cannot exist but for the ego. So all thoughts are pervaded by the ego (aham).
Seek where from the 'I' rises and the other thoughts will disappear.

Devotee: What remains over cannot be 'I' but Pure Consciousness.

Maharshi: Quite so. You start seeking happiness. On analysis you find that misery is caused by thoughts. They are called
the mind. While trying to control the mind you seek the 'I' and get fixed in Being-Knowledge-Bliss.

Another devotee: What then is the mind?

Maharshi: Mind is consciousness which has put on limitations. You are originally unlimited and perfect. Later you take on
limitations and become the mind.

Devotee: Is avarana (veiling) then. How does this happen?

Maharshi:  To whom is the avarana?  It is the same as avidya. (ignorance), ego or the mind.

Devotee: Avarana means obscuration.  Who is obscured?  How does it arise?

Maharshi: The limitation is itself obscuration.  No questions will arise if limitations are transcended.

*****

Arunachala Siva.   
   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on February 27, 2013, 05:07:25 PM
Talks No. 475;

Sri Maharshi read out a news item from a paper to the following effect:

A forest guard armed with a rifle was going in the jungle and noticed two bright spots in a thicket. On closer approach,
to find out what they were, he was face to face with a huge tiger within  a few yards of him. He threw down his gun and
assumed a prayerful attitude towards the jungle king.  The tiger stood up and slowly walked away without injuring him.

Arunachala Siva.   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on February 28, 2013, 01:49:42 PM
Talks No. 474:

There was some reference to the heart. Sri Bhagavan said: The yoga sastras speak of 72,000 nadis, of 101 nadis etc.,
A reconciliation is effected by others that 101 are the main nadis, which is subdivided into 72,000. These nadis are supposed
by some to spread out from the brain, by others from the Heart and by some others from the coccyx.  They speak of a paranadi
which is said to rise up from the coccyx through the Sushumna to the brain and descends to the heart. Others say that the
Sushumna ends in Para.

A few advise seeking realization in the head (Sahasrara), a few between the eyebrows; a few in the heart; others in the solar
plexus.  If realization amounts to gaining Paranadi, one might enter it from the Heart. But the yogi is engaged in cleansing up the
nadis.  Then Kundalini is awakened which is said to rise up from the coccyx to the head. The yogi is later advised to come down
to the Heart as the final step.

The Vedas say: The Heart is like a lotus turned down; or a plantain bud.

'There is a bright spot atom like, like the end of a grain of paddy.

'That spot is like a flame and in its center, transcendental Brahman is seated.'

Which is the Heart?  Is it the heart of the physiologists?  if so, the physiologists know best.

The Heart of the Upanishads is construed as Hridayam, meaning This (is) the center. That is, it is where the mind rises and subsides.
This is the seat of Realization. When I say that it is the Self the people imagine that it is within the body. When I ask where the Self
remains in one's sleep they seem to think it is within the body, unaware, of the body and its surroundings like a man confined in a
dark room. to such people, it is necessary to say that the seat of Realization is somewhere within the body. The name of the center
is the Heart, but is confounded with the heart organ.

continued.....

Arunachala Siva.                         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on March 01, 2013, 10:13:58 AM
Talks No. 474 :

continues...

When a man dreams, he creates himself (i.e. ahamkaram, the seer) and the surroundings. All of them are later withdrawn
into himself. The one became many, along with the seer. Similarly also, the the one becomes many in the waking state. The
objective world is really subjective. An astronomer discovers a new star at immeasurable distance and announces that its light
takes thousands of light years to reach the earth.  Well, where is the star in fact?  Is it not in the observer?  But people wonder
how a huge globe, larger than the Sun, at such a distance can be contained in the brain cells of a man. The Space, the magnitudes
and the paradox are all in the mind only. How do they exist there?  In as much as, you become aware of them, you must admit a
light which illumines them.  These thoughts are absent in sleep but rise up on waking. So this light  is transient, having an origin
and an end. the consciousness of "I" is permanent and continuous. So this cannot be the aforesaid light,  It is different but has
no independent existence. Therefore it must be abhasa (reflected light).  The light in the brain is thus a reflected knowledge (abhasa
samvit) or reflected being (abhasa sat).  The true knowledge (Samvit) or Being (Sat) is in the center called Heart (Hridaya).  When
one wakes up from sleep it is reflected in the head, and so the head is no longer lying prone but rises up. From there the consciousness
spreads all over the body and so the superimposed 'I' functions as the wakeful entity.

The pure light in the brain is Suddha Manas (the pure mind) which later becomes contaminated and is malina manas, the one ordinarily
found.

All these are however contained in the Self. The body and its counterparts are in the Self. The Self is not contained in the body,
as it is commonly supposed.

******

Arunachala Siva.         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on March 02, 2013, 12:48:33 PM
Talks No. 476:

Dr. Stanley Jones, a Christian Missionary, visited Maharshi. He writes books and delivers lectures. He has two Asrmams under his
control in North India. He was accompanied by another gentleman and two ladies.  He is at present writing a book On the Indian
Road and wants to meet the spiritually great men in India so that he may collect material for the bool He desired to know how the
Indian sages have proceeded and what they have found at their experience in divinity.  So he asked questions.  (This is only a short
sketch of his interview).

Devotee; What is your quest?  What is the goal? How far have you progressed?

Maharshi:  The goal is the same for all. But tell me why should be in search of a goal?  Why are you not content with the present
condition?

Devotee: Is there then no goal?

Maharshi: Not so. What makes you seek a goal? It is a counter question to be answered by you. 

Devotee: I have my own ideas of these subjects. I want to know what Maharshi has to say.

Maharshi;  Maharshi has no doubts to be cleared.

Devotee:  Well, I consider the goal to be the realization by the lower mind of the higher mind so that the Kingdom of Heaven might
endure here on earth. The lower mind is incomplete and it must be made perfect by realization of the higher mind.

Maharshi: So then you admit a lower mind which is incomplete and which seeks realization of the higher so that it may become perfect.         
Is that lower mind part from the higher mind?  Is it independent of the other?

Devotee:  The Kingdom of Heaven was brought down on Earth by Jesus Christ. I consider Him to be the Kingdom personified.
I want everyone to realize the same.  He said; 'I am hungry with other man's hunger.' and so on. Mutual partnership in pleasure
and pain is the Kingdom of Heaven. If that Kingdom is universalized everyone will feel at one with the rest.

Maharshi: You speak of differences between the lower mind and higher minds, pleasures and pains. What becomes of these differences
in your sleep?

contd.,,

Arunachala Siva.     
 
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on March 03, 2013, 12:03:47 PM
Talks No. 476:

Dr. Stanley Jones's conversation continues......

Devotee: But I want to be wide awake,

Maharshi: Is this your wide awakened state?  It is not. It is only a dream in your long sleep. All are in sleep, dreaming, of the
world and things and actions.

Devotee: This is all Vedantic. I have no use for it. The existing differences are not imaginary. They are positive.  However, what is that
real waking? Can Maharshi tell us what He has found it to be?

Maharshi: Real waking lies beyond the three states of waking, dream, and deep sleep.

Devotee: I am really awake and know that I am not in sleep.

Maharshi: Real waking lies beyond the plane of differences.

Devotee: What is the state of the world then?

Maharshi: Does the world come and tell you 'I exist'?

Devotee: No. But the people in the world tell me that the world needs spiritual, social and moral regenaration.

Maharshi:  You see the world and the people in it. They are your thoughts. Can the world be apart from you?

Devotee: I enter into it with love.

Maharshi: Before entering thus do you stand aloof?

Devotee: I am identifying with it and yet remaining apart. Now I came to ask Maharshi and hear Him.. Why does He ask me
questions?

Maharshi: Maharshi has replied. His reply amounts to this. Real waking does not involve differences.

Devotee: Can such realization be universalized? 

Maharshi:  Where are differences there?  There are no individuals in it.

Devotee: Have you reached the goal?

Maharshi: The goal cannot be anything apart from the Self nor can it be something to be gained afresh.  If that were so, such goal
cannot be abiding and permanent.  What appears anew will also disappear. The goal must be eternal and within. Find it within yourself.

Devotee: I want to know your experience.

Maharshi: Maharshi does not seek enlightenment.  The question is of the no use to the questioner. Whether I have realized or not,
how does it affect the questioner?

Devotee: Not so. Each one's experience has a human value in it and can be shared by others.

Maharshi: The problem must be solved by the questioner himself. The question is best directed to oneself.

Devotee: I know the answer to the question.

Maharshi: Let us have it.

Devotee> It was shown the Kingdom of Heaven twenty years ago. It was by God's grace only. I made no effort for it. I was happy.
I want to universalize, moralize and socialize it. At the same time I want to know Maharshi's experience of the Divine.

contd.,

Arunachala Siva.                     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on March 04, 2013, 10:53:09 AM
Talks No. 476:

Dr. Stanley Jones' conversation continues......

Mrs. Jinarajadasa intervened and spoke softly: We all agree that Maharshi has brought the Kingdom of Heaven  on Earth. Why do
you press Him to answer your questions relating to His realization? It is for you to seek and gain it.

The questioner listened to her, argued slightly and resumed his questions to Maharshi.  After one or two light questions,
Major Chadwick spoke sternly: "The Kingdom of Heaven is within you." says the Bible.

Devotee: How shall I realize it?

Major Chadwick: Why do you ask Maharshi to realize it for you?

Devotee: I do not.

Major Chadwick: The Kingdom  is within you.  You should realize it.

Devotee: It is WITHIN you only for those who hear it.

Major Chadwick: The Bible says WITHIN YOU and adds no qualifications.

The questioner felt his conversations was already too long, and so retired after thanking Maharshi and others.

******


Arunachala Siva.   
 
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on March 05, 2013, 01:10:13 PM
Talks No. 477:

Mrs. Jinarajadasa: How shall we be able to remember the truth experienced in dreams?

Maharshi: Your present waking state, your dreams and your desires to remember are all thoughts.  They arise only after the mind
has arisen. Were you not existing in the absence of the mind?

Devotee: Yes, I was.

Maharshi: The fact of your existence is also your realization.

Devotee: I understand it intellectually. The truth is felt in temporary flashes only. It is not abiding.

Maharshi: Such thoughts smother up the state of your eternal realization.

Devotee: The rough and tumble of town life is not congenial to realization. Jungle retreats afford the necessary quiet and solitude.

Maharshi: One can be free in a town and may yet be bound in jungle retreats. It is all in the mind.

Devotee: The mind again is Maya, I suppose.

Maharshi: What is Maya? The knowledge that the mind is divorced from the Reality is Maya. The mind is in Reality only and not apart.
This knowledge is the elimination of Maya.

*****

Arunachala Siva.
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on March 06, 2013, 10:33:28 AM
Talks No. 478:

A certain man from Madurai asked:  How to know the Power of God?

Maharshi:  You say 'I AM'. That is it. What else can say I AM?

One's own being is His Power.  The trouble arises only when one say, 'I am this or that, such and such.'  Do not do it. ---
Be yourself.  That is all.

Devotee: How to experience Bliss?

Maharshi: To be free from thinking 'I am now out of Bliss.'

Devotee: That is to say free from modes of mind.

Maharshi: To be with only one mode of mind to the exclusion of others.

Devotee: But Bliss must be experienced.

Maharshi: Bliss consists in not forgetting your being. How can you be otherwise than what you really are?  It is also to be the
Seat of Love. Love is Bliss. Here the Seat is not different from Love.

Devotee: How shall I be all pervading?

Maharshi: Give up the thought, 'I am not all pervading now.'

Devotee: How to permeate the separate objects?

Maharshi: Do they exist independently of 'I'?  Do they say to you, 'We are'?  You see them. You are, and then the objects are also
seen. 'Without me, these do not exist'. --- this knowledge is permeation.  Owing to the idea 'I am the body; there is something in me.'
the separate objects are seen as if lying outside. Know that they are all within yourself.  Is a piece of cloth independent of yarn?
Can the objects remain without Me?

******

Arunachala Siva.     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on March 07, 2013, 01:16:13 PM
Talk No. 479:

Devotee: Which is the best of all the religions?  What is Sri Bhagavan's method?

Maharshi:  All religions and methods are one and the same.

Devotee: Different methods are taught for liberation.

Maharshi: Why should you be liberated?  Why not remain as you are now?

Devotee: I want to get rid of pain. To be rid of it is said to be liberation.

Maharshi: That is what all  religions teach.

Devotee: But what is the method?

Maharshi: To retrace your way back.

Devotee: Whence have I come?

Maharshi: This is what you should know. Did these questions arise in your sleep?  Did you not exist then?  Are you not the same
being now?

Devotee: Yes. I was in sleep. So also the mind; but the senses had merged, so I could not not speak.

Maharshi: Are you jiva?  Are you the mind? Did the mind announce itself to you in sleep?

Devotee: No. But elders say that the Jiva is different from Isvara.

Maharshi: Leave Isvara alone. Speak for yourself.

Devotee: What about myself? Who am I?

Maharshi: That is just it. Know it, when all will be known, if not, ask then.

Devotee: On waking I see the world and I am not changed from sleep.

Maharshi: But this is not known in sleep. Now or then, the same you remain.  Who has changed now?  Is your nature to be
changing or remain unchanging?

Devotee: What is the proof?

Maharshi: Does one's own being require a proof?  Only remain aware of your own self, all else will be known.

Devotee: Why then do the dualists and non dualists quarrel among themselves?

Maharshi: If each one minds his own business, there will be no quarrel.

*****

Arunachala Siva.       

 
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on March 08, 2013, 01:12:52 PM
Talks No. 480:

A European lady, Mrs. Gasque, gave a slip of paper on which was written:

We are thankful to Nature and the Infinite Intelligence for your Presence among us.  We appreciate that your Wisdom is
founded upon pure Truth and the basic principle of Life and Eternity.  We are happy that you remind us to "be still and know
That."

Then she asked: What do you consider the future of this Earth?

Maharshi: The answer to this question is contained in the other sheet. Be Still and now that I am God.  'Stillness means here
'Being free from thoughts".

Devotee: This does not answer the question.  The planet has a future -- what is it to be?

Maharshi: time and Space are functions of thoughts. If thoughts do cease, there will be no future or the Earth.

Devotee: Time and Space will remain even if we do not think of them.

Maharshi: Do they come and tell you that they are?  Do you feel them in your sleep?

Devotee: I was not conscious in my sleep.

Maharshi: Yet you were existing in your sleep.

Devotee: I was not in my body.  I had gone out somewhere and jumped in here, just  before waking up.

Maharshi:  Your having been away in sleep and jumping in now are  mere ideas. Where were you in sleep?  You were only that
you are, but with this difference, viz., that you were free from thoughts in sleep.

continued.....

Arunachala Siva.         

Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on March 09, 2013, 08:58:19 AM
Talks No. 480:

Mrs. Gasque conversation continues....

Devotee:  Wars are going on in the world.  If we do not think do the wars cease?

Maharshi:  Can you stop the wars?  He who made the world will take care of it.

Devotee:  God made the world and He is not responsible for the present condition of the world.  It is we who are responsible
for the present state.

Maharshi:  Can you stop the wars or reform the world?

Devotee:  No.

Maharshi:  Then why do you worry yourself about what is not possible for you?  Take care of yourself and the world will take
care of itself.

Devotee:  We are pacifists. We want to bring about Peace.

Maharshi: Peace is always present. Get rid of the disturbances to Peace.  This Peace is the Self.  The thoughts are the disturbances.
When free from them, you are Infinite Intelligence. i.e. the Self. There is Perfection and Peace.

Devotee: The world must have a future.

Maharshi: Do you know what is in the present?  The world and all together are the same, now as well as in the future.

Devotee: The world was made by the operation of Intelligence on ether and atoms.

Maharshi: All of them are reduced to Isvara and Sakti.  You are not now apart from Them. They and you are one and the same
Intelligence.

*****

Arunachala Siva.     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on March 10, 2013, 12:32:54 PM
Talks No. 481:

Muruganar asked what prajnana is.

Maharshi: Prajnana (Absolute Knowledge) is that from which viijnana (relative knowledge) proceeds.

Devotee:  In the state of vijanana one becomes aware of the samvid (comic intelligence). But is that Suddha Samvid aware by
itself without the aid of anatahkaranas (inner organs)?

Maharshi: It is so, even logically.

Devotee: Becoming aware of Samvid in Jagrat by vijnana, prajnana is not found self shining.  If so, it must be found in sleep.

Maharshi: The awareness is at present through the antahkaranas.  Prajnana is always shining even in sleep.  If one is
continuously aware in jagrat, the awareness will continue in sleep also.             

Moreover, it is illustrated thus:  A king comes into the Hall, sis there and leaves the place.  He did not go into the kitchen. Can one
in the kitchen for that reason, say, 'The king did not come here?'  When the awareness is found in jagrat it must also be in sleep.

*****

Arunachala Siva. 
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on March 11, 2013, 12:49:54 PM
Talks No. 482:

Dr. Pande of Indore, is on a visit here. He asked leave of Sri Bhagavan, to ask questions, so that his doubts might be cleared.
He wanted to be shown practical way to realize the Self.

Maharshi:  A man was blindfolded and left in the woods.  He then enquired of the way to Gandhara from each one he met on
the way, until he finally reached it. So also all the ways lead to Self Realization. They are aids to the common goal.

Devotee:  Dhayana will be easy if there is a pratikam (symbol).  But the inquiry into the Self does not show any pratikam.

Maharshi:  You admit the existence of the Self. Do you point to the pratikam (symbol) and say that it is the Self?  May be you
think the body is the Self. But consider your deep sleep.  You do not exist then. What is the pratikam there?  So the Self can be
realized without pratikam. 

Devotee: Quite true. I see the force of the words.  But yet are not mantras etc., helpful?

Maharshi:  They are helpful.  But what is mantra?  You are thinking of the simple sounds of the mantra. Repetition of the same
excludes all other thoughts. The single thought of the mantra japa remains.  That too drops away giving place to the Infinite Self,
which is the mantra itself.

Mantra, dhyana, bhakti etc., are all aids and finally lead to the Svarupa, the Self, which is they themselves.

After a few minutes, Maharshi continued:

Everyone is the Self, indeed Infinite. Yet each one mistakes the body for the Self.  To know anything, illumination is necessary.
Such illuminating agency can only be in the form of light which is however lighting the physical light and darkness. So then, that other
Light likes beyond the apparent light and darkness.  It is itself neither light nor darkness but is said to be Light because It illumines
both.  It is also Infinite and remains as Consciousness.  Consciousness is the Self of which everyone is aware.  No one is away from
the Self. So each one is Self-realized. Yet, what a mystery that no one knows this fundamental fact, and desires to realize the Self.
This ignorance is due to the mistake of the body for the Self. Realization is not anything newly got. It must already be there in order that it may be permanent.  Otherwise, Realization is not worth attempting.

After the false notion that 'I am the body' or 'I have not realized' is removed, Supreme Consciousness or the Self alone is left over,
which is however, called Realization in the present state of knowledge.  However, the truth is that Realization is eternal and already
there, here and now.

Finally, Realization amounts to to elimination of ignorance and nothing more or less.

Devotee:  My profession requires my stay in my place. I cannot remain in the vicinity of the sadhus. Can I have realization even in
the absence of sat sangha as necessarily be my circumstances?

Maharshi: Sat is Aham pratyaya saram = the Self of selves.  The sadhu  is that Self of selves. He is immanent in all. Can anyone
remain without the Self?  No. So no one is away from sat sangha.

*******

Arunachala Siva.             
       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on March 12, 2013, 01:14:42 PM
Talks No. 483:

Mr. Sitaramiah, a visitor:  What does samyamana mean in Patanjali Yoga Sutra?

Maharshi: One pointedness of the mind.

Devotee: By such samyamana in the Heart, chitta samvid is said to result.  What does it mean?

Maharshi: Chitta samvit is Atma Jnana i.e. Knowledge of the Self.

*****

Arunachala Siva.   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on March 13, 2013, 12:10:10 PM
Talks No. 484:

Devotee:  I think that celibacy and initiation are prerequisites even for a householder in order that he may succeed in self
investigation. Am I right?

Or can a householder observe celibacy and seek initiation from a master on occasions only?

Maharshi:  First ascertain who the wife and the husband are.  Then these questions will not arise.

Devotee: Engaged in other pursuits, can the mental activities be checked and query Who am I? pursued?  Are they not contrary
to each other?

Maharshi: These questions arise only in the absence of strength of mind.  As the mental activities diminish, its strength increases.

Devotee: Does the Karma theory mean that the world is the result of action and reaction?  If so, action and reaction of what?

Maharshi:  Until realization, there will be karma i.e,., action and reaction; after realization there will be no karma, no world.

****

Arunachala Siva.       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on March 14, 2013, 12:21:17 PM
Talks No. 485:

Devotee: While engaged in Atma Vichara, I fall asleep.  What is the remedy for it?

Maharshi: Do nama sankirtana (singing the name of God).

Devotee: It is ruled out in sleep.

Maharshi: True.  The practice should be continued while awake. Directly you wake up from sleep, you must resume it. The
sleeper does not care for Atma Vichara. So he need not practice anything. The waking self desires it and so he must do it.

In the course of conversation, Sri Bhagavan continued:  The mind is something mysterious. It consists of sattva, rajas and tamas.
The latter two give rise to vikshepa.  In the sattva aspect, it remains pure and uncontaminated. so there are no thoughts there
and it is identified with the Self. The mind is like akasa (ether). Just as there are the objects in akasa, so there are thoughts in
the mind.  The akasa is the counterpart of the mind and objects are of thought. 

****

Arunachala Siva.
       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on March 15, 2013, 12:57:03 PM
Talks No. 486:

Afternoon:

Devotee: What is the object of Self Realization?

Maharshi: Self Realization is the final goal and it is the end in itself.

Devotee: I mean, what is the use of Self Realization?

Maharshi: Why should you seek Self Realization?  Why do you not rest content with your present state?  It is evident that you
are discontented with the present state. The discontent is at and if you realize the Self.

Devotee: What is that Self Realization which removes the discontent?  I am in the world and there are wars in it. Can Self
Realization, put an end to it?

Maharshi: Are you in the world?  Or is the world in you?

Devotee: I do not understand. The world is certainly around me.

Maharshi: You speak of the world and happenings in it. They are mere ideas in you.  The ideas are in the mind. The mind is within
you. And so the world is  within you.

Devotee: I do not follow you. Even if I do not think of the world, the world is still there.

Maharshi: Do you mean to say that the world is apart from the mind and it can exist in the absence of the mind?

Devotee:  Yes.

Maharshi: Does the world exist in your deep sleep?

Devotee: It does.

Maharshi: Do you see it in your deep sleep?

Devotee: No. I don't. But others, who are awake, see it.

Maharshi: Are you so aware in your sleep?   Or do you become aware of the other's knowledge now?

Devotee: In my waking state.

Maharshi: So you speak of waking knowledge and not of sleep experience. The existence of the world in your waking state
and dream states is admitted because they are the products of your mind. The mind is withdrawn in sleep and the world is
in the condition of a seed. It becomes manifest over again when you wake up. The ego springs forth, identifies itself first with
the body, and then sees the world. So the world is a mental creation.

contd.,

Arunachala Siva.                 
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on March 16, 2013, 12:07:27 PM
Talks No. 487:

Afternoon:

continues........

Devotee: How can it be?

Maharshi: do you not create a world in your dream? The waking state is also a long drawn out dream. There must be a seer behind
the waking and dream experiences.  Who is that seer?  Is it the body?

Devotee: It cannot be.

Maharshi: Is it the mind?

Devotee: It must be so,

Maharshi: But you remain in the absence of the mind.

Devotee: How?

Maharshi: In deep sleep.

Devotee:  I do not know if I am then.

Maharshi: If you were  not,  how do your recollect yesterday's experiences?  Is it possible that there was a break in the continuity of the
'I' during sleep?

Devotee: It may be.

Maharshi: If so, a Johnson may wake up as a Benson. How will the identity of the individual be established?

Devotee: I do not know.

Maharshi: If this argument is not clear, follow a different line.  You admit 'I slept well.' 'I feel refreshed after a sound sleep.'.
So sleep was your experience. The experiencer now identifies himself with the 'I' in the speaker. So this 'I' must have been in
sleep also.

Devotee:  Yes.

Maharshi: So 'I' was in sleep, if the world was then there, did it say that it existed?

Devotee: No. But the world tells me its existence now. Even if I deny its existence, I may knock myself against a stone and hurt my
foot. The injury proves the existence of the stone and so of the world.

Maharshi:  Quite so.  The stone hurts the foot. Does the foot say that there is the stone? 

Devotee:  No. ---- 'I'.

Maharshi: Who is this 'I'? It cannot be the body, nor the mind as we have seen before. This 'I' is the one who experiences the waking,
dream and deep sleep states.  The three states are changes which do not affect the individual. The experiences are like pictures passing on a screen in the cinema.  The appearance and disappearance of the pictures do not affect the scene. So also, the three states, alternate with one another leaving the Self unaffected. The waking and the dream states are creations of the mind. So the Self
covers all.  To know that the Self remains happy in its perfection is Self Realization. Its use lies in the realization of the Perfection and thus of Happiness.

Devotee: Can it be complete happiness to remain Self realized if one does not contribute to the happiness of the world?  How can one
be so happy when there is a war in Spain, a war in China?  Is it not selfishness to remain Self realized without helping the world?

Maharshi: The Self was pointed out to you to cover the universe and also transcend it. The world cannot remain apart from the Self.
If the realization of such Self can be called selfishness that selfishness must cover the world also. It is nothing contemptible.

continued.....

Arunachala Siva.

 
   
               
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on March 17, 2013, 12:27:52 PM
2nd May 1938:

Afternoon - continues....

Devotee: Does not the realized man continue to live just like a non realized being?

Maharshi:  Yes, with this difference that the realized being does not see the world as being apart from the Self, he possesses the
true knowledge and the internal happiness of being perfect, whereas the other person sees the world apart, feels imperfection,
and is miserable. Otherwise their physical actions are similar.

Devotee: The realized being also knows that there are wars being waged in the world, just like the other man.

Maharshi: Yes.

Devotee: How then can he be happy?

Maharshi: Is the cinema screen affected by a scene of fire burning or sea rising? So is with the Self.

The idea that I am the body or the mind is so deep that one cannot get over it even if convinced or otherwise. One experiences a
dream and knows it to be unreal only on waking. Waking experiences is unreal in other states. So each state contradicts the others.
They are therefore mere changes taking place in the seer, or phenomena appearing in the Self, which is unbroken and remains unaffected by them.

Just as the waking, dream and sleep states are phenomena, so also birth, growth, and death are phenomena in the Self, which
continues to be unbroken and unaffected.  Birth and death are only ideas. They pertain to the body or the mind. The Self exists
before the birth of this body, and will remain after the death of this body. So it is with the series of bodies taken up in succession.
The Self is immortal.  The phenomena are changeful and appear mortal. The fear of death is of the body. It is not true of the
Self. Such fear is due to ignorance.  Realization means True Knowledge of the Perfection and Immortality of the Self. Mortality  is only
an idea and cause of misery.  You get rid of it by realizing the Immortal nature of the Self.

*****

Arunachala Siva.               
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on March 18, 2013, 01:15:27 PM
TALKS No. 487:

continues....

The same lady continued:  If the world is only a dream, how should it be harmonized with the Eternal Reality?

Maharshi: The harmony consists in the realization of its inseparateness from the Self.

Devotee: But ma dream is fleeting and unreal. It is also contradicted by the waking state.

Maharshi: The waking experiences are also similar.

Devotee: One lives fifty years and finds a continuity in the waking experience which is absent in dreams.

Maharshi: You go to sleep and dream a dream, in which the experiences of fifty years are condensed within the short duration
of the dream, say five minutes.  There is also continuity in the dream.  Which is real now?  Is the period covering fifty years of your
waking state real, or the short duration of five minutes of your dream?  The standards of time differ in the two states. That is all.
There is no other difference between the two experiences.

Devotee: The spirit remains unaffected by the passing phenomena and by the successive bodies of repeated births. How does each
body get the lift to set it acting?

Maharshi: The spirit is differntiated from matter and is full of life. The body is animated by it.

Devotee: The realized being is then the spirit and unaware of the world.

Maharshi: He sees the world but not as separate from the Self.

Devotee: If the world is full of pain why should he continue the world idea?

Maharshi: Does the realized being tell you that the world is full of pain?  It is the other who feels the pain and seeks the help
of the wise saying that the world is painful.  Then the wise one explains from his experience that if one withdraws within the Self
there is an end of pain. The pain is felt so long as the object is different from oneself. But when the Self is found to be an undivided
whole who and what is there to feel?  The realized mind is the Holy Spirit and the other mind is the home of the devil. For the
realized being this is the Kingdom of  Heaven. 'The Kingdom of Heaven is within you.'  That Kingdom is HERE AND NOW.

****

Arunachala Siva. 
       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on March 19, 2013, 12:11:25 PM
Talks No. 488:

A group of young men asked:  It is said that healthy mind can be only in healthy body.  Should we not attempt to keep
the body always strong and healthy?

Maharshi:  In that way, there will be no end of attention to the health of the body.

Devotee:  The present experiences are the result of the past Karma. If we know the mistake committed in the past, we can
rectify them.

Maharshi: If one mistake is rectified there yet remains the whole sanchita which is going to give you innumerable births. So
that is not the procedure. The more you prune a plant, the more vigorously it grows.  The more you rectify your Karma, the more
it accumulates.  Find out the root of Karma and cut it off.

****

Arunachala Siva.         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on March 20, 2013, 11:56:52 AM

Talks No. 489:

Another group of visitors was asking the method of Realization.  In the course of a reply Sri Bhagavan said: 'Holding the mind
and investigating it is advised for a beginner. But what is mind after all?  It is a projection of the Self.  See for whom it appears
and from where it rises.  The 'I-thought' will be found to the root cause.  Go deeper; the 'I-thought' disappears and there is an
infinitely expanded 'I-consciousness'.  That is otherwise called Hiranyagarbha.  When it puts on limitations, it appears as individuals.'

*****

Arunachala Siva.           
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on March 21, 2013, 12:33:35 PM
Talks No. 490:

The English lady desire to have a private talk with Sri Bhagavan.  She began, 'I am returning to England. I leave this place this evening.
I want to have the happiness of Self Realization in my home.  Of course it is not easy in the West. But I shall strive for it. What is the
way to do it?'

Maharshi: If Realization is something outside you, a way can be shown consistent with the safety of the individual, his capacity,
etc., Then the questions if it is realizable and if so, in what time -- will also arise.  But here, Realization is of the Self.  You cannot
remain without the Self.  The Self is always realized. But only you do not recognize the fact. The Realization is now obscured by
the present world-idea. The world is now seen outside you an d the idea associated with it obscures your real nature. All that is
needed is to overcome this ignorance to realize the Self. All efforts are for eliminating the present obscuration of the Truth.

A lady is wearing a necklace round her neck. She forgets it, imagines it to be lost and impulsively looks for it here, there and
everywhere. Not finding it, she asks her friends if they have found it anywhere, until one kind friend points to her neck and tells
her to feel the necklace round the neck.  The seeker does so and feels happy that the necklace is found.  Again, when she meets
her other friends, they ask her if her lost necklace was found.  She says, 'yes' to them, as if it were lost and later recovered.
Her happiness on rediscovering it round her neck is the same as if some lost property was recovered. In fact she never lost it
nor recovered it. And yet she was once miserable and now she is happy.  So also with Realization of the Self.  The Self is always
realized. The Realization is now obscured. When the veil is removed the person feels happy at rediscovering he ever realized Self.
The ever-present Realization appears to be a new Realization.

contd.,

Arunachala Siva.               
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on March 22, 2013, 10:35:31 AM
Talks No 490 -
continues....

'Now what one should do to overcome the present ignorance?  Be eager to have the true knowledge. As this eagerness grows the
wrong knowledge diminishes in strength until finally it disappears.

Devotee:  The other day, you were saying that there is no awareness in deep sleep.  But I have on rare occasions become aware
of my sleep ever in that state.

Maharshi: Now, of these three factors, the awareness, sleep and knowledge of it, the first one is changeless. That awareness, which
cognized in sleep as a state, now sees the world also in the waking state. The negation of the world is the state of sleep.  The
world may appear or disappear --- that is to say, one may be awake or asleep --- the awareness is unaffected. It is one continuous
whole over which the three states, waking, dream, and sleep pass. Be that awareness even now. That is the Self -- that is
Realization. --- There is Peace -- there is Happiness.   The lady thanked Maharshi and retired.

******

Arunachala Siva.       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on March 23, 2013, 12:16:46 PM
Talks No. 492:

In a suit by the temple against the government, regarding the ownership of the Hill, Sri Bhagavan was cited as a witness. He ws
examined by a commission. In the course of the examination, Sri Bhagavan said that Siva always remains in three forms. 1. as
a Parabrahman, 2) as Linga (here the Hill) and 30 as Siddha, Arunagiri Siddha.

There are some tirthas in the Hill eg., Mulaippal Tirtham and Pada Tirtham, said to have been originated for or by Virupaksha
Devar and Guhai Namaisvayar.  There is also a Rishabha Tirtham.  All of them are in good condition.

Siva originally appeared as a column of Light. On being prayed to, the Light disappeared into the Hill and manifested as Linga.
Both are Siva.

.........

Arunachala Siva.   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on March 24, 2013, 10:23:53 AM

Talks No. 494:

Sri Bhagavan had gone through "Turn Eastwards" --- the whole book of Mademoiselle Pascaline Maillert -- and spoke for about
an hour on that book. He said that the writing is full of feeling and the writer is sincere.  The book is written in simple style and
finishes off with remembrance of Himself.  A few errors here and there might be pointed  out to be corrected in subsequent
editions. Nandanar Charitram has been repeated twice under the mistaken notion that the incident was on two different occasions.
Prithvi, Ap etc., lingas are wrongly located. Sri Bhagavan thinks that the book well written. He interprets "Turn Eastwards" as
"Turn to the Source of Light."  This book is a good supplement to Mr. Brunton's book.

*****

Arunachala Siva.     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on March 25, 2013, 10:34:37 AM
Talks No. 495:

A Cochin Brahmin, Professor in the Ernakulam College, had an interesting conversation with Sri Bhagavan.  Sri Bhagavan
advised surrender to God. The visitor gave a glimpse of an ICS officer.  The gentleman while a student was an atheist or an
agnostic.  He is very pious now and the change has surprised everyone who had known him before.

In further conversations, the following points were noteworthy:

The visitor said: 'One must become satiate with the fulfillment of desires before they are renounced.' Sri Bhagavan smiled
and cut in: 'Fire might as well be put out by pouring spirit over the flames.'  (All laugh).

The more the desires are fulfilled, the deeper the grows the samskara.  They must become weaker before they cease to assert
themselves.  That weakness is brought about by restraining oneself and not by losing oneself in desires. 

Devotee: How can they be rendered weaker?

Maharshi: By knowledge.  You know that you are not the mind.  The desires are in the mind.  Such knowledge helps one to control
them. 

Devotee: But they are not controlled in our practical lives.

Maharshi: Every time you attempt satisfaction of a desire the knowledge comes that it is better to desist. Repeated reminders
of this kind will in due course weaken the desires.  What is your true nature?  How can you ever forget it?  Waking, dream, and
sleep are mere phases of the mind. They are not of the Self. You are the witness of these states.  Your true nature is found in sleep.

Devotee: But we are advised not to fall in sleep during meditation.

Maharshi: That is the stupor you must guard against.  That sleep which alternates with waking is not true sleep.  That waking
which alternates with sleep is not true waking.  Are you now awake?  You are not. You are required to wake up to your real state.
You should not fall into false sleep nor keep falsely awake. Hence:

Laye sambodhayecittam vikshiptam samayet punah

What does it mean? It means that you should not fall into any one of these states but remain amidst them in your true unsullied
nature.

contd.,

Arunachala Siva.           
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on March 26, 2013, 10:37:42 AM
Talks No. 495

continues....

Devotee: The states are of our mind only.

Maharshi: Whose mind?  Hold it and see.

Devotee: The mind cannot be held. It is that which creates all these.  It is known only by its effects and not in its true nature.

Maharshi: Quite so.  Yo see the colors of the spectrum. Together they form the white light.  But seven colors are seen through
prism. Similarly the one Self resolves itself into so many phases, the mind, world, body, etc., The Self is seen as the mind, the
body or the world.  That is to say, it becomes whatever you perceive it to be.

Devotee:  These are difficult to follow in practice. I will hold on to God and surrender.

Maharshi: That is the best.

Devotee: How can I do  my duties without attachment?  There is my wife, there are my children.  I must do my duty towards them.
Affection is necessary. Am I right?

Maharshi: How do you work in the college?

Devotee: (laughing) for wages.

Maharshi: Not because you are attached, simply as doing your duty. 

Devotee: But my pupils expect me to love them.

Maharshi: Detachment in the interior and attachment in appearance -- says Yoga Vasihta.

*****

Arunachala Siva.     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on March 27, 2013, 12:14:28 PM
Talks No. 496:

A Swami belonging to Sri Ramakrishna Mission had a very interesting conversation with Sri Bhagavan in the course of which
Sri Bhagavan observed:

Maharshi: Avidya (ignorance) is the obstacle for knowing your true nature even at the present moment.

Devotee: How is one to get over Avidya?

Maharshi: ya na vidyate sa avidya (What is not, is avidya).  So it is itself a myth.  If it really be, how can it perish?  Its being
is false and so it disappears.

Devotee: Although I understand it intellectually, I cannot realize the Self.

Maharshi: Why should this thought disturb your present state of realization.

Devotee: The Self is One, but yet I do not find myself free from the present trouble.

Maharshi: Who says this?  Is it the Self which is the only One?  The question contradicts itself.

Devotee: Grace is necessary for realization.

Maharshi: In as much as you, being a man, now understand that there is a higher power guiding you, it is due to Grace. Grace
is within you.  Isvaro gururatmeti (Isvara, Guru, and the Self are synonymous)

Devotee: I pray for that Grace.

Maharhsi: Yes, yes.

******

Arunachala Siva.             
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on March 28, 2013, 10:12:50 AM
Talks No. 497:

In the course of a different conversation, Sri Bhagavan said:

sattva is the Light,
rajas is the subject, and
tamas is the object.

Even the sattva light is only reflected light. Were it pure, original Light, there would be no modification in it. The manokasa (mind-
ether) is reflected as bhootakasa (element-ether) and objects are seen as being separate from the subject.   

Samadhi is present even in vyavahara dasa (practical life).  Our activities (vyavahara) have no existence apart from Samadhi.
The screen is there when the pictures move past on it and also when they are not projected.  Similarly the Self is always there
in vyavahara (activity) or in shanti (peace).

*****

Arunachala Siva.
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on March 29, 2013, 12:33:39 PM
Talks No. 498:

People often say that a mukta purusha should go out and preach his message to the people.  They argue, how can anyone be a
mukta so long as there is misery  by his side?  True.  But who is a mukta?  Does he see misery beside him?  They want to determine
the state of a mukta without themselves realizing that state. From the point of of the mukta, there contention amounts to this:
a man dreams a dream in which he finds several persons.  On waking up, he asks: 'Have the dream individuals also wakened?'
It is ridiculous.

Again, a good man says, 'It does not matter even if I do not get mukti. Or let me be the last man to get it so that I shall help
all others to be muktas before I become one. '   It is all very good. Imagine a dreamer saying, 'May all these people wake up before
I do?' The dreamer is no more absurd than the amiable philosopher aforesaid.

*****

Arunachala Siva.   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on March 30, 2013, 12:54:08 PM
Talks No. 499:

The Swami of Sri Ramakrishna Mission had more questions to ask:

'Swamiji, I went up the Hill to see the asramas where you lived in your youth.  I have also read your life.  May I know if you
did not then feel that there is God to whom you should pray or that you should practice something in order to reach this state?

Maharshi:  Read the life and you will understand. Jnana and Ajnana are of the same degree of truth; that is both are imagined
by the ignorant; and that is not true from the standpoint of the Jnani.

Devotee: Is a Jnani capable or likely to commit sins?

Maharshi: An Ajnani sees someone as a Jnani and identifies him with the body.  Because he does not know the Self and mistakes
his body the Self, he extends the same mistake to the state of the Jnani. The Jnani is therefore considered to be the physical frame.
Again since the ajnani, though he is not the doer, yet imagines himself to be the doer and considers the actions of the body his
own, he thinks the Jnani to be similarly acting when the body is in action.  But the Jnani himself knows the Truth and is not confounded.
The state of the Jnani cannot be determined by the ajnani and therefore the question troubles only the ajnani and never does it arise
for the Jnani. If he is a doer he must determine the nature of his actions. The Self cannot be the doer. Find out who is the doer
and the Self is revealed.

contd.,

Arunachala Siva.         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on March 31, 2013, 01:25:55 PM
Talks No. 499:

continues....

