The Forum dedicated to Arunachala and Bhagavan Sri Ramana Maharshi

Ramana Maharshi => The teachings of Bhagavan Sri Ramana Maharshi => Topic started by: Nagaraj on October 16, 2012, 10:14:24 PM

Title: Bhagavan Ramana Teachings
Post by: Nagaraj on October 16, 2012, 10:14:24 PM
I intend  to open a thread exclusively for the purposes of presenting various quotations, teachings of Sri Bhagavan. Any dicussions, as practice, kindly use the other Discussion thread. Thank you. Everybody is welcome to participate in posting any teachings of Bhagavan that appeals to you, as it is, as published.

Title: Practice (Abhyasa)
Post by: Nagaraj on October 16, 2012, 10:21:57 PM
Practice (Abhyasa)

1. What is the method of practice?

As the Self of a person who tries to attain Self-realization is not different from him and as there is nothing other than or superior to him to be attained by him, Self-realization being only the realization of one's own nature, the seeker of Liberation realizes, without doubts or misconceptions, his real nature by distinguishing the eternal from the transient, and never swerves from his natural state. This is known as the practice of knowledge. This is the enquiry leading to Self-realization.

2. Can this path of enquiry be followed by all aspirants?

This is suitable only for the ripe souls. The rest should follow different methods according to the state of their minds.

3. What are the other methods?

They are (i) stuti, (ii) japa, (iii) dhyana, (iv) yoga,(v) jnana, etc.

(i) stuti is singing the praises of the Lord with a great feeling of devotion.

(ii) japa is uttering the names of the gods or sacred mantras like Om either mentally or verbally.(While following the methods of stuti and japa the mind will sometimes be concentrated (lit. closed) and sometimes diffused (lit. open). The vagaries of the mind will not be evident to those who follow these methods).

(iii) dhyana denotes the repetition of the names, etc., mentally (japa) with feelings of devotion. In this method the state of the mind will be understood easily. For the mind does not become concentrated and diffused simultaneously. When one is in dhyana it does not contact the objects of the senses, and when it is in contact with the objects it is not in dhyana. Therefore those who are in this state can observe the vagaries of the mind then and there and by stopping the mind from thinking other thoughts, fix it in dhyana. Perfection in dhyana is the state of abiding in the Self (lit., abiding in the form of 'that' tadakaranilai). As meditation functions in an exceedingly subtle manner at the source of the mind it is not difficult to perceive its rise and subsidence.

(iv) yoga: The source of the breath is the same as that of the mind; therefore the subsidence of either leads effortlessly to that of the other. The practice of stilling the mind through breath control (pranayama) is called yoga. Fixing their minds on psychic centres such as the sahasrara (lit. the thousand-petalled lotus) yogis remain any length of time without awareness of their bodies. As long as this state continues they appear to be immersed in some kind of joy. But when the mind which has become tranquil emerges (becomes active again) it resumes its worldly thoughts. It is therefore necessary to train it with the help of practices like dhyana, whenever it becomes externalised. It will then attain a state in which there is neither subsidence nor emergence.

(v) jnana is the annihilation of the mind in which it is made to assume the form of the Self through the constant practice of dhyana or enquiry (vichara). The extinction of the mind is the state in which there is a cessation of all efforts. Those who are established in this state never swerve from their true state. The terms 'silence' (mouna) and inaction refer to this state alone.

Note: (1) All practices are followed only with the object of concentrating the mind. As all the mental activities like remembering, forgetting, desiring, hating, attracting, discarding, etc., are modifications of the mind, they cannot be one's true state. Simple, changeless being is one's true nature. Therefore to know the truth of one's being and to be it, is known as release from bondage and the destruction of the knot (granthi nasam). Until this state of tranquillity of mind is firmly attained, the practice of unswerving abidance in the Self and keeping the mind unsoiled by various thoughts, is essential for an aspirant.

Note: (2) Although the practices for achieving strength of mind are numerous, all of them achieve the same end. For it can be seen that whoever concentrates his mind on any object, will, on the cessation of all mental concepts, ultimately remain merely as that object. This is called successful meditation (dhyana siddhi). Those who follow the path of enquiry realize that the mind which remains at the end of the enquiry is Brahman. Those who practise meditation realize that the mind which remains at the end of the meditation is the object of their meditation. As the result is the same in either case it is the duty of aspirants to practise continuously either of these methods till the goal is reached.

(Spiritual Instruction of Bhagavan Sri Ramana Maharshi)

Title: Consciousness
Post by: Nagaraj on October 16, 2012, 10:27:47 PM
Consciousness

Existence or Consciousness is the only reality. Consciousness plus waking we call waking. Consciousness plus sleep we call sleep. Consciousness plus dream, we call dream. Consciousness is the screen on which all the pictures come and go. The screen is real, the pictures are mere shadows on it.

Title: Difference between the mind and the Self
Post by: Nagaraj on October 16, 2012, 10:49:13 PM
Difference between the mind and the Self

There is no difference. The mind turned inwards is the Self; turned outwards, it becomes the ego and all the world. Cotton made into various clothes we call by various names. Gold made into various ornaments, we call by various names. But all the clothes are cotton and all the ornaments gold. The one is real, the many aremere names and forms.

But the mind does no exist apart from the Self, that is, it has no independent existence. The Self exists without the mind, never the mind without the Self.

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 17, 2012, 10:01:54 AM
Dear Nagaraj,

Very nice. This is what Sri Bhagavan says in Ashtakam Verse 5.

Arunachala Siva.
Title: What is the ego-self?
Post by: Nagaraj on October 17, 2012, 12:14:01 PM
Q: What is the ego-self ? How is it related to the real Self ?
A: The ego-Self appears and disappears and is transitory, whereas the real Self is permanent. Though you are actually the true Self you wrongly identify the real Self with the ego-self.

Q: How does the mistake come about?
A: See if it has come about.

Q: One has to sublimate the ego-self into the true Self.
A: The ego-self does not exist at all.

Q: Why does it give us trouble?
A: To whom is the trouble ? The trouble also is imagined. Trouble and pleasure are only for the ego.

Q: Why is the world so wrapped up in ignorance?
A: Take care of yourself. Let the world take care of itself. See your Self. If you are the body there is the gross world also. If you are spirit all is spirit alone.

(Be as you are)

Title: Name is superior to form
Post by: Nagaraj on October 17, 2012, 12:17:25 PM
Krishna Bhikshu: Bhagavan, formerly, whenever I thought of you, your form would appear before my eyes. But now it does not happen. What am I to do?

Bhagavan: You can remember my name and repeat it. Name is superior to form. But in the course of time even the name will disappear. Till then repeat the name.

Advised Bhagavan

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 17, 2012, 12:25:42 PM
Dear Nagaraj,

Sri Bhagavan says in Talks No. 285:

Ego is I-thought. In its subtle form it remains as a thought. Whereas in its gross aspect, it embraces the mind., the sense and the body.
They disappear in deep slumber along with the ego,  Still Self is there. Similarly it be in death. Ego is not an entity independent of the Self in order that it must be created or destroyed by itself. It functions as an instrument of the Self and periodically ceases to function.

Arunachala Siva. 
Title: factors to be kept in view in dhyana
Post by: Nagaraj on October 18, 2012, 01:43:50 PM
What are the factors to be kept in view in dhyana?

It is important for one who is established in his Self (atma nista) to see that he does not swerve in the least from this absorption. By swerving from his true nature he may see before him bright effulgences, etc., or hear (unusual) sounds or regard as real the visions of gods appearing within or outside himself. He should not be deceived by these and forget himself.

NOTE:
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 18, 2012, 03:20:09 PM
Dear Nagaraj,

Yes. Once Sri Bhagavan said: If you don't do Atma vicharam, loka vicharam would enter your mind.

Arunachala Siva.
Title: Doing the allotted work
Post by: Nagaraj on October 18, 2012, 05:22:36 PM
Doing the allotted work in time is itself meditation

Bhagavan used to go into the kitchen by 4 a.m. and start cutting vegetables; one or two of us would also join and help. Sometime the amount of vegetables used to startle us. Bhagavan managed to cut much more and more quickly than the rest of us.

At such times we would look up at the clock in our impatience to finish the job and try to have another nap. Bhagavan would sense our impatience and say, "Why do you look at the clock?" We tried to bluff Bhagavan saying, "If only we could complete the work before 5, we could meditate for an hour." Bhagavan would mildly retort, "The allotted work has to be completed in time. Other thoughts are obstacles, not the amount of work. Doing the allotted work in time is itself meditation. Go ahead and do the job with full attention." Bhagavan thus taught us the important of right, honest work.

(kunju swAmi)

Title: guru kRupA
Post by: Nagaraj on October 19, 2012, 04:29:03 PM
Spiritual significance guru kRupA

The guru is both 'external' and 'internal'. From the exterior He gives a push to the mind to turn inward; from the 'interior' He pulls the mind towards the Self and helps in the quieting of the mind. That is guru kRupA.

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 19, 2012, 04:36:31 PM
Dear Nagaraj,

Nice. The external guru is in the form of a man or even bird (as in case of Avaduta). They are also the Self. The internal Guru
is the Self. While the external guru pushes your mind inside, the Self within pulls you with It.

The Supreme Lord (Self) Himself appears as Guru in human form to the aspirant, being pleased with his devotion.
(Guru Ramana Vachana Mala)

Arunachala Siva.   
Title: Our Natural State
Post by: Nagaraj on October 19, 2012, 04:45:34 PM
Our Natural State

Pilgrim: You have said here that you know no such period of sAdhanA; you never performed japA or chanted any mantrA; you were in your natural state. I have no done any sAdhanA worth the name. can I say that I am in my natural state? But my natural state is no different from yours. Does that mean that the natural state of ordinary persons and realised persons are different?

Sri Bhagavan: What you think to be your natural state is your unnatural state/ (And this was my second chock that shook me from the slumber of my pet notions). With your intellect and imagination you have constructed the castles of your pet notions and desires. But do you know who has built up these castles, who is the culprit, the real owner? The 'I' who really owns them and the 'I' of your conception are quite different.  Is it necessary that you put forth some effort to come into the 'I' who owns these, the 'I' behind all states?

Would you have to walk any distance to walk into the 'I' that is always you? This is what I mean by saying that no sAdhanA is required for Self-Realisation. All that is required is to refrain from doing anything, by remaining still and being simply what one really is. You have only to dehypnotise yourself of your unnatural state. Then you have asked whether there is any difference between the natural state of ordinary persons and realised persons. What have they realised? They can realise only that is real in them. What is real in them is real in you also. SO where is the difference?

Even then, some may ask, where is the conviction that one's Self is sAkshAt all right, that no sAdhanA is required at all for Self - Realization? Well, do you need anybody to come and convince you that you are seated before me and talking to me? You know for certain that you are seated here and talking to me.

When we read a book, for instance, we read the letters on the page. But can we say that we are reading only the letters? Without the page of the book where are the letters. Again we say that we are seeing the picture projected on a canvas. No doubt we are seeing the picture, but without the canvas where is the picture?

You can doubt and question everything but how can you doubt the 'I' that questions everything. That 'I' is your natural state. Would you have to labour or do sAdhanA to come into this natural state?

(The author of this article is unknown but the incident must have taken place some time after 1946)

(A Pilgrim, ARBOG-VI)

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 19, 2012, 04:51:56 PM
Dear Nagaraj,

Yes. If we genuinely know as to how to remain Still, summa iruthal, no Sadhana is required. We are doing all sadhanas because
we are not capable of remaining Still.

Arunachala Siva. 
Title: practice becomes swabhAvA
Post by: Nagaraj on October 20, 2012, 01:18:39 PM
Whatever we practice becomes the swabhAvA

Once when meditating in the presence of Bhagavan, the mind persisted in wandering. I couldn't control it. So I gave up meditation and opened my eyes. Bhagavan at once sat up and said, "Oh! You abandon it thinking it is swabhAvA (nature) of the mind to wander. Whatever we practice becomes the swabhAvA. If control is practiced persistently that will become the swabhAvA."

(sundaram AryA, sAdhu trivEnigiri swAmi)

(ABROG III), 23)

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 20, 2012, 02:19:24 PM
Dear Nagaraj,

Yes, Everything requires practice - including Self Inquiry. Practice, concentration, efforts, perseverance are all essential in any
pursuit - spiritual or otherwise. PAdap PAda rAgam says a Tamizh proverb.

Arunachala Siva.
Title: bhaktI and Self Enquiry
Post by: Nagaraj on October 21, 2012, 11:18:37 AM
bhaktI and Self Enquiry

D: Does bhaktI imply duality?

M: bhaktI and Self Enquiry are one and the same. The Self of the advaitins is the God of the bhaktAs.

(27th October, 1936)


Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 21, 2012, 01:29:14 PM
Dear Nagaraj,

Yes. Did not Sri Bhagavan, even after Self Realization, expressed His abundant bhakti to Arunachala in Stuti Panchakam?
Did not Sri Sankara write Sivananda Lahari?

Arunachala Siva. 
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on October 21, 2012, 04:19:22 PM
Friends,
Sri Bhagavan's ஆன்மவித்தை (Atma Vidya Kirtanam)is one of the Best ever that I have come across in the whole of works that teach Atma Vidya.Those who understand and can speak Tamizh are indeed fortunate as Sri Bhagavan's words have to be heard;these words rise in a crescendo and inundate the listener, wave after wave  of supreme Bliss.Sri Bhagavan's words have this mantric power and have the innate ability to convey the Truth they embody.

I wish to share this composition in Tamizh;the English translation is nowhere near Sri Bhagavan's Original tamizh!

 --------------ஆன்மவித்தை--------------

(பல்லவி-Refrain)
ஐயே! யதிசுலபம்---ஆன்மவித்தை
ஐயே! யதிசுலபம்

(அனுபல்லவி)
நொய்யார் தமக்குமுளங் கையா மலக்கனி
பொய்யா யொழியமிகு மெய்யா யுளதான்மா-------------(ஐயே! )

சரணங்கள் 
மெய்யாய் நிரந்தரந்தா னையா திருந்திடவும்
பொய்யா முடம்புலக மெய்யா முளைத்தெழும் பொய்
மையார் நினைவணுவு முய்யா தொடடுக்கிடவே
மெய்யா ரிதயவெளி வெய்யோன் சுயமான்மா--விளங்குமே:
இருளடங்குமே;இட ரோடுங்குமே;இன்பம் பொங்குமே
--------(ஐயே! )

(Refrain)
Lo, very easy is Self-Knowledge,
Lo, very easy indeed.

Even for the most infirm So real is the Self
That compared with it the amlak In one's hand appears a mere illusion.
 
True, strong, fresh for ever stands The Self.
From this in truth spring forth The phantom body and phantom world.
When this delusion is destroyed And not a speck remains,
The Sun of Self shines bright and real In the vast Heart-expanse.
Darkness dies, afflictions end, And bliss wells up

The Translation is by prof.K Swaminathan and it is clear that it is nowhere near the Original!In Sri Bhagavan's Original,there is the sound of Exclamation mark(!) in the fourth line of the Main verse-it seems to be sounding-Lo the Self Shines!Darkness Dies!Affliction Ends!Bliss Wells!This needs to be heard in Tamizh even if one does not understand the Language!
continued....
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on October 21, 2012, 05:09:37 PM
--------------ஆன்மவித்தை--------------(Verse 2)   (Atma Vidya Kirtanam)

ஊனா ருடலிதுவே நானா மெனு நினைவே
நானா நினைவுகள்சே ரோர்நா ரெனுமதனா
னானா ரிடமெதென்றுட் போனா னினைவுகள் போய்
நானா னெனக்குகையுட் டானாய்த் திகழு மான்ம----ஞானமே:
இதுவே மோனமே;ஏக வானமே;இன்பத் தானமே
---------(ஐயே)

The thought `I am the body' is the thread
On which are strung together various thoughts.
Questing within, enquiring `Who am I?
And whence this thought?' all other thoughts
Vanish. And as 'I', 'I' within the Heart-cave
The Self shines of its own accord.
Such Self-awareness is the one Space,
This stillness, this abode of bliss.




Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on October 21, 2012, 05:34:50 PM
--------------ஆன்மவித்தை--------------(Verse 3)   (Atma Vidya Kirtanam)

தன்னை யறிதலின்றி பின்னை யெதறிகிலென்?
றன்னை யறிந்திடிற்பின் னென்னை யுளதறிய?
பின்ன வுயிர்களில பின்ன விளக்கெனுமத்
தன்னைத் தனிலுணர மின்னுந் தனுளான்ம-----பிரகாசமே;
அருள் விலாசமே;அக விநாசமே;இன்ப விகாசமே-------(ஐயே)

Of what avail is knowing things
Other than the Self? And the Self being known,
What other thing is there to know?
That one light that shines as many selves,
Seeing this Self within
As Awareness' lightning flash;
The play of Grace; the ego's death;
The blossoming of bliss.

Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on October 21, 2012, 05:50:31 PM
--------------ஆன்மவித்தை--------------(Verse 4)   (Atma Vidya Kirtanam)

கன்மா திகட்டவிழ சென்மா திநட்டமெழ
வெம்மார்க் கமதனினு மிம்மார்க் கமிக்கெளிது
சொன்மா னததனுவின் கன்மா திசிறிதின்னறிச்
சும்மா வமர்ந்திருக்க வம்மா வகத்திலான்ம------சோதியே;
நிதானு பூதியே;இராது பீதியே;இன்பவம் போதியே-------------(ஐயே)

For loosening karma's bonds and ending births,
This path is easier than all other paths.
Abide in stillness, without any stir
Of tongue, mind, body. And behold
The effulgence of the Self within;
The experience of Eternity; absence
Of all fear; the ocean vast of Bliss.

Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on October 21, 2012, 06:10:58 PM
--------------ஆன்மவித்தை--------------(Verse 5)   (Atma Vidya Kirtanam)

விண்ணாதியவிளக்குங் கண்ணா தியபொறிக்குங்
கண்ணா மனக்கணுக்குங் கண்ணாய் மனவிணுக்கும்
விண்ணா யொருபொருள்வே றெண்ணா திருந்தபடி
யுண்ணா டுளத்தொளிரு மண்ணா மலையெனான்மா------காணுமே;
அருளும் வேணுமே;அன்பு பூணுமே;இன்பு தோணுமே-------(ஐயே)

Annamalai the Self, the Eye
Behind the eye of mind which sees
The eye and all the other senses
Which know the sky and other elements,
The Being which contains, reveals, perceives
The inner sky that shines within the Heart.
When the mind free of thought turns inward,
Annamalai appears as my own Self.
True,Grace is needed; Love surrounds;
Bliss wells up.

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 21, 2012, 06:28:36 PM
Dear Ravi,

Sri Bhagavan's Atna Vidya Kirthanam is one of the best short poems that convey the message of advaita. He ends it with
aruLum vENume.... Yes. Without aruL - Sri Bhagavan's Grace, the self inquiry would never succeed.

I remember that you have sent the CD of Nochur on this kirtanam and also the Ulladu Nalladu Narpadu, last group of songs
discoursed by Nochur along with Sri Chandrasekhara Vijayam about Paramacharya.

Incidentally, Muruganar was responsible to make Sri Bhagavan compose this kirtanam along with two other major works
Upadesa Undiyar, and Ulladu Narpadu.

Thanks

Arunachala Siva.       
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on October 21, 2012, 06:47:37 PM
Subramanian,
Yes,Atma vidya Kirtanam of Sri Bhagavan is power packed;In this Sri Bhagavan is driving home the Truth in word after word of Grace;They come wave after wave and engulf the fortunate listener.To listen to a recitation of this wonderful composition is enough to steep one in the Self.
Namaskar.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on October 21, 2012, 07:21:43 PM
Sri Ravi, Subramanian Sir,

This is certainly only of my favorites of Bhagavan's works. i vaguely remember having read or heard, that one day muruganAr sang some song of some tamil poet, in the likes of either mAnickavAchakar or tAyumAnavar or so, which conveyed how Atma vidyA is so difficult, perhaps in his anguish and Sri Bhagavan inspired this song... ஐயே! யதிசுலபம்---ஆன்மவித்தை ஐயே! யதிசுலபம் so self pacifying (not sure though)!

This following explanatory paraphrase of Sri Michael James is well written:

ஆன்ம வித்தை (Anma-Viddai), the ‘Science of Self’, also known as Atma-Vidya Kirtanam, the ‘Song on the Science of Self’, is a Tamil song that Sri Ramana composed on 24th April 1927 in answer to the request of Sri Muruganar.

That is, Sri Muruganar composed the pallavi and anupallavi (refrain and sub-refrain) of a kirtana (song), in which he said that atma-vidya (the science and art of self-knowledge) is extremely easy, and he then asked Sri Ramana to complete the kirtana by composing the charanas (verses). Sri Ramana accordingly composed the charanas, in which he emphatically confirmed the truth that atma-vidya is extremely easy.

The title of this song, ஆன்மவித்தை (anma-viddai), is a Tamil form the Sanskrit term atma-vidya, which is a compound of two words: atman, which means ‘self’, and vidya, which means ‘knowledge’, ‘science’, ‘philosophy’ or ‘art’. Thus atma-vidya (or anma-viddai) means the ‘science of self’ — that is, the science and art of true self-knowledge, the practice of which is called atma-vichara or ‘self-investigation’.

In the pallavi or refrain (which completes the meaning of the anupallavi and each of the four verses) Sri Muruganar says, ‘Ah [what a wonder], atma-vidya is extremely easy, ah, [so] extremely easy!’ and in the anupallavi or sub-refrain he says that self (‘I am’) is so very real even to simple-minded people that in comparison even an amalaka fruit in our palm is unreal. That is, nothing is so clear, self-evident and obviously real as ourself, our fundamental consciousness of being, ‘I am’.

In verse 1 Sri Ramana says that though self is always imperishably (indubitably or unforgettably) real, the body and world, which are in fact unreal, sprout up and appear as real; but that when mind (or thought), which is composed of unreal darkness (the darkness of self-ignorance), is dissolved in such a manner that not even a trace of it survives, self, which is the real sun (of pure self-consciousness), will shine forth spontaneously in the space of our heart, the darkness (of self-ignorance) will disappear, suffering will cease and happiness will surge up.

That is, the cause of the unreal appearance of our body and this world, and of the suffering that always follows in their wake, is only our mind, which is the embodiment of self-ignorance — the imaginary darkness in which it arises. Therefore, when this mind is dissolved in the clear light of pure self-consciousness — like darkness in the bright light of the sun — the body, the world and the suffering that they cause will all cease to exist, and only perfect happiness will remain.

In verse 2 he says that since the thought ‘this body composed of flesh is certainly I’ is the one string on which all our other various thoughts are strung, if we penetrate within ourself by scrutinising ‘who am I?’ or ‘what is the place [the source or ground from which this false ‘I’ rises]?’, all thoughts will disappear and self-knowledge (atma-jnana) will shine forth spontaneously as ‘I [am only] I’ within the cave (of our heart), and he declares that this self-knowledge alone is silence (mauna), the ‘one space’ (the non-dual space of infinite being-consciousness) and the abode of bliss.

That is, since other thoughts can arise only after our primal thought ‘I am this body’ has arisen (because this primal thought is the false ‘I’ that thinks all other thoughts), and since this primal thought can rise and stand only by thinking those other thoughts, when — instead of thinking any other thought — it attends only to itself in order to know ‘who am I?’, it will subside and dissolve in the source from which it has arisen (which is our real ‘I’), and hence all other thoughts will disappear along with it. What will then remain is only pure self-consciousness, the clear knowledge that ‘I am only I’, which is the state of absolute silence — complete absence of the ever-chattering mind — and therefore the infinite abode of true happiness.

In verse 3 he asks us what use it is if we know anything else but do not know ourself, and what there is to know if we have known self (since everything else will cease to exist when we know ourself as we really are and thereby destroy the illusion of our mind and everything that it appears to know). He then says that when we know within ourself the one real self, which clearly shines without any difference in all the different souls (or living beings), the bright light of self (atma-prakasa) will flash forth within ourself, and that this is the shining forth of grace, the destruction of ‘I’ (the mind or ego) and the blossoming of true happiness.

In verse 4 he says that for the bonds of action (karma) and so on (that is, action and objective knowledge or experience) to be untied and for the destruction of birth and so on (that is, bodily birth, life and death) to occur, rather than any other path (or means), this path (of knowing self) is extremely easy. He then explain what ‘this path’ is and why it is so very easy, saying that when we settle down and just be, without the least action (karma) of speech, mind or body, ah, the light of self (atma-jyoti) in our heart will be our eternal experience, fear will not exist, and the ocean of happiness alone will remain.

That is, since this path of atma-vichara or scrutinising and knowing ourself does not involve even the least action of our mind, speech or body, but is simply the state in which our mind subsides and remains as it really is — that is, as simple non-dual thought-free self-conscious being, ‘I am’ — it is infinitely easier than any other spiritual practice, all of which involve some form of action of our mind, speech or body. What can be easier than just being?

Since our being is always self-conscious, in order to know ourself all that is required is that we just be — that is, just remain as we really are, clearly and exclusively self-conscious, thereby excluding all thoughts and all actions (which are actually just thoughts). Therefore knowing and being our real self is ‘extremely easy, ah, [so] extremely easy!’ This is the decided conclusion that Sri Ramana knew from his own experience.

Finally in verse 5 he says that ‘in the ullam [heart or mind] that scrutinises [itself] within [by just being] as it is, without thinking anything else’, self — which is called Annamalai (an alternative name of Arunachala, which in this context means ‘God’), and which is the one porul (substance, essence or reality) that shines as the ‘space even to the mind-space’ (that is, as the fundamental space of consciousness in which the ‘space’ of our mind is contained) and as the ‘eye even to the mind-eye, which is the eye even to the [five physical] senses beginning with the eye, which illumine [the five physical elements] beginning with space’ — will be seen. He then adds that ‘grace is also needed’ (in order for us just to be and thereby to experience self as it really is) and therefore advises us to ‘have love’ (that is, to have love for just being, which is the true form of grace), and concludes by saying that ‘happiness will [thereby] arise’.

Thus in this verse Sri Ramana once again emphasises that the easiest — and indeed the only — means by which we can experience ourself as we really are is just to be as we really are by inwardly scrutinising ourself and thereby excluding all other thoughts, and he also emphasises that we can experience this state of ‘just being as we are’ only if we have all-consuming love for it.

Title: Re: Bhagavan Ramana Teachings
Post by: latha on October 22, 2012, 12:41:04 AM
Dear Nagarajji,

The song was Ayye metha kadinam by Gopalakrishna Bharathi which I believe was sung by a visitor. Nochurji has talked about this in one of his discourses. As you have mentioned Sri Muruganar has said atma vidya is easy in the pallavi of the ayye athi sulabam atma vidai.

Om Namo Bhagavate Sri Ramanaya
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on October 22, 2012, 01:28:12 PM
bhakti, karmA, jnyAnA and yOgA, all thesepaths arre one. You cannot love God without knowing Him nor know Him without loving Him. Love manifests itself in everything you do and that is karmA. The development of mental perception (yOgA) is the necessary preliminary before you can know or love God in the proper way.

(ARBOG III, 81)

Title: vAsanAs
Post by: Nagaraj on October 22, 2012, 03:01:28 PM
vAsanAs, it's a good thing to let them come out.

One of the old disciples had been causing a lot of trouble and annoyance to people by constantly pushing himself forward as of more importance than the rest. Eventually the manager went to talk to Bhagavan privately and ask him what he should do about it. Bhagavan listened without a word and then when he had finished remarked, "Yes, it's his vAsanAs, it's a good thing to let them come out." And that was all. Excellent philosophy no doubt but not as much consolation for the manager!

(sAdhu arunAcalA)


Now, it struck me as i typed these, whether Bhagavan's remark was targetted at the the old disciple or the manager ('complainer' in ourselves!) What a great revelation! Really!

(AROBG III, 108)
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 22, 2012, 03:12:01 PM
Dear Nagaraj,

Yes. It happened on another occasion too. When a devotee said: Whenever I come here, I feel my egoism is getting
fatter and fatter and my unwanted desires are increasing!

Sri Bhagavan said: Do not worry. Whatever Vasanas are there, they should come out, to clean you up. It will be alright
in due course.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on October 23, 2012, 11:20:27 AM
First realise the Self

Why worry yourself about the world and what happens to it after Self-realisation? First realise the Self, what does it matter if the world is perceived or not? It is quite immaterial to the Jnani or ajnani, if he perceives the world or not. It is seen by both, but their viewpoints differ. .... Seeing the world, the Jnani sees the Self, which is the Substratum of all that is seen; the ajnani, whether he sees the world or not, is ignorant of his true Being, the Self.

