Author Topic: Talks with Sri Ramana Maharshi:  (Read 71636 times)


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Re: Talks with Sri Ramana Maharshi:
« Reply #165 on: May 23, 2013, 01:48:01 PM »

Talks No  589 - continues....

Sri Bhagavan further said:  Again, just as physical ether though accommodating all the gross objects (the whole universe)
is itself the content of the mind-ether, so also the latter is itself the content of Chit-ether.  The last one is Chit Itself. 
There are no things contained in it.  It remains as Pure Knowledge only.

Devotee:  Why call it ether?  Physical ether is not sentient.

Maharshi:  Ether denotes not only the insentient physical ether but also Pure Knowledge.  Knowledge does not consist
in knowing objects. This is relative knowledge.  But Knowledge in its purity remains all alone.  One, unique, transcendent Light !

Devotee: Well  - should we be imagining it in our meditation?

Maharshi:  Why imagine?  We can think another only if we are independent of it, whereas here we cannot remain independent
of this Pure Knowledge.  Rather, only IT IS !   How can It be imagined to be so and so or such and such?

Devotee:  How are we to proceed?

Maharshi:  Only get rid of the non-Self.

Devotee: It looks alright now.  But later it is all forgotten. 

Maharshi:  Your forgetfulness implies knowledge, for you know you forgot.  Otherwise how can you speak of forgetting it?
So forgetfulness is also Chit-akasa, Chit ether only.

Devotee: How then is it not clear to me?

Maharshi:  Chit is knowledge pure and simple.  The mind proceeds from it.  The mind is made up of thoughts.  Darkness or
ignorance interposing Pure Knowledge seems different from what It really is.  The same is seen as 'I' and the 'world' which
are full of desires, attachment, hatred, etc.,  Therefore desire etc., are said to veil the Reality.

Devotee: How to be rid of thoughts?  Is it as said in the Atma Vidya... the eye of the mental eye etc., etc.,?

Maharshi:  There the mind stands for ether.  Being (Sat).  And the 'eye' for knowledge (chit). Both Sat and Chit together form
the universe.

Devotee:  How to realize the same?

Maharshi: As pointed out in the Atma Vidya 'being the eye of the mental eye, the ether of the mental ether...' meaning, the
Knowledge behind the relative knowledge, the Chit-Ether containing the mental ether, remain as the Only One always
shining bright.

Devotee: Still I do not understand. How shall I realize it?

Maharshi: It is also said, 'Remain free from thoughts', and 'It is realized only in the mind drawn within.'  Therefore, the mind
made free from thoughts, and merged in the Heart, is Chit Itself.

Devotee: Is the aforesaid mental ether Isvara or Hiranyagarbha?

Maharshi:  Can the latter remain independent of the former?  The same is Isvara and Hiranyagarbha.

Devotee: How do they differ from each other?

Maharshi:  The Immanent Being is called Isvara.

Devotee: Is not the Immanent Being Chit-akasa only?

Maharshi: The Immanence can only be with Maya.  It is the Knowledge of Being along with Maya;  from this subtle conceit
Hiranyagarbha, from the latter the gross conceit Virat.  Chit-Atma is Pure Being only.


Arunachala Siva.                     



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Re: Talks with Sri Ramana Maharshi:
« Reply #166 on: May 24, 2013, 01:23:57 PM »

Talks No.  591:

Devotee: Seekers who are in immediate proximity of the Master can get the grace by darsana, sparsana etc., (look, touch
etc.,).  But how does one get the same grace when the person is at a distance?

Maharshi:  By Yoga drishti (yogic look).

Mr. Chopra, a Punjabi employed in Singapore, is on a visit here and raised a few questions.     

Devotee: What is the efficacy of the name?

Sri Bhagavan read out the extract from the Vision. It was a translation   of Namdev's verses. 

Devotee : How does the name help Realization?

Maharshi:  The original name is always going on spontaneously without any effort on the part of the individual.  The
name is Aham -- 'I'.  But when it becomes manifest it manifests as ahamkara - the ego.  The oral repetition of nama leads
one to mental repetition which finally resolves itself into the eternal vibration. 

