Author Topic: Talks with Sri Ramana Maharshi:  (Read 61155 times)

Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #45 on: January 23, 2013, 10:55:36 AM »
Talks No. 485:

Devotee: While engaged in Atma Vichara I fall asleep. What is the remedy for it?

Maharshi: Do nama-sankirtana, singing the name of God.

Devotee: It is ruled out in sleep.

Maharshi: True. The practice should be continued while awake. Directly you wake up from sleep, you resume it. The sleeper
does not care for Atma Vichara. So he need not practice anything. The waking self desires it and so he must do it.

The mind is something mysterious. ....The mind is like akasa. Just as there are objects in the akasa, so there are thoughts in
the mind. The akasa is the counterpart of the mind and objects are of thought. One cannot hope to measure the universe and
study the phenomena. It is impossible. For the objects are mental creations. To measure them is similar to trying to stamp with
one's foot on the head of the shadow cast by oneself. The farther one moves the farther the shadow does. So one cannot plant one's
foot on the head of the shadow.

The universe is only an object created by the mind and has its being in the mind. It cannot be measured as an exterior entity.
One must reach the Self in order to reach the universe.

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Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #46 on: January 24, 2013, 12:36:25 PM »
Talks No. 487:

An English lady, a young woman, came here dressed in a Muslim sari. She had evidently been in North India and met Dr.
G.H. Mees.

Sri Bhagavan read out a stanza "The Black Sun" from the anniversary number of the The Vision, written by Swami Bharatananda.
After a few minutes, Miss. J. asked:

One gathers from the stanza that one should keep on meditating until one gets merged in the state of consciousness. Do you
think it right?

Maharshi: Yes.

Devotee: I go further and ask: Is it right that one should, be conscious will, go into that state from which there is no return?

(No answer from Maharshi).

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Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #47 on: January 25, 2013, 12:42:21 PM »
Talks No. 487: (3rd May 1938):

The same lady continued.... If the world is only a dream, how should it be harmonized with the Eternal Reality?

Maharshi: The harmony consists in the realization of its inseparateness from the Self.

Devotee: But a dream is fleeting, and unreal. It is also contradicted by the waking state.

Maharshi: The waking experiences are similar.

Devotee: One lives fifty years and finds a continuity in the waking experience which is absent in dreams.

Maharshi: You go to sleep and dream a dream in which the experiences of fifty years are condensed within the short duration
of the dream, say five minutes. There is also a continuity in the dream.  Which is real now? Is the period covering fifty years of
your waking state real, or the short duration of five minutes of your dream?  The standards of time differ in the two states. That is
all. There is no other difference between the experiences.

Devotee: The spirit remains unaffected by the passing phenomena and by the successive bodies of repeated births. How does each
body get the lift to set it acting?

Maharshi: The spirit is differentiated from matter and is full of life. The body is animated by it.

Devotee: The realized being is then the spirit and unaware of the world.

Maharshi: He sees the world but not as separate from the Self.

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Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #48 on: January 26, 2013, 09:07:31 AM »
Talks No. 488:

A group of young men asked: "It is said that healthy mind can be only in a healthy body. Should we not attempt to keep
the body always strong and healthy?"

Maharshi: In that way, there will be no end of attention to the health of the body.

Devotee: The present experiences are the result of past karma. If we know the mistakes committed in the past, we can
rectify them.

Maharshi: If one mistake is rectified there yet remains the whole sanchita which is going to give you innumerable births.
So that is not the procedure. The more you prune a plant, the more vigorously it grows. The more you rectify your karma
the more it accumulates. Find the root of karma and cut if off.

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Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #49 on: January 27, 2013, 12:48:43 PM »
Talks No. 489:

Another group of visitors was asking the method of Realization. In the course of a reply, Sri Bhagavan said: 'Holding the mind
and investigating it is advised for a beginner. But what is mind after all? It is a projection of the Self. See for whom it appears
and from where it rises. The 'I'--thought will be found the root cause.  Go deeper, the I thought disappears and there is an
infinitely expanded 'I'- Consciousness. This is otherwise called Hiranyagarbha. When it puts on limitations, it appears as individuals.'

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Re: Talks with Sri Ramana Maharshi:
« Reply #50 on: January 28, 2013, 12:51:25 PM »
Talk No. 491:

Mr. Kishorelal Mashruwala, President, Gandhi Seva Sangh, asked 'How is Brahmacharya to be practiced in order that it may be
successfully lived up to?'

Sri Bhagavan: It is a matter of will power. Sattvic food, prayers, etc., are useful aids to it.

Devotee: Young men have fallen into bad habits. They desire to get over them and seek our advice.

Sri Bhagavan: Mental reform is needed.

Devotee: Can we prescribe any special food, exercise, etc., to them?

Sri Bhagavan: There are some medicines. Yogic asanas and sattvic food are also quite useful.

