Author Topic: Talks with Sri Ramana Maharshi:  (Read 12285 times)


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Re: Talks with Sri Ramana Maharshi:
« Reply #75 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


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Re: Talks with Sri Ramana Maharshi:
« Reply #76 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.



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Re: Talks with Sri Ramana Maharshi:
« Reply #77 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

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 #78 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.


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Re: Talks with Sri Ramana Maharshi:
« Reply #79 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 #80 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.


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Re: Talks with Sri Ramana Maharshi:
« Reply #81 on: February 22, 2013, 10:35:44 AM »
Talks No. 472:


From the group of Punjabis who had arrived here in a pilgrim special, one gentleman asked:

D: Is it all right for those who believe in God. Others ask......'Is there a god?'

Maharshi: Are you there?

Devote; Quite so. That is the question. I see before my eyes a battalion of sepoys passing. Therefore I am. The world must have
been created by God. How shall I see the Creator?

Maharshi: See yourself, who sees these, and the problem is solved.

D: Is it to sit silent or to read sacred books or to concentrate on the mind?  Bhakti helps concentration. People fall at the feet of the
bhaktas.  If it does not happen, he feels disappointed and his bhakti fades.

Maharshi: The longing for happiness never fades. That is true bhakti.

D: How shall I get it quicker? Suppose I concentrate two hours today. If I try to lengthen the period next day, I fall asleep because
I get tired of the job.

Maharshi:  You do not get tired in sleep. The same person is now present here. Why should be tired now?  Because your mind is
restless and wanders, it gets tired, and not you.

D: I am a businessman. How shall I get on with business and get peace of mind also?

Maharshi: This is also a thought. Give up this thought also and remain as your true Self.

D: It is said: Do your duty without any expectation of results. How shall I get that frame of mind?

Maharshi: You need not aspire for or any get any new state. Get rid of your present thoughts, that is all.

D: How shall I get the bhakti necessary for it?

Maharshi: It is bhakti to get rid of thought which are only alien to you (the Self).

D: What is thought-force, mesmerism etc.,?  There was a doctor in Paris called Dr. Coue.  He was illiterate, but yet was able to
cure many incurable diseases by will force. He used to say: Generate power to cure yourself. The power is within you.

Maharshi: It is through the same will power that the seat of all diseases, the body, has risen.

D: So it is said that the thoughts manifest as objects.

Maharshi: This thought must be for mukti.

D: God must enable to get rid of all other thoughts.

Maharshi: This is again a thought. Let that which has incarnated raise the question. You are not because you are free from thoughts.


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Re: Talks with Sri Ramana Maharshi:
« Reply #82 on: February 23, 2013, 10:22:12 AM »
Talks No. 472:


Another visitor from Rawalpindi asked:  "The Atman is formless. How shall I concentrate on it?

Maharshi: Leave alone the Atman which you say is formless or intangible.  Mind is tangible to you.  Hold the mind and it will do.

Devotee: Mind itself is very subtle and is also the same as the Atman.  How shall we know the nature of the mind?  You have
said that all supports are useless. What should be our stand then?

Maharshi: Where does your mind stand?

Devotee: Where does it stand?

Maharshi: Ask the mind itself.

Devotee: I ask you now.  Should we concentrate on mind then?

Maharshi: Um!

Devotee: But what is the nature of the mind?  It is formless. The problem is perplexing.

Maharshi: Why are you perplexed?

Devotee: The Sastras want us to concentrate and I cannot do so.

Maharshi: Through what Sastras have we known our existence?

Devotee: It is a matter of experience. But I want to concentrate.

Maharshi:  Be free from thoughts. Do not hold on to anything.  They do not hold on you.  Be yourself.

Devotee: I do not yet understand as to where I take my stand and concentrate/ Can I meditate on my mind?

Maharshi: Whose mind?

Devotee: My own mind?

Maharshi: Who are you? The question now resolves itself all right.

The visitor returned after lunch at 2.30 pm and pursued the same question.

He said: Maharshi advises the seeker to get rid of thoughts. On what should I concentrate the mind after all thoughts are expelled.

Maharshi: For whom is the concentration?

Devotee: For the mind.

Maharshi: Then concentrate the mind.

Devotee: On what?

Maharshi: Answer the question yourself. What is the mind? Why should you concentrate?

Devotee: I do not know what mind is. I ask the Maharshi.

Maharshi: Maharshi does not seek to know the mind. The questioner must question the mind itself as to what it is.

Devotee: Maharshi advises that the mind should be divested of thoughts.

Maharshi: This is itself a thought.

Devotee: When all  thoughts disappear what remains over?

Maharshi: Is the mind different from thoughts?

Devotee: No. the mind is made up of thoughts. My point is this: When all thoughts are got rid of, how shall I concentrate the mind?

Maharshi: Is not this also a thought?

Devotee: Yes. But I am advised to concentrate.

Maharshi:  Why should you concentrate? Why should you not allow your thoughts free play?

Devotee: The Sastras say that the thoughts, thus playing free, lead us astray, that is, to unreal and changeful things.