The Swami from Sri Ramakrishna Mission continues...

Devotee: There could be no advaita in actions. That is how the question arose.

Maharshi:  But the stanza says that there should be. This 'do' is applicable only to the practiser and not the accomplished ones.

Devotee:  Yes. I quite see it. Moreover, advaita cannot be practiced in one's dealings with the Guru  For, consistently with it,
he cannot receive instructions.

Maharshi: Yes. Guru is within and without.  A Tamizh saint said, 'O Guru! always abiding within me, but manifesting now in human
for m only to guide and protect me!'  What is within as the Self manifests in due course as Guru in human shape.

Devotee: So it amounts to this. To see a Jnani is not to understand him., You see the Jnani's body and not  his Jnanam.  One must
therefore be a Jnani  to know a Jnani.

Maharshi:  The Jnani sees no one as an Ajnani. All are only Jnanis in his sight. In the ignorant state one superimpose his ignorance
on a Jnani and mistakes him for a doer.  In the state of Jnana, the Jnani sees nothing separate from the Self.  The Self is all shining
and only pure Jnana.  So there is no ajnana in his sight.  There is an illustration for this kind of allusion or superimposition. Two
friends went to sleep side by side. One of them dreamt that both of them had gone on a long journey and had strange experiences.
On waking up, he recapitulated them and  asked his friend if it was not so. The other one simply ridiculed him saying that it was     
only his dream and could not affect the other.

contd.,

Arunachala Siva.
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on April 01, 2013, 01:37:42 PM
Talks No. 499:

Conversations of Swami of Sri Ramakrishna Mission - continues....

Maharshi: So is with the ajnani who superimposes his illusive ideas on others. Regarding ajnana in early youth and jnana at the
present time, Sri Bhagavan said:

There is no Jnana as it is commonly understood. The ordinary ideas of Jnana and Ajnana are only relative and false. They are not
real and therefore not abiding.  The true state is the non dual Self.   It is eternal and abides whether one is aware or not.  It is like
Kanthabharana (necklace in the neck) and the tenth man (who imagined he has been drowned in the waters).

Devotee: Someone else points it out.

Maharshi:  That one is not external.  You mistake the body for the Guru. But the Guru does not think himself so.  He is the formless
Self.  That is within you.  He appears without only to guide you.

****

Arunachala Siva.   
 
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on April 02, 2013, 11:34:23 AM

Talks No. 500:

Devotee:  When all the thoughts are banished and the mind is still or enters into a state of nothingness or emptiness, what is
the nature of effort needed on the part of the 'seeker' to have a pratyaksha-bhava of the 'sought' (e.g.  seeing a mango as mango)?

Maharshi:  Who sees nothingness or emptiness?  What is pratyaksha?  Do you call perception of a  mango pratyaksha?  It involves
the play of karma, karta, and karya (action, doer and deed).  So it is relative and not absolute.  Because you see a thing now you
say there is nothing afterwards (i.e, when you no longer see it). Both are functions of the mind. What lies behind both these assertions
is pratyaksha.  There is indriya-pratyaksha - directly perceived by the senses, mAnasa pratyaksha - directly perceived by the mind and
sAkshat pratyaksha - realized by the very Being.  The last alone is true.  The others are relative and untrue. 

Devotee: If no effort is needed, can the perpetuated state of emptiness of mind be called the state of realization?

Maharshi:  Effort is needed so long as there is mind.  The state of emptiness has been the bone of contention in all philosophies.

Devotee: Is there anything like pratyaksha bhava in the state of realization or is realization merely felt or experienced as the very
Being or Stithi of the soul?

Maharshi: Pratyaksha is very being and it is not feeling etc.,

contd.,

Arunachala Siva.           
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on April 03, 2013, 01:27:51 PM
Talks No. 500 continued..

Devotee:  Until the seeker realizes that he is the sought, the above questions arise for him (the former).

Maharshi:  True. See if you are the seeker.  The Self is often mistaken for the knower. Is there not the Self in deep sleep i.e.
nescience? Therefore the Self is beyond knower and knowledge.  These doubts are  in the realm of mind.  To speak from this
point of view, the advice is to keep the mind clear, and when rajas and tamas are wiped off, then the sattva mind alone exists.
So the 'I' vanishes in the sattva (oonAdhal kAN). 

Jnana Chakshush does not mean that it is an organ of perception, like the other sense organs. Jnanameva chakshush. Television
etc., are not the functions of Jnana chakshush.  So long as there is a subject and also an object, it is only relative knowledge.
Jnana lies beyond relative knowledge. It is Absolute.

The Self is the source of subject and object. Now ignorance prevailing, the subject is taken to be the source. The subject is the
knower and forms one of the triads whose components cannot exist independent of one another.  So the subject or the knower
cannot be the ultimate Reality. Reality lies beyond subject and object.  When realized, there will be no room for doubt. 

Bhidyate hridayagranthih
chhidyante sarvasamsyah

The heart knot is snapped.  Doubts are set at rest. That is called pratyaksha and not what you are thinking of.  Avidya nasa is alone
Self Realization. Self Realization is only owpacharika.  Self Realization is only a euphemism for elimination of ignorance.

*****

Arunachala Siva.         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on April 04, 2013, 01:36:49 PM
Talks No. 501:

A young Mysorean asked:  "How did I get this body?"

Maharshi:  Y9u speak of 'I' and the 'body'.  There is the relationship between the two.   You are not therefore the body.  The
question does not occur to the body because it is inert. There is an occasion when you are not aware of the body -- namely,
in deep sleep. The question does not arise then.  Nevertheless you are there in sleep.  To whom does the question arise now?

Devotee:  The ego.

Maharshi:  Yes. The body and the ego rise up together and sink together. There is an occasion when you are not associated with the
ego in deep sleep.  Now you are associated with the ego.  Of these two states, which is your real state?  You are present in sleep and
the same 'You' is present now too. Why should the doubt arise now and not then?  You are right in saying that it is for the ego. You
are not the ego. The ego is intermediate between the Self and the body.  You are the Self. Find out the origin of the ego and see if
the doubt persists. 

Sri Bhagavan added after a few minutes:

The answer, according to the sastras will the that body is due to karma.  The question will be how did karma arise?  We must say
'from a previous body' and so on without end.  The direct method of attack is not to depend on invisible hypotheses but to ask,
'Whose karma is it? Or whose body?'  Hence I answered in this manner.  This is more purposeful.

******

Arunachala Siva.         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on April 05, 2013, 11:19:18 AM
Talks No. 506:

Explaining the opening stanza of Sad Vidya, Sri Bhagavan said:  Sat (Being) is Chit (Knowledge Absolute). Also Chit is Sat.
What is, is only one.  Otherwise the knowledge of the world and of one's own being will be impossible. It denotes both
being and knowledge.  However, both of them are one and the same. On the other hand, be it Sat only and not Chit also,
such Sat will only be insentient (jada). In order to know it another Chit will be needed.  Such Chit being other than Sat cannot
be. But it must be.  Now taking Chit to be Sat, since Sat is Jada, Chit also becomes jada which is absurd.  Again to know it
another Cht is required which is also absurd.

Therefore Sat and Chit are only one and the same.

*****

Arunachala Siva.     
 
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on April 06, 2013, 01:05:05 PM
Talks No. 511.

Major Chadwick had translated Na Karmana no prajayate --- into English.  Sri Bhagavan was explaining its meaning.

Brahmaloka may be interpreted subjectively or objectively.  The latter meaning requires faith in Sastras which speak of such
lokas, whereas the former meaning is purely of experience and requires no external authority. Brahmaloka would mean
Brahma Jnana or Self Realization. Parantakala as opposed to aparantakala.  In the latter the jivas pass into oblivion to take other
births.,  Their oblivion is enveloped in ignorance - avidya. Para is beyond the body.  Parantakala is transcendence over the body etc.,
i.e., Jnana. Paramritat prakriteh = beyond prakriti.  Sarve implies that all are qualified for knowledge and liberation.  yatayah =
yama niyama sametah sat purushah = good men well disciplined.  The whole passage implies into the real beyond the unreal.

Deathelssness is not obtained through action or begetting offspring or wealth. Some attain that state through renunciation.

The Sages (that have conquered the senses) attain that Sat which is more supreme than Heaven and shining all alone in the
Heart.

The adepts who by renunciation and one pointedness are pure in heart and have known the certainty of Truth by special knowledge
proclaimed by Vedanta, got fully released in the Brahmaloka from the causal Maya at the dissolution of the body. 

That alone which shines as the tiny akasa, void of sorrow, in the lotus heart, the tiny seat of the spotless Supreme in the inner
core of he body is worthy of worship.

He alone is the Supreme Lord, who is beyond the Primal Word which is the beginning  and the end of the Veda and in which
merges the creative  Cause.

contd.,

Arunachala Siva.         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on April 07, 2013, 01:50:51 PM
Talks No. 511:

continues....

Mr. T. K. Sundaresa Iyer asked something about muktaloka (region of liberated souls). Sri Bhagavan said that it meant
the same as Brahmaloka. 

Devotee: Asked if some sukshma tanu (subtle body) such as prnava tanu or suddha tanu (tanu = body; suddha = pure) was
required to gain such loka.

Maharshi: Pranava means real japa.  It is however interpreted to be A,U, M, Nada and Bindu. Of these, the first three are interpreted
as Visva, Taijasa, and Prajna and Virat, Hiranyagarbha, Isvara, Nada and Bindu correspond to prana and manas.

The Mandukya Upanishad speaks of three matras and turiya matra.  The final meaning is that it represents the real state.

To a further question, Sri Bhagavan answered:  There are said to be Panchapada Mahavakyani (mahavakyas with five words) .eg.
Tattvamasi ati nijam (You are That is the great truth).  The first three words have their lakhya artha (significance) all of which
signify the only one Truth. So many efforts and so much discipline are said to be necessary for eradicating non existing avidya!

*****

Arunachala Siva.
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on April 08, 2013, 12:55:26 PM

Talks N. 512:

Sri Bhagavan said: All mistake the mind-consciousness for the Self-Consciousness. There is no mind in deep sleep, but no one
denies his being in sleep. Even a child says on waking, 'I slept well.' and does not deny its existence. The 'I' rises up, the mind
turns outward through the five senses, and perceives objects, this they call direct perception. Asked if 'I' is not directly perceived,
they get confused, because 'I' does not announce itself as an object in front and only the perception with the senses can be recognized
by them as knowledge; this habit is so strong with them. A stanza in Tevaram says, 'O Sages, eager to get over all misery,
worry not about inferences and examples!  Our Light is ever shining forth from within!  With the mind clear, live in God!'

This is direct perception. Will the common people admit it?  They want God to appear in front of them as a bright Being mounted
on a Bull.  Such vision once originated must also end. It is therefore transient.  Tevaram speaks of the Eternal and Ever experienced
Being. This Tevaram takes one directly to the Reality.

******

Arunachala Siva.
   
     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on April 09, 2013, 04:20:57 PM
Talks No. 513:

Major Chadwick gain gave his versiffed translation of the mantra for Bhagavan to read.  Sri Bhagavan spoke softly of the
interpretation of the Bhashyakaraka and further explained thus:

To consider Brahmaloka as a region is also admissible. That is what pouranikas say and many other schools also imply it by
expounding krama mukti (liberation by degrees).  But the Upanishads speak of Sadyomukti (immediate liberation) as in Na tasya
prana utkramani; ithiva praleeyante -- the pranas do not rise up; they lose themselves here. So Brahmaloka will be realization of
Brahman (Brahma sakshatkara). It is a state and NOT A REGION.  In the latter case, paramritat must be properly understood. It
is para, universe, amirta, because it persists until the Self is realized.  So that paramritat will mean avyakrita.  The krama mukti
(liberation by degrees) school say that the upasaka goes to the region of his Ishta devata which is Brahmaloka to him. The souls
passing to all other lokas return to be reborn.  But those who have gained the Brahma loka do not.  Moreover those desirous of a
particular loka can by proper methods gain the same. Whereas Brahmaloka cannot be gained so long  as there is any desire left
in the person.  Desirelessness alone will confer the loka on him.  His desirelessness signifies the absence of the incentive for rebirth.

contd.,

Arunachala Siva.           
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on April 10, 2013, 02:26:22 PM

Talks No. 513:

contd.,

Sri Bhagavan continued:  The age of Brahma is practically immeasurable.  The presiding deity of the loka is said to have a
definite period of life. When he passes away, his loka also is dissolved.  The inmates are emancipated at the same time,
irrespective of the different nature of individual consciousness in them prior to Self Realization.

The kramakukti school objects to the idea of Sadyomukti (immediate liberation) because the Jnani is supposed to lose body-
consciousness at the same time that ignorance is dispelled but he continues to live in the body.  They ask, 'How does the body
function without the mind?' The answer is somewhat elaborate. 

Knowledge (Jnana) is not incompatible with ignorance (ajnana) because the Self in purity is found to remain along with ignorance
seed (ajnana beeja) in sleep.  But the incompatibility arises only in the waking and dream states. Ajnana has two aspects: avarana
and vikshepa.  Of these, avarana denotes the veil hiding the Truth.  That prevails in sleep.  Multiplicity is activity in different times.
This gives rise to diversify and prevails in waking and dream states (jagrat and svapna).  If it is lifted for a Jnani and so his karana
sarira (causal body) ceases to exist. Vikshepa alone continues for him. Even so, it is not the same  for a Jnani as it is for an
ajnani.  The ajnani has all kinds of vasanas, i.e. kartrtva (doership) and bhokrtva (enjoyership), whereas the Jnani has ceased to be
doer (karta).  Thus only one kind of vasana obtains for him. That too is very weak and does not overpower him, because he is always
aware of the Sat Chit Ananda nature of the Self. The tenuous bhokrtva vasana is the only remnant of the mind left in the Jnani and
he therefore appears to be living in the body.

continued....

Arunachala Siva.       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on April 11, 2013, 05:23:48 PM

Talks No. 513:

This explanation when applied to the mantra amounts to this: A Jnani has his karana sarira destroyed. The Sthula sarira (gross
body) has no effect on him and is for all practical purposes destroyed too.  The sukshma saria (subtle body) alone remains.  It is
otherwise called ativahika sarira.  It is in this which is held by all persons after the physical body is given up. And when this they
traverse to other lokas until another suitable body is taken.  The Jnani is supposed to move in Brahma loka with this sukshma
sarira.  And that is also dissolved and he passes into final liberation. 

The whole explanation is meant for the onlooker.  The Jnani himself will never raise question. He knows by his experience that he is not
bound by any kind of limitations. 

Devotee: What is this final emancipation?  according to foregoing explanation?

Maharshi: The ativahika or the sukshma sarira correspondds to the pure light which one experiences just after sleep and before the
rise of the ego. It is Cosmic Consciousness. That is the only Light reflected by the Heart.  When the reflection ceases and abides
as the Original Light in the Heart is final emancipation.

contd.,

Arunachala Siva.       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on April 12, 2013, 02:03:30 PM


Talks No.  513 - continues......

Devotee:  But Yoga Vasishta says that the chitta (mind) of a Jivan Mukta is achala  (non moving).

Maharshi: So it is.  Achala chittam (unchanging mind) is the same as suddha manas (pure mind).  The Jnan's manas is said to be
Suddha manas. The Yoga Vasishta also says that Brahman is no other than the Jnani's mind.  So Brahman is suddha manas only.

Devotee:  Will the description of Brahman as Sat Chit Ananda suit this suddha manas?  For this too will be destroyed in the
final emancipation. 

Maharshi: If Suddha Manas is admitted, the Bliss (Ananda) experienced by the Jnani must also be admitted to be reflected.
This reflection must finally merge into the Original. Therefore the Jivanmukti state is compared to the reflection of a spotless
mirror in another similar mirror.  What will be found in such a reflection? Pure Akasa. Similarly the Jnani's reflected Bliss represents
only true Bliss.

These are only words.  It is enough that a person becomes antarmukhi (inward bent).  The sastras are not needed for an inward
turned mind.  They are meant for the rest.

*****

Arunachala Siva.     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on April 13, 2013, 01:26:48 PM
Talks No. 514:

Mr. McIver, a resident devotee, asked Sri Bhagavan if he might go to Switzerland where a Guru was inviting him. 
Sri Bhagavan said:  Some force brought him here and the same is taking him to Europe Let him always remember that
the world is only a projection of the mind and the mind is in the Self. Wherever the body may move the mind must be kept
under control.   The body moves,  but not the Self.  The world is within the Self, that is all.

*****

Arunachala Siva.   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on April 14, 2013, 01:22:27 PM
Talks No. 515:

Devotee:  In the explanation given yesterday, it is aid that the removal of avarana results in the annihilation of the karana sarira.
That is clear.  But how is the gross body considered to fall off too?

Maharshi: The vasanas are of two kinds. Bandha hetu (causing bondage) and bhoga hetu (only giving enjoyment).  The Jnani
has transcended the ego and therefore all the causes of bondage are inoperative.  Bandha hetu is thus at  end and prarabdha
remains as bhoga vasana only.  Therefore it was said that the sukshma sarira alone survives Jnana.  Kaivalya Naveneetam says
that sanchitra karma is at an end simultaneously with the rise of Jnana.  That agami (karma now collecting) is no longer operative
owing to the sense of absence of bondage, and that prarabdha will be exhausted by enjoyment (bhoga) only.  Thus the last one
will end in due course of time and then the gross body falls away with it.

Sarira traya (the three bodies) and Karma traya (the three karmas) are mere phrases meant for the delectation of debaters.
A Jnani is not affected by any of them.

An aspirant instructed to find who he is. If he does so, he will take no interest in discussing such matters, as the above. Find
the Self and rest in Peace.

******

Arunachala Siva.         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on April 15, 2013, 11:19:29 AM

Talks No. 516.

A question arose if the world is real on unreal, since it is claimed to be both by the advaitins themselves.  Sri Bhagavan said
that is unreal if viewed apart from the Self and real if viewed as the Self.


****

Arunachala Siva.   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on April 16, 2013, 01:24:44 PM
Talks No. 517:

There was some reference of two slokas in Yoga Vasishta where spiritism (occultism and black magic)  in melecha desa (foreign
countries) is mentioned. Mr. MacIver said that black magic is more prevalent in the West than is ordinarily known to the observer.
The writer then remembered how Mr. Paul Brunton had once said that he actually feared a woman for her association with black
magic. 

Sri Bhagavan asked if the gentleman had read Devi Kalottaram.  He then said that abhichara prayogam (again using black magic
on people whom one does not like) is condemned there. He also added that by such practices one compasses one's own ruin.
Avidya (iignorance) itself is bad and makes one commit suicide. Why should black magic be also added to it?

Devotee: What is the parikaram (remedy) open to the victim of black magic?

Bhagavan:  Only Bhakti (devotion to God.)

Devotee: Non resistance seems to be the only remedy for all kinds of evil such as slander.

Maharshi: Quite so. If one abuses another or injures him, the remedy does not lie in retort or resistance.  Simply keep quiet.
This quiet will bring peace to the injured but make the offender restless until he is driven to admit his error to the injured party.

This black magic is said to have been used even against the greatest saints in India since time immemorial.  The tapasvins of
Daruka forest used it against Siva Himself.

......

Arunachala Siva.     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on April 17, 2013, 02:32:37 PM

Talks No. 518:

Mr. V. Gupta , a Telugu Pandit, is on a visit here. Sri Bhagavan said in the course of conversation:  Ahamkritti (the ego) is not
the same as Aham.  The latter is the Supreme Reality, whereas the former is the ego.  It is to be overcome before the Truth
is realized. The Supreme Being is unmanifest and the first sign of manifestation is Aham Sphurana (the light of 'I').  The
Brahadaranyaka Upanishad says Aham nama abhavat (He became 'I' named).  That is the original name of the Reality.

The Pandit asked about the operation of Grace. Is it the mind of he Guru acting on the mind of the disciple or anything different?

Maharshi: The Highest Form of Grace is Silence (mouna).  It is also the highest Upadesa.

Devotee:  Vivekananda has also said that Silence is the loudest form of prayer. 

Maharshi: It is so, for the seeker's silence, Guru's silence is the loudest ujpadesa.  It is also the Grace in its highest form.
All other dikshas (initiations) eg., sparsa, chakshus, are derived from mouna.  They are therefore secondary. Mouna is the
primary form. If the Guru is silent, the seeker's mind gets purified by itself. 

Devotee: Is it proper that one prays to God or Guru when one is afflicted by worldly ills?

Maharshi: Undoubtedly.

*****

Arunachala Siva.     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on April 18, 2013, 01:53:04 PM
Talks No. 519:

Maharshi:  The mahavakyas and their interpretation lead to interminable discussions and keep the minds of the seekers engaged
externally. To turn the mind inward, the man must directly settle down in the 'I'.  Then there is an end to external activities and
perfect Peace prevails.

Later, a passage from the Yoga Vasishta was read out before Sri Bhagavan, indicating by look, and initiation by touch. 

Sri Bhagavan observed:  Dakshinamurti observed silence when the disciples approached Him.  This is the highest form of
initiation. It includes the other forms.  There must be subject-object relationship established in other dikshas.  First the
subject must emanate and then the object.  Unless these two are there how is the one to look at the other or touch him?
Mouna Diksha is the most perfect. It comprises looking, touching and teaching.  It will purify the individual in every way and
establish him in the Reality.

*****

Arunachala Siva.         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on April 19, 2013, 01:43:42 PM
Talks No. 520:

An Australian gentleman (Mr. Lowman) is on a visit here.  He seems to be studying the Hindu system of philosophy.  He
started saying that the believed in Unity, the Jiva is yet in illusion and so on.

Maharshi:  What is the unity you believe in?  How can the Jiva find place in it?

Devotee:  The Unity is the Absolute.

Maharshi:  The Jiva cannot find a place in Unity.

Devotee: But the Jiva has not realized the Absolute and imagines itself separate.

Maharshi: Jiva is separate because it must exist in order to imagine something.

Devotee: But it is unreal.

Maharshi: Anything that is unreal cannot produce effects.  It is like saying that you killed some animal with the horn of a hare.
A  hare does not grow horns. 

Devotee; I see the absurdity.  But I speak from the physical plane.

Maharshi: You say 'I'. Who is that 'I'?  If that is found you can later say whose is the illusion. 

A little later Bhagavan asked:

You say you are in the physical plane now. In which plane are you in dreamless sleep?

Devotee: I think in the physical plane again.

Maharshi: You say 'I think'. That means that you are saying it now when you are awake. Anyway you admit that you exist in
deep sleep. Don't you?

Devotee: Yes. But I did not function then.

Maharshi: So then, you existed in deep sleep. You are the same one who continues to exist.  Are you not?

Devotee: Yes.

Maharshi: With this difference -- that you did not function in your sleep. Rather you are associated wit the thinking faculty
in your waking state and you are disassociated from it in sleep.  Is it not so?

Devotee: Yes. I see it now. But I was not aware of my being in seep.

Maharshi: You say so now.  You do not say so in your sleep. Or do you deny your being (very existence) in sleep?

Devotee: No.

Maharshi: It amounts to this that you exist in both states. The Absolute Existence is the Self. You are also conscious of the
Existence. That Existence is also consciousness (Sat and Chit). That is your real nature.

Devotee: But thinking is necessary for realization.

Maharshi: That thinking is aimed at the elimination of all thinking.

contd.,

Arunachala Siva.           
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on April 20, 2013, 12:54:55 PM

Talks No. 520.

continues....

Devotee: Owing to my ignorance, I do not realize the Absolute Existence Consciousness.

Maharshi:  Who is the 'I'?  Whose is the ignorance!  Answers to these questions will alone suffice to prove that you are already
realized. Is there anyone who denies his own existence?  Or can anyone say that he did not exist in his sleep?  Pure Existence
is thus admitted.  The admission also implies consciousness.  Thus all men are realized. There is no ignorant man at all.

Devotee: Yes. I understand.  But I have a small question to ask.  The state of Realization is one of desirelessness. If a human being
is desireless he ceases to be human.

Maharshi: You admit your existence in sleep, You did not function then.  You were not aware of any gross body.  You did not limit
yourself to this body.  So you could not find anything separate from your Self.

Now in your waking state you continue to be the same Existence with the limitations of the body added. These limitations make
you see the other objects. Hence arises desire. But the state of desirelessness in sleep made you no less happy than now. You
did not feel any want. You did not make yourself miserable by not entertaining desires.  But now you entertain desires because
you are limited to this human frame. Why do you wish to retain these limitations and continue to entertain desire?

Sri Bhagavan continued:  Does the body tell you that it is there?  It is certainly something apart from the body that remains aware.
What is it?

Do you say that it is the 'I', meaning the ego which arises simultaneously with the waking of the individual from sleep?  Be it so.
The body is not sentient.  The Absolute does not speak. The ego does. One does not aspire for liberation in sleep. The aspiration
arises only in the waking state.  The functions of the waking state are those of the ego which is synonymous with the 'I'. Find out
who this 'I' is.  On doing so, and abiding as 'I', all these doubts will be cleared up.

*****

Arunachala Siva.               
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on April 21, 2013, 01:23:35 PM
Talks No. 523.

A Pilgrims' special train brought several visitors from Bengal.  One of them said that he had read Mr. Paul Brunton's book
and since then he was anxious to see Sri Bhagavan.  He also asked:  'How shall I overcome my passions?'

Maharshi: Find their root and then it will be easy.  ( Later) What are the passions?  Kama (lust) , Krodha (anger), etc.,
Why do they arise?  Because of likes and dislikes towards the objects seen.  How do the objects project themselves
in your view?  Because of your avidya i.e. ignorance. Ignorance of what?  Of the Self. Thus, if you find the Self and abide
therein there will be no trouble owing to the passions.

(Later) Again, what is the cause of the passions?  Desire to be happy or enjoy pleasure.  Why does the desire for happiness
arise?  Because your nature is happiness itself and it is natural for you that you come into your own.  This happiness is not
found anywhere beside the Self.  Do not look for it elsewhere.  But seek the Self and abide therein. 

Still again, that happiness which is natural is simply re-discovered, so it cannot be lost.  Whereas happiness arising from other
objects are external and thus liable to be lost. Therefore it cannot be permanent and so it is not worth seeking.

Moreover craving for pleasures should not be encouraged.  One cannot put out burning fire, by pouring petrol over it. An
attempt to satisfy your craving for the time being, so that the passion may later be suppressed, is simply foolish.

There are, no doubt, other methods for the suppression of passion.  They are, (1) regulated food, (2) fasting, (3) yoga practice,
(4) medicines.  But their effects are transitory.  The passions reappear  with greater force as soon as the check is removed.  The
only way to overcome them is to eradicate them.  That is done by finding their source as stated above.

******

Arunachala Siva.           
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on April 22, 2013, 02:24:25 PM

Talks No. 524:

Another pilgrim asked:  'I am a man with a family.  Is it possible for those in a family to get release, and if so, how?

Maharshi:  Now, what is family?  Whose family is it?  If the answers to these questions are found the other questions
solve themselves. 

Tell me: Are you in the family, or is the family in you?

The visitor did not answer.  Then Sri Bhagavan's answer was continued:  Who are you?  You include three aspects of life,
namely, the waking, the dream, and the sleep states.  You were not aware of the family and their ties in your deep sleep
and so these questions did not arise then.  But now you are aware of the family and their ties and therefore you seek release.
But you are the same person throughout.

Devotee:  Because I now feel that I am in the family it is right that I should seek release.

Maharshi: You are right. But consider and say: Are you in the family or is the family in you?

Another visitor interposed: What is family? 

Maharshi: That's it. It must be known. 

Devotee: There is my wife and there are also my children.  They are dependent on me.  That is the family.

Maharshi: Do the members of the family bind your mind?  Or do you bind yourself to them?  Do they come and say to you:
'We form your family.  Be with us'?  Or do you consider them as your family and that you are bound to them?

Devotee: I consider them as my family and feel bound to them.

Maharshi:  Quite so.  Because you think that so-and-so is your wife and so-and-so are your children you also think that you
are bound to them.  You can entertain these thoughts or relinquish them.  The former is bondage and the latter is release.

Devotee: It is not clear to me.

Maharshi: You must exist in order that you may think.  You may think these thoughts or other thoughts.  The thoughts change
but not you.  Let go the passing thoughts and hold on to the unchanging Self. The thoughts form your bondage.  If they are given
up, there is release.  The bondage is not external.  So no external remedy need be sought for release.  It is within your competence
to think and thus to get bound or to cease thinking and thus be free. 

Devotee: But it is not easy to remain without thinking.

Maharshi:  You need not cease thinking.  Only thinking of the root of the thoughts.  Seek it and find it. The Self shines by itself.
When that is found the thoughts cease of their own accord.  That is freedom from bondage.

Devotee:  Yes. I understand it now. I have learnt it now.  Is a Guru necessary? 

Maharshi: So long as you consider yourself as an individual, a Guru is necessary to show to you that you are not bound by
limitations and that your nature is to be free from limitations.

*****

Arunachala Siva.               
   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on April 23, 2013, 01:37:24 PM
Talks No. 525:

Another visitor asked:  Actions are bondage.  One cannot remain without some kind of activity.  So bondage goes on increasing.
What is one to do under the circumstances?

Maharshi: One should act in such a manner that the bondage is not strengthened but gets weakened.  That is selfless action.

***

Talks No. 526:

A visitor asked Sri Bhagavan: People give some names to God and say that the name is sacred and repetitions of the name
bestow merit on the individual.  Can it be true?

Maharshi:  Why not?  You bear a name to which you answer.  But your body was not born with that name.  And yet a name
is given to you and you answer to that name, because you have identified yourself with the name.  Therefore the name signifies
something and it is not a mere fiction.  Similarly, God's name is effective. Repetition of the name is remembrance of what it
signifies.  Hence its merit. 

But the man did not look satisfied.  Finally he wanted to retire and prayed for Sri Bhagavan's Grace. 

Sri Bhagavan now asked how mere sounds assuring him of Grace would satisfy him unless he had faith. 

Both laughed and the visitor retired.

******

Arunachala Siva.         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on April 24, 2013, 02:14:03 PM

Talks No. 527:

A group of respectable Coorg ladies was in the Hall.

One of them asked:  I have received a mantra.  People frighten me saying that it may have unforeseen results if repeated.
It is only Pranava. So I seek advice.  May I repeat it?  I have considerable faith in it.

Maharshi:  Certainly, it should be repeated with faith.

Devotee: Will it do by itself?  Or can you kindly give me any further instructions?

Maharshi:  The object of mantra japa is to realize that the same japa is already going on in oneself even without effort.
The oral japa becomes mental and the mental japa reveals itself as being eternal.  This mantra is the person's real nature.
That is also the state of realization. 

Devotee: Can the bliss of Samadhi be gained thus?

Maharshi:  The Japa becomes mental and finally reveals itself as the Self. That is Samadhi.

Devotee:  Please show me grace and strengthen me  in my efforts!

*****

       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on April 25, 2013, 01:32:21 PM

Talks No. 528.

A middle aged Andhra man asked: 'Is thought of God necessary for fixing one's sight or making the mind one pointed?'

Maharshi: What is the practice?

Devotee: To fix the look.

Maharshi: What for?

Devotee: To gain concentration.

Maharshi:  The practice gives work for the eyesight right enough.  But where is the work for the mind in the process?

Devotee: What should I do for it?

Maharshi: Thought of God, certainly.

Devotee: Does the practice make one ill?

Maharshi: May be.  But will be rightly adjusted of its own accord.

Devotee: I practiced dhyana for four hours a day and fixation of sight for two hours.  I became ill.  Then the others said
that it was owing to my practice.  So I gave up dhyana.

Maharshi:  Matters will adjust themselves.

Devotee: Is it not better that the gaze of the eye becomes fixed naturally?

Maharshi: What do you mean?

Devotee:  Is practice necessary to fix the gaze or is it better to leave it to happen of its own accord?

Maharshi:  What is the practice if it is not an attempt to make something natural?  It will become natural after long practice.

Devotee: Is pranayama necessary?

Maharshi: Yes. It is useful.

Devotee: I did not practice it. But should I undertake it?

Maharshi:  Everything will be alright with sufficient strength of mind.

Devotee: How shall I get the strength of mind?

Maharshi: By pranayama.

Devotee: Is food regulation also necessary?

Maharshi: It is certainly useful.

Devotee: Should my contemplation be on the Infinite or the limited being?

Maharshi: What do you mean?

Devotee: May I contemplate on Sri Krishna or Sri Rama alternately?

Maharshi:  Bhavana implies khanda i.e division.

*****

Arunachala Siva.     
   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on April 26, 2013, 01:56:02 PM

Talks No. 529.

In the course of conversation Sri Bhagavan said that Tiru Jnana Sambandhar had sung in praise of Sri Arunachala.  He also
mentioned the story briefly as follows:

Jnana Sambandhar was born in an orthodox family about 1500 years ago.  When he was three years old, his father took him
to the temple in Sirkazhi. He left the boy on the bank of the sacred tank and went in to bathe.  As he dipped in the water, the boy,
not finding his father, began to cry out.  Immediately Siva and Parvati appeared in a vimana.  Siva told Parvati to feed the body
with her milk. So she drew out milk in a cup and handed it to the boy.  He drank it and was happy. 

The father as he came out of the water, saw the boy smiling and with streaks of milk round his lips.  So he asked the boy what
happened to him.  The boy did not answer. He was threatened and the boy sang songs.  They were hymns in praise of Siva who
appeared before him.  He sang, 'The One with ear rings... the robber, who robbed me of my mind....'

He thus became one of the most famous bhaktas and was much sought after.  He led a vigorous and active life; went on pilgrimage
to several places in South India.  He got married in his sixteenth year.  The bride and the bridegroom went to have darsan of God in
the local temple soon after the marriage ceremonies were over. A large number of party went with them. When they reached the
temple, the place was a blaze of light and the temple was not visible. There was however a passage visible in the blaze of light.
Jnana Sambandhar told the people to enter the passage. They did so.  He himself went round the light with his young wife, came to the passage and entered it as the others had done earlier.  The Light vanished leaving no trace of those who entered it.   The temple
again came into the view as usual.  Such was the brief but very eventful life of the Sage.

contd.,

Arunachala Siva.                 
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on April 26, 2013, 02:16:10 PM

continues.....

In one of his tours, he had come to Ariyanainallur or Tirukovilur eighteen miles from Tiruvannamalai. The place is famous for
its Siva temple. (It was here that Sri Bhagavan had that vision of Light on His way to Tiruvannamalai in his seventeenth
year. Sri Bhagavan did not know that the place was sanctified by the feet of Tiru Jnana Sambandhar some fifteen centuries ago.)

When the ancient sage was staying in Ariyanainallur, an old man who carried flower basket came to him.  The young sage asked
the old man who he was.  The latter replied that he was a servitor of Sri Arunachala, the God  residing as Hill here.

Sage: How far is it from here?

The old man:  I walk everyday from there to here collecting flowers for daily worship.  So it is only near.

Sage: Then, I shall go with you to that place.

The old man:  A rare pleasure, indeed for me!

They went together, with a large crowd following the Sage.  After walking some distance, the Sage wanted to ask how much
further the place was.  But the old man had disappeared in the meantime.  Soon after, a gang of dacoits waylaid the pilgrims
who surrendered all that they had with them.  They plodded their way and reached their destination.  The young Sage fell into
contemplation.  God appeared and said that the dacoits were only His followers and that His needs would be met.

Accordingly, the group of pilgrims found all their wants.  The Sage had sung hymns in praise of Sri Arunachala. In one of the
verses, he says:

'You are a dense mass of Jnana, capable of removing the 'I am the body' idea from Your devotees!  Herds of gazelles, of boars,
and of bears come down Your slopes in the night for search of food on the plains.  Herds of elephants go from the plains to Your
slopes where they may rest.  So different herds of animals meet on Your slopes.'

Sri Bhagavan continued:  So this Hill must have been a dense forest 1500 years ago. It has since been denuded of the forests
by the woodcutters etc., through several centuries. 

The account of Sri Arunachala given by the mysterious old man to Jnana Sambandhar is contained in 300 slokas in Upamanyu
Bhakta Vilasam. One of the Archakas of the temple had it  with him and showed it to Sri Bhagavan on the occasion of the temple
suit within the last few months.  Sri Bhagavan copied the slokas.

*****

Arunachala Siva. 
     
           
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on April 27, 2013, 01:31:16 PM

Talks No. 530.

The following is taken from the diary of Annamalai Swami, a good devotee of Sri Bhagavan and resident of Sri Ramanasramam.

The Teachings of Sri Ramana Bhagavan:

 1. That man who is active in the world and yet remains desireless, without losing sight of his own essential nature, is alone
a true man.

(This was the in answer to the Swami who wanted to retire into a Cave for practicing meditation.

2.  He asked about sannyasa.  Should not a man renounce everything in order that he might get Liberation?

Maharshi:  Even better than the man who thinks 'I have renounced everything' is the one  who does his duty but does not
think 'I do this' or 'I am the doer'.  Even a sannyasi who thinks 'I am a sannyasi' cannot be a true sannyasi, whereas a householder
who does not think 'I am a householder' is truly a sannyasi.

******

Arunachala Siva.   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on April 28, 2013, 02:11:46 PM

Talks No. 531:

Devotee: One person says one thing one way.  Another says the same thing in a different way.  How is the truth to be
ascertained?

Maharshi:  Each one sees his own Self only, always and everywhere.  He finds the world and God according to what he is.

A Nayanar went to Kalahasti for the darsan of God. He saw all the people there as Siva and Sakti, because he himself was so.
Again, Dharmaputra considered that the whole world was composed of people having some merit or other and each of them was
even better than he himself for some reason or other.  Whereas Duryodhana could not find even a single good person in the world.
Each reflects his own nature.

Arunachala Siva. 
     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on April 29, 2013, 01:49:58 PM


Talks No.  532.

Devotee:  Is there any way of escape from the miseries of the world?

Maharshi:  There is only one way and that consists in not losing sight of one's Self under any circumstances. 

To inquire 'Who am I?' is the only remedy for all the ills of the world.  It is also perfect Bliss.

*****

Talks No. 533.

Soon after the announcement  in the newspapers that Gandhiji  was going to fast twenty one days in Yerwada Jail,
two young men came to Sri Bhagavan.  They were excited.  They said 'Mahatma is now fasting for twenty one days.
We want permission from Sri Bhagavan to run up to Yerwada so that we may also fast as long as he does.  Please
permit us.  We are in a haste to go,' 

Saying so they made ready to rush out.  Sri Bhagavan smiled  and said: 'It is a good sign that you have such feelings.
But what can you do now?  Get the strength which Gandhiji has already got by his tapasya.  You will afterwards succeed.'


Talks No. 534.

Sri Bhagavan often used to say, 'Mouna is the utmost eloquence. Peace is utmost activity.  How?  Because the person
remains in his essential nature and so he permeates all the recesses of the Self. Thus he can call up any power into play
and whenever or whatever it is necessary.  That is the highest siddhi.'

Annamalai Swami asked: Namadev, Tukaram, Tulsidas and others have said to have seen Maha Vishnu.  How did they see Him?

Maharshi:  In what manner?  Just in the same manner as you see me now and I see you here.  They would also have been Vishnu
in this way only. 

Annamalai Swami records that, on hearing it, his hairs stood on end and an intense joy overpowered him.

Talks No. 535.       

Once Annamalai Swami asked: How can one be worshipful while engaged in daily work?

Sri Bhagavan did not reply.  Ten minutes passed.  A few girls came for darsan of Sri Bhagavan.  They began to sing and dance.
Their song was to the effect: 'We will churn the curds, without losing thought of Krishna.'

Sri Bhagavan turned to the Swami and said that there was the reply to his question.  This state is called Bhakti, Yoga and Karma.

Talks No. 536.

The person soaked in the 'I am the body' idea is the greatest sinner and he is a suicide.  The experience of 'I am the Self' is
the highest virtue.  Even a moment's dhyana to that effect is enough to destroy all the sanchita karma. It works like the sun
before whom darkness is dispelled.  If one remains always in dhyana, can any sin, however heinous it be survive his dhyana?

Talks No. 537.

Once Sri Bhagavan said:  'Desire constitutes Maya and desirelessness is God.'

*****

Arunachala Siva.         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on April 30, 2013, 01:37:53 PM
Talks No. 538.

Annamalai Swami asked:  'What is the exact difference between worldly activity and dhyana?'

Maharshi:  There is no difference,  It is like naming one and the same thing by two different words in two different languages.
The crow has two eyes but only one iris which is rolled into either eye as it pleases.  The trunk of an elephant is used for
breathing and for drinking water.  The snake sees and hears with the same organ.


Talks No. 539.

When Sri Bhagavan was going up the Hill, the Swami asked: Does the closing or the opening of the eyes make any difference
during dhyana?

