Author Topic: Talks with Sri Ramana Maharshi:  (Read 40768 times)

Subramanian.R

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Talks with Sri Ramana Maharshi:
« 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.       

Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #1 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.         

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Re: Talks with Sri Ramana Maharshi:
« Reply #2 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.

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Re: Talks with Sri Ramana Maharshi:
« Reply #3 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.   

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Re: Talks with Sri Ramana Maharshi:
« Reply #4 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)

******

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Re: Talks with Sri Ramana Maharshi:
« Reply #5 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.

***

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Re: Talks with Sri Ramana Maharshi:
« Reply #6 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.

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Re: Talks with Sri Ramana Maharshi:
« Reply #7 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.

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Re: Talks with Sri Ramana Maharshi:
« Reply #8 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.

****

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Re: Talks with Sri Ramana Maharshi:
« Reply #9 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.

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Re: Talks with Sri Ramana Maharshi:
« Reply #10 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.

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Re: Talks with Sri Ramana Maharshi:
« Reply #11 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.

........

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Re: Talks with Sri Ramana Maharshi:
« Reply #12 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.

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Re: Talks with Sri Ramana Maharshi:
« Reply #13 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."

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Re: Talks with Sri Ramana Maharshi:
« Reply #14 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.