Author Topic: Talks with Sri Ramana Maharshi:  (Read 67629 times)

Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #210 on: July 04, 2013, 12:39:12 PM »
Talks No. 616 - continues....

Bhagavan further said:

"So then this is what happens.  When a vasana is released and it comes into play, it is associated with the light of the Self.
It passes from heart to the brain and on its way it grows more and more until it holds the field all alone and all the vasanas
are thus kept in abeyance for the time being.  When the thought is reflected in the brain it appears as an image on a screen.
The person is then said to have clear perception of things.  He is a great thinker or a discoverer.  Neither the thought that is
extolled as being original, nor the thing, nor the country which is claimed to be a new discovery, is really original or new.  It
could not manifest unless it is was already in the mind.  It was of course very subtle and remained imperceptible, because it
lay repressed by more and more urgent or insistent thoughts or vasanas.  When they have spent themselves, this thought
arises and by concentration the Light of the Self makes it clear, so that it happens magnificent, original and revolutionary.
In fact it was only within all along.

This concentration is called Samyamana in the Yoga Sastras.   One's desires can be fulfilled by this process and it is said to be a
Siddhi.  It is how the so called new discoveries are made.  Even the worlds can be created in this manner.  Samyamana leads to
all Siddhis. But they do not manifest so long as the ego lasts.  Concentration according to Yoga ends in the destruction of the
experiencer - the ego, experience, and the world, and then the quondam desires get fulfilled in due course.  This concentration
bestows on individuals even the powers of creating new worlds.  It is illustrated in the Aindava Uapkhyana in Yoga Vasishtam
and in the Ganda Saila Loka in the Tripura Rahasya.

Although the powers appear to be wonderful to those who do not possess them, yet they are only transient.  It is useless to
aspire for that which is transient.  All these wonders are contained in the one changeless Self.  The world is thus within and not
without.  This world is thus contained within and not without.  This meaning is contained in Verses 11 and 12 of Chapter V of
Sri Ramana Gita. "The entire universe is condensed in the body and the entire body in the Heart.  Thus the Heart is the nucleus
of the whole Universe."   Therefore Samyamana relates to concentration on different parts of the body for the different Siddhis.
Also the Visva or the Virat is said to contain the cosmos within the limits of the body.  Again, "The world is not other than the
mind; the mind is not other than he Heart.  That is the whole Truth."  So the Heart comprises all. This is what is taught to Svetaketu
by illustration of the seed of a fig tree.

contd.,

Arunachala Siva.     

Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #211 on: July 05, 2013, 02:15:22 PM »
Talks No. 616:

continues....

The source is a point without any dimensions.  It expands as the cosmos on the one hand and as Infinite Bliss on the other.
That point is the pivot.  From it a single vasana starts, multiplies as the experiencer, 'I' experience, and the world.  The
experiencer and the source are referred to in the mantra.  Two birds, exactly alike, arise simultaneously

When I was staying in the Skandasramam I sometimes used to go out and sit on a rock.  On one such occasion there were two
or three others with me including Rangaswami Iyengar.  Suddenly we noticed some small moth-like insect shooting up like a rocket
into the air from a crevice in the rock.  Within the tinkling of an eye it had multiplied itself into millions of moths which formed a cloud
and hid the sky from view.  We wondered at it and examined the place from which it shot up.  We found that it was only a pinhole
and knew that so many insects could not have issued from it in such a short time.

That is how ahankara (ego) shoots up like a rocket and instantaneously spreads out as the Universe. 

The Heart is therefore the center.  A person can never be away from it.  If he is he is already dead.  Although Upanishads say
that the Jiva functions through other centers on different occasions, yet he does not relinquish the Heart.  The centers are simply
places of business (vide Vedanta Chudamani).  The Self is bound to the Heart, like cow tethered to a peg.  The movements are
controlled by the length of the rope.  All its wanderings center around the peg.