Maharshi: If you strike a wall with a rubber ball and you stand at a distance, the ball rebounds and runs back to you.  If you
stand near the wall, the ball rebounds and runs away from you.  Even if the eyes are closed, the mind follows the thoughts.

Talks No. 540.

Once Annamalai Swami asked:  There is more pleasure in dhyana than in sensual enjoyments. Yet mind runs after the latter and
does not seek the former. Why is it so?

Maharshi: Pleasure and pain are aspects of the mind only.  Our essential nature is happiness.  But we have forgotten the Self
and imagine that the body or the mind is the Self.  It is that wrong identity that gives rise to misery.  What is to be done.  This
vasana is very ancient and has continued for innumerable past births.  Hence it has grown strong.  They must go before the
essential nature viz., happiness, asserts itself.

Talks No. 541.

A certain visitor asked Sri Bhagavan: 

There is so much misery in the world because wicked men abound in the world,  How can one find happiness here?

Maharshi:   All are gurus to us.   The wicked say by their evil deeds, 'Do not come near me.'  The good are always good.
So then, all persons are like gurus to us.


Talks No. 542.

Annamalai Swami asked: I often desire to live in solitude where I can find all want with ease, so that I may devote all my time
to meditation only.  Is such a desire good or bad?

Maharshi: Such thoughts will bestow another Janma (reincarnation) for their fulfillment.  What does it matter where and how you
are placed?  The essential point is that the mind must always remain in its source.  There is nothing external which is also not
internal.  The mind is all.  If the mind is active even solitude becomes like a market place.  There is no use closing your eyes. 
Close the mental eye and all will be right.  The world is not external to you,  The good persons will not care to make plans
previous to their actions.  Why so?  For God who has sent us into the world has His own plan and that will certainly work itself
out.

continued......

Arunachala Siva.               
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 01, 2013, 01:46:47 PM

Talks No.  543:

Many visitors came on one occasion and they all saluted Sri Bhagavan with a single praye, 'Make me a bhakta. Give me moksha.'

After they left Sri Bhagavan said, thinking aloud:  All of them want bhakti and moksha.  If I say to them, 'Give yourself to me',
they will not. How can they get what they want?'


Talks No. 544:

On one occasion, a few devotees were discussing among themselves the relative merits of famous bhaktas.
They did not agree among themselves and referred the matter to Sri Bhagavan.  He remained silent.  The discussion
grew hot. 

Finally Sri Bhagavn said: One cannot know about another nor can confer bondage or release on another.  Each one desires
to become famous in the world. It is natural for man.  But that desire alone does not bring about the end in view.  He who is
not accepted by God is certainly humiliated.   He who has surrendered himself,  body and mind, to God becomes famous all
over the world.

Talks No. 545.

Annamalai Swami was once badly distracted by sexual thoughts. 

He fought against them.  He fasted for three days and prayed to God so that he might be free from such thoughts.  Finally he
decided to ask Sri Bhagavan about it.

Sri Bhagavan listened to him and remained silent for about two minutes.  Then He said: 'Well, the thoughts distracted you
and you fought against them.  That is good.   Why do you continue to think of them now?  Whenever such thoughts arise,
consider to whom they arise and they will flee away from you. 

Talks No. 546.

Annamalai Swami asked:  A person does something good but he sometimes suffers pain even in his right activities.  Another
does something wicked but is also happy.  Why should it be so?

Maharshi: Pain or pleasure is the result of past karma and not of the present karma.  Pain and pleasure alternate with each other.
One must suffer or enjoy them patiently without being carried away by them.  One must always try to hold on to the Self.  When
one is active one should not care for results and must not be swayed by the pain or pleasure met with occasionally.  He who
is indifferent to pain or pleasure can alone be happy.

contd.,

Arunachala Siva.               
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 02, 2013, 01:23:22 PM

Talks No. 547:

Devotee:  What is the significance of Guru's Grace in the attainment of liberation?

Maharshi:  Liberation is not anywhere outside you.  It is only within.  If a man is anxious for Deliverance, the Guru within
pulls him in and the Guru without pushes him into the Self.  This the Grace of the Guru.


Talks No. 548.

A visitor asked Sri Bhagavan (in writing) the following questions:

(1) Were the differences in the world simultaneous, with creation?  Or are they of later growth?  (2) Is the Creator impartial?
Then, why is one born lame, another blind, and so on?  (3) Are the eight dikpalakas, thirty-three crores of gods and the seven
rishis existent even today?

Maharshi:  Refer these questions to yourself and the answer will be found.

After a pause, Sri Bhagavan continued... If we first know our Self then all other matters will be plain to us.  Let us know our Self
and then inquire concerning the Creator and creation.  Without first knowing the Self, to seek knowledge of God, etc., is
ignorance.  A man suffering from jaundice sees everything yellow.  If he tells others that all things are yellow who will accept
his statement?

The creation is said o have an origin.  How?  Like a tree and the seed from which it has grown.  How was the seed produced?
From a similar tree.  Where is the end to the series of questions?   Therefore one must know one's Self before the world is known.

*****

Arunachala Siva. 
       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 03, 2013, 01:39:12 PM

Talks No. 549:

Sri Bhagavan often speaks of namaskaram (prostration) in the following strain:

This namaskaram was originally meant by the ancient sages, to serve as a means of surrender to God.  The act still prevails
but not the spirit behind it.  The doer of namaskaram intends to deceive the object of worship by his act.  It is mostly
insincere and deceitful.   It is meant to cover up the innumerable sins.  Can God be deceived?  The man thinks that God
accepts his namaskaram and that he himself is free to continue his old life.  They need not come to me.  I am not pleased
with these namaskarams.  The people should keep their minds clean, instead of that they bend themselves or lie prostrate
before me.   I am not deceived by such acts.


Talks No. 551.

A man asked Sri Bhagavan: 'How is it that Atma Vidya is said to be the easiest?'

Maharshi:  Any other Vidya requires a knower, knowledge and the object to be known, whereas this does not require any
of them.  It is the Self. Can anything be so obvious as that?  Hence it is the easiest.  All that you need is to inquire
Who am I?

A man's true name is Mukti (liberation).

Talks No. 552.

There are some buildings in the Asramam.  They used to have some plan which somehow could not be followed in entirety.
Therefore, Annamalai Swami and the Sarvadhikari did not agree on many details and there used to be trouble between them.
Annamalai Swami was once highly disgusted with the state of affairs.  He asked Sri Bhagavan what could be done under the
circumstances. 

Sri Bhagavan said: 'Which of the buildings was according to a plan made by these people here?  God has His own plans and
all these go on according to that.  No one need worry as to what happens.'

contd.,

Arunachala Siva.         
   
 
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 04, 2013, 12:53:01 PM


Talks No. 553.


The Asramites once asked Sri Bhagavan , 'How were we all in our previous births?  Why do we not know our own past?'

Maharshi:  God in His mercy has withheld this knowledge from people. If they knew that they were virtuous, they will grow
proud.  Contrariwise, they will be depressed.  Both are bad.  It is enough that one knows the Self.


Talks No. 554.

Maharshi: Just as a river does not continue its flow after its discharge into the ocean, so also a person loses all movements
after he merges in the Self. 


Talks No. 555.

Sri Bhagavan once  recounted how Kavyakanta Ganapati Muni asked Him:  My own opinion is that a man can live on Rs. 3.00
a month.  What is Sri Bhagavan's opinion in the matter?

Maharshi:  A man can live happily only if he knows he requires nothing wherewith  to live.


Tallks No. 556.

Major Chadwick asked Sri Bhagavan one night:  The world is said to become manifest after the mind becomes manifest.  There
is no mind when I sleep.  Is the world not existent to others at that time?  Does  it not show that the world is the product of a
universal mind?  How then shall we say that the world is not material but only dream-like?

Maharshi:  The world does not tell you that it is of the individual mind or of the universal mind.  It is only the individual mind
that sees the world.   When this mind disappears, the world also disappears.

There was a man who was in his dream his father, who had died thirty years earlier.  Furthermore he dreamt that he had
four more brothers and his father divided his property among them.  A quarrel ensued, the brothers assaulted the man and he
woke up in a fright.  Then he remembered that he was all alone, he had no brothers and and the father was dead long ago.
His fright gave place to contentment.  So you see --- when we see our Self there is no world, and when we lose sight of the Self
we get ourselves bound in the world.


Talks No. 557.

A visitor asked: 'We are advised to concentrate on the spot in the forehead between the eyebrows. Is it right?

Maharshi: Everyone is aware, 'I am'.  Leaving aside that awareness one goes about in search of God.  What is the use
of fixing one's attention between the eyebrows?  It is mere folly to say that God is between the eyebrows.  The aim of such
advice is to help the mind to concentrate.  It is one of the forcible methods to check the mind and prevent its dissipation.
It is forcibly directed into one channel.  It is a help to concentration.

But the best means of realization is the inquiry, 'Who am I?'  The present trouble is to the mind and it must be removed by
the mind only. 

Devotee: Are there restrictions to be observed in food?

Maharshi: Sattvic food taken in moderation. 

Devotee: There are several asanas (postures of sitting) mentioned.  Which of them is the best?

Maharshi: Nididhyasana (one pointedness of the mind) is the best.


*****

Arunachala Siva.         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 05, 2013, 12:53:36 PM


Talks No, 558.

A visitor asked:  'Sri Bhagavan!  When I heard of you,  a strong desire arose in me to see you.  Why should it be so?'

Maharshi:  The desire arose in the same way as the body arises to the Self.

Devotee: What is the purpose of life?

Maharshi: To seek to know the significance of life is itself the result of good karma in past births.  Those who do not seek
such knowledge are simply wasting their lives.


Talks No. 559.

A man asked Sri Bhagavan:  'Sri Bhagavan can know, when I shall become a Jnani.  Please tell me when it will be.'

Maharshi: If I am Bhagavan then there is no one apart from me to whom Jnana should arise or to whom I should speak.
If I am an ordinary person like others then I am as ignorant as the rest.  Either way your question cannot be answered.


Talks No. 560.

When Sri Bhagavan was taking His bath a few bhaktas were around Him, speaking to themselves.  Then they asked Him
about the use of ganja (hashish).  Sri  Bhagavan had finished His bath by that time.  He said, 'Oh, ganja!  The users feel
immensely happy when they are under the influence of ganja.  How shall I describe their happiness!  They simply
shout Ananda, Ananda..... Saying so, He walked as if tipsy.  The bhaktas laughed.  He appeared as if He stumbled, placed
His hands round Annamalai Swami and cried, Ananda, Ananda!

Annamalai Swami records that his very being was transformed from that time.  He had remained an inmate for the past eight
years.  He further says that his mind now remains at peace.


Talks No. 561.

Devotee: What is Svarupa (form) and arupa (formless) of the mind ?

Maharshi:  When you wake up from sleep a light appears, that is the light of Self passing through Mahat Tattva.   It is called
cosmic consciousness. That is arupa.  The light falls on the ego and is reflected therefrom.  Then the body and the world are
seen.  This mind is Svarupa.  The objects appear in the light of this reflected consciousness.  This light is called Jyoti.

*****

Arunachala Siva.             
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 06, 2013, 01:42:43 PM
Talks No. 562:

There is a statement in the book Vichara Sangraha that though a person realizes the Self once, he cannot, for that simple
reason alone, become a mukta.  He continues to remain a victim of vasanas.  Sri Bhagavan was asked whether the realization
referred to was the same as the Jnani's and if so, why there should be a difference in their effects.

Maharshi:  The experience is the same.  Every person experiences the Self consciously or unconsciously.  The ajnani's experience
is clouded by his latencies (vasnas) whereas the Jnani's is not so.  The Jnani's experience of the Self is therefore distinct and
permanent.

A practiser may by long practice gain a glimpse of the Reality.  This experience may be vivid for the time being.  And yet he will
be distracted by the old vasanas and so his experience will not avail him.  Such a man must continue in his manana and nididhyasana
so that all the obstacles may be destroyed.  He will then be able to remain permanently in the Real State.

Devotee: What is the difference between a man who makes no attempts and remains as an ajnani and another who gains a
glimpse and returns to ajnana?

Maharshi:  In the latter case, a stimulus is always present to goad him on to further efforts until the realization is perfect.

Devotee: The Srutis say: Sakrit vibhatoyam brahmaloka (The Knowledge of Brahman shines forth once and forever.).

Maharshi:  The refer to the permanent realization and not to a glimpse.

Devotee: How is it possible that a man forgets his very experience and falls back into ignorance?

Maharshi:  Sri Bhagavan illustrated it with the following story:

There was a king who treated his subjects well.  One of his ministers gained his confidence and misused his influence. 
All the other ministers and officers were adversely affected and they hit upon a plan to get rid of him.  They instructed the
guards not to let the man enter the palace.  The king noted his absence and inquired after him.  He was informed that the man
was taken ill and could not therefore come to the palace.  The king deputed his physician to attend on the minister.  False reports
were conveyed to the king that the minister was sometimes improving and at other times collapsing.  The king desired to see the
patient.  But the pandits said that such an action was against his dharma.  Later the minister reported to have died.  The
king was very sorry when he heard the news.

The arrogant minister was kept informed of all the happenings by spies of his own.  He tried to foil the other ministers.  He
waited for the king to come out of the palace so that he might report himself to the king.  On one occasion, he climbed up a tree,
hid himself among the branches and awaited the king.  The king came out that night in the palanquin and the man in hiding jumped
down in front the palanquin and shouted his identity.  The companion of the king was equally resourceful.  He at once took a handful
of sacred ashes (vibhuti) from his pocket and scattered into the air so that the king was obliged to close his eyes.  The companion
shouted victory to the king and ordered his band to play that the other man's shout was drowned in the noise.  He also ordered
the palanquin-bearers to move fast and he himself sang incantations to keep off evil spirits.  The king was thus left under the impression that the dead man's ghost was playing pranks with him.

The disappointed minister became desperate and retired into the forest for tapsya.  After a long time, the king happened to
go hunting.  He came across the former minister seated in deep contemplation.  But he hastened away from the spot lest the
ghost should molest him. 

The moral of the story is that even though the man was seen in flesh and blood, yet the wrong notion that he was a ghost prevented
right values being taken.  So it is with a forced realization of the Self.

****

Arunachala Siva.               
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 08, 2013, 01:43:00 PM

Talks No. 563.

A group of people came on a visit to Sri Bhagavan.  One of them asked: 'How can I keep my mind aright?'

Maharshi:  A refractory bull is lured to the stall by means of grass.  Similarly the mind must be lured my good thoughts.

Devotee:  But it does not remain steady.

Maharshi:  The bull accustomed to stray takes delight in going astray.  However he must be lured with luscious grass to the
stall.  Even so he will continue to trespass into the neighbor's fields.  He must gradually be made to realize that the same kind
of good grass can be had in his own place.  After a time, he will remain in the stall without straying.  Later a time will come, when,
even of driven out of the stall, he will return to the stall without going into the neighboring fields.  So also the mind must be trained
to take to right ways.  It will gradually grow accustomed to good ways and will not return to wrong ways. 

Devotee:  What are the good ways to be shown to the mind?

Maharshi:  Thought of God.

****

Talks No. 564.

Pandit Bala Kak Dhar, a jagirdar from Kashmir had come all the way from Srinagar to have darsan of Sri Bhagavan on Deepavali
Day.  He gave a bundle of papers to Sri Bhagavan containing an account of his life and position.  His talks with Sri Bhagavan were
all personal.

One of the questions was: 'Now that I have had the darsan of Sri Bhagavan and it is enough for me, may I throw away all the
charms, tantras, and pujas into the river?'

Maharshi:  Daily puja as prescribed in the Dharma Sastras is always good. It is for the purification of the mind.  Even if one
feels oneself too advanced to need such puja, still it must be performed for the sake of others.  Such action will be an example
to one's children and other dependents.

****

Talks No. 565. 

A gentleman from Mysore asked: 'How is the mind to be kept in the right way?'

Maharshi:  By practice.  Give it good thoughts.  The mind must be trained in good ways. 

Devotee: But it is not steady.

Maharshi:  The Bhagavad Gita says: Sanaisanairuparamet (the mind must gradually be brought to standstill);  Atma samstham
manah krtva (making the mind inheres in the Self;  Abhyasa-vairagabhyam (by practice and dispassion). 

Practice is necessary.  Progress will be slow.

Devotee:  What is the Self referred to in Atma samstham (fixing it in the Self)?

Maharshi:  Do you not know your Self?  You certainly exist.  Or do you deny your existence?  The question may arise 'Who is
this Self' only if you do not exist, but you cannot ask anything unless you exist at the same time.  Your question shows that
you exist.  Find out who you are.  That is all.

Devotee: I have read many books.  But my mind does not turn to the Self.

Maharshi: Because the Self is not in the books; but it is in you.  Reading books makes one learned.  That is its purpose and
it is fulfilled.

Devotee: What is Atma Sakshatkara?  - Self Realization?

Maharshi: You are the Atma (Self) and that sakshat (here and now) also.  Where is the place for kara (accomplishment) in it?
This question shows that you are think you are the non-Self.  Or you think that there are two selves, the one to realize the other.
It is absurd.

That you identify yourself with the gross body lies at the root of this question.  Well, this question arises now.  Did it arise in
your sleep?  Did you not exist then?  Certainly you did exist in sleep.  What is the difference between these two states that the
question should arise now but not in sleep?  Now you think that you are the body.  You see things around you and you want to
see the Self in a similar manner. Such is the force of habit.  The senses are mere instruments of perception.  YOU are the seer.
Remain as the seer only.  What else is there to see?  Such is the state in deep sleep.  Therefore, this question does not arise then.

Atma Sakshatkara is thus only antatma nirasana, giving up the non-Self.

Devotee:  Is there only one Self or are there more selves?

Maharshi: This is again due to confusion.  You identify the body with the Self.  You think,  'Here I am; here he is, there is another;
and so on'.  You find many bodies and think they are so many selves.  But did you ask in your sleep, 'I am sleeping here, how many
are there who are awake?'  Does any question arise, for the matter of that?  Why does it not arise?  Because you are only one
and there are not many.

Devotee: What is tattva (truth)?

Maharshi: You are yourself the tattva. Is there a different one to know the tattva of another?  How can you exist apart from the
tattva?  The very fact of your existence makes you ask this question.  You very existence is the tattva.  Give up the habiliments
of the tattva and remain in your essential nature.  All the Scriptures tell you only not to waste your efforts in non truth -- non tattva.
Give up the non tattva.  Then tattva remains always shining pure and single. 

Devotee:  I want to know my tattva and duties.

Maharshi: Know your tattva first and then you may ask what your duties are.  You must exist in order to know and do your duty.
Realize your existence and then inquire of your duties.

*****

Arunachala Siva. 
                                 
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 09, 2013, 01:51:00 PM
Talks No. 566.

There is a Tamizh paper Arya Dharmam.  An article on Vairagyam appeared in it.  Sri Bhagavan read it out in answer to a
question.  The article was briefly as follows:

Vairagya =  Vi - raga = Virgataragha (non attachment).

Vairagya  is possible only for the wise.  However it is often misapplied to common folk.  For instance, a man often says, 'I have
determined not to go to cinema shows.'  He calls it Vairagya.  Such wrong interpretation of the words and old sayings are not
uncommon.  Again we often hear, 'Dog is seen, stone is not seen; stone is seen, dog is not seen.'  It is ordinarily understood
to mean that one cannot find a brick bat to throw at a stray dog.  But this popular saying has a much  deeper significance.
It is based on a story.  A certain wealthy man's house was closely guarded. It has also a ferocious dog chained to a pillar at
the gate.  The dog and the chain were however very skillful pieces of art.  They were sculpted in stone but appeared life-like.
A pedestrian on the road took fright at the sight of the ferocious animal and hurt himself in his attempt to dodge it.  A kindly
neighbor took pity on him and showed him that it was not a living dog.  When the man passed by it the next time, he admired
the skill of the sculptor and forgot his old experience.  Thus when he found it to be a dog, he could not see the stone of which
it was made; and again when he found it a piece of sculpture he did not see any dog to hurt him.  Hence the proverb.     

Compare it with 'The elephant hides the wood and the wood hides the elephant.'  Here it is an wooden elephant. (Tirumoolar's
Tirumandiram).

Atma is always Sat Chit Ananda.  Of these, the first two are experienced in all states, whereas the last one is said to be experienced
only in sleep.  The question arises how the true nature of the Self can be lost in the waking  and dream states.  It is, really speaking,
not lost.  In sleep, there is no mind and the Self shines as Itself, whereas in the other two states, what shines forth is the reflected
light of the Self.  Ananda is felt after the cessation of thoughts in sleep. It is also manifest on other occasions as love, joy etc., priya,
moda, and pramoda.  But they are all chitta-vrittis.

When a man is walking in the street his mind is full of fleeting thoughts.  Suppose he passes a bazaar where some fine mangoes
are for sale. He likes the mangoes and purchases them.  He is next anxious to taste them.  So he hastens home and eats them
and feels happy.  When the fleeting thoughts give way to the pleasure at the sight of mangoes, it is priya.  When he gets them as
his own, the pleasure is moda; lastly, when he eats them, the pleasure is pramoda.  All the three kinds of pleasures are owing to the disappearance of other thoughts.             


******

Arunachala Siva.
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 10, 2013, 02:23:14 PM
Talk No.  567.

Sri Bhagavan explained to Mr. MacIver the first few verses of Sad Vidya as follows:

1.  The first verse is the auspicious beginning.  Why should the subject matter of the piece be brought in here?  Can the
knowledge be other than Being?  Being is the core -- the Heart.  How then is Supreme Being to be contemplated and glorified?
Only to remain as the Pure Self is the auspicious beginning.  This speaks of attribute-less Brahman according to the Jnana
Marga, method of Knowledge.

2. The second verse is in praise of god with attributes.  In the foregoing, to be as one Self is mentioned.  In the present one,
surrender to the Lord of all.

Furthermore the second indicates (1) the fit reader (2) the subject matter (3) the relationship and (4) the fruit.  The fit reader is
the one who is competent for it.  Competence consists in non attachment to the world and desire to be liberated.

All know that they must die sometime or other; but they do not think deeply of the matter.  All have fear of death.  Such fear
is momentary. Why fear death?  Because of the I-am-the-body idea.  All are fully aware of the death of the body and its cremation.
That the body is lost in death is well known.  Owing to the I-am-the-body notion, death is feared as being the loss of Oneself.
Birth and death pertain to the body only.  But they are superimposed on to the Self, giving rise to the delusion that birth and
death relate to the Self.

In the effort to overcome birth and death man looks up to the Supreme Being to save him.  Thus are born faith and devotion
to the Lord.  How to worship Him?  The creature is powerless and the Creator is All Powerful.  How to approach Him?  To entrust
oneself to His care is the only thing left for him.  Total surrender is the only way.  Therefore he surrenders himself to God. 
Surrender consists in giving up oneself and one's possessions to the Lord of Mercy.  Then what is left over for the man.  Nothing
-- neither himself nor his possessions.  The body liable to be born and to die having been made over to the Lord, the man need
no longer worry about it.  Then birth and death cannot strike terror.  The cause of fear was the body.  It is no longer his.
Why should he fear now?  Or where is the identity of the individual to be frightened? 

Thus the Self is realized and Bliss results.  This is then the subject matter: freedom from misery and gain for Happiness.  This is
the highest good to be gained.  Surrender is synonymous with Bliss itself.  This is the relationship.

Fruit is to reflect on the subject matter and gain Knowledge which is ever present, here and now.  The verse ends with
"the immortal  ones."

contd.,

Arunachala Siva.                         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 11, 2013, 01:05:51 PM

Talks No. 567.

continues.....


3.  The five senses mean the subtle functions (tanmattras), namely, hearing, touch, seeing, taste and smell.  Variations of
these form the whole universe.  They vary according to the three gunas as follows:

by tamas (dullness) - the gross elements;
by rajas (activity)  - the instruments for knowing objects;
by sattva (clearness) - the different kinds of knowledge of the senses;

also,

by tamas - the gross objects i.e the world;
by rajas  - the vital airs and the karmendriyas;
by sattva - the sense organs of perception, jnanendriyas;

Karmendriyas are organs of holding, walking, speech, evacuation, and reproduction.

Now, consider the ringing of the bell.  The sound is related to hearing, the bell is the object, the modification of tamoguna. 
The rajasic tanmatras, changing as the vibrations of the sound, extend round the bell, then as ether get connected with the
ear in order to be felt as sound.

So also other senses: Touch (vayu) - air tanmatra;  Form (rupa) - tejas tanmatra.  Taste (ap) - water tanmatra. 
Smell (prithvi) - earth tanmatra.

To understand the tanmatras, as the subtlest particles of matter is not right, for it is incomplete.  They are only subtle forms
of sound, touch, sight, taste and smell, which form the whole components of the universe.  Such is the creation of the world.

for want of proper terminology these ideas cannot be rightly expressed in foreign languages. 

4. This stanza says that all are agreed on one point.  What is it?  The state beyond duality and non duality, beyond subject
and object, beyond Jiva and God, in short, beyond all differences.  It is free from ego.  'How to reach it?' is the question. 
By giving up the world, it says.  Here 'the world' stands for thoughts relating to it.  If such thoughts do not arise, the ego
does not rise up.  There will be no subject or object.  Such is the state.

*****

Arunachala Siva.                           
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 12, 2013, 02:32:13 PM
Talks No.  569.

In reply to Sri K.L. Sarma, Sri Bhagavan spoke about Dakshinamurti Stotram as follows:

I originally intended to write a commentary on it.  Mr. Ranganatha Iyer took away from Tamizh version of the stotra and
printed it along with Appala Pattu.  He later asked me to enlarge it.  I had the introduction ready.  He saw it and took it
away for printing.  I did not proceed with the work.  As for the stotra:

Brahma, the Creator, created four sons from his mind.  They were Sanaka, Sanandana, Sanatkumara and Sanatsujata.  They
asked their creator why they were brought into existence.  Brahma said:  I must create the universe. But I want to go to do
tapas for realizing the Self. You are brought forth in order that you may create the universe. That will be by multiplying yourselves.

They did not like the idea.  They wondered why they should take the trouble on themselves.  It is natural for one to seek the
source.  They therefore wanted to regain their source and be happy.  So they did not obey the commands of Brahma but left
him.  They desired guidance for realization of the Self. They were the best equipped individuals for Self Realization. Guidance
should be only from the best of Masters.  Who could it be but Siva -  the yogaraja.  Siva appeared before them sitting under the
sacred banyan tree.  Being yogiraja should He practice yoga?  He went into Samadhi as He sat.  He was in Perfect Repose.  Silence
prevailed.  They saw Him.  The effect was immediate.  They fell into Samadhi and their doubts were at an end. 

Silence is the true upadesa.  It is the perfect Upadesa.  It is suited only for the most advanced seeker.  The others are unable
to draw full inspiration from it.  Therefore they require words to explain the Truth.  But Truth is beyond words.  It does not admit
of explanation.  All that is possible to do is only to indicate It. How is that to be done?

The people are under an illusion.  If the spell is removed they will realize the Truth. They must be told to realize the falsity of the
illusion.  Then they will try to escape its snares.  Vairagya will result.  They will inquire into the Truth i.e. seek the Self. That will
make them abide as the Self.  Sri Sankara, being the avatar of Siva, was full of compassion for fallen beings.  He wanted all of them
to realize their blissful Self. He could not teach them all with His Silence.  So he composed the Dakshinamurti Stotram in the form
of a hymn so that people might read it and understand the Truth.

What is the nature of the illusion?  All are in the grip of enjoyment i.e bhokta, bhogyam, bhoga.  This is due to the wrong
notion that bhogya vastu  (the objects) are real.  The ego, the world and the creator are the fundamentals underlying the
illusion. 

The first four verses, deal with the world.  It is shown to be the same as the Master whose Self is that of the seeker also, or
 the the Master to whom the seeker surrenders himself.  The second four verses, deal with the individual whose Self is shown
to be the Self of the Master.  The ninth verse deals with Isvara and the tenth with the siddhi or Realization.

Such is the scheme of stotram.

Which is the darpana (mirror)  here?  A mirror, as we know it, is an insentient object which reflects light. What corresponds to a
mirror in an individual?  The light of the Self luminous Self is reflected on the Mahattva.  The reflected light is the mind-ether or the
pure mind.  This illumines the vasanas of the individual and hence the sense of 'I' and 'this' arises.

Again, a superficial reading of the slokas makes one believe that the bondage, liberation etc., are all related to the Master i.e
Sri Dakshinamurti.  It is absurd. Surrender to Him is meant.

*****

Arunachala Siva.                           
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 13, 2013, 01:38:40 PM

Talks No. 570:

A visitor:  Nirguna Upasana is said to be difficult and risky.  He quoted the verse from Sri Bhagavad Gita, avayktahi etc.,
(the manifest etc.,)

Maharshi:  What is manifest is considered to be unmanifest and the doubt is created.  Can anything be more immediate
and intimate than the Self?  Can anything be more plain?

Devotee: Saguna upasana seems easier.

Maharshi: Do what is easy for you.

*****

Talks No. 571. 

Multiplicity of individuals is a moot point with most persons.  A Jiva is only the reflected on the ego.  The person identifies himself
with the ego and argues that there must be more like him.  He is not easily convinced of the absurdity of his position.  Does a
man who sees many individuals in his dream persist in believing them to be real and inquire after them when he wakes up?

This argument does not convince the disputant.

Again, here is the moon.  Let anyone look at her from any place at any time. She is the same moon.  Everyone knows it. Now
suppose that there are several receptacles of water reflecting the moon.  The images are all different from one another and from
the moon herself.  If one of the receptacle falls into pieces, that reflection disappears.  Its disappearance does not affect the real
moon or other reflections.  It is similar with an individual attaining Liberation.  He alone is liberated.

The sectarian of multiplicity makes this his argument against non duality.  'If the Self is single, if one man is liberated, that means
that all souls are liberated.  In practice, it is not so.  Therefore Advaita is not correct.'

The weakness in the argument is that the reflected light of the Self is mistaken for the original Light of the Self.  The ego, the world
and the individuals are all due to the person's vasanas.  When they perish, that person's hallucinations disappear, that is to say,
one pitcher is broken and the relative reflection is at an end. 

The fact is that the Self is never bound.  There can therefore be no Release for It.  All the troubles are for the ego only.

*****

Arunachala Siva.             
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 14, 2013, 01:49:51 PM

continues.....

Talks 571 (later.....)

A question was asked why it was wrong to say that there is a multiplicity of Jivas.  Jivas are certainly many.  For a Jiva is
only the ego and forms the reflected light of the Self.  Multiplicity of selves may be wrong but of jivas.

Maharshi:  Jiva is called so because he sees the world. A dreamer sees many jivas in a dream but all of them are not real.
The dreamer alone exists and he sees all.  So it is with individuals and the world.  There is the creed of only one Self which 
is called the creed or only one Jiva.  It say that the Jiva is only one who sees the world and the jivas therein.

Devotee:  Then Jiva means the Self here.

Maharshi: So it is.  But the Self is not a seer.  But here is said to see the world. So he differentiated as the Jiva.

*****

Talk No.  572.

Devotee: Of what use is the fear of death   which is common to all?

Maharshi: True, it is common to all.  Such a fear serves no useful purpose because being overpowered by the latent
tendencies of the mind the man dies a natural death.  It does not lead him to non attachment and he cannot investigate
the matter. 

Devotee: How then are you giving the same instruction without distinction to the visitors?

Maharshi: What do I say?  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.

****

Talks No.  573.

Mr. Ranganatha Iyer , a devotee of fourteen years' standing is on a visit here.  He asked:  How long is the interval between
one's death and reincarnation?

Maharshi: It may be long or short.  But a Jnani does not have any such changes.  He merges into the Universal 
Being, so says the Brhadaranyaka Upanishad.  Some say that those who after death pass into the light are not reborn,
whereas those who after death take the path of darkness are reborn after they have enjoyed the fruits of karma in their
subtle bodies. 

If one's merits and demerits are equal, they are directly reborn here.  Merits outweighing demerits, the subtle bodies go
to heavens and are then reborn here.  Demerits outweighing merits, they go to hell and are afterwards reborn here. 

A yogabrashta is said to fare in the same manner.  All these are described in Sastras.  But in fact, there is neither birth
nor death.  One remains only as what one really is.  This is the only Truth.

******

Arunachala Siva.           
     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 15, 2013, 02:13:41 PM

Talks No. 574.

Devotee: What are the asanas (postures or seats)? Are they necessary?

Maharshi:  Many asanas with their effects are mentioned in the Yoga Sastras.  The seats are the tiger skin, grass, etc;
the postures are 'lotus posture' (padamasana), the easy posture (sukasana) and so on.  Why all these - only to know
oneself?  "I am the body; the body requires a seat; it is the earth,' thinking thus, he seeks seats.  But in sleep  did he
think of the support or the bed ; the bed on the cot and the cot on the earth?  Did he not exist in sleep too?  How was he then?

The truth is -- Being the Self, the ego rising up, confusing himself with the body, mistaking the world to be real, differentiating
the objects, covered by the ignorance of the 'I' conceit, he thinks wildly and also looks for seats.  He does not understand that
he himself is the Center of all and thus forms the basis for all.

If questioned, he talks of the effects of the seats and footwear in terms of gravitation, magnetism and so on.  Without them,
he imagines that the power of his austerities will dwindle away. 

Where from do they all derive their power?  He looks to the effects, seeks their causes, and imagines them to the power of the
seats and of footwear.  A stone thrown up falls back to the ground.  Why?  Owing to the gravitation, says he.  Well -- are all these
different from his thoughts?  Think and say if the stone, the earth and gravity are different from his thoughts.  They are all in his
mind only.  He is the Power and the wielder of it  He is the Center of all and their support.  He is also the Seat,.

The seat is meant to make him sit firm.  Where and how can he remain firm except in his own real state?  This is the Seat.

*****

Arunachala Siva,                   
 
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 16, 2013, 01:15:25 PM

Talks No. 575.

Devotee:  How to conquer desire, anger etc.,?

Maharshi:  Desire, or lust, anger etc., give you pain.  Why?  Because of the 'I'-conceit; this 'I' conceit is from ignorance.
Ignorance from differentiation;  differentiation from the notion of the reality of the world and this again from 'I am the body'
idea.  The last can be only after the rise of the ego.  The ego not arising, the whole chain of mishaps disappears.  Therefore
prevent the rise of the ego. This can be done by remaining in your own real nature; then, lust, anger, etc.,  are conquered.

Devotee: So then all these have their root in ignorance. 

Maharshi:  Quite so.  Ignorance gives rise to error, error to conceit, etc., What is ignorance?  Can it be Pure Brahman which
is only Self or Pure Knowledge?  Only let the questioner know his own Self i.e. be the Knowledge; this question will not arise.
Because of ignorance he raises the  question.  Such ignorance is of the questioner and not the Self.  The Sun seen, no darkness
persists. 

There is hoarded wealth in an iron safe.  The man says it is his own.  The safe does not say so.  It is the ownership-conceit,
that is responsible for the claim. 

Nothing is independent of the Self, not even ignorance;  for ignorance is only the power of the Self, remaining there without
affecting It.  However, it affects the 'I'-conceit, i.e. the jiva.  Therefore ignorance is of the jiva.

How?  The man says, 'I do not know myself'.  Are there then two selves  -- one the subject and the other the object?  He cannot
admit it. Is then ignorance at an end for him?  No.  The rise of the ego is itself the ignorance and nothing more.

****

Arunachala Siva.               
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 17, 2013, 01:30:38 PM
Talks No.  576.

Sutra Bhashya.

The sutras are meant to elucidate and establish the meanings of the texts. The commentaries try to do so by bringing in
the opponent's views, refuting them, and arriving at conclusions after long discussions.  There are also differences of opinion
in the same school of thought.  Again protagonists and antagonists.  Also different schools of tho thought interpret the same
text in different ways and arrive at different conclusions, contrary to each other. 

How then is the purpose of the Sutras served?


Talks No. 578.

Coming here, some people do not ask about themselves.  They ask, 'Does the sage, liberated while alive (jivan mukta)
see the world?  Is he affected by karma?  What is liberation after being disembodied?  Is one liberated only after being
disembodied or even while alive in the body?  Should the body of the sage resolve itself in light or disappear from view
or in any other manner?  Can he be liberated though the body is left behind as a corpse?'

Their questions are endless.  Why worry oneself in so many ways?  Does liberation consist in knowing these?

Therefore I say to them, 'Leave liberation alone. Is there bondage?  Know this.  See yourself first and foremost.'

****

Arunachala Siva.           
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 18, 2013, 02:13:19 PM

Talks No. 580.

At 12,45 pm.

Devotee:  Is a Jnani different from a Yogi?  What is the difference?

Maharshi:  Srimad Bhagavad Gita says that a Jnani is a true Yogi and also a true Bhakta.  Yoga is only a sadhana and Jnana
is the siddhii, achievement.

Devotee: Is Yoga necessary?

Maharshi: It is a sadhana.  It will not be necessary after Jnana is attained.  All the sadhanas are called Yogas, e.g. Karma
Yoga, Bhakti Yoga, Jnana Yoga; Ashtanga yoga.  What is yoga?  Yoga means 'union.'  Yoga is possible only when there is
'viyoga' (separation).  The person is now under the delusion of viyoga.  This delusion must be removed.  The method of   
removing it is called Yoga.

Devotee: Which method is the best?

Maharshi: It depends on the temperament of the individual.  Every person is born with the samskaras of past lives.  One of
the methods will be found easy for one person and another method for another.  There is no definiteness about it.

Devotee:  How is one to meditate?

Maharshi: What is meditation?  It is commonly understood to be concentration on a single thought.  Other thoughts are
kept out at that time.  The single thought also must vanish at the right time.  Thought-free consciousness is the goal.

Devotee: How is the ego to be got rid off?

Maharshi: The ego must be hold in order to get rid of it.  Hold it first and the rest will be easy.

Devotee: How is that to be held?

Maharshi: Do you mean to say that there is one ego to hold another ego or eliminate the other?  Are there two egos?

Devotee: How shall I pray to God?

Maharshi: There must be 'I' who prays to God.  'I' is certainly immediate and intimate, whereas God is not thought so.
Find out that which is more intimate and then other may be ascertained and prayed to if necessary.

****

Arunachala Siva.     
 
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 19, 2013, 02:18:27 PM

Talks No. 581.

When a child held something to be offered to Sri Bhagavan by the parents, they cajoled the child to offer it Sri Bhagavan.
The child did so gladly.  Sri Bhagavan remarked:  Look this!  When the child can give a thing away to Jeja it is tyaga.
(Jeja - God).  See what influence Jeja has on children also!  Every gift implies unselfishness.  That is the whole content of
nishkama karma. (unselfish action).  It means true renunciation.  If the giving nature is developed it becomes tyaga.  If
anything is willingly given away it is a delight to the giver and to the receiver.  If the same is stolen it is misery to both.
Dana, dharma, nishkama karma are all tyaga only.  When 'mine' is given up it is chitta suddhi.  (purified mind) When 'I'
is given up, it is Jnana.  When the nature to give away is developed it results in Jnana.

Again a little later, a young boy came all alone, unescorted by his parents.  He had come from Chengam in a bus.  Sri Bhagavan
remarked, 'The boy has left his parents to come here.  This is also an instance of tyaga.'

***

Talks No. 582.

To an Andhra gentleman Sri Bhagavan said:  If one goes on wanting, one's wants cannot be fulfilled.  Whereas if one remains
desireless, anything will be forthcoming.  We are not in the wife, children, profession etc., But they are in us.  They appear and
disappear according to one's prarabdha. 

The mind remaining still is Samadhi.  No matter, whether the world is perceived or not.

Environment, time and objects, are all in me.  How can they be independent of me?  They may change, but I remain unchanging,
always the same. The objects can be differentiated  by means of their names and forms, whereas each one's name is only one
and that is 'I'.  Ask anyone, he says, 'I' and speaks of himself as 'I', even in He is Isvara.  His name too is 'I' only.

So also of a locality.  As long as I am identified with the body, so long a locality is distinguishable.  Otherwise not.  Am I the body?
Does the body announce itself as 'I'? 

Clearly all these are in me. All these are wiped out entirely, the residual Peace is 'I'.  This is Samadhi, this is 'I'.

***

Arunachala Siva.             
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 20, 2013, 02:15:30 PM

Talks No. 584.

A certain visitor began to pull the pankah.  Sri Bhagavan said: 'Because it is cold, they have placed fire by my side. Why
should the punkah be pulled?'

Then He continued: 'On a cold morning, when I was in Virupaksha Cave, I was sitting in the open.  I was feeling cold.
People used to come, see me and go back.  A group of Andhra visitors had come. I did not notice what they were doing.
They were behind me. Suddenly a  noise 'tak' -- and water over my head !  I shivered  with cold.  I looked back.  They
had broken a coconut and poured the water on me.  They thought that it was worship.  They took me for a stone image.'