Devotee: Some young persons have taken a vow of brahmacharya. They repent of the vow after the lapse of ten or twelve years.
Under the circumstances should we encourage young persons to take the vow of brahmacharya?

Sri Bhagavan: This question will not arise in the case of true brahmacharya.

Devotee: Some young men take the vow of brahmacharya without knowing its full implications. When they find it difficult to carry out
in practice, they seek our advice.

Sri Bhagavan: They need not take a vow but they may try it without the vow.

Devotee: Is naishhtika brahmacharya (life long celibacy) essential as a sadhana for Self Realization?

Sri Bhagavan: Rrealization itself is naishtika brahmacharya.  The vow is not brahmacharya. Life in Brahman is brahmacharya and it is not
a forcible attempt at it.

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Re: Talks with Sri Ramana Maharshi:
« Reply #51 on: January 29, 2013, 12:43:29 PM »
Talks No. 492:

In a suit filed by the temple against the Government, regarding the ownership of the Hill, Sri Bhagavan was cited as a witness.
He was examined by a commission. In the course of the examination-in-Chief, Sri Bhagavan said that Siva always remains in
three forms. (1) as Parabrahman  (2) as Linga, here as a Hill and (3) as Siddha. --- Brahmarupa, Linga Rupa and Siddha Rupa.

There are some tirthas on the Hill, e.g., Mulaipal Tirtham, and Pada Tirtham, said to have been originated for or by Virupaksha Devar
and Guhai Namasivayar.

Siva originally appeared as a column of Light. On being prayed to, the Light disappeared into the Hill and manifested as Linga. Both are
Siva.

........

Arunachala Siva.             

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Re: Talks with Sri Ramana Maharshi:
« Reply #52 on: January 30, 2013, 11:48:52 AM »
Talks No. 491:

.........

After a few minutes, Sri Bhagavan remarked about Mr. Kishorelal's weak body.

Mr. Kishorelal: I am asthamatic. I have never been strong. Even as a baby I was not fed on my mother's milk.

Maharshi: Here the mind is strong and the body is weak.

Devotee: I wanted to practice Raja Yoga. I could not do it because of my physical unfitness. The mind began to wander with the movement of the body.

Maharshi: If the mind is kept immovable, let the body change as much as it likes.

Devotee: Is it not a handicap to the beginner?

Maharshi: Attempts must be made in spite of handicaps.

Devotee: Of course. But they will be momentary.

Maharshi: The idea of 'momentary' is one among so many other ideas. So long as thought persist this idea also will recur. Concentration is our own nature (i.e. BEING). There is the effort now. But it ceases after Self Realization.

Devotee: It is said to be the interval between flights of mind.

Maharshi: This too is due to the activity of the mind.

The Devotee submitted that whenever he had thought that he had found something original, he later discovered that he was already
forestalled.

Sri Bhagavan pointed out that everything remains already in the germinal form and so there can be nothing new.

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Re: Talks with Sri Ramana Maharshi:
« Reply #53 on: January 31, 2013, 12:15:12 PM »
Talks No. 493:

An Andhra Visitor: 'What will aid me  to fix my attention always at Your Holy Feet?

Maharshi: The thought "Am I ever away from the feet?"

Devotee:  How is this thought to be fixed?

Maharshi: By driving away other thoughts which counteract this.

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Re: Talks with Sri Ramana Maharshi:
« Reply #54 on: February 01, 2013, 10:45:52 AM »
Talks No. 495:

A Cochin Brahmin, Professor in the Ernakulam College, had some conversation with Sri Bhagavan. He said:  "One must become
satiate with the fulfillment of desires before they are renounced."

Sri Bhagavan smiled and cut in, "Fire might as well be put out  by pouring spirit over the flames." (All laugh). He added: The more
the desires are fulfilled, the deeper grows the samskara. They must become weaker before they cease to assert themselves. That
weakness is brought about by restraining oneself and not losing oneself in desires.

Devotee: How can they be rendered weaker?

Maharshi: By Knowledge. You know that you are not the mind. The desires are in the mind. Such knowledge helps one to control them.

Devotee: But they are not controlled in our practical lives.

Maharshi: Every time you attempt satisfaction of a desire, the knowledge comes that it is better to desist. Repeated reminders of
this kind will in due course weaken the desires. What  is your true nature?  How can you ever forget it? Waking, dream, sleep are mere
phases of the mind. They are not the Self. You are the witness of these states. Your true nature is found in sleep.

............

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Re: Talks with Sri Ramana Maharshi:
« Reply #55 on: February 02, 2013, 03:07:59 PM »
Talks No. 498:

People often say that a mukta purusha should go out and preach his message to the people. They argue, how an anyone be a mukta
so long as there is misery by his side? True. But who is mukta? Does he see misery beside him? They want to determine the state of
a mukta without themselves realizing the state. From the standpoint of the mukta, their contention amounts to this: A man dreams
a dream in which he finds several persons. On waking up, he asks: Have the dream individuals also wakened? It is ridiculous.

