Conversaciones Con Sri Ramana Maharshi (Tomo I)

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Conversaciones Con Sri Ramana Maharshi (Tomo I) Comparta este documento si lo desea, pero hágalo siempre de forma GRATUITA. CONVERSACIONES CON Sri Ramana Maharshi (Tomo I) Conversaciones con Sri Ramana Maharshi (Tomo I) PREFACIO Estas «Conversaciones», publicadas originalmente en tres tomos, se presentan ahora en uno solo. No hay dudad de que la presente edición será recibida por los aspirantes del mundo entero con la misma veneración y respeto que la anterior. Éste no es un libro para leerlo a la ligera y dejarlo de lado; está destinado a proporcionar una guía infalible al creciente número de peregrinos que marchan hacia la Luz Sempiterna. Nuestra profunda gratitud hacia Sri Munagala S. Venkataramiah (actualmente, Swami Ramanananda Saraswati) por el registro que ha conservado de las «Conversacio- nes» que abarca un periodo de cuatro años, desde 1935 a 1939. Aquellos devotos que tuvieron la buena fortuna de ver a Bhagaván Sri Ramana, al leer estas «Conversacio- nes», las rememorarán naturalmente, y recordarán con deleite sus propios registros mentales de las palabras del Maestro. A pesar del hecho de que el gran Sabio de Aruna- chala enseñaba la mayor parte del tiempo a través del silencio, instruía también a través del habla, y eso igualmente, con lucidez y sin desconcertar ni confundir las mentes de quienes lo escuchaban. Uno hubiera deseado que todas las palabras que pronunció se hubieran conservado para la posteridad. Pero tenemos que estar agradecidos por las conversaciones que se han registrado. Se encontrará que estas «Conversaciones» arrojan luz sobre los «Escritos» del Maestro y, probablemente, lo mejor sea estudiarlas junto con los «Escritos», cuyas traducciones es posible obtener. Las enseñanzas de Sri Ramana no se daban en general. De hecho, el Sabio no solía dictar «conferencias» ni pronunciar «discursos». Sus palabras se dirigían principalmente al aspirante particular que sentía alguna dificultad en su senda espiritual y buscaba re- solverla. Pero, como en la búsqueda del Sí mismo surgen las mismas dificultades y el método de resolverlas es el mismo, las respuestas del Maharshi a las preguntas tienen la cualidad de la universalidad. Sin embargo, no todo consiste en poder formular las preguntas correctas ni en es- tructurarlas adecuadamente. Por consiguiente, las «Conversaciones» del Gurú no con- sisten simplemente en responder a la pregunta, como si se tratara de un examen por es- crito. A menudo, el Gurú se mantiene detrás de las palabras que constituyen la pregunta y corrige a quien la formula incluso en el propio interrogante que se plantea. Y, cuando las preguntas que se le formulan son irrelevantes o fútiles, no es al Gurú a quien le con- cierne satisfacer la curiosidad ociosa de quien le interroga ni confirmarle en sus enga- ños. Sri Ramana no deja a su interlocutor en el lugar donde estaba. Como lo expresara 2 Conversaciones con Sri Ramana Maharshi (Tomo I) uno de los devotos: «Todas nuestras preguntas son desde nuestro punto de vista, y las respuestas de Sri Bhagaván son desde su punto de vista. Las preguntas no sólo son res- pondidas, sino también socavadas». Son diversas las actitudes con las que uno puede acercarse a un santo. Escépticos y agnósticos, teístas y ateos, buscadores de milagros y cazadores de fenómenos psíquicos —todos solían acudir al Maharshi. Era natural que cada uno formulara las preguntas que más acuciaban a su mente; y que la naturaleza de las preguntas dependiera de la actitud y de los intereses de la persona en cuestión. Sin embargo, la gloria del Maestro radicaba en que eliminaba las actitudes y los intereses que constituían la base del devoto que anhelaba realizar la Verdad suprema. Con frecuencia, quienes visitaban el Asramam solían preguntar a Sri Ramana sobre poderes ocultos y fenómenos psíquicos. ¿No es bueno adquirir poderes ocultos, tales como la telepatía? ¿No es el poder de hacer invisible el propio cuerpo de uno una señal de sabiduría madura? ¿Puede uno leer las mentes de los demás? La respuesta del Maes- tro a tales preguntas era que lo oculto y lo milagroso no son lo espiritual. Los poderes supranormales son más bien obstáculos que ayudas en el camino hacia el Espíritu Su- premo. A algunos interlocutores les interesaban los temas relativos a los muertos: ¿Qué les ocurre a los muertos? ¿Puede uno verlos? Aquí, nuevamente, Sri Ramana enseñaba que estos problemas eran irrelevantes y que ningún buscador de la Verdad debía intere- sarse por ellos. Una señora aristocrática y distinguida que le visitó una vez le preguntó: «Maharaji, ¿podemos ver a los muertos?» El Maestro respondió: «Sí». La señora le vol- vió a preguntar: «¿Pueden los yogis mostrárnoslos?» El Maestro respondió: «Sí, pueden. Pero no me pida que se los muestre, porque yo no puedo». La señora preguntó otra vez: «¿Los ve usted?» Y el