Author Topic: Talks with Sri Ramana Maharshi:  (Read 70186 times)


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Re: Talks with Sri Ramana Maharshi:
« Reply #150 on: May 08, 2013, 01:43:00 PM »

Talks No. 563.

A group of people came on a visit to Sri Bhagavan.  One of them asked: 'How can I keep my mind aright?'

Maharshi:  A refractory bull is lured to the stall by means of grass.  Similarly the mind must be lured my good thoughts.

Devotee:  But it does not remain steady.

Maharshi:  The bull accustomed to stray takes delight in going astray.  However he must be lured with luscious grass to the
stall.  Even so he will continue to trespass into the neighbor's fields.  He must gradually be made to realize that the same kind
of good grass can be had in his own place.  After a time, he will remain in the stall without straying.  Later a time will come, when,
even of driven out of the stall, he will return to the stall without going into the neighboring fields.  So also the mind must be trained
to take to right ways.  It will gradually grow accustomed to good ways and will not return to wrong ways. 

Devotee:  What are the good ways to be shown to the mind?

Maharshi:  Thought of God.


Talks No. 564.

Pandit Bala Kak Dhar, a jagirdar from Kashmir had come all the way from Srinagar to have darsan of Sri Bhagavan on Deepavali
Day.  He gave a bundle of papers to Sri Bhagavan containing an account of his life and position.  His talks with Sri Bhagavan were
all personal.

One of the questions was: 'Now that I have had the darsan of Sri Bhagavan and it is enough for me, may I throw away all the
charms, tantras, and pujas into the river?'

Maharshi:  Daily puja as prescribed in the Dharma Sastras is always good. It is for the purification of the mind.  Even if one
feels oneself too advanced to need such puja, still it must be performed for the sake of others.  Such action will be an example
to one's children and other dependents.


Talks No. 565. 

A gentleman from Mysore asked: 'How is the mind to be kept in the right way?'

Maharshi:  By practice.  Give it good thoughts.  The mind must be trained in good ways. 

Devotee: But it is not steady.

Maharshi:  The Bhagavad Gita says: Sanaisanairuparamet (the mind must gradually be brought to standstill);  Atma samstham
manah krtva (making the mind inheres in the Self;  Abhyasa-vairagabhyam (by practice and dispassion). 

Practice is necessary.  Progress will be slow.

Devotee:  What is the Self referred to in Atma samstham (fixing it in the Self)?

Maharshi:  Do you not know your Self?  You certainly exist.  Or do you deny your existence?  The question may arise 'Who is
this Self' only if you do not exist, but you cannot ask anything unless you exist at the same time.  Your question shows that
you exist.  Find out who you are.  That is all.

Devotee: I have read many books.  But my mind does not turn to the Self.

Maharshi: Because the Self is not in the books; but it is in you.  Reading books makes one learned.  That is its purpose and
it is fulfilled.

Devotee: What is Atma Sakshatkara?  - Self Realization?

Maharshi: You are the Atma (Self) and that sakshat (here and now) also.  Where is the place for kara (accomplishment) in it?
This question shows that you are think you are the non-Self.  Or you think that there are two selves, the one to realize the other.
It is absurd.

That you identify yourself with the gross body lies at the root of this question.  Well, this question arises now.  Did it arise in
your sleep?  Did you not exist then?  Certainly you did exist in sleep.  What is the difference between these two states that the
question should arise now but not in sleep?  Now you think that you are the body.  You see things around you and you want to
see the Self in a similar manner. Such is the force of habit.  The senses are mere instruments of perception.  YOU are the seer.
Remain as the seer only.  What else is there to see?  Such is the state in deep sleep.  Therefore, this question does not arise then.

Atma Sakshatkara is thus only antatma nirasana, giving up the non-Self.

Devotee:  Is there only one Self or are there more selves?

Maharshi: This is again due to confusion.  You identify the body with the Self.  You think,  'Here I am; here he is, there is another;
and so on'.  You find many bodies and think they are so many selves.  But did you ask in your sleep, 'I am sleeping here, how many
are there who are awake?'  Does any question arise, for the matter of that?  Why does it not arise?  Because you are only one
and there are not many.

