Author Topic: Talks with Sri Ramana Maharshi:  (Read 69511 times)


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Re: Talks with Sri Ramana Maharshi:
« Reply #270 on: September 05, 2013, 04:31:53 PM »
Talks No.  28 - continues....

Devotee:  How does the dream differ from waking?

Maharshi:  In dreams one takes on different bodies, and they re-enter this body when one dreams of sense contacts.

Devotee: What is happiness? Is it inhering in the Atman or in the object, or in the contact between the subject and the
object?  But we do not see happiness in our affairs.  When does It actually arise?

Maharshi:  When there is contact of a desirable sort or memory thereof, and when there is freedom from undesirable contacts
or memory thereof, we say there is happiness.  Such happiness is relative and is better called pleasure.

But men want absolute and permanent happiness. This does not reside in objects, but in the Absolute.  It is Peace free from
pain and pleasure -- it is a neutral state.

Devotee: In what sense is happiness our real nature?

Maharshi: Perfect Bliss is Brahman.  Perfect Peace is of the Self.  That alone exists and conscious.  The same conclusion is arrived
at (a) judged metaphysically and (b) inferred by Bhakti Marga.

We pray to God for Bliss and receive it by Grace.  The bestower of Bliss must be Bliss itself and also Infinite.  Therefore, Isvara
is the Personal God of infinite power and bliss.  Brahman is Bliss, impersonal and absolute.  The finite egos, deriving their source 
from Brahman and then Isvara are in their spiritual nature bliss only.  Biologically an organism functions because such functions
are attended with happiness. 

It is pleasure that helps our growth, food, exercise, rest, and gregarious qualities.  The psychology (and metaphysics) of pleasure
is perhaps this: One nature is primarily one, entire, blissful. Take this as a probable hypothesis.  Creation is by the entire Godhead
breaking into God and Nature (maya or prakriti).  This maya is of two parts:  para - the supporting essence and apara - the five
elements, mind, intellect and ego (eight fold).


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Re: Talks with Sri Ramana Maharshi:
« Reply #271 on: September 06, 2013, 02:41:48 PM »
Talks No. 28

Ego's perfection is suddenly broken at a point and a want is felt giving rise to a desire to get something or do something.
When that want is cured by the fulfillment of that desire, the ego is happy and the original perfection is restored.  Therefore,
happiness may be said to be our natural condition or nature.  Pleasure and pain are relative and refer to our finite state,
with progress by satisfaction of want.  If relative progress is stopped and the soul merges into Brahman -- of the nature
of perfect peace -- the soul ceases to have relative, temporary pleasure, and enjoys perfect peace - Bliss. Hence Self
Realization is Bliss.  It is realizing the Self as the limitless spiritual eye (jnana drishti) and not clairvoyance. It is the highest
self surrender. Samsara (the world cycle) is sorrow.

Devotee: Why then  is Samsara - creation and manifestation as finitised  -- so full of sorrow and evil?

Maharshi: God's will !

Devotee: Why does God will it so?

Maharshi: It is inscrutable. No motive can be attributed to that Power - no desire, no end to achieve can be asserted of that
one Infinite.  All-wise and All-powerful Being. God is untouched by activities, which take place in His Presence.  Compare
the sun and the world activities.  There is no meaning in attributing responsibility and motive to the One before it becomes
many.  But God's will for the prescribed course of events is a good solution of the free will problem (vexata quaestio).
If the mind is restless on account of a sense of imperfect and unsatisfactory character of what befalls us or what is committed
or omitted by us, then it is wise to drop the sense of responsibility and free will by regarding ourselves as the ordained
instruments of All-Wise and All-Powerful, to do and suffer as He pleases.  He carries all burdens and gives us peace.


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Re: Talks with Sri Ramana Maharshi:
« Reply #272 on: September 07, 2013, 02:23:15 PM »

Talks No: 29:

On another occasion, the evening was calm and cloudy.  It was drizzling occasionally and somewhat cool in consequence.
The windows of the Asramam were closed and the Maharshi was seated as usual on the sofa.  Facing Him sat the devotees.
Some visitors had come from Cuddalore. A Sub Judge, accompanied by two elderly ladies, was among them.  The Sub Judge
began the discussions as to the impermanance of all mundane things, by putting the question, 'Has the discrimination between
Reality and Unreality (Sat asat vicharana) the efficacy in itself to lead us to the realization of the one Imperishable?'