Maharshi: So then, you want not to be led to unreal and changeful things.  Your thoughts are unreal and cahngeful.
You want to hold the Reality.  That is exactly what I say. The thoughts are unreal. Get rid of them.
Get rid of them.


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Re: Talks with Sri Ramana Maharshi:
« Reply #83 on: February 24, 2013, 09:31:22 AM »
Talks No. 472.

Rawalpindi visitor's conversation continues......

Devotee: I understand now. Yet there is a doubt. 'Not a trice can you remain inactive'.  (says Gita). How shall I be able to rid
myself of thoughts?

Maharshi:  The same Gita says: 'Although all actions take place, I am not the doer.'  It is like the sun towards the world activities.
The Self always remains, actionless, whereas thoughts arise and subside.  The Self is Perfection. It is immutable; the mind is \
limited and changeful.  You need only to cast off your limitations. Your perfection thus stands revealed.

Devotee: Grace is necessary for it.

Maharshi: Grace is ever present.  All that is necessary is that you surrender to It.

Devotee: I surrender and pray that even if I go wrong I may be forcibly drawn to it.

Maharshi:  Is this surrender? Surrender to be complete must be unquestioning.

Devotee: Yes. I surrender. You say I must dive into the ocean of the Self like a pearl diver into the sea.

Maharshi:  Because you are now thinking that you are out of the ocean of Consciousness.

Devotee: I practice pranayama. It generates heat in the body.  What should I do?

Maharshi:  The heat will pass away when the mind gets calm.

Devotee: That is true bu most difficult.

Maharshi: This is again a thought which is an obstacle.


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Re: Talks with Sri Ramana Maharshi:
« Reply #84 on: February 25, 2013, 10:13:25 AM »
Talks No. 473:

Someone remarked:  It is said that they get mukti unasked who live or die within a radius of 30 miles round Arunachala. It is also
admitted that only by Jnana is liberation obtained. The purana also remarks that Vedanta Vijnana is difficult to get. So mukti is
difficult.  But life or death around abut the Hill bestows mukti so easily.  How can it be?

Maharshi:  Siva says, 'By My command'.  Those who live here need no initiation, diksha etc.,  but get mukti....Such is the command
of Siva.

Devotee: The purana also says that those who are born here are Siva's group of followers, such as ghosts, spirits, disembodied
beings, etc.,

Maharshi: So it is said of other kshetras as well, e.g. Tiruvarur, Chidambaram.

Devotee:  How does mere life or death here confer mukti?  It is difficult to understand.

Maharshi: Darsanad Abhradasi jananat Kamalalaye, Kasyantu maranam muktih smaranad Arunachale.

"To see Chidmabaram, to be born in Tiruvarur, to die in Kasi or merely to think of Arunachala, is to be assured of liberation."

Jananat Kamalalaye means 'By being born in Kamalalaya'. What is it?  It is the Heart.

Similarly Abhrasadasi - Seat of Consciousness. Again Kasi is the Light of Liberation. Remembering Arunachala completes the verse.
It must also be understood in the same sense.


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Re: Talks with Sri Ramana Maharshi:
« Reply #85 on: February 26, 2013, 10:41:53 AM »
Talks No. 473:

( a little later)

Devotee: It is so difficult to spot the mind. The same difficulty is shared by all.

Maharshi:  You can never find the mind through mind. Pass beyond it in order to find it non existent.

Devotee:  Then one must directly go to seek the ego.  Is it so?

Maharshi: That is it.

Mind, ego, intellect are all different names for one single inner organ. (antahkarana).  The mind is only the aggregate of
thoughts. Thoughts cannot exist but for the ego. So all thoughts are pervaded by the ego (aham).
Seek where from the 'I' rises and the other thoughts will disappear.

Devotee: What remains over cannot be 'I' but Pure Consciousness.

Maharshi: Quite so. You start seeking happiness. On analysis you find that misery is caused by thoughts. They are called
the mind. While trying to control the mind you seek the 'I' and get fixed in Being-Knowledge-Bliss.

Another devotee: What then is the mind?

Maharshi: Mind is consciousness which has put on limitations. You are originally unlimited and perfect. Later you take on
limitations and become the mind.

Devotee: Is avarana (veiling) then. How does this happen?

Maharshi:  To whom is the avarana?  It is the same as avidya. (ignorance), ego or the mind.

Devotee: Avarana means obscuration.  Who is obscured?  How does it arise?

Maharshi: The limitation is itself obscuration.  No questions will arise if limitations are transcended.


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Re: Talks with Sri Ramana Maharshi:
« Reply #86 on: February 27, 2013, 05:07:25 PM »
Talks No. 475;

Sri Maharshi read out a news item from a paper to the following effect:

A forest guard armed with a rifle was going in the jungle and noticed two bright spots in a thicket. On closer approach,
to find out what they were, he was face to face with a huge tiger within  a few yards of him. He threw down his gun and
assumed a prayerful attitude towards the jungle king.  The tiger stood up and slowly walked away without injuring him.