(Maharshi’s Gospel, Book II.)

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 23, 2012, 11:39:20 AM
Dear Nagaraj,

Atma Vidya Kirtanam, Verse 3 says:

Of what avail is knowing things
Other than the Self? And the Self being known,
What other thing is there to know?
That one light that shines as many selves,
Seeing this Self within
As Awareness' lightning flash;
The play of Grace; the ego's death;
The blossoming of bliss.

T.M.P. Mahadevan says: Sri Ramana is a rare Brahmajnani who realized Brahman without even knowing the word Brahman.

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on October 24, 2012, 11:54:49 AM
prArabdhA

D: If everything happens according to karma (prarabdha: the result of one's acts in the past) how is one to overcome the obstacles to meditation (dhyana)?

M: Prarabdha concerns only the out-turned, not the in-turned mind. One who seeks his real Self will not be afraid of any obstacle.


(Spiritual Instruction)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on October 25, 2012, 04:59:37 PM
Fate and Free Will

Free will and destiny are ever existent. Destiny is the result of past action; it concerns the body. Let the body act as may suit it. Why are you concerned about it? Why do you pay attention to it? Free will and destiny last as long as the body lasts. But jnana transcends both. The Self is beyond knowledge and ignorance. Whatever happens, happens as the result of one's past actions, of divine will and of other factors.

There are only two ways to conquer destiny or be independent of it. One is to enquire for whom is this destiny and discover that only the ego is bound by destiny and not the Self and that the ego is non-existent.

The other way is to kill the ego by completely surrendering to the Lord, by realizing one's helplessness and saying all the time, 'Not I, but Thou, oh Lord' and giving up all sense of 'I' and ‘mine’, and leaving it to the Lord to do what he likes with you. Complete effacement of the ego is necessary to conquer destiny, whether you achieve this effacement through Self-enquiry or bhakti marga (path).

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 25, 2012, 05:29:56 PM
Dear Nagaraj,

Yes. Sri Bhagavan has said this in Verse 19 of Ulladu Narpadu:

vidhi madhi moolam vivekam illArke...

The debate, 'Does free will prevail or fate?' is only for those who do not know the root of both. Those who have known
the Self, the common source of free will and of fate, have passed beyond them both and will not return to them.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on October 26, 2012, 06:04:28 PM
Attachment Decreases with Meditation

Many times I complained to Bhagavan that I was not making any appreciable
progress, bemoaning the persistence of desires. Bhagavan replied making light
of my trouble:

"It will all go, all in time. You need not worry. The more dhyana (meditation)
one performs the more will these desires fall away."


(From M.G. Shanmugam's Personal Diary)

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 26, 2012, 06:24:10 PM
Dear Nagaraj,

Once for some other devotee, Sri Bhagavan said: 'Whatever is there inside the mind, should come out. One day.
it will be exhausted.

Arunachala Siva. 
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on October 27, 2012, 12:27:54 PM
God

As you go on ascribing names and forms to God and showing love to all because you have understood all names and forms to be His, your mind will gradually mature. Just as the taste improves with the ripening of a fruit, so also you will recognize the waxing of good and the waning of evil in you. As your mind matures, there will come a time when you should meet your Master. This is not to say that you go in search of him or he comes in search of you. At the right time the meeting will happen. All are moving in their own ways. Your fitness brings you together, makes you trust him, makes him teach you the right way, also makes you follow the his instructions. That is the straight way to reach God, which is to gain the fourth state. You will follow the way and reach your goal which is Being-Consciousness-Bliss, which is God.

(ellAm onrRE, All is One)

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 27, 2012, 12:51:22 PM
Dear Nagaraj,

Ellam OnRe - has been written by one Vai. Subramanian. The Tamizh edition came even in the early years of Asramam. Once
Annamalai Swami was advised by Sri Bhagavan, to write it out on a note book and read it regularly. Sri Annamalai Swami could
not do so for some reason or other. Finally Sri Bhagavan wrote the small booklet in His own print-like handwriting and gave it
to Sri Annamalai Swami.

Arunachala Siva. 
Title: I am a sinner
Post by: Nagaraj on October 28, 2012, 11:56:15 AM
I am a sinner

D.: I am a sinner and do not perform any religious duties. Shall I have a painful rebirth because of that?

B.: Why do you say you are a sinner? Faith in God is enough to save you from rebirth. Cast all your burden on Him. In the Tiruvachakam it is said: ‘Though I am worse than a dog, You have graciously undertaken to protect me. The delusion of death and birth is maintained by You. Is it for me to sit and judge? Am I the Lord here? Almighty God, it is for You to roll me through many bodies, or keep me fixed at Your feet.’ Therefore have faith and that will save you.

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 28, 2012, 12:09:29 PM
Dear Nagaraj,

This is one of many gems in Tiruvachakam. It is Verse 8 in Kuzhaitha Pathu (Decad on Melting):

The saint poet says: On your own accord, You have taken over this dog, lowlier than a dog. This birth and death
business (Maya) is in your control. Who am I to investigate? What is my right? Either you place me in a body or
at your anklet-wearing feet, O Lord with eye in the forehead!

நாயிற் கடையாம் நாயேனை நயந்துநீயே ஆட்கொண்டாய்
மாயப் பிறவி உன்வசமே வைத்திட்டிருக்கும் அதுவன்றி
ஆயக்கடவேன் நானோதான் என்ன தோஇங் கதிகாரங்
காயத் திடுவாய் உன்னுடைய கழற்கீழ் வைப்பாய் கண்ணுதலே. 503

Arunachala Siva.
Title: Put Full Faith in the Guru
Post by: Nagaraj on October 28, 2012, 04:41:02 PM
Put Full Faith in the Guru

Once a visitor said: "I have been coming to you, Swami, many times, hoping that
something will happen and I shall be changed. So far I do not see any change in
me. I am as I was: a weakling of a man, an inveterate sinner." And he started
weeping piteously.

"On this road there are no milestones, How can you know which
direction you are going? Why don't you do what the first-class
railway passenger does? He tells the guard his destination, locks
the doors and goes to sleep. The rest is done by the guard,
If you could trust your guru as much as you trust the railway
guard, it would be quite enough to make you reach your
destination. Your business is to shut the door and windows
and sleep. The guard will wake you up at your destination."


(Krishna Bhikshu, Sri Ramana Leelas)
(http://2.bp.blogspot.com/-WzDCMfnioiA/TYSVxi_R3aI/AAAAAAAAA1o/zWc4cHkY8LA/s400/guru%2BPaaduka.jpg)
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 28, 2012, 04:48:59 PM
Dear Nagaraj,

Total guru bhakti was evident with Sri Bhagavan's many devotees of inner circle, Whether it is Kunju Swami, or Viswantha
Swami, Muruganar, Suri Nagamma, Smt, T.R. kanakammal, Arthur Osborne, Major Chadwick, Annamalai Swami ,S.S. Cohen- all had
total faith in Sri Bhagvan's teachings and concentrated on self inquiry. Only Kavya  kanta Ganapati Muni had scattered interest
in life and he went in for various things, like freedom movement, teaching mantras to Harijans etc.,

All the above had self realization at the end of their lives. This is evident from Moments Remembered of Sri Ganesan.   

Arunachala Siva.
Title: tapas
Post by: Nagaraj on October 29, 2012, 08:39:01 AM
tapas

"If one watches whence this notion I springs, the mind is absorbed into that. That is tapas."

When a mantrA is repeated, if attention is directed to the source whence the mantrA sound is produced, the mind is absorbed in that. That is tapas.


(bhagavan to gaNapati muni)

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 29, 2012, 01:14:51 PM
Dear Nagaraj,

Sri N.R. Narayana Iyer, in his Technique of Maha Yoga writes:

While mental articulation of Who am I? or Be Still is useful in the initial stages, effort must be made to give it up totally, as
such articulation stand in the way of of concentration and stillness of the mind.

The Japa of Who am I? in the beginning, may appear ludicrous for those used to Siva, Siva, Rama, Rama, Krishna, Krishna
etc., but it must be understood that this Japa of Who am I? makes one involuntarily fix the mind on the Heart, which is the
aim of sadhana. Besides, Sri Bhagavan Himself says, 'Who am I?" is the best of all Japas (Talks No. 72).

Arunachala Siva.       
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on October 31, 2012, 05:02:29 PM
Different seers saw different aspects of truths at different times, each emphasising some one view. Why do you worry about their conflicting statements? The essential aim of the Veda is to teach us the nature of the imperishable Atman and show us that we are That.

(T. 30)

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 31, 2012, 05:13:13 PM
Dear Nagaraj,

It is  something like Hanuman saying that all flowers in Asoka Vana were red in color. But Sita said they are all white.
Rama later said that both are correct. Hanuman with anger towards Ravana saw the flowers as red as his eyes had
become red in anger. Sita being Mother did not see them with as anger but as they are. Both are correct.

Arunachala Siva. 
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on October 31, 2012, 05:16:24 PM
सदृशं चेष्टते स्वस्याः प्रकृतेः ज्ञानवानपि ।
प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥३३॥


sadRusham ceShtatE svasyAh prakRutEh jnyAnavAnapi .
prakRutim yAnti bhUtAni nigrahah kim kariShyati ..33..

Sri Aurobindo: All existences follow their nature and what shall coercing it avail? Even the man of knowledge acts according to his own nature.

Misc.: Even a man of knowledge acts according to his own nature, for everyone follows the nature he has acquired from the three modes. What can repression accomplish?



A visitor quoted verse 33 of Ch. 3 in Bhagavad Gita and asked Bhagavan, “Are we then to do nothing and simply allow the senses to go their own way?”

Bhagavan: It only means actions will go on, according to the gunas or prakriti of the man. They cannot be prevented. But, that is the very reason why man should acquire jnana and thus become unaffected by the consequences of such action. The verse says, “Acquire jnana and be unattached to the actions and their consequences.”

Bhagavan said this after saying, “Let us see in what connection this verse occurs,” and looking up the verse in question. Then I remembered that once before I asked Bhagavan about this very same verse, and then Bhagavan pointed out to me the very next verse in which we are directed not to yield to the senses. I mentioned this for the guidance of the visitor. Bhagavan had told me then that, if the two verses were taken together, it could not be contended that Gita teaches ‘Don’t restrain or attempt to restrain the senses, because what does restraint avail?’

(Day by Day)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 01, 2012, 10:25:13 AM
maunA

(http://www.messagefrommasters.com/Mystic_Musings/Ribhu_Gita/Bhagwan-maharshi.jpg)         


That state which transcends speech and thought is mauna;
it is meditation without mental activity. Subjugation of the
mind is meditation; deep meditation is eternal speech.
Silence is ever-speaking; it is the perennial flow of ‘language’.
It is interrupted by speaking; for words obstruct this
mute ‘language’. Lectures may entertain individuals for hours
without improving them. Silence, on the other hand,
is permanent and benefits the whole of humanity. By silence,
eloquence is meant. Oral lectures are not so eloquent as silence.
Silence is unceasing eloquence. It is the best language.


(Gospel)

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 01, 2012, 01:10:17 PM
Dear Nagaraj,

Yes. On some occasion, Sri Bhagavan has said: Silence is uninterrupted speech from Heart to Heart.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 01, 2012, 04:15:20 PM
SINCERITY

A devotee went to Ramana and said, "I've been with you for 25 years, doing Who am I, and nothing has happened yet, so Ramana said, "Try it another 25 and see what happens." Forget about time. Forget about when something is going to happen. Even if nothing happens in this life, you are ahead of the game, for if you've been sincere, and if you've really been working on yourself, you will come back to an environment that is conducive for your realization, and at that time you may have realization when you're about 12 or 13 years old, because you’ve earned it. But if you're like most people and go around minding everybody’s business and saying, "I have no time to do this. I've tried it for two hours and it doesn't work," then you keep coming back again, and again, and again, going through all kinds of experiences, until one day, maybe 10,000 years from now you may actually get it and start working on yourself diligently; what you should be doing now.

What do you do with yourself all day long? Think. From the moment you get out of bed, how does your day go? Do you think of God at all? Do you practice or do you think about your affairs and your body? Be honest with yourself. If you're not making any headway in spiritual life, it's because you're not putting anything into it. You have to realize that whatever you see in the world is only a reflection of yourself. If people are mean to you, if they abuse you, it is because you're seeing yourself as those people. In other words, you've got those qualities.

(From Robert Adams' articles)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 01, 2012, 04:33:29 PM
Longing

Aristocratic lady: “I long for bhakti. I want more of this longing. Even realisation does not matter for me. Let me be strong in my longing.”

Maharshi: If the longing is there, Realisation will be forced on you even if you do not want it. Subhechcha is the doorway for realisation.

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 01, 2012, 04:36:04 PM
Dear Nagaraj,

Yes. Longing is mumukshtavam, the first step of seven Jnana Bhoomis.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 02, 2012, 10:24:55 AM
Bhakti

(http://radhanathswamionline.com/wp-content/uploads/2011/03/Krishnas-Dog.jpg)     Bhakti is not different from mukti. Bhakti is being as the Self. One is always That.
He realizes It by the means he adopts. What is bhakti? To think of God. That means
only one thought prevails to the exclusion of all other thoughts. That thought is of
God, which is the Self, or it is the self surrendered unto God. When He has taken
you up, nothing else will assail you. The absence of thought is bhakti. It is also mukti.
Bhakti is Jnana Mata, i.e., the mother of jnana.

To a devotee who was praying that she should have more frequent visions of Siva,
Bhagavan said, “Surrender to Him and abide by His Will, whether He appears or
disappears; await His pleasure. If you ask Him to do as you like it is not surrender
but command to God. You cannot have Him obey you and yet think you have
surrendered. He knows what is best and when and how to do it. His is the burden.
You have no longer any cares. All your cares are His. Such is surrender. That is bhakti.”

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 03, 2012, 08:34:18 AM
Surrender

There are two ways of achieving surrender. One is looking into the source of the 'I' and merging into that source. The other is feeling 'I am helpless myself, God alone is all powerful, and except by throwing myself completely on Him, there is no other means of safety for me', and thus gradually developing the conviction that God alone exists and the ego does not count. Both methods lead to the same goal. Complete surrender is another name for jnana or liberation.

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 03, 2012, 12:10:57 PM
Dear Nagaraj,

This is what Saint Manikkavachagar describes in his Kovil Tiruppadigam, Tiruvachakam, Verse 7.

இன்றெனக் கருளி இருள்கடிந்துள்ளக்
தெழுகின்ற ஞாயிறே போன்று
நின்றநின் தன்மை நினைப்பற நினைந்தேன்
நீயலால் பிறிது மற்றின்மை
சென்றுசென்றுணுவாய்த் தேய்ந்துதேய்ந்தொன்றாம்
திருப்பெருந்துறையுறை சிவனே
ஒன்றும் நீயல்லை அன்றியொன் றில்லை
யாருன்னை அறியகிற்பாரே. 394

Sri Bhagavan has quoted this verse, as to how,  the devotee's ego gets smaller and smaller and becomes atomic and then
finally disappears and he comes to realize that there is only He and not he (the saint poet)

Arunachala Siva
Title: bhakti and jnyAna
Post by: Nagaraj on November 04, 2012, 12:21:51 PM
bhakti and jnyAna

D: What is the relation between jnana and bhakti?

M: The eternal, unbroken, natural state of abiding in the Self is jnana. To abide in the Self you must love the Self. Since God is verily the Self, love of the Self is love of God; and that is bhakti. Jnana and bhakti are thus one and the same.


Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 04, 2012, 12:25:50 PM
Dear Nagaraj,

Sri Bhagavan has said, Bhakti is Jnana Matha.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 04, 2012, 07:58:22 PM
If you strengthen the mind, that peace will continue for all time. Its duration is proportional to the strength of mind acquired by repeated practice. And such a mind is able to hold on to the current. In that case, engagement or no engagement in work, the current remains unaffected and uninterrupted. It is not the work that hinders but the idea that it is you who are doing it.



Maharshi's Gospel

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 05, 2012, 01:09:18 PM
Dear Nagaraj,

Yes. But here 'strengthening of mind' is only concentration of mind with one thought, that is God or work in the world. It is
unperturbed, without any other thoughts.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Hari on November 05, 2012, 06:45:51 PM
Nearly all mankind is more or less unhappy because nearly all do not know the true Self. Real happiness abides in Self-knowledge alone. All else is fleeting. To know one's Self is to be blissful always. 
Title: Re: Bhagavan Ramana Teachings
Post by: Hari on November 05, 2012, 06:47:43 PM
Bliss is not something to be got. On the other hand you are always Bliss. This desire [for Bliss] is born of the sense of incompleteness. To whom is this sense of incompleteness? Enquire. In deep sleep you were blissful. Now you are not so. What has interposed between that Bliss and this non-bliss? It is the ego. Seek its Source and find you are Bliss.
Title: Re: Bhagavan Ramana Teachings
Post by: Hari on November 05, 2012, 06:50:18 PM
Wanting to reform the world without discovering one's true Self is like trying to cover the world with leather to avoid the pain of walking on stones and thorns. It is much simpler to wear shoes.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 05, 2012, 06:56:29 PM
Dear Hari,

Many devotees came to Sri Bhagavan  telling: I want to join freedom movement. I want to reform India. etc.,

Sri Bhagavan said: First understand your true nature, by reforming yourself. Then you will take up reforming the
country!

Arunachala  Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Hari on November 05, 2012, 08:45:57 PM
Happiness is your nature. It is not wrong to desire it. What is wrong is seeking it outside when it is inside.

(http://www.cosmicharmony.com/LightWorkers/Trinity4/RamanaMaharshi.jpg)
Title: Re: Bhagavan Ramana Teachings
Post by: Hari on November 05, 2012, 08:48:28 PM
Nobody doubts that he exists, though he may doubt the existence of God. If he finds out the truth about himself and discovers his own Source, this is all that is required.
Title: Re: Bhagavan Ramana Teachings
Post by: Hari on November 05, 2012, 08:52:59 PM
Every living being longs always to be happy, untainted by sorrow; and everyone has the greatest love for himself, which is solely due to the fact that happiness is his real nature. Hence, in order to realize that inherent and untainted happiness, which indeed he daily experiences when the mind is subdued in deep sleep, it is essential that he should know himself. For obtaining such knowledge the inquiry 'Who am I?' in quest of the Self is the best means.
Title: Re: Bhagavan Ramana Teachings
Post by: Hari on November 05, 2012, 09:05:02 PM
Reality is simply the loss of ego. Destroy the ego by seeking its identity.  Because the ego is no entity it will automatically vanish and Reality will shine forth by Itself.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 06, 2012, 12:56:23 PM
Dear Hari,

Yes. Sri Bhagavan closes the Ulladu Narpadu: if ego's form is destroyed, it is mukti.

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Balaji on November 06, 2012, 03:47:00 PM
Removal of Misery

D.: When duhka (misery) overpowers me, enquiry is impossible.
M.: Because the mind is too weak. Make it strong.
D.: By what means?
M.: Sat-sanga, Isvara Aradhana, Pranayama (association with the wise, worship of God, breath control).
D.: What happens?
M.: Misery is removed; our aim is removal of misery. You do not acquire happiness. Your very nature is happiness. Bliss is not newly earned. All that is done is to remove unhappiness. These methods do it.
D.: Association with the wise may strengthen the mind. There must also be practice. What practice should be made?
M.: Yes. Practice is necessary too. Practice means removal of predispositions. Practice is not for any fresh gain; it is to kill the predispositions.
D.: Abhyasa (practice) should give me that power.
M.: Practice is power. If thoughts are reduced to a single thought, the mind is said to have grown strong. When practice remains unshaken it becomes sahaja (natural).
D.: What is such practice?
M.: Enquiring into the Self. That is all. Atmanyeva vasam nayet ... Fix the mind on the SELF.
D.: What is the aim to be kept in view? Practice requires an aim.
M.: Atman is the aim. What else can there be? All other aims are for those who are incapable of atmalakshya (having the Self for the aim). They lead you ultimately to atma-vichara (enquiry into the Self). One-pointedness is the fruit of all kinds of practice. One may get it quickly; another after a long time. Everything depends on the practice.

— Talks with Sri Ramana Maharshi, No. 290

--------------------------------------------------------------------------------

 

Title: Re: Bhagavan Ramana Teachings
Post by: Hari on November 06, 2012, 03:55:34 PM
Relative knowledge pertains to the mind and not to the Self. It is therefore illusory and not permanent.  Take a scientist, for instance. He formulates a theory that the Earth is round and goes on to prove it on an incontrovertible basis. When he falls asleep the whole idea vanishes; his mind is left a blank. What does it matter whether the world remains round or flat when he is asleep? So you see the futility of all such relative knowledge. One should go beyond relative knowledge and abide in the Self. Real knowledge is such experience, and not apprehension by the mind.
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on November 07, 2012, 05:45:50 AM
That which is does not even say ‘I am’. For, does any doubt rise that ‘I am not’? Only in such a case should one be reminding oneself
‘I am a man’. One does not. On the other hand, if a doubt arises whether he is a cow or a buffalo he has to remind himself that
he is not a cow, etc., but ‘I am a man.’ This would never happen.Similarly with one’s own existence and realisation.

Talks with Sri Ramana Maharshi
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 07, 2012, 10:16:21 AM
Dear Ravi,

That is really lovely. A self realized Jnani does not say he is self realized. He is simply is. As you say no one would say I am a man.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Hari on November 07, 2012, 12:22:22 PM
Your own Self-Realization is the greatest service you can render the world.
Title: Re: Bhagavan Ramana Teachings
Post by: Hari on November 07, 2012, 12:25:56 PM
You and I are the same. What I have done is surely possible for all. You are the Self now and can never be anything else. Throw your worries to the wind, turn within and find Peace.
Title: Re: Bhagavan Ramana Teachings
Post by: Hari on November 07, 2012, 12:28:38 PM
"Heart" is merely another name for the Supreme Spirit, because He is in all hearts. The entire Universe is condensed in the body, and the entire body in the Heart. Thus the Heart is the nucleus of the whole Universe.
Title: Re: Bhagavan Ramana Teachings
Post by: Balaji on November 08, 2012, 04:32:11 PM


By T.K.Sundersa Iyer

Bhagavan asked me to fetch the book Dakshinamurti Ashtotra, which I had not read, and opening a page therein he gave it to me to read. The fifth name from the last read "Om Sri Yoga Pattabhiramaya namaha." Bhagavan then said, "Sri Rama is Dakshinamurti, and Dakshinamurti is Sri Rama. Do you know where Ayodhya is? The Vedas say it is in the sun, and describe it is as ashtachakra navadwara devanam purayodhya (the gods' city is Ayodhya with eight corners and nine gates). Arunachala is also ashtachakra puri (eight-cornered city), and Lord Arunachala is Sri Rama as well as Dakshinamurti. One has no need to go to the sun to see Ayodhya or Sri Rama, but one may see them here and now."

from the newsletters of Arunachala Ashram
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 08, 2012, 04:44:41 PM
Dear all,

Hrydayam is that where everything is born, is sustained, and gets absorbed. Hrudayam is not merely on the right
side of the chest. It is everywhere. It covers the entire universe and beyond. For practitioners, it is said you meditate
on the Hrudyam which is the Self. Once a devotee, out of curiosity, came and touched the right chest of Sri Bhagavan.
He found ticking three times, a pause and again ticking three times!

Arunachala Siva. 
Title: Re: Bhagavan Ramana Teachings
Post by: Hari on November 08, 2012, 04:46:57 PM
Thank you for information, Sri Udai and Sri Subramanian!
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 08, 2012, 04:49:13 PM
Dear Hari,

Hrudayam means hrt ayam - It IS.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 09, 2012, 04:21:01 AM

Not forgetting consciousness [i.e. not forgetting one's own Self-consciousness due to pramada or inattentiveness] is the path of devotion [bhakti], the relationship of unfading real love, because the real consciousness of Self, which shines as the undivided [non-dual] supreme bliss itself, surges as the nature of love [or bhakti].

(Guru Vachaka Kovai, 974)

Title: Re: Bhagavan Ramana Teachings
Post by: Balaji on November 12, 2012, 01:58:04 PM
by  Mercedes de Acosta's


Question: Is reincarnation a fact?
Bhagavan: You are incarnated now, aren't you? Then you will be so again. But as the body is illusion then the illusion will repeat itself and keep on repeating itself until you find the real Self.
Question: What is death and what is birth?
Bhagavan: Only the body has death and birth, and it (the body) is illusion. There is, in Reality, neither birth nor death.
Question: How much time may elapse between death and rebirth?
Bhagavan: Perhaps one is reborn within a year, three years or thousands of years. Who can say? Anyway what is time? Time does not exist.
Question: Why have we no memory of past lives?
Bhagavan: Memory is a faculty of the mind and part of the illusion. Why do you want to remember other lives that are also illusions? If you abide within the Self, there is no past or future and not even a present since the Self is out of time - timeless.
Question: Are the world, the mind, ego and the body all the same thing?
Bhagavan: Yes. They are one and the same thing. The mind and the ego are one thing, but there is no word to explain this. You see, the world cannot exist without the mind, the mind cannot exist without what we call the ego (itself, really) and the ego cannot exist without a body.
Question: Then when we leave this body, that is when the ego leaves it, will it (the ego) immediately grasp another body?
Bhagavan: Oh, yes, it must. It cannot exist without a body.
Question: What sort of a body will it grasp then?
Bhagavan: Either a physical body or a subtle-mental body.
Question: Do you call this present physical body the gross body?
Bhagavan: Only to distinguish it - to set it apart in conversation. It is really a subtle-mental body also.
Question: What causes us to be reborn?
Bhagavan: Desires. Your unfulfilled desires bring you back. And in each case - in each body - as your desires are fulfilled, you create new ones. You must conquer desire to be absorbed into the One and thus end rebirth.
Question: Can sex change in rebirth?
Bhagavan: Oh, surely. We have all been both sexes many times.
Question: Is it possible to sin?
Bhagavan: Having a body, which creates illusion, is the only sin, and the body is our only hell. But it is right that we observe moral laws. The discussion of sin is too difficult for a few lines.
Question: Does one who has realized the Self lose the sense of 'I'?
Bhagavan: Absolutely.
Question: Then to you there is no difference between yourself and myself, that man over there, my servant - are all the same?
Bhagavan: All are the same, including those monkeys.
Question: But the monkeys are not people. Are they not different?
Bhagavan: They are exactly the same as people. All creatures are the same in One Consciousness.
Question: Do we lose our individuality when we merge into the Self?
Bhagavan: There is no individuality in the Self. The Self is One - Supreme.
Question: Then individuality and identity are lost?
Bhagavan: You don't retain them in deep sleep, do you?
Question: But we retain them from one birth to another, don't we?
Bhagavan: Oh, yes. The 'I' thought (the ego) will recur again, only each time you identify with it a different body and different surroundings around the body. The effects of past acts (karma) will continue to control the new body just as they did the old one. It is karma that has given you this particular body and placed it in a particular family, race, sex, surroundings and so forth.
Bhagavan added, "These questions are good, but tell de Acosta (he always called me de Acosta) she must not become too intellectual about these things. It is better just to meditate and have no thought. Let the mind rest quietly on the Self in the cave of the Spiritual Heart. Soon this will become natural and then there will be no need for questions. Do not imagine that this means being inactive. Silence is the only real activity." Then Guy added, "Bhagavan says to tell you that he sends you his blessings."
This message greatly comforted me.

Om Namo Bhagavathe Sri Ramanaya
Title: Re: Bhagavan Ramana Teachings
Post by: Balaji on November 12, 2012, 02:16:48 PM
Insincerity

When we were living with Bhagavan there was one thing we could never be: insincere.There was no way we could fool him on this account.
Once a group of influential devotees from Madras came up with a scheme to take Bhagavan away to Madras. In an attempt to execute this plan, a number of them arrived at the ashram and came into the hall. It wasn't long before they realized that Bhagavan would never consent to leave Ramanasramam, and eventually they left.
One old devotee was sitting in the corner of the hall quietly watching the whole drama unfold. He said nothing while the discussion was underway, though he was secretly in collusion with the group from Madras. After the group left, Bhagavan turned to one of his attendants and said, "Some people will sit quietly as if they have nothing to do with what is taking place before them. But on the contrary, they have everything to do with what is going on."
The old devotee questioned, "Bhagavan, are you testing me?"
Bhagavan simply remained silent. Any acts of insincerity were easily known to Bhagavan and he did not hesitate to point them out.

from the newsletters of Arunachala Ashram

Om Namo Bhagavathe Sri Ramanaya
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 12, 2012, 03:08:18 PM
Dear Balaji,

Sri Bhagavan knew everything, past, present, and future. He was a Sarvajna - all knowing.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Balaji on November 12, 2012, 04:14:39 PM

If one abuses another or injures him the remedy does not lie in retort or resistance. Simply keep quiet. This quiet will bring peace to the injured but make the offender restless until he is driven to admit his error to the injured party.
— Sri Ramana Maharshi
 
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on November 13, 2012, 06:55:21 AM
D: The final state of Realization according to Advaita, is said to be the absolute Union with the Divine and according to Visishtadvaita, a qualified union, while Dvaita maintains that there is no union at all. Which of these should be considered the correct view?

