Author Topic: Talks with Sri Ramana Maharshi:  (Read 66196 times)

Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #60 on: February 07, 2013, 10:28:53 AM »
Talks No. 502 (continues...)

Mr. Jamnalal Bajaj is further asking Sri Bhagavan:

A sloka is quoted which means: 'I do not desire kingdom etc., Only let me serve Thee for ever and there lies my highest pleasure.'
Is that right?

Maharshi: Yes. There is room for kama (desire) so long as there is an object apart from the subject (i.e. duality).  There can be no
desire if there is no object. The state of no-desire is moksha. There is no duality in sleep and also no desire. Whereas there is duality
in the waking state and desire is also there. Because of duality a desire arises for the acquisition of the object. That is the outgoing
mind, which is the basis of duality and desire. If one knows that Bliss is none other than the Self the mind becomes inward turned.
If the Self is gained all the desires are fulfilled.  That is the apta kamah atma kamah akamascha (fulfillment of  desire) of the Brhadaranyaka Upanishad. This is moksha.

Here J.B. tried to make himself clearer by saying that what he meant by sadbuddhi was not the same as buddhi. It means that which
holds fast to the good, the right and chosen path. He wanted to know how such steadfastness could be gained.

Maharshi:  What is wanted for gaining the highest goal is loss of individuality. The intellect is co-extensive with individuality. Loss
of individuality can only be after the disappearance of buddhi, good or bad. The question therefore does not arise.

Devotee: But yet one must know the right thing, choose the right path, practice the right dharma, and hold fast to it. Otherwise he is \
lost.

Maharshi: True strength accrues by keeping in the right direction without swerving from it. 

Devotee: Difficulties are met with. How is one to get the strength necessary to overcome the obstacles which beset one's path?

Maharshi: By means of devotion and company of the sages.

Devotee: Loss of individuality was just before mentioned as a prerequisite to moksha. Now devotion and association with the wise are
advised as methods. Is there not individuality implied in them? e.g., I am a bhakta and I am a satsanghi.?

Maharshi: The method is pointed out to the seeker. The seeker has certainly not lost his individuality so far. Otherwise the question
would not have arisen. The way is shown to effect the loss of individuality of the seeker. It is thus appropriate.

Devotee: Is the desire for swaraj right?

Maharshi: Such desire no doubt begins with self interest. Yet practical work for the goal widens gradually the outlook so that the
individual  becomes merged in the country. Such merging of the individuality is desirable and the related karma is nishkama (unselfish).

continued......

Arunachala Siva. 

       

Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #61 on: February 08, 2013, 02:45:02 PM »
Sri Jamnalal Bajaj is further asking Sri Bhagavan:

Devotee: If swaraj is gained after a long period of struggle and terrible sacrifices, is not the person justified in being pleased with
the result and elated by it.

Maharshi: He must have in the course of his work, surrendered  himself to the Higher Power whose Might must be kept in mind
and never lost sight of. How then can he be elated? He should not even care for the result of his actions. Then alone karma becomes
unselfish.

Devotee: How can unerring rectitude be ensured for the worker?

Maharshi: If he has surrendered himself to God or to Guru, the Power to which he had surrendered will take him on the right course.
The worker need no longer concern himself about the rectitude or otherwise of the course. The doubt will arise only if he fails to obey
the Master in all details.

Devotee: Is there not any Power on earth which can bestow Grace on Its devotees so that they may grow strong to work for the
country and gain swaraj? (Sri Maharshi remained silent. (This, He later said, signified that such was the case.)         

Devotee: Is not tapsya of the ancient Mahatmas of the land available for the benefit of its present day inheritors?

Maharshi: It is. But the fact must not be overlooked that no one can claim to be the sole beneficiary. The benefits are shared by all
alike. (after a pause). Is it without such saving Grace, that the present awakening has come into being? Here Sri Bhagavan said that before His arrival in Tiruvannamalai, in 1896, there was not any clear political thought in India. Only Dadabhai Nauroji has become an
M.P.)