Devotee:  But these are all mental or physical. 

Maharshi:  The mind or mouth cannot act without the Self.  Tukaram, the great Maharashtrian Saint, used to remain in
Samadhi in the day and sing and dance at night with large crowds of people.  He always used to utter the name of Sri
Rama.  Once he was answering calls of nature and also saying, Ram, Ram.  An orthodox priest was shocked at the
unholy mention of the sacred name and so reprimanded him and ordered him to be silent when he answered calls of
nature.  Tukaram said, 'All right', and remained mute.   But at once there arose the name of Rama  from every pore of
Tukaram and the priest was horrified by the din.  He then prayed to Tukaram, 'Restrictions are only for the common
people and not for saints like you.'

Devotee: It is said that Sri Ramakrishna saw life in image of Kali which he worshipped.  Can it be true?

Maharshi:  The life was perceptible to Sri Ramakrishna and not to all.  The vital force was due to himself.  It was his own
vital force which manifested as if it were outside and drew him in.  Were the image full of life it must have been found by
all.  But everything is full of life.  That is the fact.  Many devotees have had experiences similar to those of Sri Ramakrishna.


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Re: Talks with Sri Ramana Maharshi:
« Reply #167 on: May 25, 2013, 02:36:06 PM »

Talks No. 591:  continues....

Devotee:  How can there be life in a stone?  It is unconscious.

Maharshi:  The whole universe is full of life.  You say the stone is unconscious.  It is your self consciousness which now speaks
of unconsciousness.  When a person wants to see if there is an article in a dark room, he takes a lamp to look for it.  The light
is useful in detecting the presence and absence of the thing.  Consciousness is necessary for discovering if a thing is conscious
or not.  If a man remains in a dark room one need not take a lamp to find him. If he is called, he answers.  He does not require
a lamp to announce his presence.  Consciousness is thus self shining. 

Now you say you were unconscious in sleep and self conscious in the wakeful state.  Which is the Reality?  The Reality must     
be continuous and eternal.  Neither the unconsciousness nor the self consciousness of the present is the Reality.  But you admit
your existence all through.  The pure Being cannot be otherwise than consciousness.  Otherwise you cannot say that you exist.
Therefore, consciousness is  the Reality.  When that consciousness is associated with upadhis you speak of self consciousness,
unconsciousness, super consciousness, human consciousness, dog-consciousness, tree-consciousness and so on.  The unaltering
common factor in all of them is consciousness.

Therefore, the stone is as much unconscious as you are in sleep.  Is that totally devoid of consciousness?

Devotee: But a dog-consciousness is different from my consciousness. I cannot read the Bible to the dog.  The tree again does not
move whereas I move and act. 

Maharshi: Call the tree a standing man; and call the man a moving tree.

An American gentleman who also took part in the conversation would not allow Sri Bhagavan to explain and so it stopped here.


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Re: Talks with Sri Ramana Maharshi:
« Reply #168 on: May 26, 2013, 01:40:23 PM »

Talks No. 592.

The Punjabi gentleman referred to the popular belief of a worm being metamorphosed to a wasp (bhramarakita nyaya)
which Sri Bhagavan mentioned to the ladies in the course of conversation yesterday.  Sri Bhagavan recalled some interesting

1. I had previously heard of this bhramarakita nyaya.  After I came to Tiruvannamalai, when I was staying in Gurumurtam,
I noticed a red wasp construct a hive in which it placed five or six grubs and then flew away.  My curiosity was roused and
I wanted to test the truth of the oft quoted nyaya.  I waited some days, may be ten days.  I then tapped the hive.  It broke
and there I found that all the five or six grubs had united together and taken the shape of a wasp, but it was white.

2. Later when I was in Virupaksha Cave, I saw a red wasp construct five or six hives in each of it placed five or six grubs
and flew away.  After about 10 days, a black beetle, smaller than the wasp, buzzed around the hives and closed  each of
them, with a little black mud and flew away.  I was wondering at the intrusion of the beetle on the hives of the wasp.  I
waited for a few days and then gently opened one of the hives.  Five or six black bodies came out and each of them was
a black beetle.  I thought it strange.

