Author Topic: Talks with Sri Ramana Maharshi:  (Read 66221 times)

Subramanian.R

  • Hero Member
  • *****
  • Posts: 47994
    • View Profile
Re: Talks with Sri Ramana Maharshi:
« Reply #225 on: July 19, 2013, 01:23:52 PM »

Talks No. 625:

Miss Merston, an English lady visitor: 'I have read Who am I?  While inquiring who the 'I' is, I cannot hold it for any length
of time.  Secondly I have no interest in the environment, but I have hopes that I shall find some interest in life. 

Maharshi: If there is not interest it is good.  (The interpreter points out that the questioner hopes to find some interest in life.).

Maharshi:  That means there are those vasanas.  A dreamer dreams a dream.  He sees the dream world with pleasures,
pains etc., But he wakes up and then loses all interest in the dream world.  So it is with the waking world also.  Just as the
dream world, being only a part of yourself and not different from you, ceases to interest you, so also the present world, would
cease to interest you if you awake from this waking dream (samsara) and realize that it is part of your Self, and not an objective
reality.  Because you think that you are apart from the objects around you, you desire a thing.  But if you understand that the
thing was only a thought form you would no longer desire it.

All things are like  bubbles on water. You are the water and the objects are the bubbles. They cannot exist apart from water.
But they are not quite the same as the water.

Devotee: I feel like froth.

Maharshi: Cease the identification with the the unreal and know your real identity.  Then you will be firm and no doubts
can arise.

Devotee: But I AM the froth.

Maharshi: Because you think that way, there is worry.  It is a wrong imagination.  Accept your true identity with the Real.
Be the water and not the froth.  This is done by diving in.

Devotee: If I dive in, I shall find......

Maharshi: But even without diving in, YOU ARE THAT.   The ideas of the exterior and interior exist only so long as you do not
accept your real identity.

Devotee: But I took the idea from you that you want me to dive in.

Maharshi: Yes. Quite right.  It was said because you are identifying yourself with the froth and not the water.  Because of
this confusion the answer was meant to draw your attention to this confusion and bring it home to you.  All that is meant is
that the Self is infinite inclusive of all that you see.  There is nothing beyond It nor apart from It.  Knowing this, you will not
desire anything.  Not desiring, you will be content.

The Self is always realized.  There is no seeking to realize what is already --- always --- realized. For you cannot deny your
own existence. That existence is Consciousness -- the Self. 

Unless you exist you cannot ask questions. So you must admit your own existence.  That existence is the Self. It is already
realized.  Therefore, the effort to realize results only in realizing your present mistakes  -- that you have not realized your
Self.  There is no fresh realization.  The Self becomes revealed.

Devotee: That will take some years?

Maharshi: Why years?  The idea of time is only in your mind.  It is not in the Self. There is no time for the Self.  Time arises as an
idea after the ego arises.  But you are the Self beyond time and space.  You exist even in the absence of time and space.

*****

Arunachala Siva.         
               
       

Subramanian.R

  • Hero Member
  • *****
  • Posts: 47994
    • View Profile
Re: Talks with Sri Ramana Maharshi:
« Reply #226 on: July 20, 2013, 11:09:32 AM »
Talks No. 626:

Another devotee: Is it not that the 'I' exists only in relation to 'this'?  (aham-idam).

Maharshi: 'I', 'this' appear together now. But 'this' is contained (vyaptam) in the 'I' -  they are not apart., 'This' has to merge
into and become one with 'I'.  The 'I' that remains over is the true 'I'.

****

Arunachala Siva.     

Subramanian.R

  • Hero Member
  • *****
  • Posts: 47994
    • View Profile
Re: Talks with Sri Ramana Maharshi:
« Reply #227 on: July 21, 2013, 02:27:12 PM »
Talks No. 627:

Devotee:  What is staying with the Guru?

Maharshi: It means studying the sacred lore.

Devotee:  But there is the special virtue of the Guru's Presence.

Maharshi: Yes. That purifies the mind.

Devotee: That is the effect or reward.  I asked about how the disciple ought to behave.

Maharshi: That differs according to  the type of disciple. -- the student, householder, what are his own ingrained mental
tendencies and so on. 