After short pause, Jamnalal Bajaj said: Sri Rajendra Prasad is such a noble and self less worker for the country and he has sacrificed
a very lucrative career for this work. The country needs him. And yet he is not in good health and is always weak and ailing. Why should
there be such cruelty to such a noble son of the country?

(Sri Maharshi simply smiled a benign smile.)

concluded.,  (Talks No. 502).

Arunachala Siva.     

Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #62 on: February 09, 2013, 10:45:53 AM »

Talks No. 503:

An American gentleman, Mr. J.M. Lorey, has been staying in the Asramam for about two months. He asked:

I am leaving tonight. It gives me pain to tear myself away from this place. But I must go to America. I ask for a message from
the Master. The Master understands me even better than I do myself. So I pray for a message to keep me up when I am away
from the Master.

Maharshi: The Master is not outside you as you seem to imagine. He is within, is in fact the Self. Recognize this truth. Seek within
you and find Him there. Then you will have constant communion with Him. The message is always there. It is never silent. It can
never forsake you. Nor can you ever move away from the Master.

Your mind is outgoing. Because of that tendency, it sees objects as being outside and the Master among them. But the Truth is
different. The Master is the Self. Turn the mind within and you will find the objects within. You will also realize that it is the Master
who is your very Self and there is nothing but Him.

Because you identify yourself with the body you have accepted objects as being outside you. But are you the body? You are not.
You are the Self. THERE are all objects and the whole universe. Nothing can escape the Self. How then can you move away from
the Master who is your very Self? Suppose your body moves from place to place, does it move away from your Self? Similarly, you
can never be without the Master.

Mr. Lorey was struck by the answer although he was already familiar with the Master's ways. He was even visibly moved. He
prayed that the Grace of the Master might abide with him.

Sri Bhagavan said: The Master being the Self, Grace is inseparable from the Self.

Mr. L. Saluted Sri Maharshi with intense fervour, sayi9ng, he might be enabled to realize the Truth.

Maharshi: Is there any moment when you have not realized the Self? Can you be ever apart from the Self? You are always That.

continued....

Arunachala Siva.         

Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #63 on: February 10, 2013, 10:00:43 AM »
Talks No. 503 - continues....

Mr. J.M. Lorey:

Devotee: You are the Great Master shedding joy and bliss on the world. You love is indeed unlimited that you choose to abide
in the world in human shape!  But I wish to know if one should necessarily realize one's Self before being of help to the country
and a leader of men.

Maharshi: Realize the Self first and the rest will follow.

Devotee: America is now the foremost country in industrial matters, mechanical engineering, scientific advance and other worldly
affairs. Will she come up to the same level in spiritual life also?

Maharshi: Certainly, she is bound to.

Devotee: Thank God that it will do so! I am a partner in an Engineering firm. But it is not of vital concern to me. I try to bring
spiritual ideals into the work a day life of the firm.

Maharshi: That is good. If you surrender yourself to the Higher Power, all is well. That Power sees your affairs through. Only so long
as you think that you are the worker you are obliged to reap the fruits of your actions. If on the other hand, you surrender yourself
and recognize your individual self as only a tool of the Higher Power, that Power will take over your affairs along the fruits of actions.
You are no longer affected by them and the work goes on unhampered. Whether you recognize the Power or not, the scheme of
things does not alter. Only there is a change in outlook. Why should you bear your load on the head when you are traveling on a
train?  You are not lessening the burden of the train by keeping it on your head but only straining yourself unnecessarily. Similar
is the sense of doership in the world by the individuals.   
     
contd.

Arunachala Siva.
 
 

Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #64 on: February 11, 2013, 10:40:09 AM »
Talks No. 503:

Mr. J.M. Lorey continues.....

Devotee: I have been interesting myself in metaphysics for over twenty years. But I have not gained any novel experience,
as so many others claim to do. I have no powers of clairvoyance, clairaudience, etc., I feel myself locked up in this body and
nothing more.

Maharshi: It is right. Reality is only one and that is the self. All the rest are mere phenomena in it, of it, by it. The seer, the objects,
and the sight, all are the Self only. Can anyone see or hear, leaving the Self aside? What difference does it make to see or hear
anyone in close proximity or over enormous distance? The organs of sight and hearing are needed in both cases. So also the mind
is required. None of them can be dispensed with in either case. There is dependence one way or another. Why then should there
be a glamour about clairvoyance or clairaudience?         

