Author Topic: Ramana Maharshi's opinion when asked about the future of the world  (Read 1371 times)


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Question: “Will the Maharshi express an opinion about the future of the world, for we are living in critical times?”

Ramana Maharshi:

“Why should you trouble yourself about the future?” demands the Sage. “You do not even properly know about the present! Take care of the present; the future will then take care of itself.”

“There is One who governs the world, and it is His lookout to look after the world. He who has given life to the world knows how to look after it also. He bears the burden of this world, not you.” “Yet if one looks around with unprejudiced eyes, it is difficult to see where this benevolent regard comes in,” I object.

The Sage appears to be still less pleased. Yet his answer comes:

“As you are, so is the world. Without understanding yourself, what is the use of trying to understand the world? This is a question that seekers after truth need not consider.People waste their energies over all such questions. First, find out the truth behind yourself; then you will be in a better position to understand the truth behind the world, of which yourself is a part.”

Source: The Maharshi and His Message By Paul Brunton


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Re: Ramana Maharshi's opinion when asked about the future of the world
« Reply #1 on: June 28, 2010, 02:01:26 PM »

Dear prasanth,

Ajata Vada says that the world itself is unreal and it is only one's
mental projection.  One should therefore start with his mind and see
whether it really exists.  Without that, worrying about the future of the world, which is itself not real, is only a delusion.  Bhagavan Ramana says in Verse 16 of ULLadu Narpadu:  "Without us, where is
the day [time] and country [space]?"     
Gaudapada says in his Karika (Chapter III, Advaita Prakaranam.):

Verse 28:  The unreal cannot be born either really or through Maya.
For the son of a barren woman is neither in reality, not in illusion.

Verse 29:  As in dream, the mind acts through Maya presenting the appearance of duality, so also in the waking state the mind acts,
through Maya, presenting the appearance of duality.

Verse 30:  There is no doubt that the mind, which is, in fact, non-
dual appears as dual in dream.  In like manner undoubtedly that
which is non-dual, appears as dual in the waking state also.

Verse 31:  All these dual objects, comprising everything that is movable and immovable, perceived by the mind and are mind alone.
For, duality, is never experienced when the mind ceases to act.

Verse 32:  When the mind does not imagine on account of the knowledge of the Truth which is Atman, then it ceases to be mind and becomes free from all idea of cognition, for want of objects
to be cognized.

Verse 33:  The knowledge {Jnanam} which is unborn and free from all imaginations is every inseparable from the knowable.  The
immutable and birthless Brahman is the sole object of knowledge.  The birthless is known by the birthless.

Arunachala Siva.