3. Again, when I was in Pachaiamman Temple, I saw a red wasp constructing five or six hives on a pillar in the temple.
It placed five or six grubs in each of them and buzzed away.  I watched it for several days.  The wasp did not return.
There was no black beetle also.  After about 15 days, I opened one of the hives.  All the grubs had united into a white
mass of wasp like form.  It dropped down and was stunned by the fall.  After a few minutes, it began to crawl.  Its color
was gradually changing.  In a short time, there were two little specks on its sides which grew into wings as I watched and
the full grown wasp flew away from the ground.

4. When I was in the Mango Tree Cave, I noticed a caterpillar like worm crawl up on a wall.  It stopped in one place, and fixed
two spots which it later connected up with a thin filament from its body.  It held  the filament with its mouth and rested its tail
end on the wall.  It remained so several days. I was watching it. It shriveled up in course of time. I wondered if there was life
in it.  So I gently tickled it with a thin stalk.  There was no life within.  I left it there.  But in a few days, more I found that there was
only a dry skin left behind and the inner thing had flown away. 

5. I had also seen the flies carrying tiny grubs on their legs which they deposited on offal.  The grubs later flew away as flies.

Devotee:  They may be eggs laid by the flies.

Maharshi: But they move and struggle and then shape themselves as flies.


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Re: Talks with Sri Ramana Maharshi:
« Reply #169 on: May 27, 2013, 02:12:12 PM »

Talks No.  593.

Sri Bhagavan mentioned another interesting reminiscence, 'When I was a boy I had seen fishermen divert water from its
main course and keep pot through which the diverted water flowed.  The artificial way was spread with tobacco stems. 
Strangely enough the larger fishes always took the new way and fell into the pot.  The fishermen who were simply sitting
quiet used to take the fish out from the pot and throw them into baskets.  I thought at that time it was strange. Later when
I was staying here, I heard some men recite a piece from Tayumanavar which mentioned the trick of the fishermen.'

This verse mentioned by Sri Bhagavan comes under the composition Dhidam uRave, 'with strong determination', Verse 4.
I shall give this verse in a separate post.


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Re: Talks with Sri Ramana Maharshi:
« Reply #170 on: May 27, 2013, 02:18:36 PM »
Talks No. 593:

The verse mentioned by Sri Bhagavan about Tayumanavar's verse is as under:

உள்ளத்தி னுள்ளே ஒளித்தென்னை ஆட்டுகின்ற
கள்ளக் கருணையையான் காணுந் தரமாமோ
வெள்ளத்தை மாற்றி விடக்குண்பார் நஞ்சூட்டும்
பள்ளத்தின் மீன்போற் பதைத்தேன் பராபரமே. 4.

You are secretly staying in my Heart, and rocks me with this and that in this world.  The Grace is knavery.  Is it the
way to show your Grace?  It is like (fishermen) diverting the floods in the river and keeping poison (tobacco stems)
(in a pot) and thus feed the fishes with that poison. I am suffering with restlessness like those fishes.


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Re: Talks with Sri Ramana Maharshi:
« Reply #171 on: May 27, 2013, 02:22:11 PM »

Talks No.  593.

This is somewhat a better translation of Tayumanavar's verse, mentioned by Sri Bhagavan, from mountainman:

Will  it be possible for me to behold
The delusive Grace hidden in my heart
That makes me convulse?
Like the fish in the pond
Whose waters the fish eating folk poison,
I struggled desperate.
Oh! Thou, the Being Pervasive!

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Re: Talks with Sri Ramana Maharshi:
« Reply #172 on: May 28, 2013, 02:17:12 PM »

Talks No.  594:

The Spanish lady, Madam Mercedes De Acorta, has written a letter to Mr. Hague, the American mining engineer, who is
here as a temporary resident for the last two months. She has raised a few questions there: 'If the individual Self merges
into the universal Self,  how can one pray to God for the uplift of humanity?'  The question seems to be common among
the thinkers of the West.