Again a good man says, 'It does not matter even if I do not get mukti. Or let me be the last man to get it so that I shall help all
others to be muktas before I am one.

It is all very good. Imagine a dreamer saying, May all these people wake up before I do. The dreamer is no more absurd than the
amiable philosopher aforesaid.

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Re: Talks with Sri Ramana Maharshi:
« Reply #56 on: February 03, 2013, 10:23:39 AM »
Talks No. 496:

A Swami belonging to Sri Ramakrishna Mission had a very interesting conversation with Sri Bhagavan, in the course of which
Sri Bhagavan observed:

Maharshi: Avidya (ignorance) is the obstacle for knowing your true nature even at the present moment.

Devotee: How is one to get over Avidya?

Maharshi: Ya na vidyate sa avidya (what is not, is avidya). So it is itself a myth. If it really be, how can it perish? Its being false
and so it disappears.

Devotee: Although I understand it intellectually, I cannot realize the Self.

Maharshi: Why should this thought disturb your present state of realization?

Devotee: The Self is One. But yet I do not find myself free from the present trouble.

Maharshi: Who says it? Is it the Self which is only One? The question contradicts itself.

Devotee: Grace is necessary for realization.

Maharshi: In as much as you, being a man, now understand that there is a higher power guiding you. It is due to Grace.
Grace is within you. Isvaro gururatmeti, Iswara, Guru and the Self are synonymous.

Devotee: I pray for that Grace.

Maharshi: Yes, yes.

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Re: Talks with Sri Ramana Maharshi:
« Reply #57 on: February 04, 2013, 01:09:34 PM »
Talks No. 497:

In the course of a different conversation, Sri Bhagavan said:

Sattva is the light.

Rajas is the subject.

Tamas is the object.

Even the sattva light is only reflected light. Were it pure, original Light, there would be no modifications in it. The manokasa (mind-
ether) is reflected as bhootakasa (element-ether) and objects are seen as being separate from the subject.

Samadhi is present  even in Vyavaharadasa (practical life). Our activities (vyavahara) have no existence apart from Samadhi.
The screen is there when the pictures move past on it and also when they are not projected. Similarly the Self is always there
in vyavahara (activity) or in shanti (peace).

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Re: Talks with Sri Ramana Maharshi:
« Reply #58 on: February 05, 2013, 12:52:28 PM »
Talk No. 500:

Devotee: When all thoughts are banished, and the mind is still, or enters into a state of nothingness or emptiness, what is the
nature of effort needed on the part of the 'seeker' to have a pratyaksha bhava of the 'sought', i.e. seeing a mango as a mango?

Maharshi: Who sees nothingness or emptiness? What is pratyaksha? Do you call perception of mango pratyaksha? It involves
the play of karma, karta and karya (action, doer, and deed). So it is relative and not absolute.

Because you see a thing now you say there is nothing afterwards. i.e. when you no longer see it. Both are functions of the mind.
What lies behind both these assertions is pratyaksha. There is indriya pratyaksha (directly perceived by the senses), manasa
pratyaksha (directly perceived by the mind) and sakshat pratyaksha (realized as the very Being). The last alone is true. The
others are relative and untrue.

Devotee: If no effort is needed, can the perpetuated state of emptiness of mind be called the state of realization.?

Maharshi: Effort is needed so long as there is mind. The state of emptiness has been the bone of contention in all philosophies.
Pratyaksha is very Being and it is not the feeling. It is said to be due to Jnana Sakshus ( Wisdom Eyesight).

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Re: Talks with Sri Ramana Maharshi:
« Reply #59 on: February 06, 2013, 12:51:31 PM »
Talks No. 502:

Sri Rajendra Prasad and Sri Jamnalal Bajaj with others are on a visit to Sri Maharshi. 

Sri Jamnalal Bajaj ased:  How is the mind to be steadily kept right?

Maharshi: All living beings are aware of their surroundings and therefore intellect must be surmised in all of them. At the
same time, there is a difference between the intellect of man and that of other animals, because man not only sees the world,
as it is, and acts accordingly, but also seeks fulfillment of desires, and is not satisfied with the existing  state of affairs. In his
attempts to fulfill his desires, he extends his vision far and wide and yet he turns away dissatisfied. He now begins to think
and reason.   The desire for permanency of happiness and of peace bespeaks such permanency in his own nature. Therefore he
seeks to find and regain his own nature, i.e. his Self. That found, all is found.

Such inward seeking is the path to  be gained by man's intellect. The intellect itself realizes after continuous practice that it is enabled
by some Higher Power to function. It cannot itself reach that Power. So it ceases to function after a certain stage. When it thus ceases
to function, the Supreme Power is still left there all alone. That is Realization. That is the finality. That is the goal.

It is thus plain that the purpose of the intellect is to realize its own dependence upon the Higher Power and its inability to reach all the
same. So it must annihilate itself before the goal is gained.

continued.....

Arunachala Siva.