Devotee: What is tattva (truth)?

Maharshi: You are yourself the tattva. Is there a different one to know the tattva of another?  How can you exist apart from the
tattva?  The very fact of your existence makes you ask this question.  You very existence is the tattva.  Give up the habiliments
of the tattva and remain in your essential nature.  All the Scriptures tell you only not to waste your efforts in non truth -- non tattva.
Give up the non tattva.  Then tattva remains always shining pure and single. 

Devotee:  I want to know my tattva and duties.

Maharshi: Know your tattva first and then you may ask what your duties are.  You must exist in order to know and do your duty.
Realize your existence and then inquire of your duties.


Arunachala Siva. 


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Re: Talks with Sri Ramana Maharshi:
« Reply #151 on: May 09, 2013, 01:51:00 PM »
Talks No. 566.

There is a Tamizh paper Arya Dharmam.  An article on Vairagyam appeared in it.  Sri Bhagavan read it out in answer to a
question.  The article was briefly as follows:

Vairagya =  Vi - raga = Virgataragha (non attachment).

Vairagya  is possible only for the wise.  However it is often misapplied to common folk.  For instance, a man often says, 'I have
determined not to go to cinema shows.'  He calls it Vairagya.  Such wrong interpretation of the words and old sayings are not
uncommon.  Again we often hear, 'Dog is seen, stone is not seen; stone is seen, dog is not seen.'  It is ordinarily understood
to mean that one cannot find a brick bat to throw at a stray dog.  But this popular saying has a much  deeper significance.
It is based on a story.  A certain wealthy man's house was closely guarded. It has also a ferocious dog chained to a pillar at
the gate.  The dog and the chain were however very skillful pieces of art.  They were sculpted in stone but appeared life-like.
A pedestrian on the road took fright at the sight of the ferocious animal and hurt himself in his attempt to dodge it.  A kindly
neighbor took pity on him and showed him that it was not a living dog.  When the man passed by it the next time, he admired
the skill of the sculptor and forgot his old experience.  Thus when he found it to be a dog, he could not see the stone of which
it was made; and again when he found it a piece of sculpture he did not see any dog to hurt him.  Hence the proverb.     

Compare it with 'The elephant hides the wood and the wood hides the elephant.'  Here it is an wooden elephant. (Tirumoolar's

Atma is always Sat Chit Ananda.  Of these, the first two are experienced in all states, whereas the last one is said to be experienced
only in sleep.  The question arises how the true nature of the Self can be lost in the waking  and dream states.  It is, really speaking,
not lost.  In sleep, there is no mind and the Self shines as Itself, whereas in the other two states, what shines forth is the reflected
light of the Self.  Ananda is felt after the cessation of thoughts in sleep. It is also manifest on other occasions as love, joy etc., priya,
moda, and pramoda.  But they are all chitta-vrittis.

When a man is walking in the street his mind is full of fleeting thoughts.  Suppose he passes a bazaar where some fine mangoes
are for sale. He likes the mangoes and purchases them.  He is next anxious to taste them.  So he hastens home and eats them
and feels happy.  When the fleeting thoughts give way to the pleasure at the sight of mangoes, it is priya.  When he gets them as
his own, the pleasure is moda; lastly, when he eats them, the pleasure is pramoda.  All the three kinds of pleasures are owing to the disappearance of other thoughts.             


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Re: Talks with Sri Ramana Maharshi:
« Reply #152 on: May 10, 2013, 02:23:14 PM »
Talk No.  567.

Sri Bhagavan explained to Mr. MacIver the first few verses of Sad Vidya as follows:

1.  The first verse is the auspicious beginning.  Why should the subject matter of the piece be brought in here?  Can the
knowledge be other than Being?  Being is the core -- the Heart.  How then is Supreme Being to be contemplated and glorified?
Only to remain as the Pure Self is the auspicious beginning.  This speaks of attribute-less Brahman according to the Jnana
Marga, method of Knowledge.

2. The second verse is in praise of god with attributes.  In the foregoing, to be as one Self is mentioned.  In the present one,
surrender to the Lord of all.