M: Why speculate as to what will happen some time in the future? All are agreed that the ‘I’ exists. To whichever school of thought he may belong, let the earnest seeker first find out what the ‘I’ is. Then it will be time enough to know what the final State will be, whether the ‘I’ will get merged in the Supreme Being or stand apart from Him. Let us not forestall the conclusion, but keep an open mind.

D: But will not some understanding of the final state be a helpful guide even to the aspirant?

M: No purpose is served in trying to decide now what the final state of Realization will be. It has no intrinsic value.

D: Why so?

M: Because you proceed on a wrong principle. Your ascertainment has to depend on the intellect which shines only by the light it derives from the Self. Is it
not presumptuous on the part of the intellect to sit in judgement over that of which it is but a limited manifestation, and from which it derives its little light
?
How can the intellect which can never reach the Self be competent to ascertain, and much less decide the nature of the final state of Realization? It is like
trying to measure the sunlight at its source by the standard of the light given by a candle
. The wax will melt down before the candle comes anywhere near
the sun.Instead of indulging in mere speculation, devote yourself here and now to the search for the Truth that is ever within you.

The Maharshi's Gospel
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 13, 2012, 07:49:54 AM
Dear Ravi,

Excellent. Intellect is helpful only to the extent of what Self Inquiry is. It can never describe the state of self realization.
Since Self Realization is experiential, no amount of description of what it is, will suffice.

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: cefnbrithdir on November 13, 2012, 02:47:47 PM

Dear Subramanian Sir

 And yet all the revelations and teachings of Bhagavan, the Vedas, Tripura Rahasya - which I am presently reading - may help quieten the mind on an intellectual level and faith gives no room to doubt.

I know that Bhagavan would likely advise someone suffering from doubt to ask "Who is the doubter" "From where does doubt come". But would not  faith in knowledge precluding any doubt prior to Knowledge be preferential. One less thing for Self Inquiry to have to deal with.

Am I right in thinking that this is  what you meant by "Intellect is helpful only to the extent of what Self Inquiry is" ?

Thank you
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 13, 2012, 02:54:38 PM
Dear cefnbrithdir,

Sri Bhagavan did not ask the devotees to find out who is the doubter for all questions. Many questions about the progress
in Self Inquiry or even clarifications of subtle points on Self Inquiry, He has answered elaborately. Only some irrelevant questions
like, Am I fit for self inquiry? Am I not sinful? I doubt whether self inquiry is suited to me....Only upon such questions, He would retort
asking to find out who is the doubter. Because the little 'I' is a mischievous element. It will doubt everything but the world. But it
will not doubt the world! So Sri Bhagavan used to ask Find out who is the doubter, or who is doubting so?

Kavyakanta Ganapati Muni used to say that this is Brahmastram, a deadly weapon of gods! Because once He asks who is the
doubter? you will say, it is 'I". Then He will ask: What is this 'I'? Is the 'I' real> Are you not the Self?.....

Arunachala Siva.
         
Title: Re: Bhagavan Ramana Teachings
Post by: cefnbrithdir on November 13, 2012, 03:31:03 PM
Dear Subramanian Sir

Thank you. I did think that Bhagavan's response, quoted by Ravi, was specific to the question asked - and included that in my earlier post but then for doubtless different reasons took it out !

I realise with some irony that my desire to post stemmed from not being sufficiently settled as to whether Bhagavan was responding specifically, which you have kindly confirmed he was,  or whether his words were addressing  something I needed to attend to  or had not properly understood myself.

Another lesson !  But I am smiling.
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on November 14, 2012, 07:20:43 AM
D: What is guru kripa? How does it lead to Selfrealization?
M: Guru is the Self.... Sometimes in his life a man becomes dissatisfied with it, and, not content with what he has, he seeks the satisfaction of his desires,
through prayer to God etc. His mind is gradually purified until he longs to know God, more to obtain His grace than to satisfy his worldly desires. Then,
God’s grace begins to manifest. God takes the form of a Guru and appears to the devotee, teaches him the Truth and, moreover, purifies his mind by
association. The devotee’s mind gains strength and is then able to turn inward. By meditation it is further purified and it remains still without the least ripple.
That calm expanse is the Self.
The Guru is both ‘external’ and ‘internal’. From the ‘exterior’ he gives a push to the mind to turn inward; from the ‘interior’ He pulls the mind towards the
Self and helps in the quieting of the mind. That is guru kripa. There is no difference between God, Guru and the Self.

The Maharshi's Gospel
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 14, 2012, 01:57:52 PM
Dear Ravi,

Quite true.

Arunachala Siva.
Title: Passions
Post by: Nagaraj on November 14, 2012, 08:27:38 PM
Passions

D: How am I to deal with my passions? Am I to check them or satisfy them? If I follow Bhagavan’s method and ask, ‘To whom are these passions?’ they do not seem to die but grow stronger.

M: That only shows you are not going about my method properly. The right way is to find out the root of all passions, the source whence they proceed, and get rid of that. If you check the passions, they may get suppressed for the moment, but will appear again. If you satisfy them, they will be satisfied only for the moment and will again crave satisfaction. Satisfying desires and thereby trying to root them out is like trying to quench fire by pouring kerosene oil over it. The only way is to find the root of desire and thus remove it.


(Day by Day)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 15, 2012, 03:48:23 AM
"The purpose of self-enquiry is to focus the entire mind at its source"



(Gospel)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 15, 2012, 03:51:57 AM
“If you have surrendered, you must be able to abide by the will of God and not make a grievance out of what may not please you.”



(Talks 115)

Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on November 15, 2012, 07:07:54 AM
D: After leaving this Ashram in October, I was aware of the Presence that prevails in Sri Bhagavan’s presence enfolding me for about ten days. All the
time, while busy in my work, there was an undercurrent of that peace in unity; it was almost like the dual consciousness which one experiences
while half-asleep in a dull lecture. Then, it faded out entirely, and the old stupidities came in instead. Work leaves no time for separate meditation. Is it
enough constantly reminding oneself ‘I AM’, while at work?

M: (After a short pause). If you strengthen the mind, that peace will continue for all time. Its duration is proportional to the strength of mind acquired by
repeated practice. And such a mind is able to hold on to the current. In that case, engagement or no engagement in work, the current remains
unaffected and uninterrupted. It is not the work that hinders but the idea that it is you who are doing it.

Maharshi's Gospel.
Title: Re: Bhagavan Ramana Teachings
Post by: Balaji on November 15, 2012, 06:26:39 PM
08-10-1945

Janaki, daughter of Subbarayadu, the Deputy Superintendent of Police of this place, asked Bhagavan, “ I want to do nama smarana always.  But I am also keen on getting higher education.(She is the first year College class).  What should I do?”

Bhagavan:  There is nothing contradictory between the two desires.

Janaki:  If I am always doing nama smarana, how can I carry on studies for  which the mind I required?

Bhagavan did not answer.  But Frydman and I told the girl,”It was said both could be done at the same time.”  Frydman added,”Give the mind to studies and heart to God.

From day by day with Bhagavan
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 15, 2012, 07:29:14 PM
Dear Balaji,

Yes. Give the mind to work and give the Heart to Sri Bhagavan.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Balaji on November 15, 2012, 08:20:56 PM

09-10-1945

K. Mahatani asked in continuation of the above, “If we want to succeed in any enterprise in the world, we must give our whole mind and heart to it.  Otherwise we cannot succeed.  So it is rather impracticable to devote one’s mind both to God and worldly activity”.

Bhagavan: If one keeps fixed in the Self,  the activities will still go on and their success will not be affected.  One should not have the idea that one is the doer.   The activities will still go on.   That force  by whatever name you may call it, which brought the body into existence will see to it that the activities which this body is meant to go through are brought about .

Mahatani was still not quite satisfied and thereupon Bhagavan referred him to read an article on renunciation which is found at the end of the Gita Press edition of Bhagavad Gita.   This article mentions seven stages of renunciation and Bhagavan said,” Let Mahatani see if anything in this article appeals to him,”  I read out the whole article in the hall for the benefit of all, as Bhagavan desired. It is said there that one who has reached the seventh stage of renunciation will not feel even when his body is cut by a weapon or some other suffering is inflicted on him.  When this portion was being read Bhagavan remembered the following poem which means:

They won’t be afraid even if  guileful enemies stab their chest or they are surrounded by fire or bitten by a cobra, all will be bliss for them.   This is found in Ponnamnbala Swami’s commentary on Bhagavad Gita in Tamil stanzas, Chapter VI Verse 17 (page 150 of the Asramam book).  Continuing this topic, I said ,”It is true such things are said in the books.   But see that the jnani feels pain.  Even one like Sri Ramakrishna Paramahamsa felt pain when he had cancer of the throat and cried out, ’Why has mother sent this pain to me ?”’


Bhagavan: It may be like that in the beginning, due to long association or habit.   But afterwards it will pass off.
Boundless Ocean of Grace Vol V

Day by Day With Bhagavan

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 16, 2012, 03:25:16 AM
Dear Balaji,

Yes. There is no pain or pleasure for a Jnani who is in a dynamic state of stillness. He has no body consciousness at all.
However, as Sri Bhagavan said 'due to long association of habits', sometimes they say that they have pain. Sri Bhagavan
also groaned during His illness. But when someone asked Him, whether: Are you having pain? He said, 'Yes. The body is
paining.'

Arunachala Siva 
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 16, 2012, 03:53:49 AM
I want to be further enlightened. Should I try to make no effort at all?

Here, it is impossible for you to be without effort. When you go deeper, it is impossible for you to make any effort.

If the mind becomes introverted through enquiry into the source of aham-vritti, the vAsanAs become extinct. The light of the Self falls on the vAsanAs and produces the phenomenon of reflection we call the mind. Thus, when the vAsanAs become extinct the mind also disappears, being absorbed into the light of the one reality, the heart.

This is the sum and substance of all that an aspirant needs to know. What is imperatively required of him is an earnest and one-pointed enquiry into the source of aham-vritti.

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 16, 2012, 11:36:24 AM
Dear Nagaraj,

Yes. Aham-vritti becomes Aham, I AM,  when the mind withdraws itself into Heart.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on November 16, 2012, 11:53:39 AM
The mind,the body and the world are not separate from the Self. They rise from and sink into the Self. They do not remain apart from the Self.Can they be different from the Self? Only be aware of the Self.

Talks with Sri Ramana Maharshi
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on November 16, 2012, 12:27:10 PM
D.: Why then does Upadesa Sara speak of the body, etc., as jadai.e. insentient?

M.: Inasmuch as you say that they are body, etc., apart from the Self.But when the Self is found this body, etc., are also found to be in it. Afterwards no one will ask the question and no one will say that they are insentient.

Talks with Sri Ramana Maharshi
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 16, 2012, 12:32:51 PM
The Heart is used in the Vedas and the scriptures to denote the place whence the notion ‘I’ springs. Does it spring only from the fleshy ball? It springs within us somewhere right in the middle of our being. The ‘I’ has no location. Everything is the Self. There is nothing but that. So the Heart must be said to be the entire body of ourselves and of the entire universe, conceived as ‘I’. But to help the practiser (abhyasi) we have to indicate a definite part of the Universe, or of the Body. So this Heart is pointed out as the seat of the Self. But in truth we are everywhere, we are all that is, and there is nothing else.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 16, 2012, 12:35:54 PM
Dear Ravi,

So long as the Self is within the body, the body is called the body. When the Self leaves the body, it becomes corpse.
In Tamizh, they call the body as udal and the corpse as udalam.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: cefnbrithdir on November 16, 2012, 02:37:10 PM

Dear Subramanian Sir

What then leaves the body (together  with the Self)  that allows continuing karmic imprints to continue ?
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 16, 2012, 03:16:54 PM
Dear Ravi, cefnbrithdir, sanjaya_ganesh,

Yes. I agree Self is everywhere. There is no going or coming for the Self. Self is all. In which case, the five pranas, (actually there are
another group of less important five  pranas, Arunagirinathar says dasa vayus) and others that only leave the body, do they not
contain Self? Though Self is there, it ceases to activate the pranaskakti in the body which is dead.

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 16, 2012, 03:28:15 PM
Dear sanjaya ganesh,

Yes. it is all Maya. Otherwise we shall keep the corpses at home and also do pujas.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: cefnbrithdir on November 16, 2012, 03:48:45 PM

Dear Sanjay

Do I understand correctly that "activating" is not the same as movement or should I say vibration ? Shakti and Maya are not equivalent are they ?  When movement is involved maya more readily shows itself but does not the jnani see stillness and movement as one ?

Thank you.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 16, 2012, 04:00:16 PM
About Death

A visitor asks Sri Maharshi:

Visitor: How can the terrible fear of death be overcome?

Bhagavan: When does that fear seize you? Does it come when you do not see your body, say, in dreamless sleep, or when you are under chloroform? It haunts you only when you are fully “awake” and perceive the world, including your body. If you do not see these and remain your pure self, as in dreamless sleep, no fear can touch you. If you trace this fear to the object, the loss of which gives rise to it, you will find that that object is not the body, but the mind which functions in it and through which the environment and the attractive world is known as sights, sounds, smells, etc. Many a man would be too glad to be rid of his diseased body and all the problems and inconvenience it creates for him if continued awareness were vouchsafed to him. It is the awareness, the consciousness, and not the body, he fears to lose. Men love existence because it is eternal awareness, which is their own Self. Why not then hold on to the pure awareness right now, while in the body and be free from all fear?

A Mysorean, Mr. M. had read some Theosophical books and stayed here for some months trying to digest them. He wanted to know about rebirths. Theosophy speaks of 50 to 10,000-year intervals between death and rebirth. Why is this so?

Bhagavan: There is no relation between the standard of measurements of one state of consciousness and another. All such measurements are hypothetical. It is true that some individuals take more time and some less. But it must be distinctly understood that it is not the soul that comes and goes, but the thinking mind of the individual, which makes it appear to do so. On whatever plane the mind happens to act, it creates a body for itself: in the physical world a physical body, in the dream world a dream body, which becomes wet with dream rain and sick with dream diseases. After the death of the physical body, the mind remains inactive for some time, as in dreamless sleep, when it remains worldless and therefore bodiless. But soon it becomes active again in a new world and a new body – the astral, – till it assumes another body in what is called a “rebirth”. But the Jnani, the Self- Realised man, whose mind has already ceased to act, remains unaffected by death: it has dropped never to rise again to cause births and deaths. The chain of illusions has snapped forever for him.

It is now clear that there is neither real birth, nor real death. It is the mind which creates and maintains the illusion of reality in this process, till it is destroyed by Self-Realisation.



(Guru Ramana, SS Cohen)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 16, 2012, 04:02:13 PM
About Death

Real rebirth is dying from the ego into the Spirit. This is the significance of the crucifixion of Jesus. Whenever identification with the body exists, a body is always available, whether in this or in any other one, till the body-sense disappears by merging into the Source – the Spirit, or Self. The stone which is projected upwards remains in constant motion, till it returns to its source, the earth, and rests. Headache continues to give trouble, till the pre-headache state is regained.


Give up the false identification and, remember, the body cannot exist without the Self, whereas the Self can exist without the body; in fact it is always without it.


(Guru Ramana, SS Cohen)

Title: Re: Bhagavan Ramana Teachings
Post by: cefnbrithdir on November 16, 2012, 04:12:39 PM


Dear Sanjay

But I was not thinking about dreams or snakes which are not real.

But Siva and Shakti and their unity are Real are they not ?  (Amritanubhava)
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 16, 2012, 04:25:00 PM
Dear sanjaya_ganesh,

What cefnbritrhdir meant was Siva-Sakti is concorporate, as Brahman and Its manifesting power. There is no
reason to bring in Tenzing Norgay, Sachin Tendulkar and Usin Bolt here. These words were quoted from Amrirtanubhava
of Sri Jnanadeva, who is again an advaitin of very high order. Siva-Sakti is like Sun and its heat, Moon and its coolness,
graphite and its blackness and gold and its yellowness.

Arunachala Siva.       
 
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on November 16, 2012, 04:44:01 PM
Friends,
Please post only Sri Bhagavan's teachings here.May I Request you to delete your comments and move it to the Discussions thread please.Thanks.
I will remove this comment once I find that this has been noticed and acted upon.
Namaskar.
Title: Re: Bhagavan Ramana Teachings
Post by: Balaji on November 16, 2012, 07:47:01 PM


Once when meditating in the presence of Bhagavan, the mind persisted in wandering. I couldn't control it. So I gave up meditation and opened my eyes. Bhagavan at once sat up and said, "Oh! You abandoned it thinking it is the swabhava (habit) of the mind to wander. Whatever we practise becomes the swabhava. If control is practised persistently that will become the swabhava." —

 From the January, 1971 Mountain Path:
"How Bhagavan Came To Me,"
by Sadhu Trivenigiri Swami.
 
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 16, 2012, 08:40:46 PM
Question: Is that purusha in the heart?

Answer: If you mean the physical heart, it cannot be. But the books describe a heart which is an inverted lotus with a cavity inside and a flame in that cavity and all that. In such a psychic heart, the purusha may be said to abide and the flame may be of that angushtha pramana.

Question: Is seeing that light Self-realisation?
Answer: Abiding in it and being it, not seeing it, is Self realisation.



(Day by Day)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 16, 2012, 08:42:44 PM
Question: What is the difference between sushupti ananda and turiya ananda?

Answer: There are not different anandas. There is only one ananda including the ananda enjoyed during the waking state, the ananda, of all kinds of beings from the lowest animal to the highest Brahma, the ananda of the Self. The bliss which is enjoyed unconsciously in sleep is enjoyed consciously in turiya. That is the difference. The ananda enjoyed during jagrat is upadhi ananda.



(Day by Day)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 16, 2012, 08:50:38 PM
(http://www.sriramanamaharshi.org/bookstallsales/includes/templates/afz_zc_05/images/ramana.png)         
When you speak of a path, where are you now?
and where do you want to go? If these are known,
then we can talk of the path. Know first where you
are and what you are. There is nothing to be reached.
You are always as you really are. But you don’t realise it.
That is all.


Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 16, 2012, 09:06:28 PM
(http://that.dapj.org/_/rsrc/1325211162998/atma/ramanamaharishi/ramana.jpg)

(http://ser.iweb.bsu.edu/images/leaf-border.gif)

You don’t forget Bhagavan and Bhagavan won’t forget you

(Day by Day)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 16, 2012, 09:27:04 PM
(http://wallpapers.free-review.net/wallpapers/23/Windows_7_-_Strawberry_Dream.jpg)     
All that we see is a dream, whether we see
it in the dream state or in the waking state.
On account of some arbitrary standards
about the duration of experience and so on,
we call one experience dream experience
and another waking experience. With
reference to Reality, both the experiences
are unreal.


(Day by Day)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 16, 2012, 09:38:41 PM
(http://richardarunachala.files.wordpress.com/2009/07/img_9889_thumb.jpg?w=504&h=337)

Guru is not the physical form.
So the contact will remain even after
the physical form of the Guru vanishes.

(Day by Day)

Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on November 16, 2012, 10:17:04 PM
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.It is ever there.

Talks with Sri Ramana maharshi
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 18, 2012, 06:52:21 AM
Posted this in comments section by mistake, hence reposting in the right thread


(http://www.globaltimes.cn/attachment/101111/9c329d436a.gif)         





Everything we see is changing,
always changing.
There must be something
unchanging as the basis and
source of all this.




(Gospel)


Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 18, 2012, 06:56:21 AM




Simply draw the mind back each time
it strays and fix it in dhyana.


(Day by Day)

   (http://learningtoteachscience.files.wordpress.com/2011/12/31.gif)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 18, 2012, 07:50:39 AM
Your own self-realization is the greatest service you can render the world.

Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on November 18, 2012, 10:34:11 AM
Ocean of Nectar, Full of Grace,
Engulfing the Universe in Thy Splendour !
Oh, Arunachala — the Supreme self !
Be Thou the Sun, and open the Lotus of my Heart in Bliss,

Oh Arunachala !
In Thee the picture of the Universe
Is formed, has its stay and is dissolved.
This is the Sublime Truth.
Thou Art the Inner-Self,
who dancest in the Heart as 'I',
Heart is Thy Name, Oh Lord !
 
He who turns inward with untroubled mind
To search where the conciousness of 'I' arises
Realises the Self and rests in Thee,
Oh Arunachala !   like a river
when it joins the Ocean.

Abandoning the outer world,
with Mind and Breath Controlled,
To meditate on Thee within, the Yogi sees Thy Light,
Oh Arunachala !   and finds his delight in Thee !

He who dedicates his mind to Thee,
and seeing Thee always beholds the Universe as Thy figure;
He Who at all times Glorifies Thee
and loves Thee as none other than the Self,
 Triumphs – being One with Thee,
Oh Arunachala !immersed in Thy Bliss.

Sri Arunachala Pancharatnam.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 18, 2012, 04:57:42 PM

Nothing can be more strange than this.
The Self is not attained by doing anything,
but remaining still and being as we are.


(Day by Day)

     (http://sphotos-a.xx.fbcdn.net/hphotos-prn1/c0.76.683.326.51126927639/p843x403/559286_10151249124894631_14099530_n.jpg)
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 18, 2012, 05:34:34 PM
We are going round and round to remain where we are.

Arunachala Siva.
 
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 19, 2012, 03:32:58 AM
The tranquil clarity devoid of mental turmoil is the samadhi which is essential for Liberation. [Therefore] try earnestly to experience the peaceful consciousness, the clarity of heart, by destroying the deceptive turmoil [of mind].

(Guru Vachaka Kovai, 919)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 19, 2012, 03:51:57 AM
You say the jnani sees the path, treads it, comes across obstacles, avoids them, etc. In whose eyesight is all this, in the jnani’s or
yours?

(Day by Day)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 19, 2012, 09:52:46 AM
There is no ‘all’, apart from God, for Him to pervade. He alone is.

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 19, 2012, 09:55:19 AM
Your effort is the bondage.

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 19, 2012, 09:58:24 AM
The birth of the ‘I-thought’ is one’s own birth, its death is the person’s death.

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 19, 2012, 10:00:47 AM
(http://www.aliteralgirl.com/wp-content/uploads/2009/11/leaf.png)

Get rid of the ‘I-thought’. So long as ‘I’ is alive, there is grief. When
‘I’ ceases to exist, there is no grief. Consider the state of sleep!


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 19, 2012, 10:09:29 AM
The pure Self is simple Being.
It does not associate itself with
objects and become conscious
as in the wakeful state.

(http://www.veryicon.com/icon/png/Nature/Pool/Pool%20leaf.png)
What you now call consciousness in
the present state is associated consciousness
requiring brain, mind, body, etc., to depend upon.
But in sleep consciousness persisted without these.

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 19, 2012, 10:14:25 AM
(http://bhr1110brandon.edublogs.org/files/2010/12/71546-eclipse256-1tbcq7c.png)
The Guru does not bring about Self-Realisation.
He simply removes the obstacles to it.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 19, 2012, 10:18:51 AM
(http://traumahealth.com/lake_peaceomind.jpg)
           



D.: How can one know whether a
particular individual is competent to be a Guru?


M.: By the peace of mind found in
his presence and by the sense of respect you feel for him.


(Talks)


Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 19, 2012, 10:24:00 AM
(http://www.innerspace.org.uk/blog/wp-content/uploads/2012/01/1144742_13192876-peace-of-mind-jan-31-12.jpg)

Not to think “I am Brahman” or “All is Brahman” is itself jivanmukti.

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 19, 2012, 11:02:45 AM
(http://monsoonwhispers.files.wordpress.com/2011/12/birth_to_death3.png)

       




Birth and rebirth are mentioned only
to make you investigate the question and
find out that there are neither births nor rebirths.
They relate to the body and not to the Self.
Know the Self and be not perturbed by doubts.



(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: sanjaya_ganesh on November 19, 2012, 11:14:48 AM
Quote
Not to think “I am Brahman” or “All is Brahman” is itself jivanmukti.

Thanks for this wonderful pick from Talks 111. I can retrace my steps and I was in this trap for a long time during 2007-2008 period :) after listening to some so-called gurus. Wish I had read Talks at that time - would not have spent 2-3 years in that mode

Sanjay
Title: Re: Bhagavan Ramana Teachings
Post by: sanjaya_ganesh on November 19, 2012, 11:20:36 AM
Hmmm... That is something seemingly contradicting at least to my little intellect. I am sure Bhagawan and Annamalai swamy are not contradicting each other. Any explanations?

Sanjay
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 19, 2012, 06:37:38 PM
there are no others to be helped. For a realised being sees the Self, just like a goldsmith estimating the gold in various jewels. When you identify yourself with the body then only the forms and shapes are there. But when you transcend your body the others disappear along with your body-consciousness.

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 19, 2012, 06:39:51 PM
The realised being does not see the world as different from himself.

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 19, 2012, 06:41:37 PM
D.: If there be a hundred Self-realised men will it not be to the greater
benefit of the world?

M.: When you say ‘Self’ you refer to the unlimited, but when you add
‘men’ to it, you limit the meaning. There is only one Infinite Self.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 19, 2012, 06:48:01 PM
Take the case of bhakti - I approach Iswara and pray to be absorbed in Him. I then surrender myself in faith and by concentration. What remains afterwards? In place of the original ‘I’, perfect self-surrender leaves a residuum of God in which the ‘I’ is lost. This is the highest form of devotion (parabhakti), prapatti, surrender or the height of vairagya. You give up this and that of ‘my’ possessions. If you give up ‘I’ and ‘Mine’ instead, all are given up at a stroke. The very seed of possession is lost. Thus the evil is nipped in the bud or crushed in the germ itself. Dispassion (vairagya) must be very strong to do this. Eagerness to do it must be equal to that of a man kept under water trying to rise up to the surface for his life.

(Talks)

   (http://www.kamakoti.org/kamakoti/details/our%20heritage%20-%20shiva%20annamalai.jpg)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 19, 2012, 07:06:39 PM
In fact, there is no one who does not say ‘I am’.

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 19, 2012, 07:35:37 PM
D.: Shall I meditate on “I am Brahman” (Aham Brahmasmi)?

M.: The text is not meant for thinking “I am Brahman”. Aham (‘I’) is
known to everyone. Brahman abides as Aham in everyone. Find out
the ‘I’. The ‘I’ is already Brahman. You need not think so. Simply
find out the ‘I’.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on November 20, 2012, 06:55:58 AM
The Professor: Is not the state of non-consciousness close to Infinite Consciousness?
M.: Consciousness alone remains and nothing more.
D.: Sri Bhagavan’s silence is itself a powerful force. It brings about a certain peace of mind in us.
M.: Silence is never-ending speech. Vocal speech obstructs the other speech of silence. In silence one is in intimate contact with the surroundings. The silence of Dakshinamurti removed the doubts of the four sages. Mouna vyakhya prakatita tatvam (Truth expounded by silence.) Silence is said to be exposition. Silence is so potent. For vocal speech, organs of speech are necessary and they precede speech. But the other speech lies even beyond thought. It is in short transcendent speech or unspoken words, para vak.
D.: Is there knowledge in Realisation?
M.: Absence of knowledge is sleep. There is knowledge in Realisation.But this knowledge differs from the ordinary one of the relation of subject and object. It is absolute knowledge. Knowledge has two meanings:(1) vachyartha = vritti = Literal meaning. (2) lakshyartha = Jnana = Self = Swarupa =Secondary significance-(I feel this is either wrongly translated or interpolated by the translator Munagala Venkatramiah.It cannot be 'Secondary'-Ravi).
D.: With vritti one sees knowledge.
M.: Quite so, he also confounds vritti with knowledge. Vritti is a mode of mind. You are not the mind. You are beyond it.

