Author Topic: Talks with Sri Ramana Maharshi:  (Read 58004 times)

Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #30 on: January 05, 2013, 08:39:41 AM »
Talks No. 327:

The audience in the Hall were very attentively listening. One of them, a sincere devotee of Sri Bhagavan, was so impressed by it
that he soon lost himself. He later described his experience as follows:

"I was long wondering where the 'current' starts, within the body or elsewhere. Suddenly my body grew tenuous until it disappeared.
The enquiry 'Who am I?' went on very clearly and forcibly. The sound of 'I-I-I' alone persisted. There was one vast expanse and
nothing more. There was a hazy perception of the occurrences in the Hall. I wanted to stand; the thought soon deserted me. I was
again lost in the one expanse. The experience continued until I heard the voice of Sri Bhagavan. That made me collect myself. Then\
I stood up and saluted. A strange feeling continued for more than half an hour. I cannot forget it. It is still haunting me."

Sri Bhagavan listened to his words and was silent for some minutes. A few observations fell from his lips:

One may seem to go out of the body. But the body itself is not more than our thought. there can be no body in the absence of
thought; no outgoing or incoming in the absence of body. However, owing to habit, the feeling of going out arises.

A particle of hail falling on the surface of the sea melts away and becomes water, wave, froth etc., Similarly the subtle
intellect, rising up as the tiny dot (ego) from the heart and bulging out, finally enters into and comes one with the Heart.

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Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #31 on: January 06, 2013, 06:56:33 AM »
Talks No. 328:

........

Devotee: Is  not mental japa better than oral japa?

Maharshi: Oral japa consists of sounds. The sounds arise from thoughts. For one must think before one expresses the thoughts
in words. The thoughts are from the mind. Therefore mental japa is better than oral japa.

Devotee: Should we not contemplate the Japa and repeat it orally?

Maharshi: When the japa becomes mental where is the need for the sounds thereof?

Japa, becoming mental, becomes contemplation. Dhyana, contemplation and mental japa are the same. When thoughts cease
to be promiscuous and one thought persists to the exclusion of all others, it is said to be contemplation. The object of dhyana
or japa is exclusion of several thoughts and confining oneself to one single thought. Then that thought too vanishes into its
source -- absolute consciousness, i.e. the Self. The mind engages in japa and then sinks into its own source.

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Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #32 on: January 10, 2013, 10:16:06 AM »
Talks No. 329:

In the morning, Sri Bhagavan read out a short passage from St. Estella in the Tamizh Ramakrishna Vijayam. Its purport is:
"Your enemies are lust, passion etc., If you feel injured, turn within and find out the cause of the injury. It is not external to
you. The external causes are mere superimposition. If you cannot injure yourself, will the all merciful God injure you in any manner?"

Sri Bhagavan further said that St. Estella was a good saint, whose teachings are quite sound.

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Re: Talks with Sri Ramana Maharshi:
« Reply #33 on: January 11, 2013, 08:31:48 AM »
Talks No. 332:

Devotee:  What are the three voids (Muppazh) in Tamizh?

Maharshi: 1. Tat = Isvara turiya
                 2. tvam = jiva turiya
                 3. asi = asi turiya.

Turiya is the substratum of the waking, dream and sleep states.

Devotee: The first two are all right. What is the third?

Maharshi:  All pervasiveness is said to be the waking. All shiningness is said to the dream. Perfection (ananda) is said to be
sleep, that which underlies these is asi-turiya.

Devotee: It is so strange!

Maharshi: Is that all? There is no limit to polemics. Listen, they say mahavakya Tat tvam asi is common. Another containing
five words Tat tvam asi ati nijam is the most secret one taught by Sri Dakshinamurti in Silence. Corresponding to the five
words they formulate five states.

Again look at Vichara Sagara. The author distinguishes adhara from adhishtana. According to him the rope is always adhara,
both when it looks like a snake and otherwise. The rope is adhistana because it looks different from what it really is. That is
common, samanya adhishtana. Again its appearance as the snake itself if Visesha adhishtana. Then the question is raised:
the adhisthana of Jiva is one; that of Isvara is another; how can these two adhishtanas become one? He replies there are
the same adhara for both the adhishtana.

Furthermore, he mentions several khyatis:

1. asat-khyati = rope being present, there appears the snake which is NOT PRESENT THERE.

2. sat-khyati = rope itself looking like snake.

3. atma-khyati = rope remaining unidentified, the remembrance of snake, formerly seen elsewhere, creates the illusion.

4. akhyati = totally unreal.

5. anayatha khyati = mental image of snake projected and seen as if it were in front of oneself.

6. anirvachaniya khyati =  inexplicable.         
 
