Author Topic: Talks with Sri Ramana Maharshi:  (Read 70157 times)


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Re: Talks with Sri Ramana Maharshi:
« Reply #195 on: June 19, 2013, 02:27:35 PM »

Talks No. 609.  continues....

The incentive to realize can arise only in the waking state and efforts can also be made only when one is awake.  We learn
that the thoughts in the waking state form the obstacle to gaining the stillness of sleep.  'Be still and know that I AM GOD'.
So Stillness is the aim of the seeker.  Even a single effort to still at least a single thought even for a trice goes a long way
to reach the state of quiescence.  Effort is required and it is possible in the waking state only.  There is the effort here.  There
is awareness also. The thoughts are stilled.  So there is Peace of sleep gained. That is the state of the Jnani.  It is neither sleep,
nor waking state but intermediate between the two.  There is the awareness of the waking state and stillness of deep sleep.
It is called Jagrat-Sushupti.  Call it wakeful sleep or sleepless wakefulness or wakeless sleep.  It is not the same as sleep or
waking separately.  It is ati-jagrat (beyond wakefulness) or ati-sushupti (beyond sleep). It is the state of perfect awareness and
perfect stillness combined. It lies between sleep and waking.  It is also the interval between two successive thoughts.  It is also
the source from which thoughts spring.  We see that when we wake up from sleep. In other words, thoughts have their origin
in the stillness sleep.  The thoughts make all the difference between the stillness of sleep and the turmoil of waking.  Go to the
root of the thoughts.  And you reach the stillness of sleep.  But you reach it in the full vigor of search, that is, with perfect awareness.

That is again jagrat-sushupti spoken of before. It is not dullness but it is Bliss.  It is not transitory but it is eternal.  From that the
thoughts proceed.  What are all our experiences but thoughts?  Pleasure and pain are mere thoughts.  They are within ourselves.
If you are free from thoughts and yet aware, you are That Perfect Being.

Lady Bateman appreciated the discourse and thanked Sri Bhagavan. Later she said, she would be leaving next day.

Sri Bhagavan smiled and said:  You do not leave one place for another.  You are always stationary.  The scenes go past you.
Even from the ordinary point of you, you sit in your cabin and the ship sails but you do not move.  we see a picture of a man
running several miles and rushing towards us all but the screen does not move. It is the picture that moves on and away.

Devotee: I see, but I can understand it only after I realize the Self.

Maharshi: The Self is always realized.  Were Realization something to be gained hereafter there is an equal chance of its being lost.
It will thus be only transitory. Transitory bliss brings pain in its train.  It cannot be liberation which is eternal.

Were it true that you realize it later it means that you are not realized now. Absence of Realization of the present moment may
be repeated at any moment in the future, for Time is infinite. So too, such realization is impermanent. But that is not true.  It is
wrong to consider Realization to be impermanent.  It is the True Eternal State which cannot change.


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Re: Talks with Sri Ramana Maharshi:
« Reply #196 on: June 20, 2013, 01:29:15 PM »

Talk No. 609: continues....

Devotee: Yes, I shall understand it in course of time. 

Maharshi:  You are already That.  Time and Space cannot affect the Self. They are in you; so also all that you see around are
in you.   There is a story to illustrate this point.  A lady had a precious necklace round her neck.  Once in her excitement she
forgot it and thought that the necklace was lost.  She became anxious and looked for it in her home but could not find it.
She asked her friends and neighbors  if they knew anything about the necklace. They did not.  At last a kind friend of hers told
her to feel the necklace round the neck.  She found that it had all along been round her neck and she was happy!  When others
asked her later, if she found the necklace which was lost, she said, 'Yes, I have found it'.  She still felt that she had recovered
a lost jewel. 

Now did she lose it at all?  It was all along around her neck.  But judge her feelings. She is happy as if she had recovered a lost
jewel.  Similarly with us, we imagine that we should realize the Self some time, whereas, we are never anything but the Self.

Devotee: I feel that I am transplanted into some other land than the earth!

Sri Bhagavan, while looking into some correspondence, heard it, smiled and said:  This is the Kingdom of Heaven.  The Kingdom
of Heaven mentioned in the Bible and this world are not two different regions.  'The Kingdom is within you', says the Bible.
So it is.  The realized being sees this as the Kingdom of Heaven whereas the others see it as 'this world'.  The difference lies only
in the angles of vision.

