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Talks with Sri Ramana Maharshi Complete ... - BrahminVoice.org

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<strong>Talks</strong> <strong>with</strong> <strong>Sri</strong> <strong>Ramana</strong> <strong>Maharshi</strong><br />

the world if he knows his Self. He will say “No”. What can anyone<br />

know <strong>with</strong>out knowing the Self? All worldly knowledge is built<br />

upon such a flimsy foundation.<br />

Mr. Ramamurthi: How to know the ‘Real I’ as distinct from the ‘false I’.<br />

M.: Is there anyone who is not aware of himself? Each one knows,<br />

but yet does not know, the Self. A strange paradox.<br />

The Master added later, “If the enquiry is made whether mind exists,<br />

it will be found that mind does not exist. That is control of mind.<br />

Otherwise, if the mind is taken to exist and one seeks to control it,<br />

it amounts to mind controlling the mind, just like a thief turning<br />

out to be a policeman to catch the thief, i.e., himself. Mind persists<br />

in that way alone, but eludes itself.”<br />

3rd April, 1935<br />

Talk 44.<br />

Mr. Ekanath Rao, an Engineer, asked <strong>Sri</strong> Bhagavan if solitude is<br />

necessary for vichara.<br />

M.: There is solitude everywhere. The individual is solitary always.<br />

His business is to find it out <strong>with</strong>in, and not seek it <strong>with</strong>out.<br />

D.: The work-a-day world is distracting.<br />

M.: Do not allow yourself to be distracted. Enquire for whom there<br />

is distraction. It will not afflict you after a little practice.<br />

D.: Even the attempt is impossible.<br />

M.: Make it and it will be found not so difficult.<br />

D.: But the answer does not come for the search inward.<br />

M.: The enquirer is the answer and no other answer can come. What<br />

comes afresh cannot be true. What always is, is true.<br />

6th April, 1935<br />

Talk 45.<br />

A visitor asked: The path of realisation is difficult. Worldly matters<br />

are easy of understanding, whereas this is not.<br />

M.: Yes. The mind always seeks external knowledge, leaving aside<br />

its own inner knowledge.<br />

51

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