Moreover, what is acquired will also be lost in due course. They can never be permanent.

The only permanent thing is Reality. And THAT IS THE SELF. You say, 'I am', 'I am going', 'I am speaking', 'I am working' etc.,
Hyphenate 'I am' in all of them. Thus I -- AM.  That is the abiding and fundamental Reality. This truth was taught by God to Moses.
' I AM THAT I AM'. 'Be still and know that I-AM God.' So 'I AM' is God.

You know that you are. You cannot deny your existence at any moment of time. For you must be there in order to deny it.
This Pure Existence is understood by stilling your mind. The mind is the outgoing faculty of the individual. If that is turned within,
it becomes still in course of time and that "I AM" alone prevails. "I AM" is whole Truth.

Devotee:  I appreciate the whole answer.

Maharshi: Who is there to appreciate what?

A question about Heart. Sri Bhagavan said: Leave alone the idea of right and left. They pertain to the body. The Heart is the Self.
Realize it and then you will see for yourself.

Mr. Lorey thanked Sri Bhagavan and saluted Him before retiring.

*****

Arunachala Siva.       

Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #65 on: February 12, 2013, 10:07:28 AM »
Talks No. 504:

A visitor asked Sri Bhagavan about the "over mind" and "super mind", "the Psychic", the "Divine" of Sri Aurobindo's terminology.

Maharshi: Realize the Self or the Divine. All these differences will disappear.

***

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Re: Talks with Sri Ramana Maharshi:
« Reply #66 on: February 13, 2013, 09:34:47 AM »
Talks No. 506:

Explaining the opening stanza of Sad Vidya, Sri Bhagavan said: Sat (Being) is Chit (Knowledge Absolute). Also Chit is Sat.
What is, is only one. Otherwise the knowledge of the world and of one's own being will be impossible. It denotes both
being and knowledge. However, both of them are one and the same. On the other hand, be it Sat only and not Chit also,
such Sat will only be insentient, jada. In order to know it another Chit will be needed. Such Chit being other than Sat
cannot be. But it must be. Now taking Chit to be Sat, since Sat is Jada, Chit also becomes jada which is absurd. Again to
know it another Chit is required, which is also absurd.

Therefore Sat and Chit are only one and the same.

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Re: Talks with Sri Ramana Maharshi:
« Reply #67 on: February 14, 2013, 10:26:20 AM »
Talks No. 505:

Babu Rajendra Prasad said: I have come here with Mahatma Gandhiji's permission and I must return to him soon. Can Sri
Bhagavan give me any message for him?

Maharshi: Adhyatma Sakti is working within him and leading him on. That is enough.  What more is necessary?

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Re: Talks with Sri Ramana Maharshi:
« Reply #68 on: February 15, 2013, 10:29:10 AM »
Talks No. 507:

An Arya Samajist from Bangalore, with a companion visited Sri Maharshi.

He asked: What is the use of yoga practice? Is it for personal use or universal benefit?

Maharshi: Yoga means union of two entities. What are they? Enquire. Use or benefit is in relation to some center. What is it?
Enquire.

Devotee: Should there be distinction of castes?

Maharshi: Who is it that sees such distinction? Find it out.

Devotee: I find that it is observed in this Asramam. Probably without the approval of Sri Bhagavan, others observe it here.

Maharshi: Who are you that speak of others, etc,,? Did you notice others etc., in your sushupti?

Devotee: I am the individuality here. I may not see others in my sleep but I see them now.

Maharshi: No doubt you do. But the one who sees now and the one who did not see in sleep are you only ---- the same
individual. Why should you notice differences now and be troubled? Be as you were in sleep.

Devotee: That cannot be.  I see it now whereas I do not see it in sleep.  That does not alter the existing state of affairs.

Maharshi: Do the objects exist in the absence of the subject?

Devotee: Their existence is independent of the subject.

Maharshi: Do you say that they exist, or do they come and announce their existence to you?

Devotee: I know that they exist,.