Devotee: How can we deny the world and the people therein?  I hear some music.  It is sweet and grand. I recognize it to be
Wagner's music.  I cannot claim it to be mine.

Maharshi: Does Wagner or his music exist apart from you?  Unless you are there to say that it is Wagner's music, can you be
aware of it?  Without being aware of it, can it be said to exist?  To make it more clear, do you recognize Wagner's music in your
deep sleep?  And yet you admit that you exist in sleep.  So it is clear that Wagner and music are only your thoughts.  They are in
you and not out of you.

Devotee: It is beautiful.


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Re: Talks with Sri Ramana Maharshi:
« Reply #197 on: June 21, 2013, 12:41:07 PM »
Talks No. 610:

A devotee came with these questions.

1. Since individual souls and the Brahman are one, what is the cause of creation?

2. Is the Brahma-Jnani liable to bodily pains and rebirth?  Can he extend his span of life or curtail it?

Maharshi:  The object of creation is to remove the confusion of your individuality.  The question shows that you have identified
yourself with the body and therefore see yourself and the world around.  You think you are the body. Your mind and intellect
are the factors of your wrong identity.

Do you exist in sleep?

Devotee: I do.

Maharshi: The same being is now awake and asks these questions.  Is it not so?

Devotee: Yes.

Maharshi: These questions did not arise in your sleep. Did they?

Devotee: No.

Maharshi: Why not?  Because you did not see your body and no thoughts arose. You did not identify yourself with the body
then.  Therefore these questions did not arise.   They arise now because of your identity with the body. Is it not so? 

Devotee: Yes.

Maharshi: Now see which is your real nature.  Is it that which is free from thoughts or that which is full of thoughts?
Being is continuous.  The thoughts are discontinuous.  So which is permanent?

Devotee: Being.

Maharshi: That is it. Realize it. That is your true nature.  You nature is simple Being, free from thoughts.

Because you identify yourself with the body you want to know about creation.  The world and the objects including your
body appear in the waking state but disappear in the state of deep sleep.  You exist all through these states.  What is it
then that persists through all these states?  Find it out.  That is your Self.

Devotee: Supposing it is found, what then?

Maharshi: Find it out and see. There is no use asking hypothetical questions.

Devotee: Am I then one with Brahman?

Maharshi: Leave Brahman alone. Find who you are. Brahman can take care of Himself.


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Re: Talks with Sri Ramana Maharshi:
« Reply #198 on: June 22, 2013, 01:27:51 PM »

Talks No.  610 - continues...

If you cease to identify yourself with the body, no questions regarding creation, birth, death etc., will arise.  They did not
arise in you sleep.  Similarly, they will not arise in the true state of the Self. 

The object of creation is thus clear, that you should proceed from where you find yourself and realize your true Being.

You could not raise the question in your sleep because there is no creation there. You raise the question now because your
thoughts appear and there is creation.  Creation is thus found only to be your thoughts.

Take care of yourself and the Brahma Jnani will take care of Himself. If you know your true nature, you will understand the
state of Brahma Jnana.  It is futile to explain it now. Because you think that you see a Jnani before you and you identify him with
a body just as you have identified yourself with yours, you also think that he feels pains and pleasures like yourself.

Devotee: But I must know if he is a Jnani for I must be inspired by him. 

Maharshi: Yes. He tells you, he inspires. Do as he tells you.  You want to learn and not test him.

Jnana lakshanas are stated in the sastras, to be an incentive to a seeker to get rid of misery and seek happiness.  The methods
are given. If they are followed the result will be Jnana having those lakshanas.


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Re: Talks with Sri Ramana Maharshi:
« Reply #199 on: June 23, 2013, 01:51:27 PM »

Talks No. 611:

Devotee: I think that the soul is the light within.  If after death it becomes one with Brahman, how can there be transmigration
of soul?

Maharshi: Within whom?  Who dies?

Devotee: I shall then frame my question in a different way.

Maharshi: Dialectics are not wanted.  Consider the answer and see.

Devotee: How?

Maharshi:  Now that you identify yourself with the body you say that the soul is the light within.  You mean that there is light
within the body.

Think a little and say if the body can raise any questions. It is sentient and cannot say 'I'.  Something else says 'I'.
What is it?  Can it be the Self?  The Self is pure and is not aware of any other so as to be able to say 'I'. Who then says 'I'?
It is the link between the pure Chit (Self) and the jada (the body).  That is the ego.  Who are you now?  What is it that is born?
The Self is eternal and cannot be born.  The body appears and disappears and your identity with it makes you speak of birth
and death.  See if the true significance of 'I' can ever take birth.  For whom is the transmigration? 

