Fwd: Selections from TALKS WITH SRI RAMANA MAHARSHI-2

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ThePowerOfSilence , " saikali6362 "

<saikali6362 wrote:

 

Selections from TALKS WITH SRI RAMANA MAHARSHI-2

 

TALK 17:

 

D.: Is work an obstruction to Self-realisation?

 

M.: No. For a realised being the Self alone is the Reality, and

actions are only phenomenal, not affecting the Self. Even when he

acts he has no sense of being an agent. His actions are only

involuntary and he remains a witness to them without any attachment.

There is no aim for this action. Even one who is still practicing

the path of Wisdom (jnana) can practise while engaged in work. It

may be difficult in the earlier stages for a beginner, but after

some practice it will soon be effective and the work will not be

found a hindrance to meditation.

 

D.: Can a married man realise the Self?

 

M.: Certainly, it is a matter of fitness of mind. Married or

unmarried, a man can realise the Self, because that is here and now.

If it were not so, but attainable by some efforts at some other

time, and if it were new and something to be acquired, it would not

be worthy of pursuit. Because what is not natural cannot be

permanent either. But what I say is that the Self is here and now

and alone.

 

D.: How long did it take Maharshi to realise the Self?

 

M.: This question is asked because the name and form are perceived.

These are the perceptions consequent on the identification of the

ego with the gross body. If the ego identifies itself with the

subtle mind, as in dream, the perceptions are subtle also. But in

sleep there are no perceptions. Was there not the ego still? Unless

it was, there cannot be the memory of having slept. Who was it that

slept? You did not say in your sleep that you slept. You say it now

in your wakeful state. The ego therefore is the same in wakefulness,

dream and sleep. Find out the underlying Reality behind these

states. That is the Reality underlying these. In that state there is

Being alone. There is no you, nor I, nor he; no present, nor past,

nor future. It is beyond time and space, beyond expression.

 

TALK 20:

 

Mr. Evans-Wentz: Is solitude necessary for a Jnani?

 

M.: Solitude is in the mind of man. One might be in the thick of the

world and maintain serenity of mind; such a one is in solitude.

Another may stay in a forest, but still be unable to control his

mind. He cannot be said to be in solitude. Solitude is a function of

the mind. A man attached to desire cannot get solitude wherever he

may be; a detached man is always in solitude.

 

D.: So then, one might be engaged in work and be free from desire

and keep up solitude. Is it so?

 

M.: Yes. Work performed with attachment is a shackle, whereas work

performed with detachment does not affect the doer. He is, even

while working, in solitude.

 

D.: They say that there are many saints in Tibet who remain in

solitude and are still very helpful to the world. How can it be?

 

M.: It can be so. Realisation of the Self is the greatest help that

can be rendered to humanity. Therefore, the saints are said to be

helpful, though they remain in forests. But it should not be

forgotten that solitude is not in forests only. It can be had even

in towns, in the thick of worldly occupations.

 

D.: Is it not good to acquire them [powers], such as telepathy, etc.?

 

M.: Telepathy or radio enables one to see and hear from afar. They

are all the same, hearing and seeing. Whether one hears from near or

far does not make any difference in hearing. The fundamental factor

is the hearer, the subject. Without the hearer or the seer, there

can be no hearing or seeing. The latter are the functions of the

mind. The occult powers (siddhis) are therefore only in the mind.

They are not natural to the Self. That which is not natural, but

acquired, cannot be permanent, and is not worth striving for. They

denote extended powers. A man is possessed of limited powers and is

miserable; he wants to expand his powers so that he may be happy.

But consider if it will be so; if with limited perceptions one is

miserable, with extended perceptions the misery must increase

proportionately. Occult powers will not bring happiness to anyone,

but will make him all the more miserable! Moreover what are these

powers for? The would-be occultist (siddha) desires to display the

siddhis so that others may appreciate him. He seeks appreciation,

and if it is not forthcoming he will not be happy. There must be

others to appreciate him. He may even find another possessor of

higher powers. That will cause jealousy and breed unhappiness. The

higher occultist (siddha) may meet a still higher siddha and so on

until there will come one who will blow up everything in a trice.

Such is the highest adept (siddha) and He is God or the Self. Which

is the real power? Is it to increase prosperity or bring about

peace? That which results in peace is the highest perfection

(siddhi).

 

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