Furthermore the second indicates (1) the fit reader (2) the subject matter (3) the relationship and (4) the fruit.  The fit reader is
the one who is competent for it.  Competence consists in non attachment to the world and desire to be liberated.

All know that they must die sometime or other; but they do not think deeply of the matter.  All have fear of death.  Such fear
is momentary. Why fear death?  Because of the I-am-the-body idea.  All are fully aware of the death of the body and its cremation.
That the body is lost in death is well known.  Owing to the I-am-the-body notion, death is feared as being the loss of Oneself.
Birth and death pertain to the body only.  But they are superimposed on to the Self, giving rise to the delusion that birth and
death relate to the Self.

In the effort to overcome birth and death man looks up to the Supreme Being to save him.  Thus are born faith and devotion
to the Lord.  How to worship Him?  The creature is powerless and the Creator is All Powerful.  How to approach Him?  To entrust
oneself to His care is the only thing left for him.  Total surrender is the only way.  Therefore he surrenders himself to God. 
Surrender consists in giving up oneself and one's possessions to the Lord of Mercy.  Then what is left over for the man.  Nothing
-- neither himself nor his possessions.  The body liable to be born and to die having been made over to the Lord, the man need
no longer worry about it.  Then birth and death cannot strike terror.  The cause of fear was the body.  It is no longer his.
Why should he fear now?  Or where is the identity of the individual to be frightened? 

Thus the Self is realized and Bliss results.  This is then the subject matter: freedom from misery and gain for Happiness.  This is
the highest good to be gained.  Surrender is synonymous with Bliss itself.  This is the relationship.

Fruit is to reflect on the subject matter and gain Knowledge which is ever present, here and now.  The verse ends with
"the immortal  ones."


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Re: Talks with Sri Ramana Maharshi:
« Reply #153 on: May 11, 2013, 01:05:51 PM »

Talks No. 567.


3.  The five senses mean the subtle functions (tanmattras), namely, hearing, touch, seeing, taste and smell.  Variations of
these form the whole universe.  They vary according to the three gunas as follows:

by tamas (dullness) - the gross elements;
by rajas (activity)  - the instruments for knowing objects;
by sattva (clearness) - the different kinds of knowledge of the senses;


by tamas - the gross objects i.e the world;
by rajas  - the vital airs and the karmendriyas;
by sattva - the sense organs of perception, jnanendriyas;

Karmendriyas are organs of holding, walking, speech, evacuation, and reproduction.

Now, consider the ringing of the bell.  The sound is related to hearing, the bell is the object, the modification of tamoguna. 
The rajasic tanmatras, changing as the vibrations of the sound, extend round the bell, then as ether get connected with the
ear in order to be felt as sound.

So also other senses: Touch (vayu) - air tanmatra;  Form (rupa) - tejas tanmatra.  Taste (ap) - water tanmatra. 
Smell (prithvi) - earth tanmatra.

To understand the tanmatras, as the subtlest particles of matter is not right, for it is incomplete.  They are only subtle forms
of sound, touch, sight, taste and smell, which form the whole components of the universe.  Such is the creation of the world.

for want of proper terminology these ideas cannot be rightly expressed in foreign languages. 

4. This stanza says that all are agreed on one point.  What is it?  The state beyond duality and non duality, beyond subject
and object, beyond Jiva and God, in short, beyond all differences.  It is free from ego.  'How to reach it?' is the question. 
By giving up the world, it says.  Here 'the world' stands for thoughts relating to it.  If such thoughts do not arise, the ego
does not rise up.  There will be no subject or object.  Such is the state.


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Re: Talks with Sri Ramana Maharshi:
« Reply #154 on: May 12, 2013, 02:32:13 PM »
Talks No.  569.

In reply to Sri K.L. Sarma, Sri Bhagavan spoke about Dakshinamurti Stotram as follows:

I originally intended to write a commentary on it.  Mr. Ranganatha Iyer took away from Tamizh version of the stotra and
printed it along with Appala Pattu.  He later asked me to enlarge it.  I had the introduction ready.  He saw it and took it
away for printing.  I did not proceed with the work.  As for the stotra:

Brahma, the Creator, created four sons from his mind.  They were Sanaka, Sanandana, Sanatkumara and Sanatsujata.  They
asked their creator why they were brought into existence.  Brahma said:  I must create the universe. But I want to go to do
tapas for realizing the Self. You are brought forth in order that you may create the universe. That will be by multiplying yourselves.