Talks with Sri Ramana Maharshi
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 20, 2012, 10:19:03 AM
When I, scrutinized within the mind who is the seer (who saw thus) ?, the seer became non-existent and I saw that which remained (namely the real Self). The mind (the ego or I thought) does not (now) rise to say, "I saw (the Self)" ; (therefore) how can the mind rise to say, ‘I did not see (the Self)’ ? Who has the power to reveal this (the stateof Self-experience) by speaking, when in ancient times (even) You (as Dakshinamurthi) revealed it only without speaking (that is, only through silence) ? Only to reveal Your state (the true state of Self experience) without speaking (that is, through Silence), You stood shining as a Hill (rising from) earth (to) sky.

(Translation of Michael James and Sadhu Om)


Enquiring within "Who is the seer?" I saw the seer disappearing and That alone which stands for ever. No thought arose to say "I saw". How then could the thought arise to say "I did not see?" Who has the power to explain all this in words, when even You (as Dakshinamurti) conveyed this of yore in silence only? And in order to reveal by silence, Your state transcendent, now You stand here, a Hill resplendent soaring to the sky.

(Translation of Swaminathan)


(Arunachala Ashtakam 2)

Title: Re: Bhagavan Ramana Teachings
Post by: atmavichar100 on November 20, 2012, 12:34:05 PM
Quote
Not to think “I am Brahman” or “All is Brahman” is itself jivanmukti.

Thanks for this wonderful pick from Talks 111. I can retrace my steps and I was in this trap for a long time during 2007-2008 period :) after listening to some so-called gurus. Wish I had read Talks at that time - would not have spent 2-3 years in that mode

Sanjay

While talks with Bhagwan Ramana are good for beginners to get interested in Bhagwan Ramana's teachings , we must be quite careful about their contents as they are written in English and there can be errors in communicating in English and also errors due to the tone of language .Most of the people use a Yogic language for communication and that is the problem in Advaita . So they may intend one thing but communicate in a different tone and that leads to errors .
The best source for Bhagwan's works are his pure Tamil Works ( Arunachala Stuti Panchakam and Updaesa Nun Malai - Upadesa Undiyar , Ulladu Naarpadu /Anubandam , Ekanma Panchakam , Appalap Patty , Anma Vidya ) + Guru Vachaka Kovai that he has himself personally edited and checked before they were published .

Ramana Ashram has brought out an excellent Commentary on Arunachala Stuti Panchakam and Upadesa Nun Malai in English by Smt T R Kanakammal , who had the blessings of Bhagwan Ramana and also fortunate to get personal lessons on Bhagwan's Works from Sri Murugunar and hence her works can be considered as very authentic .I have both the English and Tamil versions and it is good to read in Tamil but if u do not know Tamil next best is to read her English Translation .

Om Peace .
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 20, 2012, 12:35:54 PM
"Who s the seer?' When I sought within, I watched the disappearance of the seer and what survived him. No thought of
'I saw' arose. How then could be the thought 'I did not see' arise?  Who has the power to convey this in word when even
Thou couldst do so in ancient days by silence only? Only to convey by silence Thy transcendent state, Thou as a Hill, shining
from heaven to earth. (Ashtakam, Verse 2, A.Osborne's translation).

Who is the youthful guru beneath the banyan tree?
Very old are the pupils who seek him.
The handsome teacher's speech in silence,
Cleared are all the pupil's doubts.

            - Dakshinamurti Stotram.     

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 20, 2012, 03:50:45 PM
(http://images.quickblogcast.com/59555-52271/faith_in_god_spiritual_math.gif)

have faith and that will save you.

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 20, 2012, 07:11:41 PM
When the matter is understood intellectually the earnest seeker begins to apply it practically. He argues at every moment, “For whom are these thoughts? Who am I?” and so forth, until he is well-established in the conviction that a Higher Power guides us. That is firmness of faith. Then all his doubts are cleared and he needs no further instructions.

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 20, 2012, 07:23:27 PM
Why do you bother about the jnani’s state?
You understand your present state!


(Day by Day)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 20, 2012, 07:27:16 PM
Who is to judge what is right and what is wrong? According to previous samskaras, each one regards something or other as right.  It is only when the reality is known, what is right can be known. The best course is to find out who wants this salvation, and in tracing this ‘who’ or ego to its original source consists all right conduct.

(Day by Day)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 20, 2012, 07:33:18 PM
The pure mind attains jnana, which is what is meant by salvation. So, eventually jnana must be reached, i.e., the ego must be traced to its source. But to those to whom this does not appeal, we have to say sat karmas lead to chitta suddhi, and chitta suddhi will lead to right knowledge or jnana, and that in its turn gives salvation.

(Day by Day)

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 20, 2012, 07:39:08 PM

Sri Bhagavan once said: Bhakti can even to a thief. He sincerely prays to God to offer some camphor, if he successfully steal that
night. He succeeds and he promptly offers camphor to God. God has no difference between a thief and a righteous person.
He treats them  all alike. He does not bother about punya and papa. He helps anyone who is devoted to him. Because the good
and bad comes due to samskaras.  A few of such thieves had taken a new turn in life and had changed into Jnanis. Others perhaps
of their bhakti may get a better birth.

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 20, 2012, 08:39:44 PM
He was then asked to say what exactly was his method of meditation. He said: “Aham Brahmasmi” (“I am Brahman”).

M.: “I am Brahman” is only a thought. Who says it? Brahman itself does not say so. What need is there for it to say it? Nor can the real ‘I’ say so. For ‘I’ always abides as Brahman. To be saying it is only a thought. Whose thought is it? All thoughts are from the unreal ‘I’. i.e., the ‘I’- thought. Remain without thinking. So long as there is thought there will be fear.
\

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 20, 2012, 09:02:16 PM
‘I am Brahman’ is an aid to concentration. It keeps off other thoughts. That one thought alone persists. See whose is that thought. It will be found to be from ‘I’. Wherefrom is the ‘I’ thought? Probe into it. The ‘I thought’ will vanish. The Supreme Self will shine forth of itself. No further effort is needed.

When the one Real ‘I’ remains alone, it will not be saying; “I am Brahman”. Does a man go on repeating “I am a man”? Unless he is challenged, why should he declare himself a man? Does anyone mistake oneself for a brute, that he should say “No. I am not a brute; I am a man”? Similarly, Brahman or ‘I’ being alone, there is no one there to challenge it and so there is no need to be repeating “I am Brahman”.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 20, 2012, 09:13:31 PM
Yogi Ramiah asked: A master is approached by an aspirant for enlightenment. The master says that Brahman has no qualities, nor stain, nor movement, etc. Does he not then speak as an individual? How can the aspirant’s ignorance be wiped off unless the master speaks thus? Do the words of the master as an individual amount to Truth?

M.: To whom should the master speak? Whom does he instruct? Does he see anyone different from the Self?

D.: But the disciple is asking the master for elucidation.

M.: True, but does the master see him as different? The ignorance of the disciple lies in not knowing that all are Self-realised. Can anyone exist apart from the Self? The master simply points out that the ignorance lies there and therefore does not stand apart as an individual.

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 20, 2012, 09:18:18 PM
(http://www.gurusfeet.com/files/blogpics/1826269_com_whitelotus.jpg)

Brahman is suddha manas only

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 20, 2012, 09:23:58 PM
(http://sunandayoga.files.wordpress.com/2011/05/buddha.png)

"be the Knowledge"

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 20, 2012, 09:31:03 PM
Being is continuous. The thoughts are discontinuous. So which is permanent?

D.: Being.

M.: That is it. Realise it. That is your true nature. Your nature is simple Being, free from thoughts.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 21, 2012, 06:41:11 AM
தண்ணார் அளிசெறி கண்ணா டொருகிறி
பண்ணா மாய்ந்திட ஒண்ணாதெ


tannAr alisEri kannA doru giri
pannA denniru kannAlA

(http://www.innerdirections.org/images/m/arunachala_hill_drawing_581.png)

Without playing any trick (upon me),
look (at me) with (your) eyes,
which are full of cool (refreshing) compassion.

Turn your cool, bright glance of grace towards me,
O beloved Eye of my twin eyes. Do not play some trick on me


(navamaNi mAlai)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 21, 2012, 07:02:14 AM
(http://www.crystalsrocksandgems.com/images4/reflectingbuddhafigurinebasalt.jpg)       
தலைவநின் தன்மை என்னஎன் பார்க்குத்
தலைகுனி சிலையென வைத்தாய்


talaivanin tanmai ennayen bArk-kut
talai guni silai yena vaittAi


O Lord! (in reply) to those who ask (me) what
Your (real) nature is, You have made (me remain) like a
head-bent statue (because the nature of God cannot be
expressed in words, being beyond the range of the mind,
speech and body).

when people ask me "What is your nature?"
you make me stand with head hung down,
a speechless statue!


(padigam, Decad)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 21, 2012, 07:34:28 AM
வைத்தநை வாளா வையகத்து உய்யும்
வழியறி மதிஅழித்து இங்ஙன்
வைத்திடில் ஆர்க்கும் இன்பிலை துன்பெ
வாழ்விதிற் சாவதெ மாண்பாம்
பைத்தியம் பற்றிப் பயனறும் எனக்குன்
பதமுறும் அருமருந்து aருள்வாய்
பைத்திய மருந்தாப் பார்ஒளிர் aருண
பருப்பத உருப்பெறு பரனெ


(http://www.999projects.co.in/poorvai1/files/autumn_leaves_png__by_erdmute.png)Vaittanai Vaallaa Vaiyagattu Uyyum
Vazhiyarri Madiazhittu Ingngannn
Vaittittil Aarkkum Innnpilai Tunnnpe
Vaazhvitirr Saavade Maannpaam
Paittiyam Parrrrip Payannnarrum Ennnakkunnn
Padamurrum Arumarundu Arullvaay
Paittiya Marundaap Paarollir Arunna
Paruppata Urupperru Parannne

(http://3.bp.blogspot.com/_1azj4RouiYc/TGejckNDIdI/AAAAAAAABDs/Blxan1j_oE4/s1600/God+Help+Me.jpg)

Having destroyed (in me) the intelligence to know the way of making a living in the world, You have made (me) worthless. If You keep (me) thus (in this condition), it will not be happiness for anyone (for me, for You or for the world) but only misery. Death indeed is better than this (kind of) life. O supreme who have taken the form of Aruna Hill, which shines on earth as the medicine for the madness (of desire for the world) ! Graciously bestow upon me who, (in spite of) being possessed by the madness (of love for You), am deprived of the fruit (of Jnana), the rare medicine (of your grace) which will unite (me) with your Feet (that is, which will make me one with your supreme state of Self).

Destroying in me all thought of making a living in the world, you have turned me into a worthless wastrel. If you leave me in this stage, I can only be miserable and unhappy. Death would be better than this kind of life. Supreme Being embodied in Aruna Hill and shining in the world as the cure for madness, grant me, mad and worthless, the sovereign medicine of clinging to your Feet.


(padigam Decad)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 21, 2012, 08:14:19 AM
நானுதிக்குந் தானமதை நாடாம  - னானுதியாத்
தன்னிழப்பைச் சார்வதெவன் சாராமற் றானதுவாந்
தன்னிலையி னிற்பதெவன் சாற்று

         Naannnudikkun Daannnamadai Naattaama Nnnaannnutiyaat
Tannnnnnizhappaic Caarvadevannn Saaraamarr Rraannnatuvaan
Tannnnnnilaiyi Nnnirrpadevannn Saarrrru

(http://media.merchantcircle.com/16739003/flower_full.png)(http://www.clker.com/cliparts/7/7/4/d/12769879531558187419sun_througth_water.png)(http://media.merchantcircle.com/16739003/flower_full.png)

Unless one scrutinizes the source (the real Self) from which ‘I’ rises,
how to attain the destruction of the (individual) self
(the state of egolessness), in which ‘I’ does not rise? (And)
unless one attains (that non-rising of ‘I’), say, how to abide
in one’s own (real) state (the natural state of Self), in which
one is That?

Without searching whence the ‘I’ arises,
how to attain the self-extinction where
no ‘I’ arises? Without attaining self-extinction,
how to stay in one’s true state where the Self is ‘That’?


(ulladu nArpadu)

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 21, 2012, 08:55:55 AM
Dear Nagaraj,

'thannizhappu' is a beautiful word. Unless one finds out the source from which the ego rises, and kills the ego, one cannot
reach the 'thannizhappu' the loss of 'I' and attaining 'I am'. The egoless state is moksha. Moksha is not somewhere in the
high sky. It is attained here and now, once the ego is totally extinguished.

The last verse of Ulladu Narpadu says:

If asked, 'Which of these three is final liberation - With form, without form or with-and-without form?' I say 'Liberation is
the extinction of the ego which inquires - 'With form, without form, or with-and-without form?'
           (tr. Prof. K. Swaminathan).

Once Major Chadwick when he was an inmate in the Asramam built a small samadhi near his cottage and then told
Sri Bhagavan: I have built samadhi for my ego!  Sri Bhagavan laughed and said: Is it that so easy, Chadwick?
Both laughed.

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 21, 2012, 05:49:52 PM
A disciple once lamented, “If you do not take pity on me what can I do? There is no sinner like me.”

Bhagavan: What is the connection between me and you?

Disciple: You are my Gurudeva.

Bhagavan: You say I am your Gurudeva but have you given me any guru-dakshina?

Disciple: I have always been ready to make an offering but Bhagavan had never been ready to accept it. Please let me know what I should offer.

Bhagavan: Are you sure you will not back out?

Disciple: How can you say so, will I ever break a promise?

Bhagavan: You gift me the fruits of all your meritorious acts (punya).

Disciple: Why not? But I have no punya to my credit.

Bhagavan: Give me whatever punya you have.

Disciple: I hereby gift all the fruits of my punya to Ramana.

Bhagavan: You said that you could give only a little, why not gift that which you have in abundance?

Disciple: I shall do so. But let me know what I can give.

Bhagavan: I will, but you must not back out. Disciple: Never, I shall never back out.
 
Bhagavan: If so, give me all your sins.

Disciple: Oh Bhagavan! I have committed innumerable sins.

Bhagavan: I am not concerned with that. Will you give or not? With great anguish the disciple said, “I gift all my sins and their fruits to Ramana as ordered by him. I have nothing to do with them any more.”

Bhagavan: Now see, you have neither merit nor demerit any more. As you are the Atma you don’t have to grieve any more. Simply be,
do nothing.



(Ramana Leela)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 22, 2012, 08:05:04 AM
(http://209.237.247.93/stamps/stamps/plants/trees/liberia-palm.png)     












To whatever extent (that) mind-consciousness dives within,
to that same extent will the bliss of the self spring forth and reveal itself.


(Guru Vachaka Kovai, 451)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 22, 2012, 08:16:13 AM
There is no investigation into the Atman. The investigation can only be into the non-self. Elimination of the non-self is alone possible. The Self being always self evident will shine forth of itself. The Self is called by different names - Atman, God, Kundalini, mantra, etc. Hold any one of them and the Self becomes manifest. God is no other than the Self. Kundalini is now showing forth as the mind. When the mind is traced to its source it is Kundalini. Mantra japa leads to elimination of other thoughts and to concentration on the mantra. The mantra finally merges into the Self and shines forth as the Self.

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 22, 2012, 08:18:17 AM
The thoughts are only vasanas (predispositions), accumulated in innumerable births before.
Their annihilation is the aim. The state free from vasanas is the primal state and eternal state of purity.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 22, 2012, 08:22:37 AM
(http://beggarworks.com/contact/contact_files/ramana.png)
The Self is beyond knowledge and ignorance.

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 22, 2012, 08:39:15 AM
(http://12yamase.files.wordpress.com/2010/11/water-and-leaf.png)

There is no necessity to see the Self with another Self.
There are no two selves.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 22, 2012, 08:54:13 AM
(http://www.imarvintpa.com/Mapping/Terrain/Plants/Trees/Tree,%20Uprooted.png)

Knowledge can remain unshaken only after all the vasanas are rooted out.

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 22, 2012, 10:19:54 AM
(http://christinanguyen.net/experimental_narrative/images/feathers.png)


It will come all right in the end.
There is the steady impulse of your
determination that sets you on your
feet again after every fall or breakdown.
Gradually the obstacles disappear and
your current gets stronger.

Everything comes right in the end.
Steady determination is
the thing required.


(Bhagavan's reply to Sri Raghupati)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 22, 2012, 10:31:51 AM
(http://www.messagefrommasters.com/Life_of_Masters/Ramana-Maharshi/Ramana_Maharshi_Quotes.jpg)

     
The Maharshi, with an ineffable smile
which affected everyone present, replied:

“Iswara prasadam is essential to
realisation. It leads to God realization.
But Iswara prasadam is vouchsafed
only to him who is a true bhakta
or a yogin who has striven hard
and ceaselessly on the path
towards freedom. . .”


(Surpasing Love and Grace)

(http://www.bharatiyatemple-nwindiana.org/wpimages/wp79afa99e.png)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 22, 2012, 10:35:50 AM
(http://media.tumblr.com/tumblr_lw03a4PgwY1qkynm4.jpg)

The thought of Iswara is Iswara prasadam.

(Surpasing Love and Grace)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 22, 2012, 10:43:59 AM
(http://gallery.photo.net/photo/5752629-lg.jpg)

         


Instead of pursuing these inquiries as to
how illusion arises and how it is removed,
it is sufficient if we solve first the
question ‘To whom?’ it arises and
then all questions are solved.


(Surpasing Love and Grace)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 22, 2012, 10:51:59 AM
Once when meditating in the presence of Bhagavan, the
mind persisted in wandering. I couldn’t control it. So I gave up
meditation and opened my eyes.

Bhagavan at once sat up and said,


(http://www.buddhasangha.com/ramanamaharshiquotes/bhagavan-ramana-maharshi10.jpg)

“Oh! You abandon it thinking it is the swabhava (nature)
of the mind to wander. Whatever we practise becomes the
swabhava. If control is practised persistently that will become
the swabhava.”


(Surpasing Love and Grace)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 22, 2012, 10:59:06 AM
(http://2.bp.blogspot.com/-m-BJVmv8e8M/T7o58k1TL3I/AAAAAAAAA3o/PxgSjfbGW7k/s1600/Ramanasramam+old+hall.jpg)

Keep the mind quiet. That is enough. Sitting in the
hall will help you. The purpose of effort is to get rid
of all efforts. The force will be clearly felt when the
stillness is achieved. Spiritual vibrations exist
everywhere and they will manifest when
the mind is stilled.


(Surpasing Love and Grace)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 22, 2012, 11:06:24 AM
(http://upload.wikimedia.org/wikipedia/commons/b/b5/Yoga_Meditation_Pos-410px.png)

Look at your Self or Atma, rather than anywhere else. The eyes may be
kept open or closed – it is immaterial. There is only one I, whether you spell it ‘I’ or ‘eye’.
There is no point in opening or closing the eyes. Attention must be focused on the inner ‘I’.
You are not an eye that can be opened or closed. You may close or open the eyes according
to your liking or inclination. It is immaterial, and not important. You will cease to think of the
world when you think of the Self. If you are in a room and close your eyes and do not look out,
it is immaterial whether you close the windows or keep them open.
(The body is the room, the eyes are the window.)


(Surpasing Love and Grace)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 22, 2012, 11:11:01 AM
(http://www.skandagurunatha.org/deities/siva/nayanars/thiru-nalai-povar1.png)
         
To have darshan of a saint is sure to bring good to you.
Thousands of persons pass by Tiruvannamalai in the trains daily,
but a few alight here and fewer still visit this ashram.

About darshan of and association with a saint, the scriptures say
that it is a vessel which enables you to cross the vast ocean of samsara.
What more benefit do you want?


(Surpasing Love and Grace)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 22, 2012, 11:22:31 AM
he said in a low melodious tone,

(http://davidgodman.org/interviews/images/Bhagavan8.jpg)

“Do your work.”
Title: Re: Bhagavan Ramana Teachings
Post by: atmavichar100 on November 22, 2012, 07:09:29 PM
Quote
Knowledge can remain unshaken only after all the vasanas are rooted out.

(Talks)

I have seen the fall of few  spiritual people who had expert knowledge of the Yoga / Vedantic Scriptures and also went about preaching it world wide but could not control their vasanas and lived a dubious life in private with the result they have lost most of the respect that they had earned due to their spiritual position  and also with their knowledge of scriptures  . Some of them have had lot of media coverage and hence the damage is enormous but some were lucky to escape the media attention but yet in their own circles of students and admirers  they have lost the trust and respect . I do not know whether they can get back their respect .I wish them all the best .
After reading the above quote I was reminded of those fallen people . But this is also a big reminder to all of us that is good to have sound Scriptural Knowledge but that must be equally backed by an ethical lifestyle more so if you play the role of a teacher / preacher .
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha
Om Peace .
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 24, 2012, 07:17:34 AM
(http://farm3.static.flickr.com/2096/2275209580_1f41fe2f71.jpg)

Only one who is free from all the latent tendencies (vasanas) is a Sage.

(Spiritual Instructions)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 24, 2012, 07:26:56 AM
(http://rameshvar.files.wordpress.com/2010/01/billi_patra1.gif)

there is no doubt that all realized persons uniformly
see neither bondage nor Liberation
so far as the true Self is concerned.


(Spiritual Instructions)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 24, 2012, 07:34:49 AM
(http://nushindusociety.org/test/gallery/12_09_07_09_5_05_00.jpeg)

The conclusion is that all experiences in
the enlightened as well as the ignorant state,
which may be described by newer and newer words,
are opposed to one's real nature.


(Spiritual Instructions)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 26, 2012, 04:24:25 AM
Pure consciousness demands that everything that has been learned as knowledge has to be completely forgotten as ignorance.

(Guru Vachaka Kovai, 147)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 26, 2012, 08:00:08 AM
When you see the world you have lost hold of the Self. On the contrary, hold the Self and the world will not appear.

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 26, 2012, 08:01:14 AM
The Self is only one. Do you feel hurt if you blame yourself or scorn yourself for your errors? If you hold the Self there is no second person to scorn you.

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 26, 2012, 08:03:58 AM
(http://www.hotelkhoj.com/media/upload/image/city/tiruvannamalai/Tiruvannamalai.jpg)

Realisation must be amidst all the turmoils of life.
Face the troubles but keep yourself steady in meditation.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 26, 2012, 08:10:38 AM
(http://api.ning.com/files/7yKCt5JAye17d358I2xPBIXzqRJipnRlvPrr3A2Pw-t74Dg1bNE-Ndy5ZX9nSdQ0cNsiX93NFnD3dOrD09tnhwdsZCdvdjAZ/mahavir.gif)

discomforts will not worry you
if your concentration is right.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 26, 2012, 08:15:02 AM
(http://www.salagram.net/Rupa-Sanatana-dhyan.jpg)

Practise bhakti and don't worry about
what happens to the body


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 26, 2012, 08:20:52 AM
(http://4.bp.blogspot.com/-_iNDj4yktF0/ThStFr4jurI/AAAAAAAAHFs/iim6i69oz-8/s320/friends2.png)

Realisation is of Perfection.
It cannot be comprehended by the mind.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 26, 2012, 08:24:10 AM
(http://www.abwe.org/images/news/large/the-unknown-god.jpg)

The known and unknown together
form `the all'.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 26, 2012, 08:27:21 AM
(http://1.bp.blogspot.com/-kFCkW3-bjjo/TeCb7aU9h8I/AAAAAAAAAHY/xrLxa5pT9TI/s1600/water%2Band%2Btrees%2Breflection%2BFotolia.jpg)

After transcending the mind you remain as the Self.
The present knowledge is only of limitation.
That Knowledge is unlimited.
Being so it cannot be comprehended by this knowledge.
Cease to be a knower, then there is perfection.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 26, 2012, 08:33:30 AM
(http://www.growingchristians.org/cfgc/children/Image11.gif)

Leave the thought-free state to itself. Do not think of it as pertaining to you.
Just as when you walk, you involuntarily take steps, so too in your actions;
but the thought-free state is not affected by your actions.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 26, 2012, 08:38:48 AM
When told that you are not the ego, realise the Reality. Why do you still identify yourself with the ego? It is like saying, "Don't think of the monkey while taking medicine" - it is impossible. Similarly it happens with common folk. When the Reality is mentioned why do you continue to meditate Sivoham [?] or Aham Brahmasmi [?]? The significance must be traced and understood. It is not enough to repeat the bare words or think of them. Reality is simply the loss of the ego. Destroy the ego by seeking its identity. Because the ego is no entity it will automatically vanish and Reality will shine forth by itself. This is the direct method.

(http://www.hawaii.hawaii.edu/nursing/Hawaiian-images10/middle_border.png)

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 26, 2012, 08:43:33 AM

A day will dawn when
you will yourself laugh at
your past efforts.


(Talks)

             (http://sphotos-a.xx.fbcdn.net/hphotos-ash4/c0.0.403.403/p403x403/396686_10151248652509631_1866586470_n.jpg)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 26, 2012, 08:48:52 AM
(http://www.publicdomainpictures.net/pictures/10000/nahled/1210-1240955295Hn8Q.jpg)

The quest "Who am I??" is the axe with which to cut off the ego.

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 26, 2012, 08:57:29 AM
(http://www.cutehomepets.com/wp-content/uploads/2011/03/pet-parrot.png)

Even the ignorant man sees only the Self when he sees objects.
But he is confused and identifies the Self with the object, i.e.,
the body and with the senses and plays in the world.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 26, 2012, 09:00:16 AM
(http://www.wellofstars.com/Pencil_Drawings/It-is-the-Seer-lg.jpg)

Subject and object - all merge in the Self.
There is no seer nor objects seen.
The seer and the seen are the Self.
There are not many selves either.
All are only one Self.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 26, 2012, 09:03:21 AM
(http://www.suemiley.com/wp/wp-content/uploads/2011/07/pigeon-by-water2.jpg)

Trust God.

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 26, 2012, 09:06:27 AM
(http://radhanathswamionline.com/wp-content/uploads/2010/10/Pray_in_distress-.jpg)

Things may turn out differently from what they look apparently.
Distress often leads men to faith in God.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 26, 2012, 09:12:12 AM
(http://belurmath.org/kids_section/wp-content/uploads/2010/11/srk_img25.jpg)

Samadhi transcends mind and speech and cannot be described.
For example, the state of deep slumber cannot be described;
samadhi state can still less be explained.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 26, 2012, 09:14:22 AM
(http://images.tribe.net/tribe/upload/photo/9de/7a9/9de7a9ff-278d-4f6d-a3d9-3495aed177f6)

Consciousness and unconsciousness are only modes of the mind.
Samadhi transcends the mind.


You will know only when you are in samadhi.

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 26, 2012, 12:46:22 PM
Annamalai the Self, the Eye
Behind the Eye of mind which sees
The eye and all other senses
Which know the sky and other elements,
The Being which contains, reveals, perceives
The Inner Sky that shines within the  Heart
When the mind FREE OF THOUGHT turns inward,
Annamalai APPEARS as my own Self
True, GRACE IS NEEDED. Love is added.
BLISS  wells up.

(Atma Vidya Kirtanam, Verse 5)

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 28, 2012, 07:38:07 AM
(http://images.elephantjournal.com/wp-content/uploads/2011/06/atman.jpg)

The mind is from the Atman

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 28, 2012, 07:44:44 AM
(http://zentocoach.files.wordpress.com/2012/07/gita3.jpg)

The mind is Atman.


D.: In the book “Who am I?” you have said the Heart is the seat of
the mind. Is it so?
M.: The mind is Atman.
D.: Is it Atman itself or its projection?
M.: The same.

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 28, 2012, 08:08:08 AM
The mind when it remains permanently inward, in the Heart, then such a mind is Atman. It is also called Suddha Manas
and Dead Mind (mruta manas).

Arunachala Siva,
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 28, 2012, 04:43:41 PM
(http://www.ayvain.com/media/Wallpapers/Nature/nature-wallpaper-224.jpg)

Knowledge implies subject and object.
But experience is non-terminal, eternal.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 28, 2012, 04:54:27 PM
A gentleman from Bombay said: I asked Mother in Sri Aurobindo Ashram the following question: 'I keep my mind blank without
thoughts arising so that God might show Himself in His true Being. I do not perceive anything.

The reply (from Mother) was to this effect: The attitude is right. The Power will come down from the above. It is direct experience.

So he asked Sri Bhagavan what further he should do.

Sri Bhagavan: Be what You are. There is nothing to come down or become manifest. All that is needful is to lose the ego. That
what is, is always there. Even now you are That. You are not apart from It. The blank is seen by you. You are there to see the
blank. What do you wait for? The thought 'I have not seen', the expectation to see and the desire of getting something, are all
workings of the Ego. You have fallen into the snares of the ego. The ego says all these and not You. Be Yourself and nothing
more!