Maharshi: As propounded by all and realized by all true seekers, fixity in the Supreme Spirit (Brahma nishta) alone can make us
know and realize it. It being of us and in us, any amount of discrimination (vicharana) can lead us only one step forward, by making
us renouncers, by goading us to discard the seeming (abhasa) as transitory and to hold fast to the eternal truth and presence

The conversation turned upon the question as to whether Isvara Prasad (Divine Grace) is necessary for the attaining of samrajya
(universal dominion) or whether a Jiva's honest and strenuous efforts to attain it cannot of themselves lead him to That from
whence is no return to life and death.  The Maharshi  with an ineffable smile which lit up His Holy Face and which was all pervasive
shining upon the coterie around Him, replied in tones of certainty and with the ring of truth: 'Divine Grace is essential for
Realization. It leads one to God-realization. But such Grace is vouchsafed only to him who is a true devotee or yogin who has
striven hard and ceaselessly on the path towards the freedom.'

Devotee:  There are six centers mentioned in the Yoga books; but the jiva is said to reside in the Heart. Is it not so?

Maharshi: Yes. The Jiva is said to remain in the Heart, in deep sleep.  And in the brain in the waking state.  The Heart need
not be taken to be the muscular cavity with four chambers which propels blood.  There are indeed passages which support
the view.  There are others who take to mean a set of ganglia or nerve centers about that region.  Whichever view is correct
does not matter to us.  We are not concerned with anything less than ourselves.  That we have certainly within us.  There
could be no doubts or discussions about that.


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Re: Talks with Sri Ramana Maharshi:
« Reply #273 on: September 08, 2013, 05:28:16 PM »
Talks no. 29


Bhagavan continued....

The Heart is used in the Vedas and the scriptures to denote the place whence the notion of 'I' springs. Does it spring only
from the fleshy ball?  It springs within us somewhere right in the middle of our being.  The 'I' has no location. Everything is
the Self.  There is nothing other than That.  So the Heart must be said to be the entire body of ourselves and of the universe
conceived as 'I'.  But to help the practicer, the abhyasi, we have to indicate a definite part of the universe, or of the body. 
So this Heart is pointed out as the seat of the Self. But in truth, we are everywhere, we are all that is, and there is nothing else.

Devotee: It is said that the Divine Grace is necessary to attain successful undistracted mind, Samadhi.  Is that so?

Maharshi:  We are God. Isvara Drishti (seeing ourselves as God) is itself Divine Grace.  So we need Divine Grace to get God Grace.

Maharshi smiled and all devotees laugh together.

Devotee: There is also a Divine Favor (Isvara anugraham) as distinct from Divine Grace (Isvara Prasadam). Is that so?

Maharshi:  The thought of God is Divine Favor !  He is by nature Grace, aruL or prasad. It is by God's Grace that you think
of God.

Devotee:  Is not the Master's Grace the result of God's Grace?

Maharshi: Why distinguish between the two?  The Master is the same as God and not different from Him. 

Devotee: When an endeavor is made to lead the right life and to concentrate on the Self, there is often a downfall or break.
What is to be done?

Maharshi: It will come alright in the end.  There is a steady impulse of your determination that sets you on your feet again
after every downfall and breakdown.  Gradually the obstacles are all overcome and your current becomes stronger.  Everything
comes right in the end.  Steady determination is what is required.


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Re: Talks with Sri Ramana Maharshi:
« Reply #274 on: September 10, 2013, 01:40:40 PM »
Talks No. 30:

Mr. N. Natesa Iyer, the leader of the Bar in a South Indian town, an orthodox Brahmin, asked, 'Are the Gods Iswara or Vishnu
and their sacred regions Kailasa or Vaikunta real?'

Maharshi: As real as you are in the body.

Devotee: Do they possess a vyavahara staya i.e. phenomenal existence like my body? Or are they fictions like the horn of a hare?

Maharshi: They do exist.

Maharshi: If so, they must be somewhere.  Where are they?

Maharshi: Persons who have seen them say that they exist somewhere. So we must accept their statement.

Devotee: Where do they exist?

Maharshi:  In You.

Devotee: Then is only an idea -- that which I can create  and control?

Maharshi: Everything is like that.

Devotee: But I can create pure fictions e.g. hare's horn or only part truths e.g. mirage, while there are also facts irrespective
of my imagination.  Do the Gods Isvara and Vishnu exist like that?

