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Definitions, . Quotes . - . Chapters .

object:1.200-1.224 Talks
book class:Talks
Talk 200.
Mr. Cohen desired an explanation of the term blazing light used by
Paul Brunton in the last chapter of A Search in Secret India.
Maharshi: Since the experience is through the mind only it appears first as a blaze of light. The mental predispositions are not yet destroyed. The mind is however functioning in its infinite capacity in this experience.
As for nirvikalpa samadhi i.e., samadhi, of non-differentiation
(undifferentiated, supreme, beatific repose), it consists of pure consciousness, which is capable of illumining knowledge or ignorance; it is also beyond light or darkness. That it is not darkness is certain; can it be however said to be not light? At present objects are perceived only in light. Is it wrong to say that realisation of ones
Self requires a light? Here light would mean the consciousness which reveals as the Self only.

The yogis are said to see photisms of colours and lights preliminary to Self-Realisation by the practice of yoga.
Once before Goddess Parvati practised austerities for realising the
Supreme. She saw some kinds of light. She rejected them because they emanated from the Self, leaving the Self as it was ever before.
She determined that they were not supreme. She continued Her austerities and experienced a limitless light. She determined that this also was only a phenomenon and not the Supreme Reality. Still she continued Her austerities until she gained transcendental peace. She realised that it was Supreme, that the Self was the sole Reality.
The Taittiriya Upanishad says, Seek Brahman through penance.
Later on, Penance is Brahman. Another Upanishad says, Itself is penance which is again made up of wisdom alone. There the sun shines not, nor the moon, nor the stars, nor fire; all these shine forth by Its light.
Talk 201.
The Parsi ladies asked for an illustration to explain why the Self, though ever-present and most intimate, is not being realised.
Maharshi cited the stories of (1) Svakanthabharanam katha - the story of the necklace, on the neck itself, not being detected; (2) Dasama
- of the ten fools who counted only nine, each of them omitting to count himself; (3) the lions cub, brought up in a herd of goats; (4)
Karna not knowing his real parentage and (5) the kings son brought up in a low-class family.
They further asked for Maharshis opinion of Sri Aurobindos Yoga, and his claim to have probed beyond the experiences of the Vedic rishis and the Mothers opinion of the fitness of her disciples to begin with the realisation of the Upanishadic rishis.
M.: Aurobindo advises complete surrender. Let us do that first and await results, and discuss further, if need be afterwards and not now. There is no use discussing transcendental experiences by those whose limitations are not divested. Learn what surrender is. It is to merge in the source of the ego. The ego is surrendered to the Self. Everything is dear to us because of love of the Self.

The Self is that to which we surrender our ego and let the Supreme
Power, i.e., the Self, do what it pleases. The ego is already the Selfs.
We have no rights over the ego, even as it is. However, supposing we had, we must surrender them.
D.: What about bringing down divine consciousness from above?
M.: As if the same is not already in the Heart? O Arjuna, I am in the expanse of the Heart, says Sri Krishna He who is in the sun, is also in this man, says a mantra in the Upanishads. The Kingdom of God is within, says the Bible. All are thus agreed that God is within. What is to be brought down? From where? Who is to bring what, and why?
Realisation is only the removal of obstacles to the recognition of the eternal, immanent Reality. Reality is. It need not be taken from place to place.
D.: What about Aurobindos claim to start from Self-Realisation and develop further?
M.: Let us first realise and then see.
Then Maharshi began to speak of similar theories: The
Visishtadvaitins say that the Self is first realised and the realised individual soul is surrendered to the universal soul. Only then is it complete. The part is given up to the whole. That is liberation and sayujya union. Simple Self-Realisation stops at isolating the pure
Self, says Visishtadvaita.
The siddhas say that the one who leaves his body behind as a corpse cannot attain mukti. They are reborn. Only those whose bodies dissolve in space, in light or away from sight, attain liberation.
The Advaitins of Sankaras school stop short at Self-Realisation and this is not the end, the siddhas say.
There are also others who extol their own pet theories as the best, e.g., late Venkaswami Rao of Kumbakonam, Brahmananda Yogi of Cuddappah, etc.
The fact is: There is Reality. It is not affected by any discussions.
Let us abide as Reality and not engage in futile discussions as to its nature, etc.