****

Talk No.  585.

Sri Bhagavan said that this town is peculiar in that there are nine roads leading to it,  not counting the railroad.  Navadvare
pure dehe (in the body - the city of nine gates.).

****

Talks No. 586.

An Andhra visitor asked:  How is one to be quiet?  It is so difficult to be so.  Should we practice Yoga for it?  Or is there any
other means for it?

Maharshi:  What is not difficult looks difficult.  A man is prone to wander about.  He is told to stay quiet at home, but he finds it
difficult to do so, because he wants to wander about.

Devotee: Is there any particular upasana which is more efficacious than others?

Maharshi: All Upasanas are equally efficacious.  But each one takes easily to one kind of upasana which suits his previous
vasanas.

*****

Arunachala Siva.   
             
 
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 21, 2013, 01:25:27 PM
Talks No.  587:

The Spanish lady and her lady friend have come.

They asked:  You say the Heart is on the right side.  Can you explain how it is so?

Sri Bhagavan handed over the extract from the Psychological Review of Philadelphia for her to read.  He also added, The Heart
is the place where from the 'I'-thought arises.

Devotee: So you mean the spiritual Heart as distinguished from the physical heart? 

Maharshi:  Yes. It is explained in Chapter V of Sri Ramana Gita.

Devotee: Is there any stage where one might feel the Heart?

Maharshi:  It is within the experience of everyone.  Everyone touches the right side of his chest when he says, 'I'.

Both the ladies knelt before Sri Bhagavan one after another and asked for blessings.  Then they left for Pondicherry on
their way to Colombo.

****

Talks No 588:

To an Andhra visitor, Sri Bhagavan said:  Sannyasa is mentioned for one who is fit.  It consists in renunciation not of material
objects but of attachment to them.  Sannyasa can be practiced by anyone even at home.  Only one must be fit for it. Again.

A Kutichaka is who takes sannyasa and lives in a hermitage. 

A Bahudaka is one who takes sannyasa and goes to places of pilgrimage.

A Hamsa is an upasaka sannyasi.

A Paramahamsa is a realized sannyasi.

****

Arunachala Siva.         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 22, 2013, 01:35:15 PM

Talks No. 589.

Somasundara Swami, a long standing devotee, asked:  There is akasa in a mirror and it reflects images.  How are these
contained  in the mirror? 

Maharshi:  Objects remain in space.  Objects and space are together reflected in the mirror.  Just as the things are found in
space, so they are in the reflection also.  The mirror itself is thin.  How can these objects be contained in its compass?

Devotee:  How does the aksasa in a pot illustrate this point?

Maharshi: There is no reflection in the aksasa of the pot.  The reflection is only in the water in it.  Keeping several pots filled
with water, in a tank, the akasa is reflected equally in the water in each of the pots and in the water of the tank.  Similarly
the whole universe is reflected in each individual. 

Devotee: The mouths of the pots must be above the surface of the water in the tank. 

Maharshi:  Yes. It must be so.  Otherwise can the pots be recognized if sunk in the tank. 

Devotee: How does the reflection take place?

Maharshi: Pure ether cannot take reflections. Only the ether of water can do so. Glass cannot reflect objects. Only a plate of
glass with a opaque lining on its back can reflect objects in front of it.  Similarly Pure Knowledge does not contain objects in it
nor reflect objects.  Only with the limiting adjuncts, the mind, it reflects the world.

Neither in samadhi nor in deep sleep does the world remain.  There cannot be illusion either in bright light or in total darkness.
Only in dim light a rope seems a snake.  Similarly Pure Consciousness remains light only.  It is pure knowledge.  The mind rising
from it is deluded that the objects remain apart. 

Devotee: So, then the mind is the mirror.

Maharshi: Mind -- the mind what is it?  It is a mixture of Chit (intelligence) and sankalpa (thoughts).  Therefore it forms all these
-- the mirror, light, darkness, and the reflections. 

Devotee: But I do not see it. 

Maharshi: Chidakasa (Chit-ether) is Pure Knowledge only.  It is the source of mind.  Just at the moment of rising up, the mind
is only light.  Only afterwards, the thought 'I am this' rises up.  This 'I'-thought forms the jiva and the world.

The first light is the pure mind, the mind ether or Isvara.  Its modes manifest as objects.  Because it contains all these objects,
within itself, it called mind-ether.  Why ether?  Like ether containing objects it contains the thoughts, therefore it is mind-ether.

contd.,

Arunachala Siva.   
       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 23, 2013, 01:48:01 PM

Talks No  589 - continues....

Sri Bhagavan further said:  Again, just as physical ether though accommodating all the gross objects (the whole universe)
is itself the content of the mind-ether, so also the latter is itself the content of Chit-ether.  The last one is Chit Itself. 
There are no things contained in it.  It remains as Pure Knowledge only.

Devotee:  Why call it ether?  Physical ether is not sentient.

Maharshi:  Ether denotes not only the insentient physical ether but also Pure Knowledge.  Knowledge does not consist
in knowing objects. This is relative knowledge.  But Knowledge in its purity remains all alone.  One, unique, transcendent Light !

Devotee: Well  - should we be imagining it in our meditation?

Maharshi:  Why imagine?  We can think another only if we are independent of it, whereas here we cannot remain independent
of this Pure Knowledge.  Rather, only IT IS !   How can It be imagined to be so and so or such and such?

Devotee:  How are we to proceed?

Maharshi:  Only get rid of the non-Self.

Devotee: It looks alright now.  But later it is all forgotten. 

Maharshi:  Your forgetfulness implies knowledge, for you know you forgot.  Otherwise how can you speak of forgetting it?
So forgetfulness is also Chit-akasa, Chit ether only.

Devotee: How then is it not clear to me?

Maharshi:  Chit is knowledge pure and simple.  The mind proceeds from it.  The mind is made up of thoughts.  Darkness or
ignorance interposing Pure Knowledge seems different from what It really is.  The same is seen as 'I' and the 'world' which
are full of desires, attachment, hatred, etc.,  Therefore desire etc., are said to veil the Reality.

Devotee: How to be rid of thoughts?  Is it as said in the Atma Vidya... the eye of the mental eye etc., etc.,?

Maharshi:  There the mind stands for ether.  Being (Sat).  And the 'eye' for knowledge (chit). Both Sat and Chit together form
the universe.

Devotee:  How to realize the same?

Maharshi: As pointed out in the Atma Vidya 'being the eye of the mental eye, the ether of the mental ether...' meaning, the
Knowledge behind the relative knowledge, the Chit-Ether containing the mental ether, remain as the Only One always
shining bright.

Devotee: Still I do not understand. How shall I realize it?

Maharshi: It is also said, 'Remain free from thoughts', and 'It is realized only in the mind drawn within.'  Therefore, the mind
made free from thoughts, and merged in the Heart, is Chit Itself.

Devotee: Is the aforesaid mental ether Isvara or Hiranyagarbha?

Maharshi:  Can the latter remain independent of the former?  The same is Isvara and Hiranyagarbha.

Devotee: How do they differ from each other?

Maharshi:  The Immanent Being is called Isvara.

Devotee: Is not the Immanent Being Chit-akasa only?

Maharshi: The Immanence can only be with Maya.  It is the Knowledge of Being along with Maya;  from this subtle conceit
Hiranyagarbha, from the latter the gross conceit Virat.  Chit-Atma is Pure Being only.

****

Arunachala Siva.                     

 
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 24, 2013, 01:23:57 PM

Talks No.  591:

Devotee: Seekers who are in immediate proximity of the Master can get the grace by darsana, sparsana etc., (look, touch
etc.,).  But how does one get the same grace when the person is at a distance?

Maharshi:  By Yoga drishti (yogic look).

Mr. Chopra, a Punjabi employed in Singapore, is on a visit here and raised a few questions.     

Devotee: What is the efficacy of the name?

Sri Bhagavan read out the extract from the Vision. It was a translation   of Namdev's verses. 

Devotee : How does the name help Realization?

Maharshi:  The original name is always going on spontaneously without any effort on the part of the individual.  The
name is Aham -- 'I'.  But when it becomes manifest it manifests as ahamkara - the ego.  The oral repetition of nama leads
one to mental repetition which finally resolves itself into the eternal vibration. 

Devotee:  But these are all mental or physical. 

Maharshi:  The mind or mouth cannot act without the Self.  Tukaram, the great Maharashtrian Saint, used to remain in
Samadhi in the day and sing and dance at night with large crowds of people.  He always used to utter the name of Sri
Rama.  Once he was answering calls of nature and also saying, Ram, Ram.  An orthodox priest was shocked at the
unholy mention of the sacred name and so reprimanded him and ordered him to be silent when he answered calls of
nature.  Tukaram said, 'All right', and remained mute.   But at once there arose the name of Rama  from every pore of
Tukaram and the priest was horrified by the din.  He then prayed to Tukaram, 'Restrictions are only for the common
people and not for saints like you.'

Devotee: It is said that Sri Ramakrishna saw life in image of Kali which he worshipped.  Can it be true?

Maharshi:  The life was perceptible to Sri Ramakrishna and not to all.  The vital force was due to himself.  It was his own
vital force which manifested as if it were outside and drew him in.  Were the image full of life it must have been found by
all.  But everything is full of life.  That is the fact.  Many devotees have had experiences similar to those of Sri Ramakrishna.

contd.,

Arunachala Siva.             
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 25, 2013, 02:36:06 PM

Talks No. 591:  continues....

Devotee:  How can there be life in a stone?  It is unconscious.

Maharshi:  The whole universe is full of life.  You say the stone is unconscious.  It is your self consciousness which now speaks
of unconsciousness.  When a person wants to see if there is an article in a dark room, he takes a lamp to look for it.  The light
is useful in detecting the presence and absence of the thing.  Consciousness is necessary for discovering if a thing is conscious
or not.  If a man remains in a dark room one need not take a lamp to find him. If he is called, he answers.  He does not require
a lamp to announce his presence.  Consciousness is thus self shining. 

Now you say you were unconscious in sleep and self conscious in the wakeful state.  Which is the Reality?  The Reality must     
be continuous and eternal.  Neither the unconsciousness nor the self consciousness of the present is the Reality.  But you admit
your existence all through.  The pure Being cannot be otherwise than consciousness.  Otherwise you cannot say that you exist.
Therefore, consciousness is  the Reality.  When that consciousness is associated with upadhis you speak of self consciousness,
unconsciousness, super consciousness, human consciousness, dog-consciousness, tree-consciousness and so on.  The unaltering
common factor in all of them is consciousness.

Therefore, the stone is as much unconscious as you are in sleep.  Is that totally devoid of consciousness?

Devotee: But a dog-consciousness is different from my consciousness. I cannot read the Bible to the dog.  The tree again does not
move whereas I move and act. 

Maharshi: Call the tree a standing man; and call the man a moving tree.

An American gentleman who also took part in the conversation would not allow Sri Bhagavan to explain and so it stopped here.

*****

Arunachala Siva.       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 26, 2013, 01:40:23 PM

Talks No. 592.

The Punjabi gentleman referred to the popular belief of a worm being metamorphosed to a wasp (bhramarakita nyaya)
which Sri Bhagavan mentioned to the ladies in the course of conversation yesterday.  Sri Bhagavan recalled some interesting
incidents:

1. I had previously heard of this bhramarakita nyaya.  After I came to Tiruvannamalai, when I was staying in Gurumurtam,
I noticed a red wasp construct a hive in which it placed five or six grubs and then flew away.  My curiosity was roused and
I wanted to test the truth of the oft quoted nyaya.  I waited some days, may be ten days.  I then tapped the hive.  It broke
and there I found that all the five or six grubs had united together and taken the shape of a wasp, but it was white.

2. Later when I was in Virupaksha Cave, I saw a red wasp construct five or six hives in each of it placed five or six grubs
and flew away.  After about 10 days, a black beetle, smaller than the wasp, buzzed around the hives and closed  each of
them, with a little black mud and flew away.  I was wondering at the intrusion of the beetle on the hives of the wasp.  I
waited for a few days and then gently opened one of the hives.  Five or six black bodies came out and each of them was
a black beetle.  I thought it strange.

3. Again, when I was in Pachaiamman Temple, I saw a red wasp constructing five or six hives on a pillar in the temple.
It placed five or six grubs in each of them and buzzed away.  I watched it for several days.  The wasp did not return.
There was no black beetle also.  After about 15 days, I opened one of the hives.  All the grubs had united into a white
mass of wasp like form.  It dropped down and was stunned by the fall.  After a few minutes, it began to crawl.  Its color
was gradually changing.  In a short time, there were two little specks on its sides which grew into wings as I watched and
the full grown wasp flew away from the ground.

4. When I was in the Mango Tree Cave, I noticed a caterpillar like worm crawl up on a wall.  It stopped in one place, and fixed
two spots which it later connected up with a thin filament from its body.  It held  the filament with its mouth and rested its tail
end on the wall.  It remained so several days. I was watching it. It shriveled up in course of time. I wondered if there was life
in it.  So I gently tickled it with a thin stalk.  There was no life within.  I left it there.  But in a few days, more I found that there was
only a dry skin left behind and the inner thing had flown away. 

5. I had also seen the flies carrying tiny grubs on their legs which they deposited on offal.  The grubs later flew away as flies.

Devotee:  They may be eggs laid by the flies.

Maharshi: But they move and struggle and then shape themselves as flies.

*****

Arunachala Siva.             
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 27, 2013, 02:12:12 PM

Talks No.  593.

Sri Bhagavan mentioned another interesting reminiscence, 'When I was a boy I had seen fishermen divert water from its
main course and keep pot through which the diverted water flowed.  The artificial way was spread with tobacco stems. 
Strangely enough the larger fishes always took the new way and fell into the pot.  The fishermen who were simply sitting
quiet used to take the fish out from the pot and throw them into baskets.  I thought at that time it was strange. Later when
I was staying here, I heard some men recite a piece from Tayumanavar which mentioned the trick of the fishermen.'

This verse mentioned by Sri Bhagavan comes under the composition Dhidam uRave, 'with strong determination', Verse 4.
I shall give this verse in a separate post.

****

Arunachala Siva.           
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 27, 2013, 02:18:36 PM
Talks No. 593:

The verse mentioned by Sri Bhagavan about Tayumanavar's verse is as under:


உள்ளத்தி னுள்ளே ஒளித்தென்னை ஆட்டுகின்ற
கள்ளக் கருணையையான் காணுந் தரமாமோ
வெள்ளத்தை மாற்றி விடக்குண்பார் நஞ்சூட்டும்
பள்ளத்தின் மீன்போற் பதைத்தேன் பராபரமே. 4.


You are secretly staying in my Heart, and rocks me with this and that in this world.  The Grace is knavery.  Is it the
way to show your Grace?  It is like (fishermen) diverting the floods in the river and keeping poison (tobacco stems)
(in a pot) and thus feed the fishes with that poison. I am suffering with restlessness like those fishes.

*****

Arunachala Siva. 
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 27, 2013, 02:22:11 PM

Talks No.  593.

This is somewhat a better translation of Tayumanavar's verse, mentioned by Sri Bhagavan, from mountainman:


Will  it be possible for me to behold
The delusive Grace hidden in my heart
That makes me convulse?
Like the fish in the pond
Whose waters the fish eating folk poison,
I struggled desperate.
Oh! Thou, the Being Pervasive!

Arunachala Siva.



Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 28, 2013, 02:17:12 PM

Talks No.  594:

The Spanish lady, Madam Mercedes De Acorta, has written a letter to Mr. Hague, the American mining engineer, who is
here as a temporary resident for the last two months. She has raised a few questions there: 'If the individual Self merges
into the universal Self,  how can one pray to God for the uplift of humanity?'  The question seems to be common among
the thinkers of the West.

Sri Bhagavan said:  They pray to God and finish with 'Thy Will be done !'  If His Will be done why do they pray at all?  It
is true that the Divine Will prevails at all times and under all circumstances.  The individuals cannot act of their own accord.
Recognize the force of the Divine Will and keep quiet.  Each one is looked after by God. He has created all.  You are among
2,000 millions.  When He looks after so many, will He omit you?  Even common sense dictates that one should abide by \
His Will. 

Again there is no need to let Him know your needs.  He knows them Himself and will look after them. 

Still more, why do you pray?  Because you are helpless yourself and you want the Higher Power to help you.  Well, does
not your Creator and Protector know your weakness?  Should you parade your weakness in order to make Him know it?

Devotee:  But God helps those who help themselves. 

Maharshi:  Certainly.  Help yourself and that is itself according to God's Will.  Every action is prompted by Him only.  As for
prayer for the sake of others, it looks so unselfish on the surface of it.  But analyze the feeling that you will detect selfishness
there also.  You desire others' happiness so that you may be happy.  Or you want the credit for having interceded on others'
behalf. God does not require an intermediary. Mind your business and all will be well.

contd.,

Arunachala Siva.
           
   
   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 29, 2013, 01:37:46 PM


Talks No. 594:  continues....

Devotee: Does not God work His Will through some chosen person?

Maharshi:  God is in all and works through all.  But His Presence is better recognized in purified minds.  The pure ones reflect
God's actions more clearly than the impure minds.  The pure ones reflect God's actions more clearly than the impure minds.
Therefore people say that they are the chosen ones.  But the 'chosen' man does not himself say so.   If he thinks that he
is intermediary then it is clear that he retains his individuality and that there is no complete surrender.

Devotee: Are not Brahmins considered to be the priests or intermediaries between God and others?

Maharshi:  Yes.  Who is a Brahmin?  A Brahmin is one who has realized Brahman.  Such a one has no sense of individuality
in him.  He cannot think that he acts as an intermediary. 

Again, as for prayer, a realized person does not see others as different from himself.  How can he pray at all, and to whom
and for what?  His very presence is the consummation of happiness for all.  So long as you think that there are others
different from you, you pray for them.  But the sense of separateness is ignorance.  This ignorance is again the cause of
feeling helplessness.  You know that you are weak, and helpless. How then can you help others?  If you say, 'By Prayer to
God;   God  knows His business and does not require your intercession for others. 

Help yourself so that you may become strong.  That is done by complete surrender.  That means you offer yourself to Him.
So you cannot retain your individuality after surrender.  You then abide by His Will.  Thus Silence is the Highest of all
achievements. 

Silence is the ocean in which all the rivers of all the religions discharge themselves.  So says Tayumanavar.  He also adds that
the Vedic religion is the only one which combines both philosophy and religion.

******

Arunachala Siva.               
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 29, 2013, 02:41:58 PM
This is the verse indicated by Sri Bhagavan in Talks No. 494.
This comes under PAyap puli - the composition called Pouncing Leopard.

ஆறொத் திலங்கு சமயங்கள் ஆறுக்கும் ஆழ்கடலாய்
வீறிப் பரந்த பரமான ஆனந்த வெள்ளமொன்று
தேறித் தெளிந்து நிலைபெற்ற மாதவர் சித்தத்திலே
ஊறிப் பரந்தண்ட கோடியெல் லாம்நின் றுலாவியதே. 11.


Arunachala Siva.
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 29, 2013, 02:44:33 PM
This is the English translation as rendered by mountainman, for the Verse 11 of PAyap puli mentioned by
Sri Bhagavan in Talks No. 494. 


Thou art the Deep Sea
Into which flow the six shining faiths
As unto rivers mighty!
Thou art the Flood of Supreme Bliss
That rushed and spread
And seeping into the thoughts
Of the holy beings
Of doubt free clear vision,
Expanded vast into the universes countless!

Arunachala Siva.

Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 30, 2013, 02:28:55 PM


Talks No. 595:

The two lady visitors returned in the morning and the younger one asked:

'Is the experience of the Highest State the same to all?  Or is there any difference?'

Maharshi:  The Highest State is the same and the experience is also the same.

Devotee:  But I find some difference in the interpretations put on the Highest Truth.

Maharshi:  The interpretations are made with the mind.  The minds are different and so the interpretations are
different.

Devotee:  I mean to ask if the seers express themselves differently?

Maharshi:  The expressions may differ according to the nature of the seekers.  They are meant to guide the seekers.

One seer speaks in the terms of Christianity, another in those of Islam, a third of Buddhism, etc., Is that due to
their upbringing?

Maharshi:  Whatever may be their upbringing, their experience is the same., But the modes of expression differ
according to circumstances. 

******

Arunachala Siva.       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on May 31, 2013, 01:43:51 PM


Talks No. 596:

A visitor asked:  Sri Bhagavan said last night that God is guiding us.  Then why should we make an effort to do anything?

Maharshi: Who asks you to do so?  If there was that faith in the guidance of God this question would not have arisen.

Devotee: The fact is that God guides us.  Then what is the use of these instructions to people?

Maharshi:  They are for those who seek instructions.  If you are firm in your belief in the guidance of God, stick to it, and
do not concern yourself with what happens around you.  Furthermore, there may be happiness or misery.  Be equally
indifferent to both and abide in the faith of God. That will be so only when one's faith is strong that God looks after all
of us.

Mr. Chopra asked:  'How shall I secure that firm faith?'

Maharshi:  Exactly.  It is for such as these who want instructions.  There are persons who seek freedom from misery.  They
are told that God guides all and so there need not be any concern about what happens. If they are of the best type they
at once believe it and firmly abide by faith in God.

But there are others who are not so easily convinced of the truth of the bare statement.  They ask: 'Who is God?  What is
His nature? Where is He?  How can He be realized?' and so on.  In order to satisfy them intellectual discussion is found necessary.
Statements are made, their pros and cons are argued, and the truth is thus made clear to the intellect.

When the matter is understood intellectually the earnest seekers beings to apply it practically.  He argues at every moment,
"For whom are these thoughts?  Who am I?' and so forth, until he is well established in the conviction that a Higher Power
guides us.  That is the firmness of faith.  Then all his doubts are cleared and he needs no further instructions.

Devotee: We have also faith in God.

Maharshi:  If it had been firm no questions would have arisen.  The person will remain perfectly happy in his Faith in the
Omnipotent.

Devotee: Is the inquiry into the Self the same as above mentioned faith?

Maharshi:  Is the inquiry into the Self is inclusive of all, faith, devotion, jnana, yoga and all.

Devotee: A man sometimes finds that the physical body does not permit steady meditation.  Should he persist yoga for
training the body for the purpose.

contd.,

Arunachala Siva.
     

           
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on June 01, 2013, 01:40:02 PM

Talks No. 596:

continues...

Maharshi:  It is according to one's Samskaras (predispositions).  One man will practice hatha yoga for curing his bodily ills.
Another man will trust God to cure them.  A third man will use his will power for it and a fourth man may be totally indifferent
to them.  But all of of them will persist in meditation. The quest for the Self is the essential factor and all the rest are mere
accessories. 

A man may have mastered Vedanta philosophy and yet remain unable to control his thoughts.  He may have a predisposition
(purva samskara) which takes him to practice hatha yoga.  He will believe that the mind can be controlled only  by yoga and
so he will practice it.

Devotee: What is most suitable for gaining facilities  for steady dhyana?

Maharshi:  It one depends on one's own Samskara.  One may find hatha yoga suitable and another man nama japa, and
so on.  The essential point is the Atma Vichara - - inquiry into the Self.

Devotee:  Is it enough if I spend sometime in the mornings and some time in the evenings for this Atma Vichara?  Or
should I do it always -- say even when I am writing or walking?

Maharshi:  Now, what is your real nature?  Is it writing, walking , or being?  The one unalterable reality is Being.  Until
you realize that state of pure being you should pursue the inquiry.  If once you are established in it, there will be no
further worry. 

No one will inquire into the source of thoughts unless thoughts arise. So long as you think, 'I am walking', 'I am writing'
inquire who does it.

These actions will however go on when one is firmly established in the Self.  Does a man always say, 'I am a man, 'I am a
man', 'I am a man', every moment of his life?  He does not say so and yet all his actions are going on. 

Devotee: Is an intellectual understanding of the Truth necessary?

Maharshi: Yes. Otherwise why does not the person realize the 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.

****

Arunachala Siva.             
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on June 03, 2013, 01:51:09 PM

Talks No. 597:

A Swiss lady, Mrs. J.C.S. Hick-Riddingh askedc  'Does Self Realization imply occult powers also?'

Maharshi:  The Self is the most intimate and eternal Being whereas the siddhis (occult powers) are foreign.  The one
requires effort to acquire and the other does not.

The powers are sought by the mind which must be kept alert whereas the Self  is realized when the mind is destroyed.
The powers manifest only when there is the ego.  The ego makes you aware of the others and in its absence, there are
no others to be seen.  The Self is beyond the ego and is realized only after the ego is eliminated.  The elimination of the
ego makes one unaware of others.  How can the question of others arise and where is the use of occult powers for a
Self Realizaed Being?

Self Realiization may be accompanied by occult powers or it may not be.  If the person had sought such powers before
Realization, he may get the powers after Realization.  There are others who had not sought such powers and had attempted
only Self Realization.  They do not manifest such powers.

These powers may also be sought and gained even after Self Realization.  But then they are used for a definite purpose,
i.e. the benefit of others as in the case of Chudala.

Sikhidhvaja was a pious king.  His spouse was Chudala.  They received instructions from a sage.  The king being busy with
the administration of his kingdom,  could not put the instructions into practice, whereas Chudala, the queen put them into
practice and gained Self Realization.  Consequently she appeared more charming than before. The king was struck by her
growing charm and asked her about it. She said that all charm was due to the Self and he was noticing only the charm of
Self Realization in her.  He said that she was silly.  There were great tapsvins who could not realize the Self even after
long periods of tapas and what about a silly women who was all along in the family and in the worldly life?    However,
Chudala was not offended because she was firm in the self and only wished that her husband should realize the Self and
be happy.  She then thought that unless she could prove her worth by manifesting some extraordinary powers he could
not be convinced and she began to seek occult powers and gained them.  But she did not betray them just then.  Constant
association with her made the king dispassionate.  He began to dislike worldly life and desired to retire into the forest for
performing tapasya.  So he told his wife that he wanted to leave the world for the forest.  She was delighted at the development,
but pretended to be very much concerned with his unkind decision.  He hesitated out of consideration for her.  In the meantime,
dispassion gained in force and he decided to leave home even without her consent.

When the queen was sleeping one night he suddenly left the palace by stealth and retired into the forest.  He was seeking some
solitary spot where he could perform his tapas.  When the queen woke up, she did not find her husband and immediately found
out by her occult powers what had really happened.  She rejoiced in her husband's determination.  She called the ministers and
said that the king had gone on some important business and that the administration should be carried on as efficiently as ever.
She herself administered the the state in the absence of the king. 

Eighteen years passed. She then knew that the king was fit for Self Realization. So she appeared to him disguised as Kumbha
and so on.  He then realized the Self and returned to rule the kingdom with the queen.

continued.....

Arunachala Siva.                 
       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on June 04, 2013, 01:45:38 PM
Talks No. 597:

continues.....

The point is that occult powers are sought and gained for the benefit of others by Self Realized persons also.  But the sages
are not deluded by the possession of such powers.

Devotee:  Does the sage use occult powers for making others realize the Self or is the mere fact of his Self Realization
enough for it?

Maharshi:  The force of his Self Realization is far more powerful than the use of all other powers.     

In as much as there is no ego in him, there are not others for him.  What is the highest benefit that can be conferred on
others?  It is happiness.  Happiness is born of Peace.  Peace can reign only when there is no disturbance. Disturbance is
due to thoughts which arise in the mind.  When the mind itself is absent there will be perfect Peace. Unless a person had
annihilated his mind, he cannot gain peace and be happy.  Unless he himself is happy, he cannot bestow happiness on others.

Where there is no mind, he cannot be aware of others. So the mere fact of his Self Realization is itself enough to make all
others happy.

Devotee: Can Samadhi come and go?

Maharshi: What is Samadhi?  Samadhi is one's essential nature. How then can it come or go?

If you do not realize your essential nature, your sight remains obstructed.  What is the obstruction?  Find it and remove it.
So one's efforts are meant only for the removal of obstructions which hide the true vision.  The real nature remains the same.
When once it is realized, it is permanent.

Devotee: But Mr. Brunton says that he had one hour's Samadhi.  Therefore I asked this question. 

Maharshi: A practiser gains peace of mind and is happy.  That peace is the result of his efforts.  But the real state must be
effortless. The effortless Samadhi is the true one and the perfect state.   It is permanent. The efforts are spasmodic and so
also their results. 

When the real, effortless, permanent, happy nature is realized it will be found to be not inconsistent with the ordinary
activities of life.  The Samadhi reached after efforts looks like abstraction from the external activities.  A person might be so
abstracted or live freely among people without detriment to his Peace and Happiness because that is his true nature or the
Self.

****

Arunachala Siva.
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on June 05, 2013, 02:22:39 PM

Talks No. 598.

Sri Bhagavan shows great humor at times.  He read Upamanyu Bhakta Vilasam which contains a passage where
Arunachaleswara is said to have robbed Tiru Jnana Sambandhar and his group of followers of all their possessions
by His bhutaganas disguised as dacoits.  Sri Bhagavan remarked:  'Siva Himself was waylaid in Tiruvudal Utsavam,
and He practiced the same trick on His devotees.  Can it be so?'   

****

Talks No. 599.

A saying of Lao Tze from Tao Teh Ch'ng was read out in the Hall.  'By his non action, the sage governs all.'

Sri Bhagavan remarked : Non action is unceasing activity.  The sage is characterized by eternal and intense activity.
His stillness is like the apparent stillness of a fast rotating top (gyroscope).  Its very speed cannot be followed by
the eye and so it appears to be still.  Yet it is rotating.  So is the apparent inaction of the sage.  This must be explained
because the people generally mistake stillness to be inertness. It is not so.

***

Arunachala Siva.     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on June 06, 2013, 01:25:50 PM

Talks No. 600:

A youn

g man asked in broken Tamizh:

How long will it be before Self Realization?

Maharshi:  First know what Self means and also what Realization means.  Then you will know all.

Devotee:  The mind must realize in the Heart.

Maharshi:  Be it so.  What is mind?

Devotee: Mind, Heart, are all avataras of PerumAL (Vaishnavite term for incarnate God).

Maharshi: If so, no need to worry ourselves.

Devotee:  On this basis how can we realize?

Maharshi:  Surrender to the mind to Perumal (God).  His avatara cannot remain independent of Him.  Render unto Him
what is His and be happy.

Devotee: How to do so?

Maharshi:  How is the mind known to us?  Owing to its activities, namely thoughts.  Whenever thoughts arise, remember
they are all modes of Perumal and they cannot be otherwise, this is enough.  This is the surrender of the mind.  Can anything
exist independent of Perumal?  All is Perumal alone.  He acts through all.  Why worry ourselves?

******
   
Arunachala Siva.
 
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on June 07, 2013, 01:49:37 PM

Talks No.  601/

G.V. Subbaramiah, an Andhra devotee, mentioned something about Time.

Maharshi:  What is Time? It posits a state, one recognition of it, and also the changes which affects it.  The interval between
two states is called  time.  A state cannot come into being unless the mind calls it into existence.  The mind must be held by
the Self.  If the mind is not made use of there is no concept of time.  Time and Space are in the mind but one's true state lies
beyond the mind.   The question of time does not arise at all to the one established in one's true nature.

Mr.  Narayana Iyer:  Sri Bhagavan's words are so pleasing to hear but their import is beyond our comprehension.  That seems
to be far too much for us even to hope to realize.

G.V.S.  Our grasp is only intellectual. If Sri Bhagavan be pleased to direct us with a few instructions we shall be highly benefited.

Maharshi:  He who instructs an ardent seeker to do this or that is not a true master.  The seeker is already afflicted by his
activities and wants Peace and Rest.  In other words, he wants cessation of his activities.  Instead of that he told to do
something in addition to, or in place of, his activities.  Can that be a help to the seeker?

Activity is creation.  Activity is the destruction of  one's inherent happiness.  If activity be advocated the adviser is not a master
but the killer.  Either the Creator (Brahma) or Death (Yama) may be said to have come in the guise of such a master.  He cannot
liberate the aspirant but strengthens his fetters.

Devotee:  When we attempt to cease from activity the very attempt is action.  So activity seems to be inevitable.

Maharshi:  True.  Saint Tayumanavar has also alluded it.  A doctor advises a patient to take the prescribed medicine with
only one condition.   This condition is not to think of a monkey when he takes the medicine.  Can the patient ever take the
medicine? Will he not think of the monkey whenever he tries not to do so?

So also, when people try to give up thoughts their object is frustrated by their very attempt.

continued....

Arunachala Siva.         

   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on June 08, 2013, 01:55:46 PM

Talks 601:

Devotee:  How then is the state to be attained?

Maharshi:  What is there to attain?  A thing remains to be attained if it is not already attained.  But here one's
very being is That.

Someone:  Why do we not then know it?

Annamalai Swami: I should always think 'I am That.'

Maharshi:  Why should  one think 'I am That'?  He is That only.  Does a man go on thinking that he is a man?

Mr. Anantachari:  The belief 'I am a man' is so deep that we cannot help thinking so.

Maharshi:  Why should you think 'I am a man'?  If you are challenged you may say 'I am a man'.  Therefore the thought -
'I am a man' --- is called up when another thought, say, 'I am an animal'  protrudes itself. Similarly  the thought I am That is
necessary only so long as the other thought I am a man persists.

Devote:  The thought 'I am a man' is so firm that it cannot be got rid of.

Maharshi:  Be you true Self.  Why should you think 'I am a man'?

Devotee:  The thought 'I am a man' is so natural.

Maharshi:  Not so.  On the other hand 'I am' is natural.  Why do you qualify it with 'a man'?

Devotee:  'I am a man' is so obvious whereas 'I am That' is not understood by us.

Maharshi; You are neither That nor This.  The truth is 'I am'.  'I AM' that 'I AM' according to the Bible also.  Mere Being is alone
natural. To limit it 'being a man' is uncalled for.

Devotee: (Humorously)  If votes be taken the majority will be on my side.  (Laughter).

Maharshi: I cast my vote also on your side. (Laughter). I say also 'I am a man' But I am not limited to the body. IT IS IN ME.
That is the difference.

Someone:  The limited (upadhi) of being a man cannot be got ride of.

Maharshi:  How were you in deep sleep?  There was no thought of being a man.

Another:  So, the state of sleep must be brought about even when one is awake.     

Maharshi:  Yes. It is Jagrat-Sushupti.

Sri Bhagavan continued: Some people even say that while they sleep they are enclosed somewhere in the body.  They forget
that such an idea did not persist in sleep but rises up only on waking.  They bring their waking state to bear upon their sleep.

The lights went down and all retired.

*****

Arunachala Siva.   
           
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Jewell on June 08, 2013, 03:15:18 PM
Very beautiful talk with Bhagavan,dear Sri Subramanian sir.

Thank You!

With love and prayers,
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on June 10, 2013, 02:12:16 PM

Talks No. 603.

Lady Bateman came here with her daughter to visit Sri Bhagavan.  She brought a letter from Pascaline Maillert, Versailles,
which reads as follows:

'Two years have come and gone since last I crossed the threshold of Thy Asramam and yet in spirit I have ever remained there.'

'Though illusion still often veils the vision of Reality revealed in the blessed Silence of Thy Presence.

'Through the Silver Thread of Self awareness be often lost midst changing light and shadows, still the inner urge to realize
the Self remains and  stronger grows and more insistent as Grace and search go hand in hand.

'At times, yet rare, with no apparent cause, spontaneous awareness of the 'I' springs up and bliss fills the heart with glowing
warmth. Effortless concentration goes with this state, while all desires do come to rest, fulfilled in utmost peace, till once more
the veil is drawn and illusion seeks to blur the vision of the Real.

'Yet what the soul has experienced and knows repeatedly as Truth, can neither be denied nor ever forgotten and 'That which is'
gives constant strength to persevere.

'I pray to Thee as to my Self for light and guidance that I know are ever there and at Thy feet lay offerings of unchanging love.'

                                                           Sd/  Pascaline, 11 Rue des Reservous.
                                                                  Versailles, 21st November 1938. 

*****

Arunachala Siva.             
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on June 11, 2013, 02:06:04 PM

Talks No. 604.

A certain lady was singing a devotional song. It said among other things:

'Thou art my father,
Thou art my mother,
Thou art my relations,
My possessions and all.'   

and so on...

Sri Bhagavan remarked with a smile, 'Yes. Yes. Thou art this, that and everything, except 'I'. Why not say, 'I am Thou' and
finish it?'

****

Arunachala Siva.
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on June 12, 2013, 01:41:40 PM

Talks No. 605.

A certain Andhra visitor gave Sri Bhagavan a slip of paper containing several questions which he desired to be answered.
Sri Bhagavan took it in His hands, went through the questions and said: 

Maharshi: All these questions arise as long as there is one who can ask questions.  If the questioner is sought and found,
the questions will end of their own accord.

The man said in reply:  Swami, several people raise these points and I do not know how to meet them.  Hence I desire to know
the fact (vishaya was the last word used.)

Maharshi:  If the vishayi (i.e. the basis of the facts) be understood, the vishayas (i.e. the facts) become clear.

****

Arunachala Siva.         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on June 13, 2013, 01:43:16 PM

Talks No. 606.

Mr. Venkatakrishnayya, a lawyer devotee, visited Sri Bhagavan ten years before, and asked Him what he should do to
improve himself.  Sri Bhagavan told him to perform Gayatri Japa.   The young man went away satisfied.  When he returned
after some years, he asked: 

Devotee:  If I meditate on the meaning of Gayatri  Mantra, my mind again wanders.  What is to be done?

Maharshi:  Were you told to meditate on the mantra or its meaning?  You must think of the one who repeats the mantra,
(i.e. himself).

Again the same man had seen another reputed Mahatma who told him to say Om Namah instead of OM because OM is
meant for sannyasins whereas others can repeat Om Namah.  When he came here he asked Sri Bhagavan about it. 
Sri Bhagavan replied casually:  Should not others besides sannyasins inquire into the Self and realize it?

*******

Arunachala Siva.     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on June 14, 2013, 12:51:40 PM

Talks No. 607:

Sri Bhagavan said to Lady Bateman:  There is a fixed state; sleep, dream and waking states are mere movements in it.
They are like pictures moving on the screen in a cinema show. 

Everyone sees the screen as well as the pictures but ignores the screen and takes in the pictures alone.  The Jnani however
considers only the screen and not the pictures.  The pictures certainly mover on the screen yet do not affect it.  The screen
itself does not move but remains stationary.

Similarly, a person travels in a train and thinks that he moves. Really speaking,, he sits and reposes in his seat. and it is the
train which is steaming fast.  He however superimposes the motion of the train on himself because he has identified himself
with the body.  He says, 'I have passed one station - now another -- yet another and so on.'  A little consideration will show
that he sits unmoved and the stations run past him.  But that does not prevent him from saying that he has traveled all the way
as if he exerted himself to move every foot of the way.

The Jnani is fully aware that the true state of Being remains fixed and stationary and that all actions go on around him.  His
nature does not change and his state is not affected in the least.  He looks on everything with unconcern and remains blissful
himself.

His is the true state and also the primal state which prevailed and natural state of being.  When once the man reaches it he gets
fixed there.  Fixed once, fixed ever he will be.  Therefore that state which prevailed in the days of Patala Lingam Cellar continues
uninterrupted, with only this difference that the body remained there immobile but is now active.

There is no difference between a Jnani and an anjnani in their conduct.  The difference lies only in their angles of vision.   The
ignorant man identifies himself with the ego, and mistakes its activities for those of the Self, whereas the ego of the Jnani has
been lost and he does not limit himself to this body or that, this event or that, and so on.

contd.,

Arunachala Siva.     
           
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on June 15, 2013, 01:21:16 PM

Talks No. 607:

continues....

There is action in seeming inaction, and also inaction in seeming action as in the following instances:

1. A child is fed while asleep.  On waking up the next morning, he denies having been fed.  It is a case of inaction in seeming
action. For although the mother saw him take his food, the child himself is not aware.

2. The cartman sleeps in he cart when it jogs along the way in the night.  And yet he reaches the destination and claims to have
driven the cart.  This is a case of action in seeming inaction.

3.  A man appearing to listen to a story nods his head to the speaker but yet his mind is otherwise active and he does not really
follow the story.

4. Two friends sleep side by side.  One of them dreams that both of them travel around the globe and have varied experiences.
On waking the dreamer tell story that both of them have been round the earth.  The other treats the story with contempt.

The lady protested that dream and sleep do not make any appeal to her.  She was asked why then she should be careful
about her bed unless she courted sleep. 

She said that it was for relaxation of the exhausted limbs, rather a state of auto intoxication.  'The sleep state is really dull,
whereas the waking state is full of beautiful and interesting things.'

Maharshi: What you consider to be filled with beautiful and interesting things is indeed dull and ignorant state of sleep,
according to the Jnani. ya nishta sarva bhootanam tasyam jagrati samyami

The wise one is wide awake just where darkness rules for others.  You must certainly wake up from the sleep which is holding
you at present.