A caterpillar crawls on a blade of grass and when it has come to the end, it seeks another support.  While doing so, it holds on with
its hind legs to the blade of grass, lifts the body and sways to  and  fro before it can hold another.  Similarly with the Self. It stays
in the Heart, and holds other centers also according to circumstances.  But its activities always center round the Heart.

****

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Re: Talks with Sri Ramana Maharshi:
« Reply #212 on: July 06, 2013, 01:35:49 PM »
Talks No. 617:

There are five states for the individual.  They are 1) Jagrat 2) Svapna 3) Sushupti 4) Turiya 5) Turiyatita.  Of these the Jagrat
is the waking state. 

In it the Jiva in the Visva aspect and the Lord in the Virat aspect, abiding together in the eight petals of the Heart Lotus,
function through the the eye and enjoy novel pleasures from various objects by means of the senses, organs etc.,  The
five gross elements which are widespread, the ten senses, the five vital airs, the four inner faculties, the twenty four
fundamentals  -- all these together form the gross body.  The Jagrat state is characterized by Sattva guna denoted by the
letter A and presided over by the deity Vishnu. 

The Svapna is dream state, in which the Jiva is in the Taijasa aspect and the Lord in the Hiranyagarbha aspect abiding
together in the corolla of the Heart Lotus, function in the neck and experience through the mind the results of the impressions
collected in the waking state.  All the principles, the five gross elements, the will and the intellect seventeen in all, together form
the subtle body of the dream which is characterized by the Rajo Guna denoted by the letter U and presided over by the deity
Brahma, so say the wise.

The Sushupti is the state of deep sleep in which the Jiva in the Prajna state and the Lord in the Isvara aspect, abiding together
in the stamen of the Heart Lotus, experience the bliss of the Supreme by means of subtle avidya - nescience.  Just as a hen
after roaming about in the day calls the chicks to her, enfolds them under her wings and goes to rest for the night, so also
the subtle individual being, after finishing the experience of the Jagrat and Svapna state for the time being enters with the
impressions gathered during those states, into the causal body which is made up of nescience, characterized by Tamo Guna,
denoted by the letter M and presided over by the deity Rudra.

contd.,

Arunachala Siva.             

   
 

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Re: Talks with Sri Ramana Maharshi:
« Reply #213 on: July 07, 2013, 02:54:02 PM »

continues.....

Talks No. 617.

Deep sleep is nothing but the experience of pure Being.  The three states go by different names, such as three regions,
three forts, the three deities, etc., The being always abides in the Heart, as stated above.  If in the jagrat state the Heart
is not relinquished, the mental activities are stilled and Brahman alone is contemplated, the state is called Turiya.  Again
when the individual being merges in the Supreme it is called turiyatita.

The vegetable kingdom is always in sushupti.  The animals have both svapna and sushupti.  The gods (celestials) are always
in Jagrat.  Man has all the three states. But the clear sighted yogi abides only in turiya and the highest yogi remains in
turiyatita.

The three states alternate involuntarily for the average man.  The last two - turiya and turiyatita - are however the results
of practice and from clear aids to liberation.  Of the three states, each one is exclusive of the other two and limited by the
condition of time and space.  They are therefore unreal. 

Our very experience of the Jagrat and the svapana states proves that the Consciousness as the Self underlies all the five
states, remains perfect all along and witnesses all of them.  But with regard to similar consciousness in the deep sleep,
every person is known to say, 'I was not aware of anything. I slept soundly and happily." Two facts emerge from the
statement - unawareness of anything and the happiness of sound sleep. 

contd.,

Arunachala Siva.           

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Re: Talks with Sri Ramana Maharshi:
« Reply #214 on: July 08, 2013, 01:54:24 PM »

Talks No.  617:

continues....

Unless these existed and were experienced in sleep, they could not find expression by the same person in the waking state.
Inference also leads to the same conclusion.  Just as the eye sees the darkness which remains enveloping all objects, so also
the Self sees the darkness of nescience which remained covering the phenomenal world.

