Author Topic: Talks with Sri Ramana Maharshi:  (Read 59577 times)

Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #135 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.         

Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #136 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!

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Re: Talks with Sri Ramana Maharshi:
« Reply #137 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.

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Re: Talks with Sri Ramana Maharshi:
« Reply #138 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.                 

Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #139 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.

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Re: Talks with Sri Ramana Maharshi:
« Reply #140 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.

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Re: Talks with Sri Ramana Maharshi:
« Reply #141 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.

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Re: Talks with Sri Ramana Maharshi:
« Reply #142 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.'

*****

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Re: Talks with Sri Ramana Maharshi:
« Reply #143 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.               

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Re: Talks with Sri Ramana Maharshi:
« Reply #144 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.               

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Re: Talks with Sri Ramana Maharshi:
« Reply #145 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.

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Re: Talks with Sri Ramana Maharshi:
« Reply #146 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.         
   
 

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Re: Talks with Sri Ramana Maharshi:
« Reply #147 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.


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Re: Talks with Sri Ramana Maharshi:
« Reply #148 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.

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Re: Talks with Sri Ramana Maharshi:
« Reply #149 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.