15th June, 1936
Talk 202.
A sad-looking Punjabi gentleman announced himself to Maharshi as having been directed to him by Sri Sankaracharya of Kamakotipeetam, from Jalesvar near Puri, Jagannath. He is a world tourist. He has practised Hatha Yoga and some contemplation along the lines of I am
Brahman. In a few moments a blank prevails, his brain gets heated and he gets afraid of death. He wants guidance from Maharshi.
M.: Who sees the blank?
D.: I know that I see it.
M.: The consciousness overlooking the blank is the Self.
D.: That does not satisfy me. I cannot realise it.
M.: The fear of death is only after the I-thought arises. Whose death do you fear? For whom is the fear? There is the identification of the
Self with the body. So long as there is this, there will be fear.
D.: But I am not aware of my body.
M.: Who says that he is not aware?
D.: I do not understand.
He was then asked to say what exactly was his method of meditation.
He said: Aham Brahmasmi (I am Brahman).
M.: I am Brahman is only a thought. Who says it? Brahman itself does not say so. What need is there for it to say it? Nor can the real
I say so. For I always abides as Brahman. To be saying it is only a thought. Whose thought is it? All thoughts are from the unreal I. i.e., the I- thought. Remain without thinking. So long as there is thought there will be fear.
D.: As I go on thinking of it there is forgetfulness, the brain becomes heated and I am afraid.
M.: Yes, the mind is concentrated in the brain and hence you get a hot sensation there. It is because of the I-thought. So long as there is thought there will be forgetfulness. There is the thought I am
Brahman; forgetfulness supervenes; then the I-thought arises and simultaneously the fear of death also. Forgetfulness and thought

Talks with Sri Ramana Maharshi are for I-thought only. Hold it; it will disappear as a phantom.
What remains over is the real I. That is the Self. I am Brahman is an aid to concentration. It keeps off other thoughts. That one thought alone persists. See whose is that thought. It will be found to be from I. Wherefrom is the I thought? Probe into it. The Ithought will vanish. The Supreme Self will shine forth of itself.
No further effort is needed.
When the one Real I remains alone, it will not be saying; I am
Brahman. Does a man go on repeating I am a man? Unless he is challenged, why should he declare himself a man? Does anyone mistake oneself for a brute, that he should say No. I am not a brute; I am a man? Similarly, Brahman or I being alone, there is no one there to challenge it and so there is no need to be repeating I am Brahman.

17th June, 1936
Talk 203.
Mr. Varma, Financial Secretary of the Posts and Telegraphs
Department, Delhi: He has read Paul Bruntons Search in Secret India and The Secret Path. He lost his wife with whom he had led a happy life for eleven or twelve years. In his grief he seeks solace. He does not find solace in reading books: wants to tear them up. He does not intend to ask questions. He simply wants to sit here and derive what solace he can in the presence of Maharshi.
Maharshi, as if in a train of thoughts, spoke now and then to the following effect:
It is said, The wife is one-half of the body. So her death is very painful.
This pain is however due to ones outlook being physical; it disappears if the outlook is that of the Self. The Brahadaranyaka Upanishad says,
The wife is dear because of the love of the Self. If the wife and others are identified with the Self, how then will pain arise? Nevertheless such disasters shake the mind of philosophers also.
We are happy in deep sleep. We remain then as the pure Self. The same we are just now too. In such sleep there was neither the wife nor others nor even I. Now they become apparent and give rise to pleasure