Devotee: Sir, we are here to have doubts cleared.

Maharsjhi: Certainly.

Devotee: Our doubts  can be cleared only when we ask questions.

Maharshi: Yes. No one objects to questions being asked. 

Devotee: It is said parprasnena sevaya (by questioning again and again and by service). So we should ask questions and the
Master should kindly remove our doubts. 

Maharshi:  Continue your quotation upadkshyanti tattvam. (They give instrucitons in Truth)

Devotee: Yes But our doubts must be cleared.

Maharshi: So it was with Arjuna. For he says in the end nashto mohah smritilabdha (lost in my ignorance; memory restored).

Devotee:  It was in the end. Before then he asked so many questions.


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Re: Talks with Sri Ramana Maharshi:
« Reply #200 on: June 24, 2013, 01:39:37 PM »

Talks No. 611 - continues...

Maharshi:  The Truth was revealed even at the start.  For the very first sloka of Sri Krishna's Upadesa starts:  No birth and
no death, no change etc.,' 

Devotee: Sri Krishna also says, 'We have had  many births and many rebirths. I am aware of them; but you are not.'

Maharshi: That was only because the question arose how Sri Krishna could claim to have taught the eternal Truth to Aditya.
The Truth was stated even at the start.  Arjuna did not understand it.  The Jnani's state was later described and also the means
of attainment. Incidentally Sri Krishna said that the Truth was eternal and that He had originally taught the same to Aditya.
Arjuna was all along identifying himself with the body and therefore thought that Sri Krishna was also the body in front of him.
He therefore asked: How can it be? You were born of Devaki some years before.  Aditya was among those who started creation.
How could you have taught this Truth to Aditya?

Sri Krishna continues to answer Arjuna's questions in that strain.  'Many rebirths we have had.  I know them all.  But you do not.'
and so on.

Devotee: We must also know the Truth. 

Maharshi: You are taught the Truth.  Instructions have been given. See who you are. That is the whole instruction.


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Re: Talks with Sri Ramana Maharshi:
« Reply #201 on: June 25, 2013, 01:35:50 PM »

Talks No. 612:

Mrs. Hick Riddingh asked Sri Bhagavan in writing:

When Sri Bhagavan writes about the help given towards attaining Self Realization, by the gracious glance of the Master, or
looking upon the Master, how exactly is this to be understood?

Maharshi: Who is the Master?  Who is the seeker?

Devotee:  The Self.

Maharshi: If the Self be the Master, and also the seeker, how can the questions arise at all?

Devotee: That is just my difficulty.  I must seek the Self within myself. What is then the significance of the writing above
referred to?  It seems contradictory.

Maharshi: It is not. The statement has not been rightly understood.

If the seeker knows the Master to be the Self, he sees no duality in other respects either and is therefore happy, so that
no questions arise to him.

But the seeker does not bring the truth of the statement to bear in practice.  It is because of his ignorance. This ignorance is
however unreal.  The Master is required to wake up the seeker from the slumber of ignorance and he therefore uses these
words to make Reality clear to others.

The only thing that matters is that you see the Self. This can be done wherever you remain. The Self must be sought within.
The search must be steadfast.  If that is gained there is no need to stay near the Master as a physical being.

The 'statement' is meant for those who cannot find the Self remaining where they are.

Mr. Ward Jackson:  The lady's difficulty is real and I sympathize with her. She asks,'If we could see the Self within ourselves,
why should we have come all the way to see Him.  We had been thinking of Him so long as it is only right that we came here.
Is it then unnecessary to do so?

Maharshi: You have done well in having come. 'Isvaro gururatmeti' - The Self is the God and Guru.  A person seeks happiness
and learns that God alone can make one happy.  He prays to God and worships Him.  God hears his prayers, and responds in
human shape as a Master in order to speak the language of the devotee and make him understand the Reality. The Master is
thus God manifest as human being.  He gives out His experience so that the seeker might also gain it.  His experience is to
abide as the Self.  The Self is within. God, Maser and the Self are therefore seeming stages in the Realization of the Truth.
You have doubts on reading books.  You have come here to have them cleared.  That is only right.

Mrs. H.R:  I understand that the Self to be the Master and must be sought within. So I can do it where I live.