Maestro respondió: «Sí, en sueños». La enseñanza central de Sri Ramana es: la indagación del Sí mismo (o autoindaga- ción). En vez de querer saber esto y aquello, uno debe buscar conocer al Sí mismo. Uno ha de preguntar: «¿Quién soy yo?» en vez de preguntar sobre cientos de otras cosas. La indagación del Sí mismo debería ser la más fácil de todas las tareas. Pero parece ser la más difícil porque hemos devenido extraños para nuestro Sí mismo. Lo que uno tiene que hacer es simple: permanecer como el Sí mismo. Ésta es la Verdad última. Éste es el estado inherente, natural y eterno de uno. Debido a la ignorancia, nosotros nos identifi- camos con el no-sí mismo. La más sutil de todas estas identificaciones es con el ego. Busquemos la raíz del ego. ¿De dónde surge este seudo-Sí mismo? Al final de esta bús- queda encontraremos que el ego desaparece dejando que el Sí mismo eterno brille. Así pues, la mejor disciplina es la indagación: «¿Quién soy yo?» Éste es el japa más grande. Éste es el verdadero pranayama. El pensamiento: «yo no soy el cuerpo» (naham) es la exhalación (rechaka); la indagación: «¿Quién soy yo?» (koham) es la inhalación (pura- 3 Conversaciones con Sri Ramana Maharshi (Tomo I) ka); la realización de que: «yo soy Él» (soham) es la retención del soplo (kumbhaka). El fruto de esta autoindagación es el conocimiento de que el Sí mismo es todo, y que no hay nada más. Para aquellos que siguen este método no es necesaria ninguna otra sad- hana. Pero incluso aquellos que adoptan la disciplina de la devoción (bhakti), llegan a la misma meta. Si se somete el propio ego al Gurú o a Dios, uno realiza el Sí mismo. Las enseñanzas de Sri Ramana, tal como aparecen en sus «Conversaciones», aporta- rán esperanza a todos. Nadie tiene que pensar que está más allá del alcance de la reden- ción. En una ocasión, un anciano visitante norteamericano preguntó al Maestro: «Maharshi, ¿piensa usted que somos malos muchachos?» Ésta fue la respuesta caracte- rística del Maestro: «No me hable así. Sin embargo, usted no debe pensar que ustedes son malos muchachos». Todo lo que es malo en nosotros será ciertamente eliminado con sólo escuchar las sabias palabras del Maharshi que están recogidas en el presente libro. ¡Y ojalá que lo leamos con una actitud que nos prepare para comprender la más alta enseñanza del Maestro: la que impartía a través del silencio! Universidad de Madrás, 11 de agosto de 1958 T. M. P. MAHADEVAN 4 Conversaciones con Sri Ramana Maharshi (Tomo I) INTRODUCCIÓN Estas «Conversaciones» abarcan un periodo de cuatro años (1935-1939), y fueron registradas por Sri Munagala S. Venkataramiah (actualmente, Swami Ramanananda Saraswati), un discípulo muy antiguo de Sri Ramana Maharshi. Aunque telegu por na- cimiento, habla fluidamente inglés y tamil, y es versado en sánscrito. Éstas eran cualifi- caciones necesarias para quien quería registrar las conversaciones de Sri Bhagaván con sus diversos discípulos y visitantes. Los cuatro años abarcados en esta obra fueron los días en los que el Asramam alcan- zó la cima de su gloria. La salud del Maharshi era espléndida y la Sala en la que se sen- taba, estaba abierta día y noche para dar la bienvenida a todos. Los visitantes de todas partes del mundo se congregaban allí, y casi no había país que no estuviera representado en una u otra ocasión. La guerra interfirió naturalmente en esta afluencia de gentes, aunque con el paso del tiempo el número de visitantes indios siguió creciendo. Sin em- bargo, fueron estas conversaciones, muchas de ellas con occidentales, las especialmente interesantes: aquí encontró su campo de debate la tendencia moderna hacia el materia- lismo y la irreligiosidad, de la que Occidente se enorgullece. Sri Bhagaván resplandecía como el sol, e incluso aquellos que no le comprendían o que no estaban de acuerdo con sus palabras quedaban fascinados y no podían evitar ser elevados por su presencia. Aunque Sri Venkataramiah estaba plenamente cualificado para este trabajo, no era fácil seguir a Sri Bhagaván una vez que éste empezaba a hablar. Dominaba el tema de tal manera que jamás vacilaba en sus palabras, cualquiera que fuese el idioma en que se hablase: en consecuencia, eran pocas las notas que era posible tomar, pues los oyentes estaban demasiado ocupados en tratar de no perder una sola palabra de lo que se decía, a lo que se sumaba que esto no siempre era fácil de comprender. Sri Venkataramiah ac- tuaba como intérprete para muchas personas de habla inglesa que afluían al Asramam, pues Sri Bhagaván no quería decir más que unas pocas palabras en esa lengua, aunque la conocía lo suficientemente bien como para leer los diarios y revistas ingleses. Pero actuar como intérprete era aún más difícil que sólo ir tomando notas; las palabras fluían de modo tan constante que no quedaban intervalos para transmitir el significado de aquéllas al fervoroso interlocutor.
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