They did not like the idea.  They wondered why they should take the trouble on themselves.  It is natural for one to seek the
source.  They therefore wanted to regain their source and be happy.  So they did not obey the commands of Brahma but left
him.  They desired guidance for realization of the Self. They were the best equipped individuals for Self Realization. Guidance
should be only from the best of Masters.  Who could it be but Siva -  the yogaraja.  Siva appeared before them sitting under the
sacred banyan tree.  Being yogiraja should He practice yoga?  He went into Samadhi as He sat.  He was in Perfect Repose.  Silence
prevailed.  They saw Him.  The effect was immediate.  They fell into Samadhi and their doubts were at an end. 

Silence is the true upadesa.  It is the perfect Upadesa.  It is suited only for the most advanced seeker.  The others are unable
to draw full inspiration from it.  Therefore they require words to explain the Truth.  But Truth is beyond words.  It does not admit
of explanation.  All that is possible to do is only to indicate It. How is that to be done?

The people are under an illusion.  If the spell is removed they will realize the Truth. They must be told to realize the falsity of the
illusion.  Then they will try to escape its snares.  Vairagya will result.  They will inquire into the Truth i.e. seek the Self. That will
make them abide as the Self.  Sri Sankara, being the avatar of Siva, was full of compassion for fallen beings.  He wanted all of them
to realize their blissful Self. He could not teach them all with His Silence.  So he composed the Dakshinamurti Stotram in the form
of a hymn so that people might read it and understand the Truth.

What is the nature of the illusion?  All are in the grip of enjoyment i.e bhokta, bhogyam, bhoga.  This is due to the wrong
notion that bhogya vastu  (the objects) are real.  The ego, the world and the creator are the fundamentals underlying the

The first four verses, deal with the world.  It is shown to be the same as the Master whose Self is that of the seeker also, or
 the the Master to whom the seeker surrenders himself.  The second four verses, deal with the individual whose Self is shown
to be the Self of the Master.  The ninth verse deals with Isvara and the tenth with the siddhi or Realization.

Such is the scheme of stotram.

Which is the darpana (mirror)  here?  A mirror, as we know it, is an insentient object which reflects light. What corresponds to a
mirror in an individual?  The light of the Self luminous Self is reflected on the Mahattva.  The reflected light is the mind-ether or the
pure mind.  This illumines the vasanas of the individual and hence the sense of 'I' and 'this' arises.

Again, a superficial reading of the slokas makes one believe that the bondage, liberation etc., are all related to the Master i.e
Sri Dakshinamurti.  It is absurd. Surrender to Him is meant.


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Re: Talks with Sri Ramana Maharshi:
« Reply #155 on: May 13, 2013, 01:38:40 PM »

Talks No. 570:

A visitor:  Nirguna Upasana is said to be difficult and risky.  He quoted the verse from Sri Bhagavad Gita, avayktahi etc.,
(the manifest etc.,)

Maharshi:  What is manifest is considered to be unmanifest and the doubt is created.  Can anything be more immediate
and intimate than the Self?  Can anything be more plain?

Devotee: Saguna upasana seems easier.

Maharshi: Do what is easy for you.


Talks No. 571. 

Multiplicity of individuals is a moot point with most persons.  A Jiva is only the reflected on the ego.  The person identifies himself
with the ego and argues that there must be more like him.  He is not easily convinced of the absurdity of his position.  Does a
man who sees many individuals in his dream persist in believing them to be real and inquire after them when he wakes up?

This argument does not convince the disputant.

Again, here is the moon.  Let anyone look at her from any place at any time. She is the same moon.  Everyone knows it. Now
suppose that there are several receptacles of water reflecting the moon.  The images are all different from one another and from
the moon herself.  If one of the receptacle falls into pieces, that reflection disappears.  Its disappearance does not affect the real
moon or other reflections.  It is similar with an individual attaining Liberation.  He alone is liberated.