Talks with Sri Ramana Maharshi or pain. Why should not the Self, which was blissful in deep sleep, continue its blissful nature even now? The sole obstruction to such continuity is the wrong identification of the Self with the body.
The Bhagavad Gita says: The unreal hath no being; the real never ceaseth to be; the truth about both hath been perceived by the seers of the essence of things. The real is ever real, the unreal is ever unreal. Again: He is not born, nor doth he die; nor, having been, ceaseth he anymore to be; unborn, perpetual, eternal ancient, he is not slain when the body is slaughtered. Accordingly, there is neither birth nor death. Waking is birth and sleep is death.
Was the wife with you when you went out to the office, or in your deep sleep? She was away from you. You were satisfied because of your thought that she was somewhere. Whereas now you think that she is not. The difference lies in the different thoughts. That is the cause of pain. The pain is because of the thought of the wifes nonbeing. All this is the mischief of the mind. The fellow (i.e. the mind) creates pain for himself even when there is pleasure. But pleasure and pain are mental creations.
Again, why mourn the dead? They are free from bondage. Mourning is the chain forged by the mind to bind itself to the dead.
What if anyone is dead? What if anyone is ruined? Be dead yourself
- be ruined yourself. In that sense there is no pain after ones death.
What is meant by this sort of death? Annihilation of the ego, though the body is alive. If the ego persists the man is afraid of death. The man mourns anothers death. He need not do so if he predeceases them
(by waking up from the ego-dream, which amounts to killing the egosense). The experience of deep sleep clearly teaches that happiness consists in being without the body. The wise also confirm it, speaking of liberation after the body is given up. Thus the sage is awaiting the casting off of the body. Just as a labourer carrying a load on his head for the sake of wages bears the burden with no pleasure, carries it to the destination, and finally unburdens himself with relief and joy; so also the sage bears this body, awaiting the right and destined time to discard it. If now you are relieved of one half of the burden, i.e., the wife, should you not be thankful and be happy for it?

Nevertheless you cannot be so because of your physical outlook.
Even men who ought to know better and who have known the teaching about liberation after death etc., glorify liberation along with the body and call it some mysterious power of keeping the body eternally alive!
There will be no pain if the physical outlook is given up and if the person exists as the Self. Mourning is not the index of true love. It betrays love of the object, of its shape only. That is not love. True love is shown by the certainty that the object of love is in the Self and that it can never become non-existent. (Maharshi cited the story of Ahalya and Indra from Yoga Vasishta in this connection.)
Still it is true, pain on such occasions can only be assuaged by association with the wise.

18th June, 1936
Talk 204.
Maharshi on Self-Illumination: The I concept is the ego. I-illumination is the Realisation of the Real Self. It is ever shining forth as I-I in the intellectual sheath. It is pure Knowledge; relative knowledge is only a concept. The bliss of the blissful sheath is also but a concept.
Unless there is the experience, however subtle it is, one cannot say
I slept happily. From his intellect he speaks of his blissful sheath.
The bliss of sleep is but a concept to the person, the same as intellect.
However, the concept of experience is exceedingly subtle in sleep.
Experience is not possible without simultaneous knowledge of it
(i.e. relative knowledge).
The inherent nature of the Self is Bliss. Some kind of knowledge has to be admitted, even in the realisation of Supreme Bliss. It may be said to be subtler than the subtlest.
The word vijnana (clear knowledge) is used both to denote the
Realisation of the Self and knowing the objects. The Self is wisdom.
It functions in two ways. When associated with the ego the knowledge is objective (vijnana). When divested of the ego and the Universal Self is realised, it is also called vijnana. The word raises a mental concept.
Therefore we say that the Self-Realised Sage knows by his mind, but

Talks with Sri Ramana Maharshi his mind is pure. Again we say that the vibrating mind is impure and the placid mind is pure. The pure mind is itself Brahman; therefore it follows that Brahman is not other than the mind of the sage.
The Mundaka Upanishad says: The knower of Brahman becomes the Self of Brahman. Is it not ludicrous? To know Him and become
Him? They are mere words. The sage is Brahman - that is all. Mental functioning is necessary to communicate his experience. He is said to be contemplating the unbroken expanse. The Creator, Suka and others are also said never to swerve from such contemplation.

: : :
- Tejo Bindu Upanishad. 1 - 47

Such contemplation is again a mere word. How is that to be contemplated unless it is divided (into the contemplator and the contemplated). When undivided, how is contemplation possible? What function can Infinity have? Do we say that a river after its discharge into the ocean has become an ocean-like river? Why should we then speak of contemplation which has become unbroken, as being that of unbroken Infinity? The statement must be understood in the spirit in which it is made. It signifies the merging into the Infinite.
Self-Illumination or Self-Realisation is similar to it. The Self is ever shining. What does this I-illumination mean then? The expression is an implied admission of mind function.
The gods and the sages experience the Infinite continuously and eternally, without their vision being obscured at any moment. Their minds are surmised by the spectators to function; but in fact they do not. Such surmise is due to the sense of individuality in those who draw inferences. There is no mental function in the absence of individuality. Individuality and mind functions are co-existent. The one cannot remain without the other.
The light of the Self can be experienced only in the intellectual sheath.
Therefore vijnana of whatever kind (of object or of the Self) depends on the Self being Pure Knowledge.