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Re: Talks with Sri Ramana Maharshi:
« Reply #87 on: February 28, 2013, 01:49:42 PM »
Talks No. 474:

There was some reference to the heart. Sri Bhagavan said: The yoga sastras speak of 72,000 nadis, of 101 nadis etc.,
A reconciliation is effected by others that 101 are the main nadis, which is subdivided into 72,000. These nadis are supposed
by some to spread out from the brain, by others from the Heart and by some others from the coccyx.  They speak of a paranadi
which is said to rise up from the coccyx through the Sushumna to the brain and descends to the heart. Others say that the
Sushumna ends in Para.

A few advise seeking realization in the head (Sahasrara), a few between the eyebrows; a few in the heart; others in the solar
plexus.  If realization amounts to gaining Paranadi, one might enter it from the Heart. But the yogi is engaged in cleansing up the
nadis.  Then Kundalini is awakened which is said to rise up from the coccyx to the head. The yogi is later advised to come down
to the Heart as the final step.

The Vedas say: The Heart is like a lotus turned down; or a plantain bud.

'There is a bright spot atom like, like the end of a grain of paddy.

'That spot is like a flame and in its center, transcendental Brahman is seated.'

Which is the Heart?  Is it the heart of the physiologists?  if so, the physiologists know best.

The Heart of the Upanishads is construed as Hridayam, meaning This (is) the center. That is, it is where the mind rises and subsides.
This is the seat of Realization. When I say that it is the Self the people imagine that it is within the body. When I ask where the Self
remains in one's sleep they seem to think it is within the body, unaware, of the body and its surroundings like a man confined in a
dark room. to such people, it is necessary to say that the seat of Realization is somewhere within the body. The name of the center
is the Heart, but is confounded with the heart organ.


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Re: Talks with Sri Ramana Maharshi:
« Reply #88 on: March 01, 2013, 10:13:58 AM »
Talks No. 474 :


When a man dreams, he creates himself (i.e. ahamkaram, the seer) and the surroundings. All of them are later withdrawn
into himself. The one became many, along with the seer. Similarly also, the the one becomes many in the waking state. The
objective world is really subjective. An astronomer discovers a new star at immeasurable distance and announces that its light
takes thousands of light years to reach the earth.  Well, where is the star in fact?  Is it not in the observer?  But people wonder
how a huge globe, larger than the Sun, at such a distance can be contained in the brain cells of a man. The Space, the magnitudes
and the paradox are all in the mind only. How do they exist there?  In as much as, you become aware of them, you must admit a
light which illumines them.  These thoughts are absent in sleep but rise up on waking. So this light  is transient, having an origin
and an end. the consciousness of "I" is permanent and continuous. So this cannot be the aforesaid light,  It is different but has
no independent existence. Therefore it must be abhasa (reflected light).  The light in the brain is thus a reflected knowledge (abhasa
samvit) or reflected being (abhasa sat).  The true knowledge (Samvit) or Being (Sat) is in the center called Heart (Hridaya).  When
one wakes up from sleep it is reflected in the head, and so the head is no longer lying prone but rises up. From there the consciousness
spreads all over the body and so the superimposed 'I' functions as the wakeful entity.

The pure light in the brain is Suddha Manas (the pure mind) which later becomes contaminated and is malina manas, the one ordinarily

All these are however contained in the Self. The body and its counterparts are in the Self. The Self is not contained in the body,
as it is commonly supposed.


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Re: Talks with Sri Ramana Maharshi:
« Reply #89 on: March 02, 2013, 12:48:33 PM »
Talks No. 476:

Dr. Stanley Jones, a Christian Missionary, visited Maharshi. He writes books and delivers lectures. He has two Asrmams under his
control in North India. He was accompanied by another gentleman and two ladies.  He is at present writing a book On the Indian
Road and wants to meet the spiritually great men in India so that he may collect material for the bool He desired to know how the
Indian sages have proceeded and what they have found at their experience in divinity.  So he asked questions.  (This is only a short
sketch of his interview).

Devotee; What is your quest?  What is the goal? How far have you progressed?

Maharshi:  The goal is the same for all. But tell me why should be in search of a goal?  Why are you not content with the present

Devotee: Is there then no goal?

Maharshi: Not so. What makes you seek a goal? It is a counter question to be answered by you. 

Devotee: I have my own ideas of these subjects. I want to know what Maharshi has to say.

Maharshi;  Maharshi has no doubts to be cleared.

Devotee:  Well, I consider the goal to be the realization by the lower mind of the higher mind so that the Kingdom of Heaven might
endure here on earth. The lower mind is incomplete and it must be made perfect by realization of the higher mind.

Maharshi: So then you admit a lower mind which is incomplete and which seeks realization of the higher so that it may become perfect.         
Is that lower mind part from the higher mind?  Is it independent of the other?

Devotee:  The Kingdom of Heaven was brought down on Earth by Jesus Christ. I consider Him to be the Kingdom personified.
I want everyone to realize the same.  He said; 'I am hungry with other man's hunger.' and so on. Mutual partnership in pleasure
and pain is the Kingdom of Heaven. If that Kingdom is universalized everyone will feel at one with the rest.

Maharshi: You speak of differences between the lower mind and higher minds, pleasures and pains. What becomes of these differences
in your sleep?


Arunachala Siva.