Devotee:  If so, will it naturally come out right?

Maharshi: In former times the Rishis sent their sons to  others for education.

Devotee: Why?

Maharshi:  Because affection stood in the way.

Devotee: That cannot be for the Jnanis.  Was it in respect of the disciples?

Maharshi:  Yes.

Devotee:  If so would not this obstacle get removed along with others, through the Master's grace?

Maharshi:  There will be delay.  Owing to the disciple's want of reverence, the grace may become of effective only after
a long time.

It is said that the awakening from ignorance, is like awaking from a fearful dream of a beast.  It is thus.  There are two taints
of mind, viz., veiling and restlessness (avarana and vikshepa).  Of the two, the former is evil, the latter is not so.  So long as
the veiling effect of sleep persists there is the frightful dream; on awaking the veiling ceases.  And there is no more fear.
Restlessness is not a bar to happiness.  To get rid of the restlessness caused by the world, one seeks the restlessness (activity)
of being with the Guru, studying the sacred books and worshipping God with forms, and by these awakening is attained.

What happens in the end?  Karna was ever the son of Kunti.  The tenth man was such all along.  Rama was Vishnu all the time.
Such is Jnanam.  It is being aware of That which always IS.

Arunachala Siva.         

Subramanian.R

  • Hero Member
  • *****
  • Posts: 47994
    • View Profile
Re: Talks with Sri Ramana Maharshi:
« Reply #228 on: July 25, 2013, 12:25:17 PM »


Talks No. 628:

After his return from Europe, Mr. D. had a private interview with Sri Bhagavan for a few minutes.  He said that his former
visit had had some effect but not as much as he wanted.  He could concentrate on his work.  Is not concentration indispensable
for spiritual progress?  Karma appealed to him because that helped towards concentration.

Sri Bhagavan: There is no karma without a karta (doer). On seeking for the doer he disappears.  Where is Karma then?

Mr.D. sought  practical instruction.

Maharshi:  Seek the karta.  That is the practice.

Mrs.D. said there were breaks in her awareness and desired to know how the awareness might be made continuous.

Maharshi:  Breaks are due to thoughts.  You cannot be aware of breaks unless you think so.  It is only a thought. Repeat
the old practice, 'To whom do these thoughts arise?' Keep up the practice until there are no breaks.  Practice alone will
bring about continuity of awareness.

*****

Arunachala Siva.   


Subramanian.R

  • Hero Member
  • *****
  • Posts: 47994
    • View Profile
Re: Talks with Sri Ramana Maharshi:
« Reply #229 on: July 26, 2013, 01:54:37 PM »

Talks No. 629:

This is Sivaratri day.  Sri Bhagavan was beaming with Grace in the evening.  A Sadhak raised the following questions:

Devotee:  Inquiry into the Self seems to take one into the subtle body (ativahika sariram or puriashtakam or jivatma).
Am I right?

Maharshi: There are different names for the same state, but they are used according to the different points of view.
After some time, puriashtakam, the eight fold subtle body, will disappear and there will be the Eka (one) only.

Vritti Jnana alone can destroy the ajnana.  Absolute jnana is not inimical to ajnana.

There are two kinds of vrittis. 1. Vishaya vritti and 2. atma vritti.  The first must give place to the second.  That is the
aim of abhyasa, which takes one first to the puri ashtakam and then to the One Self.

*****

Arunachala Siva.     

Subramanian.R

  • Hero Member
  • *****
  • Posts: 47994
    • View Profile
Re: Talks with Sri Ramana Maharshi:
« Reply #230 on: July 27, 2013, 12:01:41 PM »
Talks No. 630:


In the course of conversation, a devotee said in passing:  Sivaprakasam Pillai who is such a good man, such an ardent
devotee and a long standing disciple, has written a poem saying that Sri Bhagavan's instructions could not be
carried out by him effectively in practice.  What can be the lot of others then?

Maharshi:  Sri Acharya also says similar things when he composes songs in praise f any deity.  How else can they praise God?
Saying this Sri Bhagavan smiled.

*****


Arunachala Siva.     