Talk 205.
Mr. Cohen had been cogitating on the nature of the Heart, if the spiritual heart beats; if so, how; or if it does not beat, then how is it to be felt?
M.: This heart is different from the physical heart; beating is the function of the latter. The former is the seat of spiritual experience.
That is all that can be said of it.
Just as a dynamo supplies motive power to whole systems of lights, fans, etc., so the original Primal Force supplies energy to the beating of the heart, respiration, etc.
D.: How is the I-I consciousness felt?
M.: As an unbroken awareness of I. It is simply consciousness.
D.: Can we know it when it dawns?
M.: Yes, as consciousness. You are that even now. There will be no mistaking it when it is pure.
D.: Why do we have such a place as the Heart for meditation?
M.: Because you seek consciousness. Where can you find it? Can you reach it externally? You have to find it internally. Therefore you are directed inward. Again the Heart is only the seat of consciousness or the consciousness itself.
D.: On what should we meditate?
M.: Who is the meditator? Ask the question first. Remain as the meditator. There is no need to meditate.
Talk 206.
Mr. B. C. Das, a Lecturer in Physics of Allahabad University, asked:
Does not intellect rise and fall with the man?
M.: Whose is the intellect? It is mans. Intellect is only an instrument.
D.: Yes. Does it survive mans death?
M.: Why think of death? See what happens in your sleep. What is your experience there?
D.: But sleep is transient whereas death is not.
M.: Sleep is intermediate between two waking states, so also death is between two successive births. Both are transient.

D.: I mean when the spirit is disembodied, does it carry the intellect with it?
M.: Spirit is not disembodied. The bodies differ. It may not be a gross body. It will then be a subtle body, as in sleep, dream or daydream. Intellect does not alter; the bodies may differ according to circumstances.
D.: The spirit-body is the astral body then?
M.: The intellect is the astral body now.
D.: How can it be?
M.: Why not? You seem to think that the intellect cannot be limited like a body. It is only an aggregate of certain factors. What else is the astral body?
D.: But intellect is a sheath?
M.: Yes. Without intellect, no sheath is cognised. Who says that there are five sheaths? Is it not the intellect that declares thus?
Talk 207.
Deep sleep is only the state of non-duality. Can the difference between the individual and Universal souls persist there? Sleep implies forgetfulness of all differences: This alone constitutes happiness. See how carefully people prepare their beds to gain that happiness. Soft cushions, pillows and all the rest are meant to induce sound sleep, that is to say to end wakefulness. And yet the soft bed, etc., are of no use in the state of deep sleep itself. The implication is that all efforts are meant only to end ignorance. They have no use after realisation.
Talk 208.
It is enough that one surrenders oneself. Surrender is to give oneself up to the original cause of ones being. Do not delude yourself by imagining such source to be some God outside you. Ones source is within yourself. Give yourself up to it. That means that you should seek the source and merge in it. Because you imagine yourself to be out of it, you raise the question Where is the source? Some contend that the sugar cannot taste its own sweetness and that a taster must taste and enjoy it. Similarly, an individual cannot be the Supreme and enjoy the

Bliss of that state; therefore the individuality must be maintained on the one hand and God-head on the other so that enjoyment may result! Is
God insentient like sugar? How can one surrender oneself and yet retain ones individuality for supreme enjoyment? Furthermore they say also that the soul, reaching the divine region and remaining there, serves the
Supreme Being. Can the sound of the word service deceive the Lord?
Does He not know? Is He waiting for these peoples service? Would not
He - the Pure Consciousness - ask in turn: Who are you apart from Me that presume to serve Me?
Still more, they assume that the individual soul becomes pure by being divested of the ego and fit for being the body of the Lord. Thus the
Lord is the Spirit and the purified souls constitute His body and limbs!
Can there be a soul for the souls? How many souls are there? The answer must be, There are many individual souls and One Supreme
Soul. What is soul in that case? It cannot be the body, etc. What remains over after all these are eliminated must be said to be the soul.
Thus even after realising the soul as that which cannot be discarded, the Supreme Soul must be known to exist. In that case, how was the soul realised to be the ultimate reality after discarding all that was alien to it? Should this be right, the soul which was described as that inalienable reality is not the true soul. All such confusion is due to the word soul (atma). The same word atma is used to signify the body, the senses, the mind, the vital principle, the individual soul and the
Supreme Being. This wide application of the word has given rise to the idea that the individual soul (jivatma), goes to constitute the body of the Supreme (Paramatma). I, O Arjuna! am the Self, seated in the heart of all beings; ... (Bhagavad Gita, X-20). The stanza shows that the Lord is the Atma (Self) of all beings. Does it say, the Self of the selves? If, on the other hand, you merge in the Self there will be no individuality left. You will become the Source itself. In that case what is surrender? Who is to surrender what and to whom? This constitutes devotion, wisdom, and investigation.
Among the Vaishnavites too, Saint Nammalvar says, I was in a maze, sticking to I and mine; I wandered without knowing my Self. On realising my Self I understand that I myself am You and that mine
(i.e., my possessions) is only You.