This darkness was experienced when it (the Self) emerged in dots of supreme bliss, shone a trice and fleeted away in such
fine subtlety as the rays of the moon which peer through the waving foliage.  The experience was however not through any
media (such as the senses and the mind), but bears out the fact that consciousness does exist in deep sleep.  The unawareness
is owing to the absence of relative knowledge and the happiness to the absence of seething thoughts. 

If the experience of bliss in deep sleep is a fact, how is it that no one among all the human beings recollects it?  A diver who has
found the desired thing under water cannot make his discovery known to the expectant persons on the shore until he emerges
from the water.  Similarly the sleeper cannot express his experience because he cannot contact the organs of expression until he
is awakened by his Vasanas in due course.  Therefore it follows that the Self is the light of Sat, Chit, Ananda.

Visva, Taijasa and Prajna are the denominations of the experiencer in the waking, dream and deep sleep states respectively.
The same individual underlies all of them.  They do not therefore represent the True Self which is pure Sat Chit Ananda.  The
experience in deep sleep was said to be the bliss of Brahman.  It is only the negative aspect of such bliss, as it is the result of the
absence of thoughts.  Moreover, it is transitory.  Such a bliss is only the abhasa, the counterfeit of Supreme Bliss.  It is not different
from the blissful feeling of the sensual pleasures.  In deep sleep the Prajna is said to be united with the Self. So the individuality
is potential in sleep.

The Self is the basis of all the experiences.  It remains as the witness and the support of them all.  The Reality is thus different
from the three states, the waking, dream, and deep sleep.

*****

Arunachala Siva.             

Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #215 on: July 09, 2013, 02:39:12 PM »

Talks No.  618:

A gentleman from Hardwar: 'When I go on analyzing myself I go beyond the intellect, and  then there is no happiness.'

Maharshi:  Intellect is only an instrument of the Self. It cannot help you to know what is beyond itself.

Devotee: I understand it. But there is no happiness beyond it.

Maharshi: The intellect is the instrument wherewith to know unknown things.  But you are already known, being the
Self which is itself knowledge, so you do not become the object of knowledge.  The intellect makes you see things outside,
and not that which is its own source.

Devotee: The question is repeated.

Maharshi:  The intellect is useful thus far, it helps you to analyze yourself and no further.  It must then be merged into the
ego, and the source of the ego must be sought. If that be done the ego disappears.  Remain as that source and then the
ego does not arise.

Devotee: There is no happiness in that state.

Maharshi:  'There is no happiness' is only a thought.  The Self is Bliss, pure and simple. You are the Self.  So you cannot
but be Bliss. Being so, you cannot say here is no happiness. That which says so cannot be the Self.  It is the non-Self and
must be got rid of to realize the Bliss of the Self. 

Devotee: How is that to be done?

Maharshi:  See where from the thought arises. It is the mind.  See for whom the mind or intellect functions.  For the ego.
Merge the intellect in the ego and seek the source of the ego.  The ego disappears. 'I know' and 'I do not know' imply a
subject and an object.  They are due to duality.  The Self is pure and absolute.  One and alone. There are no two selves
so that one may know the other.  What is duality then? It cannot be the Self which is One and alone. It must be non Self.
Duality is the characteristic of the ego.  When thoughts arise duality is present. Know it to be the ego, and seek its source.

contd.,

Arunachala Siva.                       

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Re: Talks with Sri Ramana Maharshi:
« Reply #216 on: July 10, 2013, 01:24:00 PM »
Talks No. 618.

continues.....

Sri Bhagavan further said:

The degree of the absence of thoughts is the measure of your progress towards Self Realization. But Self Realization itself
does not admit of progress.  It is ever the same.  The Self remains always in realization.  The obstacles are thoughts.
Progress is measured by the degree of removal of the obstacles to understanding that the Self is always realized.  So the
thoughts must be checked by seeking to whom they arise.  So you go to their Source, where they do not arise.