(Talks No. 183)

Arunachala Siva.,       
   
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 28, 2012, 04:57:57 PM
very profound and simple..
Title: Re: Bhagavan Ramana Teachings
Post by: sanjaya_ganesh on November 28, 2012, 07:55:17 PM
Quote
The thought 'I have not seen', the expectation to see and the desire of getting something, are all
workings of the Ego. You have fallen into the snares of the ego. The ego says all these and not You.

Who else could have explained it so crystal clear than Bhagawan? Sooooooo true....I can imagine because I feel the same some days during self enquiry that mind is blank, why I am not "feeling anything" etc.

Sanjay
Title: Re: Bhagavan Ramana Teachings
Post by: Vinod on November 29, 2012, 03:41:30 AM
Dear Nagraj,

I am in office now and this quotes are really helping me a lot to have a quick view.

Thanks a lot!

OM ARUNAACHALESHWARAAYA NAMAHA
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 29, 2012, 08:12:10 AM
Sri Vinod,

(http://www.ad122112.com/BabaInstitute/rona113p.jpg)

all our gratitude to Him. :)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 29, 2012, 08:18:23 AM
(http://www.buddhasangha.com/quotes/quotes/soul-quotes.jpg)

The Self is the Heart.
The Heart is self-luminous.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 29, 2012, 08:23:36 AM
(http://www.wholeo.net/Trips/Imagine/acts/ritual/equinox/images/septEq2010sunsetZoom.jpg)

The moon shines by the reflected light of the sun.
When the sun has set, the moon is useful for revealing objects.
When the sun has risen, no one needs the moon, although
the pale disc of the moon is visible in the sky.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 29, 2012, 08:29:41 AM
(http://higherselfcommunity.com/wp-content/uploads/2011/08/buddha-face.png)

So it is with the mind and the Heart.
The mind is useful because of its reflected light.
It is used for seeing objects. When it is turned inwards,
the source of illumination shines forth by itself, and the mind
remains dim and useless like the moon in day-time.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 29, 2012, 08:35:10 AM
(http://ionearth.files.wordpress.com/2011/03/butterflyheart.jpg)

Yatova imani bhutani jayante
(that from which these beings come into existence) etc.
is said to be Brahman in the Upanishads.
That is the Heart.
Brahman is the Heart.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 29, 2012, 08:41:41 AM
(http://3.bp.blogspot.com/--5dJ4vlERP0/Tw5x9YZnTHI/AAAAAAAAGxg/6_k0yNXq5MM/s1200/deer_baby_in_grass_wallpaper.jpg)

Never mind the mind.

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 29, 2012, 09:27:08 AM
(http://www.natureplanet.info/var/albums/Beautiful%20and%20tranquil%20forests%20windows%207%20wallpapers%201920x1200/Beautiful%20and%20tranquil%20forests%20windows%207%20wallpapers%201920x1200%20(12).jpg?m=1338195697)

There is no gaining of anything new.

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 29, 2012, 09:32:19 AM
(http://1.bp.blogspot.com/-oOlHTB_GPbw/T7WuFy_234I/AAAAAAAAAUQ/PC0YJq-hqlE/s320/WorkLifeBalance.jpg)

the Self is always with you and it is you.

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 29, 2012, 09:35:54 AM
(http://swordattheready.files.wordpress.com/2008/06/pathstoheaven.jpg)

Whichever method one follows, that method is encouraged by the Sages.
For it leads to the goal like any other method.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 29, 2012, 09:40:51 AM
(http://4.bp.blogspot.com/_Ij0kl3q6nks/TUBlr4MqtPI/AAAAAAAAAnU/gYf65YRKWtE/s400/Arjuna.jpg)

If he does not think himself the doer
there is no action for him.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 29, 2012, 09:43:09 AM
(http://t0.gstatic.com/images?q=tbn:ANd9GcTE4Z-YIcskA0OOTcX2HvemAzKkshNP5eWabQohvl-GDffxstpLb3Svhq1x)

Know the present. Not knowing that,
why do you worry about other times?


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 29, 2012, 09:48:14 AM
(http://reikihelp.com/blog/wp-content/uploads/2012/02/practice-e.jpg)

Knowledge without practice accompanying it is
superior to practice without knowledge.

Practice with knowledge is superior to
knowledge without practice accompanying it.

action without desire - is superior to
knowledge with practice.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 29, 2012, 09:54:38 AM
(http://transformativeliving.files.wordpress.com/2009/02/j0428477.jpg)

All go to the same goal.

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 30, 2012, 04:20:21 AM
It is only due to the delusion which is caused by not learning the
Truth of Self that jivas are suffering. Therefore, always take to the
practice of Jnana the inward enquiry "Who am I that is suffering?"


(Guru Vachaka Kovai, 405)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on November 30, 2012, 06:42:44 AM
மதிக்கொளி தமுதம் மதிக்கு ளொளிரு
மதியினை யுள்ளெ மடக்க்கிப் பதியிற்
பதித்திடுத லன்றிப் பதியை மதியான்
மதித்திடுத லெங்ஙன் மதியாய்


Madikkolli Damudam Madikku Llolliru
Madiyinnnai Yulllle Mattakkkip Padiyirr
Padittittuda Lannnrrip Padiyai Madiyaannn
Madittittuta Lengngannn Madiyaay

Except by turning the mind inwards (towards the feeling ‘I am’) and (thereby) sinking (it) in the Lord, who shines within that mind (as its substratum) giving light (the light of consciousness) to the mind, which sees everything (other than itself), how is it possible to know (or to meditate upon) the Lord by the mind? Consider thus.

Note: In this verse Sri Bhagavan clearly reveals the truth that the only means by which one can know God, who is the real Self and who shines within the mind as the pure consciousness ‘I am’, is to merge the mind in Him by turning it inwards through the enquiry ‘Who am I?’.


Without turning inwards and merging in the Lord His light that shines within the mind and lends it all its light, how can we know the Light of Lights with the borrowed light of the mind?

(ulladhu nArpadhu 22)

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 30, 2012, 09:28:51 AM
Dear Nagaraj,

Nice. Sri Bhagavan quotes from Bhagavad Gita VI-25: in Talks No.  378:

By slow approaches let him come
  to rest, with patient, rock poised Will;
His mind at home in Selfhood pure
  Let him create no thought at all.

Arunachala Siva.   

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 02, 2012, 08:45:56 AM
Mere book knowledge about self-enquiry, even though learnt from clear scriptures, will be a picture-gourd drawn on a sheet of paper, which cannot be used for cooking. The supreme jnana will arise only out of true enquiry in the form of attention towards the reality that exists in the heart.

(Guru Vachaka Kovai, 531)

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 02, 2012, 09:28:56 AM
Dear Nagaraj,

Yes. 'Prayoham' i.e 'putting into practice' is the most important thing.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 02, 2012, 10:44:17 AM
It is important for one who is established in his Self (atma nista) to see that he does not swerve in the least from this absorption.

By swerving from his true nature he may see before him bright effulgences, etc., or hear (unusual) sounds or regard as real the visions of gods appearing within or outside himself. He should not be deceived by these and forget himself.

(Spiritual Instructions)

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 02, 2012, 12:46:09 PM
Dear Nagaraj,

Yes. Not only in intense devotion but also in Yoga practices, all kinds of sound/taste experiences would come forth.
One should not be deceived by them. Saint Manikkavachagar says in one of his verses about this.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 02, 2012, 12:51:22 PM
Dear Nagaraj,

These are the verses that Manikkavachagar explains various sounds etc.,


சொல்லிய லாதெழு தூமணி யோசை சுவைதரு மாகாதே
துண்ணென என்னுளம் மன்னியசோதி தொடர்ந்தெழு மாகாதே
பல்லியல் பாயப் பரப்பற வந்த பராபர மாகாதே
பண்டறி யாதப ரானுப வங்கள் பரந்தெழு மாகாதே
வில்லியல் நன்னுத லார்மயல் இன்று விளைந்திடு மாகாதே
விண்ணவரும் அறியாத விழுப்பொருள் இப்பொரு ளாகாதே
எல்லையி லாதன எண்குண மானவை எய்திடு மாகாதே
இந்து சிகாமணி எங்களை ஆள எழுந்திரு ளப் பெறிலே. 641

சங்கு திரண்டு முரன்றெழும் ஓசை தழைப்பன ஆகாதே
சாதிவி டாதகுணங்கள் நம்மோடு சலித்திடு மாகாதே
அங்கிது நன்றிது நன்றெனு மாயை அடங்கிடு மாகாதே
ஆசைஎலாம் அடியாரடியோய் எனும் அத்தனை யாகாதே
செங்கயல் ஒண்கண்மடந்தையர் சிந்தை திளைப்பன ஆகாதே
சீரடியார்கள் சிவானுப வங்கள் தெரித்திடு மாகாதே
எங்கும் நிறைந்தமு தூறு பரஞ்சுடர் எய்துவ தாகாதே
ஈறறி யாமறை யோன் எனைஆள எழுந்தரு ளப் பெறிலே. 642

திருச்சிற்றம்பலம்


This comes under Tirupadai Atchi, the Rule of the Holy Army in Tiruvachakam.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 02, 2012, 01:39:30 PM
Ahimsa (non violence) stands foremost in the code of discipline for the yogis.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 02, 2012, 03:38:23 PM
Meditation differs according to the degree of advancement of the seekers. If one is fit for it, one might directly hold the thinker; and the thinker will automatically sink into his source, namely pure consciousness.

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 02, 2012, 03:43:41 PM
Be asleep even in the wakeful state, abide as the Self and remain uncontaminated by what goes on around.

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 03, 2012, 03:54:57 AM
He who has attained the life of a Jnani in the heart, will not derive even the least pleasure from the life of the fleshy body and the petty [five] senses. Is not that life of Silence itself the unlimited and unbroken experience of [the bliss of] the supreme Brahman?

(Guru Vachaka Kovai, 1120)

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 03, 2012, 10:19:45 AM
Sri Bhagavan says in Talks No. 534:

Mouna (Silence) is the utmost eloquence. Peace is utmost activity. How? Because the person remains in his essential nature
and so he permeates all the recesses of the Self.  Thus he can call up any power into play and whenever or whatever it is necessary.
This is the highest siddhi.

Arunachala Siva. 
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 03, 2012, 10:59:17 AM
Dear Sir,

yes, mouna is the utmost eloquence, the following quotes of Bhagavan are noteworthy in the same line -

-   It is the mind that stands between and veils our happiness.

-   The wavering of the mind is a weakness arising from the dissipation of its energy in the shape of thoughts.

-   The emergence of thoughts is the root of all mischief

-   Take not notice of the ego and its activities but see only the light behind.


Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 03, 2012, 11:00:43 AM
A disciple asked how he could recognize his own natural primal condition

Bh. Absolute freedom from thoughts is the state conducive to such recognition

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 03, 2012, 12:48:36 PM
Dear Nagaraj,

D: I am business man. How shall I get on with the business and get peace of mind also?

Maharshi: This is also a thought. Give up this thought also and remain as your true Self.

D: It is said, 'do your duty without any expectation of results.'  How shall I get that frame of mind?

Maharshi: You need not aspire for or get any new state. Get rid of your present thoughts, that is all.

...........

D: God must enable us to get rid of the other thoughts....

M: This is again a thought. Let that which has incarnated raise the question. You are not that because you are free
from thoughts.

Talks 472).

Arunachala Siva.         
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 03, 2012, 02:41:13 PM
One should go beyond relative knowledge and abide in the Self.  Real knowledge is such experience, and not apprehension by the mind.

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 03, 2012, 05:05:57 PM
Silence

One day a young man visited Sri Ramanasramam with some evil purpose. Entering the hall and taking his seat in front he began to put all sorts of questions to Sri Bhagavan. He wanted to extort hush-money from the ashram by exposing Sri Bhagavan as a hypocrite. He had already tried this trick successfully with some rich monks. By repeated practice he had cultivated this art into a paying profession. Having gained success elsewhere, he had come to Sri Ramanasramam to try his trick there.

Sri Ramana's own method of meeting insolence, malice, jealousy, misbehaviour, etc., of others, was the observance of complete silence. In fact, he preached and taught also by silence. His silence was very powerful. Such a powerful weapon of his battled and disarmed all aggressive and insolent persons.

Indeed, silence had become Sri Ramana's inherent nature.

It was his impregnable armour against attacks from people of all sorts. So, when the youth tried his best to draw Sri Ramana into a hot discussion or some talk or expression to catch him somewhere, Sri Ramana remained completely silent. Hence the poor youth's purpose was foiled. Though the youth was belching out foul language Sri Ramana did not utter a single word, and was all along calm and unperturbed. At last, after exhausting all his resources, the youth saw the impossibility of achieving his object, so he had to admit defeat and quit the ashram.

(Surpassing Love and Grace)

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 03, 2012, 06:41:13 PM
Dear Nagaraj,

Sri Bhagavan's tolerance and compassion are incomparable. Even when Perumal Swami came and shouted at Him, He kept silent.
It was Annamalai Swami who slapped him and necked him out.

Arunachala Siva. 
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 04, 2012, 08:41:43 AM
How can one speak of him as Brahmavid (knower of Brahman).
Brahman can never be an object to be known.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 04, 2012, 09:10:52 AM
Dear Nagaraj,

Sri Bhagavan describes the seven Jnana Bhumikas (stages of knowledge) in Talks No. 256.

These are:

1. Subhechcha (desire for enlightenment).
2. Vicharana (hearing and reflection).
3. Tanumanasi (tenuous mind).
4. Sattvapatti (Self Realization).
5. Asamsakti (non attachement).
6. Padarthabhavani (absolute non perception of objects).
7. Turyaga (beyond words).

Those who have attained the last four  bhumikas are respectively, Brahmavid, Brahmavidvara, Brahmavidvarya and
Brahmavidvarishta.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 05, 2012, 04:10:37 AM
(http://www.bhmpics.com/download/sunset_on_blue_sea_water-1280x800.jpg)

True adoration is becoming dissolved in the
sea of the homogeneous essence of the
Experience of the Self, just as
hail gets dissolved in the sea.


(Guru Ramana Vachana Mala, 140)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 05, 2012, 07:17:20 AM
(http://neyvelinatarajartemple.org/gallery/deities/Nalvar%20copy.jpg)

என்புரு கன்பர்த மின்சொற்கொள் செவியும்

Ennnpuru Kannnbarda Minnnsorrkoll Seviyum

Your ears once heard the sweet songs of
those* whose very bones melted in love of you.

O Arunachala! (Your) ears, have received (with joy)
the sweet words of (Your true) devotees* whose bones
melted (due to their intense love for You).


*The songs of Sambandhar, Appar and
Manikkavachagar are full of love and sweetness.

(arunAcala akShara mana mAlai)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 05, 2012, 05:18:31 PM
“I long for bhakti. I want more of this longing. Even realisation does
not matter for me. Let me be strong in my longing.”

M.: If the longing is there, Realisation will be forced on you even if
you do not want it. Subhechcha is the doorway for realisation.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 05, 2012, 05:28:13 PM
Dear Nagaraj,


This answers the question of Tusnim.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 06, 2012, 07:16:25 AM
Humility and self-restraint are the marks of those transformed and radiant beings who embody the quality of virtue. Blemishless Jnanis alone are truly virtuous; others are base-natured. Therefore, to be saved, we should approach only those virtuous ones who ever abide in Truth.

(Guru Vachaka Kovai, 332)

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 06, 2012, 09:09:43 AM
Dear Nagaraj,

Nice. Muruganar mentions Padam's (Guru's) Grace towards him:

2513. Due to the perfect oneness of its nature, Padam, Atma-swarupa abiding in the Heart, does not desire words of praise.

2514. I am afraid that I say words of praise about Padam, this will create a sense of difference between us, making my praise
turn into blasphemy.

1486. Padam caused me to prattle, like ambrosia at a feast, child like words in the precious Tamzih tongue on the greatness
of His noble and pre-eminent feet.

Padamalai - tr. David Godman.

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 06, 2012, 09:55:31 AM
One should not use the name of God mechanically and superficially without
the feeling of devotion. To use the name of God one must call upon Him with
yearning and unreservedly surrender oneself to Him. Only after such surrender
is the name of God constantly with the man.


(Gospel)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 07, 2012, 03:40:16 AM
Whatever is seen by the ego who, having fallen from the true state of Self and
having been buried deep in dark ignorance, takes the body as 'I', is not at all real and is simply non-existent.


(Guru Vachaka Kovai, 69)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 07, 2012, 03:43:36 AM
When I seek the Self and abide as the Self there is no world to be seen.

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 07, 2012, 03:46:21 AM
D.   Are there any signs to indicate the aspirants
      progress towards Self realisation?

Bh. The degree of freedom from unwanted thoughts
      and the degree of concentration on a single thought
      are the measure to gauge the progress

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 07, 2012, 03:55:46 AM
(http://3.bp.blogspot.com/-yZEI6y0i5So/UHErV_h38hI/AAAAAAAACOY/bhyMx-K8HFI/s1600/Dakshinamurthy.jpg)

What one fails to know by conversation extending to
several years can be known in a trice in silence, or
in front of silence -e.g, Dakshinamurthy, and
his four disciples. That is the highest and
most effective language.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 07, 2012, 08:15:08 AM
If you go the way of your thoughts you will be
carried away by them and you will find
yourself in an endless maze.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: atmavichar100 on December 07, 2012, 01:05:21 PM
The scriptures serve to indicate the existence of the Higher Power or Self and to point the way to It. That is their essential purpose. Apart from that they are useless. However, they are voluminous, in order to be adapted to the level of development of every seeker.

As a man rises in the scale he finds the stages already attained to be only stepping stones to higher stages, until finally the goal is reached. When that happens, the goal alone remains and everything else, including the scriptures, become useless.

The intricate maze of philosophy of the various schools is said to clarify matters and to reveal the Truth, but in fact it creates confusion where none need exist. To understand anything there must be the Self. The Self is obvious, so why not remain as the Self? What need to explain the non-self?

I was indeed fortunate that I never took to it (i.e. philosophy).
Had I taken to it I would probably be nowhere; but my inherent tendencies led me directly to inquire ‘Who am I?’ How fortunate!



From, The Teachings of Bhagavan Sri Ramana Maharshi in His Own Words, Chapter 1

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 07, 2012, 07:01:55 PM
Sri Atmavichar,

This will of interest to you in the same line of post as yours as above:

D.   How is the spiritual uplift of the people to be
      effected? What are the instructions to be given them?

M.  They differ according to the temperaments of the individuals and
     according to the spiritual ripeness of their minds. There cannot be
     any instruction en masse.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 07, 2012, 07:19:18 PM
Have you removed your own ‘spiritual drowsiness?’ The force
which is set up to remove your own ‘drowsiness’ will also operate
in other centres. There is the will-power with which you can act
on others.
But it is on a lower plane and not desirable. Take care
of yourself first.


(Talks)


Two gentlemen from Ambala (the Punjab) had been here for a few
weeks. Just before taking leave of Sri Bhagavan one of them asked
how he should remove the spiritual drowsiness of his friends or of
other people in general.

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 08, 2012, 05:23:04 AM
Since God is verily the Self in the heart,
constant meditation on the Truth of oneself
is the devotion that is most pleasing to God.


(Guru Ramana Vachana Mala, 107)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 09, 2012, 04:57:00 AM
Safe like children who embrace
A pillar and whirl around it fast,
Those who, holding Siva firmly
In the heart,k live in the world,
Never fall into delusion. They

Rely on God's strength, not the ego's weakness.

(GVK 735)

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 09, 2012, 09:16:46 AM
Dear Nagaraj,

Yes. Sri Ramakrishna has also said the simile of a pillar or a thaacchi in the game of girls, where a girl who touches the pillar or
thaachi is safe. The pillar here is Siva, the huge column of light that rose in Arunachala.

Arunachala Siva.     
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 15, 2012, 09:19:38 AM
Be eager to have the true knowledge. As this eagerness grows
the wrong knowledge diminishes in strength until it finally disappears.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 15, 2012, 09:23:15 AM
(http://4.bp.blogspot.com/-PvhAnB2k4ck/ThblLly7_qI/AAAAAAAAA2o/_YMiYkz0gOU/s1600/shiva_drinks_poison.jpg)

Unless the appearance [of this world] known objectively by the senses,
and the wicked ego, the knower of it, die as food to Siva,
who shines as the state of supreme consciousness,
the supreme reality cannot be attained.


(Guru Vachaka Kovai, 854)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 17, 2012, 12:01:40 PM
Samadhi alone can reveal the Truth. Thoughts cast a
veil over Reality, and so It is not realised as such in states other than samadhi.

In samadhi there is only the feeling `I AM' and no thoughts.


The experience `I AM' is being still.

(Gospel)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 19, 2012, 05:21:45 AM
He that sees the Lord in the temple, the living body, by seeking Him within, can alone see Him, the Infinite, in the temple of the universe, having become the endless Eye. He that has practised devotion to God like that of monkey, through many lives, attains supreme Illumination by the grace of God, through devotion like that of a kitten.

(Guru Ramana Vachana Mala, 114)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 19, 2012, 09:05:07 PM
(http://thehandmaid.files.wordpress.com/2012/12/prayers.jpg?w=820)

"The thought of God is divine favour, is by nature prasad or arul.
It is by God's grace that you think of God."


Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 20, 2012, 03:57:33 AM
Each seeker after God should be allowed to go his own way, the way for which he alone may be built (meant). It will not do to convert him to another path by violence. The Guru will go with the disciple in his own path and then gradually turn him onto the Supreme path at the ripe moment. Suppose a car is going at top speed. To stop it at once or to turn it at once would be attended with disastrous consequences.

(Gems from Bhagavan)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 22, 2012, 10:13:17 AM
So long as egoity lasts prayatna is necessary. When egoity ceases
to be, actions become spontaneous. The ego acts in the presence
of the Self. He cannot exist without the Self.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 24, 2012, 01:21:19 PM
realise that the Self transcends the intellect —
the latter must itself vanish to reach the Self.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 24, 2012, 01:25:40 PM
D.: Thoughts cease suddenly, then ‘I-I’ rises up as suddenly and
     continues. It is only in the feeling and not in the intellect. Can it
     be right?

M.: It is certainly right. Thoughts must cease and reason disappear
     for ‘I-I’ to rise up and be felt. Feeling is the prime factor and not
     reason.

D.: When I see outside it disappears. What is to be done?
M.: It must be held tight.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 24, 2012, 01:27:33 PM
If the mind is distracted, ask the question promptly, “To whom
do these distracting thoughts arise?” That takes you back to the
‘I’ point promptly.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 24, 2012, 01:29:10 PM
D.: How do all thoughts cease when the mind is in the Heart?
M.: By force of will, with strong faith in the truth of the Master’s
      teaching to that effect.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 24, 2012, 01:31:19 PM
D.: If we think “I am the real,” will it do?

M.: All thoughts are inconsistent with realisation. The correct state is
     to exclude thoughts of ourselves and all other thoughts. Thought
     is one thing and realisation is quite another.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 24, 2012, 01:32:50 PM
Give up thoughts. You need not give up anything else. You must
be there to see anything. It is the Self. Self is ever-conscious.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 24, 2012, 01:35:06 PM
D.: Can we think without the mind?

M.: Thoughts may be like any other activities, not disturbing to the
      Supreme consciousness
.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 24, 2012, 01:42:35 PM
Look, the Self is only Be-ing, not being this or that. It is simple Being. Be - and there is an end of the ignorance. Enquire for whom is the ignorance. The ego arises when you wake up from sleep. In deep sleep you do not say that you are sleeping and that you are going to wake up or that you have been sleeping so long. But still you are there. Only when you are awake you say that you have slept. Your wakefulness comprises sleep also in it. Realise your pure Be-ing. Let there be no confusion with the body. The body is the result of thoughts. The thoughts will play as usual, but you will not be affected. You were not concerned with the body when asleep; so you can always remain.

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 24, 2012, 01:44:11 PM
Mr. Ekanatha Rao: How can anyone reconcile such activity with the
     wage-earning which is a necessity for worldly people?

M.: Actions form no bondage. Bondage is only the false notion. “I
     am the doer.” Leave off such thoughts and let the body and senses
     play their role, unimpeded by your interference.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 24, 2012, 01:48:45 PM
The Brahma akara vritti helps to turn the mind away from other thoughts.
Either some such practice is necessary or association with sadhus should
be made. The sadhu has already overcome the mind and remains in Peace.
His proximity helps to bring about such condition in others. Otherwise
there is no meaning in seeking a sadhu’s company.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 24, 2012, 01:50:59 PM
The antah pranayama (the internal breath-regulation) is as follows:-

Naham chinta (I-am-not-the-body idea) is rechaka (exhalation).
Koham (who am I?) is puraka (inhalation).
Soham (I am He) is kumbhaka (retention of breath).

Doing thus, the breath becomes automatically controlled.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 24, 2012, 01:58:23 PM
Some people think that there are different stages in jnana. The Self is nitya aparoksha, i.e., ever-realised, knowingly or unknowingly. Sravana, they argue, should therefore be aparoksha jnana (directly experienced) and not paroksha jnana (indirect knowledge). But jnana should result in duhkha nivriti (loss of misery) whereas sravana alone does not bring it about. Therefore they say, though aparoksha, it is not unshaken; the rising of vasanas is the cause of its being weak (not  unchanging); when the vasanas are removed, jnana becomes unshaken and bears fruit.

Others say sravana is only paroksha jnana. By manana (reflection) it becomes aparoksha spasmodically. The obstruction to its continuity is the vasanas: they rise up with reinforced vigour after manana. They must be held in check. Such vigilance consists in remembering = “I am not the body” and adhering to the aparoksha anubhava (direct experience) which has been had in course of manana (reflection). Such practice is called nididhyasana and eradicates the vasanas. Then dawns the sahaja state. That is jnana, sure.

The aparoksha in manana cannot effect dukha nivritti (loss of misery) and cannot amount to moksha, i.e., release from bondage because the vasanas periodically overpower the jnana. Hence it is adridha (weak) and becomes firm after the vasanas have been eradicated by nididhyasana (one-pointedness).


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 24, 2012, 02:08:11 PM
She: How to practice meditation?

M.: Keep off thoughts.

She: How to reconcile work with meditation?

M.: Who is the worker? Let him who works ask the question. You are
     always the Self. You are not the mind. It is the mind which raises
     these questions. Work proceeds, always in the presence of the Self
     only. Work is no hindrance to realisation. It is the mistaken identity
     of the worker that troubles one. Get rid of the false identity.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 27, 2012, 10:02:13 PM
A newly arrived Andhra youth told Bhagavan about the vagaries of his senses to which Bhagavan said, “All that is due to the mind. Set it right.” “That is all right, Swami,but however much I try to reduce this anger, it comes on again and again. What shall I do?” said the poor boy.

“Oh! Is that so, then get angry with that anger; it will be all right” said Bhagavan. All people in the hall burst out laughing. A person who gets angry with everything in the world, if only he introspects, and enquires why he does not get angry with his anger itself, will he not really overcome all anger?

Two or three years back a devotee who could freely approach Bhagavan came and told him five or six times that somebody had been abusing him. Bhagavan listened but said nothing. As there was no response from Bhagavan in spite of repeated and varied complaints and in a number of ways,this devotee could not contain himself any longer and so said, “When I am abused so much unnecessarily, I also get angry. However much I try to restrain my anger I am not able to do so. What shall I do?”

Bhagavan laughingly said, “What should you do? You too join him and abuse yourself; then it will be all right.” All laughed.

That devotee, unable to understand anything, said “That is very good! Should I abuse myself?”

“Yes indeed! What they are abusing is your body, isn’t it? What greater enemy is there than this body which is the abode of anger and similar feelings? It is necessary that we ourselves should hate it. Instead of that, when we are unguarded, if anybody abuses us, we should know that they are waking us up.

We should realise at least then, and join them in abusing the body, and crying it down. What is the use of counter-abuse? Those who abuse us that way should be looked upon as our friends. It is good for us to be among such people. If you are among people who praise you, you get deceived,” said Bhagavan.

(Letters)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 28, 2012, 09:35:51 AM
Brahman, while remaining unmoved, illumines the intellect.
This intellect projects its false imagination in the states of waking and
dreaming and merges in the nescience in the state of deep sleep.


(Vichara Mani Mala - Jewel Garland of Enquiry)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 28, 2012, 09:40:15 AM
A gentleman from Hardwar: When I go on analysing myself I go beyond the intellect, and then there is no happiness.

M.: Intellect is only an instrument of the Self. It cannot help you to know what is beyond itself.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 28, 2012, 09:42:25 AM
A gentleman from Hardwar: When I go on analysing myself I go beyond the intellect, and then there is no happiness.

