Talk 38

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When one of the present attendants came the first time to Bhagavan, he asked: “What is the way for liberation?”

Maharshi replied: “The way already taken leads to liberation.”




Talk 37

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“What is Karma?” asked someone.

M.: That which has already begun to bear fruit is classified as prarabdha Karma (past action). That which is in store and will later bear fruit is classified as sanchita Karma (accumulated action). This is multifarious like the grain obtained by villagers as barter for cress (greens). Such bartered grain consists of rice, ragi, barley, etc., some floating on, others sinking in water. Some of it may be good, bad or indifferent. When the most potent of the multifarious accumulated karma begins to bear fruit in the next birth it is called the prarabdha of that birth.



Talk 36 (1)

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An aristocratic and distinguished lady visitor from the North accompanied by her Private Secretary arrived at noon, waited a few minutes and asked Maharshi soon after he returned to the hall after lunch:


D.: Maharajji, can we see the dead?

M.: Yes.

D.: Can the yogis show them to us?

M.: Yes. They may. But do not ask me to show them to you. For I cannot.

D.: Do you see them?

M.: Yes, in dreams.









Talk 35

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An educated visitor asked Bhagavan about dvaita and advaita.

M.: Identification with the body is dvaita. Non-identification is advaita.




Talk 34 (2)

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I asked Maharshi about contemplation. He taught me as follows:- When a man dies the funeral pyre is prepared and the body is laid at on the pyre. The pyre is lit. The skin is burnt, then the flesh and then the bones until the whole body falls to ashes. What remains thereafter? The mind. The question arises, ‘How many are there in this body – one or two?’ If two, why do people say ‘I’ and not ‘we’? There is therefore only one. Whence is it born? What is its nature (swaroopa)? Enquiring thus the mind also disappears. Then what remains over is seen to be ‘I’. The next question is ‘Who am I?’ The Self alone. This is contemplation. It is how I did it. By this process attachment to the body (dehavasana) is destroyed. The ego vanishes. Self alone shines. One method of getting mind-dissolution (manolaya) is association with great ones – the yoga adepts (Yoga arudhas). They are perfect adepts in samadhi. Self-Realisation has been easy, natural, and perpetual to them. Those moving with them closely and in sympathetic contact gradually absorb the samadhi habit from them.




Talk 34 (1)

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Sitting in Maharshi’s presence brings peace of mind. I used to sit in samadhi for three or four hours together. Then I felt my mind took a form and came out from within. By constant practice and meditation it entered the Heart and was merged into it. I conclude that the Heart is the resting place of mind. The result is peace. When the mind is absorbed in the Heart, the Self is realised. This could be felt even at the stage of concentration (dharana).



Talk 33 (3)

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If Reality be used in the wider sense the world may be said to have the everyday life and illusory degrees (vyavaharika and pratibhasika satya). Some, however, deny even the reality of practical life – vyavaharika satya and consider it to be only projection of the mind. According to them it is only pratibhasika satya, i.e., an illusion.

マハルシ:もし「現実」という言葉がより広い意味で使われるならば、世界とは日常生活と様々な度合いの非現実の両方を持つものと言えるかもしれない。しかしながら、実際的な人生の現実さえも否定し、それを単なる心の反映であると考える者もいる。彼らによれば、世界とはpratibhasika satya、すなわち幻想でしかない。

Talk 33 (2)

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Again Reality is used in a different sense and is applied loosely by some thinkers to objects. They say that the reflected (adhyasika) Reality admits of degrees which are named:

(1) Vyavaharika satya (everyday life) – this chair is seen by me and is real.

(2) Pratibhasika satya (illusory) – Illusion of a serpent in a coiled rope. The appearance is real to the man who thinks so. This phenomenon appears at a point of time and under certain circumstances.

(3) Paramartika satya (ultimate) – Reality is that which remains the same always and without change.





Talk 33 (1)

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A visitor: “The Supreme Spirit (Brahman) is Real. The world (jagat) is illusion,” is the stock phrase of Sri Sankaracharya. Yet others say, “The world is reality”. Which is true?

M.: Both statements are true. They refer to different stages of development and are spoken from different points of view. The aspirant (abhyasi) starts with the definition, that which is real exists always; then he eliminates the world as unreal because it is changing. It cannot be real; ‘not this, not this!’ The seeker ultimately reaches the Self and there finds unity as the prevailing note. Then, that which was originally rejected as being unreal is found to be a part of the unity. Being absorbed in the Reality, the world also is Real. There is only being in Self-Realisation, and nothing but being.

訪問者:「至高の霊たるブラフマンは実在である。世界は幻である」という言葉は、Sri Sankaracharyaの決まり文句ですが、「世界は現実である」という人もいます。どちらが本当なのでしょうか?


Talk 32 (4)

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If you melt a gold ornament before testing it to be gold, what matters it how it is melted, whole or in parts, or of what shape the ornament was? All that you are interested in is if it is gold. The dead man sees not his body. It is the survivor that thinks about the manner in which the body is parted from. The realised have no death with or without the body, the realised man is equally aware and sees no difference. To him the one state is not superior to the other. To an outsider also the fortunes of a liberated one’s body need not be of any concern; mind your business. Realise the Self; after realisation there will be time to think of what form of death is preferable to you. It is the false identity of the Self with the body that causes the idea of preference, etc. Are you the body? Were you aware of it when you were fast asleep last night? No! What is it that exists now and troubles you? It is ‘I’. Get rid of it and be happy.