Maharshi: So it is your knowledge of them only. Their existence is not absolute.

Devotee: Even if I did not know they will continue to exist.

Maharshi: Do you claim their existence in the absence of your knowledge of them? 

     (Laugher)

Devotee: Brahman is equal to all. There cannot be any distinction there. Caste distinction is against the highest principle.

Maharshi: Why do you drag Brahman? He has no grievances. Let him who has grievances pursue the matter.

Devotee: You are a Mahatma. You cannot admit castes. But how do the people here enforce such distinctions? 

Maharshi: Did I tell you that I am a Jnani or a Mahatma? You are saying it yourself. Nor did I make a grievance of this caste
affair.

Devotee: Paramatma is the same in all.

Maharshi: Why do you bring all these names? They can take care of themselves. They do not require your help.

contd.,

Arunachala Siva.           

Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #69 on: February 16, 2013, 10:47:30 AM »
Talks No. 507:

An Arya Samajist's conversation continues.....

Devotee: Mahatma Gandhi also admits equality....

Maharshi: Gandhi is not here.

Devotee: Aurobindo does not approve of castes. Do you approve of them?

Maharshi: As for Aurobindo, you ask him. As for my opinion, how does it matter to you? How will it be of use you?  Have you
got any opinion on the matter? That alone will affect you, not the opinion of others.

Devotee: I do not approve of the caste system. Mahatma's opinion is valuable as a guidance. I want your blessings in my attempts.

Maharshi: Mahatma has told you to seek and find your Self. You will not do it but require his blessings.

Devotee: I trying to follow the instructions. But caste distinction is painful. It must go.

Maharshi: To whom does it cause pain?

Devotee: The members of the society......

Maharshi: It is you who say it. There are countries where there are no such distinctions of caste. Are they free from trouble?
There are wars, internecine struggle, etc., Why do you not remedy the evils there?

Devotee: There are troubles here too.

Maharshi: Differences are always there. There are not only human beings, but also animals, plants etc., The state of affairs cannot
be helped.

Devotee: We do not mind the animals., etc., at present.

Maharshi: Why not? If they could speak they would claim equality with you and dispute your claims no less vigorously than human
beings.

contd.,

Arunachala Siva.               

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Re: Talks with Sri Ramana Maharshi:
« Reply #70 on: February 17, 2013, 11:17:09 AM »
Talks No. 507:

The conversation of Arya Samajist constinues....

Devotee: But we cannot help it. It is God's work.

Maharshi: If that is God's work then the other part is your work, is that so.

Devotee: It is man-made distinction.

Maharshi: You need not notice these distinctions. There is diversity in world. A unity runs through the diversity. The Self is the same
in all. There is no difference in Spirit. All the differences are external and superficial. You find out the Unity and be happy.
The pain of diversity is overcome by the joy of perception of unity. Moreover, a King may disguise himself as a servant. That makes no
difference in the person.

Devotee: I do not object to differences. But the claims of superiority are wrong.

Maharshi: There are differences in the limbs of one's body. When the hand touches the foot, the hand is not defiled. Each limb
performs its function. Why do you object to the differences?

Devotee: The people feel that injustice of caste distinction. It must be rooted out.

Maharshi: You can individually arrive at that state where such distinctions are not perceived and be happy. How can you hope to reform
the world? Even if you try you cannot succeed. Kavyakanta Ganapati Muni offered to initiate Harijans with mantras and make Brahmins
of them. But the Harijans did not come forward to accept the offer. That shows that they are themselves afflicted by an inferiority
complex. Remove that complex first before you try to reform others.

Moreover, why do you go to places where such distinctions are observed and cause pain to yourself? Why should you not seek
places whee they are not observed and be happy there?

Gandhiji also tries to bring about equality. He is also up against the barrier of inferiority complex afflicting the lower orders. He cannot
enforce his views on others. He observes non violence. So matters stand as they are.

Devotee: We must work to obliterate caste distinctions.

Maharshi: Then do it. If you have succeeded in the world, then see if the distinctions persist in this place.

Devotee: This must be the first place where I want to effect the reforms?

Maharshi: Why do you exert yourself so much to effect reforms? Go to sleep and see if there are differences. There you obliterate
differences without any effort.