M.: Intellect is only an instrument of the Self. It cannot help you to know what is beyond itself.

D.: I understand it. But there is no happiness beyond it.

M.: The intellect is the instrument wherewith to know unknown things.But you are already known, being the Self which is itself knowledge;so you do not become the object of knowledge. The intellect makes you see things outside, and not that which is its own source.

The intellect is useful thus far, it helps you to analyse yourself, and no further. It must then be merged into the ego, and the source of the ego must be sought. If that be done the ego disappears. Remain as that source and then the ego does not arise.

D.: There is no happiness in that state.

M.: ‘There is no happiness’ is only a thought. The Self is bliss, pure and simple. You are the Self. So you cannot but be bliss; being so,you cannot say here is no happiness. That which says so cannot be the Self; it is the non-Self and must be got rid of in order to realise the bliss of the Self.

D.: How is that to be done?

M.: See wherefrom the thought arises. It is the mind. See for whom the mind or intellect functions. For the ego. Merge the intellect in the ego and seek the source of the ego. The ego disappears. ‘I know’ and ‘I do not know’ imply a subject and an object. They are due to duality. The Self is pure and absolute, One and alone. There are no two selves so that one may know the other. What is duality then?

It cannot be the Self which is One and alone. It must be non-Self.Duality is the characteristic of the ego. When thoughts arise duality is present; know it to be the ego, and seek its source.

The degree of the absence of thoughts is the measure of your progress towards Self-Realisation. But Self-Realisation itself does not admit of progress; it is ever the same. The Self remains always in realisation.

The obstacles are thoughts. Progress is measured by the degree of removal of the obstacles to understanding that the Self is always realised. So thoughts must be checked by seeking to whom they arise. So you go to their Source, where they do not arise.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 28, 2012, 04:38:33 PM
God illumines the mind and shines within it.
One cannot know God by means of the mind.
One can but turn the mind inwards and merge it in God.


(Gems from Bhagavan)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 28, 2012, 04:40:52 PM
The ego's phenomenal existence is transcended when you dive
into the source from where the `I'-thought rises.


(Be as you are)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 28, 2012, 04:53:31 PM
in the sunshine cotton does not burn; but if the cotton be placed under a lens it catches fire and is consumed by the rays of the Sun passing through the lens. So too, though the awareness of the Self is  present at all times, it is not inimical to ignorance. If by meditation the subtle state of thought is won, then ignorance is destroyed. Also in Viveka Chudamani: ativa sukshmam paramatma tattvam na sthoola drishtya (the exceedingly subtle Supreme Self cannot be seen by the gross eye) and esha svayam jyotirasesha sakshi  (this is Self-shining and witnesses all).

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 29, 2012, 06:13:34 PM
Who is this witness? You speak of “witness.” There must be an object and a subject to witness. These are creations of the mind. The idea of witness is in the mind. If there was the witness of oblivion did he say, “I witness oblivion”? You, with your mind, said just now that there must be a witness. Who was the witness? You must reply “I.” Who is that “I” again? You are identifying yourself with the ego and say “I.” Is this ego “I,” the witness? It is the mind that speaks. It cannot be witness of itself. …

The whole position becomes thus untenable. Consciousness is unlimited. On becoming limited it simply arrogates to itself the position. There is really nothing to witness. IT is simple BEING.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 29, 2012, 06:17:37 PM
By repeated practice one can become accustomed to turning inwards and finding the Self. One must always and constantly make an effort, until one has permanently realized. Once the effort ceases, the state becomes natural and the Supreme takes possession of the person with an unbroken current. Until it has become permanently natural and your habitual state, know that you have not realized the Self, only glimpsed it.

(Conscious Immortality)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 29, 2012, 06:21:54 PM
Enquire into the nature of that consciousness which knows itself as ‘I’ and it will inevitably lead you to its source, the Heart, where you will unmistakably perceive the distinction between the insentient body and the mind. The latter will then appear in its utter purity as the ever-present, self-supporting intelligence, which creates, pervades its creation, as well as remains beyond it, unaffected and uncontaminated. Also finding the Heart will be experienced as being the Heart. When this experience becomes permanent through constant practice, the much-desired Self-Realisation or Mukti is said at long last to have been achieved – the ‘I-am-the-body’ illusion has broken for ever.

(Guru Ramana, Cohen)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 29, 2012, 06:25:13 PM
In the afternoon Khanna’s wife appealed to Bhagavan in writing : “I am not learned in the Scriptures and I find the method of Self-enquiry too hard for me. I am a woman with seven children and a lot of household cares, and it leaves me little time for meditation. I request Bhagavan to give me some simpler and easier method.”

Bhagavan: No learning or knowledge of Scriptures is necessary to know the Self, as no man requires a mirror to see himself. All knowledge is required only to be given up eventually as not Self. Nor is household work or cares with children necessarily an obstacle. If you can do nothing more, at least continue saying “I, I” to yourself mentally all the time, as advised in Who am I?, whatever work you may be doing and whether you are sitting, standing or walking.

(Day by Day)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 29, 2012, 06:27:06 PM
If the enquiry is made whether mind exists, it will be found that mind does not exist. That is control of mind. Otherwise, if the mind is taken to exist and one seeks to control it, it amounts to mind controlling the mind, just like a thief turning out to be a policeman to catch the thief. i.e., himself. Mind persists in that way alone, but eludes itself.

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 29, 2012, 06:29:06 PM
Dear Nagaraj,

Yes. Controlling the mind is pulling the mind back to the Source to remain quiescent for ever.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 29, 2012, 06:34:37 PM
Sir, Friends, these points below is of context to the previous posts:

[The rules of conduct for a student are] moderation in food, moderation in sleep and moderation in speech (Spiritual Instructions)

Food affects the mind. The right food makes it more sattvic. For the practice of any yoga, vegetarianism is absolutely necessary. (Conscious Immortality)

Of all the restrictive rules, that relating to the taking of sattvic food in moderate quantities is the best; by observing this rule, the sattvic quality of mind will increase, and that will be helpful to Self-inquiry. (Who am I)

You must do it with a calm mind – mental calmness is essential. (Guru Ramana)


Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 29, 2012, 06:37:58 PM
jivan-mukta

The experience of Self is possible only for the mind that has become subtle and unmoving as a result of prolonged meditation. He who is thus endowed with a mind that has become subtle, and who has the experience of the Self is called a jivan-mukta.

(Self Enquiry)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on December 29, 2012, 06:45:24 PM
To know the Self is to be the Self – as there are not two separate selves.
This (state) is thanmaya nishta (abiding as That).


(Who am I)

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 29, 2012, 07:01:30 PM
Dear Nagaraj,

Sri Bhagavan said the following to help self inquiry:

Physically the digestive organs are kept free from irritation.  Therefore food is regulated both in quantity and quality.
Non irritants are eaten, avoiding excessive chilies, excess of salt, onions, wine, opium etc., Avoid constipation and drowsiness
and excitement and all foods which induce them. Mentally take interest in one thing and fix the mind on it.

(Talks 28.)

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on January 06, 2013, 10:08:09 AM
(http://www.thiruppugazh.org/wp-content/uploads/2012/07/Ramana-Maharshi1.gif)

The mind should not be allowed to wander towards worldly objects and what concerns other people. However bad other people may be, one should bear no hatred for them. Both desire and hatred should be eschewed. All that one gives to others one gives to one's self. If this truth is understood who will not give to others? When one's self arises, all arises; when one's self becomes quiescent, all becomes quiescent. To the extent we behave with humility, to that extent there will result good. If the mind is rendered quiescent, one may live anywhere.

(Who am I)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on January 06, 2013, 10:10:46 AM
If the ego is, everything else also is. If the ego is not, nothing else is. Indeed, the ego is all. Therefore the enquiry as to what this ego is is the only way of giving up everything.

(Forty Verses on Reality. Trans. Arthur Osborne)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on January 06, 2013, 10:11:51 AM
That State is agreeable to all wherein, having given up the objective outlook, one knows one's Self and loses all notions either of unity or duality, of oneself and the ego.

(Forty Verses on Reality. Trans. Arthur Osborne)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on January 06, 2013, 10:16:08 AM
The ego is the root-thought from which all other thoughts arise.

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on January 06, 2013, 10:18:19 AM
[Through Atma Vichara] the mind gets clear of impurities and become pure enough to reflect the truth, the real Self.

This is impossible when the ego is active and assertive.


(Ramana Maharshi, SDB, xii. Trans. TMP Mahadevan)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on January 06, 2013, 10:21:28 AM
[The Aham-vritti ] is the one irreducible datum of your experience; …

seeking its Source is the only practicable course you can adopt to realize the Self.

The ego is said to have a casual body, but how can you make it the subject of your investigation?

When the ego adopts that form, you are immersed in the darkness of sleep.


(Gospel)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on January 06, 2013, 10:26:42 AM
Remaining quiet is what is called wisdom-insight.
To remain quiet is to resolve the mind in the Self.




                                                      When the mind, which is the cause of
                                                      all cognition and all actions, becomes quiescent,
                                                      the world will disappear.




                                The Self is that where there is
                                absolutely no “I”-thought. That is called “Silence.”


(Who am I)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on January 06, 2013, 10:28:41 AM
A newly arrived Andhra youth told Bhagavan about the vagaries of his senses to which Bhagavan said, “All that is due to the mind. Set it right.” “That is all right, Swami,but however much I try to reduce this anger, it comes on again and again. What shall I do?” said the poor boy.

“Oh! Is that so, then get angry with that anger; it will be all right” said Bhagavan. All people in the hall burst out laughing. A person who gets angry with everything in the world, if only he introspects, and enquires why he does not get angry with his anger itself, will he not really overcome all anger?

Two or three years back a devotee who could freely approach Bhagavan came and told him five or six times that somebody had been abusing him. Bhagavan listened but said nothing. As there was no response from Bhagavan in spite of repeated and varied complaints and in a number of ways,this devotee could not contain himself any longer and so said, “When I am abused so much unnecessarily, I also get angry. However much I try to restrain my anger I am not able to do so. What shall I do?”

Bhagavan laughingly said, “What should you do? You too join him and abuse yourself; then it will be all right.” All laughed.

That devotee, unable to understand anything, said “That is very good! Should I abuse myself?”

“Yes indeed! What they are abusing is your body, isn’t it? What greater enemy is there than this body which is the abode of anger and similar feelings? It is necessary that we ourselves should hate it. Instead of that, when we are unguarded, if anybody abuses us, we should know that they are waking us up.

We should realise at least then, and join them in abusing the body, and crying it down. What is the use of counter-abuse? Those who abuse us that way should be looked upon as our friends. It is good for us to be among such people. If you are among people who praise you, you get deceived,” said Bhagavan.

(Letters)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on January 06, 2013, 10:29:50 AM
The wrong “I” is the obstruction. It has to be removed in order that
the true “I” may not be hidden.


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on January 06, 2013, 10:33:24 AM
You must distinguish between the “I,” pure in itself, and the “I”-thought.

The latter, being merely a thought, sees subject and object, sleeps, wakes up, eats and thinks, dies and is reborn.

But the pure “I” is the pure Being, eternal existence, free from ignorance and thought-illusion.


(Guru Ramana)

The mental states are of two kinds. One is the natural state and the other is the transformation into forms or objects. The first is the truth, and the other is according to the doer (kartrutantra). When the latter perishes,jale kataka renuvat (like the clearing nut paste in water) the former will remain over.

(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on January 06, 2013, 10:36:38 AM
The State of non-emergence of “I” is the state of being THAT. Without questing for that State of the non-emergence of “I” and attaining It, how can one accomplish one's own extinction, from which the “I” does not revive? Without that attainment how is it possible to abide in one's true State, where one is THAT?

(Forty Verses on Reality. Trans. Arthur Osborne)

Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on January 09, 2013, 07:04:36 AM
If you dream and see several men, and then wake up and recall your dream, do you try to ascertain if the persons of your dream
creation are also awake?

Talks with Sri Ramana Maharshi
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on January 11, 2013, 08:30:12 AM
11th February, 1936 Talk 158.
Mr. Frydman: Janaka was a Jnani and still he ruled his dominions.
Does not action require activity of the mind? What is the rationale
of the working of a jnani’s mind?
M.: You say, “Janaka was a Jnani and yet active, etc.” Does Janaka ask
the question? The question is in your mind only. The Jnani is not
aware of anything besides the Self. He has no doubts of the kind.
D.: Probably it is like a dream. Just as we speak of our dreams, so
they think of their actions.
M.: Even the dream, etc. is in your mind. This explanation too is in
your mind only
.
D.: Yes. I see. All is Ramana-Maya - made up of the Self.
M.: If so, there will be no duality and no talk.
D.: A man, on realising the Self, can help the world more effectively.
Is it not so?
M.: If the world be apart from the Self.

Talks with Sri Ramana Maharshi
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on January 13, 2013, 07:55:44 AM
Unless one follows the principle, “That which is essential to be reformed is only my own mind”, one’s mind will become more and more impure by seeing the defects of others.

 (Guru Vachaka Kovai, 788)

 ॐ
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on February 08, 2013, 04:35:43 PM
Whatever thoughts arise as obstacles to one's sadhana (spiritual discipline), the mind should not be allowed to go in their direction, but should be made to rest in one's self which is the Atman; one should remain as witness to whatever happens, adopting the attitude “Let whatever strange things happen, happen; let us see!” This should be one's practice. In other words, one should not identify oneself with appearances; one should never relinquish one's self. This is the proper means for destruction of the mind (manonasa) which is of the nature of seeing the body as self, and which is the cause of all the aforesaid obstacles.

(Self Enquiry)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on February 11, 2013, 09:51:17 AM
This is suitable only for ripe souls. The rest should follow different methods according to the state of their minds.

(Self Inquiry)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on February 13, 2013, 08:36:19 AM
Vaidharbha’s question was: “In practice, the thoughts are found to manifest and subside alternately. Is this jnana?” Sri Bhagavan explained the doubt as follows:

Some people think that there are different stages in jnana. The Self is nitya aparoksha,  i.e., ever-realised, knowingly or unknowingly. Sravana, they argue, should therefore be aparoksha jnana (directly experienced) and not paroksha jnana (indirect knowledge). But jnana should result in duhkha nivriti (loss of misery) whereas sravana alone does not bring it about. Therefore they say, though aparoksha, it is not unshaken; the rising of vasanas is the cause of its being weak (not unchanging); when the vasanas are removed, jnana becomes unshaken and bears fruit.

Others say sravana is only paroksha jnana. By manana (reflection) it becomes aparoksha spasmodically. The obstruction to its continuity is the vasanas: they rise up with reinforced vigour after manana. They must be held in check. Such vigilance consists in remembering = “I am not the body” and adhering to the aparoksha anubhava (direct experience) which has been had in course of manana (reflection). Such practice is called nididhyasana and eradicates the vasanas. Then dawns the sahaja state. That is jnana, sure.

The aparoksha in manana cannot effect dukha nivritti (loss of misery) and cannot amount to moksha, i.e., release from bondage because the vasanas periodically overpower the jnana. Hence it is adridha (weak) and becomes firm after the vasanas have been eradicated by nididhyasana (one-pointedness).


(Talks)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on February 13, 2013, 09:14:18 AM
Is the state of 'being still' a state involving effort or effortless?

It is not an effortless state of indolence. All mundane activities which are
ordinarily called effort are performed with the aid of a portion of the mind and
with frequent breaks.

But the act of communion with the Self (atma vyavahara) or
remaining still inwardly is intense activity which is performed with the entire
mind and without break.


(Spiritual Instructions)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on February 18, 2013, 03:20:28 PM
Good and bad are found eventually to be only relative terms.
Self-enquiry is found to be no more than the discarding of Vasanas .
So long as one single Vasana remains, good or bad, so long must we remain unrealized.


(Sadhu Arunachala [A.W. Chadwick], A Sadhu’s Reminiscences of Ramana Maharshi)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on February 20, 2013, 04:34:40 PM
Besides that, saying (either), “I do not know myself”, (or), “I have known myself”, is a wide ground for ridicule. Why? To make oneself an  object known, are there two selves (one of which can be known by the other)? Because, being one is the truth of everyone’s experience  (that is, whether they be a Jnani or an ajnani, everyone experiences the truth ‘I am one’).

To say ‘I do not know myself’ or ‘I have known myself’ is cause for laughter. What? Are there two selves, one to be known by the other? There is but One, the Truth of the experience of all.


(Ulladu Naarpadu 33)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on February 21, 2013, 03:07:10 PM
Each seeker after God should be allowed to go his own way, the way for which he alone may be built (meant). It will not do to convert him to another path by violence. The Guru will go with the disciple in his own path and then gradually turn him onto the Supreme path at the ripe moment. Suppose a car is going at top speed. To stop it at once or to turn it at once would be attended with disastrous consequences.

(Gems from Bhagavan)

--
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on February 22, 2013, 11:22:37 AM
(http://sphotos-b.xx.fbcdn.net/hphotos-ash3/c0.0.762.364.27758007117/p843x403/560549_10151435031424631_869799306_n.jpg)

In samadhi there is only the feeling ‘I AM’ and no
thoughts. The experience ‘I AM’ is being still.


Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on February 22, 2013, 11:35:41 AM
(http://sphotos-b.xx.fbcdn.net/hphotos-prn1/c0.217.843.403/p843x403/21770_10151437201704631_1350648373_n.jpg)

what does stillness mean? It means ‘destroy yourself ’; because, every name and form is the cause of trouble. ‘I-I’ is the Self. ‘I am this’ is the ego. When the ‘I’ is kept up as the ‘I’ only, it is the Self. When it flies off at a tangent and says ‘I am this or that, I am such and such’, it is the ego.


Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on February 23, 2013, 09:31:18 AM
(http://sphotos-b.xx.fbcdn.net/hphotos-ash3/c0.168.843.403/p843x403/563090_10151510468622323_286040004_n.jpg)

When you really feel that equal love for all, when your heart has
so expanded as to embrace the whole of creation, you will
certainly not feel like giving up this or that; you will simply
drop off from secular life as a ripe fruit does from the branch
of a tree. You will feel that the whole world is your home.


(Path of Self Knowledge)

--
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on February 23, 2013, 09:49:31 AM
(http://2.bp.blogspot.com/_LND0xj4dZCc/SWkVjzQfCiI/AAAAAAAAAYA/p026MfHDf_E/s1600/Alagamma.gif)

             

Oh Lord! Hill of my refuge, who curest the ills of
recurrent births, it is for Thee to cure my mother’s fever.

Oh God who slayest death! Reveal Thy feet in the
Heart-Lotus of her who bore me to take refuge at Thy Lotus-
Feet, and shield her from death. What is death if scrutinised?

Arunachala, Thou blazing fire of Knowledge! Enfold
my mother in Thy Light and make her one with Thee.
What need then for cremation?

Arunachala, Dispeller of illusion! Why dost Thou
delay to dispel my mother’s delirium? Is there any but Thee
to watch as a Mother over one who has sought refuge in
Thee and to rescue from the tyranny of karma?


--
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on February 23, 2013, 10:24:36 AM
Dear Nagaraj,

This is an interesting poetic request by Sri Bhagavan when His Mother took seriously ill. He prays to Arunachala.
THIS IS THE ONLY OCCASION WHERE SRI BHAGAVAN PRAYS FOR SOMEONE OTHER THAN HIMSELF.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on February 24, 2013, 03:53:40 AM
Without giving room even to the thought which occurs in the form of doubt, whether it is possible to stay merely as the very Self, whether all the vasanas can be destroyed, one should firmly and unceasingly carry on meditation on the Self.

(Who am I)

--
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on February 25, 2013, 01:05:58 PM
"Pursue the inquiry 'Who am I' relentlessly. Analyse your entire personality. Try to find out where the I-thought begins. Go on with your meditations. Keep turning your attention within. One day the wheel of thought will slow down and an intuition will mysteriously arise. Follow that intuition, let your thinking stop, and it will lead eventually to the goal."

 'In Days of Great Peace' by Mouni Sadhu
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on February 25, 2013, 01:34:53 PM
You have to ask yourself the question,Who am I? This investigation will leadin the end to the discovery of somethingwithin you which is behind the mind.Solve that great problem, and you willsolve all other problems thereby. 

A Search in Secret India
Title: Re: Bhagavan Ramana Teachings
Post by: Balaji on March 02, 2013, 01:11:17 PM
The Siddhas' Lesson
============A STORY

In the Vasishtam it is stated that Rama, after his return from a pilgrimage, found that the whole world was full of misery and that bearing the body was itself a cause of misery.

He, therefore left everything, even things like eating and drinking, and remained motionless. When Viswamitra asked Dasaratha to send Rama to guard his oblations ceremony
(yagna), Dasaratha said that Rama was like a mad man and
described some of the signs of his madness.

On hearing them, Viswamitra said that he was very pleased to hear of those symptoms, that such madness did not come to many people and that he would like to see him and asked for him to be brought.

Rama accordingly came, prostrated before all those present and sat down. Viswamitra saw him and asked him the cause of his
madness, and addressing Vasishta, said, “Please teach Rama
the knowledge of the Self, the knowledge which Brahma taught
you and me.”

Vasishta agreed to do so. While he was teaching, siddhas from all over came to listen to him and they thought to themselves, “Rama has gained so much knowledge at such a young age. How surprising! How great! What is the use of our living so long?”

Sri Ramana Maharshi

from the Ramana Rajyam facebook
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on March 13, 2013, 06:24:52 PM
Without  upasana there cannot be attainment for him this is definite.

(Ramana Gita)
Title: Re: Bhagavan Ramana Teachings
Post by: Hari on March 13, 2013, 06:27:17 PM
Dear Nagaraj, what is Upasana?
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on March 13, 2013, 06:38:46 PM
Dear Hari,

Upasana is praying or meditating or doing pujas, with form-ful God.  Meditation can also be done with formless God.

Arunachala Siva.     
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on March 13, 2013, 06:39:06 PM
Upasana is any kind of recognised regular spiritual practice, that usually involves the discipline of body mind and soul, reconised spiritual practices is an holistic discipline.



Additional stray thoughts -

Usually a sadhaka takes a firm resolve to practice the discipline regularly, without any expectations of fruits of such practice, it results in fine refinement of ones body mind and soul.

Just Jnana will not be enough if body does not co operate or mind does not co operate. We all have enough Jnana and clarity, but what stops from the Atma to shine is just because the body and mind does not co-operate with the soul or Jnana.

It is cultivating of all-round best practices as hailed in all religions, the substratum being absolute purity, cleanliness of body and mind.

A spiritual practice may usually be monotonous mechanical habitual discipline - it is so, so as to discipline the body and mind from seeking varieties and changes and various experiences and simply perform action without absolutely any desire or aspirations for fruits of such spiritual practice, and thereby disciplining the mind and body to implicitly obey to the commands of the discipline which is the Dharma and cease from questioning in the lines of what is the use of these mundane meaningless disciplines, etc...

When this is mastered, the obligatory actions drop off themselves, leaving the perfect nature to prevail, absolute purity prevails, shines.

--
Title: Re: Bhagavan Ramana Teachings
Post by: Hari on March 13, 2013, 06:51:43 PM
Oh, thank you very much! :)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on March 21, 2013, 05:43:17 PM
"My" implies the "I", which owns the senses.  You take your existence for granted, at the same time, ask others to prove it to you.  Similarly you admit the certainty of your senses, which see others, whilst denying all certainty.  You see how you contradict yourself!  The fact is that there are no others.  There is no such a person as "You".  Each man, although addressed as "You", styles himself as "I".  Even the confirmation you demand from others comes only from the "I".  "You" and "they" occur to the "I", without which they are meaningless.

--
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on March 21, 2013, 05:59:16 PM
The ‘I’ casts off the illusion of ‘I’ and yet remains as ‘I’.
Such is the paradox of Self-realization.
The realized do not see any contradiction in it.


(Be as you are)

--
Title: Humility - Bhagavan Ramana Teachings
Post by: Nagaraj on March 23, 2013, 09:09:25 AM
Humility

Maharshi prized humility. He himself had a natural, effortless humility, and he frequently stressed that humility was necessary for spiritual development. But how to practice it? This is a big problem because attempting to be humble is just the ego adopting a new behavior pattern. If it's done deliberately, it's not true humility.

     Lakshmana Swamy, a direct disciple of Sri Ramana, also stresses humility, even occasionally saying that humility alone will be enough to attain realization of the Self. However, he defines humility as 'the mind humbling itself before the Self'. This, for me, is the true humility. To whatever extent your mind has surrendered to the Self within, to that extent you are humble. It is nothing to do with how you behave with other people. If the inner humility that comes from an attenuated mind is there, then true humility will manifest in outer behavior. Humility is egolessness, and egolessness is attained by making the mind subside into its source, the Self.

     Let me give you an extract from a book, Sri Ramana Darsanam, that I recently edited. This is Sri Ramana speaking about the necessity of humility:
 
     The power of humility, which bestows immortality, is the foremost among powers that are hard to attain. Since the only benefit of learning and other similar virtues is the attainment of humility, humility alone is the real ornament of the sages. It is the storehouse of all other virtues and is therefore extolled as the wealth of divine grace. Although it is a characteristic befitting wise people in general, it is especially indispensable for sadhus.

     Since attaining greatness is impossible for anyone except by humility, all the disciplines of conduct such as yama and niyama, which are prescribed specifically for aspirants on the spiritual path, have as their aim only the attainment of humility. Humility is indeed the hallmark of the destruction of the ego. Because of this, humility is especially extolled by sadhus themselves as the code of conduct befitting them.

     Moreover, for those who are residing at Arunachala, it is indispensable in every way. Arunachala is the sacred place where even the embodiments of God, Brahma, Vishnu and Sakti, humbly subsided. Since it has the power to humble even those who would not be humbled, those who do not humbly subside at Arunachala will surely not attain that redeeming virtue anywhere else. The Supreme Lord, who is the highest of the high, shines unrivalled and unsurpassed only because he remains the humblest of the humble. When the divine virtue of humility is necessary even for the Supreme Lord, who is totally independent, is it necessary to emphasize that it is absolutely indispensable for sadhus who do not have such independence? Therefore, just as in their inner life, in their outer life also sadhus should possess complete and perfect humility. It is not that humility is necessary only for devotees of the Lord; even for the Lord it is the characteristic virtue.

 
     In the final paragraph of this extract Sri Ramana mentions that God Himself derives His greatness from His humility. This is a point of view I have never found expressed by other teachers. We all imagine God as a being who has infinite power. Sri Ramana is on record as saying, perhaps somewhat whimsically, that God got His job because He was the most humble being in the universe, not because He was the most powerful. Here are two of his statements on this topic:
 
          One's greatness increases to the extent that one becomes humble. The reason why God is supreme to such an extent that the whole universe bows to Him is His sublime state of humility in which the deluded ego never rises unknowingly.

     Is it not on account of His behaving so humbly, as one ever in the service of every creature, that God stands worthy of all the glorious worships ever performed by all the worlds? By seeing Himself in all, by being humble even to devotees who bow to everyone, and by naturally remaining at such a pinnacle of humility that nothing can be humbler than Himself, the state of being supreme has come to the Lord.

 
     All this may sound very eccentric unless one understands that humility equates with egolessness, rather than with a kind of 'nice' or socially acceptable behaviour. God is God because he is utterly egoless, utterly humble, and not because He is omnipotent or omniscient.

(Excerpts from David Godman's Page)

--
Title: Re: Bhagavan Ramana Teachings
Post by: cefnbrithdir on March 23, 2013, 04:56:06 PM

Humility:

"Who being in very nature God, did not consider equality with God something to be grasped but emptied himself...and being found in appearance as a man, he humbled himself becoming obedient to the point of death, even death on a cross "
and
" But I tell you: Love your enemies and pray for those who persecute you that you may be sons of your Father in heaven. For he makes his sun to rise on the evil and the good and sends rain on the righteous and the unrighteous".
and
" He who is steadfastly focused in the Heart will not see anything as the ground except his Self. He who is that screen- like reality which exists and shines will provide the space for everything to appear within him, and he will also cause these appearances to shine "
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on March 25, 2013, 03:53:19 PM
Service, like prayers, japas and even business done in God’s name, lead to the highest goal - Self-Realisation.

(Bhagavan Talks)

--
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on March 25, 2013, 03:55:24 PM
D.: Will bhakti lead to mukti?
M.: Bhakti is not different from mukti. Bhakti is being as the Self (Swarupa). One is always that. He realises it by the means he adopts. What is bhakti? To think of God. That means: only one thought prevails to the exclusion of all other thoughts. That thought is of God which is the Self or it is the Self surrendered unto God. When He has taken you up nothing will assail you. The absence of thoughts is bhakti. It is also mukti.