Devotee: Doubts are always arising. Hence my question.

Maharshi:  A doubt arises and is cleared; another arises and that is cleared, making way for another, and so it goes on. So
there is no possibility of clearing away all doubts. See to WHOM the doubts arise.  Go to their source and abide in it.  Then
they cease to arise.  That is how doubts are to be cleared.  Atma samstham manah krtva na kinchidapi chintanyet.

Devotee:  Grace alone can help me to it.

Maharshi: Grace is not exterior.  In fact your very desire for Grace is due to Grace that is already in you.

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Re: Talks with Sri Ramana Maharshi:
« Reply #217 on: July 11, 2013, 01:34:50 PM »

Talks No. 619:

An Andhra gentleman read out a verse from the Viveka Chudamani setting forth the sense of the Maitreyi Brahmana of the
Brhdaranyaka Upanishad and asked the meaning of Atma which occurred there.

Maharshi: The Self.

Devotee: Is not prema (love) for something else?

Maharshi: The desire for happiness (sukha prema) is a proof of ever existing happiness of the Self.  Otherwise how can desire
for it arise in you?  If headache was natural to human beings no one would try to get rid of it.  But everyone that has a headache
tries to get rid of it, because he has known a time when he had no headache. So too, he desires happiness because happiness is
natural to him. Being natural, it is not acquired.  Man's attempts can only be to get rid of misery.  If that be done, the ever present
bliss is felt.  The primal bliss is obscured by the non self which is synonymous with non bliss or misery.  Dukha nasam =
sukha praptil.  Happiness mixed with misery is only misery.  When misery is eliminated then the ever present bliss is said to be
gained.   Pleasure which ends in pain is misery.  Man wants to eschew such pleasure.  Pleasures are priya, moda, and pra-moda.
When a desired object is near at hand there arises priya.,  When it is taken possession of moda arises.  When it is being enjoyed
pra-moda prevails. 

The reason for the pleasureableness of these states is that ONE THOUGHT EXCLUDES ALL OTHERS.  AND THEN THIS SINGLE
THOUGHT ALSO MERGES INTO THE SELF.

Contd.,

Arunachala Siva.     

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Re: Talks with Sri Ramana Maharshi:
« Reply #218 on: July 12, 2013, 02:32:36 PM »
continues....

These states are enjoyed in the Anandamaya Kosa only.  As a rule Vijnanamaya Kosa prevails on waking.  In deep sleep all
thoughts disappear and the state of obscuration is one of bliss.  There the prevailing body is the Anandamaya.  These are
sheaths and not the core, which is interior to all these.  It lies beyond waking, dream and deep sleep.  That is the Reality
and consists of true bliss (nijananda).

Devotee: Is not hatha yoga necessary for the inquiry of the Self?

Maharshi: Each one finds some one method suitable to himself, because of latent tendencies, purva samskaras. 

Devotee: Can hatha yoga be accomplished at my age?

Maharshi: Why do you think of all that?  Because you think it exterior to yourself, you desire it and try for it.  But do you
not exist all along?  Why do you leave yourself and go after something external?

Devotee: It is said in Aparoksha-anubhuti that hatha yoga is a necessary aid for inquiry into the Self.

Maharshi: The hatha yogis claim to keep the body fit so that the enquiry may be effected without obstacles.  They also say
that life must be prolonged so that the inquiry may be carried to a successful end. Furthermore, there are those who use
some medicines (kaya kalpa) with that end in view.  Their favorite example is:  The screen must be perfect before the painting
is begun.  Yes, but which is the screen and which is the painting?  According to them the body is the screen and the inquiry into
the Self is the painting. But it is not the body itself a picture on the screen, the Self?

Devotee: But hatha yoga is so much spoken of as an aid.