The sectarian of multiplicity makes this his argument against non duality.  'If the Self is single, if one man is liberated, that means
that all souls are liberated.  In practice, it is not so.  Therefore Advaita is not correct.'

The weakness in the argument is that the reflected light of the Self is mistaken for the original Light of the Self.  The ego, the world
and the individuals are all due to the person's vasanas.  When they perish, that person's hallucinations disappear, that is to say,
one pitcher is broken and the relative reflection is at an end. 

The fact is that the Self is never bound.  There can therefore be no Release for It.  All the troubles are for the ego only.


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Re: Talks with Sri Ramana Maharshi:
« Reply #156 on: May 14, 2013, 01:49:51 PM »


Talks 571 (later.....)

A question was asked why it was wrong to say that there is a multiplicity of Jivas.  Jivas are certainly many.  For a Jiva is
only the ego and forms the reflected light of the Self.  Multiplicity of selves may be wrong but of jivas.

Maharshi:  Jiva is called so because he sees the world. A dreamer sees many jivas in a dream but all of them are not real.
The dreamer alone exists and he sees all.  So it is with individuals and the world.  There is the creed of only one Self which 
is called the creed or only one Jiva.  It say that the Jiva is only one who sees the world and the jivas therein.

Devotee:  Then Jiva means the Self here.

Maharshi: So it is.  But the Self is not a seer.  But here is said to see the world. So he differentiated as the Jiva.


Talk No.  572.

Devotee: Of what use is the fear of death   which is common to all?

Maharshi: True, it is common to all.  Such a fear serves no useful purpose because being overpowered by the latent
tendencies of the mind the man dies a natural death.  It does not lead him to non attachment and he cannot investigate
the matter. 

Devotee: How then are you giving the same instruction without distinction to the visitors?

Maharshi: What do I say?  The ego in each one must die. Let him reflect on it.  Is there  this ego or is there not?  By
repeated reflection one becomes more and more fit.


Talks No.  573.

Mr. Ranganatha Iyer , a devotee of fourteen years' standing is on a visit here.  He asked:  How long is the interval between
one's death and reincarnation?

Maharshi: It may be long or short.  But a Jnani does not have any such changes.  He merges into the Universal 
Being, so says the Brhadaranyaka Upanishad.  Some say that those who after death pass into the light are not reborn,
whereas those who after death take the path of darkness are reborn after they have enjoyed the fruits of karma in their
subtle bodies. 

If one's merits and demerits are equal, they are directly reborn here.  Merits outweighing demerits, the subtle bodies go
to heavens and are then reborn here.  Demerits outweighing merits, they go to hell and are afterwards reborn here. 

A yogabrashta is said to fare in the same manner.  All these are described in Sastras.  But in fact, there is neither birth
nor death.  One remains only as what one really is.  This is the only Truth.


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Re: Talks with Sri Ramana Maharshi:
« Reply #157 on: May 15, 2013, 02:13:41 PM »

Talks No. 574.

Devotee: What are the asanas (postures or seats)? Are they necessary?

Maharshi:  Many asanas with their effects are mentioned in the Yoga Sastras.  The seats are the tiger skin, grass, etc;
the postures are 'lotus posture' (padamasana), the easy posture (sukasana) and so on.  Why all these - only to know
oneself?  "I am the body; the body requires a seat; it is the earth,' thinking thus, he seeks seats.  But in sleep  did he
think of the support or the bed ; the bed on the cot and the cot on the earth?  Did he not exist in sleep too?  How was he then?

The truth is -- Being the Self, the ego rising up, confusing himself with the body, mistaking the world to be real, differentiating
the objects, covered by the ignorance of the 'I' conceit, he thinks wildly and also looks for seats.  He does not understand that
he himself is the Center of all and thus forms the basis for all.

If questioned, he talks of the effects of the seats and footwear in terms of gravitation, magnetism and so on.  Without them,
he imagines that the power of his austerities will dwindle away. 

Where from do they all derive their power?  He looks to the effects, seeks their causes, and imagines them to the power of the
seats and of footwear.  A stone thrown up falls back to the ground.  Why?  Owing to the gravitation, says he.  Well -- are all these
different from his thoughts?  Think and say if the stone, the earth and gravity are different from his thoughts.  They are all in his
mind only.  He is the Power and the wielder of it  He is the Center of all and their support.  He is also the Seat,.