Subramanian.R

  • Hero Member
  • *****
  • Posts: 47994
    • View Profile
Re: Talks with Sri Ramana Maharshi:
« Reply #231 on: July 28, 2013, 01:14:14 PM »
Talks No.  631:

The Sadhaka repeated his question in a different way:

Devotee: Does the inquiry into the Self seems to lead to the ativahika, the puri ashtaka or the jivatma.  Is it right?

Maharshi:  Yes. It is called sarira (body or abode, city or individual, puri or jiva) according to the outlook.  They are the same.

Vritti Jnanam is usually associated with objective  phenomena.  When these cease, there remains atma-vritti or the subjective
vritti that is the same as Jnanam.  Without it, ajnanam will not cease.  The puri ashtaka also will not be found associated with
anything outside, and the Self will shine forth in uniform and harmonious.

****

Arunachala Siva.     

Subramanian.R

  • Hero Member
  • *****
  • Posts: 47994
    • View Profile
Re: Talks with Sri Ramana Maharshi:
« Reply #232 on: July 29, 2013, 01:44:31 PM »
Talks No. 632:

Mr. Satyanarayana Rao, a teacher in Vellore Mahant School, is a well known devotee of Sri Maharshi.  He has been ailing
from a cancer of the gullet and the doctors have no hope for him.  He has been given a room  in the Asramam and the
Sarvadhikari is very kind to him, It is now about two months and the patient is very weak. 

At about 9 am. Sri Bhagavan was reading tapals.  The brother of the patient appeared in the Hall with an anxious look to ask
Sri Bhagavan about the patient who was gasping.  The Sarvadhikari also came to the Hall on behalf of the sufferer.  Sri Bhagavan
continued to read the tapals.  In a few minutes another devotee also came there for the same purpose.  Sri Bhagavan asked:
'Did you call the doctor?'

Devotee: Yes. But he is very busy in the hospital.

Maharshi: What can I do?  (After a short time) They will be pleased if I go there.

Soon Bhagavan left the Hall and went to the patient's side, massaged him gently and placed His hand on the Heart, and the
other hand on his head. The patient whose tongue was protruding, mouth open and eyes fixed, showed signs of relief and
in about twenty minutes gently murmured, 'Oh Help of the helpless, how I have troubled Thee!  What return can I make for
this kindness?'  The people felt relieved.  Sri Bhagavan returned to the Hall. Someone offered soap and water to Sri Bhagavan
to wash His hands.  But He declined them and rubbed His hands over His body.  However, the patient passed away a few
days later. 

A well known devotee remarked: 'Sri Bhagavan appears so unconcerned under all circumstances. But He is all along so loving
and gracious.'

****

Arunachala Siva.         

Subramanian.R

  • Hero Member
  • *****
  • Posts: 47994
    • View Profile
Re: Talks with Sri Ramana Maharshi:
« Reply #233 on: July 30, 2013, 01:35:32 PM »

Talks No. 633:

A visitor from Dindigul said: I suffer in both mind and body.  From the day of my birth, I have never had happiness.  My
mother too suffered from the time she conceived me, I hear.  Why do I suffer thus?  I have not sinned in this life.  Is
all this due to the sins of the past lives?

Maharshi: If there should be unrelieved suffering all the time, who would seek happiness? That is, if suffering be the natural state,
how can the desire to be happy arise at all?  However, the desire to be happy does arise.  So to be happy is natural.  All else is
unnatural. Suffering is not desired, only because it comes and goes.

The questioner repeated his complaint. 

Maharshi: You say the mind and body suffer. But do they ask the questions?  Who is the QUESTIONER?  Is not the one that is
beyond both mind and the body?

You say the body suffers in this life.  The cause of this is the previous life.   Its cause is the one before it, and so on.  So, like
the case of the seed and sprout, there is no end to the causal desires.  It has to be said that all the lives have their first
cause in ignorance.  That same ignorance is present even now, framing this question.  That ignorance must be removed by
Jnanam. 

'Why and to whom did this suffering come?'  If you question thus, you will find that the 'I' separate from the mind and body,
that the Self is the only eternal being, and that It is eternal bliss.  That is Jnanam. 