Sri Bhagavan said:  They pray to God and finish with 'Thy Will be done !'  If His Will be done why do they pray at all?  It
is true that the Divine Will prevails at all times and under all circumstances.  The individuals cannot act of their own accord.
Recognize the force of the Divine Will and keep quiet.  Each one is looked after by God. He has created all.  You are among
2,000 millions.  When He looks after so many, will He omit you?  Even common sense dictates that one should abide by \
His Will. 

Again there is no need to let Him know your needs.  He knows them Himself and will look after them. 

Still more, why do you pray?  Because you are helpless yourself and you want the Higher Power to help you.  Well, does
not your Creator and Protector know your weakness?  Should you parade your weakness in order to make Him know it?

Devotee:  But God helps those who help themselves. 

Maharshi:  Certainly.  Help yourself and that is itself according to God's Will.  Every action is prompted by Him only.  As for
prayer for the sake of others, it looks so unselfish on the surface of it.  But analyze the feeling that you will detect selfishness
there also.  You desire others' happiness so that you may be happy.  Or you want the credit for having interceded on others'
behalf. God does not require an intermediary. Mind your business and all will be well.


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Re: Talks with Sri Ramana Maharshi:
« Reply #173 on: May 29, 2013, 01:37:46 PM »

Talks No. 594:  continues....

Devotee: Does not God work His Will through some chosen person?

Maharshi:  God is in all and works through all.  But His Presence is better recognized in purified minds.  The pure ones reflect
God's actions more clearly than the impure minds.  The pure ones reflect God's actions more clearly than the impure minds.
Therefore people say that they are the chosen ones.  But the 'chosen' man does not himself say so.   If he thinks that he
is intermediary then it is clear that he retains his individuality and that there is no complete surrender.

Devotee: Are not Brahmins considered to be the priests or intermediaries between God and others?

Maharshi:  Yes.  Who is a Brahmin?  A Brahmin is one who has realized Brahman.  Such a one has no sense of individuality
in him.  He cannot think that he acts as an intermediary. 

Again, as for prayer, a realized person does not see others as different from himself.  How can he pray at all, and to whom
and for what?  His very presence is the consummation of happiness for all.  So long as you think that there are others
different from you, you pray for them.  But the sense of separateness is ignorance.  This ignorance is again the cause of
feeling helplessness.  You know that you are weak, and helpless. How then can you help others?  If you say, 'By Prayer to
God;   God  knows His business and does not require your intercession for others. 

Help yourself so that you may become strong.  That is done by complete surrender.  That means you offer yourself to Him.
So you cannot retain your individuality after surrender.  You then abide by His Will.  Thus Silence is the Highest of all

Silence is the ocean in which all the rivers of all the religions discharge themselves.  So says Tayumanavar.  He also adds that
the Vedic religion is the only one which combines both philosophy and religion.


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Re: Talks with Sri Ramana Maharshi:
« Reply #174 on: May 29, 2013, 02:41:58 PM »
This is the verse indicated by Sri Bhagavan in Talks No. 494.
This comes under PAyap puli - the composition called Pouncing Leopard.

ஆறொத் திலங்கு சமயங்கள் ஆறுக்கும் ஆழ்கடலாய்
வீறிப் பரந்த பரமான ஆனந்த வெள்ளமொன்று
தேறித் தெளிந்து நிலைபெற்ற மாதவர் சித்தத்திலே
ஊறிப் பரந்தண்ட கோடியெல் லாம்நின் றுலாவியதே. 11.

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Re: Talks with Sri Ramana Maharshi:
« Reply #175 on: May 29, 2013, 02:44:33 PM »
This is the English translation as rendered by mountainman, for the Verse 11 of PAyap puli mentioned by
Sri Bhagavan in Talks No. 494. 

Thou art the Deep Sea
Into which flow the six shining faiths
As unto rivers mighty!
Thou art the Flood of Supreme Bliss
That rushed and spread
And seeping into the thoughts
Of the holy beings
Of doubt free clear vision,
Expanded vast into the universes countless!