Maharshi: Yes. Even great pandits well versed in the Vedanta continue the practice of it.  Otherwise their minds will not subside.
So you may say it is useful  for those who cannot otherwise still the mind. 

Devotee: Saguna upasana is said to be imperfect.  It is also said that nirguna upasana (devotion to the impersonal) is hard
and risky.  I am fit for the former only. What is to be done? 

Maharshi: Saguna merges into nirguna in the long run.  The saguna purifies the mind and takes one to the final goal.  The
afflicted one, the seeker of knowledge, and the seeker of gains are all dear to God.  But the Jnani is the Self of God.

****

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Re: Talks with Sri Ramana Maharshi:
« Reply #219 on: July 13, 2013, 02:12:36 PM »
Talks No. 620:

Devotee: 'Not this' -- 'not this'.  That is the teaching to the seeker.  He is told that the Self is the Supreme.  How is it
to be found?

Maharshi:  The Self is said to be the hearer, thinker, knower etc., But that is not all.  It is also described as ear of ear, the
mind of mind, etc.,  and by what means to know the knower?

Devotee:  But this does not say what the Self is.

Maharshi: 'Not this' -- 'Not this'.

Devotee: It only negates.

Maharshi: (Silence.)

The devotee complains that the Self is not pointed out.

Maharshi: A man wants to know what he is.  He sees animals, and objects around him.  He is told, 'You are not the cow,
not a horse, not a tree, not this, not that and so on'.  If again the man asks saying, 'You have not said what I am,'
the answer will be, 'It is not said, you are not a man'.  He must find out for himself that he is a man.  So you must find
out for yourself what you are.

You are told, 'You are not this body, not the mind, nor the intellect, nor the ego, nor anything you can think of.  Find out
what truly you are. '.  Silence denotes that the questioner himself is the Self that is to be found.  In a swayamvara the
maiden goes on saying, 'no' to each one until she faces her choice and then she looks downwards and remains silent.

****

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Re: Talks with Sri Ramana Maharshi:
« Reply #220 on: July 14, 2013, 02:19:11 PM »

Talks No. 621:

Mr. Raj Krishna found Sri Bhagavan alone on the Hill at about 5.30 pm. and prayed:  I have been desiring since my tenth
year to have a glimpse of the Reality.  I firmly believe that I can be helped in this only by a Sage like Sri Bhagavan. So I
pray for Thy help.

Sri Bhagavan looked at him for a few minutes.  The devotee interrupted saying, 'Even if I cannot realize in my life, let me
at least not forget it on my deathbed.  Let me have a glimpse at least at the moment of death so that I may stand in my
good stead in the future.'

Maharshi: It is said in the Bhagavad Gita, Chapter VIII, that whatever may be the last thought at death, it determines the
later birth of the person.  It is necessary to experience the Reality now in life in order that it may be experienced at death.
See if this moment be different from the last one, and try to be in that desired state.

Devotee:  I have limitations. I am unable to rise to the occasion. Grace can achieve for me what I cannot achieve myself.

Maharshi: True, but unless there is grace, this desire will not arise.

They were walking slowly conversing at the same time.  The devotee said: There is a girl of eleven in Lahore. She is very
remarkable.  She says she can call upon Krishna twice and remain conscious.  But she calls the third time, she becomes
unconscious and remains in trance for ten hours continuously.

Maharshi:  So long as you think that Krishna is different from you, you call upon Him.  Falling into trance denotes the
transitoriness of the Samadhi.  You are always in Samadhi, that is, what should be realized.

Devotee: God vision is glorious.

Maharshi: God vision is only vision of the Self objectified as the God of one's own faith.  Know the Self.

****

Arunachala Siva.
   
           


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Re: Talks with Sri Ramana Maharshi:
« Reply #221 on: July 15, 2013, 02:14:02 PM »


Talks No. 622:

Sri  Bhagavan has a bondage on His finger.  Someone asked. 'What is that?'  Sri Bhagavan replied:  "The finger came upon
a knife."  (The knife is inert, and relative to it the finger is a conscious agent.  Here even in such small incidents, Sri
Bhagavan speaks about His teachings.)

