Author Topic: Talks with Sri Ramana Maharshi:  (Read 61143 times)

Subramanian.R

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Re: Talks with Sri Ramana Maharshi:
« Reply #90 on: March 09, 2013, 08:58:19 AM »
Talks No. 480:

Mrs. Gasque conversation continues....

Devotee:  Wars are going on in the world.  If we do not think do the wars cease?

Maharshi:  Can you stop the wars?  He who made the world will take care of it.

Devotee:  God made the world and He is not responsible for the present condition of the world.  It is we who are responsible
for the present state.

Maharshi:  Can you stop the wars or reform the world?

Devotee:  No.

Maharshi:  Then why do you worry yourself about what is not possible for you?  Take care of yourself and the world will take
care of itself.

Devotee:  We are pacifists. We want to bring about Peace.

Maharshi: Peace is always present. Get rid of the disturbances to Peace.  This Peace is the Self.  The thoughts are the disturbances.
When free from them, you are Infinite Intelligence. i.e. the Self. There is Perfection and Peace.

Devotee: The world must have a future.

Maharshi: Do you know what is in the present?  The world and all together are the same, now as well as in the future.

Devotee: The world was made by the operation of Intelligence on ether and atoms.

Maharshi: All of them are reduced to Isvara and Sakti.  You are not now apart from Them. They and you are one and the same
Intelligence.

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Re: Talks with Sri Ramana Maharshi:
« Reply #91 on: March 10, 2013, 12:32:54 PM »
Talks No. 481:

Muruganar asked what prajnana is.

Maharshi: Prajnana (Absolute Knowledge) is that from which viijnana (relative knowledge) proceeds.

Devotee:  In the state of vijanana one becomes aware of the samvid (comic intelligence). But is that Suddha Samvid aware by
itself without the aid of anatahkaranas (inner organs)?

Maharshi: It is so, even logically.

Devotee: Becoming aware of Samvid in Jagrat by vijnana, prajnana is not found self shining.  If so, it must be found in sleep.

Maharshi: The awareness is at present through the antahkaranas.  Prajnana is always shining even in sleep.  If one is
continuously aware in jagrat, the awareness will continue in sleep also.             

Moreover, it is illustrated thus:  A king comes into the Hall, sis there and leaves the place.  He did not go into the kitchen. Can one
in the kitchen for that reason, say, 'The king did not come here?'  When the awareness is found in jagrat it must also be in sleep.

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Re: Talks with Sri Ramana Maharshi:
« Reply #92 on: March 11, 2013, 12:49:54 PM »
Talks No. 482:

Dr. Pande of Indore, is on a visit here. He asked leave of Sri Bhagavan, to ask questions, so that his doubts might be cleared.
He wanted to be shown practical way to realize the Self.

Maharshi:  A man was blindfolded and left in the woods.  He then enquired of the way to Gandhara from each one he met on
the way, until he finally reached it. So also all the ways lead to Self Realization. They are aids to the common goal.

Devotee:  Dhayana will be easy if there is a pratikam (symbol).  But the inquiry into the Self does not show any pratikam.

Maharshi:  You admit the existence of the Self. Do you point to the pratikam (symbol) and say that it is the Self?  May be you
think the body is the Self. But consider your deep sleep.  You do not exist then. What is the pratikam there?  So the Self can be
realized without pratikam. 

Devotee: Quite true. I see the force of the words.  But yet are not mantras etc., helpful?

Maharshi:  They are helpful.  But what is mantra?  You are thinking of the simple sounds of the mantra. Repetition of the same
excludes all other thoughts. The single thought of the mantra japa remains.  That too drops away giving place to the Infinite Self,
which is the mantra itself.

Mantra, dhyana, bhakti etc., are all aids and finally lead to the Svarupa, the Self, which is they themselves.

After a few minutes, Maharshi continued:

Everyone is the Self, indeed Infinite. Yet each one mistakes the body for the Self.  To know anything, illumination is necessary.
Such illuminating agency can only be in the form of light which is however lighting the physical light and darkness. So then, that other
Light likes beyond the apparent light and darkness.  It is itself neither light nor darkness but is said to be Light because It illumines
both.  It is also Infinite and remains as Consciousness.  Consciousness is the Self of which everyone is aware.  No one is away from
the Self. So each one is Self-realized. Yet, what a mystery that no one knows this fundamental fact, and desires to realize the Self.
This ignorance is due to the mistake of the body for the Self. Realization is not anything newly got. It must already be there in order that it may be permanent.  Otherwise, Realization is not worth attempting.