The seat is meant to make him sit firm.  Where and how can he remain firm except in his own real state?  This is the Seat.


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Re: Talks with Sri Ramana Maharshi:
« Reply #158 on: May 16, 2013, 01:15:25 PM »

Talks No. 575.

Devotee:  How to conquer desire, anger etc.,?

Maharshi:  Desire, or lust, anger etc., give you pain.  Why?  Because of the 'I'-conceit; this 'I' conceit is from ignorance.
Ignorance from differentiation;  differentiation from the notion of the reality of the world and this again from 'I am the body'
idea.  The last can be only after the rise of the ego.  The ego not arising, the whole chain of mishaps disappears.  Therefore
prevent the rise of the ego. This can be done by remaining in your own real nature; then, lust, anger, etc.,  are conquered.

Devotee: So then all these have their root in ignorance. 

Maharshi:  Quite so.  Ignorance gives rise to error, error to conceit, etc., What is ignorance?  Can it be Pure Brahman which
is only Self or Pure Knowledge?  Only let the questioner know his own Self i.e. be the Knowledge; this question will not arise.
Because of ignorance he raises the  question.  Such ignorance is of the questioner and not the Self.  The Sun seen, no darkness

There is hoarded wealth in an iron safe.  The man says it is his own.  The safe does not say so.  It is the ownership-conceit,
that is responsible for the claim. 

Nothing is independent of the Self, not even ignorance;  for ignorance is only the power of the Self, remaining there without
affecting It.  However, it affects the 'I'-conceit, i.e. the jiva.  Therefore ignorance is of the jiva.

How?  The man says, 'I do not know myself'.  Are there then two selves  -- one the subject and the other the object?  He cannot
admit it. Is then ignorance at an end for him?  No.  The rise of the ego is itself the ignorance and nothing more.


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Re: Talks with Sri Ramana Maharshi:
« Reply #159 on: May 17, 2013, 01:30:38 PM »
Talks No.  576.

Sutra Bhashya.

The sutras are meant to elucidate and establish the meanings of the texts. The commentaries try to do so by bringing in
the opponent's views, refuting them, and arriving at conclusions after long discussions.  There are also differences of opinion
in the same school of thought.  Again protagonists and antagonists.  Also different schools of tho thought interpret the same
text in different ways and arrive at different conclusions, contrary to each other. 

How then is the purpose of the Sutras served?

Talks No. 578.

Coming here, some people do not ask about themselves.  They ask, 'Does the sage, liberated while alive (jivan mukta)
see the world?  Is he affected by karma?  What is liberation after being disembodied?  Is one liberated only after being
disembodied or even while alive in the body?  Should the body of the sage resolve itself in light or disappear from view
or in any other manner?  Can he be liberated though the body is left behind as a corpse?'

Their questions are endless.  Why worry oneself in so many ways?  Does liberation consist in knowing these?

Therefore I say to them, 'Leave liberation alone. Is there bondage?  Know this.  See yourself first and foremost.'


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Re: Talks with Sri Ramana Maharshi:
« Reply #160 on: May 18, 2013, 02:13:19 PM »

Talks No. 580.

At 12,45 pm.

Devotee:  Is a Jnani different from a Yogi?  What is the difference?

Maharshi:  Srimad Bhagavad Gita says that a Jnani is a true Yogi and also a true Bhakta.  Yoga is only a sadhana and Jnana
is the siddhii, achievement.

Devotee: Is Yoga necessary?

Maharshi: It is a sadhana.  It will not be necessary after Jnana is attained.  All the sadhanas are called Yogas, e.g. Karma
Yoga, Bhakti Yoga, Jnana Yoga; Ashtanga yoga.  What is yoga?  Yoga means 'union.'  Yoga is possible only when there is
'viyoga' (separation).  The person is now under the delusion of viyoga.  This delusion must be removed.  The method of   
removing it is called Yoga.

Devotee: Which method is the best?