The jnana method is said to be vichara (enquiry). That is nothing but ‘supreme devotion’ (parabhakti). The difference is in words only. You think that bhakti is meditation on the Supreme Being. So long as there is vibhakti (the sense of separateness), bhakti (reunion) is sought. The process will lead to the ultimate goal as is said in Srimad Bhagavad Gita:

arto jignasuh artharthi jnani cha Bharatarshabha
tesham jnani nityayukta ekabhaktir visishyate
— Ch. VII (l6, 17).

Any kind of meditation is good. But if the sense of separateness is lost and the object of meditation or the subject who meditates is  alone left behind without anything else to know, it is jnana. Jnana is said to be ekabhakti (single-minded devotion). The Jnani is the finality because he has become the Self and there is nothing more to do. He is also perfect and so fearless, dwitiyat vai bhayam bhavati - only the existence of a second gives rise to fear. This is mukti. It is also bhakti.

(Bhagavan Talks)

--
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on April 20, 2013, 10:46:32 AM
even if one merely continuously repeats to oneself inwardly ‘I-I’ with
the entire mind fixed thereon, that also leads one to the same source.


Who am I

--
Title: Re: Bhagavan Ramana Teachings
Post by: Balaji on May 04, 2013, 11:27:13 PM
Does Distance Matter?

AFTER the devotee departed, Bhagavan turned towards us and said: “People imagine that the devotees crowding around a Jnani get special favors from him. If a guru shows partiality, how can he be a Jnani? Is he so foolish as to be flattered by people’s attendance on him and the service they do? Does distance matter? The guru is pleased with him only who gives himself up entirely, who abandons his ego forever. Such a man is taken care of wherever he may be. He need not pray. God looks after him unasked. The frog lives by the side of the fragrant lotus, but it is the bee who gets the honey.” (Selected portion of a devotee’s reminiscences.
Shantammal – speaks of Bhagavan Sri Ramana Maharshi.)
 
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on June 06, 2013, 12:34:06 PM
(http://theshardulofallah.files.wordpress.com/2013/02/reflection_in_a_soap_bubble_edit.jpg)

   






If one realizes one's true nature within one's Heart,
it is the plenitude of Being-Awareness-Bliss
without beginning or end.

Bhagavan Sri Ramana Maharshi
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on June 06, 2013, 04:27:46 PM
Faith








“I was confident that even the mere Presence

of this great Sadguru

would do everything for me.”


Muruganar
                                                           
(https://fbcdn-sphotos-d-a.akamaihd.net/hphotos-ak-ash4/431897_10151602053494631_1084392364_n.jpg)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on June 07, 2013, 04:43:25 PM
(http://richardarunachala.files.wordpress.com/2008/11/hpim9178.jpg)

   





(http://www.capefearcoastproperties.com/images/flower.png)
"All this was not a mere intellectual process, but flashed before me vividly as
living truth, something which I perceived immediately, without any argument
almost. ‘I’ was something very real, the only real thing in that state."


--
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on June 07, 2013, 05:36:32 PM
(http://behance.vo.llnwd.net/profiles7/751415/projects/3351357/e9370240ec4562358ca26dbdc1df08a3.png)

   


“What will it be like when one achieves Self-realization?” a devotee asked.


“The question is wrong, one does not realize anything new”, said Bhagavan.

“I do not get you, Swami”, persisted the devotee.

“It is very simple. Now you feel you are in the world.
There you feel that the world is in you”, explained Bhagavan.


(Ramana Smriti)
Title: Re: Bhagavan Ramana Teachings
Post by: Balaji on June 29, 2013, 12:04:02 PM
Mantra japa, after a time, leads to a stage when you become Mantra maya i.e., you become that whose name you have been repeating or chanting. First you repeat the mantra by mouth; later you do it mentally. First, you do this dhyana with breaks. Later, you do it without any break. At that stage you realise you do dhyana without any effort on your part, that dhyana is your real nature.

Till then, effort is necessary.

Sri Ramana Maharshi
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 01, 2013, 04:37:21 PM
(http://www.globallightminds.com/wp-content/uploads/2011/12/Deepak-Osho.jpg)

“Here and now, be at peace and tranquil. That is all”

(Talks)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 01, 2013, 04:55:33 PM
(http://3.bp.blogspot.com/_jHVOUHhuEy8/TJ5YiDheVmI/AAAAAAAAAB0/YUZos8aktAw/s1600/Guru-Sishya.JPG)

   

D.: Is there any way to meet the appointed Guru for each?


M.: Intense meditation brings it about.

(Talks)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 01, 2013, 05:04:59 PM
(http://www.satramana.org/assets/images/Ramana_on_Couch.jpg)

                   


The cosmic mind, manifesting in some rare being, is able to effect
the linkage in others of the individual (weak) mind with the universal
(strong) mind of the inner recess.


Such a rare being is called the GURU or God in manifestation.

(Talks)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 01, 2013, 05:12:08 PM
(http://www.aakruti.org/Portals/0/AbhayaHasta.gif)

“Dispassion cannot be acquired,
nor realization of the Truth,
nor inherence in the Self,
in the absence of Guru’s Grace,”


(Talks)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 01, 2013, 07:23:03 PM
(http://www.indiamike.com/files/images/33/62/11/sri-ramanasramam-lunch.jpg)

D.: What diet is prescribed for a sadhaka ?
M.: Satvic food in limited quantities.

D.: What is satvic food?
M.: Bread, fruits, vegetables, milk, etc.

(Talks)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 01, 2013, 07:28:26 PM
(http://blog.tauedu.org/wp-content/uploads/2012/02/brain-Food.jpg)

food influences the mind and it must be kept pure.

(Talks)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 01, 2013, 07:36:17 PM
(http://4.bp.blogspot.com/_BctxN4mWlEs/SqD311z63AI/AAAAAAAAADs/_HzFD2KfbDo/s400/maha_periyava_09.jpg)

         














The mind is by nature restless. Begin liberating it from its
restlessness; give it peace; make it free from distractions; train
it to look inward; make this a habit. This is done by ignoring the
external world and removing the obstacles to peace of mind.

(Talks)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 01, 2013, 07:43:26 PM
(http://2.bp.blogspot.com/-jF4yzUD4gWs/UAJfuVhVLFI/AAAAAAAAC5E/v038PaydgbI/s400/mahabharata-kurukshetra_wallpaper_picture_5.jpg)

D.: How do all thoughts cease when the mind is in the Heart?

M.: By force of will, with strong faith in the truth of the Master’s
teaching to that effect.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 01, 2013, 07:49:43 PM
(http://colorsnspirits.com/wp-content/uploads/2013/02/foods-1.jpg)

Physically the digestive and other organs are kept free from
irritation. Therefore food is regulated both in quantity and quality.
Non-irritants are eaten, avoiding chillies, excess of salt, onions,
wine, opium, etc. Avoid constipation, drowsiness and excitement,
and all foods which induce them.


(Talks)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 01, 2013, 07:57:04 PM
(http://www.alcolore.it/foto_dalla_rete/mix_6/fior_di_loto.jpg)

   God is untouched by activities, which take place in His presence; compare the sun and the world activities. There is no meaning in attributing responsibility and motive to the One before it becomes many. But God’s will for the prescribed course of events is a good solution of the free-will problem (vexata quaestio). If the mind is restless on account of a sense of the imperfect and unsatisfactory character of what befalls us or what is committed or omitted by us, then it is wise to drop the sense of responsibility and free-will by regarding ourselves as the ordained instruments of the All-wise and All-powerful, to do and suffer as He pleases. He carries all burdens and gives us peace.

(Talks)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 01, 2013, 08:14:05 PM
(http://www.arunachala-ramana.org/photos/restored_photos/full/sib_41.jpg)

   (http://i678.photobucket.com/albums/vv149/75renegade/florals/bg-rightbase-flowers.png)


The Maharshi with an ineffable smile which lit up His Holy Face and which was all-pervasive, shining upon the coterie around him, replied in tones of certainty and with the ring of truth;
“Divine Grace is essential  for Realisation. It leads one to God-realisation. But such Grace is vouchsafed only to him who is a true devotee or a yogin, who has striven hard and ceaselessly on the path towards freedom.”

(Talks)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 07, 2013, 10:48:00 AM
(http://www.nepalirudraksha.com/product/3MK108.png)

All sadhanas are for getting rid of the delusion
that you are the body.


(Letters)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 08, 2013, 05:38:10 PM
(http://www.salagram.net/Advaita_Acarya.jpg)

O you that ridicule idol-worship, having not discovered
through heart-melting love its secret, how is
that you [daily] worship the filthy idol of your body as ‘I’?


(GVK 208, Michael James)
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 08, 2013, 05:42:05 PM
Dear Nagaraj,

Yes. Sri Bhagavan never discouraged idol worship.  He only said that such worship is dual and one should by intense prayer
and pujas should bring that murti to your Heart.

Arunachala Siva.     
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 08, 2013, 05:45:13 PM
yes true sir, even today very meticulously, these worships are carried on in the ashram with great fervor and perfection and most importnatly with love.

--
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 08, 2013, 05:51:07 PM
(https://fbcdn-sphotos-g-a.akamaihd.net/hphotos-ak-frc1/p480x480/320439_373427829391130_1010305236_n.jpg)
     (http://th07.deviantart.net/fs71/PRE/i/2012/262/5/5/png_garden_flowers__by_kmygest-d5f8goi.png)

It is very rare to get full faith in One [God or Guru]. If
such a faith blossoms in the heart [due to past merits],
do protect and nourish it, since it is similar to a
new-born baby, without spoiling it by giving room to
any doubts or suspicion, just as, if one possessed the
Kamadenu, one would bring it up with great care and love.


(GVK 519, Michael James)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 08, 2013, 05:58:59 PM
(http://dc405.4shared.com/img/H2UIa8Y-/s3/11fb9f1d680/Flowering_Vine.png)

Only so long as the measurer [the mind] exists will
the measure and the measured also seem to exist as
real. But when the measurer [the mind] sees Self, the
really existing Thing, and is thereby lost in It, all
other things such as the measure, the measured and
the measuring will automatically become unreal.


(GVK 528, Michael James)

   (http://facesofdesign.com/files/image/Reports/LOFT2011_01/Leiderstam/38%20Liederstam_6.jpg)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 08, 2013, 06:12:23 PM
(http://www.thebadchemicals.com/comics/2011-01-14-know-thyself.jpg)

Some say, “Know thyself” [but] is there anyone who
does not know himself? Tell me, is it not equally
ignorant to say “I have realized Self” as to say “I
have not realized Self”?


(GVK 528, Michael James)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 08, 2013, 06:24:17 PM
(http://www.dadabhagwan.org/images/thumb/spiritual-master/enlightenment.jpg)

Rightly knowing Self is just like one, on awakening
from a dream, knowing that all the whirl of sufferings
experienced in that dream have become false and
that one is really the same unaffected one who was
previously lying safe on the soft bed.


(GVK 564, Michael James)
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 08, 2013, 06:27:21 PM
Dear Nagaraj,

To find out with the mind the Awareness, is like catching a thief with a thief who is acting as policeman!

Awareness will shine only when the mind is dead. 

Arunachala Siva. 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 09, 2013, 02:03:38 PM

What is the nature of  Maya?

Maya is that which makes us regard as non existent the Self, the Reality, which is always and everywhere present, all pervasive,
and self luminous, and as existent the individual jiva, the world and god which have been conclusively proved to be non existent
at all times and places.

(Spiritual Instructions - Ch. II).

Arunachala Siva.       

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 09, 2013, 04:11:18 PM


Now Advaita is not the same as is usually meant by Monism nor is it some catch word to avoid difficulties.  The word means,
of course, Not-Two, but this is not the equivalent for One, though to the casual thinker it is not easy to see where the difference
lies.  But if we call Monism then premising one we infer a whole series, one, two, three etc., No such series actually exists,
there is just Not-Two.

When we see things we see duality; in one sense duality is not unreal.  It is only unreal in the sense that there is Not Two.
It is there in appearance but yet is impermanent and fleeting.  This fleeting manifestation is called Maya, which is often taken
to mean illusion, but actually means 'that which is not' or which we sets a limit to the limitless.  In fact we sense everything,
everything being in the mind, and the senses being only the instrument of the mind.  For as a matter of fact, there is no illusion
only impermanence.

The same truth is behind all. 

Arunachala Siva.

                 
Title: Re: Bhagavan Ramana Teachings
Post by: Jewell on August 09, 2013, 06:42:16 PM
(http://media-cache-ak0.pinimg.com/736x/da/54/4e/da544e9e354eb92b1ec4a66954c52043.jpg)

Have faith in God and in yourself; that will cure all.
Hope for the best, expect the best, toil for the best and everything will come right for you in the end.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 09, 2013, 07:46:25 PM

Q:  What are the marks of the Guru's Grace?

Bhagavan: It is beyond words or thoughts.

Q: If that is so, how is it that it is said that the disciple realizes his true nature, by the Guru's Grace.

Bhagavan: It is like the elephant which wakes up on seeing a lion in its dream.  Even as the elephant wakes up at the mere
sight of the lion, so too is certain that the disciple wakes up from the sleep of ignorance into the wakefulness of true Knowledge
through Guru's benevolent look of Grace.

Maharshi in Spiritual Instructions


Arunachala Siva. 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 10, 2013, 09:55:16 AM

Sri Bhagavan says in Who am I?:

Since all living beings desire to be happy always, without any misery, since in everyone supreme love exists only for oneself,
and since happiness alone is the cause of love, in order to obtain that happiness, which is one's very nature, and which is
experienced daily in deep sleep, where there is no mind, it is necessary for one to know oneself.  For that, enquiry in the form
of Who am I? alone is the principal means.


Arunachala Siva.       
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 10, 2013, 11:10:35 AM
Sri Bhagavan in Spiritual Instructions - Part II

How long should one practice?

Until the mind attains effortlessly its state of freedom from concepts, that is, till the sense of 'I' and 'mine' are totally
destroyed.

Arunachala Siva.     
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 10, 2013, 11:53:09 AM
(http://thumbs.dreamstime.com/thumblarge_374/12368685138MuSba.jpg)

   (http://absoluteeden.com/images/aster-pink-flower-amellus4656.png)
The state we call Realization is simply being oneself,
not knowing anything or becoming anything.
If one has realized, he is That which alone is,
and which alone has always been.
He cannot describe that state.
He can only be That.


(Gems)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 10, 2013, 11:57:20 AM
                           (http://4.bp.blogspot.com/-JFVKfBmRZzY/Twnxntn1kTI/AAAAAAAAFZg/1tpE_BmxJNI/s320/gerbera_daisies_flowers_png.png)

We are not going to create space anew. We fill up the
place with various articles. If we want space, all that we need
do is to remove all those articles and we get space.


(Gems)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 10, 2013, 12:00:53 PM
(http://0.tqn.com/d/sikhism/1/G/W/Q/-/-/33badeva3.JPG)

  Our wanting mukti is a very funny thing. It is like a man
who is in the shade voluntarily leaving the shade, going into
the sun, feeling the severity of the heat, making great efforts
to get back into the shade, and then rejoicing ‘At last I have
reached the shade, how sweet is the shade!’ We are doing
exactly the same.
  (Gems)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 10, 2013, 12:13:51 PM
(http://www.glimpseofkrishna.com/images/advent-12.jpg)

We are not different from the Reality. We imagine we are different,
i.e., we create the bheda bhava (the feeling of difference) and then
undergo great sadhanas to get rid of the bheda bhava and realize
the oneness. Why imagine or create the bheda bhava and then destroy it?


(Gems)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 10, 2013, 12:20:57 PM
(https://sphotos-a.xx.fbcdn.net/hphotos-ash3/p480x480/559148_522198951156243_1407688186_n.jpg)

what was once the means becomes itself the goal

(Gems)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 10, 2013, 12:30:25 PM
(http://tarh-project.googlecode.com/svn-history/r9/trunk/Space/assets/Textures/Sun.png)

First one sees the Self as objects, then one sees the Self as
void, and then one sees the Self as the Self; only in this last
case is there no seeing because seeing is becoming.


(Gems)
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 10, 2013, 02:33:32 PM

In the Indian spiritual vocabulary one can find the terms Manolaya, Savikalpa Samadhi, Nirvikalpa Samadhi and Sahaja
Samadhi, and these are apt to cause some confusion to those not familiar with the terminology.

Manolaya is just a blank mind.  Advaitins are often accused of trying to achieve this, which is quite absurd though I have
at times met those who told me that this was their aim, and they would be most happy to achieve it. I would point out
to them, that this could be attained by them every night in sleep so what was the use of undergoing all sorts of austerities,
spending hours in meditation, to obtain a thing that could be got by just lying down in their bed?

With regard to this, Bhagavan used to tell the story of the Yogi who was practicing tapas, on the bank of the Ganga.  He told
his disciple to go and fetch him some water and in the meantime went into a state of Manolaya.  After a thousand years, he awoke,
and the first thing he did was to demand his water, but the disciple had become a skeleton at his side the Ganga had changed
its course and the whole country was different.  What good had the long trance done?  It had just been a blank when the time
stood still.

Savikalpa Samadhi is the state of deep meditation when one is sunk in peace but still retains the consciousness of one's identity.
One knows that one is meditating and can still consciously continue one's Sadhana.

In Nirvikalpa Samadhi one has attained to a state where the identity has been lost and sunk entirely in the highest Self. However
long it may last it is only temporary, one must return eventually to one's normal state of consciousness.  One is unable to function
in this state and so long as it lasts one is in a state of trance.  It is usually preliminary to the final state.  But Bhagavan attained
Sahaja Samadhi directly without any intermediate state.  Many people consider that Nirvikalpa Samadhi is final, and once having
attained it seek the progress no further.

Sahaja Samadhi is the final and most blessed state, the goal of all Yogis.  In this state, the individual has become completely
merged in the Supreme Self. His identity which became lost in Nirvikalpa Samadhi has become enlarged and is now the Supreme
Self and knows itself as such. Trances are no longer necessary, a person can still carry on with the ordinary day to day activities.
But he no longer identifies himself with the activities, but watches them like a dreamer watching a dream.  There is no more to do,
and no more to be attained.  This is the Supreme State of Absolute Bliss. But in the simple words of Bhagavan, it is the SELF and
it can be realized by one and all by Self Inquiry.

Major Chadwick as he heard from Sri Bhagavan.

***

Arunachala Siva,.                       
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 10, 2013, 03:51:39 PM
These are important for every Sadhaka's reflections Sir. thank you.

--
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 10, 2013, 03:56:03 PM
(http://99-host.com/users/tbalze/scenic/Beach/ocean-waves.png)

The fourth, ananda (bliss), is also called an obstacle, because
in that state a feeling of separation from the source of ananda,
making the enjoyer say, ‘I am enjoying ananda,’ is present.
Even this has to be surmounted, and the final stage of samadhana
or samadhi has to be reached, where one becomes ananda, or One
with the Reality, and the duality of enjoyer and enjoyment ceases
in the ocean of Satchidananda (Existence-Consciousness-Bliss) or the Self.


(Gems)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 10, 2013, 04:08:04 PM
(http://4.bp.blogspot.com/-yrARGnSszao/T3NYiS55joI/AAAAAAAAAWw/_heher_D034/s320/WILL-POWER-Custom-Custom1.jpg)

   Success and failure are due to prarabdha karma, and not to
willpower or the lack of it. One should try to gain equipoise
of mind under all circumstances. That is willpower.


(Gems)(http://fc02.deviantart.net/fs71/f/2013/127/9/8/flowers_png_by_emmalinepotter-d64fhwo.png)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 10, 2013, 04:27:45 PM
(http://25.media.tumblr.com/tumblr_m3hrqmjznn1r9ws4xo1_500.gif)

The non-action of the Sage is really unceasing activity.
His characteristic is eternal and intense activity. His stillness
is like the apparent stillness of a very fast-rotating top. Its
extreme speed cannot be followed by the eye and so it appears
to be still. This must be explained, as people generally mistake
the stillness of the Sage for inertness.


(Gems)
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on August 10, 2013, 04:33:28 PM
Talk 287.
A Punjabi gentleman, a doctor by profession, came here with his wife to visit Sri Bhagavan. He was in the hall when Sri Bhagavan came in after lunch; then he asked: “How should I meditate? I do not have peace of mind.”
M.: Peace is our real nature. It need not be attained. Our thoughts must be obliterated.
D.: I have been trying to obliterate them but I am not successful.
M.: The Gita method is the only one for it. Whenever mind strays away bring it back to bear on meditation.
D.: I cannot bring my mind to meditate.
Another devotee: An elephant when free puts its trunk here and there and feels restless. If a length of chain is given to it, the trunk holds it and is no longer restless. Similarly, mind without an aim is restless, with an aim it remains at peace.
D.: No, no, it is all theory. I have read many books. But no use. It is practically impossible to make the mind concentrate.
M.: Concentration is impossible so long as there are predispositions. They obstruct bhakti also.
The interpreter advised the questioner to study Who am I? The doctor was ready with his protestations: “I have read it also. I cannot still make my mind concentrate.”
M.: By practice and dispassion — abhyasa vairagyabhyam.
D.: Vairagya is necessary ...
M.: Abhyasa and vairagya are necessary. Vairagya is the absence of diffused thoughts; abhyasa is concentration on one thought only. The one is the positive and the other the negative aspect of meditation.
D.: I am not able to do so by myself. I am in search of a force to help me.
M.: Yes, what is called Grace. Individually we are incapable because the mind is weak. Grace is necessary. Sadhu seva is meant only for it. There is however nothing new to get. Just as a weak man comes under the control of a stronger one, the weak mind of a man comes under control easily in the presence of the strong-minded sadhus.That which is - is only Grace; there is nothing else.
The questioner said, “I request your blessings for the good of myself”.
Bhagavan said: “Yes - yes.”
He left with his wife.

Talks with Sri Ramana maharshi
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 10, 2013, 04:40:29 PM
Sri Ravi,

what a gem, and what a great discovery are these talks. One cannot ask any further questions!

Grace is necessary. Sadhu seva is meant only for it. There is however nothing new to get. Just as a weak man comes under the control of a stronger one, the weak mind of a man comes under control easily in the presence of the strong-minded sadhus.

--
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 10, 2013, 05:00:57 PM
(http://chamundihari.files.wordpress.com/2012/09/sri.jpg)

   (http://www.fordesigner.com/imguploads/Image/cjbc/zcool/png20080526/1211767148.png)
Avoid desire and aversion. Do not engage the mind much
in the affairs of the world. As far as possible do not get
entangled in the affairs of others. Giving to others is really
giving to oneself. If one knows this truth, would one ever
remain without giving?


(Gems)
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on August 10, 2013, 05:01:43 PM
Nagaraj,
This is one such talk where Sri Bhagavan is not deploying his brahmastram!The interpreter tries to do it and is brushed aside by the Earnest seeker!Sri Bhagavan knows what is best for this devotee and is giving him something that he can concretely hold onto and put in as a practice.Above all he is suggesting Sadhu Sangha as a clear means.The Punjabis revere Sadhus like nobody else possibly.Truly large hearted people.Sri Bhagavan is strenghthening this Good Vasana.
We also get to enjoy the Feast.Truly the essence of spiritual Practice is here.Nothing more is needed.
Namaskar. 
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 10, 2013, 05:09:04 PM
(http://api.ning.com/files/HmsNCuI4-iDjc8Vpo3qfZ7Kh8XU1oQFVsMeFPuJQ07FVyAqIZIm6ZM6rMgIz3-hNHGjuIriw0Eq2*NgwHXtIiFAHKZNtu3qp/SoulAwakening.jpg)

If ego rises, all will rise. If the ego merges, all will merge.
The more we are humble, the better it is for us.


(Gems)
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 10, 2013, 06:09:40 PM
Sri Ramana Maharshi - Spiritual Instruction - Chapter II:

Is the state of 'being still' a state involving effort or effortless?

It is not an effortless state of indolence. All mundane activities which are ordinarily called effort are performed with the aid of
a portion of the mind and with frequent breaks.  But the act of communion with the Self (atma vyavahara) or remaining still
inwardly is perfect effort, which is performed with the entire mind and without break. 

Maya - delusion or ignorance which cannot be destroyed by any other act is completely destroyed by this perfect effort, which
is called Silence (mouna)

Arunachala Siva.
   
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 10, 2013, 06:55:36 PM
(http://www.bhakti-yoga-meditation.com/images/chaitanya-meets-sanatan.jpg)

   












Realization is the result of the Master’s (Guru’s) grace,
more than teachings, lectures, meditations, etc. They are
only secondary aids, whereas the former is the primary
and essential cause.


(Gems)
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 10, 2013, 06:57:24 PM
Sri Bhagavan always discouraged any devotee going Mounam or taking a vow of silence.  During the war, I decided that I
would like to do so, chiefly to protect myself from the jibes of others. I went and asked Bhagavan's permission.  He was not
enthusiastic and told me that it was useless to keep the tongue still but to continue to write messages on bits of paper which
so many so called Mounis continue to do so.  In this way, only the tongue had a rest but the mind continued just as before.

I said I had not intention of doing this but throw away my pencil and paper away.  I felt I had obtained a reluctant consent
as Bhagavan agreed that people were worrying me.  So I made the necessary arrangements, installed a bell from my room
to the kitchen so I should not have to call my servant, and fixed a lucky day to begin.  The night before I was to start, a friend
of mine brought up the subject in the Hall, after the evening meal when only a few of us were present.  Bhagavan immediately
showed His disapproval and said it was unnecessary and in fact not a good thing at all.  I did not talk much anyhow. It was
better to speak only when it was necessary, that it actually did no good to observe silence, that if one did so for 12 years one
became dumb and might obtain some thaumturgic powers, but who wanted them? Speech acted as a safety valve. Naturallyh
after this talk I gave up the idea.

Major Chadwick.

Arunachala Siva.               
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 10, 2013, 06:58:43 PM
(http://www.bhaktivedantamanor.co.uk/home/wp-content/uploads/2012/04/Mad5-6.jpg)

Just as the prey which has fallen into the jaws of a tiger
has no escape, so those who have come within the ambit
of the Guru’s gracious look will be saved by the Guru and
will not get lost; yet, each one should by his own effort
pursue the path shown by God or Guru and gain release.


(Gems)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 10, 2013, 07:06:58 PM
(http://wonderingfair.files.wordpress.com/2011/09/happy-sleep-nap.jpg)
                                                                                                   





‘No want’ is the greatest bliss.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 10, 2013, 07:23:21 PM
‘All that you see depends on the seer.
     (http://www.nithyananda.org/sites/default/files/teaser_images_article/Intense%20looking.jpg)

     













Apart from the seer there is no seen.’

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 10, 2013, 07:48:59 PM
(http://www.healingfromtheheart.co.uk/mediac/400_0/media/BOY~MEDITATING~FOR~WEB.jpg)

one must completely forget the fact of being a sinner and
earnestly pursue meditation of Self. He is then sure to succeed.


(Gems)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 10, 2013, 09:01:34 PM
(http://revelationsofprofoundlove.com/wp-content/uploads/2012/11/Sparkling-prism-colors-hands-holding-heart.jpg)

The entire universe is condensed in the body and the entire
body in the Heart. Thus the Heart is the nucleus of the whole
universe. This world is not other than the mind, the mind is
not other than the Heart; that is the whole truth.


(Gems)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 10, 2013, 09:13:37 PM
(http://images3.wikia.nocookie.net/__cb20121206160461/powerlisting/images/6/6d/Supermassive_black_hole.jpeg)

The source is a point without any dimensions. It expands
as the cosmos on the one hand and as Infinite bliss on the
other. That point is the pivot. From it a single vasana starts
and expands as the experiencer (‘I’), the experience and the
experienced (the world).


(Gems)
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 11, 2013, 05:49:26 AM

In March 1939, Somerset Maugham came to the Asramam.  Many accounts have been given of his visit and all of them are
different. As I was the principal person concerned in looking after him, I have decided to give my own version.  He was
brought to the Asramam by a friend of mine, Mrs. Austin, wife of the Collector of Madras.  The party had first gone to the Dak
Bungalow to take their lunch, but finding it full, had come on to the Asramam. They asked me if I could find somewhere for them
where they could have the meal they had brought with them.  I arranged for one of the small rooms near my own.  As I had
already had my meal, at their request I sat and talked with them while they ate. Somerset Maugham asked innumerable
questions about my life in the Asramam, apologizing for his inquisitiveness. 