Arunachala Siva.


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Re: Talks with Sri Ramana Maharshi:
« Reply #176 on: May 30, 2013, 02:28:55 PM »

Talks No. 595:

The two lady visitors returned in the morning and the younger one asked:

'Is the experience of the Highest State the same to all?  Or is there any difference?'

Maharshi:  The Highest State is the same and the experience is also the same.

Devotee:  But I find some difference in the interpretations put on the Highest Truth.

Maharshi:  The interpretations are made with the mind.  The minds are different and so the interpretations are

Devotee:  I mean to ask if the seers express themselves differently?

Maharshi:  The expressions may differ according to the nature of the seekers.  They are meant to guide the seekers.

One seer speaks in the terms of Christianity, another in those of Islam, a third of Buddhism, etc., Is that due to
their upbringing?

Maharshi:  Whatever may be their upbringing, their experience is the same., But the modes of expression differ
according to circumstances. 


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Re: Talks with Sri Ramana Maharshi:
« Reply #177 on: May 31, 2013, 01:43:51 PM »

Talks No. 596:

A visitor asked:  Sri Bhagavan said last night that God is guiding us.  Then why should we make an effort to do anything?

Maharshi: Who asks you to do so?  If there was that faith in the guidance of God this question would not have arisen.

Devotee: The fact is that God guides us.  Then what is the use of these instructions to people?

Maharshi:  They are for those who seek instructions.  If you are firm in your belief in the guidance of God, stick to it, and
do not concern yourself with what happens around you.  Furthermore, there may be happiness or misery.  Be equally
indifferent to both and abide in the faith of God. That will be so only when one's faith is strong that God looks after all
of us.

Mr. Chopra asked:  'How shall I secure that firm faith?'

Maharshi:  Exactly.  It is for such as these who want instructions.  There are persons who seek freedom from misery.  They
are told that God guides all and so there need not be any concern about what happens. If they are of the best type they
at once believe it and firmly abide by faith in God.

But there are others who are not so easily convinced of the truth of the bare statement.  They ask: 'Who is God?  What is
His nature? Where is He?  How can He be realized?' and so on.  In order to satisfy them intellectual discussion is found necessary.
Statements are made, their pros and cons are argued, and the truth is thus made clear to the intellect.

When the matter is understood intellectually the earnest seekers beings to apply it practically.  He argues at every moment,
"For whom are these thoughts?  Who am I?' and so forth, until he is well established in the conviction that a Higher Power
guides us.  That is the firmness of faith.  Then all his doubts are cleared and he needs no further instructions.

Devotee: We have also faith in God.

Maharshi:  If it had been firm no questions would have arisen.  The person will remain perfectly happy in his Faith in the

Devotee: Is the inquiry into the Self the same as above mentioned faith?

Maharshi:  Is the inquiry into the Self is inclusive of all, faith, devotion, jnana, yoga and all.

Devotee: A man sometimes finds that the physical body does not permit steady meditation.  Should he persist yoga for
training the body for the purpose.


Arunachala Siva.



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Re: Talks with Sri Ramana Maharshi:
« Reply #178 on: June 01, 2013, 01:40:02 PM »

Talks No. 596:


Maharshi:  It is according to one's Samskaras (predispositions).  One man will practice hatha yoga for curing his bodily ills.
Another man will trust God to cure them.  A third man will use his will power for it and a fourth man may be totally indifferent
to them.  But all of of them will persist in meditation. The quest for the Self is the essential factor and all the rest are mere

A man may have mastered Vedanta philosophy and yet remain unable to control his thoughts.  He may have a predisposition
(purva samskara) which takes him to practice hatha yoga.  He will believe that the mind can be controlled only  by yoga and
so he will practice it.

Devotee: What is most suitable for gaining facilities  for steady dhyana?

Maharshi:  It one depends on one's own Samskara.  One may find hatha yoga suitable and another man nama japa, and
so on.  The essential point is the Atma Vichara - - inquiry into the Self.