After the false notion that 'I am the body' or 'I have not realized' is removed, Supreme Consciousness or the Self alone is left over,
which is however, called Realization in the present state of knowledge.  However, the truth is that Realization is eternal and already
there, here and now.

Finally, Realization amounts to to elimination of ignorance and nothing more or less.

Devotee:  My profession requires my stay in my place. I cannot remain in the vicinity of the sadhus. Can I have realization even in
the absence of sat sangha as necessarily be my circumstances?

Maharshi: Sat is Aham pratyaya saram = the Self of selves.  The sadhu  is that Self of selves. He is immanent in all. Can anyone
remain without the Self?  No. So no one is away from sat sangha.

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Re: Talks with Sri Ramana Maharshi:
« Reply #93 on: March 12, 2013, 01:14:42 PM »
Talks No. 483:

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

Maharshi: One pointedness of the mind.

Devotee: By such samyamana in the Heart, chitta samvid is said to result.  What does it mean?

Maharshi: Chitta samvit is Atma Jnana i.e. Knowledge of the Self.

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Re: Talks with Sri Ramana Maharshi:
« Reply #94 on: March 13, 2013, 12:10:10 PM »
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 query Who am I? pursued?  Are they 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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Re: Talks with Sri Ramana Maharshi:
« Reply #95 on: March 14, 2013, 12:21:17 PM »
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 must 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.

In the course of conversation, Sri Bhagavan continued:  The mind is something mysterious. It consists of sattva, rajas and tamas.
The latter two give rise to vikshepa.  In the sattva aspect, it remains pure and uncontaminated. so there are no thoughts there
and it is identified with the Self. The mind is like akasa (ether). Just as there are the objects in akasa, so there are thoughts in
the mind.  The akasa is the counterpart of the mind and objects are of thought. 

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Re: Talks with Sri Ramana Maharshi:
« Reply #96 on: March 15, 2013, 12:57:03 PM »
Talks No. 486:

Afternoon:

Devotee: What is the object of Self Realization?

Maharshi: Self Realization is the final goal and it is the end in itself.

Devotee: I mean, what is the use of Self Realization?

Maharshi: Why should you seek Self Realization?  Why do you not rest content with your present state?  It is evident that you
are discontented with the present state. The discontent is at and if you realize the Self.

Devotee: What is that Self Realization which removes the discontent?  I am in the world and there are wars in it. Can Self
Realization, put an end to it?

Maharshi: Are you in the world?  Or is the world in you?

Devotee: I do not understand. The world is certainly around me.

Maharshi: You speak of the world and happenings in it. They are mere ideas in you.  The ideas are in the mind. The mind is within
you. And so the world is  within you.

Devotee: I do not follow you. Even if I do not think of the world, the world is still there.

Maharshi: Do you mean to say that the world is apart from the mind and it can exist in the absence of the mind?

Devotee:  Yes.

Maharshi: Does the world exist in your deep sleep?

Devotee: It does.

Maharshi: Do you see it in your deep sleep?

Devotee: No. I don't. But others, who are awake, see it.

Maharshi: Are you so aware in your sleep?   Or do you become aware of the other's knowledge now?

Devotee: In my waking state.

Maharshi: So you speak of waking knowledge and not of sleep experience. The existence of the world in your waking state
and dream states is admitted because they are the products of your mind. The mind is withdrawn in sleep and the world is
in the condition of a seed. It becomes manifest over again when you wake up. The ego springs forth, identifies itself first with
the body, and then sees the world. So the world is a mental creation.

contd.,

Arunachala Siva.                 

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Re: Talks with Sri Ramana Maharshi:
« Reply #97 on: March 16, 2013, 12:07:27 PM »
Talks No. 487:

Afternoon:

continues........

Devotee: How can it be?

Maharshi: do you not create a world in your dream? The waking state is also a long drawn out dream. There must be a seer behind
the waking and dream experiences.  Who is that seer?  Is it the body?

Devotee: It cannot be.

Maharshi: Is it the mind?

Devotee: It must be so,

Maharshi: But you remain in the absence of the mind.

Devotee: How?

Maharshi: In deep sleep.

