Author Topic: Talks with Sri Ramana Maharshi:  (Read 71634 times)


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Re: Talks with Sri Ramana Maharshi:
« Reply #285 on: September 21, 2013, 11:00:05 AM »
Talks No.  45:

The Brahmin questioner resumed: 'How do we know that action is ours or not?'

Maharshi: If the fruits of actions do not affect the person he is free from action.

Devotee: Is intellectual knowledge enough?

Maharshi: Unless intellectually known, how to practice it? Learn it intellectually first, then do not stop with that. Practice it.

Mharshi then made certain remarks: When you adhere to one philosophical system, (siddhanta) you are obliged to condemn
the others. That is the case with the heads of monsteries (matadhipadtis).'

All people cannot be expected to do the same kind of action.  Each one acts according to his temperament and past lives. Wisdom,
Devotion, Action, are all interlocked.  Meditation on forms is according to one's own mind.  It is meant for ridding oneself of other
forms and confining oneself to one form.  It leads to the goal.  It is impossible to fix the mind in the Heart to start with. So these
aids are necessary.  Krishna says that there is no birth to you, me etc., and later says, that there is no birth to you, me etc.,
And later says he was born before Aditya etc., Arjuna disputes it.  Therefore it is certain that each one thinks of God according
to his own degree of advancement. 

You say you are the body in wakeful state; not the body in sleep.  Bodies being several fold for an individual, should not there
be infinite capacities for God?  Whichever method one follows, that method is encouraged  by Sages. For it leads to the goal like
any other method.


Arunachala Siva.         


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Re: Talks with Sri Ramana Maharshi:
« Reply #286 on: September 22, 2013, 12:45:05 PM »

Talks No. 41:

Devotee: Are there heaven (swarga) and hell (naraka)?

Maharshi: There must be someone to go there.  They are like dreams.  We see time and space exist in dream also.  Which
is true, dream or wakefulness?

Devotee:  So we must rid ourselves of lust, anger, etc.,

Maharshi: Give up thoughts.  You need not give up anything else. You must be there to see anything.  It is the Self.  Self is
ever conscious. 

Devotee: All pilgrimages, etc., good?

Maharshi: Yes.

Devotee: What effort is necessary for reaching the Self? 

Maharshi: 'I' should be destroyed.  Self is not to be reached.  Is there any moment when Self is not?  It is not new.  Be as you
are.  What is new cannot be permanent.  What is Real must always exist.

Devotee: What is the sacrifice through wisdom (Jnana Yagna) or other sacrifices?

Maharshi:  Other disciplines exist for it.  Practice is for gaining wisdom (Jnana).

Devotee: Are Jivanmuktas of different kinds?

Maharshi: What does it matter if they differ externally?  There is no difference in their wisdom, Jnana.

Devotee: When loyal to one Master, can you respect others?

Maharshi: Guru is only one. He is not physical. So long as there is weakness the support of strength is needed.

Devotee: J. Krishnamurti says, 'No Guru is necessary?'

Maharshi: How did he know it? One can say so after realizing but not before. 

Devotee: You have gained this state by great effort. What shall we poor souls do?

Maharshi; We are in our Self. We are not in the world.

Devotee: Heaven and hell -- what are they?

Maharshi: You carry heaven and hell with you.  Your lust, anger, etc., produce these regions.  They are like dreams.

Devotee: The Gita says that if a man fixes his attention between the eyebrows and holds his breath he reaches the Supreme
State. How is that done?

Maharshi: You are always in the Self and there is no reaching it.  The eyebrow is only a place where attention is to be fixed -
seat of meditatioin - upasana sthana.

Devotee: You have spoken of the Heart as the seat of meditation?

Maharshi: It is also that.

Devotee: What is Heart?

Maharshi: It is the center of the Self.  The Self is the center of the centers. The Heart represents the psychic center and not the
physical center.