Maharshi: Yes.

Devotee: Is He subject to pralaya (cosmic dissolution)?

Maharshi: Why? Man becoming aware of the Self transcends cosmic dissolution (pralaya) and becomes liberated (mukta).
Why not God (Isvara) who is infinitely wiser and abler?

Devotee: Do devas and pisachas (devils) exist similarly?

Maharshi: Yes.

Devotee: How are we to conceive of Supreme Consciousness (Chaitanya Brahman)?

Maharshi: As that which is.

Devotee: Should it be thought of as Self Effulgent?

Maharshi: It transcends light and darkness.  As individual (jiva) sees both.  The Self enlightens the individual to see light
and darkness.

Devotee: Should it be realized as 'I am not the body, nor the agent, nor the enjoyer? etc.,?

Maharshi: Why these thoughts?  Do we now think that we are men, etc., By not thinking so, do we cease to be men?

Devotee:  Should one realize it then by the scriptural text such as 'There are no differences here - neha nanachit kinchana.

Maharshi: Why even that?

Devotee: If we think, "I am the real" will it do?

Maharshi: All thoughts are inconsistent with realization.  The correct state is to exclude thoughts of ourselves and all other
thoughts.  Thought is one thing and realization is quite another.

Devotee:  Is it not necessary or at least advantageous to render the body invisible in one's spiritual progress?

Maharshi: Why do you think of that?  Are you the body?

Devotee: No. But advanced spirituality must effect a change in the body. Is it not so?

Maharshi: What change do you  desire in the body, and why?

Devotee: Is not invisibility evidence of advanced wisdom (jnana)?

Maharshi: In that case, all those spoke, who wrote and who passed their lives in the sight of others, must be considered
ignorant -ajnanis!

Devotee: But the Sages Vasishta and Valmiki possessed such powers?

Maharshi: It might have been their fate,  prarabdha,  to develop such powers (siddhis) side by side with their wisdom, Jnana.
Why should you aim at that which is not essential but apt to prove a hindrance to wisdom, Jnana?  Does the Sage, Jnani, feel
oppressed by his body being visible?

Devotee: No.

Maharshi: A hypnotist can render himself suddenly invisible.  Is he therefore a Sage, Jnani?

Devotee: No.

Maharshi: Visibility and invisibility refer to a seer. Who is that seer?  Solve that first.  Other matters are unimportant.


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« Last Edit: September 11, 2013, 02:07:28 PM by Subramanian.R »


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Re: Talks with Sri Ramana Maharshi:
« Reply #275 on: September 11, 2013, 02:21:24 PM »
Talks No.  30


Devotee:   The Vedas contain conflicting accounts of Cosmogony.  Ether, is said to be the first creation in one place, vital energy
(prana) in another place, something else in yet another; water is still another and so on.  How are these to be reconciled?  Do
not these impair the credibility of Vedas?

Maharshi:  Different Seers saw different aspects of truths at different times, each emphasizing some one view.  Why do you worry
about their conflicting statements?  The essential aim of the Veda is to teach us the nature of imperishable Atman and show us
that we are That. 

Devotee: I am satisfied with that portion.

Maharshi: Then treat all the rest as artha vada (auxiliary arguments) or expositions for the sake of the ignorant who seek to
trace the genesis of things and matters.

Devotee: I am a sinner.  I do not perform religious sacrifices (homas), etc.,  Shall I have painful rebirths for that reason?  Pray
save me !

Maharshi:  Why do you say that you are a sinner?  Your trust in God is sufficient to save you from rebirths.  Cast all the burden
on Him. In Tiruvachagam, it is said: 'Though I am worse than a dog, you have graciously undertaken to protect me.  This delusion
of birth and death is maintained by you.  Moreover, am I the person to sift and judge?  Am I the Lord here?  Oh Maheswara ! It
is for you to roll me through bodies (by births and deaths) or to keep me fixed at your own feet.'  Therefore, have faith and that
will save you.

Devotee: Sir, I have faith -- and still I encounter difficulties.  Weakness and giddiness afflict me after I practice concentration.

Maharshi: Breath control (pranyayama) properly performed should increase one's strength.

Devotee:  I have my professional work and yet I want to be in perpetual dhyana. Will they conflict each other?