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Re: Talks with Sri Ramana Maharshi:
« Reply #202 on: June 26, 2013, 01:07:01 PM »
Talks No. 612:


Maharshi: The understanding has been theoretical.  When it is put into practice, difficulties and doubts arise.
If you can feel he presence of the Master, where you are, your doubts are readily overcome, for the Master's
part consists in removing the doubts of the seeker.

The purpose of your visit is fulfilled if the doubts do not arise hereafter, and you apply yourself steadily to identity
in the search for the Self. 

Devotee: I understand it all along.

Maharshi: Good. The objection is not to your conclusion but it i to your doubts. 

Mr. W.J:  When we read about it we read it intellectually. But it is all too remote.  When we see you in body, we are
brought nearer to Reality, and it gives us courage to bring our knowledge into our everyday life.

If one realized the Self and acted up to it in the West, one would be locked up in a lunatic asylum.  (Laughter).

Maharshi: You will be locking yourself in. Because the world is mad, considers you mad.  Where is the lunatic asylum if
it is not within.  You will not be in it, but it will be in you.  (Laughter).

Uncertainties, doubts and fears are natural to everyone until the Self is realized.  They are inseparable from the ego,
rather they are the ego.

Devotee:  How are they to disappear?

Maharshi:  They are the ego. If the ego goes they go with it.  The ego itself is unreal.  what is the ego?  Enquire. The
body is insentient and cannot say 'I'.  The Pure Self is Pure Consciousness and non dual.  It cannot say 'I'.  No one
says 'I' in sleep. What is the ego then?  It is something intermediate between the inert body and the Self. It has no
locus standi.  If sought for it vanishes like a ghost.  You see, a man imagines that there is something by his side in
darkness.  If he looks closely the ghost is not to be seen, but some dark object which he could identity as a tree or a post,
etc.,   If he does not look closely the ghost strikes terror in person.  All that is required is only to look closely and the ghost
vanishes.  The ghost was never there.  So also was the ego.  It is an intangible link between the body and Pure Consciousness.
It is not real.  So long as one does not look closely it continues to give trouble.  But when one looks for it, it is found not to


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Re: Talks with Sri Ramana Maharshi:
« Reply #203 on: June 27, 2013, 12:49:44 PM »

Talks No. 612:


Sri Bhagavan further said:

Again, in a Hindu marriage function, the feasts continue five or six days.  A stranger was mistaken for the best man by the
bride's party, and they therefore treated him with special regard.  Seeing him treated with special regard by the bride's
party, the bridegroom's party considered him to be some man of importance related to the bride's party and therefore they
too showed him special respect.  The stranger had altogether a happy time of it.  He was all along aware of the real situation.
On one occasion, the groom's party wanted to refer to him on some point.  They asked for him.  He scented the trouble and
made himself scarce.  So it is with ego. If looked for, it disappears.  If not, it continues to give trouble.

How it is to be looked for is learnt from those who have already done so.  That is the reason why the Master is approached.

Devotee: If the search has to be made within, is it necessary to be in the proximity of the Master?

Maharshi: It is necessary to do so until all doubts are at an end.

Devotee:  If the ego is unreal and troublesome why did we take so much pains to develop it?

Maharshi: Its growth and the trouble consequent on such growth make you look for the cause of it all.  Its development
is for its own destruction.

Devotee: Is it not said that one must be like a child before one advances spiritually?

Maharshi:  Yes, because the ego is not developed in the child.

Devotee: I mean exactly the same.  We could have remained like the child instead of having developed the ego.

Maharshi:  The state of the child is meant. No one can take lessons from the child for the Realization of the Self.
The Master's state is like the state of the child.  There is a difference between the two.  The ego is potential in the
child, whereas it is totally destroyed in the saint.

Devotee: Yes. I see, I understand it now.

Maharshi:  The Reality is alone and eternal.  To understand it is good enough.  But the old ignorance should not return.
A good watch must be kept lest the present understanding of the Truth suffers later on.

A disciple served a master for a long time and realized the Self.  He was in Bliss and wanted to express his gratitude to
the Master.  He was in tears of joy and his voice choked when he spoke. He said, What a wonder that I did not know
my very Self all these years?  I suffered long and you so graciously helped me to realize the Self. How shall I repay your
grace?  It is not in my power to do it!'

The Master replied: Well, well. Your repayment consists in not lapsing into ignorance over again but in continuing in
the state of your Real Self.'  (Kaivalya Navaneetam)


Arunachala Siva.


