Talks with Sri Ramana Maharshi questioner. Often Sri Bhagavan had to be asked to wait while his words were conveyed to the anxious listener. So the. TALKS. WITH. SRI RAMANA MAHARSHI. THREE VOLUMES. IN ONE. Extract Version. TENTH EDITION. Published by. V. S. RAMANAN. PRESIDENT, BOARD . The “Talks with Sri Ramana Maharshi”, was first published in three volumes. Here it is issued in an one-volume edition. PDF ebook download.

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PROSE. 1. Self-enquiry. Self-enquiry is the first work the Maharshi ever wrote. It was written Collected works_ Talks with Sri Ramana Maharshi. Tiruvannamalai, Bhagavan Sri Ramana Maharshi was visited by a constant very little all these years, but a number of records of his talks with visitors were. Folder with the following books in PDF format (click here): a) Aksharmanmallai h) Talks with Ramana Maharishi vol 1 by TMP Mahadevan. i) Ramana.

O Conqueror of Time! It does not matter if one has What is death if scrutinized?

Just as fire Arunachala, blazing fire of knowledge, will burn on touching it, whether they Burn away the dross. What need would there be then for cremation? This aitikya is not to be found anywhere else.

That is the cause what is referred to in Islamic esoterism of the glory of this place. He of light. Every year the Deepam festival elaborates further on the mistaken SPRING notion that he has not had a guru: everyone has the greatest love for himself, which is solely due to the fact That depends on what you call a guru.

Hence, He need not necessarily be in the human in order to realize that inherent and form. Dattatreya had twenty-four untainted happiness, which indeed he gurus—elements, etc. That means that daily experiences, when the mind is every form in the world was his guru. The he should know himself. The Sage of Arunachala recognized the transcendent unity of all faith The Sage of Arunachala welcomed traditions.

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He received Hindus, non- none could match the one found within Hindus or even the non-religious in the Old and New Testaments: the same manner, for he did not want to withhold his darshan from anyone Of all the definitions of God, none is who desired it.

There are other statements, such as the contrary, for having a religion and Brahmaivaham, Aham Brahmasmi and committing oneself to it may very well Soham. The Absolute Being is have provided individuals with the what is—It is the Self. It is God. Knowing framework needed to assimilate his the Self, God is known. In fact God is teachings in a more integral way.

He in the contemporary world. Intellect, will, ego, and individuality are collectively the same mind. The Pure fire is the all- immanent and all-knowing Supreme Spirit. No heed should be paid to the light. Enough to know that the Real is the State free from ego. The only way to overcome obstructions to your meditation is to forbid the mind to dwell on them and to introvert it into the Self and there witness unconcernedly all that happens; there is no other method.

Being stirred up by the quality of activity rajas the mind becomes restless and, influenced by darkness tamas , manifests as the physical world. The mind thus becoming restless on the one hand and appearing as solid matter on the other, the Real is not discerned. To such renouncers sannyasins there exists no difference between solitude and active life.

You take a conveyance to the docks, board a steamer and reach London in a few days.

What has happened? The conveyance travelled from one part of the world to the other.

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The movements of the conveyance have been superimposed on your body. Similarly the reincarnations are superimpositions. Do you go to the dream world, or does it come to you? Surely the latter. The same may be said of the reincarnations.

The ego remains changeless all along. Birth is the assuming by the individual — jiva or ego — of a body woven from inside himself, like the dream body which rises from the dreamer himself and superimposes itself on his mind, or what is the same, himself.

This resembles the infinite number of webs which the spider spins out of himself for his temporary use. The analogy of travelling demonstrates the fact that the individual himself remains always the same, and that the long journey samsara is not undertaken by him but by the number of vehicles he uses for the purpose.

The jiva constructs its own vehicles bodies and rides them for its own pleasure, as it were, according to the demand of prarabdha — the result of its behaviour and its psychical impressions in its use of the previous bodies.

It is therefore wrong to say that we die and are reborn, or that it is we who go round and round on the wheel of evolution. We remain always the same without beginning or end.

Let us fix that firmly in our mind lest we lose ourselves in Darwinism, Occultism, Behaviourism and the rest of their tribe. Sleep is only the interval between two wakings. Do these survive in this interval? They represent the body-consciousness and nothing more. If you are the body they always hold on to you. If you are not, then they do not affect you. The one who was in sleep is the one who is speaking now. You were not the body in sleep. Are you the body now? Find out this, and the whole problem will be solved.

Whose is the birth? Were you born?

How do birth and death affect the eternal Self? Think to whom these questions occur and you will know. You are awake now, and you will be awake tomorrow. But in between the two there is a gap of no-waking state. What happens to your intellect and emotions in that state? If there were an interruption in your existence at night, you would end with every day and be a new man every morning.

Then there could be no question of your being able to remember that you met so- and-so yesterday, or did such and such thing twenty years ago. There would be no memory of anything previous to this day, not even of your name, home, business or family relationship at all, for it would be as if you had taken a new birth. The fact that the memory of previous incidents, objects and of having again and again slept and wakened persists, proves your fixity, that you are a logical continuum, passing through a variety of experiences, sometimes pleasant and memorable, and sometimes the reverse.

You are the thread on which all these experiences string themselves, like beads. We are concerned only with your own existence and, as you admit its continuity in sleep, there remains nothing for us to do but to apply this to the state of after death. I think there should be no difficulty to do that. Taking our stand on the continuity of the jiva even in the absence of the body in sleep, we find that the possession of a body need not be the criterion for existence.

That being the case, what valid evidence do we have to postulate extinction of existence with the extinction of the body? Certainly none.

Sri Ramana Maharshi

As for our intellect and emotions after death, they will go where they are even now going every night. You were not the body in sleep, so you are not it now.

That which is born — the body — must die. You are not born so that you may die. Births and deaths do not affect you — the Self. Why do we not know our own past?

If they knew that they were virtuous, they would grow proud; contrariwise they would be depressed. Both are bad.Narayan Aiyer recommends the use of japa, pranayama, and attention to the Heart in a quasi-physical sense. Annamalai Swami spent nearly ten years with Ramana Maharshi, first as his personal attendant and later as construction manager at Sri Ramana's ashram.

That is the cause what is referred to in Islamic esoterism of the glory of this place. Ganesan, page The first and by far most important is Who Am I?

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