Author Topic: Talks with Sri Ramana Maharshi:  (Read 64062 times)

Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #105 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.

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Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #106 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.           

Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #107 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.

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Re: Talks with Sri Ramana Maharshi:
« Reply #108 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.

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Re: Talks with Sri Ramana Maharshi:
« Reply #109 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).

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Re: Talks with Sri Ramana Maharshi:
« Reply #110 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.

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Re: Talks with Sri Ramana Maharshi:
« Reply #111 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.,

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Re: Talks with Sri Ramana Maharshi:
« Reply #112 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.

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Re: Talks with Sri Ramana Maharshi:
« Reply #113 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.

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Re: Talks with Sri Ramana Maharshi:
« Reply #114 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.,

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Re: Talks with Sri Ramana Maharshi:
« Reply #115 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.

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Re: Talks with Sri Ramana Maharshi:
« Reply #116 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.

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Re: Talks with Sri Ramana Maharshi:
« Reply #117 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.

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Re: Talks with Sri Ramana Maharshi:
« Reply #118 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.,

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Re: Talks with Sri Ramana Maharshi:
« Reply #119 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!

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Arunachala Siva.