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Re: Talks with Sri Ramana Maharshi:
« Reply #204 on: June 28, 2013, 04:33:33 PM »

Talks No. 613:

A young man asked:  'Are thoughts mere matter?'

Maharshi:  What do you mean?  do you mean 'matter' like the things you see around you?

Devotee: Yes - gross.

Maharshi:  Who asks this question? Who is the thinker?

Devotee:  The thinker is the spirit.

Maharshi: Do you then mean that spirit generates matter?

Devotee: I want to know.

Maharshi:  How do you distinguish between matter and spirit?

Devotee: Spirit is consciousness and the other not.

Maharshi: Can consciousness generate non consciousness, or light darkness?


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Re: Talks with Sri Ramana Maharshi:
« Reply #205 on: June 29, 2013, 04:56:37 PM »
Talks No. 614:

There were a few respectable men in the Hall.  Sri Bhagavan spoke to them some time after their arrival.  Where is the use of
trying to remember the past or discover the future?  That which matters is only the present.  Take care of it and the other things
will take care of themselves.

Devotee: Is it bad to desire something?

Maharshi:  One should not be elated on having his desire fulfilled or disappointed on being frustrated.  To be elated on the
fulfillment of  desire is so deceitful.  A gain will be lost ultimately.  Therefore elation must end in pain at a future date. One
should not give place to feelings of pleasure or pain, come what may.  How do the events affect the person?  You do not grow
by acquiring something nor wither away by losing it.  You remain what you always are.

Devotee:  We worldly men cannot resist desire.

Maharshi: You may desire but be prepared for any eventuality.  Make effort, but do not be lost in the result.  Accept with equanimity,
whatever happens.   For pleasure and pain are mere mental modes.  They have no relation to the objective realities.

Devotee: How?

Maharshi:  There were two young friends in a village in South India. They were learned and wanted to earn something with which
they might afford relief to their respective families.  They took leave of their parents and went to Kasi on a pilgrimage.  On the way
one of them died. The other was left alone.  He wandered for a time, and in the course of a few months he made a good name and
earned some money.  He wanted to earn more before he returned to his home. In the meantime, he met a pilgrim who was going
south and would pass through his native village of the young pandit.  He requested the new acquaintance to tell his parents that
he would return after a few months with some funds and also that his companion had died on the way.  The man came to the village
and found  the parents.  He gave them the news, but changed the names of the two men. Consequently the parents  of the living man
bemoaned his supposed loss and the parents of the dead man were happy expecting the return of their son bringing rich funds\
as well.

You see therefore that pleasure and pain have no relation to the actualities but are mere mental modes.
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Re: Talks with Sri Ramana Maharshi:
« Reply #206 on: June 30, 2013, 01:23:25 PM »

Talks No. 615:

Another from group asked:  How is the ego to be destroyed?

Maharshi:  Hold the ego first and then ask how it is to be destroyed.  Who asks this question?  It is the ego.  Can the ego
ever agree to kill itself?  This question is a sure way to cherish the ego and not to kill it.  If you seek the ego you will find
it does not exist.  That is the way to destroy it.

In this connection, I am often reminded of a funny incident which took place when I was living in the West Chitrai Steet
in Madurai.  A neighbor in an adjoining house anticipated the visit of a thief to his house. He took precautions to catch
him.  He posted policemen in mufti to guard the two ends of the lane, the entrance and the back door to his own house.
The thief came as expected and the men rushed to catch him.  He took the situation in a glance and shouted 'Hold him,
hold him.  There -- he runs -- there -- there.'  Saying so he made good his escape. 

So it is with the ego.  Look for it and it will not be found --- That is the way to get rid of it.


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Re: Talks with Sri Ramana Maharshi:
« Reply #207 on: July 01, 2013, 02:27:40 PM »

Talks No. 616:

Devotee: Is the Jivanadi an entity or a figment of the imagination?

Maharshi:  The Yogis say that there is a nadi called the Jivanadi, atma nadi or prananadi.  The Upanishads speak of a center
from which thousands of nadis branch off.  Some locate the center in the brain and others in other centers.  The Garbhopanishad
traces the formation of the foetus and growth of the child in the womb.  The Jiva is considered to enter the child through fontanelle
in the seventh month of its growth.  In evidence thereof it is pointed out that the fontanelle is tender in a baby and is also seen
to pulsate.  It takes some months for the fontanelle to ossify.  Thus the Jiva comes from the above, enters through the fontanelle
and works through the thousands of nadis which are spread over the whole body.  Therefore the seeker of the Truth must
concentrate on the sahasrara, that is the brain, in order to regain his source.  Pranayama is said to help the Yogi to rouse the
Kundalini Sakti which lies coiled in the solar plexus.  The Sakti rises through a nerve called the Sushumna, which is embedded
in the core of the spinal cord and extends to the brain. 