Devotee:  But why should there be suffering now?

Maharshi:  If there were no suffering how could the desire to be happy arise?  If that desire does not arise now, how could
the Quest of the Self be successful? 

Devotee: Then is all suffering good?

Maharshi:  Quite so.  What is happiness?  Is it a healthy and handsome body, timely meals, and the like?  Even an emperor
has trouble without end though he may be healthy. So all suffering is due to the false notion 'I am the body.'  Getting rid of
it is Jnanam.

****

Arunachala Siva.             

Subramanian.R

  • Hero Member
  • *****
  • Posts: 47994
    • View Profile
Re: Talks with Sri Ramana Maharshi:
« Reply #234 on: July 31, 2013, 01:29:54 PM »
Talks No. 634:

An Andhra gentleman, retired from Government Service, asked, 'I have been doing Omkara Upasana for long.  In the left
ear I am hearing always a humming sound.  It is like the piping of a nadaswaram (pipe).  Even now I hear it.  Some luminous
visions are also seen.  I do not know what I should do.'

Maharshi: There must be one to hear sounds or see visions.  That one is the 'I'.  If you seek it, saying, 'Who am I?', the subject
and object would coalesce.  After that there is no Quest.  Till then thought will arise, things will appear and disappear.  You ask
yourself what has happened and what will happen.  If the subject be known then the object will merge in the subject.  If without
that knowledge, one applies the mind to objects, because these objects appear and disappear, one does not know that one's
true nature is that which remains over as the Self.  On the vanishing of the objects, fear arises.  That is, the mind being bound to
objects, there is suffering when the objects are absent.  But they are transient and the Self is eternal.  If the eternal Self is
known subject and object merge into one, and the One without a second will shine.

Devotee: Is there the merger of the Omkara?

Maharshi: Om is the eternal truth.  That which remains over after the disappearance of objects is Om.  It does not merge into
anything.  It is the State of which it is said, 'Where one sees none other, hears none other, knows none other, that is Perfection.'
"Yatra nanyat pasyati, nanyat srunoti, nanyat vijanati sa bhuma.'  All the upasanas are ways of winning it.  One must not get
struck in the Upasanas, but must query 'Who am I?' and find the Self.

Devotee: I have no pleasure in the house.  There remains nothing for me to do in the family.  I have finished doing  what I
had to do.  Now there are grandsons and grand daughters. May I remain in the house or should I leave it and go away?

Maharshi: You should stay just where you are now.  But where are you now?  Are you in the house, or is the house in you?
Is there any house apart from you?  If you get fixed in your own place, you will see all things have merged into you, and there
will be no cause for questions such questions as these.

Devotee: Yes. Then it seems as if I may remain at home.

Maharshi: You must remain in your real state.

****

Arunachala Siva.                         

Subramanian.R

  • Hero Member
  • *****
  • Posts: 47994
    • View Profile
Re: Talks with Sri Ramana Maharshi:
« Reply #235 on: August 01, 2013, 01:35:21 PM »

Talks No.  635:

An Andhra gentleman of Hospet, has returned from pilgrimage to Kailash,  Amarnath etc., He described how fine those places
are and how difficult the journey was. He finally asked for something to remind Him of Maharshi, meaning some instruction.

Maharshi: You have been to Kailash, etc., Have you seen Muktinath? 

Devotee: No it was too difficult a journey for me.  I have however been in Nepal.  Have you been to those places?

Maharshi: No, no.  I mentioned Muktinath casually.

Then Sri Bhagavan remarked:  "To go to Kailash and return is just a new birth.  For a pakvi, there the body idea drops off
completely."     

Arunachala Siva.

Subramanian.R

  • Hero Member
  • *****
  • Posts: 47994
    • View Profile
Re: Talks with Sri Ramana Maharshi:
« Reply #236 on: August 02, 2013, 02:37:02 PM »

Talks No, 636:

Mrs. Helly Hack asked if the waking and the dream states might be imagined to be excursions from the natural state of
the Self. 

Maharshi:  There must be a place for excursions.  The place must lie outside oneself.  It is not possible in the true nature
of the Self.