Maharshi: There will be no conflict.  As you practice both and develop your powers you will be able to attend to both.  You will
begin to look on business as a dream.  Says the Bhagavad Gita: 'That which is the night of all beings, for the disciplined man is
the time of waking.  When other beings are waking, then it is night for the sage who sees.  (11.69).


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Re: Talks with Sri Ramana Maharshi:
« Reply #276 on: September 12, 2013, 05:23:33 PM »
Talks No. 31:

A visitor asked: What to do get libeation - moksha?

Maharshi: Learn what is liberation is.

Devotee: Should I do worship (upasana) for it?

Maharshi: Worship is for mind control (chitta nirodda) and concentration.

Devotee: Should I do idol worship? Is there any harm in it?

Maharshi: So long as you think you are the body there is no harm.

Devotee: How to get over the cycle of births and deaths?

Maharshi: Learn it what it means.

Devotee: Should I not leave my wife and family?

Maharshi: How do the they harm you?  First find out who you are?

Devotee: Should not one give up wife, wealth and home?

Maharshi: Learn first what Samsara is.  Is all that Samsara?  Have they not been men living among them and getting

Devotee: What are the steps of practical training (Sadhana) for it?

Maharshi: It depends on the qualifications and the nature of the seeker.

Devotee: I am doing idol worship.

Maharshi: Go on with it. It leads to concentration of mind. Get one-pointed. All will come out right. People think that freedom
is somewhere yonder and should be sought out.  They are wrong.  Freedom is only knowing the Self within yourself.
Concentrate and you will get it.  You mind is the cycle of births and deaths, - samsara.

Devotee: My mind is very unsteady. What should I do?

Maharshi: Fix your attention on any single thing and try to hold on to it.  All will be alright.

Devotee: I find concentration difficult.

Maharshi: Go on practicing. Your concentration will be as easy as breathing. That will be the crown of your achievements.


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Re: Talks with Sri Ramana Maharshi:
« Reply #277 on: September 13, 2013, 02:14:56 PM »
Talks No. 31 - continues....

Devotee: Are not abstinence and pure food helpful?

Maharshi:  Yes, all that is good.  (Then Maharshi concentrates and silently gazes at vacancy, and thus sets an example
to the questioner).

Devotee: What is is but the means to concentration?

Devotee: To help concentration, is it not good to have some aids?

Maharshi: Breath regulation, etc., are such helps.

Devotee: Is it not possible to get a vision of God?

Maharshi: Yes. You see this and that. Why not see God?  Only you must know what God is.  All are seeing God always.  But
they do not know it.  You find out what God is.  People see, yet, see not. because they know not God.

Devotee: Should I not go on with repetition of sacred syllables (mantra japa) e.g. Krishna or Rama's name, when I worship

Maharshi: Mental japa is very good. That helps meditation.  Mind gets identified with the repetition and then you get to know
what worship (puja) really is -- the losing of one's individuality, in that which is worshipped.

Devotee: Is the Universal Soul (Paramatma) always different from us?

Maharshi: That is common belief.  But it is wrong.  Think of Him as not different from you, and then you achieve the identity of
Self with God.

Devotee: Is it not the Advaita doctrine to become one with God?

Maharshi: What is becoming?  The thinker is all the while the Real.  He ultimately realizes the fact.  Sometimes we forget
our identities, as in sleep and dreams.  But God is perpetual consciousness.


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Re: Talks with Sri Ramana Maharshi:
« Reply #278 on: September 14, 2013, 12:56:21 PM »
Talks No. 31 - continues....

Devotee: Is not the Master's guidance necessary, besides idol worship?

Maharshi: How did you start it without advice?

Devotee: From sacred books (puranas).

Maharshi:  Yes.  Someone tells you of God, or Bhagavan Himself tells you.  In the latter case, God Himself is your Master.
What matters it who the Master is?  We really are one with the Master or Bhagavan.  The Master is God.  One discovers it
in the end.  There is no difference between human guru and God-guru.

Devotee: If we have done virtuous action (punya) the achievement will not leave us, I hope.

Maharshi: You will reap your destiny (prarabdha that way).

Devotee: Will not a Wise Master be a great help in pointing out the way?

Maharshi:  Yes. If you go on working with the light available, you will meet your Master, as he himself will be seeking you.

Devotee: Is there a difference between prapatti (self surrender) and the Path of Yoga of the 'Seers?