Thus - you see - Devotion is nothing more than knowing oneself. The school of Qualified Monism also admits it. Still, adhering to their traditional doctrine, they persist in affirming that the individuals are part of the Supreme - his limbs as it were. Their traditional doctrine says also that the individual soul should be made pure and then surrendered to the Supreme; then the ego is lost and one goes to the regions of Vishnu after ones death; then finally there is the enjoyment of the Supreme (or the Infinite)!
To say that one is apart from the Primal Source is itself a pretension; to add that one divested of the ego becomes pure and yet retains individuality only to enjoy or serve the Supreme, is a deceitful stratagem. What duplicity is this - first to appropriate what is really
His, and then pretend to experience or serve Him! Is not all this already known to Him?

19th June, 1936
Talk 209.
Mr. B. C. Das, the Physics Lecturer, asked about free-will and destiny.
M.: Whose will is it? It is mine, you may say. You are beyond will and fate. Abide as that and you transcend them both. That is the meaning of conquering destiny by will. Fate can be conquered.
Fate is the result of past actions. By association with the wise the bad tendencies are conquered. Ones experiences are then viewed to their proper perspective.
I exist now. I am the enjoyer. I enjoy fruits of action. I was in the past and shall be in the future. Who is this I? Finding this I to be pure Consciousness beyond action and enjoyment, freedom and happiness are gained. There is then no effort, for the Self is perfect and there remains nothing more to gain.
So long as there is individuality, one is the enjoyer and doer. But if it is lost, the divine Will prevails and guides the course of events.
The individual is perceptible to others who cannot perceive divine force. Restrictions and discipline are for other individuals and not for the liberated.

Free-will is implied in the scriptural injunctions to be good. It implies overcoming fate. It is done by wisdom. The fire of wisdom consumes all actions. Wisdom is acquired by association with the wise, or rather, its mental atmosphere.
Talk 210.
Man owes his movements to another Power, whereas he thinks that he does everything himself - just like a lame man bluffing that, were he helped to stand up, he would fight and chase away the enemy.
Action is impelled by desire; desire arises only after the rise of the ego; and this ego owes its origin to a Higher Power on which its existence depends. It cannot remain apart. Why then prattle, I do,
I act, or I function?
A Self-realised being cannot help benefiting the world. His very existence is the highest good.
Talk 211.
Mr. B. C. Das, the Physics Lecturer, asked: Yoga means union. I wonder union of which with which.
M.: Exactly. Yoga implies prior division and it means later union of one with another. Who is to be united with whom? You are the seeker, seeking union with something. That something is apart from you. Your Self is intimate to you. You are aware of the Self. Seek it and be it. That will expand as the Infinite. Then there will be no question of yoga, etc. Whose is the separation
(viyoga)? Find it.
D.: Are the stones, etc. destined to be always so?
M.: Who sees stones? They are perceived by your senses, which are in turn actuated by your mind. So they are in your mind. Whose mind is it? The questioner must find it himself. If the Self be found this question will not arise.
The Self is more intimate than the objects. Find the subject, and the objects will take care of themselves. The objects are seen by different persons according to their outlook and these theories are evolved. But who is the seer, the cogniser of these

Talks with Sri Ramana Maharshi theories? It is you. Find your Self. Then there is an end of these vagaries of the mind.
D.: What is this mind?
M.: A bundle of thoughts.
D.: Wherefrom has it its origin?
M.: Consciousness of the Self.
D.: Then thoughts are not real.
M.: They are not: the only reality is the Self.
Talk 212.
Maharshi observed: Pradakshina (the Hindu rite of going round the object of worship) is All is within me. The true significance of the act of going round Arunachala is said to be as effective as circuit round the world. That means that the whole world is condensed into this Hill.
The circuit round the temple of Arunachala is equally good; and selfcircuit (i.e., turning round and round) is as good as the last. So all are contained in the Self. Says the Ribhu Gita: I remain fixed, whereas innumerable universes becoming concepts within my mind, rotate within me. This meditation is the highest circuit (pradakshina).