Maharshi: It depends on the temperament of the individual.  Every person is born with the samskaras of past lives.  One of
the methods will be found easy for one person and another method for another.  There is no definiteness about it.

Devotee:  How is one to meditate?

Maharshi: What is meditation?  It is commonly understood to be concentration on a single thought.  Other thoughts are
kept out at that time.  The single thought also must vanish at the right time.  Thought-free consciousness is the goal.

Devotee: How is the ego to be got rid off?

Maharshi: The ego must be hold in order to get rid of it.  Hold it first and the rest will be easy.

Devotee: How is that to be held?

Maharshi: Do you mean to say that there is one ego to hold another ego or eliminate the other?  Are there two egos?

Devotee: How shall I pray to God?

Maharshi: There must be 'I' who prays to God.  'I' is certainly immediate and intimate, whereas God is not thought so.
Find out that which is more intimate and then other may be ascertained and prayed to if necessary.


Arunachala Siva.     


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Re: Talks with Sri Ramana Maharshi:
« Reply #161 on: May 19, 2013, 02:18:27 PM »

Talks No. 581.

When a child held something to be offered to Sri Bhagavan by the parents, they cajoled the child to offer it Sri Bhagavan.
The child did so gladly.  Sri Bhagavan remarked:  Look this!  When the child can give a thing away to Jeja it is tyaga.
(Jeja - God).  See what influence Jeja has on children also!  Every gift implies unselfishness.  That is the whole content of
nishkama karma. (unselfish action).  It means true renunciation.  If the giving nature is developed it becomes tyaga.  If
anything is willingly given away it is a delight to the giver and to the receiver.  If the same is stolen it is misery to both.
Dana, dharma, nishkama karma are all tyaga only.  When 'mine' is given up it is chitta suddhi.  (purified mind) When 'I'
is given up, it is Jnana.  When the nature to give away is developed it results in Jnana.

Again a little later, a young boy came all alone, unescorted by his parents.  He had come from Chengam in a bus.  Sri Bhagavan
remarked, 'The boy has left his parents to come here.  This is also an instance of tyaga.'


Talks No. 582.

To an Andhra gentleman Sri Bhagavan said:  If one goes on wanting, one's wants cannot be fulfilled.  Whereas if one remains
desireless, anything will be forthcoming.  We are not in the wife, children, profession etc., But they are in us.  They appear and
disappear according to one's prarabdha. 

The mind remaining still is Samadhi.  No matter, whether the world is perceived or not.

Environment, time and objects, are all in me.  How can they be independent of me?  They may change, but I remain unchanging,
always the same. The objects can be differentiated  by means of their names and forms, whereas each one's name is only one
and that is 'I'.  Ask anyone, he says, 'I' and speaks of himself as 'I', even in He is Isvara.  His name too is 'I' only.

So also of a locality.  As long as I am identified with the body, so long a locality is distinguishable.  Otherwise not.  Am I the body?
Does the body announce itself as 'I'? 

Clearly all these are in me. All these are wiped out entirely, the residual Peace is 'I'.  This is Samadhi, this is 'I'.


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Re: Talks with Sri Ramana Maharshi:
« Reply #162 on: May 20, 2013, 02:15:30 PM »

Talks No. 584.

A certain visitor began to pull the pankah.  Sri Bhagavan said: 'Because it is cold, they have placed fire by my side. Why
should the punkah be pulled?'

Then He continued: 'On a cold morning, when I was in Virupaksha Cave, I was sitting in the open.  I was feeling cold.
People used to come, see me and go back.  A group of Andhra visitors had come. I did not notice what they were doing.
They were behind me. Suddenly a  noise 'tak' -- and water over my head !  I shivered  with cold.  I looked back.  They
had broken a coconut and poured the water on me.  They thought that it was worship.  They took me for a stone image.'


Talk No.  585.

Sri Bhagavan said that this town is peculiar in that there are nine roads leading to it,  not counting the railroad.  Navadvare
pure dehe (in the body - the city of nine gates.).


Talks No. 586.

An Andhra visitor asked:  How is one to be quiet?  It is so difficult to be so.  Should we practice Yoga for it?  Or is there any
other means for it?