Maharshi: Jnana Marga and Bhakti Marga (prapatti) are one and he same. Self surrender leads to realization just as inquiry
does.  Complete self surrender means that you have no further thought of 'I'.  Then all your predispositions (samskaras) are
washed off and you are free.  You should not continue as a separate entity at the end of either course.

Devotee: Do not we go to Heaven (Svarga) etc., as the result of our actions?

Maharshi: That is as true as the present existence.  But if we inquire who we are and discover the Self, what need is there
to think of heaven etc.,?

Devotee: Should I not try to escape rebirth?

Maharshi: Yes. Find out who is born and who has the trouble of existence now.  When you are asleep do you think of rebirths
or even the present birth, etc.,?  So find out whence the present problem arises and there is the solution also.  You will discover
that there is no birth, no present trouble, or unhappiness, etc.,  All is That.  All is Bliss.  We are freed from rebirth in fact. Why
fret over the misery of rebirth?


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Re: Talks with Sri Ramana Maharshi:
« Reply #279 on: September 15, 2013, 02:11:55 PM »
Talks No. 32:

A visitor: The saints Sri Chaitanya and Sri Ramakrishna wept before God and achieved success.  Is that not the path to follow?

Maharshi: Yes.  There was a powerful force (Sakti) drawing them on through all those experiences.  Trust in that huge power
to take you on to your goal.  Tears are often considered a sign of weakness.  These great persons were certainly not weak.
These manifestations are only passing signs of the great current carrying them on.  We must look to the end achieved.

Devotee: Can  this physical body be made to disappear into nothingness?

Maharshi: Why this question?  Can you not find out if you are the body?

Devotee: Can we have disappearance from sight (antar dhyana) like the yogis Vasishta or Viswamitra?

Maharshi: These are only physical matters. Is that the essential object of our interest? Are you not the Self ? Why trouble about
other matters?  Take the essence; reject the other learned theories as useless.  They who think that physical disappearance
counts in freedom is mistaken.  No such thing is needed.  You are not the body; what does it matter if it disappears in one way
or another?  There is no great merit in such phenomena. In what superiority or inferiority consist?   Achievements of the Real
alone matters.  The loss of the 'I' is the main fact, and not the loss of the body.  Identity of the Self with the body is the real
bondage.  Leave off the false notion and perceive intuitively the Real.  That alone matters.  If you melt a gold ornament before testing
it to be gold, what matters it how it is melted, whole or in parts, or of what shape the ornament was?  All that you are interested
in is if it is gold.  The dead man sees not his body.  It is the survivor that thinks about the manner in which the body is parted from.
The realized have no death with or without body, the realized man is equally aware and sees no difference.  To him the one state
is not superior to other.  To an outsider also the fortunes of a liberated one's body need not be any concern; mind your business.
Realize the Self.  After realization there will be time to think of what form of death is preferable to you. 

It is the false identity of the Self with the body that causes the idea of preference, etc., Are you the body?  Were you aware of it
when you were fast asleep last night?  No !  What is it that exists now and troubles you? It is 'I'. Get rid of it and be happy.


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Re: Talks with Sri Ramana Maharshi:
« Reply #280 on: September 16, 2013, 01:59:20 PM »
Talks No. 33:

A visitor:  'The Supreme Spirit (Brahman) is Real.  The world  (Jagat) is illusion.' is the stock phrase of Sri Sankara. Yet others
say, 'The world is reality.' What is true?

Maharshi: Both the statements are true.  They refer to different stages of development and are spoken from different points
of view. The aspirant (abhyasi) starts with the definition, that which is real exists always.  Then he eliminates he world as
unreal because it is changing. It cannot be real.  'not this, not this'!  The seeker ultimately reaches the Self and there finds
unity as the prevailing note. Then, that which was originally rejected as being unreal is found to be a part of of the unity.
Being absorbed in Reality the world is also Real.  There is only being in Self Realization, and nothing but Being. Again
Reality is used in a different sense and is applied loosely by some thinkers to objects.  They say that the reflected (adhyasika)
Reality admits of degrees which are named: 

Vyavahara Satya - everyday life.

Pratibhasika satya - illusory.

Paramartika Satya - Ultimate. 

Thus if Reality be used in the wider sense, the world may be said to have the everyday life and illusory degrees. Some,
however, deny even the reality of practical life, the first one.  According to them, it is only Pratibhasika satya - illusion.


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Re: Talks with Sri Ramana Maharshi:
« Reply #281 on: September 17, 2013, 02:29:01 PM »
Talks No. 34.