20th June, 1936
Talk 213.
Mr. B. C. Das asked why the mind cannot be turned inward in spite of repeated attempts.
M.: It is done by practice and dispassion and that succeeds only gradually. The mind, having been so long a cow accustomed to graze stealthily on others estates, is not easily confined to her stall. However much her keeper tempts her with luscious grass and fine fodder, she refuses the first time; then she takes a bit; but her innate tendency to stray away asserts itself; and she slips away; on being repeatedly tempted by the owner, she accustoms herself to the stall; finally even if let loose she would not stray away. Similarly with the mind. If once it finds its inner happiness it will not wander outward.

Talk 214.
Mr. Eknatha Rao, a frequent visitor, asked: Are there not modulations in contemplation according to circumstances?
M.: Yes. There are; at times there is illumination and then contemplation is easy; at other times contemplation is impossible even with repeated attempts. This is due to the working of the three
Gunas (qualities in nature).
D.: Is it influenced by ones activities and circumstances?
M.: Those cannot influence it. It is the sense of doership - kartrutva buddhi - that forms the impediment.

22nd June, 1936
Talk 215.
Maharshi was reading G. U. Popes translation of Tiruvachakam and came across the stanzas describing the intense feeling of bhakti as thrilling the whole frame, melting the flesh and bones, etc. He remarked: Manickavasagar is one of those whose body finally resolved itself in a blazing light, without leaving a corpse behind.
Another devotee asked how it could be.
Maharshi said the gross body is only the concrete form of the subtle stuff - the mind. When the mind melts away and blazes forth as light, the body is consumed in that process. Nandanar is another whose body disappeared in blazing light.
Maj. Chadwick pointed out that Elisha disappeared in the same way.
He desired to know if the disappearance of Christs body from the tomb was like that.
M.: No. Christs body was left as a corpse which was at first entombed, whereas the others did not leave corpses behind.
In the course of conversation, Maharshi said that the subtle body is composed of light and sound and the gross body is a concrete form of the same.
The Lecturer in Physics asked if the same light and sound were cognisable by senses.

M.: No. They are super-sensual. It is like this:






Sound and Light
- Nada, Bindu

Mind and


Atma (Self)
Param (transcendental)

Atma (Self)
Param (transcendental)

They are ultimately the same.
The subtle body of the Creator is the mystic sound Pranava, which is sound and light. The universe resolves into sound and light and then into transcendence - Param.
Talk 216.
Maharshi gave the meaning of Arunachala:
Aruna = Red, bright like fire.
The fire is not ordinary fire which is only hot.
This is Jnanagni (Fire of Wisdom) which is neither hot nor cool.
Achala = a hill.
So it means Hill of Wisdom.

29th June, 1936
Talk 217.
Mr. A. Bose, an engineer from Bombay, asked: Does Bhagavan feel for us and show grace?
M.: You are neck-deep in water and yet cry for water. It is as good as saying that one neck-deep in water feels thirsty, or a fish in water feels thirsty, or that water feels thirsty.
D.: How may one destroy the mind?
M.: Is there a mind in the first place? What you call mind is an illusion.
It starts from the I-thought. Without the gross or subtle senses you cannot be aware of the body or the mind. Still it is possible for

Talks with Sri Ramana Maharshi you to be without these senses. In such a state you are either asleep or aware of the Self only. Awareness of Self is ever there. Remain what you truly are and this question will not arise.
D.: Is the body consciousness an impediment to realization?
M.: We are always beyond the body or the mind. If however you feel the body as the Self, then it is of course an impediment.
D.: Is the body or the mind of any use for the Self?
M.: Yes, inasmuch as it helps Self-realisation.