*******

Arunachala Siva.
               
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on June 16, 2013, 01:28:37 PM


Talks No.  608:

Mrs. Hick Riddingh wrote two questions on a slip of paper and asked Sri Bhagavan if her interpretations were correct.

Maharshi:  The Self is beyond ignorance and knowledge.  It is Absolute.  These doubts do not arise to the Self for it is
Pure Consciousness and cannot admit of dark ignorance. 

Devotee:  From our point of view they arise.

Maharshi: See to whom they arise.  Go to the root. See if they arise after you reach their source and hold on to it.

Devotee:  But at the present moment.......

Maharshi: Such discussions are theoretical and there will be no end to them.  One must be practical and try to solve
the problems for oneself by the method suggested.  The method has been pointed out already.  Find out to whom the
questions arise.  They resolve themselves immediately.

****

Arunachala Siva.         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on June 17, 2013, 02:34:39 PM

Talks No.  609.

Lady Bateman and others came to the Hall at about 3.30 pm. In a few minutes she asked in writing if one is nearer to Pure
Consciousness, in deep sleep, than in the waking state.

Maharshi: The sleep, dream and waking states are mere phenomena appearing on the Self which is itself stationary and also
a state of simple awareness.  Can one remain away from the Self at any moment?  This question will arise only if that were
possible. 

Devotee:  Is it not often said that one is nearer Pure Consciousness in deep slumber than in the waking state?

Maharshi:  The question may as well be: Am I nearer to myself in my sleep than in my waking state?

For the Self is Pure Consciousness.  No one can ever be away from the Self.  The question is possible only when there is
duality.  But there is no duality  in the state of Pure Consciousness. 

The same person sleeps, dreams and wakes up.  The waking state is considered to be full of beautiful and interesting things.
The absence of such experience makes one say that the sleep state is dull.  Before we proceed further let us make this point
clear.  Do you not admit that you exist in your sleep?

Devotee: Yes. I do.

Maharshi: You are the same person that is now awake. Is it not so?

Devotee: Yes.

Maharshi: So there is continuity in the sleep and the waking states. What is that continuity?  It is only the state of Pure Being.

There is a difference in the two states.  What is that difference?"  The incidents, namely the body, the world and objects appear
in the waking state but they disappear in the sleep.

Devotee: But I am not aware in my sleep.

Maharshi: True.  There is no awareness of the body or of the world.  But you must exist in your sleep in order to say now 'I was
not aware in my sleep.' Who says now?  It is the wakeful person.  The sleeper cannot say so.  That is to say, the individual who
is now identifying the Self with the body says that such awareness did not exist in sleep.

contd.,

Arunachala Siva.               
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on June 18, 2013, 04:00:21 PM
Talks No. 609:

continues....

Because you identify yourself with the body, you see the world around you and say that the waking state is filled with
beautiful and interesting things.  The sleep state appears dull, because you were not there as an individual and therefore
these things were not.  But what is the fact? There is the continuity of Being in all the three states, but no continuity of
the individual and objects.

Devotee:  Yes.

Maharshi: That which is continuous is also enduring, i.e. permanent. That which is discontinuous is transitory.

Devotee: Yes.

Maharshi: Therefore the state of Being is permanent and the body and the world are not. They are fleeting phenomena passing
on the screen of Being-Consciousness which is eternal and stationary.

Devotee: Relatively speaking, is not the state of sleep nearer to the Pure Consciousness than the waking state?

Maharshi: Yes. In this sense:  When passing from sleep to waking the 'I' thought must start. The mind comes into play. Thoughts
arise.  And then the functions of the body come into operation.  All these together make us say that we are awake.  The absence
of all this evolution is the characteristic of sleep and therefore it is nearer to Pure Consciousness than the waking state.

But one should not therefore desire to be always in sleep.  In the first place, it is impossible.  For it will necessarily alternate with
the other states.  Secondly it cannot be the state of bliss in which the Jnani is, for his state is permanent and not alternating.
Moreover, the sleep stage is not recognized  to be one of awareness by people, but the sage is always aware.  Thus the sleep
state differs from the state of in which the sage is established.

Still more, the sleep state is free from thoughts and their impression to the individual.   It cannot be altered by one's will because
effort is impossible in that condition.  Although nearer to Pure Consciousness it is not fit for efforts to realize the Self.

contd.,

Arunachala Siva.
     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on June 19, 2013, 02:27:35 PM

Talks No. 609.  continues....

The incentive to realize can arise only in the waking state and efforts can also be made only when one is awake.  We learn
that the thoughts in the waking state form the obstacle to gaining the stillness of sleep.  'Be still and know that I AM GOD'.
So Stillness is the aim of the seeker.  Even a single effort to still at least a single thought even for a trice goes a long way
to reach the state of quiescence.  Effort is required and it is possible in the waking state only.  There is the effort here.  There
is awareness also. The thoughts are stilled.  So there is Peace of sleep gained. That is the state of the Jnani.  It is neither sleep,
nor waking state but intermediate between the two.  There is the awareness of the waking state and stillness of deep sleep.
It is called Jagrat-Sushupti.  Call it wakeful sleep or sleepless wakefulness or wakeless sleep.  It is not the same as sleep or
waking separately.  It is ati-jagrat (beyond wakefulness) or ati-sushupti (beyond sleep). It is the state of perfect awareness and
perfect stillness combined. It lies between sleep and waking.  It is also the interval between two successive thoughts.  It is also
the source from which thoughts spring.  We see that when we wake up from sleep. In other words, thoughts have their origin
in the stillness sleep.  The thoughts make all the difference between the stillness of sleep and the turmoil of waking.  Go to the
root of the thoughts.  And you reach the stillness of sleep.  But you reach it in the full vigor of search, that is, with perfect awareness.

That is again jagrat-sushupti spoken of before. It is not dullness but it is Bliss.  It is not transitory but it is eternal.  From that the
thoughts proceed.  What are all our experiences but thoughts?  Pleasure and pain are mere thoughts.  They are within ourselves.
If you are free from thoughts and yet aware, you are That Perfect Being.

Lady Bateman appreciated the discourse and thanked Sri Bhagavan. Later she said, she would be leaving next day.

Sri Bhagavan smiled and said:  You do not leave one place for another.  You are always stationary.  The scenes go past you.
Even from the ordinary point of you, you sit in your cabin and the ship sails but you do not move.  we see a picture of a man
running several miles and rushing towards us all but the screen does not move. It is the picture that moves on and away.

Devotee: I see, but I can understand it only after I realize the Self.

Maharshi: The Self is always realized.  Were Realization something to be gained hereafter there is an equal chance of its being lost.
It will thus be only transitory. Transitory bliss brings pain in its train.  It cannot be liberation which is eternal.

Were it true that you realize it later it means that you are not realized now. Absence of Realization of the present moment may
be repeated at any moment in the future, for Time is infinite. So too, such realization is impermanent. But that is not true.  It is
wrong to consider Realization to be impermanent.  It is the True Eternal State which cannot change.

contd.,

Arunachala Siva.                       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on June 20, 2013, 01:29:15 PM

Talk No. 609: continues....

Devotee: Yes, I shall understand it in course of time. 

Maharshi:  You are already That.  Time and Space cannot affect the Self. They are in you; so also all that you see around are
in you.   There is a story to illustrate this point.  A lady had a precious necklace round her neck.  Once in her excitement she
forgot it and thought that the necklace was lost.  She became anxious and looked for it in her home but could not find it.
She asked her friends and neighbors  if they knew anything about the necklace. They did not.  At last a kind friend of hers told
her to feel the necklace round the neck.  She found that it had all along been round her neck and she was happy!  When others
asked her later, if she found the necklace which was lost, she said, 'Yes, I have found it'.  She still felt that she had recovered
a lost jewel. 

Now did she lose it at all?  It was all along around her neck.  But judge her feelings. She is happy as if she had recovered a lost
jewel.  Similarly with us, we imagine that we should realize the Self some time, whereas, we are never anything but the Self.

Devotee: I feel that I am transplanted into some other land than the earth!

Sri Bhagavan, while looking into some correspondence, heard it, smiled and said:  This is the Kingdom of Heaven.  The Kingdom
of Heaven mentioned in the Bible and this world are not two different regions.  'The Kingdom is within you', says the Bible.
So it is.  The realized being sees this as the Kingdom of Heaven whereas the others see it as 'this world'.  The difference lies only
in the angles of vision.

Devotee: How can we deny the world and the people therein?  I hear some music.  It is sweet and grand. I recognize it to be
Wagner's music.  I cannot claim it to be mine.

Maharshi: Does Wagner or his music exist apart from you?  Unless you are there to say that it is Wagner's music, can you be
aware of it?  Without being aware of it, can it be said to exist?  To make it more clear, do you recognize Wagner's music in your
deep sleep?  And yet you admit that you exist in sleep.  So it is clear that Wagner and music are only your thoughts.  They are in
you and not out of you.

Devotee: It is beautiful.

concluded.

Arunachala Siva.       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on June 21, 2013, 12:41:07 PM
Talks No. 610:

A devotee came with these questions.

1. Since individual souls and the Brahman are one, what is the cause of creation?

2. Is the Brahma-Jnani liable to bodily pains and rebirth?  Can he extend his span of life or curtail it?

Maharshi:  The object of creation is to remove the confusion of your individuality.  The question shows that you have identified
yourself with the body and therefore see yourself and the world around.  You think you are the body. Your mind and intellect
are the factors of your wrong identity.

Do you exist in sleep?

Devotee: I do.

Maharshi: The same being is now awake and asks these questions.  Is it not so?

Devotee: Yes.

Maharshi: These questions did not arise in your sleep. Did they?

Devotee: No.

Maharshi: Why not?  Because you did not see your body and no thoughts arose. You did not identify yourself with the body
then.  Therefore these questions did not arise.   They arise now because of your identity with the body. Is it not so? 

Devotee: Yes.

Maharshi: Now see which is your real nature.  Is it that which is free from thoughts or that which is full of thoughts?
Being is continuous.  The thoughts are discontinuous.  So which is permanent?

Devotee: Being.

Maharshi: That is it. Realize it. That is your true nature.  You nature is simple Being, free from thoughts.

Because you identify yourself with the body you want to know about creation.  The world and the objects including your
body appear in the waking state but disappear in the state of deep sleep.  You exist all through these states.  What is it
then that persists through all these states?  Find it out.  That is your Self.

Devotee: Supposing it is found, what then?

Maharshi: Find it out and see. There is no use asking hypothetical questions.

Devotee: Am I then one with Brahman?

Maharshi: Leave Brahman alone. Find who you are. Brahman can take care of Himself.

contd.,

Arunachala Siva.         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on June 22, 2013, 01:27:51 PM

Talks No.  610 - continues...

If you cease to identify yourself with the body, no questions regarding creation, birth, death etc., will arise.  They did not
arise in you sleep.  Similarly, they will not arise in the true state of the Self. 

The object of creation is thus clear, that you should proceed from where you find yourself and realize your true Being.

You could not raise the question in your sleep because there is no creation there. You raise the question now because your
thoughts appear and there is creation.  Creation is thus found only to be your thoughts.

Take care of yourself and the Brahma Jnani will take care of Himself. If you know your true nature, you will understand the
state of Brahma Jnana.  It is futile to explain it now. Because you think that you see a Jnani before you and you identify him with
a body just as you have identified yourself with yours, you also think that he feels pains and pleasures like yourself.

Devotee: But I must know if he is a Jnani for I must be inspired by him. 

Maharshi: Yes. He tells you, he inspires. Do as he tells you.  You want to learn and not test him.

Jnana lakshanas are stated in the sastras, to be an incentive to a seeker to get rid of misery and seek happiness.  The methods
are given. If they are followed the result will be Jnana having those lakshanas.

****

Arunachala Siva.           
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on June 23, 2013, 01:51:27 PM

Talks No. 611:

Devotee: I think that the soul is the light within.  If after death it becomes one with Brahman, how can there be transmigration
of soul?

Maharshi: Within whom?  Who dies?

Devotee: I shall then frame my question in a different way.

Maharshi: Dialectics are not wanted.  Consider the answer and see.

Devotee: How?

Maharshi:  Now that you identify yourself with the body you say that the soul is the light within.  You mean that there is light
within the body.

Think a little and say if the body can raise any questions. It is sentient and cannot say 'I'.  Something else says 'I'.
What is it?  Can it be the Self?  The Self is pure and is not aware of any other so as to be able to say 'I'. Who then says 'I'?
It is the link between the pure Chit (Self) and the jada (the body).  That is the ego.  Who are you now?  What is it that is born?
The Self is eternal and cannot be born.  The body appears and disappears and your identity with it makes you speak of birth
and death.  See if the true significance of 'I' can ever take birth.  For whom is the transmigration? 

Devotee: Sir, we are here to have doubts cleared.

Maharsjhi: Certainly.

Devotee: Our doubts  can be cleared only when we ask questions.

Maharshi: Yes. No one objects to questions being asked. 

Devotee: It is said parprasnena sevaya (by questioning again and again and by service). So we should ask questions and the
Master should kindly remove our doubts. 

Maharshi:  Continue your quotation upadkshyanti tattvam. (They give instrucitons in Truth)

Devotee: Yes But our doubts must be cleared.

Maharshi: So it was with Arjuna. For he says in the end nashto mohah smritilabdha (lost in my ignorance; memory restored).

Devotee:  It was in the end. Before then he asked so many questions.

contd.,

Arunachala Siva.           
   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on June 24, 2013, 01:39:37 PM

Talks No. 611 - continues...

Maharshi:  The Truth was revealed even at the start.  For the very first sloka of Sri Krishna's Upadesa starts:  No birth and
no death, no change etc.,' 

Devotee: Sri Krishna also says, 'We have had  many births and many rebirths. I am aware of them; but you are not.'

Maharshi: That was only because the question arose how Sri Krishna could claim to have taught the eternal Truth to Aditya.
The Truth was stated even at the start.  Arjuna did not understand it.  The Jnani's state was later described and also the means
of attainment. Incidentally Sri Krishna said that the Truth was eternal and that He had originally taught the same to Aditya.
Arjuna was all along identifying himself with the body and therefore thought that Sri Krishna was also the body in front of him.
He therefore asked: How can it be? You were born of Devaki some years before.  Aditya was among those who started creation.
How could you have taught this Truth to Aditya?

Sri Krishna continues to answer Arjuna's questions in that strain.  'Many rebirths we have had.  I know them all.  But you do not.'
and so on.

Devotee: We must also know the Truth. 

Maharshi: You are taught the Truth.  Instructions have been given. See who you are. That is the whole instruction.

*****

Arunachala Siva.   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on June 25, 2013, 01:35:50 PM


Talks No. 612:

Mrs. Hick Riddingh asked Sri Bhagavan in writing:

When Sri Bhagavan writes about the help given towards attaining Self Realization, by the gracious glance of the Master, or
looking upon the Master, how exactly is this to be understood?

Maharshi: Who is the Master?  Who is the seeker?

Devotee:  The Self.

Maharshi: If the Self be the Master, and also the seeker, how can the questions arise at all?

Devotee: That is just my difficulty.  I must seek the Self within myself. What is then the significance of the writing above
referred to?  It seems contradictory.

Maharshi: It is not. The statement has not been rightly understood.

If the seeker knows the Master to be the Self, he sees no duality in other respects either and is therefore happy, so that
no questions arise to him.

But the seeker does not bring the truth of the statement to bear in practice.  It is because of his ignorance. This ignorance is
however unreal.  The Master is required to wake up the seeker from the slumber of ignorance and he therefore uses these
words to make Reality clear to others.

The only thing that matters is that you see the Self. This can be done wherever you remain. The Self must be sought within.
The search must be steadfast.  If that is gained there is no need to stay near the Master as a physical being.

The 'statement' is meant for those who cannot find the Self remaining where they are.

Mr. Ward Jackson:  The lady's difficulty is real and I sympathize with her. She asks,'If we could see the Self within ourselves,
why should we have come all the way to see Him.  We had been thinking of Him so long as it is only right that we came here.
Is it then unnecessary to do so?

Maharshi: You have done well in having come. 'Isvaro gururatmeti' - The Self is the God and Guru.  A person seeks happiness
and learns that God alone can make one happy.  He prays to God and worships Him.  God hears his prayers, and responds in
human shape as a Master in order to speak the language of the devotee and make him understand the Reality. The Master is
thus God manifest as human being.  He gives out His experience so that the seeker might also gain it.  His experience is to
abide as the Self.  The Self is within. God, Maser and the Self are therefore seeming stages in the Realization of the Truth.
You have doubts on reading books.  You have come here to have them cleared.  That is only right.

Mrs. H.R:  I understand that the Self to be the Master and must be sought within. So I can do it where I live.

contd.,

Arunachala Siva.                     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on June 26, 2013, 01:07:01 PM
Talks No. 612:

continues...

Maharshi: The understanding has been theoretical.  When it is put into practice, difficulties and doubts arise.
If you can feel he presence of the Master, where you are, your doubts are readily overcome, for the Master's
part consists in removing the doubts of the seeker.

The purpose of your visit is fulfilled if the doubts do not arise hereafter, and you apply yourself steadily to identity
in the search for the Self. 

Devotee: I understand it all along.

Maharshi: Good. The objection is not to your conclusion but it i to your doubts. 

Mr. W.J:  When we read about it we read it intellectually. But it is all too remote.  When we see you in body, we are
brought nearer to Reality, and it gives us courage to bring our knowledge into our everyday life.

If one realized the Self and acted up to it in the West, one would be locked up in a lunatic asylum.  (Laughter).

Maharshi: You will be locking yourself in. Because the world is mad, considers you mad.  Where is the lunatic asylum if
it is not within.  You will not be in it, but it will be in you.  (Laughter).

Uncertainties, doubts and fears are natural to everyone until the Self is realized.  They are inseparable from the ego,
rather they are the ego.

Devotee:  How are they to disappear?

Maharshi:  They are the ego. If the ego goes they go with it.  The ego itself is unreal.  what is the ego?  Enquire. The
body is insentient and cannot say 'I'.  The Pure Self is Pure Consciousness and non dual.  It cannot say 'I'.  No one
says 'I' in sleep. What is the ego then?  It is something intermediate between the inert body and the Self. It has no
locus standi.  If sought for it vanishes like a ghost.  You see, a man imagines that there is something by his side in
darkness.  If he looks closely the ghost is not to be seen, but some dark object which he could identity as a tree or a post,
etc.,   If he does not look closely the ghost strikes terror in person.  All that is required is only to look closely and the ghost
vanishes.  The ghost was never there.  So also was the ego.  It is an intangible link between the body and Pure Consciousness.
It is not real.  So long as one does not look closely it continues to give trouble.  But when one looks for it, it is found not to
exist.

contd.,

Arunachala Siva.             
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on June 27, 2013, 12:49:44 PM

Talks No. 612:

continues....

Sri Bhagavan further said:

Again, in a Hindu marriage function, the feasts continue five or six days.  A stranger was mistaken for the best man by the
bride's party, and they therefore treated him with special regard.  Seeing him treated with special regard by the bride's
party, the bridegroom's party considered him to be some man of importance related to the bride's party and therefore they
too showed him special respect.  The stranger had altogether a happy time of it.  He was all along aware of the real situation.
On one occasion, the groom's party wanted to refer to him on some point.  They asked for him.  He scented the trouble and
made himself scarce.  So it is with ego. If looked for, it disappears.  If not, it continues to give trouble.

How it is to be looked for is learnt from those who have already done so.  That is the reason why the Master is approached.

Devotee: If the search has to be made within, is it necessary to be in the proximity of the Master?

Maharshi: It is necessary to do so until all doubts are at an end.

Devotee:  If the ego is unreal and troublesome why did we take so much pains to develop it?

Maharshi: Its growth and the trouble consequent on such growth make you look for the cause of it all.  Its development
is for its own destruction.

Devotee: Is it not said that one must be like a child before one advances spiritually?

Maharshi:  Yes, because the ego is not developed in the child.

Devotee: I mean exactly the same.  We could have remained like the child instead of having developed the ego.

Maharshi:  The state of the child is meant. No one can take lessons from the child for the Realization of the Self.
The Master's state is like the state of the child.  There is a difference between the two.  The ego is potential in the
child, whereas it is totally destroyed in the saint.

Devotee: Yes. I see, I understand it now.

Maharshi:  The Reality is alone and eternal.  To understand it is good enough.  But the old ignorance should not return.
A good watch must be kept lest the present understanding of the Truth suffers later on.

A disciple served a master for a long time and realized the Self.  He was in Bliss and wanted to express his gratitude to
the Master.  He was in tears of joy and his voice choked when he spoke. He said, What a wonder that I did not know
my very Self all these years?  I suffered long and you so graciously helped me to realize the Self. How shall I repay your
grace?  It is not in my power to do it!'

The Master replied: Well, well. Your repayment consists in not lapsing into ignorance over again but in continuing in
the state of your Real Self.'  (Kaivalya Navaneetam)


****

Arunachala Siva.
           
               
 
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on June 28, 2013, 04:33:33 PM

Talks No. 613:

A young man asked:  'Are thoughts mere matter?'

Maharshi:  What do you mean?  do you mean 'matter' like the things you see around you?

Devotee: Yes - gross.

Maharshi:  Who asks this question? Who is the thinker?

Devotee:  The thinker is the spirit.

Maharshi: Do you then mean that spirit generates matter?

Devotee: I want to know.

Maharshi:  How do you distinguish between matter and spirit?

Devotee: Spirit is consciousness and the other not.

Maharshi: Can consciousness generate non consciousness, or light darkness?

****

Arunachala Siva.

Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on June 29, 2013, 04:56:37 PM
Talks No. 614:

There were a few respectable men in the Hall.  Sri Bhagavan spoke to them some time after their arrival.  Where is the use of
trying to remember the past or discover the future?  That which matters is only the present.  Take care of it and the other things
will take care of themselves.

Devotee: Is it bad to desire something?

Maharshi:  One should not be elated on having his desire fulfilled or disappointed on being frustrated.  To be elated on the
fulfillment of  desire is so deceitful.  A gain will be lost ultimately.  Therefore elation must end in pain at a future date. One
should not give place to feelings of pleasure or pain, come what may.  How do the events affect the person?  You do not grow
by acquiring something nor wither away by losing it.  You remain what you always are.

Devotee:  We worldly men cannot resist desire.

Maharshi: You may desire but be prepared for any eventuality.  Make effort, but do not be lost in the result.  Accept with equanimity,
whatever happens.   For pleasure and pain are mere mental modes.  They have no relation to the objective realities.

Devotee: How?

Maharshi:  There were two young friends in a village in South India. They were learned and wanted to earn something with which
they might afford relief to their respective families.  They took leave of their parents and went to Kasi on a pilgrimage.  On the way
one of them died. The other was left alone.  He wandered for a time, and in the course of a few months he made a good name and
earned some money.  He wanted to earn more before he returned to his home. In the meantime, he met a pilgrim who was going
south and would pass through his native village of the young pandit.  He requested the new acquaintance to tell his parents that
he would return after a few months with some funds and also that his companion had died on the way.  The man came to the village
and found  the parents.  He gave them the news, but changed the names of the two men. Consequently the parents  of the living man
bemoaned his supposed loss and the parents of the dead man were happy expecting the return of their son bringing rich funds\
as well.

You see therefore that pleasure and pain have no relation to the actualities but are mere mental modes.
 
Arunachala Siva.       
   
     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on June 30, 2013, 01:23:25 PM

Talks No. 615:

Another from group asked:  How is the ego to be destroyed?

Maharshi:  Hold the ego first and then ask how it is to be destroyed.  Who asks this question?  It is the ego.  Can the ego
ever agree to kill itself?  This question is a sure way to cherish the ego and not to kill it.  If you seek the ego you will find
it does not exist.  That is the way to destroy it.

In this connection, I am often reminded of a funny incident which took place when I was living in the West Chitrai Steet
in Madurai.  A neighbor in an adjoining house anticipated the visit of a thief to his house. He took precautions to catch
him.  He posted policemen in mufti to guard the two ends of the lane, the entrance and the back door to his own house.
The thief came as expected and the men rushed to catch him.  He took the situation in a glance and shouted 'Hold him,
hold him.  There -- he runs -- there -- there.'  Saying so he made good his escape. 

So it is with the ego.  Look for it and it will not be found --- That is the way to get rid of it.

****

Arunachala Siva. 
 
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on July 01, 2013, 02:27:40 PM

Talks No. 616:

Devotee: Is the Jivanadi an entity or a figment of the imagination?

Maharshi:  The Yogis say that there is a nadi called the Jivanadi, atma nadi or prananadi.  The Upanishads speak of a center
from which thousands of nadis branch off.  Some locate the center in the brain and others in other centers.  The Garbhopanishad
traces the formation of the foetus and growth of the child in the womb.  The Jiva is considered to enter the child through fontanelle
in the seventh month of its growth.  In evidence thereof it is pointed out that the fontanelle is tender in a baby and is also seen
to pulsate.  It takes some months for the fontanelle to ossify.  Thus the Jiva comes from the above, enters through the fontanelle
and works through the thousands of nadis which are spread over the whole body.  Therefore the seeker of the Truth must
concentrate on the sahasrara, that is the brain, in order to regain his source.  Pranayama is said to help the Yogi to rouse the
Kundalini Sakti which lies coiled in the solar plexus.  The Sakti rises through a nerve called the Sushumna, which is embedded
in the core of the spinal cord and extends to the brain. 

If one concentrates on the Sahasrara there is no doubt that the ecstasy of samadhi ensues.  The vasanas, that is the latencies,
are now however destroyed.  The Yogi is ttherefore bound to wake up from the Samadhi, because release from bondage has
not yet been accomplished.  He must still try to eradicate the vasanas in order that the latencies inherent in him may not disturb
the peace in his samadhi.  So he passes down from the sahasrara to the heart through what is called Jivanadi, which is only a
continuation of the sushumna.  The sushumna is thus a curve.  It starts from the solar plexus, rises through spinal cord to the brain
and from there bends down and ends in the heart.  When the yogi has reached the heart, the samadhi becomes permanent. Thus
we see that the heart is the final center.

continued...

Arunachala Siva.

               
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on July 02, 2013, 01:22:03 PM

Talks No. 616:

continues....

Bhagavan further said:

Some Upanishads also speak of 101 nadis which spread from the heart, one of them being the vital nadi.  If the Jiva
comes down from above gets reflected in the brain, as the yogis say, there must be a reflecting surface in action.
That must also be capable of limiting the Infinite Consciousness to the limits of the body.  In short, the Universal Being
becomes limited as a Jiva.  Such reflecting medium is furnished by the aggregate of the vasanas of the individual.  It acts
like he water in a pot which reflects the image of an object.  If the pot be drained of is water there will be no reflection.
The object will remain without being reflected.  The object here is the Universal Being Consciousness which is all pervading
and therefore immanent in all.  It need not be cognized by reflection alone. It is self dependent.  Therefore the seeker's aim
must be to drain away the vasanas from the heart and let no reflection obstruct the Light of Eternal Consciousness.

This is achieved by the search for the origin of the ego and by diving into the Heart.  This is the direct method of Self
Realization. One who adopts it need not worry about nadis, the brain, the Sushumna, the Para nadi, the Kundalini,
pranayama or the six centers.

The Self does not come from anywhere else and enter the body through the crown of the head.  It is as it is, ever sparkling,
ever steady, unmoving, and unchanging.  The changes which are noticed are not inherent in the Self which abides in the
Heart and is self luminous like the Sun.  The changes are seen in Its Light.  The relation between the Self and the body or
the mind may be compared to that of a clear crystal and its background.  If the crystal is placed against a red flower, it shines
red; if placed against a green leaf it shines green and so on.  The individual confines himself to the limits of the changeful body
or the mind which derives its existence from the unchanging Self.  all that is necessary is to give up this mistaken identity,
and that done, the ever shining Self will be seen to be the single non dual Reality.

contd.,

Arunachala Siva.     
                       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on July 03, 2013, 10:15:36 AM

Talks No. 616:

continues....

The reflection of Consciousness is said to be in the subtle body (sukshma sarira), which appears o be composed of the brain
and the nerves radiating from it to all parts of the trunk, chiefly throughout the spinal column of the solar plexus. 

When I was in the Hill, Nayana (Kavyakanta Ganapati Muni) once argued that the brain was the seat of vasnaas, because it
consisted of innumerable cells in which the vasanas were contained and illuminated by the light of the Self which projected from
the heart. Only this set a person working and thinking. 

But I said, "How can it be so?  The vasanas must be with one's Self and can never remain away from the Self.  If, as you say,
the vasanas be contained in the brain, and the Heart is the seat of the Self, a person who is decapitated must be rid of his
vasnas and should not be reborn.  You agree that it is absurd.  Now can you say that the Self is in the brain with the vasanas?
If so, why should the head bend down when one falls asleep?  Moreover, a person does not touch his head and say, "I".  Therefore,
it follows that the Self is in the Heart and the vasanas are also there in exceedingly subtle form.

"When the vasanas are projected from the Heart, they are associated with the Light of the Self and the person is said to think.
The vasanas which lie embedded in an atomic condition grow in size in their passage from the heart to the brain.  The brain is the
screen on which the images of the vasanas are thrown and it is also the place of their functional distribution.  The brain is the
seat of the mind and the mind works through it."

contd.,

Arunachala Siva.
 
               
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on July 04, 2013, 12:39:12 PM
Talks No. 616 - continues....

Bhagavan further said:

"So then this is what happens.  When a vasana is released and it comes into play, it is associated with the light of the Self.
It passes from heart to the brain and on its way it grows more and more until it holds the field all alone and all the vasanas
are thus kept in abeyance for the time being.  When the thought is reflected in the brain it appears as an image on a screen.
The person is then said to have clear perception of things.  He is a great thinker or a discoverer.  Neither the thought that is
extolled as being original, nor the thing, nor the country which is claimed to be a new discovery, is really original or new.  It
could not manifest unless it is was already in the mind.  It was of course very subtle and remained imperceptible, because it
lay repressed by more and more urgent or insistent thoughts or vasanas.  When they have spent themselves, this thought
arises and by concentration the Light of the Self makes it clear, so that it happens magnificent, original and revolutionary.
In fact it was only within all along.

This concentration is called Samyamana in the Yoga Sastras.   One's desires can be fulfilled by this process and it is said to be a
Siddhi.  It is how the so called new discoveries are made.  Even the worlds can be created in this manner.  Samyamana leads to
all Siddhis. But they do not manifest so long as the ego lasts.  Concentration according to Yoga ends in the destruction of the
experiencer - the ego, experience, and the world, and then the quondam desires get fulfilled in due course.  This concentration
bestows on individuals even the powers of creating new worlds.  It is illustrated in the Aindava Uapkhyana in Yoga Vasishtam
and in the Ganda Saila Loka in the Tripura Rahasya.

Although the powers appear to be wonderful to those who do not possess them, yet they are only transient.  It is useless to
aspire for that which is transient.  All these wonders are contained in the one changeless Self.  The world is thus within and not
without.  This world is thus contained within and not without.  This meaning is contained in Verses 11 and 12 of Chapter V of
Sri Ramana Gita. "The entire universe is condensed in the body and the entire body in the Heart.  Thus the Heart is the nucleus
of the whole Universe."   Therefore Samyamana relates to concentration on different parts of the body for the different Siddhis.
Also the Visva or the Virat is said to contain the cosmos within the limits of the body.  Again, "The world is not other than the
mind; the mind is not other than he Heart.  That is the whole Truth."  So the Heart comprises all. This is what is taught to Svetaketu
by illustration of the seed of a fig tree.

contd.,

Arunachala Siva.     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on July 05, 2013, 02:15:22 PM
Talks No. 616:

continues....

The source is a point without any dimensions.  It expands as the cosmos on the one hand and as Infinite Bliss on the other.
That point is the pivot.  From it a single vasana starts, multiplies as the experiencer, 'I' experience, and the world.  The
experiencer and the source are referred to in the mantra.  Two birds, exactly alike, arise simultaneously

When I was staying in the Skandasramam I sometimes used to go out and sit on a rock.  On one such occasion there were two
or three others with me including Rangaswami Iyengar.  Suddenly we noticed some small moth-like insect shooting up like a rocket
into the air from a crevice in the rock.  Within the tinkling of an eye it had multiplied itself into millions of moths which formed a cloud
and hid the sky from view.  We wondered at it and examined the place from which it shot up.  We found that it was only a pinhole
and knew that so many insects could not have issued from it in such a short time.

That is how ahankara (ego) shoots up like a rocket and instantaneously spreads out as the Universe. 

The Heart is therefore the center.  A person can never be away from it.  If he is he is already dead.  Although Upanishads say
that the Jiva functions through other centers on different occasions, yet he does not relinquish the Heart.  The centers are simply
places of business (vide Vedanta Chudamani).  The Self is bound to the Heart, like cow tethered to a peg.  The movements are
controlled by the length of the rope.  All its wanderings center around the peg.

A caterpillar crawls on a blade of grass and when it has come to the end, it seeks another support.  While doing so, it holds on with
its hind legs to the blade of grass, lifts the body and sways to  and  fro before it can hold another.  Similarly with the Self. It stays
in the Heart, and holds other centers also according to circumstances.  But its activities always center round the Heart.

****

Arunachala Siva.
                   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on July 06, 2013, 01:35:49 PM
Talks No. 617:

There are five states for the individual.  They are 1) Jagrat 2) Svapna 3) Sushupti 4) Turiya 5) Turiyatita.  Of these the Jagrat
is the waking state. 

In it the Jiva in the Visva aspect and the Lord in the Virat aspect, abiding together in the eight petals of the Heart Lotus,
function through the the eye and enjoy novel pleasures from various objects by means of the senses, organs etc.,  The
five gross elements which are widespread, the ten senses, the five vital airs, the four inner faculties, the twenty four
fundamentals  -- all these together form the gross body.  The Jagrat state is characterized by Sattva guna denoted by the
letter A and presided over by the deity Vishnu. 

The Svapna is dream state, in which the Jiva is in the Taijasa aspect and the Lord in the Hiranyagarbha aspect abiding
together in the corolla of the Heart Lotus, function in the neck and experience through the mind the results of the impressions
collected in the waking state.  All the principles, the five gross elements, the will and the intellect seventeen in all, together form
the subtle body of the dream which is characterized by the Rajo Guna denoted by the letter U and presided over by the deity
Brahma, so say the wise.

The Sushupti is the state of deep sleep in which the Jiva in the Prajna state and the Lord in the Isvara aspect, abiding together
in the stamen of the Heart Lotus, experience the bliss of the Supreme by means of subtle avidya - nescience.  Just as a hen
after roaming about in the day calls the chicks to her, enfolds them under her wings and goes to rest for the night, so also
the subtle individual being, after finishing the experience of the Jagrat and Svapna state for the time being enters with the
impressions gathered during those states, into the causal body which is made up of nescience, characterized by Tamo Guna,
denoted by the letter M and presided over by the deity Rudra.

contd.,

Arunachala Siva.             

   
 
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on July 07, 2013, 02:54:02 PM

continues.....

Talks No. 617.

Deep sleep is nothing but the experience of pure Being.  The three states go by different names, such as three regions,
three forts, the three deities, etc., The being always abides in the Heart, as stated above.  If in the jagrat state the Heart
is not relinquished, the mental activities are stilled and Brahman alone is contemplated, the state is called Turiya.  Again
when the individual being merges in the Supreme it is called turiyatita.

The vegetable kingdom is always in sushupti.  The animals have both svapna and sushupti.  The gods (celestials) are always
in Jagrat.  Man has all the three states. But the clear sighted yogi abides only in turiya and the highest yogi remains in
turiyatita.

The three states alternate involuntarily for the average man.  The last two - turiya and turiyatita - are however the results
of practice and from clear aids to liberation.  Of the three states, each one is exclusive of the other two and limited by the
condition of time and space.  They are therefore unreal. 

Our very experience of the Jagrat and the svapana states proves that the Consciousness as the Self underlies all the five
states, remains perfect all along and witnesses all of them.  But with regard to similar consciousness in the deep sleep,
every person is known to say, 'I was not aware of anything. I slept soundly and happily." Two facts emerge from the
statement - unawareness of anything and the happiness of sound sleep. 

contd.,

Arunachala Siva.           
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on July 08, 2013, 01:54:24 PM

Talks No.  617:

continues....

Unless these existed and were experienced in sleep, they could not find expression by the same person in the waking state.
Inference also leads to the same conclusion.  Just as the eye sees the darkness which remains enveloping all objects, so also
the Self sees the darkness of nescience which remained covering the phenomenal world.

This darkness was experienced when it (the Self) emerged in dots of supreme bliss, shone a trice and fleeted away in such
fine subtlety as the rays of the moon which peer through the waving foliage.  The experience was however not through any
media (such as the senses and the mind), but bears out the fact that consciousness does exist in deep sleep.  The unawareness
is owing to the absence of relative knowledge and the happiness to the absence of seething thoughts. 

If the experience of bliss in deep sleep is a fact, how is it that no one among all the human beings recollects it?  A diver who has
found the desired thing under water cannot make his discovery known to the expectant persons on the shore until he emerges
from the water.  Similarly the sleeper cannot express his experience because he cannot contact the organs of expression until he
is awakened by his Vasanas in due course.  Therefore it follows that the Self is the light of Sat, Chit, Ananda.

Visva, Taijasa and Prajna are the denominations of the experiencer in the waking, dream and deep sleep states respectively.
The same individual underlies all of them.  They do not therefore represent the True Self which is pure Sat Chit Ananda.  The
experience in deep sleep was said to be the bliss of Brahman.  It is only the negative aspect of such bliss, as it is the result of the
absence of thoughts.  Moreover, it is transitory.  Such a bliss is only the abhasa, the counterfeit of Supreme Bliss.  It is not different
from the blissful feeling of the sensual pleasures.  In deep sleep the Prajna is said to be united with the Self. So the individuality
is potential in sleep.

The Self is the basis of all the experiences.  It remains as the witness and the support of them all.  The Reality is thus different
from the three states, the waking, dream, and deep sleep.

*****

Arunachala Siva.             
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on July 09, 2013, 02:39:12 PM

Talks No.  618:

A gentleman from Hardwar: 'When I go on analyzing myself I go beyond the intellect, and  then there is no happiness.'

Maharshi:  Intellect is only an instrument of the Self. It cannot help you to know what is beyond itself.

Devotee: I understand it. But there is no happiness beyond it.

Maharshi: The intellect is the instrument wherewith to know unknown things.  But you are already known, being the
Self which is itself knowledge, so you do not become the object of knowledge.  The intellect makes you see things outside,
and not that which is its own source.

Devotee: The question is repeated.

Maharshi:  The intellect is useful thus far, it helps you to analyze yourself and no further.  It must then be merged into the
ego, and the source of the ego must be sought. If that be done the ego disappears.  Remain as that source and then the
ego does not arise.

Devotee: There is no happiness in that state.

Maharshi:  'There is no happiness' is only a thought.  The Self is Bliss, pure and simple. You are the Self.  So you cannot
but be Bliss. Being so, you cannot say here is no happiness. That which says so cannot be the Self.  It is the non-Self and
must be got rid of to realize the Bliss of the Self. 

Devotee: How is that to be done?

Maharshi:  See where from the thought arises. It is the mind.  See for whom the mind or intellect functions.  For the ego.
Merge the intellect in the ego and seek the source of the ego.  The ego disappears. 'I know' and 'I do not know' imply a
subject and an object.  They are due to duality.  The Self is pure and absolute.  One and alone. There are no two selves
so that one may know the other.  What is duality then? It cannot be the Self which is One and alone. It must be non Self.
Duality is the characteristic of the ego.  When thoughts arise duality is present. Know it to be the ego, and seek its source.

contd.,

Arunachala Siva.                       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on July 10, 2013, 01:24:00 PM
Talks No. 618.

continues.....

Sri Bhagavan further said:

The degree of the absence of thoughts is the measure of your progress towards Self Realization. But Self Realization itself
does not admit of progress.  It is ever the same.  The Self remains always in realization.  The obstacles are thoughts.
Progress is measured by the degree of removal of the obstacles to understanding that the Self is always realized.  So the
thoughts must be checked by seeking to whom they arise.  So you go to their Source, where they do not arise.

Devotee: Doubts are always arising. Hence my question.

Maharshi:  A doubt arises and is cleared; another arises and that is cleared, making way for another, and so it goes on. So
there is no possibility of clearing away all doubts. See to WHOM the doubts arise.  Go to their source and abide in it.  Then
they cease to arise.  That is how doubts are to be cleared.  Atma samstham manah krtva na kinchidapi chintanyet.

Devotee:  Grace alone can help me to it.

Maharshi: Grace is not exterior.  In fact your very desire for Grace is due to Grace that is already in you.