Yogi Ramiah's Account of His Experience:

Sitting in Maharshi's presence brings peace of mind.  I used to sit in Samadhi for three or four hours together.  Then I felt
my mind took a form and came out from within.  By constant practice and meditation, it entered the Heart, and was merged
into it.  I conclude that the Heart is the resting place of mind.  The result is peace.  When the mind is absorbed in the Heart,
the Self is realized.  This could be felt even at the stage of concentration (dharana).

I asked Maharshi about contemplation.  He taught me as follows:

When a man dies the funeral pyre is prepared and the body is laid flat on the pyre.  The pyre is lit.  The skin is burnt, then
the flesh, and then the bones until the whole body falls into ashes.  What remains thereafter?  The mind.  The question
arises, 'How many are there in this body?' -- one or two.  If two, why people say 'I' and not 'we'?  There is therefore only
one.  Whence is it born?  What is its nature?  Inquiring thus the mind also disappears.  Then what remains over is seen to be
'I'.  The next question is Who am I?  The Self alone.  This is contemplation.  It is how I did it.  By this process attachment to
the body (deha vasana) is destroyed.  The ego vanishes.  Self alone shines.  One method of getting mind-dissolution
(mano laya) is association with great ones -- the yoga adepts (Yoga arudhas).  They are perfect adepts in Samadhi. 
Self Realization has been easy, natural and perpetual to them.  Those moving with them closely and in sympathetic contact
gradually absorb the Samadhi habit from them. 


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Re: Talks with Sri Ramana Maharshi:
« Reply #282 on: September 18, 2013, 01:13:17 PM »
Talks No. 35:

An educated visitor asked Bhagavan about dvaita and advaita. 

Maharshi:  Identification with the body is dvaita.  Non identification is advaita.


Talks No. 36:

An aristocratic and distinguished lady visitor from the North accompanied  by her private secretary arrived at noon, waited
a few minutes and asked the Maharshi soon after He returned to the Hall after lunch:

Devotee: Maharajji, can we see the dead?

Maharshi: Yes.

Devotee: Can the yogis show them to us?

Maharshi: Yes. They may. But do not ask me to show them to you.  For I cannot.

Devotee: Do you see them?

Maharshi: Yes. In dreams.

Devotee: Can we realize the goal through yoga?

Maharshi: Yes.

Devotee: Have you written on yoga?  Are there books on the subject by you?

Maharshi: Yes.

After she left, the Master observed: 'Did we know our relatives before their birth that we should know them after their death?


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Re: Talks with Sri Ramana Maharshi:
« Reply #283 on: September 19, 2013, 10:55:13 AM »
Talks No. 37:

'What is Karma?' asked someone.

Maharshi:  That which has already begun to bear fruit is classified as prarabdha karma (past action).  That which is in store
and will later bear fruit is classified as Sanchita Karma (accumulated action).  This is multifarious like the grain obtained by
villagers as barter for cress (greens).  Such bartered grain consists of rice, ragi, barley, etc., some floating on, others sinking
in water. When the most potent of the multifarious accumulated karma begins to bear fruit in the next birth is called the
prarabdha karma of that birth.

Talks 38:

When one of the present attendants came the first time to Bhagavan, he asked: 'What is the way of liberation?'
The Maharshi replied: The way already taken leads to liberation.'

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Re: Talks with Sri Ramana Maharshi:
« Reply #284 on: September 20, 2013, 11:31:56 AM »

Talks No. 39:

Conversing with R. Seshagiri Rao, a visitor, Maharshi remarked that a Self Realized Sage (Atma Jnani) alone can be a good
Karma Yogi.  'After the sense of doership has gone, let us see what happens. Sri Sankara advised inaction. But did he not
write commentaries and take part in disputation?  Do not trouble about doing action or otherwise. Know Thyself.  Then let us
see whose action it is.  Whose is it? Let action complete itself. So long as there is a doer he must reap the fruits of his action.
If he does not think himself the doer there is no action for him.  He is an ascetic who has renounced worldly life.'

Devotee: How did the ego arise?

Maharshi: It is not necessary to know it.  Know the present.  Not knowing that, why do you worry about other times?

Maharshi said in a reply to a question:  Is the world within you or without you?  Does it exist apart from you?  Does the world
come and tell you, 'I exist'?


Arunachala Siva.