Here he raises the question: Should the world be any one of these, whether illusory, or unreal; it must be the result of previous
experience. It must have been real at that time. Real once, must be real always.

He answers it: The experience need not necessarily be real; not having seen a real snake, but only seeing a picture of it
and gaining an impression, one can mistake a rope to be a snake. Thus the world need not be real!

Why waste time in such polemics? Only turn your mind inward and spend time usefully.

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Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #34 on: January 12, 2013, 09:54:17 AM »
Talks No. 333:

Sri Bhagavan explained about Pratyabhijna.

Pratyabhijna = Prati + abhijna.

abhijna is direct perception. Prati means to be reminded of what was already known.

'This is an elephant' is direct perception.

'This is that elephant' is pratyabhijna.

In technical works pratyabhijna is used for realizing the ever present Reality and recognizing it.

Sunya (void or blank), ati sunya (beyond sunya) and maha sunya (immense void) all mean the same. i.e. the Real Being only.

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Re: Talks with Sri Ramana Maharshi:
« Reply #35 on: January 13, 2013, 08:51:05 AM »
Talks No. 334:

Sri Bhagavan said that He felt no sensation in His legs though they were massaged. 'If they serve the purpose of walking
what does it matter if sensation is lost?' He asked.  Then in the course of conversation, He related that a ray of light has been
found which, when projected, does not reveal the operator but enables him to witness the scene. So it is with Siddhas. They
are only pure light and can see others, whereas they cannot be seen by others.

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Re: Talks with Sri Ramana Maharshi:
« Reply #36 on: January 14, 2013, 09:05:36 AM »
Talks No. 335:

Devotee: How will the sexual impulse cease to be?

Maharshi: When differentiation ceases.

Devotee: How can it be effected?

Maharshi: The other sex and its relation are only mental concepts. The Upanishads say that all are dear because the Self is
beloved of all. One's happiness is within. The love is of the Self only. It is only within. do not think it to be without. Then all
the differentiation ceases to operate.

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Re: Talks with Sri Ramana Maharshi:
« Reply #37 on: January 15, 2013, 09:42:16 AM »
Talks No. 337:

Mr. K.R.V. Iyer: How is the mind to be purified?

Maharshi: The sastras say: 'By karma, bhakti and so on'. My attendant asked the same question once before, He was told,
'By karma dedicated to God'. It is not enough that one thinks of God while doing the karma, but one must continually and
unceasingly remember Him. Then alone will the mind become pure.

The attendant applies it to himself and says, "It is not enough that I serve Sri Bhagavan physically. But I must unceasingly
remember Him."

To another person, who asked the same question, Sri Bhagavan said: Quest of the Self, meaning, 'I am the body'  must vanish.
Atma Vichara = disappearance of dehatma buddhi.

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Re: Talks with Sri Ramana Maharshi:
« Reply #38 on: January 16, 2013, 09:31:46 AM »
Talks No. 339:

With regard to Siva Visishtadvaita (i.e. Saiva Siddhanta), Sri Bhagavan said: Garudoham bhavana - 'I am Garuda' - conception does
not make a garuda (eagle) of a man. All the same the poisonous effects of snake bite are cured. Similarly with Sivoham Bhavana - I am
Siva, conception also. One is not transformed into Siva but the ruinous effects of ego are put an end to. Or the person retains his
individuality but remains pure, i.e. fit for constituting a part of the body of Siva. Becoming so he can enjoy the Supreme Bliss. That is
liberation -- say the Saiva Siddhantis. This simply betrays the love of their individuality and is in no way the true experience of liberation.

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Re: Talks with Sri Ramana Maharshi:
« Reply #39 on: January 17, 2013, 12:34:12 PM »
Talks No. 338:

Mrs. Jennings, an American lady, asked a few questions, inter alia,

D: Is it not better to say "I am the Supreme Being" than asking 'Who am I?'

Maharshi: Who affirms? There must be one to do it. Find that one.

D: Is not meditation better  than investigation?

Maharshi: Meditation implies mental imagery, whereas investigation is for the
Reality. The former is objective whereas the latter is subjective.

D: There must be a scientific approach to this subject.

Maharshi: To eschew unreality, and seek Reality is scientific.

D: I mean there must be a gradual elimination, first of the mind, then of the intellect and then of the ego.

Maharshi: The Self alone is Real. All others are unreal. The mind and intellect do not remain apart from you.  The Bible says,
'Be still and know that I am God'. Stillness is the sole requisite for the realization of the Self as God.