*****

Arunachala Siva.       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on July 11, 2013, 01:34:50 PM

Talks No. 619:

An Andhra gentleman read out a verse from the Viveka Chudamani setting forth the sense of the Maitreyi Brahmana of the
Brhdaranyaka Upanishad and asked the meaning of Atma which occurred there.

Maharshi: The Self.

Devotee: Is not prema (love) for something else?

Maharshi: The desire for happiness (sukha prema) is a proof of ever existing happiness of the Self.  Otherwise how can desire
for it arise in you?  If headache was natural to human beings no one would try to get rid of it.  But everyone that has a headache
tries to get rid of it, because he has known a time when he had no headache. So too, he desires happiness because happiness is
natural to him. Being natural, it is not acquired.  Man's attempts can only be to get rid of misery.  If that be done, the ever present
bliss is felt.  The primal bliss is obscured by the non self which is synonymous with non bliss or misery.  Dukha nasam =
sukha praptil.  Happiness mixed with misery is only misery.  When misery is eliminated then the ever present bliss is said to be
gained.   Pleasure which ends in pain is misery.  Man wants to eschew such pleasure.  Pleasures are priya, moda, and pra-moda.
When a desired object is near at hand there arises priya.,  When it is taken possession of moda arises.  When it is being enjoyed
pra-moda prevails. 

The reason for the pleasureableness of these states is that ONE THOUGHT EXCLUDES ALL OTHERS.  AND THEN THIS SINGLE
THOUGHT ALSO MERGES INTO THE SELF.

Contd.,

Arunachala Siva.     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on July 12, 2013, 02:32:36 PM
continues....

These states are enjoyed in the Anandamaya Kosa only.  As a rule Vijnanamaya Kosa prevails on waking.  In deep sleep all
thoughts disappear and the state of obscuration is one of bliss.  There the prevailing body is the Anandamaya.  These are
sheaths and not the core, which is interior to all these.  It lies beyond waking, dream and deep sleep.  That is the Reality
and consists of true bliss (nijananda).

Devotee: Is not hatha yoga necessary for the inquiry of the Self?

Maharshi: Each one finds some one method suitable to himself, because of latent tendencies, purva samskaras. 

Devotee: Can hatha yoga be accomplished at my age?

Maharshi: Why do you think of all that?  Because you think it exterior to yourself, you desire it and try for it.  But do you
not exist all along?  Why do you leave yourself and go after something external?

Devotee: It is said in Aparoksha-anubhuti that hatha yoga is a necessary aid for inquiry into the Self.

Maharshi: The hatha yogis claim to keep the body fit so that the enquiry may be effected without obstacles.  They also say
that life must be prolonged so that the inquiry may be carried to a successful end. Furthermore, there are those who use
some medicines (kaya kalpa) with that end in view.  Their favorite example is:  The screen must be perfect before the painting
is begun.  Yes, but which is the screen and which is the painting?  According to them the body is the screen and the inquiry into
the Self is the painting. But it is not the body itself a picture on the screen, the Self?

Devotee: But hatha yoga is so much spoken of as an aid.

Maharshi: Yes. Even great pandits well versed in the Vedanta continue the practice of it.  Otherwise their minds will not subside.
So you may say it is useful  for those who cannot otherwise still the mind. 

Devotee: Saguna upasana is said to be imperfect.  It is also said that nirguna upasana (devotion to the impersonal) is hard
and risky.  I am fit for the former only. What is to be done? 

Maharshi: Saguna merges into nirguna in the long run.  The saguna purifies the mind and takes one to the final goal.  The
afflicted one, the seeker of knowledge, and the seeker of gains are all dear to God.  But the Jnani is the Self of God.

****

Arunachala Siva.     
         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on July 13, 2013, 02:12:36 PM
Talks No. 620:

Devotee: 'Not this' -- 'not this'.  That is the teaching to the seeker.  He is told that the Self is the Supreme.  How is it
to be found?

Maharshi:  The Self is said to be the hearer, thinker, knower etc., But that is not all.  It is also described as ear of ear, the
mind of mind, etc.,  and by what means to know the knower?

Devotee:  But this does not say what the Self is.

Maharshi: 'Not this' -- 'Not this'.

Devotee: It only negates.

Maharshi: (Silence.)

The devotee complains that the Self is not pointed out.

Maharshi: A man wants to know what he is.  He sees animals, and objects around him.  He is told, 'You are not the cow,
not a horse, not a tree, not this, not that and so on'.  If again the man asks saying, 'You have not said what I am,'
the answer will be, 'It is not said, you are not a man'.  He must find out for himself that he is a man.  So you must find
out for yourself what you are.

You are told, 'You are not this body, not the mind, nor the intellect, nor the ego, nor anything you can think of.  Find out
what truly you are. '.  Silence denotes that the questioner himself is the Self that is to be found.  In a swayamvara the
maiden goes on saying, 'no' to each one until she faces her choice and then she looks downwards and remains silent.

****

Arunachala Siva.     

   
   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on July 14, 2013, 02:19:11 PM

Talks No. 621:

Mr. Raj Krishna found Sri Bhagavan alone on the Hill at about 5.30 pm. and prayed:  I have been desiring since my tenth
year to have a glimpse of the Reality.  I firmly believe that I can be helped in this only by a Sage like Sri Bhagavan. So I
pray for Thy help.

Sri Bhagavan looked at him for a few minutes.  The devotee interrupted saying, 'Even if I cannot realize in my life, let me
at least not forget it on my deathbed.  Let me have a glimpse at least at the moment of death so that I may stand in my
good stead in the future.'

Maharshi: It is said in the Bhagavad Gita, Chapter VIII, that whatever may be the last thought at death, it determines the
later birth of the person.  It is necessary to experience the Reality now in life in order that it may be experienced at death.
See if this moment be different from the last one, and try to be in that desired state.

Devotee:  I have limitations. I am unable to rise to the occasion. Grace can achieve for me what I cannot achieve myself.

Maharshi: True, but unless there is grace, this desire will not arise.

They were walking slowly conversing at the same time.  The devotee said: There is a girl of eleven in Lahore. She is very
remarkable.  She says she can call upon Krishna twice and remain conscious.  But she calls the third time, she becomes
unconscious and remains in trance for ten hours continuously.

Maharshi:  So long as you think that Krishna is different from you, you call upon Him.  Falling into trance denotes the
transitoriness of the Samadhi.  You are always in Samadhi, that is, what should be realized.

Devotee: God vision is glorious.

Maharshi: God vision is only vision of the Self objectified as the God of one's own faith.  Know the Self.

****

Arunachala Siva.
   
           

Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on July 15, 2013, 02:14:02 PM


Talks No. 622:

Sri  Bhagavan has a bondage on His finger.  Someone asked. 'What is that?'  Sri Bhagavan replied:  "The finger came upon
a knife."  (The knife is inert, and relative to it the finger is a conscious agent.  Here even in such small incidents, Sri
Bhagavan speaks about His teachings.)

****

Arunachala Siva.   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on July 16, 2013, 01:45:29 PM

Talks No. 623:

Sri Bhagavan said to another devotee that there are five states:

1. Sleep.  2. Before waking, a state free from thoughts.  3. Sense of happiness of that freedom from thoughts (rasavada).
4. The internal movement of the vasanas (kashaya)  and 5. Complete waking with vikshepa.  The second of these should
be made permanent.

Arunachala Siva.   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on July 17, 2013, 01:46:30 PM

Talks No.  624:

A devotee asked Sri Bhagavan:  With every thought the subject and the object appear and disappear.  Does not the 'I'
disappear when the subject disappears thus?  If so how can the quest of the 'I' proceed?

Maharshi:  The subject (knower) is only a mode of mind.  Through the mode (vritti) passes, the reality behind it does not
cease.  The background of the mode is the "I" in which the mind mode does arise and sink.

Devotee:  After describing the Self as srota (hearer), manta (thinker), vijnata (knower) etc, it is again described as asrota,
amanta, avijnata, non hearer, non thinker, non knower.  Is it so?

Maharshi:  Just so.  The common man is aware of himself only when modifications arise in the intellect (vijanamaya kosa);
these modifications are transient.  They arise and set.  Hence the Vijnanamaya (intellect) is called a kosa or sheath.  When
pure awareness is left over, it is called the Chit (self) or the Supreme.  To be in one's natural state on the subsidence of
thoughts is bliss.  If that bliss be transient -- arising and setting - then it is only the sheath of bliss (Anandamaya Kosa), not
the pure Self.  What is needed is to fix the attention on the pure 'I' after the subsidence of all thoughts and not lose hold of
it.  This has to be described as an extremely subtle thought; else it cannot be spoken at all, since it is no other than the Real
Self. Who is to speak of it, to whom and how?

This is well explained in the Kaivalya Navaneetam and Viveka Chudamani.  Thus though in sleep, the awareness of the Self
is not lost, the ignorance of the Jiva is not affected by it.  For this ignorance to be destroyed this subtle stae of mind -
vritti jnanam is necessary.  In the sunshine cotton does not burn.  But if the cotton is placed under a lens it catches fire.
And is consumed by the rays of the Sun passing through the lens.  So too, the awareness of the Self is present at all times,
it is not inimical to ignorance.  If by meditation, the subtle thought is won, then ignorance is destroyed.  Also in Viveka Chudamani:
ativa sukshmama paramatma tattvam na sthoola drishya (the exceedingly subtle Supreme Self cannot be seen by the gross eye)
and esha svyam jyotirasesha sakshi (this is Self shining and witnesses of all).

contd.,

Arunachala Siva.                   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on July 18, 2013, 02:19:10 PM

Talks No. 624.

continues...

Sri Bhagavan continued...

This subtle mental state is not a modification of mind called vritti.  Because the mental states are of two kinds.  One is the
natural state and the other is a transformation into forms of objects.  The first is truth, and the other is according to the doer
(kartru tantra).  When the latter perishes, jale kataka renuavat (like the cleaning nut paste in water), the former will remain
for ever. 

The means for this end, is meditation.  Though this is with the triad of distinction (triputi), it will finally end in pure awareness,
Jnanam.  Modification needs effort. Jnanam is effortless.  Meditation can be done, or not done, or wrongly done, Jnanam is not
so.  Meditation is described as kartru tantra (as doer's own) , Jnanam is vastu tantra, the supreme's own.

*****

Arunachala Siva.     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on July 19, 2013, 01:23:52 PM

Talks No. 625:

Miss Merston, an English lady visitor: 'I have read Who am I?  While inquiring who the 'I' is, I cannot hold it for any length
of time.  Secondly I have no interest in the environment, but I have hopes that I shall find some interest in life. 

Maharshi: If there is not interest it is good.  (The interpreter points out that the questioner hopes to find some interest in life.).

Maharshi:  That means there are those vasanas.  A dreamer dreams a dream.  He sees the dream world with pleasures,
pains etc., But he wakes up and then loses all interest in the dream world.  So it is with the waking world also.  Just as the
dream world, being only a part of yourself and not different from you, ceases to interest you, so also the present world, would
cease to interest you if you awake from this waking dream (samsara) and realize that it is part of your Self, and not an objective
reality.  Because you think that you are apart from the objects around you, you desire a thing.  But if you understand that the
thing was only a thought form you would no longer desire it.

All things are like  bubbles on water. You are the water and the objects are the bubbles. They cannot exist apart from water.
But they are not quite the same as the water.

Devotee: I feel like froth.

Maharshi: Cease the identification with the the unreal and know your real identity.  Then you will be firm and no doubts
can arise.

Devotee: But I AM the froth.

Maharshi: Because you think that way, there is worry.  It is a wrong imagination.  Accept your true identity with the Real.
Be the water and not the froth.  This is done by diving in.

Devotee: If I dive in, I shall find......

Maharshi: But even without diving in, YOU ARE THAT.   The ideas of the exterior and interior exist only so long as you do not
accept your real identity.

Devotee: But I took the idea from you that you want me to dive in.

Maharshi: Yes. Quite right.  It was said because you are identifying yourself with the froth and not the water.  Because of
this confusion the answer was meant to draw your attention to this confusion and bring it home to you.  All that is meant is
that the Self is infinite inclusive of all that you see.  There is nothing beyond It nor apart from It.  Knowing this, you will not
desire anything.  Not desiring, you will be content.

The Self is always realized.  There is no seeking to realize what is already --- always --- realized. For you cannot deny your
own existence. That existence is Consciousness -- the Self. 

Unless you exist you cannot ask questions. So you must admit your own existence.  That existence is the Self. It is already
realized.  Therefore, the effort to realize results only in realizing your present mistakes  -- that you have not realized your
Self.  There is no fresh realization.  The Self becomes revealed.

Devotee: That will take some years?

Maharshi: Why years?  The idea of time is only in your mind.  It is not in the Self. There is no time for the Self.  Time arises as an
idea after the ego arises.  But you are the Self beyond time and space.  You exist even in the absence of time and space.

*****

Arunachala Siva.         
               
       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on July 20, 2013, 11:09:32 AM
Talks No. 626:

Another devotee: Is it not that the 'I' exists only in relation to 'this'?  (aham-idam).

Maharshi: 'I', 'this' appear together now. But 'this' is contained (vyaptam) in the 'I' -  they are not apart., 'This' has to merge
into and become one with 'I'.  The 'I' that remains over is the true 'I'.

****

Arunachala Siva.     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on July 21, 2013, 02:27:12 PM
Talks No. 627:

Devotee:  What is staying with the Guru?

Maharshi: It means studying the sacred lore.

Devotee:  But there is the special virtue of the Guru's Presence.

Maharshi: Yes. That purifies the mind.

Devotee: That is the effect or reward.  I asked about how the disciple ought to behave.

Maharshi: That differs according to  the type of disciple. -- the student, householder, what are his own ingrained mental
tendencies and so on. 

Devotee:  If so, will it naturally come out right?

Maharshi: In former times the Rishis sent their sons to  others for education.

Devotee: Why?

Maharshi:  Because affection stood in the way.

Devotee: That cannot be for the Jnanis.  Was it in respect of the disciples?

Maharshi:  Yes.

Devotee:  If so would not this obstacle get removed along with others, through the Master's grace?

Maharshi:  There will be delay.  Owing to the disciple's want of reverence, the grace may become of effective only after
a long time.

It is said that the awakening from ignorance, is like awaking from a fearful dream of a beast.  It is thus.  There are two taints
of mind, viz., veiling and restlessness (avarana and vikshepa).  Of the two, the former is evil, the latter is not so.  So long as
the veiling effect of sleep persists there is the frightful dream; on awaking the veiling ceases.  And there is no more fear.
Restlessness is not a bar to happiness.  To get rid of the restlessness caused by the world, one seeks the restlessness (activity)
of being with the Guru, studying the sacred books and worshipping God with forms, and by these awakening is attained.

What happens in the end?  Karna was ever the son of Kunti.  The tenth man was such all along.  Rama was Vishnu all the time.
Such is Jnanam.  It is being aware of That which always IS.

Arunachala Siva.         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on July 25, 2013, 12:25:17 PM


Talks No. 628:

After his return from Europe, Mr. D. had a private interview with Sri Bhagavan for a few minutes.  He said that his former
visit had had some effect but not as much as he wanted.  He could concentrate on his work.  Is not concentration indispensable
for spiritual progress?  Karma appealed to him because that helped towards concentration.

Sri Bhagavan: There is no karma without a karta (doer). On seeking for the doer he disappears.  Where is Karma then?

Mr.D. sought  practical instruction.

Maharshi:  Seek the karta.  That is the practice.

Mrs.D. said there were breaks in her awareness and desired to know how the awareness might be made continuous.

Maharshi:  Breaks are due to thoughts.  You cannot be aware of breaks unless you think so.  It is only a thought. Repeat
the old practice, 'To whom do these thoughts arise?' Keep up the practice until there are no breaks.  Practice alone will
bring about continuity of awareness.

*****

Arunachala Siva.   

Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on July 26, 2013, 01:54:37 PM

Talks No. 629:

This is Sivaratri day.  Sri Bhagavan was beaming with Grace in the evening.  A Sadhak raised the following questions:

Devotee:  Inquiry into the Self seems to take one into the subtle body (ativahika sariram or puriashtakam or jivatma).
Am I right?

Maharshi: There are different names for the same state, but they are used according to the different points of view.
After some time, puriashtakam, the eight fold subtle body, will disappear and there will be the Eka (one) only.

Vritti Jnana alone can destroy the ajnana.  Absolute jnana is not inimical to ajnana.

There are two kinds of vrittis. 1. Vishaya vritti and 2. atma vritti.  The first must give place to the second.  That is the
aim of abhyasa, which takes one first to the puri ashtakam and then to the One Self.

*****

Arunachala Siva.     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on July 27, 2013, 12:01:41 PM
Talks No. 630:


In the course of conversation, a devotee said in passing:  Sivaprakasam Pillai who is such a good man, such an ardent
devotee and a long standing disciple, has written a poem saying that Sri Bhagavan's instructions could not be
carried out by him effectively in practice.  What can be the lot of others then?

Maharshi:  Sri Acharya also says similar things when he composes songs in praise f any deity.  How else can they praise God?
Saying this Sri Bhagavan smiled.

*****


Arunachala Siva.     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on July 28, 2013, 01:14:14 PM
Talks No.  631:

The Sadhaka repeated his question in a different way:

Devotee: Does the inquiry into the Self seems to lead to the ativahika, the puri ashtaka or the jivatma.  Is it right?

Maharshi:  Yes. It is called sarira (body or abode, city or individual, puri or jiva) according to the outlook.  They are the same.

Vritti Jnanam is usually associated with objective  phenomena.  When these cease, there remains atma-vritti or the subjective
vritti that is the same as Jnanam.  Without it, ajnanam will not cease.  The puri ashtaka also will not be found associated with
anything outside, and the Self will shine forth in uniform and harmonious.

****

Arunachala Siva.     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on July 29, 2013, 01:44:31 PM
Talks No. 632:

Mr. Satyanarayana Rao, a teacher in Vellore Mahant School, is a well known devotee of Sri Maharshi.  He has been ailing
from a cancer of the gullet and the doctors have no hope for him.  He has been given a room  in the Asramam and the
Sarvadhikari is very kind to him, It is now about two months and the patient is very weak. 

At about 9 am. Sri Bhagavan was reading tapals.  The brother of the patient appeared in the Hall with an anxious look to ask
Sri Bhagavan about the patient who was gasping.  The Sarvadhikari also came to the Hall on behalf of the sufferer.  Sri Bhagavan
continued to read the tapals.  In a few minutes another devotee also came there for the same purpose.  Sri Bhagavan asked:
'Did you call the doctor?'

Devotee: Yes. But he is very busy in the hospital.

Maharshi: What can I do?  (After a short time) They will be pleased if I go there.

Soon Bhagavan left the Hall and went to the patient's side, massaged him gently and placed His hand on the Heart, and the
other hand on his head. The patient whose tongue was protruding, mouth open and eyes fixed, showed signs of relief and
in about twenty minutes gently murmured, 'Oh Help of the helpless, how I have troubled Thee!  What return can I make for
this kindness?'  The people felt relieved.  Sri Bhagavan returned to the Hall. Someone offered soap and water to Sri Bhagavan
to wash His hands.  But He declined them and rubbed His hands over His body.  However, the patient passed away a few
days later. 

A well known devotee remarked: 'Sri Bhagavan appears so unconcerned under all circumstances. But He is all along so loving
and gracious.'

****

Arunachala Siva.         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on July 30, 2013, 01:35:32 PM

Talks No. 633:

A visitor from Dindigul said: I suffer in both mind and body.  From the day of my birth, I have never had happiness.  My
mother too suffered from the time she conceived me, I hear.  Why do I suffer thus?  I have not sinned in this life.  Is
all this due to the sins of the past lives?

Maharshi: If there should be unrelieved suffering all the time, who would seek happiness? That is, if suffering be the natural state,
how can the desire to be happy arise at all?  However, the desire to be happy does arise.  So to be happy is natural.  All else is
unnatural. Suffering is not desired, only because it comes and goes.

The questioner repeated his complaint. 

Maharshi: You say the mind and body suffer. But do they ask the questions?  Who is the QUESTIONER?  Is not the one that is
beyond both mind and the body?

You say the body suffers in this life.  The cause of this is the previous life.   Its cause is the one before it, and so on.  So, like
the case of the seed and sprout, there is no end to the causal desires.  It has to be said that all the lives have their first
cause in ignorance.  That same ignorance is present even now, framing this question.  That ignorance must be removed by
Jnanam. 

'Why and to whom did this suffering come?'  If you question thus, you will find that the 'I' separate from the mind and body,
that the Self is the only eternal being, and that It is eternal bliss.  That is Jnanam. 

Devotee:  But why should there be suffering now?

Maharshi:  If there were no suffering how could the desire to be happy arise?  If that desire does not arise now, how could
the Quest of the Self be successful? 

Devotee: Then is all suffering good?

Maharshi:  Quite so.  What is happiness?  Is it a healthy and handsome body, timely meals, and the like?  Even an emperor
has trouble without end though he may be healthy. So all suffering is due to the false notion 'I am the body.'  Getting rid of
it is Jnanam.

****

Arunachala Siva.             
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on July 31, 2013, 01:29:54 PM
Talks No. 634:

An Andhra gentleman, retired from Government Service, asked, 'I have been doing Omkara Upasana for long.  In the left
ear I am hearing always a humming sound.  It is like the piping of a nadaswaram (pipe).  Even now I hear it.  Some luminous
visions are also seen.  I do not know what I should do.'

Maharshi: There must be one to hear sounds or see visions.  That one is the 'I'.  If you seek it, saying, 'Who am I?', the subject
and object would coalesce.  After that there is no Quest.  Till then thought will arise, things will appear and disappear.  You ask
yourself what has happened and what will happen.  If the subject be known then the object will merge in the subject.  If without
that knowledge, one applies the mind to objects, because these objects appear and disappear, one does not know that one's
true nature is that which remains over as the Self.  On the vanishing of the objects, fear arises.  That is, the mind being bound to
objects, there is suffering when the objects are absent.  But they are transient and the Self is eternal.  If the eternal Self is
known subject and object merge into one, and the One without a second will shine.

Devotee: Is there the merger of the Omkara?

Maharshi: Om is the eternal truth.  That which remains over after the disappearance of objects is Om.  It does not merge into
anything.  It is the State of which it is said, 'Where one sees none other, hears none other, knows none other, that is Perfection.'
"Yatra nanyat pasyati, nanyat srunoti, nanyat vijanati sa bhuma.'  All the upasanas are ways of winning it.  One must not get
struck in the Upasanas, but must query 'Who am I?' and find the Self.

Devotee: I have no pleasure in the house.  There remains nothing for me to do in the family.  I have finished doing  what I
had to do.  Now there are grandsons and grand daughters. May I remain in the house or should I leave it and go away?

Maharshi: You should stay just where you are now.  But where are you now?  Are you in the house, or is the house in you?
Is there any house apart from you?  If you get fixed in your own place, you will see all things have merged into you, and there
will be no cause for questions such questions as these.

Devotee: Yes. Then it seems as if I may remain at home.

Maharshi: You must remain in your real state.

****

Arunachala Siva.                         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on August 01, 2013, 01:35:21 PM

Talks No.  635:

An Andhra gentleman of Hospet, has returned from pilgrimage to Kailash,  Amarnath etc., He described how fine those places
are and how difficult the journey was. He finally asked for something to remind Him of Maharshi, meaning some instruction.

Maharshi: You have been to Kailash, etc., Have you seen Muktinath? 

Devotee: No it was too difficult a journey for me.  I have however been in Nepal.  Have you been to those places?

Maharshi: No, no.  I mentioned Muktinath casually.

Then Sri Bhagavan remarked:  "To go to Kailash and return is just a new birth.  For a pakvi, there the body idea drops off
completely."     

Arunachala Siva.
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on August 02, 2013, 02:37:02 PM

Talks No, 636:

Mrs. Helly Hack asked if the waking and the dream states might be imagined to be excursions from the natural state of
the Self. 

Maharshi:  There must be a place for excursions.  The place must lie outside oneself.  It is not possible in the true nature
of the Self.

Devotee: But I meant that it might be imagined to be so.

Maharshi:  One might as well imagine the true nature of the Self.

Devotee:  The illustration of the screen is very beautiful. 

Maharshi:  The cinema screen is not sentient and so requires a seer,  whereas the screen of the Self includes the seer
and the seen -- rather it is full of light.

The picture of the cinema show cannot be seen without the help of darkness, for you cannot have a show in broad day
light,.  Similarly, the mind thinks thoughts and sees the objects owing to an underlying ignorance (avidya).  The Self is
pure Knowledge, pure Light where there is no duality.  Duality implies ignorance.  The Knowledge of the Self is beyond
the ordinary light and darkness.  The Self is all alone.

contd.,

Arunachala Siva.             
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on August 03, 2013, 12:35:17 PM

Talks No.  637:

There was some question about the progress.

Sri Bhagavan said that the progress is for the mind and not for the Self.  The Self is ever perfect.

Talks No.  638:

For the last few days a rule is in force, by which the visitors are not allowed to enter the Hal between 12 Noon and 2.30 pm.
(The rule was made to make Sri Bhagavan take some rest in the afternoon).  A few Muslim visitors came to the Asramam in
the interval today.  The attendant promptly told them that they should not disturb Sri Bhagavan's rest at this hour.  Sri
Bhagavan quietly got down from the sofa and came out of the Hall.  He sat on the stone pavement adjoining the well and
asked the visitors to sit close to Him.  He went on reading a news paper and also laid Himself on the stone.  He was finally
requested to go in.

****

Arunachala Siva.     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on August 04, 2013, 12:28:57 PM

Talks No. 639:

While speaking to Mr. K. Laskshmana Sarma of Pudukottai, Sri Bhagavan said:  'Leaving out what is intimate and immediate,
why should one seek the rest?  The scriptures say That Thou art.  In this statement, 'Thou' is directly experienced; but leaving
that out they go on seeking 'That'! '

Devotee: In order to find the oneness of That and of Thou.

Maharshi:  'Thou' is the Inner Self immanent in all; in order to find the same, he leaves himself out and sees the world
objectively.  What is the world?  What is Immanent in it? It is 'That'.  All such ideas arise only on forgetting one's own Self.
I never bothered myself with such matters.  Only after a time it occurred to me that men investigated such matters.

******

Arunachala Siva.       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on August 05, 2013, 01:36:56 PM

Talks No. 640:

At about 4 pm. Sri Bhagavan, who was writing something intently, turned His eyes slowly towards the window to the north;
He closed the fountain pen with the cap and put it in its case.  He closed the notebook and put it aside. He removed the
spectacles, folded them in the case, and left them aside.  He leaned back a little, looked up overhead, turned His face this way
and that way.  And looked here and there.  He passed His hand over His face and looked contemplative.  Then He turned to some-
one in the Hall and said softly:

Maharshi:  "The pair of sparrows just came here and complained to me that their nest had been removed.  I looked up and found
that their nest missing."

Then He called for the attendant Madhava Swami, and asked 'Madhava, did anyone remove the sparrows' nest?

The attendant, who walked in leisurely, answered with an air of unconcern: 'I removed the nests as often as they were built.
I removed the last one this very afternoon.'

Maharshi: That's it.  That is why the sparrows complained to me.  The poor little ones!  How they take pieces of straw and shreds
in their tiny beaks and struggle to build their nests!

Attendant:  But, why should they build here, over our heads?

Maharshi: Well - well. Let us see who succeeds, in the end.  (After a short time Sri Bhagavan went out)

****

Arunachala Siva.                     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on August 06, 2013, 01:01:47 PM

continues......

Talks No. 641:

Explaining the opening stanza of the Sad Vidya, Sri Bhagavan observed:  The world is always apparent to everyone.  All
must know 'I and this world exist'.  On inquiry, 'do these always exist?' and 'if indeed real, they must remain even unrelated
to time, space and differentiation.  Are they so?'  It is evident that only in the waking and dream states these are perceived
but not in deep sleep.  Therefore 'I' and the world appear sometimes and disappear also.  They are created, have their being
and later vanish.  Whence do they arise? Wherein do they remain?  Where do they go on vanishing from view?  Can such
phenomena be admitted to be real?

Furthermore, I and the world, objects of creation, sustenance and destruction, are perceived in the waking and dream states
only and not in deep sleep.  How does deep sleep differ from other two states?  In sleep  there are no thoughts whereas in
the other two states, there are.  There the thoughts must be the origin of the 'I' and the world.

Now what about thoughts?  They cannot be natural.  Otherwise they cannot appear at moment and disappear at another. 
Where from do they arise?  Their source, ever present and not subject to variations must be admitted to be. It must be
the eternal state as said in the upadesa mantra - That from which all beings come forth, that in which they remain and that into
which they resolve.

This stanza is not in praise or adoration but only an expression of the Reality.

***

Arunachala Siva.             
     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on August 07, 2013, 02:31:04 PM

Talks No. 642:

Mr. K. Lakshmana Sarmaz asked:

Svasvarupanusandhanam bhaktirityabhidhiyate.

Again, Svatamatattvanusadhanam bhaktirityapare joguh.

What is the difference between the two?

Maharshi:  The former is Vichara, -- Who am I? (Koham?).   It represents Jnana.

The latter is dhyana - Whence am I? (Kutoham?).   This admits a jivatma which seeks the Paramatma.

****

Arunachala Siva.   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on August 08, 2013, 01:54:17 PM

Talks No. 643:

An elderly learned Andhra asked:  'Are the two methods  Karma marga and Jnana marga separate and independent of each
other?  Or is the Karma marga only a preliminary, which after successful practice should be followed by Jnana marga
for the consummation of the aim?  The Karma advocates non attachment to action, and yet an active life, whereas the Jnana
means renunciation.  What is the true meaning  of renunciation?  Subjugation of lust, passion, greed, etc., is common to all
and forms the essential preliminary step for any course. Does not freedom from passions indicate renunciation?  Or is renunciation
different, meaning cessation of active life?  These questions are troubling me and I beg lights to be thrown on these doubts.'

Bhagavan smiled and answered: 'You have said it all.  Your question contains the answer also.  Freedom from passions is
the essential requisite.  When that is accomplished all else is accomplished.

Devotee: Sri Sankara emphasizes the Jnana Marga and renunciation as preliminary to it.  But there are clearly two methods
dwividha mentioned in Gita.  They are Karma and Jnana (lokeshmin dwividha nishta...)

Maharshi: Sri Acharya has commented on the Gita and on that passage also.

Devotee: The Gita seems to emphasize Karma. For Arjuna is persuaded to fight. Sri Krishna Himself set the example by an active
life of great exploits.

Maharshi: The Gita starts saying that you are not the body, that you are not therefore the karta.

Devotee: What is the significance? 

Maharshi: That one should act without thinking that oneself is the actor. The actions go on despite his egolessness. The person
has come into manifestation for a certain purpose. That purpose will be accomplished whether he considers himself the actor or not.

Devotee: What is Karma Yoga?

Maharshi: Karma Yoga is that yoga in which the person does not arrogate to himself the function of being the actor.  The actions
go on automatically. 

Devotee: Is it the non attachment to the fruits of actions?

Maharshi: The question arises only if there is the actor.  It is being all along said that you should not consider yourself the actor.

Devotee: So Karma yoga is kartrtva buddhi rahita karma.  --- action without the sense of doership.

Maharshi: Yes. Quite so.

Devotee: The Gita teaches active life from beginning to end.

Maharshi: Yes, the actor-less action. 

Devotee: Is it then necessary to leave home and lead a life of renunciation?

Maharshi: Is the home in you? Or are you in the home?

Devotee: It is in my mind.

Maharshi: Then what becomes of you when you leave the physical environment?

Devotee: Now, I see. Renunciation is only action without the sense of being the karta.

                Is there not action for a jivanmukta?

Maharshi: Who raises the question? Is he a Jivanmukta or another?

Devotee: Not a jivanmukta.

Maharshi: Let the question be raised after jivanmuki is gained if it is found necessary. Mukti is admitted to be freedom from
the mental activities also. Can a mukta think of action?

Devotee: Even if he gives up action, the action will not leave him. Is it not so?

Maharshi: With what is he identified in order that this question might apply?

Devotee: Yes, I see all right. My doubts are cleared.

****

Arunachala Siva.               
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on August 09, 2013, 02:54:19 PM


Talks No. 644:

A District Official, a Muslim:  What is the necessity for the reincarnation?

Maharshi: Let us first see if there is incarnation before we speak of reincarnation.

Devotee: How?

Maharshi: Are you now incarnated that you speak of reincarnation?

Devotee: Yes. Certainly.  An amoeba developed into higher organisms until the human being has been evolved.  This is now
the perfection in development.  Why should there be further reincarnation?

Maharshi: Who is to set limits to this theory of evolution?

Devotee: Physically it is perfect.  But for the soul, further development may be required which will happen after the death
of the man.

Maharshi:  Who is the man?  Is he the body or the soul?

Devotee: Both put together.

Maharshi: Do you exist in the absence of the body?

Devotee: What do you mean?  It is impossible.

Maharshi:  What was your state in deep sleep?

Devotee: Sleep is temporary death.  I was unconscious and therefore I cannot say what the state was.

Maharshi: But you existed in sleep.  Did you not?

Devotee: In sleep, the soul leaves the body and goes out somewhere.  Then it returns to the body before waking.  It is
therefore temporary death.

Maharshi: A man who is dead never returns to say that he died, whereas the man who had slept says that he slept.

Devotee:  Because this is temporary death.

Maharshi: If the death is temporary  and life is temporary, what is it that is real?

Devotee: What is meant by this question?

Maharshi:  If life and death be temporary, there must be something which is not temporary. Reality is that which is not
temporary. 

Devotee: There is nothing real. Everything  is temporary.  Everything is maya.

Maharshi: On what does Maya appear?

Devotee: Now I see you.  It is all maya.   

Maharshi: If everything is Maya, how does any question arise?

Devotee: Why should there be reincarnation?

Maharshi: For whom?

Devotee: For the perfect human being.

Maharshi: If you are perfect, why do you fear to be reborn?  It indicates imperfection.

Devotee: Not that I fear.  But you say that I must be reborn.

Maharshi: Who says it?  You are asking the question.

Devotee: What I mean is this.  You are a Perfect Being, I am a sinner. You tell me that I being a sinner must be reborn
in order to perfect myself.

Maharshi: No. No. I do not say so.  On the other hand I say that you have no birth and therefore no death.

contd.

Arunachala Siva.       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on August 10, 2013, 01:33:12 PM

Talks No. 644:

continues....

Devotee:  Do you mean to say that I was not born?

Maharshi:  Yes.  You are now thinking that you are the body and therefore confuse yourself with its birth and death.
But you are not the body and you have no birth and death.

Devotee: Do you not uphold the theory of rebirth?

Maharshi: No. On the other hand, I want to remove your confusion that you will be reborn.  It is you who think that you
will be reborn. 

See for whom this question arises.  Unless the questioner is found, the questions can never be set at rest.

Devotee: This is no answer to my question.

Maharshi: On the other hand, this is the answer to elucidate the point and all other doubts as well.

Devotee: This will not satisfy all others.

Maharshi: Leave others alone.  If you take care of yourself, others can take care of themselves.

Silence followed. He left in a few minutes apparently dissatisfied with the discourse.

Sri Bhagaan said after a few minutes:  This will work in him.  The discourse will have its effect.

He does not admit any Reality.  Well - who is it that has determined everything to be unreal?  Otherwise the determination
also becomes unreal.

The theory of evolution is enlarged upon by the person in this state.  Where is it, if not in the mind?

to say that the soul must be perfected after death, the soul must be admitted to exist.  Therefore the body is not the person.
It is the soul.

To explain evolution Sri Bhagavan continued:

One sees an edifice in his dream. It rises up all of a sudden.  Then he begins to think how i should have been already built
brick by brick by so many laborers during such a long time.  Yet he does not see the builders working.  So also with the
theory of evolution.  Because he finds himself a man he thinks that he has developed to that stage from the primal state of
amoeba.

Another devotee: It is an illustration of the saying that he see the universe full of cause and effect. Visvam pasyati karyakaranataya.

Maharshi: Yes. The man always traces an effect to be a cause, there must be a cause for the cause, the argument becomes
interminable.  Relating the effect to a cause makes the man think.  He is finally driven to consider who he is himself.  When he
knows the Self,  there is Perfect Peace. It is for that consummation that man is evolved.

Later in the evening, another devotee said to Sri Bhagavan that the Muslim official continued to speak of the same topic to the
Municipal Commissioner.

Then, Sri Bhagavan said: He says that body and soul together form the man.  But I ask what is the state of the man in deep
sleep.  The body is not aware whereas the man is there all along. 

Devotee: But he says that sleep is temporary death.

Maharshi:  Yes, so he says.  But the qualifies the word death by the word temporary, so that the man returns to the body.
How does he find the body to re-enter it?  Moreover, he is sure to return.  That means that he must exist to return to the
body or claim the body for himself.

The scriptures however say that the prana protects the body in sleep.  For when the body lies on the floor, a wolf or a tiger
may feed on it.  The animal sniffs and feels that there is life within and therefore does not feed on it as on a corpse. That
again shows that there is someone in the body to protect it in deep sleep.

General Remarks by Sri Bhagavan:

All knowledge is meant only to lead the person to realization of the Self.  The scriptures or religions are well known to be for
that purpose.  What do they all mean?  Leave alone what they say of the past or of the future; for it is only speculative. 
But the present existence is within the experience of all. Realize the Pure Being.  There is an end to all discourses and disputes.

But the intellect of man does not easily take to this course.  It is only rarely that a man becomes introverted.  The intellect delights
in investigating the past and the future but does not look to the present.

Devotee: Because it must lose itself if it sank within in search of the Self. But the other investigation gives it not only a lease of
life but also food for growth.

Maharshi: Yes. Quite so. Why is intellect developed?  It has a purpose.  The purpose is that it should show the way to realize
the Self. It must be put to that use.

*****

Arunachala Siva.                     
           
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on August 11, 2013, 10:24:53 AM

Talks No. 645.

A man of about 30, of good appearance came to the Hall with a few companions.  The man abruptly began: 'To say 'I-I' cannot
help anyone to reach the goal.  How can 'I' be appointed out?

Maharshi: It must be found within.  It is an object so that it may be shown by one to another.

Devotee: When the instruction to find the 'I' is given, the instruction must be made complete by showing what it is.

Maharshi:  The instruction to find the 'I' is given, the instruction here amounts to direction only.  It depends on the seeker
to use the direction.
 
Devotee: The seeker is ignorant and seeks instruction.

Maharshi:  He is therefore guided to find the Truth.

Devotee: But it is not enough.  The 'I' must be pointed out specifically.

The man assumed an aggressive attitude and did not listen.  Sri Bhagavan tried to explain, but he would not allow Sri
Bhagavan to do so.

Finally, Sri Bhagavan said:  This is not an attitude of the seeker.  When someone teaches humility to the seeker, he will
reach the way and not till then.

The chanting of the Vedas began.

The conversation was casually referred to by a devotee present.

Sri Bhagavan again said:  The seeker must listen and try to understand. If on the other hand he wants to prove me, let him
do so by all means.  I do not argue.

The man began again: My attitude was not properly understood, I want to know the 'I'. It must be pointed out to me.'

But he displayed considerable malice,  The others did not like it and so tried to bring him round.  He became worse.  Sri Bhagavan
finally said: Go back the way you came. Do it externally or internally as it suits you.

The man grew excited and others were also equally excited.  He was finally led out of the Hall and sent away.

Later it was learnt that the man was an adherent of yoga and that he used to abuse all other methods.  He used to vilify Jnana
and the Jnanis.

At night after supper, Sri Bhagavan spoke of one Govinda Yogi, a Malayalee Brahmin pandit of some repute, who used to extol
yoga and vilify the other methods.  He always cited the Gita, the Upanishads etc., to support his statement.  Others e.g., Sri
Naryana Guru, used to refute him on the same grounds.

Later Sri Bhagavan spoke appreciating the amiability of Amritanada. He is a great tapasvi, who had made considerable japa.
He had fed the poor on many occasions in many places.  He could easily gain the good will of others including great men like
Sri P. Ramanathan and Pandit Malaviya.

****

Arunachala Siva.             

           
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on August 12, 2013, 01:51:05 PM

continues...

Talks No. 646:

Sri Bhagavan referred to the following passage of Gandhiji in the Harijan of the 11th instant:

'How mysterious are the ways of God!  This journey to Rajkot is wonder even to me. Why am I going, whither am I going?
What for? I have thought nothing about these things.  And if God guides me, what should I think, why should I think?
Even thought may be an obstacle to the way of His guidance.

'The fact is, it takes no effort to stop thinking.  The thoughts do NOT come. Indeed there is no vaccuum  -- but I mean to
say that there is no thought about the mission.'