(Laughter)

******

Arunachala Siva.           

Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #71 on: February 18, 2013, 01:21:00 PM »
Talks No. 509:

Mr. McIver had an interview with Sri Bhagavan and spoke about diksha.

Sri Bhagavan asked: What is this diksha? After a pause, He continued, 'Diksha is of various kinds, by word, by sight, by touch
and so forth.

Devotee: Bhagavan's is Mouna Diksha, is it not?

Maharshi: Yes. This is the highest form of diksha.

Devotee: Is it applicable  to the Vichara Marga only?

Maharshi: No. All the margas are included in the Vichara Marga.

Devotee: Yes. But if one wished to take them separately, it would not be applicable. Would it?

Maharshi. No.

Devotee: Then for these other dikshas would be necessary.

Maharshi: Yes.

Devotee: From this another question arises. So long as I am at the feet of Bhagavan, I cannot be regarded as a faithful
Christian.

Sri Bhagavan interrupted saying that this was the essence of Christianity. (i.e being at the feet of god or guru - surrender.)

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Re: Talks with Sri Ramana Maharshi:
« Reply #72 on: February 19, 2013, 10:32:50 AM »
Talks No. 510.

T.K. Sundaresa Iyer read out a passage from a book which admitted of five different divisions of antahkaranas as follows:

1. uLLam 2. manas 3. buddhi  4. chittam  5. ahankaram.

Sri Bhagavan said: Four divisions are usual. The fifth item uLLam has been brought to correspond to five tattavas thus:

1. uLLam - is Akasa tattva from cranium to the brows.

2. manas - is Vayu tattva, thinking faculty, from the brows to the throat.

3. buddhi - is Agni tattva, intellect, from the throat to the heart.

4. chittam - is Jala tattva, memory, from heart to the navel.

5. ahankaram - is prithvi tattva, ego, from navel to the coccyx.

uLLam is thus pure mind or the mind in pure Being, i.e  mind divested of all thoughts.

.......

Arunachala Siva,.         

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Re: Talks with Sri Ramana Maharshi:
« Reply #73 on: February 20, 2013, 10:24:07 AM »
Talks No. 361.

Mudaliar Swami, son of the lady who brings bhiksha everyday to Sri Bhagavan, related the following incident.

During the time Sri Bhagavan was staying in Virupaksha Cave, Sri Bhagavan and Mudaliar Swami were walking together behind
the Skandasramam.  There was a huge rock about 15 feet high; it was a cleft. A girl, a shepherdess was standing there crying.
Sri Bhagavan asked the reason for her sorrow. She said, 'A sheep of mind has slipped into this cleft; so I am crying.' Sri
Bhagavan descended into the cleft, took the sheep on His shoulders, climbed up to the surface and delivered the sheep to her.
Mudaliar Swami says that it was a very remarkable feat for any human being.

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Re: Talks with Sri Ramana Maharshi:
« Reply #74 on: February 21, 2013, 01:52:43 PM »
Talks No. 511.

Major Chadwick had translated Na Karmana no prajaya... into English. Sri Bhagavan was explaining is meaning. Brahmaloka may
be interpreted subjectively or objectively. The latter meaning requires faith in sastras which speak of such lokas, whereas the
former is purely of experience and requires no external authority,. Brahmaloka means Brahma Jnana or Atma Sakshatkara.

The whole passage means:

Deathlessness is not obtained through action or begetting offspring or wealth. Some attain that state through renunciation.

The Sages that have conquered senses, attain that Sat which is more supreme than Heaven and shining all alone in the Heart.

The adepts who by renunciation and onepointedness are pure in heart and have known for certainty of Truth by the special
knowledge proclaimed by Vedanta, get fully released in the Brahmaloka from the causal Maya at the dissolution of the body.

That alone which shines as the tiny akasa void of sorrow, in the lotus heart, the tiny seat of the spotless Supreme is the inner
core of he body is worthy of worship.

He alone is the Supreme Lord, who is beyond the Primal Word which is the beginning and end of the Vedas and in which merges
the creative Cause.

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

Arunachala Siva.