Devotee: But I meant that it might be imagined to be so.

Maharshi:  One might as well imagine the true nature of the Self.

Devotee:  The illustration of the screen is very beautiful. 

Maharshi:  The cinema screen is not sentient and so requires a seer,  whereas the screen of the Self includes the seer
and the seen -- rather it is full of light.

The picture of the cinema show cannot be seen without the help of darkness, for you cannot have a show in broad day
light,.  Similarly, the mind thinks thoughts and sees the objects owing to an underlying ignorance (avidya).  The Self is
pure Knowledge, pure Light where there is no duality.  Duality implies ignorance.  The Knowledge of the Self is beyond
the ordinary light and darkness.  The Self is all alone.

contd.,

Arunachala Siva.             

Subramanian.R

  • Hero Member
  • *****
  • Posts: 47994
    • View Profile
Re: Talks with Sri Ramana Maharshi:
« Reply #237 on: August 03, 2013, 12:35:17 PM »

Talks No.  637:

There was some question about the progress.

Sri Bhagavan said that the progress is for the mind and not for the Self.  The Self is ever perfect.

Talks No.  638:

For the last few days a rule is in force, by which the visitors are not allowed to enter the Hal between 12 Noon and 2.30 pm.
(The rule was made to make Sri Bhagavan take some rest in the afternoon).  A few Muslim visitors came to the Asramam in
the interval today.  The attendant promptly told them that they should not disturb Sri Bhagavan's rest at this hour.  Sri
Bhagavan quietly got down from the sofa and came out of the Hall.  He sat on the stone pavement adjoining the well and
asked the visitors to sit close to Him.  He went on reading a news paper and also laid Himself on the stone.  He was finally
requested to go in.

****

Arunachala Siva.     

Subramanian.R

  • Hero Member
  • *****
  • Posts: 47994
    • View Profile
Re: Talks with Sri Ramana Maharshi:
« Reply #238 on: August 04, 2013, 12:28:57 PM »

Talks No. 639:

While speaking to Mr. K. Laskshmana Sarma of Pudukottai, Sri Bhagavan said:  'Leaving out what is intimate and immediate,
why should one seek the rest?  The scriptures say That Thou art.  In this statement, 'Thou' is directly experienced; but leaving
that out they go on seeking 'That'! '

Devotee: In order to find the oneness of That and of Thou.

Maharshi:  'Thou' is the Inner Self immanent in all; in order to find the same, he leaves himself out and sees the world
objectively.  What is the world?  What is Immanent in it? It is 'That'.  All such ideas arise only on forgetting one's own Self.
I never bothered myself with such matters.  Only after a time it occurred to me that men investigated such matters.

******

Arunachala Siva.       

Subramanian.R

  • Hero Member
  • *****
  • Posts: 47994
    • View Profile
Re: Talks with Sri Ramana Maharshi:
« Reply #239 on: August 05, 2013, 01:36:56 PM »

Talks No. 640:

At about 4 pm. Sri Bhagavan, who was writing something intently, turned His eyes slowly towards the window to the north;
He closed the fountain pen with the cap and put it in its case.  He closed the notebook and put it aside. He removed the
spectacles, folded them in the case, and left them aside.  He leaned back a little, looked up overhead, turned His face this way
and that way.  And looked here and there.  He passed His hand over His face and looked contemplative.  Then He turned to some-
one in the Hall and said softly:

Maharshi:  "The pair of sparrows just came here and complained to me that their nest had been removed.  I looked up and found
that their nest missing."

Then He called for the attendant Madhava Swami, and asked 'Madhava, did anyone remove the sparrows' nest?

The attendant, who walked in leisurely, answered with an air of unconcern: 'I removed the nests as often as they were built.
I removed the last one this very afternoon.'

Maharshi: That's it.  That is why the sparrows complained to me.  The poor little ones!  How they take pieces of straw and shreds
in their tiny beaks and struggle to build their nests!

Attendant:  But, why should they build here, over our heads?

Maharshi: Well - well. Let us see who succeeds, in the end.  (After a short time Sri Bhagavan went out)

****

Arunachala Siva.