Sri Bhagavan remarked how true the words were and emphasized each statement in the extract.  Then He cited Thayumanavar
in support of the state, which is free from thoughts:

"Although I had often heard that all the Srutis declare the state of stillness to be one of Bliss, all Bliss, -- yet I continued
to be ignorant.  Again I did not follow the advice of my Lord -- the Silent Master - because of my folly.  I wandered in the forest
of illusion; alas! it was my fate."

"Bliss will reveal itself if one is still. Why then is this illusory yoga practice? Can it (i.e. Bliss) be revealed by directing the intellect
in a particular way? Do not say so, you who are given to the practice and are therefore an innocent babe."

"The eternal Being is that state where you have disappeared.  Are you not in it too?  You, who cannot speak of it, do not
be perplexed. Although you do not manifest, yet you are not lost.  For you are eternal and also still.  Do not be in pain.
Here is Bliss, -- come on !"

***

Arunachala Siva.

         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on August 13, 2013, 02:13:09 PM

Talks No. 647:

Devotee: Is not what Gandhiji describes, the state in which thoughts themselves become foreign?

Maharshi: Yes. It is only after the rise of 'I' thought that all other thoughts arise.  The world is seen only after you have
felt 'I am'. The 'I'-thought and all the other thoughts had vanished for him.

Devotee: Then the body sense must be absent in that state.

Maharshi: The body sense is also a thought whereas he describes the stat in which 'thoughts do not come'.

Devotee: He also says,'It takes no effort to stop thinking.'

Maharshi: Of course no effort is necessary to stop thoughts whereas one is necessary for bringing about thoughts.

Devotee: We are trying to stop thoughts. Gandhiji also says that thought is an obstacle to God's guidance. So it is the
natural state.  Though natural, yet how difficult to realize. They say that sadhanas are necessary and also that they are
obstacles.  We get confused.

Maharshi: Sadhanas are needed so long as one has not realized it.  They are for putting an end to obstacles.  Finally
there comes a stage, when a person feels helpless notwithstanding the sadhanas.  He is unable to pursue the much
cherished sadhana also.  It is then that God's  Power is realized.  The Self reveals itself.

Devotee: If that state is natural, why does it not overcome the unnatural phases, and assert itself over the rest?

Maharshi: Is there anything besides that? Does anyone see anything besides the Self?  One is always aware of the Self.
So It is always Itself.

Devotee: It is said, because It shines forth, It is directly perceived. I understand from it that It becomes Pratyaksha
(directly perceived), because it is Pradeepa (shining).  Since it is not realized by us, I take it to be not shining. It is only
Pradeepa (shining) and hence admits of obstacles and goes under them.  If the Atma becomes prakarshena deepta
(very shining) it will shine over all the rest.  So it seems necessary to make it shine more.

Maharshi: How can it be so?  The Atma cannot be dull at one moment and blazing at another. It is unchanging and
uniform

Devotee: But Chudala says to Sikhidvaja that she simply helped to trim the wick.

Maharshi: That refers to nididhyasana.  By Sravana, Knowledge dawns.  That is the flame.  By manana, the Knowledge
is not allowed to vanish. Just as the flame is protected by a wind screen, so the other thoughts are not allowed to overwhelm
the right knowledge.  By nididhyasana, the flame is kept up to burn bright by trimming the wick.  Whenever other thoughts
arise, the mind is turned inward to the light of true knowledge.  When this becomes natural, it is Samadhi.  The inquiry
Who am I? is Sravana. The ascertainment of the true import of 'I' is manana. The practical application on each occasion is
nididhyasana.  Being as 'I' is Samadhi/

Devotee: Although we have heard it so often and so constantly, yet we are unable to put the teaching into practice successfully.
It must be due to weakness of mind. Is it possible that one age is a bar?

Maharshi: The mind is commonly said to be strong if it can think furiously.  But here the mind is strong only if it is free from
thoughts.  The yogis say that realization can be had only before the age of 30. But not the Jnanis. For Jnana does not cease
to exist with age.


contd.,

Arunachala Siva.       

                   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on August 14, 2013, 01:43:48 PM
Talks No. 647:

continues...

It is true that in the Yoga Vasishta, Vasishta says to Rama in the Vairagya Prakaranam - 'You have this dispassion in your
youth.  It is admirable.' But he did not say that Jnana cannot be had in old age.  There is nothing to prevent  it in old age.

The sadhak must remain as the Self.  If he cannot do so, he must ascertain the true meaning of the 'I' and constantly revert
to it whenever other thoughts arise.  That is the practice.

Some say that one must know the 'tat' because the idea of the world constantly arises to deflect the mind.  If the Reality
behind it is first ascertained it will be found to be Brahman.  The 'tvam' is understood later.  It is the Jiva.  Finally there will
be jiva-brahma-aikya (union of the two).

But why all this? Can the world exist apart from the Self?  The 'I' is always Brahman.  Its identity need not be established by
logic and practice.  It is enough that one realizes the Self.  It is always the Brahman.

According to the other school, nididhyasana will be the thought Aham Brahmasmi (I am Brahman).  That is diversion
of though to Brahman.  No diversion should be allowed. Know the Self and there is an end of it.

No long process is necessary to know the Self.  Is it to be pointed out by another?  Does not everyone know that he exists?
Even in utter darkness when he cannot see his hand, he answers a call and says, 'I am here'.

Devotee: But that 'I' is the ego or the 'I'-thought and it is not Absolute Self that answers the call or is otherwise aware of
oneself.

Maharshi: Even the ego can become aware of itself in the absence of light, sight etc., Much more so should be the Pure
Light of the Self.

I am saying that the Self is self evident.  One need not discuss the tattvas to find the Self. Some say there are 24 tattvas,
others more and so on.  Should we know the tattvas, before we admit the existence of the Self?  The sastraas dilate upon
them in order to point out that the Self is untouched by them.  But for the seeker he can straightaway admit the Self and
try to be That, without having recourse to the study of of the tattvas.

Devotee: Gandhiji adhered to Satya (Truth) so long and won realization of the Self.

Maharshi: What is Satya except the Self?  Satya is that which is made up of Sat. Again Sat is nothing but the Self.  So
Gandhiji's Satya is only the Self.

Each one knows the Self but is yet ignorant. The person is enabled to realize only after hearing the Mahavakyas.  Hence
the Upanishadic text is the eternal Truth to which everyone who has realized owes his experience.  After hearing the Self
to be the Brahman the person finds the true import of the Self and reverts to it whenever he is diverted from it.  Here is the
whole process of Realization.

****

Arunachala Siva.     
 
 
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on August 15, 2013, 02:29:39 PM
Talks No.  648:

Sri Bhagavan said that Tattva Rayar was the first one to pour forth Advaita Philosophy in Tamizh.

He had said that the Earth was his bed, his hands were his plates for taking food, the loin cloth was his clothing, and thus
there was no want for him.

In Maharaja Turavu (author Kumara Devar), he says: He was seated on the bare ground, the earth was his seat, the mind
was the Chamara, the sky was the canopy; and renunciation was his spouse. 

Then Sri Bhagavan continued:  I had no cloth spread on the floor in earlier days.  I used to sit on the floor and lie on the
ground.  That is freedom.  The sofa is a bondage. It is a gaol for me.  I am not allowed to sit where and how I please.  Is
it not a bondage?  One must be free to do as one pleases, and should not be served by others.

'No want' is the greatest bliss.  It can be realized only by experience.  Even an emperor is no match for a man with
no want.  The emperor has got vassals under him.  But the other man is not aware of anyone beside the Self.  Which
is better?

******

Arunachala Siva.       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on August 16, 2013, 02:46:33 PM

Talks No. 649:

Mr. Thompson, a very quiet young gentleman who is staying in India for some years and studying Hindu philosophy as an
earnest student, asked:

Srimad Bhagavad Gita says: 'I am the prop for Brahman.'  In another place, it says: 'I am in the heart of each one.' Thus
the different aspects of the Ultimate Principle are revealed.  I take it that there are three aspects, namely, 1) transcendental
2) immanent  and 3) the cosmic. Is Realization to be in any one of these or in all of them?  Coming to the transcendental from
the cosmic, the Vedanta discards the names and forms as being Maya.  But I cannot readily appreciate it because a tree means
the trunk, branches and leaves etc., I cannot dismiss the leaves as Maya.  Again the Vedanta says that the whole is Brahman
as illustrated by the gold and gold ornaments. How are we to understand the Truth?

Maharshi: The Gita says: Brahmano hi pratishtaham. If that 'aham' is known, the whole is known.

Devotee: It is the immanent aspect only.

Maharshi: You now think that you are an individual, there is the universe, and that God is beyond the cosmos.  So there is the
idea of separateness. This idea must go.  For God is not separate from you or the cosmos.  The Gita also says:

The Self am I, O Lord of Sleep,
In every creature's heart enshrined.
The rise and noon of every form,
I am its final doom as well.                         (BG. X 20).

Thus God is not only in the heart of all, He is the prop of all, He is the Source of all, their abiding place and their end. All
proceed from Him, have their stay in Him and finally resolve into Him.  Therefore He is not separate.

Devotee: How are we to understand this passage in the Gita:?

"This whole cosmos forms a particle in Me."

Maharshi: It does not mean that a small particle of God separates from Him and forms the Universe. His Sakti is acting; as a
result of one phase of such activity the cosmos has become manifest.  Similarly, the statement in Purusha Sukta, 'All beings
form His one foot, Padosya viswa bhutani does not mean that Brahman is in four parts. 

Devotee: I understand it. Brahman is not divisible.

Maharshi: So the fact is that Brahman is all and remains indivisible. He is ever realized. The man does not however know it.
He must know it.  Knowledge means the overcoming of obstacles which obstruct revelation of the Eternal Truth and the
Self is the same as Brahman.  The obstacles form altogether your idea of separateness as an individual.  Therefore, the present
attempt will result in the truth being revealed that the Self is not separate from Brahman.

***

Arunachala Siva.                         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on August 17, 2013, 02:16:35 PM
Talks No. 650:

An Andhra gentleman of middle age asked Sri Bhagavan how he should make his japa.

Maharshi: The japa contains the word namah. It means that state in which the mind does not manifest apart apart from the Self.
When the state is accomplished there will be an end of the japa. For the doer disappears and so also the action.  The Eternal
Being is alone left.  Japa should be made until that state is reached. There is no escape from the Self.  The doer will automatically
drawn into it.  When once it is done the man cannot do anything else, remaining merged in the Self. 

Devotee: Will bhakti lead to mukti?

Maharshi: Bhakti is not different from mukti.  Bhakti is being as the Self (Svarupa). One is always that.  He realizes it by the
means he adopts.  What is bhakti?  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.

The jnana method is said to be Vichara. That is nothing but 'supreme devotion' (parabhakti).  The difference is in words only.
You think that bhakti is meditation on the Supreme Being.  So long as there is vibahkti (the sense of separateness), bhakti
(reunion) is sought.  The process will lead to the ultimate goal as is said in Srimad Bhagavad Gita

arto jignasuh artharthi jnani cha Bhratarshabha
tesham jnani nityayukta ekabhaktir visishyate

       - VII 16-17.

Any kind of meditation is good. But if the sense of separateness is lost and the object of meditation or the subject who
meditates is alone left behind without anything else to know, it is jnana.  Jnana is said to be ekabhakti (single minded
devotion).  The Jnani is the finality because he has become the Self and there is nothing more to do.  He is also perfect
and so fearless. dwitiyat vai bhayam bnhavati -- only the existence of a second gives rise to fear.  This is mukti.  It is also
bhakti.

****

Arunachala Siva.       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on August 18, 2013, 02:27:49 PM

Talks No. 651:

A.W. Chadwick is copying the English translation of the Tamizh Kaivalya Navaneetam.  When he came across some technical
terms in it, and felt some difficulty in understanding them, he asked Sri Bhagavan about them.  Sri Bhagavan said: 'Those
portions deal with theories of creation.  They are not material because the Srutis do not mean to set forth such theories.
They mention the theories casually so that the inquirer may please himself if he is so inclined.  The truth is that the world
appears as a passing shadow in a flood of light. Light is necessary to see the shadow also.  The shadow does not deserve
any special notice, analysis or discussion.  The book deals with the Self and that is its purpose.  The discussions on creation
may be omitted for the present.'

Later, Sri Bhagavan continued: 'The Vedanta says that the cosmos springs in view simultaneously with the Seer. There is no
detailed process of creation. This is said to be yugapat srshti (instantaneous creation). It is quite similar to the creations in
dream where the experiencer springs up simultaneously with the objects of experience.  When this is told, some people are
not satisfied for they are so rooted in objective knowledge.  They seek to find out how there can be sudden creation.  They argue
that an effect must be preceded by a cause. In short,  they desire an explanation for the existence of the world which they see
around them.  Then the Srutis try satisfy their curiosity b such theories of creation.  This method of dealing with the subject is
called krama srshti (gradual creation).  But the true seeker can be content with yugapat srshti - instantaneous creation.'

****

Arunachala Siva.                   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on August 19, 2013, 02:11:21 PM

Talks No. 652:

A certain person had composed verses in praise of Sri Bhagavan. Therein the word Avartapuri occurs.  Sri Bhagavan said that it
means Tiruchuzhi, the birthplace of Sri Bhagavan. The place goes by different names. Avarta chuzhi is an eddy.  There had been
several deluges. God Siva had saved this place from three of them.  On one occasion, when the whole land surface was immersed
in waters, Siva planted His trident in that place.  All the waters, which would have otherwise flooded it, were drawn into that hole.
Then an eddy was formed.  Hence the name, Again in another deluge, He held the place aloft on the top of the trident.  Hence
Soola puri.

Mother Earth was carried away by Hiranyaksha into the waters. When recovered by Vishnu, she felt that she had papa-
sparsa (touch of the sinner) by that Rakshasa.  As an expitation of that impure touch she worshipped Siva in that place.
Hence, Bhoominatha Kshetra.

Gautama is  prominent in Arunachala as well as in Tiruchuzhi.  Siva showed Himself to the Saint in the dancing posture and also
reenacted the wedding of Gauri-Shankar.

Kaundinya was another rishi for whose sake the sacred river began to flow there. It goes by the name rishi i..e. Kaundinya
river which in Tamizh was corrupted into Kundaru.  It is otherwise called Papahari., i.e,. destroyer of sins.

contd.,

Arunachala Siva.,         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on August 20, 2013, 12:31:44 PM

Talks No. 652:

continues....

There lies a story behind it. A King's daughter was hysterical (i.e possessed). She was taken on a pilgrimage to various
sacred places and tirthas.  On one occasion, the party heard the name Papahari as a tirtha in a sankalpa before bathing.
They inquired where the tirtha was and went to Tiruchuzhi. The girl was bathed in that water and thus made free from
the spirit. 

The Pandya king also got free from brahmahatya in this place.  It happens to the center of the Pandya Kingdom, which
comprised the Madurai, Ramanathapuram and Tirunelveli districts. 

The village had a a sacred tank in front of the temple, which was the spot of the eddy created by the trident of Siva.
Even now the waters in the tank rise at the rate of about a foot everyday for ten consecutive days preceding the full
moon in the Tamizh month of Masi (Maghasuddha Pournami) and then gradually fall during the succeeding ten days.
This phenomenon can be observed every year.  It is noted with wonder by the young ones in the village.  Pilgrims gather
to bathe in those waters on that occasion.  That water is sulphurous for the silver jewels of the bathers become dark after
bathing in it.  Sri Bhagavan said He had noted it when He was a boy.

The village has the river on one side and a huge tank on the other side.  The bund of the lake is clayey and runs about
three miles in all.  The lake is strangely enough twenty feet over the level of the village. Even when it is over full, the
waters escape in the other directions leaving the village unaffected.

***
Arunachala Siva.         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on August 21, 2013, 01:42:47 PM

Talks No. 653:

Some teachers who attended the Teachers' Guild Meeting in the town came on a visit to the Hall.  One of them asked
Sri Bhagavan:  'I seem to be wandering in a forest because I do not find the way.' 

Maharshi: This idea of being in a forest must go.  It is such ideas which are the root of the trouble.

Devotee: But I do not find the way.

Maharshi: Where is the forest and where is the way unless they are in you?  You are as you are and yet you speak of a
fores and ways.

Devotee: But I am obliged to move in society.

Maharshi: Society is also an idea similar to that of the forest.

Devotee: I leave my home and go mix in society.

Maharshi: Who does it?

Devotee: The body moves and does all.

Maharshi: Quite so. Now that you identify yourself with the body you feel the trouble.  The trouble is in your mind.  You
think that you are the body or that you are the mind.  But there are occasions when you are free of both.  For example,
in deep slumber, you create a body and a world in your dream.  That represents your mental activities.  In your waking
state, you think that you are the body and then the idea of forest and the rest arise.

Now, consider the situation.  You are an unchanging and continuous being, who remains in all these states, which are
constantly changing and therefore transient. But you are always there. It follows that these fleeting objects are mere
phenomena which appear on your being like pictures which move across a screen.  The screen does not move, when the
pictures move.  Similarly, you do not move from where you are even when the body leaves the home and mixes in the society.

Your body, the society, the forest, and the ways are all in you, you are not in them.  You are the body also but not this body
only.  If you remain as pure as Self, the body and its movements need not affect you.

Devotee: This can be realized only by the Grace of the Master. I was reading Sri Bhagvatam. It says that Bliss can be had only
by the dust  of the Master's feet. I pray for Grace.

Maharshi: What is Bliss but you own being?  You are not apart from Being which is the same as Bliss.  You are now thinking
that you are the mind or the body which are both changing and transient. But you are unchanging and eternal.  That is what
you should know.

Devotee: It is darkness and I am ignorant.

Maharshi: This ignorance must go. Again who says, 'I am ignorant'?  He must be the witness of ignorance.  That is what you are.
Socrates said, 'I know that I do not know.' Can it be ignorance?  It is wisdom .

Devotee: Why then do I feel unhappy when I am in Vellore and feel peace in Your Presence?

contd.,

Arunachala Siva.           
   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on August 22, 2013, 01:41:22 PM
Talks No. 653:

continues....

Maharshi: Can this feeling in this place be Bliss?  When you leave the place you say you are unhappy.  Therefore this peace
is not permanent, nay it is mixed with unhappiness which is felt in another place.  Therefore, you cannot find Bliss in places and
in periods of time. It must be permanent in order that it may be useful.  Such permanent being is yourself.  Be the Self and
that is Bliss.  You are always That. 

You say, that you left Vellore, traveled in the train, arrived in Tiruvannamalai, entered the Hall and found happiness. When
you go back you are not happy in Vellore.  Now, do you really move from place to place?  Even considering you to be the body,
the body sits in a cart at the gate of the home, the cart moves on to the railway station. Then it gets into a railway carriage
which speeds from Vellore to Tiruvannamalai.  There it gets into another cart which brings the body here.  You when you are
asked, you say, that you have traveled all the way from Vellore. Your body remains where it was and all the places went past
it.

Such ideas are due to the false identity which is so deep rooted

Another asked: Should we understand that the world as transient? - anitya?

Maharshi: Why so?  Because you are now considering it to be permanent (nitya), the Scriptures tell you that it is not so,
in order to wean you away from wrong ideas.  This should be done by knowing yourself to be eternal (nitya) and not
by branding the world as transitory (anitya).

Devotee:  We are told to practice indifference (udasina) which is possible only if the world is unreal.

Maharshi: Yes. Oudasinyam abhipstiam.  Indiffernce is advised. What is it?  It is absence of love and hatred.  When you
realize the Self on which these phenomena pass, will you love or hate them?  That is the meaning of indifference.

Devotee: That will lead to want of interest in our work. Should be do our duty or not?

Maharshi: Yes --- certainly.  Even if you try not to do your duty, you will be perforce obliged to do it.  Let the body complete
its task for which it came into being.

Sri Krishna also says in the Gita, whether Arjuna liked it or not he would be forced to fight.  When there is work to be done
by you, you cannot keep away.  Nor can you continue to do a thing when you are not required to do it.  That is to say,
when the work allotted to you, has been done.  In short, the work will go on and you must take your share in it -- the share
which is allotted to you.

Devotee: How is to be done?

Maharshi: Like an actor playing his part in a drama -- free from love or hatred.

****

Arunachala Siva.                           
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on August 23, 2013, 01:14:19 PM

Talks No. 21:

Mr. Ellappa Chettiar, a member of the Legislative Council of Madras Presidency and an influential Hindu, asked, 'Why is
it said that the knowing born of hearing is not firm, whereas that born of contemplation is firm?'

Maharshi: On the other hand it is said that heresay knowledge (paroksha) is not firm, whereas that born of one's own
realization (aparoksha) is firm.

It is also said that hearing helps the intellectual understanding of the Truth that meditation makes the understanding clear,
and finally that contemplation brings about realization of the Truth.

Furthermore, they say also that all such knowledge is not firm and that it is firm only when it is as clear and intimate as a
gooseberry in the hollow of one's palm.

There are those who affirm that hearing alone will suffice, because a competent person who had already, perhaps in
previous incarnations, qualified himself, realizes and abides in peace as soon as he hears from the Truth told him only
once, whereas the person not so qualified must pass through the stages prescribed above, before falling into Samadhi.

****

Arunachala Siva.               
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on August 24, 2013, 01:20:52 PM

Talks No. 22:

Mrs. Piggott returned from Madras for a further visit.  She asked questions regarding diet regulation. 

Devotee: What diet is prescribed for a Sadhak (one who is engaged in spiritual practices)?

Maharshi: Sattvic food in limited quantiies.

Devotee: What is sattvic food?

Maharshi: Bread, fruits, vegetables, milk etc.,

Devotee: Some people take fish in North India. May it be done?

(No answer was made by the Maharshi).

Devotee: We Europeans are accustomed to a particular diet. Change of diet affects the health and weakens the mind.
Is it not necessary to keep up physical health?

Maharshi: Quiet necessary.  The weaker the body the stronger the mind grows.

Devotee: In the absence of our usual diet our health suffers and the mind loses strength.

Maharshi: What do you mean by strength of mind?

Devotee: The power to eliminate worldly attachment.

Maharshi: The quality of food influences mind.  The mind feeds on the food consumed.

Devotee: Really!  How can the Europeans adjust themselves to Sattvic food only?

Maharshi:  (Pointing to Mr. Evans-Wentz) You have been taking our food. Do you feel uncomfortable on that account?

Mr. Evans-Wentz:  No. Because I am accustomed to it.

Devotee: What about those not so accustomed?

Maharshi: Habit is only adjustment to the environment. It is the mind that matters.  The fact is that the mind has been
trained to think of certain food tasty and good.  The food material is to be had both in vegetarian and non vegetarian
diet equally well.  But the mind desires such food as it is accustomed to and considers it tasty.

Devotee: Are there restrictions for the realized man in a similar manner?

Maharshi: No. He is steady and not influenced by the food he takes.

Devotee: Is it not killing of life to prepare meat diet?

Maharshi: Ahimsa stands foremost in the code of discipline for the Yogis. 

Devotee: Even plants have life.

Maharshi: So too the slabs you sit on!

Devotee: May we gradually get ourselves accustomed to vegetarian food?

Maharshi: Yes. That is the way.

*****

Arunachala Siva. 
                   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on August 25, 2013, 02:14:09 PM

Talks No.  23:

Mr. Evans-Wentz continued another day: 'May one have more than one spiritual Master?'

Maharshi:  Who is a Master?  He is the Self after all.  According to the stages of the development of the mind, the Self
manifests as the Master externally.  The famous ancient saint Avadhuta said that he had more than 24 masters.  The Master
is one from whom one learns anything.  The Guru may be sometimes inanimate also, as in the case of Avadhuta.  God,
Guru and the Self are identical. 

A spiritual minded man thinks that God is all pervading and takes God for his Guru.  Later, God brings him in contact with
a personal Guru and the man recognizes him as all in all.  Lastly the same man is made by the grace of the Master to feel
that his Self is the Reality and nothing else.  Thus he finds that the Self is the Master.

Devotee: Does Sri Bhagavan initiate His disciples?

Maharshi kept silent.

Thereafter one of the devotees took it upon himself to answer, saying, 'Maharshi does not see anyone outside his Self.  So
there are no disciples for Him.  His Grace is all pervading and He communicates His Grace to any deserving individual in silence.'

Devotee: How does book-lore help in Self Realization?

Bhagavan: Only so far as to make one spiritually minded.

Devotee:  How far does intellect help?

Bhagavan: Only so far as to make one sink the intellect in the ego, and the ego in the Self.

****

Arunachala Siva.         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on August 26, 2013, 02:16:30 PM

Talks No. 24:

Mrs. Piggot: Why do you take milk, but not eggs?

Maharshi:  The domesticated cows yield more milk than necessary for their calves and they find it a pleasure to be relieved
of the milk.

Devotee: But the hen cannot contain the eggs?

Maharshi: But there are potential lives in them.

Devotee: Thoughts cease suddenly, then 'I'-'I' rises up as suddenly and continues.  It is only in the feeling and not in the
intellect.  Can it be right?

Maharshi: It is certainly right.  Thoughts must cease and reason disappear for 'I'-I' to rise up and be felt.  Feeling is the
prime factor and not reason. 

Devotee:  Moreover, it is not in the head but in the right side of the chest.

Maharshi:  It ought to be so.  Because the heart is there.

Devotee: When I see outside it disappears.  What is to be done?

Maharshi: It must be held tight.

Devotee: If one is active with such remembrance, will the actions be always right?

Maharshi: They ought to be.  However, such a person is not concerned with the right or wrong of his actions.  Such a person's
actions are God's and therefore they must be right. 

Devotee: Why then the restrictions of food given for such?

Maharshi: Your present experience is due to the influence of the atmosphere you are in.  Can you have it outside this
atmosphere?  The experience is spasmodic.  Until it becomes permanent practice is necessary.  Restrictions of food are aids
for such experience to be repeated.  After one gets established in truth, the restrictions drop away naturally.  Moreover,
food influences the mind and it must be kept pure.

The lady told a disciple later: 'I feel the vibrations from him more intensely and I am able to reach the 'I' center more readily
than before.'

*****

Arunachala Siva.     
       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on August 27, 2013, 01:54:30 PM
Talks No.  25:

On a former occasion, B.V. Narasimhaswami author of Self Realization, asked, 'Who am I?' How is it to be found? 

Maharshi: As yourself the question.  The body (annamaya kosa) and its functions are not 'I'.

Going deeper, the mind (manomaya kosa) and its functions are not 'I'.

The next step takes on to the question, 'Wherefrom do these thoughts arise?'  The thoughts are spontaneous, superficial or
analytical.  They operate in intellect.  Then, who is aware of them?  The existence of thoughts, their clear conception and their
operations become evident to the individual.  The analysis leads to the conclusion that the individuality of the person is operative
as the perceiver of the existence of thoughts and of their sequence.  This individuality is the ego, or as people say, 'I'. Vijnanamaya
Kosa (intellect) is only the sheath of 'I' and not the 'I' itself.

Inquiring further, the questions arise, 'Who is this 'I"?  Wherefrom does it come?'  'I' was not aware in deep sleep. Simultaneously
with its rise sleep changes to dream or wakefulness.  But I am not concerned  with dream just now.  Who am I now, in the wakeful
state?  If I originated from sleep, then the 'I' was covered up with ignorance.  Such an ignorant 'I' cannot be what the scriptures
say or the wise ones affirm.  'I' am beyond even 'Sleep'.  'I' must be now and here and what I was all along in sleep and dreams
also, without qualities of such states.  'I' must therefore be the unqualified substratum underlying these three states.  (anandamaya
kosa transcended.)

'I' is, in brief, beyond the five sheaths.  Next, the residuum left over after discarding all that is not-self is the Self, Sat Chit
Ananda.

Devoee: How is that Self to be known or realized?

Maharshi: Transcend the present plane of relativity.   A separate being (Self) appears to know something apart from iself
(non-Self).  That is, the subject is aware of the object.  The seer is drik and the seen is drisya.

There must be a unity underlying these two, which arises as the 'ego'.  The ego is of the nature of Chit (intelligence);
achit (insentient object) is only negation of Chit.  Therefore, the underlying essence is akin to the subject and not the
object.  Seeking the drik, until all drisya disappears, the drik will become subtler and subtler until the absolute drik
alone survives.  This process if called drisya vilaya (the disappearance of the objective world).

contd.,

Arunachala Siva.                   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on August 28, 2013, 02:19:33 PM
Talks No. 25 - continues....

Devotee:  Why should the objects drisya be eliminated?  Cannot the Truth be realized even keeping the object as it is?

Maharshi: NO. Elimination of drisya means elimination of separate identities of the subject and object.  The object is unreal.
All drisya (including the ego) is the object.  Eliminating the unreal, the Reality survives.  When a rope is mistaken for a snake,
it is enough to remove the erroneous perception of the snake for the truth to be revealed.  Without such elimination, the truth
will not dawn.

Devotee: When and how is the disappearance of the objective world (drisya vilaya) to be effected? 

Maharshi: It is complete when the relative subject, namely, the mind, is eliminated.  The mind is the creator of the subject
and the object and is the cause of the dualistic idea.  Therefore, it is the cause of the wrong notion of limited self and the misery
consequent on such erroneous idea.

Maharshi: What is this mind?

Maharshi: Mind is one form of manifestation of life. A block of wood or a subtle machine is not called mind.  The vital force manifests
as life-activity and also as the conscious phenomena known as the mind.

Devotee: What is the relationship between mind and object?  Is the mind contacting something different from it viz., the world?

Maharshi: The world is 'sensed' in the waking state and the dream states, or is the object of perception and thought, both
being mental activities.  If the there were no such activities as waking and dreaming thought, there would be no 'perception'
or inference of a 'world'.  In sleep there is no such activity and 'objects and world' do not exist for us in sleep.  Hence 'reality
of the world' may be created by the ego by its act of emergence from sleep.  And that reality may be swallowed up or disappear
by the soul resuming its nature in sleep.  The emergence and disappearance of the world are like the spider producing a gossamer
web and then withdrawing it.  The spider here underlies all the three states ---- waking, dreaming and sleep.  Such a spider
in the person is called Atma (Self), whereas the same with reference to the world (which is considered to issue from the sun)
is called Brahman (Supreme Spirit ). He that is in man is the same as He that is in the Sun. Sa yaschayam purushe yaschasavditye
sa ekah.           

contd.,

Arunachala Siva.
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on August 29, 2013, 01:41:33 PM

Talks No. 25 - continues...

While Self or Spirit is unmanifest and inactive, there are no relative doubles, e.g subject and object - drik and drisya.
If the inquiry into the ultimate cause of manifestation of mind itself is pushed on, mind will be found to be only the
manifestation of the Real which is otherwise called Atman or Brahman.  The mind is termed as sukshma sarira or subtle body;
and jiva is the individual soul.  The jiva is the essence of the growth of individuality; personality is referred to as jiva.
Thought or mind is said to be its phase, or one of the ways in which the jiva manifests itself -- the earlier stage or phase of
such manifestation being vegetative life.  This mind is always seen as being related to, or acting on, some non-mind or matter,
and never by itself.  Therefore mind and matter co-exist.

****


Arunachala Siva.         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on August 30, 2013, 03:11:09 PM
Talks No. 26.

Devotee: How shall we discover the nature of the mind i.e its ultimate cause, or the noumenon of which it is a manifestation?

Maharshi:  Arranging thoughts in the order of value, the 'I' thought is the all important thought.  Personality-idea or thought is
also the root or the stem of all other thoughts, since each idea or thought arises only as someone's thought and is not known
to exist independently of the ego.  The ego therefore exhibits thought-activity.  The second and the third person do not appear
except to the first person.  Therefore they arise only after the first person appears, so all the three persons seem to rise and sink
together.  Trace, then, the ultimate cause of 'I' or personality.  The 'I' idea arises to an embodied ego and should be related to a body
or organism.  Has it a location in the body or a special relation to any particular spot, as speech which has its center in the brain,
or amativeness in the brain?  Similarly, has 'I' got any center in the brain, blood, or viscera?  Thought-life is seen to center round
the brain and the spinal cord which in turn are fed by the blood circulating in them carrying food  and air duly mixed up which are
transformed into the nerve matter.  This, vegetative life, --- including circulation, alimentation, respiration etc., -- are vital force,
is said to be (or reside in) the core or essence of the organism.  Thus the mind may be regarded as the manifestation of vital force
which again may be conceived as residing in the Heart. 

Devotee:  Now for the art of eliminating the mind and developing intuition in its stead, are they two distinct stages with a possible
neutral ground which is neither mind nor intuition? Or does the absence of mental activity, necessarily involve Self Realization?

Maharshi: The abhyasi (practitioner) there are two distinctive stages.  There is a neutral ground of sleep, coma, faint, insanity
etc., in which the mental operations either do not exist or consciousness of the Self does not prevail.

Devotee: Taking the first part first, how is the mind to be eliminated or relative consciousness transcended?

Maharshi:  The mind is by nature restless. Begin liberating it from its restlessness; give it peace.  Make it free from distractions,
train it to look inward; make this a habit.  This is done by ignoring the external world and removing the obstacles to peace of
mind.

Devotee: How is restlessness removed from the mind?

Maharshi:  External contacts -- contacts with objects other than itself -- make the mind restless.  Loss of interest in non-Self
(vairagya) is the fist step.  Then the habits of introspection and concentration follow.  They are characterized by control of
external senses, internal faculties etc., (sama, dhama etc.,) ending in Samadhi (undistracted mind.

****

Arunachala Siva.                       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on August 31, 2013, 01:28:15 PM
Talks No.  27:

Devotee:  How are they practiced?

Maharshi:  An examination of the ephemeral nature of external phenomena leads to Vairagya.  Hence inquiry (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.  The source of 'I' is the Heart -- the final goal.   If, however,
the aspirant is not temperamentally suited to Vichara Marga (to the introspective and analytical method), he must develop
bhakti (devotion) to an ideal -- may be God, Guru, humanity in general, ethical laws, or even the idea of beauty.  When one
of these take possession of the individual, other attachments grow weaker, i.e. dispassion (Vairagya) develops.  Attachment   
for the ideal simultaneously grows and finally holds the field.  Thus ekagrata (concentration) grows simultaneously and
imperceptibly  -- with or without visions and direct aids.

In the absence of inquiry and devotion, the natural sedative pranayama (breath regulation) may be tried.  This is known as
Yoga Marga.  If life is imperiled the whole interest centers round the one point, the saving of life.  If the breath is held the mind
cannot afford to (and does not) jump at its pets -- external objects.  Thus there is rest for the mind so long as the breath is held.
All attention being turned on breath or its regulation, other interests are lost.  Again, passions are attended with irregular breathing,
whereas calm and happiness are attended with slow and regular breathing.  Paroxysm of joy is in fact as painful as one of pain,
and both are accompanied by ruffled breaths.  Real peace is happiness.  Pleasures do not come from happiness.

The mind improves by practice and becomes finer just as the razor's edge is sharpened by stropping.  The mind is then better be
able to tackle internal or external problems.  If an aspirant be unsuited temperamentally for the first two methods and circumstantially
(on account of age) for the third method, he must try Karma Marga (doing good deeds, for example social service).  His nobler
instincts become more evident  and he drives impersonal pleasure. His smaller self is less assertive and has a chance of expanding
its good side.  The man becomes duly equipped for one of the three aforesaid paths. His intuition may also develop directly
by this single method.

contd.,

Arunachala Siva.               
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on September 01, 2013, 02:15:33 PM
Talks No.  27 continues....

Devotee: Can a line of thought or a series of questions induce Self-hypnotism?  Should it not be reduced to a single point
analyzing the unanalyzable, elementary and vaguely perceived and elusive 'I'?

Maharshi:  Yes. It is really like gazing into vacancy or a dazzling crystal or light.

Devotee: Can the mind be fixed to that point?  How?

Maharshi: If the mind is distracted, ask the questions promptly, 'To whom do these distracting thoughts arise?' That takes you
back to the 'I' point promptly.

Devotee: How long can the mind stay or be kept in the Heart?

Maharshi: The period extends by practice.

Devotee: What happens at the end of that period?

Maharshi: The mind returns to the present normal state. Unity in the Heart is replaced by variety of phenomena perceived.
This is called the outgoing mind.  The heart going mind is called the resting mind.

Devotee: Is all this process merely intellectual or does it exhibit feeling predominantly?

Maharshi: The latter.

Devotee: How do all thoughts cease when the mind is in the Heart?

Maharshi: By force of will, with strong faith in the truth of the Master's teaching to that effect.

Devotee: What is the good of this process?

Maharshi: a. Conquest of the will -- development of concentration.

                 b. Conquest of passions - development of dispassion.
 
                 c. Increased practice of virtue - samatva, equality to all.

Devotee: Why should one adopt this self hypnotism by thinking on the unthinkable point?  Why not adopt other methods
like gazing into the light, holding the breath, hearing music, hearing internal sounds, repetition of the sacred syllable,
Pranava  or other mantras?

Maharshi:  Light gazing stupefies the mind and produces catalepsy of the will for the time being, yet secures no permanent
benefit.  Breath control benumbs the will for the time being only.  Sound hearing produces similar results -- unless the manta
is sacred and secures the help of a higher power to purify and raise the thoughts.

*****

Arunachala Siva.       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on September 02, 2013, 02:28:48 PM

Talks No. 28:

Devotee: What is the inter relation between regulation of thoughts and regulation of breath?

Maharshi: Thought (intellectual) and respiration, circulation, etc., (vegetative) activities are both different aspects of the same --
the individual life.  Both depend upon (or metaphorically) 'reside' or 'inhere' in life.  Personality and other ideas spring from it
like vital activity.  If respiration or other vital activity is forcibly repressed, thought also is repressed.  If thought is forcibly slowed
down and pinned to a point, the vital activity of respiration is slowed down, made even and confined to the lowest level compatible
with life.  In both the cases, the distracting variety of thought is temporarily at an end.  The inter action is noticeable in other ways
also.  Take the will to live. That is thought power.  That sustains and keeps up life when other vitality is almost exhausted and delays
death.  In the absence of such will power death is accelerated.  So thought is said to carry life with it in the flesh and from one
fleshy body to another.

Devotee: Are there any aids to (1) concentration and (2) casting off distractions?

Maharshi: Physically the digestive and other organs are kept free from irritation. Therefore the food is regulated both in
quantity and quality.  Non irritants are eaten, avoiding chillies, excess of salt, onions, wine,  opium etc., Avoid constipation,
drowsiness, and excitement, and all food which induce them.  Mentally take interest in one thing and fix the mind on it. Let
such interest be all-absorbing to the exclusion of everything else.  This is dispassion (vairagya) and concentration. God or mantra
may be chosen.  The mind gains strength to grasp the subtle and merge into it.

contd,

Arunachala Siva,.
       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on September 03, 2013, 02:22:20 PM
Talks No. 28:

continues....

Devotee: Distractions result from inherited tendencies.  Can they be cast off too?

Maharshi: Yes.  Many have done so. Believe it!  They did so because they believed they could.  Vasanas can be obliterated.
It is done by concentration on that which is free from vasanas and yet is their core.

Devotee: How long is the practice to continue?

Maharshi: Till the success is achieved and until yoga-liberation becomes permanent. Success begets success.  If one distraction
is conquered the next is conquered and so on, until all are finally conquered.  The process is like reducing an enemy's fort by
slaying its manpower -- one by one, as each issues out.

Devotee: What is the goal of this process?

Maharshi: Realizing the Real. 

Devotee: What is the nature of the Reality? 

Maharshi: (a) Existence without beginning or end -- eternal.
                (b) Existence everywhere, endless, infinite.
                (c) Existence underlying all forms, all changes, all forces, all matter and all spirit.

The many change and pass away (phenomena) whereas the One always endures (noumenon). 
               
                (d) The one displacing the triads, i.e. the knower, the knowledge and the known.  The triads are only appearances
in time and space, whereas the Reality lies beyond and behind them.  They are like a mirage over the Reality.  They are all
result of delusion.

Devotee: If 'I' also be an illusion, who then casts off the illusion?

Maharshi:  The 'I' casts off the illusion of 'I' and yet remains as 'I'.  Such is the paradox of Self Realization.  The realized do not
see any contradiction in it.  Take the case of bhakti -- I approach Isvara  and pray to be absorbed in Him.  I then surrender myself
in faith, and by concentration.  What remains afterwards?  In place of the oriiginal 'I', perfect self surrender leaves a residuum
of God in which the 'I' is lost.  This is the highest form of devotion (parabhakti), prapatti, surrender or the height of Vairagya.

You giver up this and that of 'my' possessions. If you give up 'I', and 'mine' instead, all are given up at a stroke.  The very seed
of possession is lost.  Thus the evil is nipped in the bud or crushed in the germ itself.  Dispassion (Vairagya) must be very strong
t do this.  Eagerness to do it must be equal to that of a man kept under water trying to rise up to the surface for his life.

contd.,

Arunachala Siva.                     
 
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on September 04, 2013, 02:21:28 PM
Talks No.  28

continues....