Devotee: The term 'Jnana's is realized Wisdom.  The same term is used for the method also. Why?

Maharshi: Jnana includes the method also because it ultimately results in realization.


Arunachala Siva.             


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Re: Talks with Sri Ramana Maharshi:
« Reply #287 on: September 23, 2013, 01:45:33 PM »
Talks No. 41: continues....

Devotee: Is a man to engage in teaching his knowledge, however imperfect?

Maharshi:  If his prarabdha karma be that way.  In the seventh chapter, Arjuna asks if Karma is a method (sadhana).
Krishna answers that it is so if done without any sense of doership. 

So also  Karmas are approved by scriptures which deny Karma. The Karma disapproved by them is that which is done with
the sense of doership.  Karma will go on automatically.  Or Karma will drop away from you.  If Karma be your lot according to
prarabdha, it will surely be done whether you will it or not.  If Karma is not your lot, it will not be done, even if you intently engage
in it.  Janaka, Suka, etc., were also in work without ahamkara, Karma may be done for fame, or may be done unselfishly and
for the public good.  Yet even then they want applause.  So it is really selfish.

Devotee: What is that one thing, knowing which all doubts are solved?

Maharshi: Know the doubter.  If the doubter be held, the doubts will not arise.  Here the doubter is transcendent.  Again when
the doubter ceases to exist, there will be no doubts arising.  From where they will arise?  All are jnanis, jivanmuktas.  Only they
are not aware of the fact.  Doubts must be uprooted.  This means that the doubter must be uprooted.  Here the doubter is mind.

Devotee: What is the method?

Maharshi: 'Who am I?' is the investigation.

Devotee: May we perform japa?

Maharshi: Why should you think I am this?  Investigate and thoughts cease. What is, namely the Self, will be revealed as the
inseparable residue.

Devotee: Is hatha yoga necessary?

Maharshi: It is one of the aids - not that is always necessary.  It depends upon the person.  Vichara surpasses pranayama. 
In Yoga Vasishta, Chudala advises investigation (Vichara) to Sikhidvaja for killing the ego.

Reality can be reached by holding on to prana or intellect.  Hatha Yoga is former.  Vichara is the latter.

Devotee: Is there any individuality for Jnani after Realization?

Maharshi: How can he retain individuality?

Even ordinarily the elders advise achamana and pranayama before undertaking any work -- be it worldly or other worldly.
That means concentration of mind accomplishes the work.

Devotee: I meditate neti neti (not this, not this).

Maharshi: No -- that is not meditation.  Find the source.  You must reach the source without fail.  The false 'I' will disappear
and the real 'I' will be realized.  The former cannot exist apart from the latter.


Arunachala Siva.   


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Re: Talks with Sri Ramana Maharshi:
« Reply #288 on: September 24, 2013, 01:20:22 PM »

Talks No. 42:

Mr. Duncan Greenlees, Madanapalli, wrote as follows:  'One has at time had vivid flashes of a consciousness whose center is
outside the normal self and which seems to be inclusive.  Without concerning the mind with philosophical concepts, how could
Bhagavan advice us to work towards getting, retaining, and extending those flashes?  Does abhyasa in such experiences
involve retirement?' 

Sri Bhagavan answered: 'Out side' - For whom is inside or outside?  They can be only so long as there are the subject and object.
For whom are these two again?  They both resolve into the subject only.  See who is in the subject.   The investigation leads you
to pure consciousness beyond the subject. 

Normal self is the mind. This mind is with limitations. But pure consciousness is beyond limitations and reached by investigation as
above outlined.

Getting - Self is always there. One seeks to destroy the obstacles to the revelation of the Self.

Retaining - Having once gained the Self it will be understood to be Here and Now.  It is never lost.

Extending - There is no extending the Self, for it is always without contraction or expansion. 