30th June, 1936
Talk 218.
Maharshi has been looking into the Siva Purana this day. He says:
Siva has the transcendental and immanent aspects as represented by
His invisible, transcendental being and the linga aspect respectively.
The linga originally manifested as Arunachala stands even to this day. This manifestation was when the moon was in the constellation of Orion (Ardra) in December. However it was first worshipped on
Sivaratri day which is held sacred even now.
In the sphere of speech Pranava (the mystic sound AUM) represents the transcendental (nirguna) and the Panchakshari (the five-syllabled mantra) represents the immanent aspect (saguna).
Again Sri Bhagavan recounts the anecdote of Parvati testing Rama.
The story is as follows:
Rama and Lakshmana were wandering in the forest in search of Sita.
Rama was grief-stricken. Just then Siva and Parvati happened to pass close by. Siva saluted Rama and passed on. Parvati was surprised and asked
Siva to explain why He, the Lord of the Universe, being worshipped by all, should stop to salute Rama, an ordinary human who having missed his consort was grief-stricken and moving in anguish in the wilderness and looking helpless. Siva then said: Rama is simply acting as a human being would under the circumstances. He is nevertheless the incarnation of
Vishnu, and deserves to be saluted. You may test him if you choose.
Parvati considered the matter, took the shape of Sita and appeared in front of Rama, as he was crying out the name of Sita in great anguish.

He looked at Parvati appearing as Sita, smiled and asked, Why,
Parvati, are you here? Where is Sambhu? Why have you taken the shape of Sita? Parvati felt abashed and explained how she went there to test him and sought an explanation for Siva saluting him.
Rama replied: We are all only aspects of Siva, worshipping Him at sight and remembering Him out of sight.
Talk 219.
Ramakrishna Swami, a long-resident disciple, asked Maharshi the meaning of Twaiyarunachala Sarvam, a stanza in The Five Hymns.
Maharshi explained it in detail, saying that the universe is like a painting on a screen - the screen being the Red Hill, Arunachala. That which rises and sinks is made up of what it rises from. The finality of the universe is the God
Arunachala. Meditating on Him or on the seer, the Self, there is a mental vibration I to which all are reduced. Tracing the source of I, the primal I-I alone remains over, and it is inexpressible. The seat of Realisation is within and the seeker cannot find it as an object outside him. That seat is bliss and is the core of all beings. Hence it is called the Heart. The only useful purpose of the present birth is to turn within and realise it. There is nothing else to do.
D.: How is annihilation of predispositions to be accomplished?
M.: You are in that condition in realisation.
D.: Does it mean that, holding on to the Self, the tendencies should be scorched as they begin to emerge?
M.: They will themselves be scorched if only you remain as you truly are.

1st July, 1936
Talk 220.
Mr. B. C. Das, the Physics Lecturer, asked: Contemplation is possible only with control of mind and control can be accomplished only by contemplation. Is it not a vicious circle?
M.: Yes, they are interdependent. They must go on side by side. Practice and dispassion bring about the result gradually. Dispassion is practised to check the mind from being projected outward; practice

Talks with Sri Ramana Maharshi is to keep it turned inward. There is a struggle between control and contemplation. It is going on constantly within. Contemplation will in due course be successful.
D.: How to begin? Your Grace is needed for it.
M.: Grace is always there. Dispassion cannot be acquired, nor realization of the Truth, nor inherence in the Self, in the absence of Gurus Grace, the Master quoted.
Practice is necessary. It is like training a roguish bull confined to his stall by tempting him with luscious grass and preventing him from straying.
Then the Master read out a stanza from Tiruvachakam, which is an address to the mind, saying: O humming bee (namely, mind)!
Why do you take the pains of collecting tiny specks of honey from innumerable flowers? There is one from whom you can have the whole storehouse of honey by simply thinking or seeing or speaking of Him. Get within and hum to Him (hrimkara).
D.: Should one have a form in ones mind, supplemented with reading or chanting Gods name in ones meditation?
M.: What is mental conception except it be meditation?
D.: Should the form be supplemented by repetition of mantras or dwelling on divine attributes?
M.: When japa is the predominating tendency, vocal japa becomes eventually mental, which is the same as meditation.
Talk 221.
Mr. Bose: A form means duality. Is that good?
M.: One who questions like that had better adopt the path of enquiry.
Form is not for him.
D.: In my meditation a blank interposes; I see no figure.
M.: Of course not.
D.: What about the blank?
M.: Who sees the blank? You must be there. There is consciousness witnessing the blank.
D.: Does it mean that I must go deeper and deeper?
M.: Yes. There is no moment when you are not.