Devotee: Cannot this trouble and difficulty be lessened with the aid of a Master or an Ishta Devata (God chosen for worship)?
Cannot they give the power to see our Self as it is -- to change us into themselves  -- to take us into Self Realization?

Master: Ishta Devata and Guru are aids - very powerful aids on this path.  But an aid to be effective requires your effort also.
Your effort is a sine qua non.  It is you who should see the sun.  Can spectacles and the sun see for you?  You yourself have
to see your true nature.  Not much aid is required for doing it !

Devotee: What is the relation between my free will and the overwhelming might of the Omnipotent?

  a.  Is omniscience of God consistent with ego's free will?
  b. Is omnipotence of God consistent with ego's free will?
  c.  Are the natural laws consistent with God's free will?

Maharshi: Yes. Free will is the present appearing to a limited faculty of sight and will.  The same ego sees its past activity
as falling into a course of 'law' or rules -- its own free will being one of the links in that course of law.

Omnipotence and omniscience of God  are then seen by the ego to have acted through the appearance of his own free will.
So he comes to the conclusion that the ego must go by appearances.  Natural laws are manifestations of God's Will and
they have been laid down.

Devotee:  Is the study of science, psychology, physiology, philosophy etc., helpful for -
      1. this art of yoga liberation.
      2. the intuitive grasp of the unity of the Real?

Maharshi:  Very little.  Some knowledge is needed for yoga and it may be found in books. But practical application is the thing
needed, and a personal example, personal touch and personal instructions are the most helpful aids.  As for the other, a person
may laboriously convince himself of the truth to be intuited, i.e its function and nature, but the actual intuition is akin to feeling
and requires practice and personal contact.  Mere book learning is not of any great use.  After realization all intellectual loads
are useless burdens and are thrown overboard  as jetsam.  Jettisoning the ego is necessary and natural.

contd.,

Arunachala Siva.                 
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on September 05, 2013, 04:31:53 PM
Talks No.  28 - continues....

Devotee:  How does the dream differ from waking?

Maharshi:  In dreams one takes on different bodies, and they re-enter this body when one dreams of sense contacts.

Devotee: What is happiness? Is it inhering in the Atman or in the object, or in the contact between the subject and the
object?  But we do not see happiness in our affairs.  When does It actually arise?

Maharshi:  When there is contact of a desirable sort or memory thereof, and when there is freedom from undesirable contacts
or memory thereof, we say there is happiness.  Such happiness is relative and is better called pleasure.

But men want absolute and permanent happiness. This does not reside in objects, but in the Absolute.  It is Peace free from
pain and pleasure -- it is a neutral state.

Devotee: In what sense is happiness our real nature?

Maharshi: Perfect Bliss is Brahman.  Perfect Peace is of the Self.  That alone exists and conscious.  The same conclusion is arrived
at (a) judged metaphysically and (b) inferred by Bhakti Marga.

We pray to God for Bliss and receive it by Grace.  The bestower of Bliss must be Bliss itself and also Infinite.  Therefore, Isvara
is the Personal God of infinite power and bliss.  Brahman is Bliss, impersonal and absolute.  The finite egos, deriving their source 
from Brahman and then Isvara are in their spiritual nature bliss only.  Biologically an organism functions because such functions
are attended with happiness. 

It is pleasure that helps our growth, food, exercise, rest, and gregarious qualities.  The psychology (and metaphysics) of pleasure
is perhaps this: One nature is primarily one, entire, blissful. Take this as a probable hypothesis.  Creation is by the entire Godhead
breaking into God and Nature (maya or prakriti).  This maya is of two parts:  para - the supporting essence and apara - the five
elements, mind, intellect and ego (eight fold).

contd.,

Arunachala Siva.       
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on September 06, 2013, 02:41:48 PM
Talks No. 28
continues....

Ego's perfection is suddenly broken at a point and a want is felt giving rise to a desire to get something or do something.
When that want is cured by the fulfillment of that desire, the ego is happy and the original perfection is restored.  Therefore,
happiness may be said to be our natural condition or nature.  Pleasure and pain are relative and refer to our finite state,
with progress by satisfaction of want.  If relative progress is stopped and the soul merges into Brahman -- of the nature
of perfect peace -- the soul ceases to have relative, temporary pleasure, and enjoys perfect peace - Bliss. Hence Self
Realization is Bliss.  It is realizing the Self as the limitless spiritual eye (jnana drishti) and not clairvoyance. It is the highest
self surrender. Samsara (the world cycle) is sorrow.

Devotee: Why then  is Samsara - creation and manifestation as finitised  -- so full of sorrow and evil?

Maharshi: God's will !

Devotee: Why does God will it so?

Maharshi: It is inscrutable. No motive can be attributed to that Power - no desire, no end to achieve can be asserted of that
one Infinite.  All-wise and All-powerful Being. God is untouched by activities, which take place in His Presence.  Compare
the sun and the world activities.  There is no meaning in attributing responsibility and motive to the One before it becomes
many.  But God's will for the prescribed course of events is a good solution of the free will problem (vexata quaestio).
If the mind is restless on account of a sense of imperfect and unsatisfactory character of what befalls us or what is committed
or omitted by us, then it is wise to drop the sense of responsibility and free will by regarding ourselves as the ordained
instruments of All-Wise and All-Powerful, to do and suffer as He pleases.  He carries all burdens and gives us peace.

****

Arunachala Siva.                   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on September 07, 2013, 02:23:15 PM

Talks No: 29:

On another occasion, the evening was calm and cloudy.  It was drizzling occasionally and somewhat cool in consequence.
The windows of the Asramam were closed and the Maharshi was seated as usual on the sofa.  Facing Him sat the devotees.
Some visitors had come from Cuddalore. A Sub Judge, accompanied by two elderly ladies, was among them.  The Sub Judge
began the discussions as to the impermanance of all mundane things, by putting the question, 'Has the discrimination between
Reality and Unreality (Sat asat vicharana) the efficacy in itself to lead us to the realization of the one Imperishable?'

Maharshi: As propounded by all and realized by all true seekers, fixity in the Supreme Spirit (Brahma nishta) alone can make us
know and realize it. It being of us and in us, any amount of discrimination (vicharana) can lead us only one step forward, by making
us renouncers, by goading us to discard the seeming (abhasa) as transitory and to hold fast to the eternal truth and presence
alone.

The conversation turned upon the question as to whether Isvara Prasad (Divine Grace) is necessary for the attaining of samrajya
(universal dominion) or whether a Jiva's honest and strenuous efforts to attain it cannot of themselves lead him to That from
whence is no return to life and death.  The Maharshi  with an ineffable smile which lit up His Holy Face and which was all pervasive
shining upon the coterie around Him, replied in tones of certainty and with the ring of truth: 'Divine Grace is essential for
Realization. It leads one to God-realization. But such Grace is vouchsafed only to him who is a true devotee or yogin who has
striven hard and ceaselessly on the path towards the freedom.'

Devotee:  There are six centers mentioned in the Yoga books; but the jiva is said to reside in the Heart. Is it not so?

Maharshi: Yes. The Jiva is said to remain in the Heart, in deep sleep.  And in the brain in the waking state.  The Heart need
not be taken to be the muscular cavity with four chambers which propels blood.  There are indeed passages which support
the view.  There are others who take to mean a set of ganglia or nerve centers about that region.  Whichever view is correct
does not matter to us.  We are not concerned with anything less than ourselves.  That we have certainly within us.  There
could be no doubts or discussions about that.

contd.,

Arunachala Siva.                         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on September 08, 2013, 05:28:16 PM
Talks no. 29

continues....

Bhagavan continued....

The Heart is used in the Vedas and the scriptures to denote the place whence the notion of 'I' springs. Does it spring only
from the fleshy ball?  It springs within us somewhere right in the middle of our being.  The 'I' has no location. Everything is
the Self.  There is nothing other than That.  So the Heart must be said to be the entire body of ourselves and of the universe
conceived as 'I'.  But to help the practicer, the abhyasi, we have to indicate a definite part of the universe, or of the body. 
So this Heart is pointed out as the seat of the Self. But in truth, we are everywhere, we are all that is, and there is nothing else.

Devotee: It is said that the Divine Grace is necessary to attain successful undistracted mind, Samadhi.  Is that so?

Maharshi:  We are God. Isvara Drishti (seeing ourselves as God) is itself Divine Grace.  So we need Divine Grace to get God Grace.

Maharshi smiled and all devotees laugh together.

Devotee: There is also a Divine Favor (Isvara anugraham) as distinct from Divine Grace (Isvara Prasadam). Is that so?

Maharshi:  The thought of God is Divine Favor !  He is by nature Grace, aruL or prasad. It is by God's Grace that you think
of God.

Devotee:  Is not the Master's Grace the result of God's Grace?

Maharshi: Why distinguish between the two?  The Master is the same as God and not different from Him. 

Devotee: When an endeavor is made to lead the right life and to concentrate on the Self, there is often a downfall or break.
What is to be done?

Maharshi: It will come alright in the end.  There is a steady impulse of your determination that sets you on your feet again
after every downfall and breakdown.  Gradually the obstacles are all overcome and your current becomes stronger.  Everything
comes right in the end.  Steady determination is what is required.

***

Arunachala Siva.               
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on September 10, 2013, 01:40:40 PM
Talks No. 30:

Mr. N. Natesa Iyer, the leader of the Bar in a South Indian town, an orthodox Brahmin, asked, 'Are the Gods Iswara or Vishnu
and their sacred regions Kailasa or Vaikunta real?'

Maharshi: As real as you are in the body.

Devotee: Do they possess a vyavahara staya i.e. phenomenal existence like my body? Or are they fictions like the horn of a hare?

Maharshi: They do exist.

Maharshi: If so, they must be somewhere.  Where are they?

Maharshi: Persons who have seen them say that they exist somewhere. So we must accept their statement.

Devotee: Where do they exist?

Maharshi:  In You.

Devotee: Then is only an idea -- that which I can create  and control?

Maharshi: Everything is like that.

Devotee: But I can create pure fictions e.g. hare's horn or only part truths e.g. mirage, while there are also facts irrespective
of my imagination.  Do the Gods Isvara and Vishnu exist like that?

Maharshi: Yes.

Devotee: Is He subject to pralaya (cosmic dissolution)?

Maharshi: Why? Man becoming aware of the Self transcends cosmic dissolution (pralaya) and becomes liberated (mukta).
Why not God (Isvara) who is infinitely wiser and abler?

Devotee: Do devas and pisachas (devils) exist similarly?

Maharshi: Yes.

Devotee: How are we to conceive of Supreme Consciousness (Chaitanya Brahman)?

Maharshi: As that which is.

Devotee: Should it be thought of as Self Effulgent?

Maharshi: It transcends light and darkness.  As individual (jiva) sees both.  The Self enlightens the individual to see light
and darkness.

Devotee: Should it be realized as 'I am not the body, nor the agent, nor the enjoyer? etc.,?

Maharshi: Why these thoughts?  Do we now think that we are men, etc., By not thinking so, do we cease to be men?

Devotee:  Should one realize it then by the scriptural text such as 'There are no differences here - neha nanachit kinchana.

Maharshi: Why even that?

Devotee: If we think, "I am the real" will it do?

Maharshi: All thoughts are inconsistent with realization.  The correct state is to exclude thoughts of ourselves and all other
thoughts.  Thought is one thing and realization is quite another.

Devotee:  Is it not necessary or at least advantageous to render the body invisible in one's spiritual progress?

Maharshi: Why do you think of that?  Are you the body?

Devotee: No. But advanced spirituality must effect a change in the body. Is it not so?

Maharshi: What change do you  desire in the body, and why?

Devotee: Is not invisibility evidence of advanced wisdom (jnana)?

Maharshi: In that case, all those spoke, who wrote and who passed their lives in the sight of others, must be considered
ignorant -ajnanis!

Devotee: But the Sages Vasishta and Valmiki possessed such powers?

Maharshi: It might have been their fate,  prarabdha,  to develop such powers (siddhis) side by side with their wisdom, Jnana.
Why should you aim at that which is not essential but apt to prove a hindrance to wisdom, Jnana?  Does the Sage, Jnani, feel
oppressed by his body being visible?

Devotee: No.

Maharshi: A hypnotist can render himself suddenly invisible.  Is he therefore a Sage, Jnani?

Devotee: No.

Maharshi: Visibility and invisibility refer to a seer. Who is that seer?  Solve that first.  Other matters are unimportant.

contd.,

Arunachala Siva.             
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on September 11, 2013, 02:21:24 PM
Talks No.  30

continues....

Devotee:   The Vedas contain conflicting accounts of Cosmogony.  Ether, is said to be the first creation in one place, vital energy
(prana) in another place, something else in yet another; water is still another and so on.  How are these to be reconciled?  Do
not these impair the credibility of Vedas?

Maharshi:  Different Seers saw different aspects of truths at different times, each emphasizing some one view.  Why do you worry
about their conflicting statements?  The essential aim of the Veda is to teach us the nature of imperishable Atman and show us
that we are That. 

Devotee: I am satisfied with that portion.

Maharshi: Then treat all the rest as artha vada (auxiliary arguments) or expositions for the sake of the ignorant who seek to
trace the genesis of things and matters.

Devotee: I am a sinner.  I do not perform religious sacrifices (homas), etc.,  Shall I have painful rebirths for that reason?  Pray
save me !

Maharshi:  Why do you say that you are a sinner?  Your trust in God is sufficient to save you from rebirths.  Cast all the burden
on Him. In Tiruvachagam, it is said: 'Though I am worse than a dog, you have graciously undertaken to protect me.  This delusion
of birth and death is maintained by you.  Moreover, am I the person to sift and judge?  Am I the Lord here?  Oh Maheswara ! It
is for you to roll me through bodies (by births and deaths) or to keep me fixed at your own feet.'  Therefore, have faith and that
will save you.

Devotee: Sir, I have faith -- and still I encounter difficulties.  Weakness and giddiness afflict me after I practice concentration.

Maharshi: Breath control (pranyayama) properly performed should increase one's strength.

Devotee:  I have my professional work and yet I want to be in perpetual dhyana. Will they conflict each other?

Maharshi: There will be no conflict.  As you practice both and develop your powers you will be able to attend to both.  You will
begin to look on business as a dream.  Says the Bhagavad Gita: 'That which is the night of all beings, for the disciplined man is
the time of waking.  When other beings are waking, then it is night for the sage who sees.  (11.69).

*****

Arunachala Siva.               
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on September 12, 2013, 05:23:33 PM
Talks No. 31:

A visitor asked: What to do get libeation - moksha?

Maharshi: Learn what is liberation is.

Devotee: Should I do worship (upasana) for it?

Maharshi: Worship is for mind control (chitta nirodda) and concentration.

Devotee: Should I do idol worship? Is there any harm in it?

Maharshi: So long as you think you are the body there is no harm.

Devotee: How to get over the cycle of births and deaths?

Maharshi: Learn it what it means.

Devotee: Should I not leave my wife and family?

Maharshi: How do the they harm you?  First find out who you are?

Devotee: Should not one give up wife, wealth and home?

Maharshi: Learn first what Samsara is.  Is all that Samsara?  Have they not been men living among them and getting
Realization/

Devotee: What are the steps of practical training (Sadhana) for it?

Maharshi: It depends on the qualifications and the nature of the seeker.

Devotee: I am doing idol worship.

Maharshi: Go on with it. It leads to concentration of mind. Get one-pointed. All will come out right. People think that freedom
is somewhere yonder and should be sought out.  They are wrong.  Freedom is only knowing the Self within yourself.
Concentrate and you will get it.  You mind is the cycle of births and deaths, - samsara.

Devotee: My mind is very unsteady. What should I do?

Maharshi: Fix your attention on any single thing and try to hold on to it.  All will be alright.

Devotee: I find concentration difficult.

Maharshi: Go on practicing. Your concentration will be as easy as breathing. That will be the crown of your achievements.

contd.,

Arunachala Siva.   


y   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on September 13, 2013, 02:14:56 PM
Talks No. 31 - continues....

Devotee: Are not abstinence and pure food helpful?

Maharshi:  Yes, all that is good.  (Then Maharshi concentrates and silently gazes at vacancy, and thus sets an example
to the questioner).

Devotee: What is is but the means to concentration?

Devotee: To help concentration, is it not good to have some aids?

Maharshi: Breath regulation, etc., are such helps.

Devotee: Is it not possible to get a vision of God?

Maharshi: Yes. You see this and that. Why not see God?  Only you must know what God is.  All are seeing God always.  But
they do not know it.  You find out what God is.  People see, yet, see not. because they know not God.

Devotee: Should I not go on with repetition of sacred syllables (mantra japa) e.g. Krishna or Rama's name, when I worship
images?

Maharshi: Mental japa is very good. That helps meditation.  Mind gets identified with the repetition and then you get to know
what worship (puja) really is -- the losing of one's individuality, in that which is worshipped.

Devotee: Is the Universal Soul (Paramatma) always different from us?

Maharshi: That is common belief.  But it is wrong.  Think of Him as not different from you, and then you achieve the identity of
Self with God.

Devotee: Is it not the Advaita doctrine to become one with God?

Maharshi: What is becoming?  The thinker is all the while the Real.  He ultimately realizes the fact.  Sometimes we forget
our identities, as in sleep and dreams.  But God is perpetual consciousness.

contd.,

Arunachala Siva.     
             
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on September 14, 2013, 12:56:21 PM
Talks No. 31 - continues....

Devotee: Is not the Master's guidance necessary, besides idol worship?

Maharshi: How did you start it without advice?

Devotee: From sacred books (puranas).

Maharshi:  Yes.  Someone tells you of God, or Bhagavan Himself tells you.  In the latter case, God Himself is your Master.
What matters it who the Master is?  We really are one with the Master or Bhagavan.  The Master is God.  One discovers it
in the end.  There is no difference between human guru and God-guru.

Devotee: If we have done virtuous action (punya) the achievement will not leave us, I hope.

Maharshi: You will reap your destiny (prarabdha that way).

Devotee: Will not a Wise Master be a great help in pointing out the way?

Maharshi:  Yes. If you go on working with the light available, you will meet your Master, as he himself will be seeking you.

Devotee: Is there a difference between prapatti (self surrender) and the Path of Yoga of the 'Seers?

Maharshi: Jnana Marga and Bhakti Marga (prapatti) are one and he same. Self surrender leads to realization just as inquiry
does.  Complete self surrender means that you have no further thought of 'I'.  Then all your predispositions (samskaras) are
washed off and you are free.  You should not continue as a separate entity at the end of either course.

Devotee: Do not we go to Heaven (Svarga) etc., as the result of our actions?

Maharshi: That is as true as the present existence.  But if we inquire who we are and discover the Self, what need is there
to think of heaven etc.,?

Devotee: Should I not try to escape rebirth?

Maharshi: Yes. Find out who is born and who has the trouble of existence now.  When you are asleep do you think of rebirths
or even the present birth, etc.,?  So find out whence the present problem arises and there is the solution also.  You will discover
that there is no birth, no present trouble, or unhappiness, etc.,  All is That.  All is Bliss.  We are freed from rebirth in fact. Why
fret over the misery of rebirth?

*****

Arunachala Siva.

                 
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on September 15, 2013, 02:11:55 PM
Talks No. 32:

A visitor: The saints Sri Chaitanya and Sri Ramakrishna wept before God and achieved success.  Is that not the path to follow?

Maharshi: Yes.  There was a powerful force (Sakti) drawing them on through all those experiences.  Trust in that huge power
to take you on to your goal.  Tears are often considered a sign of weakness.  These great persons were certainly not weak.
These manifestations are only passing signs of the great current carrying them on.  We must look to the end achieved.

Devotee: Can  this physical body be made to disappear into nothingness?

Maharshi: Why this question?  Can you not find out if you are the body?

Devotee: Can we have disappearance from sight (antar dhyana) like the yogis Vasishta or Viswamitra?

Maharshi: These are only physical matters. Is that the essential object of our interest? Are you not the Self ? Why trouble about
other matters?  Take the essence; reject the other learned theories as useless.  They who think that physical disappearance
counts in freedom is mistaken.  No such thing is needed.  You are not the body; what does it matter if it disappears in one way
or another?  There is no great merit in such phenomena. In what superiority or inferiority consist?   Achievements of the Real
alone matters.  The loss of the 'I' is the main fact, and not the loss of the body.  Identity of the Self with the body is the real
bondage.  Leave off the false notion and perceive intuitively the Real.  That alone matters.  If you melt a gold ornament before testing
it to be gold, what matters it how it is melted, whole or in parts, or of what shape the ornament was?  All that you are interested
in is if it is gold.  The dead man sees not his body.  It is the survivor that thinks about the manner in which the body is parted from.
The realized have no death with or without body, the realized man is equally aware and sees no difference.  To him the one state
is not superior to other.  To an outsider also the fortunes of a liberated one's body need not be any concern; mind your business.
Realize the Self.  After realization there will be time to think of what form of death is preferable to you. 

It is the false identity of the Self with the body that causes the idea of preference, etc., Are you the body?  Were you aware of it
when you were fast asleep last night?  No !  What is it that exists now and troubles you? It is 'I'. Get rid of it and be happy.

****

Arunachala Siva.                     
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on September 16, 2013, 01:59:20 PM
Talks No. 33:

A visitor:  'The Supreme Spirit (Brahman) is Real.  The world  (Jagat) is illusion.' is the stock phrase of Sri Sankara. Yet others
say, 'The world is reality.' What is true?

Maharshi: Both the statements are true.  They refer to different stages of development and are spoken from different points
of view. The aspirant (abhyasi) starts with the definition, that which is real exists always.  Then he eliminates he world as
unreal because it is changing. It cannot be real.  'not this, not this'!  The seeker ultimately reaches the Self and there finds
unity as the prevailing note. Then, that which was originally rejected as being unreal is found to be a part of of the unity.
Being absorbed in Reality the world is also Real.  There is only being in Self Realization, and nothing but Being. Again
Reality is used in a different sense and is applied loosely by some thinkers to objects.  They say that the reflected (adhyasika)
Reality admits of degrees which are named: 

Vyavahara Satya - everyday life.

Pratibhasika satya - illusory.

Paramartika Satya - Ultimate. 

Thus if Reality be used in the wider sense, the world may be said to have the everyday life and illusory degrees. Some,
however, deny even the reality of practical life, the first one.  According to them, it is only Pratibhasika satya - illusion.

*****

Arunachala Siva.                   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on September 17, 2013, 02:29:01 PM
Talks No. 34.

Yogi Ramiah's Account of His Experience:

Sitting in Maharshi's presence brings peace of mind.  I used to sit in Samadhi for three or four hours together.  Then I felt
my mind took a form and came out from within.  By constant practice and meditation, it entered the Heart, and was merged
into it.  I conclude that the Heart is the resting place of mind.  The result is peace.  When the mind is absorbed in the Heart,
the Self is realized.  This could be felt even at the stage of concentration (dharana).

I asked Maharshi about contemplation.  He taught me as follows:

When a man dies the funeral pyre is prepared and the body is laid flat on the pyre.  The pyre is lit.  The skin is burnt, then
the flesh, and then the bones until the whole body falls into ashes.  What remains thereafter?  The mind.  The question
arises, 'How many are there in this body?' -- one or two.  If two, why people say 'I' and not 'we'?  There is therefore only
one.  Whence is it born?  What is its nature?  Inquiring thus the mind also disappears.  Then what remains over is seen to be
'I'.  The next question is Who am I?  The Self alone.  This is contemplation.  It is how I did it.  By this process attachment to
the body (deha vasana) is destroyed.  The ego vanishes.  Self alone shines.  One method of getting mind-dissolution
(mano laya) is association with great ones -- the yoga adepts (Yoga arudhas).  They are perfect adepts in Samadhi. 
Self Realization has been easy, natural and perpetual to them.  Those moving with them closely and in sympathetic contact
gradually absorb the Samadhi habit from them. 

****

Arunachala Siva.           
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on September 18, 2013, 01:13:17 PM
Talks No. 35:

An educated visitor asked Bhagavan about dvaita and advaita. 

Maharshi:  Identification with the body is dvaita.  Non identification is advaita.


****

Talks No. 36:

An aristocratic and distinguished lady visitor from the North accompanied  by her private secretary arrived at noon, waited
a few minutes and asked the Maharshi soon after He returned to the Hall after lunch:

Devotee: Maharajji, can we see the dead?

Maharshi: Yes.

Devotee: Can the yogis show them to us?

Maharshi: Yes. They may. But do not ask me to show them to you.  For I cannot.

Devotee: Do you see them?

Maharshi: Yes. In dreams.

Devotee: Can we realize the goal through yoga?

Maharshi: Yes.

Devotee: Have you written on yoga?  Are there books on the subject by you?

Maharshi: Yes.

After she left, the Master observed: 'Did we know our relatives before their birth that we should know them after their death?

****

Arunachala Siva.   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on September 19, 2013, 10:55:13 AM
Talks No. 37:

'What is Karma?' asked someone.

Maharshi:  That which has already begun to bear fruit is classified as prarabdha karma (past action).  That which is in store
and will later bear fruit is classified as Sanchita Karma (accumulated action).  This is multifarious like the grain obtained by
villagers as barter for cress (greens).  Such bartered grain consists of rice, ragi, barley, etc., some floating on, others sinking
in water. When the most potent of the multifarious accumulated karma begins to bear fruit in the next birth is called the
prarabdha karma of that birth.

Talks 38:

When one of the present attendants came the first time to Bhagavan, he asked: 'What is the way of liberation?'
The Maharshi replied: The way already taken leads to liberation.'

Arunachala Siva.   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on September 20, 2013, 11:31:56 AM

Talks No. 39:

Conversing with R. Seshagiri Rao, a visitor, Maharshi remarked that a Self Realized Sage (Atma Jnani) alone can be a good
Karma Yogi.  'After the sense of doership has gone, let us see what happens. Sri Sankara advised inaction. But did he not
write commentaries and take part in disputation?  Do not trouble about doing action or otherwise. Know Thyself.  Then let us
see whose action it is.  Whose is it? Let action complete itself. So long as there is a doer he must reap the fruits of his action.
If he does not think himself the doer there is no action for him.  He is an ascetic who has renounced worldly life.'

Devotee: How did the ego arise?

Maharshi: It is not necessary to know it.  Know the present.  Not knowing that, why do you worry about other times?

Maharshi said in a reply to a question:  Is the world within you or without you?  Does it exist apart from you?  Does the world
come and tell you, 'I exist'?

*****

Arunachala Siva.   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on September 21, 2013, 11:00:05 AM
Talks No.  45:

The Brahmin questioner resumed: 'How do we know that action is ours or not?'

Maharshi: If the fruits of actions do not affect the person he is free from action.

Devotee: Is intellectual knowledge enough?

Maharshi: Unless intellectually known, how to practice it? Learn it intellectually first, then do not stop with that. Practice it.

Mharshi then made certain remarks: When you adhere to one philosophical system, (siddhanta) you are obliged to condemn
the others. That is the case with the heads of monsteries (matadhipadtis).'

All people cannot be expected to do the same kind of action.  Each one acts according to his temperament and past lives. Wisdom,
Devotion, Action, are all interlocked.  Meditation on forms is according to one's own mind.  It is meant for ridding oneself of other
forms and confining oneself to one form.  It leads to the goal.  It is impossible to fix the mind in the Heart to start with. So these
aids are necessary.  Krishna says that there is no birth to you, me etc., and later says, that there is no birth to you, me etc.,
And later says he was born before Aditya etc., Arjuna disputes it.  Therefore it is certain that each one thinks of God according
to his own degree of advancement. 

You say you are the body in wakeful state; not the body in sleep.  Bodies being several fold for an individual, should not there
be infinite capacities for God?  Whichever method one follows, that method is encouraged  by Sages. For it leads to the goal like
any other method.

****

Arunachala Siva.         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on September 22, 2013, 12:45:05 PM

Talks No. 41:

Devotee: Are there heaven (swarga) and hell (naraka)?

Maharshi: There must be someone to go there.  They are like dreams.  We see time and space exist in dream also.  Which
is true, dream or wakefulness?

Devotee:  So we must rid ourselves of lust, anger, etc.,

Maharshi: Give up thoughts.  You need not give up anything else. You must be there to see anything.  It is the Self.  Self is
ever conscious. 

Devotee: All pilgrimages, etc., good?

Maharshi: Yes.

Devotee: What effort is necessary for reaching the Self? 

Maharshi: 'I' should be destroyed.  Self is not to be reached.  Is there any moment when Self is not?  It is not new.  Be as you
are.  What is new cannot be permanent.  What is Real must always exist.

Devotee: What is the sacrifice through wisdom (Jnana Yagna) or other sacrifices?

Maharshi:  Other disciplines exist for it.  Practice is for gaining wisdom (Jnana).

Devotee: Are Jivanmuktas of different kinds?

Maharshi: What does it matter if they differ externally?  There is no difference in their wisdom, Jnana.

Devotee: When loyal to one Master, can you respect others?

Maharshi: Guru is only one. He is not physical. So long as there is weakness the support of strength is needed.

Devotee: J. Krishnamurti says, 'No Guru is necessary?'

Maharshi: How did he know it? One can say so after realizing but not before. 

Devotee: You have gained this state by great effort. What shall we poor souls do?

Maharshi; We are in our Self. We are not in the world.

Devotee: Heaven and hell -- what are they?

Maharshi: You carry heaven and hell with you.  Your lust, anger, etc., produce these regions.  They are like dreams.

Devotee: The Gita says that if a man fixes his attention between the eyebrows and holds his breath he reaches the Supreme
State. How is that done?

Maharshi: You are always in the Self and there is no reaching it.  The eyebrow is only a place where attention is to be fixed -
seat of meditatioin - upasana sthana.

Devotee: You have spoken of the Heart as the seat of meditation?

Maharshi: It is also that.

Devotee: What is Heart?

Maharshi: It is the center of the Self.  The Self is the center of the centers. The Heart represents the psychic center and not the
physical center.

Devotee: The term 'Jnana's is realized Wisdom.  The same term is used for the method also. Why?

Maharshi: Jnana includes the method also because it ultimately results in realization.

contd.,

Arunachala Siva.             
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on September 23, 2013, 01:45:33 PM
Talks No. 41: continues....

Devotee: Is a man to engage in teaching his knowledge, however imperfect?

Maharshi:  If his prarabdha karma be that way.  In the seventh chapter, Arjuna asks if Karma is a method (sadhana).
Krishna answers that it is so if done without any sense of doership. 

So also  Karmas are approved by scriptures which deny Karma. The Karma disapproved by them is that which is done with
the sense of doership.  Karma will go on automatically.  Or Karma will drop away from you.  If Karma be your lot according to
prarabdha, it will surely be done whether you will it or not.  If Karma is not your lot, it will not be done, even if you intently engage
in it.  Janaka, Suka, etc., were also in work without ahamkara, Karma may be done for fame, or may be done unselfishly and
for the public good.  Yet even then they want applause.  So it is really selfish.

Devotee: What is that one thing, knowing which all doubts are solved?

Maharshi: Know the doubter.  If the doubter be held, the doubts will not arise.  Here the doubter is transcendent.  Again when
the doubter ceases to exist, there will be no doubts arising.  From where they will arise?  All are jnanis, jivanmuktas.  Only they
are not aware of the fact.  Doubts must be uprooted.  This means that the doubter must be uprooted.  Here the doubter is mind.

Devotee: What is the method?

Maharshi: 'Who am I?' is the investigation.

Devotee: May we perform japa?

Maharshi: Why should you think I am this?  Investigate and thoughts cease. What is, namely the Self, will be revealed as the
inseparable residue.

Devotee: Is hatha yoga necessary?

Maharshi: It is one of the aids - not that is always necessary.  It depends upon the person.  Vichara surpasses pranayama. 
In Yoga Vasishta, Chudala advises investigation (Vichara) to Sikhidvaja for killing the ego.

Reality can be reached by holding on to prana or intellect.  Hatha Yoga is former.  Vichara is the latter.

Devotee: Is there any individuality for Jnani after Realization?

Maharshi: How can he retain individuality?

Even ordinarily the elders advise achamana and pranayama before undertaking any work -- be it worldly or other worldly.
That means concentration of mind accomplishes the work.

Devotee: I meditate neti neti (not this, not this).

Maharshi: No -- that is not meditation.  Find the source.  You must reach the source without fail.  The false 'I' will disappear
and the real 'I' will be realized.  The former cannot exist apart from the latter.

****

Arunachala Siva.   
         
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on September 24, 2013, 01:20:22 PM

Talks No. 42:

Mr. Duncan Greenlees, Madanapalli, wrote as follows:  'One has at time had vivid flashes of a consciousness whose center is
outside the normal self and which seems to be inclusive.  Without concerning the mind with philosophical concepts, how could
Bhagavan advice us to work towards getting, retaining, and extending those flashes?  Does abhyasa in such experiences
involve retirement?' 

Sri Bhagavan answered: 'Out side' - For whom is inside or outside?  They can be only so long as there are the subject and object.
For whom are these two again?  They both resolve into the subject only.  See who is in the subject.   The investigation leads you
to pure consciousness beyond the subject. 

Normal self is the mind. This mind is with limitations. But pure consciousness is beyond limitations and reached by investigation as
above outlined.

Getting - Self is always there. One seeks to destroy the obstacles to the revelation of the Self.

Retaining - Having once gained the Self it will be understood to be Here and Now.  It is never lost.

Extending - There is no extending the Self, for it is always without contraction or expansion. 

Retirement - Abiding in the Self is solitude.  Because there is nothing alien to the Self.  Retirement must be from some one
place to another.  There is neither the one nor the the other apart from the Self.  All being the Self, retirement is impossible
and inconsistent.

Abhyasa is investigation into the Self.

*****

Arunachala Siva.               
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on September 25, 2013, 01:31:08 PM
Talks No. 43:

Mr. S. Ranganathan, I.C.S. Collector of Vellore, Mr. S.V. Ramamurthi I.C.S and Mr. T. Raghavaiah, late Diwan of Pudukottai
State, visited the Asramam. Mr. Ranganathan asked, 'Kindly instruct me as to how the mind may be controlled.'

Maharshi: There are two methods.  The one is to see what the mind is; and then it subsides.  The second is to fix your attention
on something that the mind remains quiet.

The questioner repeated the question for further elucidation.  The same answer was returned with a little more added.  The
questioner did not look satisfied.

Mr. Raghavaiah:  Men of the world that we are, we have some kind of grief or another and do not know how to get over it.
We pray to God and still are not satisfied.  What can we do?

Maharshi: Trust God.

Devotee: We surrender; but still their is no help.

Maharshi: Yes. If you have surrendered you must be able to abide by the will of God and not make a grievance of what may not
please you.  Things may turn out differently from what they look apparently.  Distress often leads men to faith in God.

Devotee: But we are worldly.  There is the wife, there are the children, friends and relatives.  We cannot ignore their existence
and resign ourselves to Divine Will, without retaining some little of the personality in us.

Maharshi: That means, you have not surrendered as professed by you.  You must only trust God.

Mr. Ramamurthi: Swamiji, I have read Brunton's book A Search in Secret India, and was much impressed by the last chapter,
where he says that it is possible to be conscious without thinking.  I know that one can think, remaining forgetful of the physical
body. Can one think without the mind?  Is it possible to gain that consciousness which is beyond thoughts.

Maharshi: Yes. There is only one consciousness, which subsists in the waking, dream, and sleep states.   In sleep there is no 'I'.
The 'I-thought' arises on waking and then the world appears. Where was this 'I' in sleep?  Was it there or not?  It must have been
there also, but not in the way you feel now.  The present is only the 'I-thought', whereas the sleeping 'I' is the real 'I'. It
subsists all through.  It is Consciousness.  If it is known you will see that it is beyond thoughts. 

Devotee: Can we think without the mind?

Maharshi: Thoughts may be like any other activities, not disturbing to the Supreme Consciousness.

Devotee: Can one read others' minds?

The Master as usual told him to find his Self before worrying about others.

'Where are others apart from one's own Self?' asked the Master.

Mr. Raghaviah:  How shall we correlate the higher experience with the lower experience (meaning spiritual experience with
mundane affairs)?

Maharshi: There is only one experience. What are worldly experiences but those built up on the false 'I'?  Ask the most successful
man of the world if he knows his Self.  He will say 'No.'  What can anyone know without knowing the Self?  All worldly knowledge   
is built upon such a flimsy foundation.

Mr. Ramamurthi:  How to know the Real 'I' as distinct from the false 'I'?

Maharshi:  Is there anyone who is not aware of himself?  Each one knows but yet does not know, the Self. A strange paradox.

The Maharshi added later: 'If the inquiry is made whether the mind exists, it will be found that mind does not exist. That is control
of mind.  Otherwise, if the mind is taken to exist, and one seeks to control it, it amounts to mind controlling the mind, just like
a thief turning out to be a policeman to catch the thief, i.e. himself.  Mind persists in that way alone, but eludes itself.'

****

Arunachala Siva.                 
   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on September 26, 2013, 01:34:55 PM
Talks No. 42:

Mr. Ekanath Rao, an Engineer, asked Sri Bhagavan if solitude is necessary for Vichara.

Maharshi:  There is solitude everywhere.  The individual is solitary always.  His business is to find it out within, and not seek it without.

Devotee: The work-a-day world is distracting. 

Maharshi: Do not allow yourself to be distracted.  Inquire for whom there is distraction.  It will not afflict you after a little practice.

Devotee: Even the attempt is impossible.

Maharshi: Make it and it will be found not so difficult.

Devotee: But the answer does not come for the search inward.

Maharshi: The inquirer is the answer and no other answer can come.  What comes afresh cannot be true.  What always is, is true.

****

Arunachala Siva.   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on September 27, 2013, 01:30:57 PM
Talks No. 45:

A visitor asked: The path of realization is difficult. Worldly matters are easy of understanding, whereas this is not.

Maharshi: Yes. The mind always seeks external knowledge, leaving aside its own inner knowledge. 

Devotee: A stay of one day with Sri Bhagavan is good. A stay of two days is better, of three days, more so, and so on.
If it is a continuous stay here, how shall we get on with our mundane work?

Maharshi: Stay here or elsewhere must be understood to be the same and to have the same effect.

****

Arunachala Siva.   
Title: Re: Talks with Sri Ramana Maharshi:
Post by: Subramanian.R on September 28, 2013, 02:34:59 PM
Talks No. 46:

After hearing the Malayalam version of Upadesa Saram chanted, Mr. Ramachandra Iyer, of Nagercoil, asked in a characteristically
unsophisticated  way about the mind, concentration, and control.  The Maharshi said that the mind is only identity of the Self with
the body. It is a false ego that is created; it creates false phenomena in its turn and appears to move in them.  All these are false.
The Self if the only Reality.  If the false identity vanishes the persistence of the Reality becomes apparent.  It does not mean
that Reality is not here and now.  It is always there and eternally the same.  It is also in everyone's experience. For everyone knows
that he is.  'Who is he?' Subjectively, 'Who am I?'.  The false ego is associated with objects; this ego itself is its own object.
Objectivity is the falsity.  Subject alone, the Reality.  Do not confound yourself with the object, namely the body.  This gives rise
to he false ego, consequently of the world and your movements therein with the resulting misery.  Do not think yourself to be this,
that, or anything.  To be so and so, to be such and such.  Only leave off the falsity.  The Reality will reveal itself.  The scriptures
say that the Self is nityasiddha, ever present, and yet speak of the removal  of ajnana. If Self is nitya, always and siddha, present,
how can there be ajnana?  For whom is the ajnana?  These are contradictory.  But such statements are for guiding the earnest
seeker in the right way.  He does not readily understand the only Truth if mentioned in plain words as in natvam naham neme
janadhipath (not thou, not I, nor these kings...).  Sri Krishna declared the Truth, but Arjuna could not grasp it. Later Krishna painly
says that people confound Him with the body, whereas in reality He was not born nor will He die.  Still Arjuna requires the whole
Gita for the Truth to be made clear to him.

Look, the Self is only Be-ing, not being this or that. It is simple Being.  Be -- and there is an end of ignorance.  Inquire for whom
is the ignorance.  The ego arises when you wake up from sleep.  In deep sleep you do not say that you are sleeping and that you
are going to wake up or that you have been sleeping so long.  But still you are there.  Only when you are awake you say that
you have slept.  Your wakefulness comprises sleep also in it.  Realize your pure Being. Let there be no confusion with the body.
The body is the result of thoughts.  The thoughts will play as usual, but you will not be affected.  You were not concerned with the
body when asleep.  So you can always remain.

Mr. Ekanatha Rao:  How can anyone reconcile such activity with the wage earning which is a necessity for worldly people?

Maharshi: Actions form no bondage.  Bondage is only the false notion, 'I am the doer'.  Leave off such thoughts and let the body
and the senses play their role, unimpeded by your interference.

******

Arunachala Siva.