Retirement - Abiding in the Self is solitude.  Because there is nothing alien to the Self.  Retirement must be from some one
place to another.  There is neither the one nor the the other apart from the Self.  All being the Self, retirement is impossible
and inconsistent.

Abhyasa is investigation into the Self.


Arunachala Siva.               


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Re: Talks with Sri Ramana Maharshi:
« Reply #289 on: September 25, 2013, 01:31:08 PM »
Talks No. 43:

Mr. S. Ranganathan, I.C.S. Collector of Vellore, Mr. S.V. Ramamurthi I.C.S and Mr. T. Raghavaiah, late Diwan of Pudukottai
State, visited the Asramam. Mr. Ranganathan asked, 'Kindly instruct me as to how the mind may be controlled.'

Maharshi: There are two methods.  The one is to see what the mind is; and then it subsides.  The second is to fix your attention
on something that the mind remains quiet.

The questioner repeated the question for further elucidation.  The same answer was returned with a little more added.  The
questioner did not look satisfied.

Mr. Raghavaiah:  Men of the world that we are, we have some kind of grief or another and do not know how to get over it.
We pray to God and still are not satisfied.  What can we do?

Maharshi: Trust God.

Devotee: We surrender; but still their is no help.

Maharshi: Yes. If you have surrendered you must be able to abide by the will of God and not make a grievance of what may not
please you.  Things may turn out differently from what they look apparently.  Distress often leads men to faith in God.

Devotee: But we are worldly.  There is the wife, there are the children, friends and relatives.  We cannot ignore their existence
and resign ourselves to Divine Will, without retaining some little of the personality in us.

Maharshi: That means, you have not surrendered as professed by you.  You must only trust God.

Mr. Ramamurthi: Swamiji, I have read Brunton's book A Search in Secret India, and was much impressed by the last chapter,
where he says that it is possible to be conscious without thinking.  I know that one can think, remaining forgetful of the physical
body. Can one think without the mind?  Is it possible to gain that consciousness which is beyond thoughts.

Maharshi: Yes. There is only one consciousness, which subsists in the waking, dream, and sleep states.   In sleep there is no 'I'.
The 'I-thought' arises on waking and then the world appears. Where was this 'I' in sleep?  Was it there or not?  It must have been
there also, but not in the way you feel now.  The present is only the 'I-thought', whereas the sleeping 'I' is the real 'I'. It
subsists all through.  It is Consciousness.  If it is known you will see that it is beyond thoughts. 

Devotee: Can we think without the mind?

Maharshi: Thoughts may be like any other activities, not disturbing to the Supreme Consciousness.

Devotee: Can one read others' minds?

The Master as usual told him to find his Self before worrying about others.

'Where are others apart from one's own Self?' asked the Master.

Mr. Raghaviah:  How shall we correlate the higher experience with the lower experience (meaning spiritual experience with
mundane affairs)?

Maharshi: There is only one experience. What are worldly experiences but those built up on the false 'I'?  Ask the most successful
man of the world if he knows his Self.  He will say 'No.'  What can anyone know without knowing the Self?  All worldly knowledge   
is built upon such a flimsy foundation.

Mr. Ramamurthi:  How to know the Real 'I' as distinct from the false 'I'?

Maharshi:  Is there anyone who is not aware of himself?  Each one knows but yet does not know, the Self. A strange paradox.

The Maharshi added later: 'If the inquiry is made whether the mind exists, it will be found that mind does not exist. That is control
of mind.  Otherwise, if the mind is taken to exist, and one seeks to control it, it amounts to mind controlling the mind, just like
a thief turning out to be a policeman to catch the thief, i.e. himself.  Mind persists in that way alone, but eludes itself.'


Arunachala Siva.                 


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Re: Talks with Sri Ramana Maharshi:
« Reply #290 on: September 26, 2013, 01:34:55 PM »
Talks No. 42:

Mr. Ekanath Rao, an Engineer, asked Sri Bhagavan if solitude is necessary for Vichara.

