Author Topic: Talks with Sri Ramana Maharshi:  (Read 66289 times)

Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #15 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.       

Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #16 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.

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Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #17 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.

******

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Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #18 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.   

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Re: Talks with Sri Ramana Maharshi:
« Reply #19 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.

****

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Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #20 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.

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Re: Talks with Sri Ramana Maharshi:
« Reply #21 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.         

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Re: Talks with Sri Ramana Maharshi:
« Reply #22 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.   

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Re: Talks with Sri Ramana Maharshi:
« Reply #23 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.

****

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Re: Talks with Sri Ramana Maharshi:
« Reply #24 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.

****

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Re: Talks with Sri Ramana Maharshi:
« Reply #25 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.

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Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #26 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. 

Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #27 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.
           

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Re: Talks with Sri Ramana Maharshi:
« Reply #28 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.

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Re: Talks with Sri Ramana Maharshi:
« Reply #29 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.