If one concentrates on the Sahasrara there is no doubt that the ecstasy of samadhi ensues.  The vasanas, that is the latencies,
are now however destroyed.  The Yogi is ttherefore bound to wake up from the Samadhi, because release from bondage has
not yet been accomplished.  He must still try to eradicate the vasanas in order that the latencies inherent in him may not disturb
the peace in his samadhi.  So he passes down from the sahasrara to the heart through what is called Jivanadi, which is only a
continuation of the sushumna.  The sushumna is thus a curve.  It starts from the solar plexus, rises through spinal cord to the brain
and from there bends down and ends in the heart.  When the yogi has reached the heart, the samadhi becomes permanent. Thus
we see that the heart is the final center.


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Re: Talks with Sri Ramana Maharshi:
« Reply #208 on: July 02, 2013, 01:22:03 PM »

Talks No. 616:


Bhagavan further said:

Some Upanishads also speak of 101 nadis which spread from the heart, one of them being the vital nadi.  If the Jiva
comes down from above gets reflected in the brain, as the yogis say, there must be a reflecting surface in action.
That must also be capable of limiting the Infinite Consciousness to the limits of the body.  In short, the Universal Being
becomes limited as a Jiva.  Such reflecting medium is furnished by the aggregate of the vasanas of the individual.  It acts
like he water in a pot which reflects the image of an object.  If the pot be drained of is water there will be no reflection.
The object will remain without being reflected.  The object here is the Universal Being Consciousness which is all pervading
and therefore immanent in all.  It need not be cognized by reflection alone. It is self dependent.  Therefore the seeker's aim
must be to drain away the vasanas from the heart and let no reflection obstruct the Light of Eternal Consciousness.

This is achieved by the search for the origin of the ego and by diving into the Heart.  This is the direct method of Self
Realization. One who adopts it need not worry about nadis, the brain, the Sushumna, the Para nadi, the Kundalini,
pranayama or the six centers.

The Self does not come from anywhere else and enter the body through the crown of the head.  It is as it is, ever sparkling,
ever steady, unmoving, and unchanging.  The changes which are noticed are not inherent in the Self which abides in the
Heart and is self luminous like the Sun.  The changes are seen in Its Light.  The relation between the Self and the body or
the mind may be compared to that of a clear crystal and its background.  If the crystal is placed against a red flower, it shines
red; if placed against a green leaf it shines green and so on.  The individual confines himself to the limits of the changeful body
or the mind which derives its existence from the unchanging Self.  all that is necessary is to give up this mistaken identity,
and that done, the ever shining Self will be seen to be the single non dual Reality.


Arunachala Siva.     


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Re: Talks with Sri Ramana Maharshi:
« Reply #209 on: July 03, 2013, 10:15:36 AM »

Talks No. 616:


The reflection of Consciousness is said to be in the subtle body (sukshma sarira), which appears o be composed of the brain
and the nerves radiating from it to all parts of the trunk, chiefly throughout the spinal column of the solar plexus. 

When I was in the Hill, Nayana (Kavyakanta Ganapati Muni) once argued that the brain was the seat of vasnaas, because it
consisted of innumerable cells in which the vasanas were contained and illuminated by the light of the Self which projected from
the heart. Only this set a person working and thinking. 

But I said, "How can it be so?  The vasanas must be with one's Self and can never remain away from the Self.  If, as you say,
the vasanas be contained in the brain, and the Heart is the seat of the Self, a person who is decapitated must be rid of his
vasnas and should not be reborn.  You agree that it is absurd.  Now can you say that the Self is in the brain with the vasanas?
If so, why should the head bend down when one falls asleep?  Moreover, a person does not touch his head and say, "I".  Therefore,
it follows that the Self is in the Heart and the vasanas are also there in exceedingly subtle form.

"When the vasanas are projected from the Heart, they are associated with the Light of the Self and the person is said to think.
The vasanas which lie embedded in an atomic condition grow in size in their passage from the heart to the brain.  The brain is the
screen on which the images of the vasanas are thrown and it is also the place of their functional distribution.  The brain is the
seat of the mind and the mind works through it."


Arunachala Siva.