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Re: Talks with Sri Ramana Maharshi:
« Reply #222 on: July 16, 2013, 01:45:29 PM »

Talks No. 623:

Sri Bhagavan said to another devotee that there are five states:

1. Sleep.  2. Before waking, a state free from thoughts.  3. Sense of happiness of that freedom from thoughts (rasavada).
4. The internal movement of the vasanas (kashaya)  and 5. Complete waking with vikshepa.  The second of these should
be made permanent.

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Re: Talks with Sri Ramana Maharshi:
« Reply #223 on: July 17, 2013, 01:46:30 PM »

Talks No.  624:

A devotee asked Sri Bhagavan:  With every thought the subject and the object appear and disappear.  Does not the 'I'
disappear when the subject disappears thus?  If so how can the quest of the 'I' proceed?

Maharshi:  The subject (knower) is only a mode of mind.  Through the mode (vritti) passes, the reality behind it does not
cease.  The background of the mode is the "I" in which the mind mode does arise and sink.

Devotee:  After describing the Self as srota (hearer), manta (thinker), vijnata (knower) etc, it is again described as asrota,
amanta, avijnata, non hearer, non thinker, non knower.  Is it so?

Maharshi:  Just so.  The common man is aware of himself only when modifications arise in the intellect (vijanamaya kosa);
these modifications are transient.  They arise and set.  Hence the Vijnanamaya (intellect) is called a kosa or sheath.  When
pure awareness is left over, it is called the Chit (self) or the Supreme.  To be in one's natural state on the subsidence of
thoughts is bliss.  If that bliss be transient -- arising and setting - then it is only the sheath of bliss (Anandamaya Kosa), not
the pure Self.  What is needed is to fix the attention on the pure 'I' after the subsidence of all thoughts and not lose hold of
it.  This has to be described as an extremely subtle thought; else it cannot be spoken at all, since it is no other than the Real
Self. Who is to speak of it, to whom and how?

This is well explained in the Kaivalya Navaneetam and Viveka Chudamani.  Thus though in sleep, the awareness of the Self
is not lost, the ignorance of the Jiva is not affected by it.  For this ignorance to be destroyed this subtle stae of mind -
vritti jnanam is necessary.  In the sunshine cotton does not burn.  But if the cotton is placed under a lens it catches fire.
And is consumed by the rays of the Sun passing through the lens.  So too, the awareness of the Self is present at all times,
it is not inimical to ignorance.  If by meditation, the subtle thought is won, then ignorance is destroyed.  Also in Viveka Chudamani:
ativa sukshmama paramatma tattvam na sthoola drishya (the exceedingly subtle Supreme Self cannot be seen by the gross eye)
and esha svyam jyotirasesha sakshi (this is Self shining and witnesses of all).

contd.,

Arunachala Siva.                   

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Re: Talks with Sri Ramana Maharshi:
« Reply #224 on: July 18, 2013, 02:19:10 PM »

Talks No. 624.

continues...

Sri Bhagavan continued...

This subtle mental state is not a modification of mind called vritti.  Because the mental states are of two kinds.  One is the
natural state and the other is a transformation into forms of objects.  The first is truth, and the other is according to the doer
(kartru tantra).  When the latter perishes, jale kataka renuavat (like the cleaning nut paste in water), the former will remain
for ever. 

The means for this end, is meditation.  Though this is with the triad of distinction (triputi), it will finally end in pure awareness,
Jnanam.  Modification needs effort. Jnanam is effortless.  Meditation can be done, or not done, or wrongly done, Jnanam is not
so.  Meditation is described as kartru tantra (as doer's own) , Jnanam is vastu tantra, the supreme's own.

*****

Arunachala Siva.