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Re: Talks with Sri Ramana Maharshi:
« Reply #40 on: January 18, 2013, 12:25:01 PM »
Talks No. 320:

In the course of an informal conversation, Sri Bhagavan pointed out that the Self Realization is possible only for the fit.
The Vasanas must be completely eliminated before Jnana dawns. One must be like Janaka for Jnana to dawn. One must
be ready to sacrifice everything for the Truth. Complete renunciation is the index of fitness.

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Re: Talks with Sri Ramana Maharshi:
« Reply #41 on: January 19, 2013, 10:14:59 AM »
Talks No. 478:

A certain man from Madurai asked, 'How to know the Power of God?'

Maharshi: You say 'I AM'. That is it. What else can say I AM?

One's own being is His Power. The trouble arises only when on says, 'I am this or that, such and such.' Do not do it - Be Yourself.
That is all.

Devotee: How to experience Bliss?

Maharshi: To be free from thinking ' I am now out of Bliss.'

Devotee: That is to say, free from modes of mind.

Maharshi: To be with only one mode of mind to the exclusion of others.

Devotee: But Bliss must be experienced.

Maharshi: Bliss consists in not forgetting your being. How can you be otherwise than what you really are? It is also to be the
Seat of Love. Love is Bliss. Here the Seat is not different from Love.

Devotee: How shall I be all pervading?

Maharshi: Give up the thought, 'I am not all pervading now.'

Devotee: How to permeate the separate objects?

Maharshi: Do you exist independently of 'I'? Do they say to you, 'We are'? You see them. You are, and then the objects are also
seen. 'Without me, these do not exist.' -- this knowledge is permeation. Owing to the idea 'I am the body'; there is something in me'
the separate objects are seen as if lying outside. Know that they are all within yourself. Is a piece of cloth independent of yarn?
Can the objects remain with Me?'

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Re: Talks with Sri Ramana Maharshi:
« Reply #42 on: January 20, 2013, 12:52:19 PM »
Talks No. 479:

Devotee: Which is the best of all the religions? What is Sri Bhagavan's method?

Maharshi:  All religions and methods are one and the same.

Devotee: Different methods are taught for liberation.

Maharshi: Why should be liberated? Why not you remain as you are now?

Devotee: I want to get rid of pain. To get rid of pain it is said to be liberation.

Maharshi: That is what all religions teach.

Devotee: But what is the method?

Maharshi: To retrace your way back.

Devotee: Whence have I come?

Maharshi: This is just what you should know. Did these questions arise in your sleep?  Did you not exist even then? Are you not the
same being now?

Devotee: Yes. I was in sleep. So also the mind;  but the senses had merged, so I could not speak.

Maharshi: Are you Jiva? Are you the mind? Did the mind announce itself to you in sleep?

Devotee: No. But elders say that the Jiva is different from the Isvara.

Maharshi: Leave Isvara alone. Speak for yourself.

Devotee: What about myself? Who am I?

Maharshi: This is just it. Know it, when all will be known; if not, ask then.

Devotee: On waking I see the world and I am not changed from sleep.

Maharshi: But this is not known in sleep. Now or then, the same you remain. Who has changed now? Is your nature to be changing
or remain unchanging?

Devotee: What is the proof?

Maharshi: Does one's own being require a proof? Only remain aware of your own self, all else will be known.

Devotee: Why then do the dualists and non dualists quarrel among themselves?

Maharshi: If each one minds his own business, there will be no quarrel.

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Re: Talks with Sri Ramana Maharshi:
« Reply #43 on: January 21, 2013, 10:57:00 AM »
Talks No, 483:

Mr. Sitaramiah, a visitor: What does samayamana mean in Patanjali Yoga Sutra?

Bhagavan: One pointedness of mind.

Devotee: By such samyamana in the Heart, chitta samvid is said to result.

Bhagavan: Chitta samvid is Atma Jnana i.e Knowledge of Self. One leads to other.

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Re: Talks with Sri Ramana Maharshi:
« Reply #44 on: January 22, 2013, 10:48:39 AM »
Talks No. 484.

Devotee: I think that celibacy and initiation are prerequisites even for a householder in order that he may succeed in
self investigation. Am I right?

Or can a householder observe celibacy and seek initiation from a master on occasions only?

Maharshi: First ascertain who the wife and the husband are. Then these questions will not arise.

Devotee: Engaged in other pursuits, can the mental activities be checked and the query - Who am I? - pursued?
Are they are not contrary to each other?

Maharshi: These questions arise only in the absence of strength of mind. As the mental activities diminish its strength increases.

Devotee: Does the karma theory mean that the world is the result of action and reaction? If so, action and reaction of what?

Maharshi: Until realization, there will be karma i.e action and reaction. After realization, there will be no karma, no world.

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