Maharshi:  There is solitude everywhere.  The individual is solitary always.  His business is to find it out within, and not seek it without.

Devotee: The work-a-day world is distracting. 

Maharshi: Do not allow yourself to be distracted.  Inquire for whom there is distraction.  It will not afflict you after a little practice.

Devotee: Even the attempt is impossible.

Maharshi: Make it and it will be found not so difficult.

Devotee: But the answer does not come for the search inward.

Maharshi: The inquirer is the answer and no other answer can come.  What comes afresh cannot be true.  What always is, is true.


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Re: Talks with Sri Ramana Maharshi:
« Reply #291 on: September 27, 2013, 01:30:57 PM »
Talks No. 45:

A visitor asked: The path of realization is difficult. Worldly matters are easy of understanding, whereas this is not.

Maharshi: Yes. The mind always seeks external knowledge, leaving aside its own inner knowledge. 

Devotee: A stay of one day with Sri Bhagavan is good. A stay of two days is better, of three days, more so, and so on.
If it is a continuous stay here, how shall we get on with our mundane work?

Maharshi: Stay here or elsewhere must be understood to be the same and to have the same effect.


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Re: Talks with Sri Ramana Maharshi:
« Reply #292 on: September 28, 2013, 02:34:59 PM »
Talks No. 46:

After hearing the Malayalam version of Upadesa Saram chanted, Mr. Ramachandra Iyer, of Nagercoil, asked in a characteristically
unsophisticated  way about the mind, concentration, and control.  The Maharshi said that the mind is only identity of the Self with
the body. It is a false ego that is created; it creates false phenomena in its turn and appears to move in them.  All these are false.
The Self if the only Reality.  If the false identity vanishes the persistence of the Reality becomes apparent.  It does not mean
that Reality is not here and now.  It is always there and eternally the same.  It is also in everyone's experience. For everyone knows
that he is.  'Who is he?' Subjectively, 'Who am I?'.  The false ego is associated with objects; this ego itself is its own object.
Objectivity is the falsity.  Subject alone, the Reality.  Do not confound yourself with the object, namely the body.  This gives rise
to he false ego, consequently of the world and your movements therein with the resulting misery.  Do not think yourself to be this,
that, or anything.  To be so and so, to be such and such.  Only leave off the falsity.  The Reality will reveal itself.  The scriptures
say that the Self is nityasiddha, ever present, and yet speak of the removal  of ajnana. If Self is nitya, always and siddha, present,
how can there be ajnana?  For whom is the ajnana?  These are contradictory.  But such statements are for guiding the earnest
seeker in the right way.  He does not readily understand the only Truth if mentioned in plain words as in natvam naham neme
janadhipath (not thou, not I, nor these kings...).  Sri Krishna declared the Truth, but Arjuna could not grasp it. Later Krishna painly
says that people confound Him with the body, whereas in reality He was not born nor will He die.  Still Arjuna requires the whole
Gita for the Truth to be made clear to him.

Look, the Self is only Be-ing, not being this or that. It is simple Being.  Be -- and there is an end of ignorance.  Inquire for whom
is the ignorance.  The ego arises when you wake up from sleep.  In deep sleep you do not say that you are sleeping and that you
are going to wake up or that you have been sleeping so long.  But still you are there.  Only when you are awake you say that
you have slept.  Your wakefulness comprises sleep also in it.  Realize your pure Being. Let there be no confusion with the body.
The body is the result of thoughts.  The thoughts will play as usual, but you will not be affected.  You were not concerned with the
body when asleep.  So you can always remain.

Mr. Ekanatha Rao:  How can anyone reconcile such activity with the wage earning which is a necessity for worldly people?

Maharshi: Actions form no bondage.  Bondage is only the false notion, 'I am the doer'.  Leave off such thoughts and let the body
and the senses play their role, unimpeded by your interference.


Arunachala Siva.