Devotee:  I do not know if I am then.

Maharshi: If you were  not,  how do your recollect yesterday's experiences?  Is it possible that there was a break in the continuity of the
'I' during sleep?

Devotee: It may be.

Maharshi: If so, a Johnson may wake up as a Benson. How will the identity of the individual be established?

Devotee: I do not know.

Maharshi: If this argument is not clear, follow a different line.  You admit 'I slept well.' 'I feel refreshed after a sound sleep.'.
So sleep was your experience. The experiencer now identifies himself with the 'I' in the speaker. So this 'I' must have been in
sleep also.

Devotee:  Yes.

Maharshi: So 'I' was in sleep, if the world was then there, did it say that it existed?

Devotee: No. But the world tells me its existence now. Even if I deny its existence, I may knock myself against a stone and hurt my
foot. The injury proves the existence of the stone and so of the world.

Maharshi:  Quite so.  The stone hurts the foot. Does the foot say that there is the stone? 

Devotee:  No. ---- 'I'.

Maharshi: Who is this 'I'? It cannot be the body, nor the mind as we have seen before. This 'I' is the one who experiences the waking,
dream and deep sleep states.  The three states are changes which do not affect the individual. The experiences are like pictures passing on a screen in the cinema.  The appearance and disappearance of the pictures do not affect the scene. So also, the three states, alternate with one another leaving the Self unaffected. The waking and the dream states are creations of the mind. So the Self
covers all.  To know that the Self remains happy in its perfection is Self Realization. Its use lies in the realization of the Perfection and thus of Happiness.

Devotee: Can it be complete happiness to remain Self realized if one does not contribute to the happiness of the world?  How can one
be so happy when there is a war in Spain, a war in China?  Is it not selfishness to remain Self realized without helping the world?

Maharshi: The Self was pointed out to you to cover the universe and also transcend it. The world cannot remain apart from the Self.
If the realization of such Self can be called selfishness that selfishness must cover the world also. It is nothing contemptible.

continued.....

Arunachala Siva.

 
   
               

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Re: Talks with Sri Ramana Maharshi:
« Reply #98 on: March 17, 2013, 12:27:52 PM »
2nd May 1938:

Afternoon - continues....

Devotee: Does not the realized man continue to live just like a non realized being?

Maharshi:  Yes, with this difference that the realized being does not see the world as being apart from the Self, he possesses the
true knowledge and the internal happiness of being perfect, whereas the other person sees the world apart, feels imperfection,
and is miserable. Otherwise their physical actions are similar.

Devotee: The realized being also knows that there are wars being waged in the world, just like the other man.

Maharshi: Yes.

Devotee: How then can he be happy?

Maharshi: Is the cinema screen affected by a scene of fire burning or sea rising? So is with the Self.

The idea that I am the body or the mind is so deep that one cannot get over it even if convinced or otherwise. One experiences a
dream and knows it to be unreal only on waking. Waking experiences is unreal in other states. So each state contradicts the others.
They are therefore mere changes taking place in the seer, or phenomena appearing in the Self, which is unbroken and remains unaffected by them.

Just as the waking, dream and sleep states are phenomena, so also birth, growth, and death are phenomena in the Self, which
continues to be unbroken and unaffected.  Birth and death are only ideas. They pertain to the body or the mind. The Self exists
before the birth of this body, and will remain after the death of this body. So it is with the series of bodies taken up in succession.
The Self is immortal.  The phenomena are changeful and appear mortal. The fear of death is of the body. It is not true of the
Self. Such fear is due to ignorance.  Realization means True Knowledge of the Perfection and Immortality of the Self. Mortality  is only
an idea and cause of misery.  You get rid of it by realizing the Immortal nature of the Self.

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Re: Talks with Sri Ramana Maharshi:
« Reply #99 on: March 18, 2013, 01:15:27 PM »
TALKS No. 487:

continues....

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 ma dream is fleeting and unreal. It is also contradicted by the waking state.

Maharshi: The waking experiences are also 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 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 two 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 differntiated 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.

Devotee: If the world is full of pain why should he continue the world idea?

Maharshi: Does the realized being tell you that the world is full of pain?  It is the other who feels the pain and seeks the help
of the wise saying that the world is painful.  Then the wise one explains from his experience that if one withdraws within the Self
there is an end of pain. The pain is felt so long as the object is different from oneself. But when the Self is found to be an undivided
whole who and what is there to feel?  The realized mind is the Holy Spirit and the other mind is the home of the devil. For the
realized being this is the Kingdom of  Heaven. 'The Kingdom of Heaven is within you.'  That Kingdom is HERE AND NOW.