Devotee:  Is it enough if I spend sometime in the mornings and some time in the evenings for this Atma Vichara?  Or
should I do it always -- say even when I am writing or walking?

Maharshi:  Now, what is your real nature?  Is it writing, walking , or being?  The one unalterable reality is Being.  Until
you realize that state of pure being you should pursue the inquiry.  If once you are established in it, there will be no
further worry. 

No one will inquire into the source of thoughts unless thoughts arise. So long as you think, 'I am walking', 'I am writing'
inquire who does it.

These actions will however go on when one is firmly established in the Self.  Does a man always say, 'I am a man, 'I am a
man', 'I am a man', every moment of his life?  He does not say so and yet all his actions are going on. 

Devotee: Is an intellectual understanding of the Truth necessary?

Maharshi: Yes. Otherwise why does not the person realize the God or the Self at once, i.e. as soon as he is told that
God is all or the Self is all?  That shows some wavering on his part. He must argue with himself and gradually convince
himself of the Truth before his faith becomes firm.


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Re: Talks with Sri Ramana Maharshi:
« Reply #179 on: June 03, 2013, 01:51:09 PM »

Talks No. 597:

A Swiss lady, Mrs. J.C.S. Hick-Riddingh askedc  'Does Self Realization imply occult powers also?'

Maharshi:  The Self is the most intimate and eternal Being whereas the siddhis (occult powers) are foreign.  The one
requires effort to acquire and the other does not.

The powers are sought by the mind which must be kept alert whereas the Self  is realized when the mind is destroyed.
The powers manifest only when there is the ego.  The ego makes you aware of the others and in its absence, there are
no others to be seen.  The Self is beyond the ego and is realized only after the ego is eliminated.  The elimination of the
ego makes one unaware of others.  How can the question of others arise and where is the use of occult powers for a
Self Realizaed Being?

Self Realiization may be accompanied by occult powers or it may not be.  If the person had sought such powers before
Realization, he may get the powers after Realization.  There are others who had not sought such powers and had attempted
only Self Realization.  They do not manifest such powers.

These powers may also be sought and gained even after Self Realization.  But then they are used for a definite purpose,
i.e. the benefit of others as in the case of Chudala.

Sikhidhvaja was a pious king.  His spouse was Chudala.  They received instructions from a sage.  The king being busy with
the administration of his kingdom,  could not put the instructions into practice, whereas Chudala, the queen put them into
practice and gained Self Realization.  Consequently she appeared more charming than before. The king was struck by her
growing charm and asked her about it. She said that all charm was due to the Self and he was noticing only the charm of
Self Realization in her.  He said that she was silly.  There were great tapsvins who could not realize the Self even after
long periods of tapas and what about a silly women who was all along in the family and in the worldly life?    However,
Chudala was not offended because she was firm in the self and only wished that her husband should realize the Self and
be happy.  She then thought that unless she could prove her worth by manifesting some extraordinary powers he could
not be convinced and she began to seek occult powers and gained them.  But she did not betray them just then.  Constant
association with her made the king dispassionate.  He began to dislike worldly life and desired to retire into the forest for
performing tapasya.  So he told his wife that he wanted to leave the world for the forest.  She was delighted at the development,
but pretended to be very much concerned with his unkind decision.  He hesitated out of consideration for her.  In the meantime,
dispassion gained in force and he decided to leave home even without her consent.

When the queen was sleeping one night he suddenly left the palace by stealth and retired into the forest.  He was seeking some
solitary spot where he could perform his tapas.  When the queen woke up, she did not find her husband and immediately found
out by her occult powers what had really happened.  She rejoiced in her husband's determination.  She called the ministers and
said that the king had gone on some important business and that the administration should be carried on as efficiently as ever.
She herself administered the the state in the absence of the king. 

Eighteen years passed. She then knew that the king was fit for Self Realization. So she appeared to him disguised as Kumbha
and so on.  He then realized the Self and returned to rule the kingdom with the queen.


Arunachala Siva.