Maharshi:  What is not difficult looks difficult.  A man is prone to wander about.  He is told to stay quiet at home, but he finds it
difficult to do so, because he wants to wander about.

Devotee: Is there any particular upasana which is more efficacious than others?

Maharshi: All Upasanas are equally efficacious.  But each one takes easily to one kind of upasana which suits his previous


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Re: Talks with Sri Ramana Maharshi:
« Reply #163 on: May 21, 2013, 01:25:27 PM »
Talks No.  587:

The Spanish lady and her lady friend have come.

They asked:  You say the Heart is on the right side.  Can you explain how it is so?

Sri Bhagavan handed over the extract from the Psychological Review of Philadelphia for her to read.  He also added, The Heart
is the place where from the 'I'-thought arises.

Devotee: So you mean the spiritual Heart as distinguished from the physical heart? 

Maharshi:  Yes. It is explained in Chapter V of Sri Ramana Gita.

Devotee: Is there any stage where one might feel the Heart?

Maharshi:  It is within the experience of everyone.  Everyone touches the right side of his chest when he says, 'I'.

Both the ladies knelt before Sri Bhagavan one after another and asked for blessings.  Then they left for Pondicherry on
their way to Colombo.


Talks No 588:

To an Andhra visitor, Sri Bhagavan said:  Sannyasa is mentioned for one who is fit.  It consists in renunciation not of material
objects but of attachment to them.  Sannyasa can be practiced by anyone even at home.  Only one must be fit for it. Again.

A Kutichaka is who takes sannyasa and lives in a hermitage. 

A Bahudaka is one who takes sannyasa and goes to places of pilgrimage.

A Hamsa is an upasaka sannyasi.

A Paramahamsa is a realized sannyasi.


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Re: Talks with Sri Ramana Maharshi:
« Reply #164 on: May 22, 2013, 01:35:15 PM »

Talks No. 589.

Somasundara Swami, a long standing devotee, asked:  There is akasa in a mirror and it reflects images.  How are these
contained  in the mirror? 

Maharshi:  Objects remain in space.  Objects and space are together reflected in the mirror.  Just as the things are found in
space, so they are in the reflection also.  The mirror itself is thin.  How can these objects be contained in its compass?

Devotee:  How does the aksasa in a pot illustrate this point?

Maharshi: There is no reflection in the aksasa of the pot.  The reflection is only in the water in it.  Keeping several pots filled
with water, in a tank, the akasa is reflected equally in the water in each of the pots and in the water of the tank.  Similarly
the whole universe is reflected in each individual. 

Devotee: The mouths of the pots must be above the surface of the water in the tank. 

Maharshi:  Yes. It must be so.  Otherwise can the pots be recognized if sunk in the tank. 

Devotee: How does the reflection take place?

Maharshi: Pure ether cannot take reflections. Only the ether of water can do so. Glass cannot reflect objects. Only a plate of
glass with a opaque lining on its back can reflect objects in front of it.  Similarly Pure Knowledge does not contain objects in it
nor reflect objects.  Only with the limiting adjuncts, the mind, it reflects the world.

Neither in samadhi nor in deep sleep does the world remain.  There cannot be illusion either in bright light or in total darkness.
Only in dim light a rope seems a snake.  Similarly Pure Consciousness remains light only.  It is pure knowledge.  The mind rising
from it is deluded that the objects remain apart. 

Devotee: So, then the mind is the mirror.

Maharshi: Mind -- the mind what is it?  It is a mixture of Chit (intelligence) and sankalpa (thoughts).  Therefore it forms all these
-- the mirror, light, darkness, and the reflections. 

Devotee: But I do not see it. 

Maharshi: Chidakasa (Chit-ether) is Pure Knowledge only.  It is the source of mind.  Just at the moment of rising up, the mind
is only light.  Only afterwards, the thought 'I am this' rises up.  This 'I'-thought forms the jiva and the world.

The first light is the pure mind, the mind ether or Isvara.  Its modes manifest as objects.  Because it contains all these objects,
within itself, it called mind-ether.  Why ether?  Like ether containing objects it contains the thoughts, therefore it is mind-ether.


Arunachala Siva.