2nd July, 1936
Talk 222.
Dr. Popatlal Lohara, a visitor, has studied several books including Upadesa
Sara and visited several saints, sadhus and yogis, probably 1,500 as he puts their number. A sadhu in Trimbak has told him that he has still debts to pay which, if done, will enable him to have realisation. His only debt, as he conceived it, was the marriage of his son. It has since been performed and he now feels himself free from karmic indebtedness.
He therefore seeks Sri Bhagavans guidance for freedom from mental unhappiness which persists in spite of his not being indebted.
M.: Which text of Upadesa Sara did you read?
D.: The Sanskrit text.
M.: It contains the answer to your question.
D.: My mind cannot be made steady by any amount of effort. I have been trying it since 1918.
The Master quoted from Upadesa Sara: Merging the mind into the Heart certainly comprises meritorious duty (karma), devotion
(bhakti), yoga and supreme wisdom (jnana). That is the whole truth in a nutshell.
D.: That does not satisfy my search for happiness. I am unable to keep my mind steady.
The Master quoted again from the same
class: Continuous search for what the mind is results in its disappearance. That is the straight path.
D.: How to search for the mind then?
M.: The mind is only a bundle of thoughts. The thoughts have their root in the I-thought. He quoted; Whoever investigates the origin of the I-thought, for him the ego perishes. This is the true investigation. The true I is then found shining by itself.
D.: This I-thought rises from me. But I do not know the Self.
M.: All these are only mental concepts. You are now identifying yourself with a wrong I, which is the I-thought. This I-thought rises and sinks, whereas the true significance of I is beyond both.
There cannot be a break in your being. You, who slept, are also now awake. There was not unhappiness in your deep sleep. Whereas it

Talks with Sri Ramana Maharshi exists now. What is it that has happened now so that this difference is experienced? There was no I-thought in your sleep, whereas it is present now. The true I is not apparent and the false I is parading itself. This false I is the obstacle to your right knowledge. Find out wherefrom this false I arises. Then it will disappear. You will be only what you are - i.e., absolute Being.
D.: How to do it? I have not succeeded so far.
M.: Search for the source of the I-thought. That is all that one has to do. The universe exists on account of the I-thought. If that ends there is an end of misery also. The false I will end only when its source is sought.
Dr. Lohara asked for the meaning of one stanza in Upadesa Sara.
M.: The one then in sleep is also now awake. There was happiness in sleep; but misery in wakefulness. There was no I- thought in sleep; but it is now, while awake. The state of happiness and of no
I-thought in sleep is without effort. The aim should be to bring about that state even now. That requires effort.


No happiness
No I-thought

Bring about sleep even in the waking state and that is realisation. Effort is directed to extinguishing the I-thought and not for ushering the true
I. For the latter is eternal and requires no effort on your part.

Talk 223.
Dr. Lohara: Why does the mind not sink into the Heart even while meditating?
M.: A floating body does not readily sink unless some means are adopted for making it do so. Breath-control makes the mind quiescent. The mind must be alert and meditation pursued unremittingly even when it is at peace. Then it sinks into the heart. Or the floating body might be loaded with weights and made to sink. So also association with the wise will make the mind sink into the Heart.

Such association is both mental and physical. The extremely visible being (of the Guru) pushes the mind inward. He is also in the heart of the seeker and so he draws the latters inward-bent mind into the Heart.
This question is asked only when the man begins to meditate and finds it difficult. Let him practise breath-control just a little and the mind will be purified. It does not now sink into the heart because the latent tendencies stand as obstacles. They are removed by breath-control or association with the wise. In fact the mind is always in the Heart. But it is restive and moves about on account of latent tendencies. When the tendencies are made ineffective it will be restful and at peace.
By breath-control the mind will be only temporarily quiescent, because the tendencies are still there. If the mind is transformed into the Self it will no longer give trouble. That is done by meditation.
Talk 224.
A disciple asked how he could recognise his own natural primal condition.
M.: Absolute freedom from thoughts is the state conducive to such recognition.
(From the attendants notes)

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