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Re: Talks with Sri Ramana Maharshi:
« Reply #100 on: March 19, 2013, 12:11:25 PM »
Talks No. 488:

A group of young men asked:  It is said that healthy mind can be only in 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 the past Karma. If we know the mistake 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 out the root of Karma and cut it off.

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Re: Talks with Sri Ramana Maharshi:
« Reply #101 on: March 20, 2013, 11:56:52 AM »

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 to the root cause.  Go deeper; the 'I-thought' disappears and there is an
infinitely expanded 'I-consciousness'.  That is otherwise called Hiranyagarbha.  When it puts on limitations, it appears as individuals.'

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Re: Talks with Sri Ramana Maharshi:
« Reply #102 on: March 21, 2013, 12:33:35 PM »
Talks No. 490:

The English lady desire to have a private talk with Sri Bhagavan.  She began, 'I am returning to England. I leave this place this evening.
I want to have the happiness of Self Realization in my home.  Of course it is not easy in the West. But I shall strive for it. What is the
way to do it?'

Maharshi: If Realization is something outside you, a way can be shown consistent with the safety of the individual, his capacity,
etc., Then the questions if it is realizable and if so, in what time -- will also arise.  But here, Realization is of the Self.  You cannot
remain without the Self.  The Self is always realized. But only you do not recognize the fact. The Realization is now obscured by
the present world-idea. The world is now seen outside you an d the idea associated with it obscures your real nature. All that is
needed is to overcome this ignorance to realize the Self. All efforts are for eliminating the present obscuration of the Truth.

A lady is wearing a necklace round her neck. She forgets it, imagines it to be lost and impulsively looks for it here, there and
everywhere. Not finding it, she asks her friends if they have found it anywhere, until one kind friend points to her neck and tells
her to feel the necklace round the neck.  The seeker does so and feels happy that the necklace is found.  Again, when she meets
her other friends, they ask her if her lost necklace was found.  She says, 'yes' to them, as if it were lost and later recovered.
Her happiness on rediscovering it round her neck is the same as if some lost property was recovered. In fact she never lost it
nor recovered it. And yet she was once miserable and now she is happy.  So also with Realization of the Self.  The Self is always
realized. The Realization is now obscured. When the veil is removed the person feels happy at rediscovering he ever realized Self.
The ever-present Realization appears to be a new Realization.

contd.,

Arunachala Siva.               

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Re: Talks with Sri Ramana Maharshi:
« Reply #103 on: March 22, 2013, 10:35:31 AM »
Talks No 490 -
continues....

'Now what one should do to overcome the present ignorance?  Be eager to have the true knowledge. As this eagerness grows the
wrong knowledge diminishes in strength until finally it disappears.

Devotee:  The other day, you were saying that there is no awareness in deep sleep.  But I have on rare occasions become aware
of my sleep ever in that state.

Maharshi: Now, of these three factors, the awareness, sleep and knowledge of it, the first one is changeless. That awareness, which
cognized in sleep as a state, now sees the world also in the waking state. The negation of the world is the state of sleep.  The
world may appear or disappear --- that is to say, one may be awake or asleep --- the awareness is unaffected. It is one continuous
whole over which the three states, waking, dream, and sleep pass. Be that awareness even now. That is the Self -- that is
Realization. --- There is Peace -- there is Happiness.   The lady thanked Maharshi and retired.

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Re: Talks with Sri Ramana Maharshi:
« Reply #104 on: March 23, 2013, 12:16:46 PM »
Talks No. 492:

In a suit by the temple against the government, regarding the ownership of the Hill, Sri Bhagavan was cited as a witness. He ws
examined by a commission. In the course of the examination, Sri Bhagavan said that Siva always remains in three forms. 1. as
a Parabrahman, 2) as Linga (here the Hill) and 30 as Siddha, Arunagiri Siddha.

There are some tirthas in the Hill eg., Mulaippal Tirtham and Pada Tirtham, said to have been originated for or by Virupaksha
Devar and Guhai Namaisvayar.  There is also a Rishabha Tirtham.  All of them are in good condition.

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.