At the end of the meal, which they had taken on the verandah with Somerset Maugham sitting more or less in the sun, he
fainted. Many absurd stories were circulated to account for this;  that he had seen Bhagavan and this was a state of Samadhi
brought on by the meeting, and such like. Actually he had not seen Bhagavan at all.  It was probably a slight sun stroke,
though he himself said that he had been liable to such black outs occasionally since birth.

We carried him to my room and laid him on my bed.  I then went to Bhagavan and told him what had happened and asked Him,
when He went out for His stroll at about 2 'O clock, to come my room and see Somerset Maugham who was now unfit to come
to the Hall, and Bhagavan agreed.

I met Bhagavan on the way and as we approached my room, Somerset Maugham was just coming out.  He said that he now
felt better and was on his way to the Hall.  I told him to go back into the room and sit down as Bhagavan had come to him there
instead.  Bhagavan and Somerset Maugham sat opposite to each other for about half an hour without uttering a word.  At the
end of which Somerset Maugham looked nervously across in my direction and said, 'Is there any need to say anything?'
'No' replied Bhagavan, 'Silence is the best. Silence is itself conversation.'

After some further period Bhagavan turned to me and in His child like way said, 'I think I had better be going, they will be
looking for me.'  As no one in the Asramam knew where he had gone except the attendant who always accompanied Him,
this was correct. After Bhagavan had returned to the Hall the rest of the party remained in my room for tea.  After tea,
Somerset Maugham, who was wearing a large pair of boots, wanted to go to the Hall, and see where Bhagavan usually
lived. I took him to the Western window through which he looked for some time with interest, making mental notes.  He says
in his indifferent and quite uninspired article, 'The Saint' published in a series of essays twenty years after the event, that he
sat in the Hall in Bhagavan's presence!  But this is untrue, because he could not enter with his boots, he only gazed into the
Hall from outside.  He also tacked a certain amount of philosophy onto Bhagavan which Bhagavan could never have uttered in
His life. But such is the habit of famous authors, to put their opinions into the mouth of others.

Major Chadwick

Arunachala Siva.                 
Title: Re: Bhagavan Ramana Teachings
Post by: Jewell on August 11, 2013, 07:21:01 PM
(http://media-cache-ec0.pinimg.com/736x/ca/39/96/ca3996abc21a786ca55470082faf1f24.jpg)

Peace of mind, which is desired by everyone, is not attained by anyone, anywhere, through any means
 except through the grace of the Guru.
Therefore, those who want peace should continuously enquire and seek alone that grace in the Heart,
with their whole mind. 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 12, 2013, 05:30:48 PM
After I had been here a day or two, Bhagavan asked somebody  to give me a copy of Who am I? and told me read it.
Here is contained the essence of His teaching, though given by Him as a youth of only 21, it never needed to be changed.
Bhagavan might talk of all sorts of philosophy and explain systems in answer to questions, but His teaching and instruction
for Sadhana was all contained in Who am I? Everything else , as far as He was concerned, was padding or expansion for those
who were not satisfied with the simplicity and straightforward explanation of this little book.  He had always insisted that the
book should be sold so cheaply that it was available to the poorest and originally it cost no more than half an anna.

This wonderful little book comprises one of the first set of instructions given by Bhagavan in about 1902, in writing as He was
not speaking at that time.  They are direct from His own experience and in no way influenced by His reading of various Upanishads
and other sacred writings which were afterwards brought to Him to explain.  Later reading these books, He realized the philosophic
import of what had happened to Him and so was able to coordinate His experiences and fit them into the Hindu tradition.
But in this book we have His teachings at first hand and uncolored.  Here we find their very essence and by the help of this
single brochure can learn all that is necessary. No more is needed.

Major Chadwick.

Arunachala Siva.               
   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 13, 2013, 01:44:28 PM

Sri Bhagavan was a very beautiful person.  He shone with a visible light or aura.  He had the most delicate hands
I have ever seen with which alone He could express Himself, one might almost say talk.  His features were regular
and the wonder of His eyes was famous.  His forehead was high and the dome of His head the highest I have ever
seen. As this in India is known as the dome of Wisdom it was only natural that it should be so.  His body was well
formed and of one only medium height.  But this was not apparent, as His personality was so dominant that one
looked upon Him at tall.  He had a great sense of humor and when talking smile was never far from His face. He had
many jokes in His repertoire and was a magnificent actor, He would always dramatize the protagonists of any story
He related.  When the recital was very pathetic He would be so filled with emotion and unable to proceed.  When
people came to Him with their family stories, He would laugh with the happy and at times shed tears with the bereaved.
In this way, He seemed to reciprocate the emotions of others.  He never raised His voice and if He did occasionally seem
angry there was no sign of it on the surface of His Peace.  Talk to Him immediately afterwards and He would answer calmly
and quite undisturbed.  With others some effect of the anger will still remain for a while, even after the cause is gone.
Internally we all take time to regain our composure, but with Him, there was no reaction.  He would never touch money,
not because He hated it, He knew that for never had need of it and was not interested in it.  Money and presents came to
the Asramam; well, that was alright, the management needed them to be able to carry on, but there was no need for them
to worry about it and ask people to give. God will provide.

***

Arunachala Siva.             
Title: Re: Bhagavan Ramana Teachings
Post by: Jewell on August 13, 2013, 03:58:10 PM
Dear Sri Subramanian Sir,

How wonderful post on Bhagavan! He was a perfect man,perfect Sage,a true Saint. His behaviour,His look of Grace,His beautiful teaching of Silence,His all embracing love and compassion. Everything about bhagavan is perfect. There are,and will be many realised persons and Saints,but the ones like Bhagavan are really rare.

He is truly unique.

Thank You,dear Sir!

(http://www.arunachala-ramana.org/photos/restored_photos/full/clo_08.jpg)

With love and prayers,
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 14, 2013, 03:10:13 PM

Dakshinamurti is known as the silent Guru, the Guru of all Gurus.  Though He is daily worshipped in every Siva temple in
South, He has few temples of His own.  Dakshinamurti is an aspect of the ascetic Siva.

An example of how eloquent silence can be for the sincere seeker, the following episode which I personally witnessed in
the Old Hall some years ago will illustrate.

A gentleman from Kashmir came to the Asramam with his servant who could not speak a word of any other language except
his native Kashmiri.  One night when the Hall was almost dark except for the glimmer of a single hurricane lantern, the servant
came into the Hall and stood before Sri Bhagavan in a respectful manner jabbering something rapidly in his own language.
Sri Bhagavan said nothing, but lay quietly gazing him.  After a while, the servant saluted and left the Hall.  Next morning his
master came to Sri Bhagavan and complained. 'Bhagavan, you never told me you could speak Kashmiri, was it fair?'

'Why, what do you mean?  asked Bhagavan. 'I know not a single word of your language.'

Bhagavan asked the gentleman how he had got hold of this absurd idea and the latter explained:

'Last night my servant came to you and asked you several questions in his language.  He tells me that you answered him
in the same language and cleared his doubts.'

'But I never opened my mouth,' Bhagavan replied!

Major Chadwick.

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 14, 2013, 04:58:50 PM

Sri Bhagavan had a unique method of expounding profound truths, with illustrations taken from everyday life.  His words
were never premeditated but came spontaneously, they were also apt, as the following incident will show:

It was in 1932, I think, when I was in charge of the daily puja at the Mother's Shrine, that a devotee known as P.W.D.
Ramaswami Iyer arranged for a special food offering of sarkarai pongal (a kind of sweet rice pudding) and vadai (a small
round  cake of black gram fried in oil.).  They were to be offered at the time of the ushah puja (puja conducted before day
break in the month of Margazhi (December-January).  I had many things to do, and there was no one to help me. So I got
up very early at about half past three, and after taking bath, in the Pali Tirtham, removed the old flowers from the shrine
swept and cleaned the floor and lit two fires, over one of which I placed the pot of rice for pongal and over the other the pan
of oil for the vadai, then sat down to grind the black gram which I had soaked in water previously.  By the time dough was ready
the oil was sufficiently hot.  I had not actually prepared vadais previously, at anytime. But I took some dough and tried to spread
it over the leaf in the form of a neat round vadai as I had seen others do, but it would not come  out properly.  I tried again and again
but it was of no use.  I then got annoyed and threw the dough in disgust back into the vessel.  The next moment I noticed someone
moving behind me.  When I turned round I saw, to my consternation, Sri Bhagavan standing behind me and watching my efforts
to make vadai.  I was naturally agitated but He said quietly, 'It does not matter. You have added too much water while grinding
the black gram.  Now make round balls of the dough and fry them.  They will then be bondas! (spherical shaped savory).
I did accordingly.

When bondas were served to devotees, at breakfast, as usual, Ramaswami Iyer said to me angrily, 'Look here, Did I not ask
you to prepare vadai?  Then why have you made bondas?'

I was afraid to say anything and so merely looked at Sri Bhagavan, who immediately turned to Ramaswami Iyer and said,
'What does it matter?  If the cakes are flat, and circular, they are vadais.  If spherical, bondas.  The stuff is the same and the
taste is the same.  Only names and forms are different.  Eat the prasadam (food offering) and don't make a fuss.'

Everyone was astonished at the ready and apt reply of Sri Bhagavan. Ramaswami Iyer could not contain his joy.  He exclaimed,
'Wonderful, wonderful!'  Later in the day when he saw me, he said, 'You are a lucky fellow. Sri Bhagavan Himself is supporting you.'

The world consists of names and forms. These are naturally many, but what lies behind them is One and the same.  Names \
and forms are not real, although we think they are. Brahman which underlies them is real, but we forget it.

What wisdom lay in Sri Bhagavan's words!

M.S, Nagarajan, Silent Power.

Arunachala Siva.                 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 15, 2013, 10:52:53 AM

There are three ways of giving initiation: placing hands on the person, usually upon his head; giving a mantra which is
whispered into the ear; and through the eyes.  It was usually recognized that Sri Bhagavan did it through eyes alone,
though He never said that He initiated anybody, it was all done without trappings.  He always refused to place His hands
on a person's head though very many besought Him to do so.  However, I do know of one exception.

An old sannyasin came from Mysore State, he was an ex-station master.  Sri Bhagavan seemed from the first,  very
sympathetic towards him and unusually kind.  (Though Bhagavan could be nothing but kind to one and all, He did not
always appear so.  When he was leaving the Asramam, with a friend to act as interpreter, he entered the Hall, which
happened to be empty at the time.  Bhagavan had just returned from a walk after His midday meal, and was seated on
His couch.  The Sannyasin prayed to Bhagavan to place His hands on his head and knelt quite close to the couch, resting
his head against it.  Bhagavan turned towards him and placed both His hands on his head for a few minutes without saying
anything.  Then the Sannyasin rose and left the Hall showing great emotion.

Major Chadwick, Reminiscences. 

Arunachala Siva.             
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 15, 2013, 11:20:07 AM

It is common to see people flock to those who exhibits occult powers and perform miracles like curing ailments,
floating on water, sitting buried under the earth etc., but Self Realization and miracle mongering are poles apart.
The Jnani does not care for miracles.  To the Jnani the control of the senses leading to realization of the Self is the
only aim.  This is really the greatest miracle, and to achieve it is the Jnani's goal.

The great Jnani that He was, Bhagavan Sri Ramana always reveled in the natural state of supreme bliss.  He did not
wish to perform miracles, In face, He warned people against it. This does not mean that He had no powers.  He had'
them in abundance. 

He behaved as any ordinary man would.  Regarding the manifestation of powers seen by devotees, it might be due to
His infinite compassion that the miracles happened and He might not have been particularly intent on them. 

One evening, while I was sitting outside Sri Bhagavan's Hall, just in His view, suddenly I noticed an expressive gesture
in His face as He leaned forward from His reclining position.  It looked as though He was calling me to say something.
I was impelled to get up and gong near Him but He did not tell me anything.  I resumed my seat only to find, in a couple
of minutes, another jerk and a similar expressive movement in Him as before.  This time, also I was stirred and when I
went nearer there was no further indication. I took up my seat again but now became restless. I could resist the urge
to leave the place at once, with the expectation of of some urgent matter demanding my presence.  I prostrated to
Sri Bhagavan and I left the Hall without a word.   

A major train accident had happened at my head quarters station about nine miles off.  I had been forewarned by
Bhagavan in a strange manner as recorded above, and due to His grace, i was free from blame of not being on the spot
of emergency.  Obviously, Bhagavan's warning was quite in advance of the actual happening.  The way he did is most
noteworthy. There was no public demonstration or publicity.  An act of grace to a devotee, in His own unique way and
with no means of others knowing that,  a miracle was actually performed.  This is typical of Sri Bhagavan.

N.N. Rajan, Silent Power.

Arunachala Siva.         
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on August 16, 2013, 05:40:56 PM
17th May, 1947 (116) PRARABDHA (FATE)
This morning at 9 o’clock one devotee addressed Bhagavan as follows: “Swami, you said yesterday that a Jnani
will perform such actions as are ordained according to his prarabdha. But it is said that Jnanis have no prarabdha at all!”
Bhagavan said, in a leisurely way, “How did they get this body if they have no prarabdha? How do they perform the various actions? The actions of Jnanis are themselves called prarabdhas. It is stated that there is prarabdha from Brahma right up to Sadasiva
and the Avatars of Rama and Krishna and others also
.

ParitranAya sAdhunAm vinAsAyaduskritAm
Dharma SansthapanArthAya sambhavAmi  yuge yuge
.

For the protection of the good, for the destruction of evildoers, for the sake of firmly establishing dharma (righteousness), I am born from age to age. Bhagavad Gita, IV: 8
As stated in this sloka, Ishwara assumes a shape when the virtues of good people and the sins of bad people mingle and become prarabdha and he has to establish dharma. That is called parechcha prarabdha (the acts of other people). The body itself is prarabdha. The purpose for which that body has come into existence will get done of its own accord.”

Letters from Sri Ramanasramam-Suri Nagamma
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 17, 2013, 09:52:15 AM


Still, while knowing Bhagavan's teaching, that all is only an appearance and a creation of the mind, I found His teaching
on dreams hard to understand.  For waking seemed to me continuous, going on from day to day.  I awoke into the same
world each day whereas my dreams were always different, they were distinct.  However, Bhagavan would never accept
this distinction and repeated that the criticism only arose in the waking state, and never in that of dreams.  Then I myself
had a dream!

I was having an argument with somebody on the subject of dreams and in the course of this I said, 'Whatever you say,
Bishop Berkeley was right, things are only in the mind, there is no reality outside of that. Things just don't exist. So
dream and waking experience must be exactly the same.  They are only mental concepts.'  'You say that now,'
the other replied, 'but you would not talk like that in a dream.'  And then I woke up.  The whole thing was intensely
vivid.

Some people have failed to see how this applies to the above.  But the point is that the dream was so real that I never
questioned it to be anything but the waking state.  The two were exactly the same.

That everything is in the mind and that the mind itself is only a passing phenomenon was continually stressed by Bhagavan.
'Who is the one behind the mind?' he would ask repeatedly, 'Find the one and the mind itself will automatically disappear.'
To do this one must repeatedly seek out the source of the 'I' by the inquiry Who am I?.  This process has often been mis-
understood, though actually Bhagavan's teaching is quite clear.

Major Chadwick.

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 17, 2013, 11:33:25 AM

I heard about Sri Bhagavan for the first time in 1939, from a friend who showed me His photograph.  I was very much
struck by His eyes and wished to and see Him.  My desire to go to Tiruvannamalai to Sri Bhagavan's abode could not be
fulfilled till 1942.  A friend, who had just finished building a house in Tiruvannamalai invited me to stay with her. I eagerly
accepted the invitation.  When I arrived I was indisposed for a few days, and could not go to the Asramam. I heard that
Sri Bhagavan was in the habit of going for a walk on the Hill of Arunachala, everyday, at regular hours.  So I went there
and waited on the path.  On the crest of the hilly path a head emerged like the rising sun and then I saw the whole majestic
tall figure.  Bhagavan Sri Ramana Maharshi !  Slowly He came towards me, His attendant a few steps behind. He stopped for
a few moments before me, smiling and looking at me graciously.  My heart was beating fast, and I could not utter a word.
I cannot describe how I felt. I experienced coolness. 

During the next two years, I was visiting the Asramam constantly.  Then in 1944, one day I went into the Hall.  Sri Bhagavan
was reading some papers. I sat down and looked at Him.  Suddenly He put away the papers and turned His luminous eyes
on me.  I could not stand His gaze so I closed my eyes, tears streaming down my face. When I opened my eyes, He was still
looking at me!  My heart was flooded with joy and an inner calmness!  Later I went to see a friend of mine, Sri Munagala
Venkataramiah, and told him in detail about this occurrence in the Hall.  He said that I was very fortunate to have received
initiation from Sri Bhagavan. There was no doubt about it,

Next morning, when I was in the Hall somebody asked Sri Bhagavan what was the use of sitting before Him. Does He give
initiation?  Sri Bhagavan replied that initiation can be given by three ways. By silence, by look and by touch.  When saying,
'by look' He looked at me.  Then I remembered what I was told the day before about my experience and had no doubt that
I had received initiation from Sri Bhagavan, my most revered Master.

After a month's stay I returned  to Bombay, and there was a complete change in my life.  Worldly pleasures ceased to attract
me and I wanted to be alone as much as possible.  I decided to leave Bombay and settle down in Tiruvannamalai but did not
know where to stay.  It was difficult in those days to get accommodation but I knew Sri Bhagavan was guiding me and so
I did not worry much.  He would arrange everything.  And it so happened that two days before my leaving Bombay,  I met
my husband to be. He told me to go and stay in his house in Tiruvannamalai and so I left happily. Soon after with Sri
Bhagavan's blessings, we got married and this house became my permanent home.

By Bhagavan's house I am now permanently settled down here and do not intend to leave. He still helps and guides me as
before and often hear my prayers.  His Presence now is even more powerful than when He was in the physical body. 

My love for Sri Bhagavan sustains me and is of the greatest importance in my life!

Roda McIver.

Arunachala Siva.                     
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on August 17, 2013, 12:04:01 PM
3rd July, 1936 Talk 226.

A visitor from Tirukoilur asked if the study of the sacred books will reveal the truth.
M.: That will not suffice.
D.: Why not?
M.: Samadhi alone can reveal it. Thoughts cast a veil over Reality and so it cannot be clear in states other than Samadhi.
D.: Is there thought in Samadhi? Or is there not?
M.: There will only be the feeling ‘I am’ and no other thoughts.
D.: Is not ‘I am’ a thought?
M.: The egoless ‘I am’ is not thought. It is realisation. The meaning or significance of ‘I’ is God. The experience of ‘I am’ is to Be Still.

Talks with Sri Ramana Maharshi
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 18, 2013, 11:16:09 AM

People said that He would not talk but this was untrue, as were many of the other foolish legends about Him. He did not
speak unnecessarily and His apparent silence only showed how much foolish chatter usually goes on among ourselves.
He preferred every sort of simplicity and liked to sit on the floor, but a couch had been forced upon Him and this became
His home for most of the twenty four hours of the day. He would never, if He could help it, allow any preference to be shown
to Him.  and in the dining hall, He was adamant on this point. Even if some medicine or tonic were given to Him He wanted to
share it with everybody.  'If it is good for me then it must be good for the rest.' He would argue and make them distribute it
round the dining hall.   He would wander out on to the Hill a few minutes a day, and if any attachment to anything on earth,
could be said of Him, it was surely the attachment to the Hill.  He loved it and said that it was God Himself.

Major Chadwick.

Arunachala Siva.     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 18, 2013, 11:33:08 AM

An inevitable consequence of Bhagavan's state as a Jivan Mukta, permanently established in the egoless state, was that He
could not claim any rights, even the right to choose what shall be done or not done to His body, because from His point of view,
that the body was not His.  Also, He was so full of compassion, that He could not bear to hurt anyone's feelings.  Anyone that
came to Him offering edibles or medicine, was sure of its being accepted, though He did not want it.  Once He said, 'Nature cure
is right. But....' He did not complete the sentence.

Yet He showed His real view of drugs by implication.  When a quantity of drug had to be taken for some period, He would take
only one doze and would never take a second.  That is, He would not follow the prescription as one who believed in the goodness
of drug wold so, so as to benefit by it.

The same was the case when a surgery was proposed.  He submitted to the surgery only to please the person who wanted
to do Him good. 

On the last occasion, when a number of doctors and surgeons who came from Madras wanted to operate on Him to remove
the cancer He was having, He first gently suggested that it was not necessary.  He did that because He knew the future,
that the end was near.  The doctors did not take the hint.  They insisted upon operating and hence Sri Bhagavan submitted to
it without an anaesthetic.  The surgery lasted for nearly three hours and produced a severe shock, from which the body
never recovered. 

When all these medical efforts had failed, a number of devotees came to Him and prayed to Him to use His spiritual powers
to heal the disease.  Bhagavan replied:  'I did not want any treatment. It was you who wanted it.'  After a brief pause,
He added: 'In two more days it will become alright.'

What He meant was that the end would come then.  And it came exactly as He said.

K. Lakshmana Sarma - Silent Power.

Arunachala Siva.                     
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on August 18, 2013, 12:19:47 PM
Subramanian,
May i request you to post reminiscences on sri bhagavan in -our bhagavan stories thread.
This will help to keep this thread for sri bhagavan's teachings and what he had spoken or written.
Namaskar
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 19, 2013, 01:53:07 PM
I am a native of Tiruchuzhi.  I knew Ramana Maharshi when He lived there as a young boy.  On a few occasions, I would have
seen Him.  Then He went to Dindigul and Madurai.  I also went away from Tiruchuzhi.  Years later when I returned to Tiruchuzhi
I heard of His discovery at Tiruvannamalai soon after His mother therefrom.  But though I had regard for Him I came to
Tiruvannamalai see Him only about ten years ago (this must have been in 1920 or thereabouts.). Since then I my faith in Him
increased.  I and my sons and relations have come frequently thereafter.  From infancy my sons have been going to Him. As for
special experience in my visits, I have none.  I have not even asked the Maharshi questions as a rule.  Once or twice I asked Him:

L:  I am dumb and don't possess much intelligence. What to do?

Maharshi: It is good that you know you are dumb.  If a fool does not know his foolishness that is wrong.  Since you know
your state, it will disappear by and by.

L: How will it go?

Maharshi: You are doing Siva puja.  Aren't you?  That is enough, your dumbness will go through that means.

L: How will attain a good state?

Maharshi: You perform puja till you think it is necessary.  Then, when you slowly realize that you and the worshipped God
are one and the same, the puja will leave you.  You will realize the oneness. 

Mountain Path, Oct. - Dec. 2005)

Arunachala Siva.           
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on August 21, 2013, 08:37:49 AM
Talk 322.
A cultured lady, daughter of a well-known solicitor of Madras asked:
What should one do in order to remain free from thoughts as advised by you? Is it only the enquiry “Who am I?”
M.: Only to remain still. Do it and see.
D.: It is impossible.
M.: Exactly. For the same reason the enquiry “Who am I?” is advised.
D.: Raising the question, no response comes from within.
M.: What kind of response do you expect? Are you not there? What more?
D.: Thoughts rise up more and more.
M.: Then and there raise the same question, “Who am I?”
D.: Should I do so as each thought arises? Well. Is the world our thought only?
M.: Leave this question to the world. Let it ask, “How did I come into being?”
D.: Do you mean that it is not related to me?
M.: Nothing is perceived in deep sleep; all these are seen only after waking; only after thoughts arise the world comes into being; what can it be but thought?
Another visitor asked: What should we do to make the mind still?
M.: First let the mind be caught hold of and brought here: then we shall consider ways and means of stilling it.
D.: I meant to say that it is always changing - even when we do our japa.
M.: Japa is meant only for stilling the mind.
D.: What japa is good for it?
M.: Anything suitable, such as Gayatri.
D.: Will Gayatri do?
M.: Can anything excel it? Only those who cannot do it look for others. It contains the whole range of truth in it. Chanting (japa) will lead to dhyana (meditation) and it is the means for realising the Self.
D.: Will half an hour a day do for it?
M.: It must be done always, or as long as you can

Talks with Sri Ramana maharshi
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on August 21, 2013, 08:43:02 AM
The next day a visitor asked Bhagavan, with reference to the words dhimahi in the gayatri, “What is the idea meant? I am not able rightly to grasp it.”
B: The words only mean fixing the aham in the Self, though literally they mean, “We meditate”.
Visitor: I am not able to form a conception of the ‘Tat’ or the Self. Then, how am I to fix the aham in the Tat.
B: Why should you bother to conceive the Tat which you don’t know? Try to find out the ‘I’ that you know, what it is and whence it arises. That is enough.

Day by Day with Bhagavan
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 23, 2013, 12:00:08 PM


(http://hashcookie.net/left_leaf.png)

Iruntha padikke iru

Be as you are.

Guru aruL chelutthum vazhikke sel

(In the worldly matters)
go as per the directions of the Guru.


OdukinRa neeril kiLLipotta ilayai pol iru -

Be like that bit of leaf thrown on the running waters.
Go as the waters take you; do not resist.
(http://hashcookie.net/right_leaf.png)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 23, 2013, 05:06:09 PM
Self-enquiry, ‘Who am I?’ is a different technique from the meditation – ‘I am Siva’, or ‘I am He’. I rather emphasise Self-Knowledge, for you are first concerned with yourself before you proceed to know the world or its Lord. The ‘I am He’ or ‘I am Brahman’, meditation is more or less mental, but the quest for the Self of which I speak is a direct method and is superior to it. For, the moment you get into the quest for the Self and begin to go deeper, the real Self is waiting there to receive you and then whatever is to be done is done by something else and you, as an individual, have no hand in it. In this process all doubts and discussions are automatically given up, just as one who sleeps forgets all his cares for the time being.

--
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 23, 2013, 05:47:31 PM
One afternoon as Sri Bhagavan re-entered the Hall, the attendant turned on the electric fan as it was sultry  After a few minutes
Sri Bhagavan insisted on stopping it. 

He said: 'When one is tired, the breathing becomes a little hard and irregular.  Then the fan serves to harmonize the breath.
That is all its purpose.  To continue fanning afterwards would be a waste.

Sri Bhagavan was opposed, of course, to any form of waste!

Arunachala Siva.     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 23, 2013, 05:52:11 PM

Disciple: Can a Jnani be intensely active?

Guru: The more active the less blissful. The less active the more blissful is the Jnani. But in either case his Jnana remains the
same.  Activity, though uncongenial to Bliss of Liberation, is not so to Liberation itself, for there is no longer the delusion of
bondage in activity or non activity.

-Vichara Mani Maala;

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 23, 2013, 06:03:12 PM

In a bamboo forest, the bamboos move in the wind, rub against one another, and produce fire, which burns down the parent
trees.  So also knowledge born of Maya burns Maya to ashes.

Sri Bhagavan.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 23, 2013, 06:05:05 PM

I am alone and nothing is mine, nor do I pertain to anything else. I can find none whose I am or who is mine.


Sri Bhagavan. (Devi kalottaram translation).

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 23, 2013, 06:09:26 PM

Devotee: There is vastness experienced.  Probably it is just below Bhuma but close to it. Am I right?

Maharshi: Bhuma alone is.  Nothing else. It is the mind which says all this.

Devotee: Transcending the mind I feel the vastness.

Maharshi: Yes -- Yes.     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 23, 2013, 06:11:45 PM

Just as a lamp spontaneously goes out if not fed with oil, so also the ego becomes extinct if one meditates unceasingly
and becomes merged in the Self.  There is no higher gain than the Self.

Sri Bhagavan - quoting from Atma Satkashkara.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 23, 2013, 06:14:10 PM


By whose light the Sun and other luminaries shine forth, but which is not itself illumined by them and in whose light all
this is seen, know it to be Brahman. 

Sri Bhagavan, quoting from Atma Bodha.

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 23, 2013, 06:18:53 PM


Awareness is detachment,
Awareness is purity.
Awareness is propinquity to God.
Awareness unforgotten is
Freedom from fear and immortality;
It is everything and all there is.

Sri Bhagavan in Guru Vachaka Kovai.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 23, 2013, 06:25:05 PM

I: What should I do if an undesirable thought creeps into one's mind?

Maharshi:  Do you have any unclean, unwanted thing in your packet?

I: Yes. a dirty handkerchief.

Maharshi: Then what would you do to throw it out?

I: I shall put my hand inside my pocket, take the handkerchief out and throw it away.

Maharshi: Just like that, any undesirable thought should be thrown out with the hand of discrimination.

Sri Bhagavn to one N.S. Pathak.

Arunachala Siva.         
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 24, 2013, 02:12:40 PM

Other than inquiry, there are no adequate means for mind-control.  It through other means it is attempted, the mind will
appear to be controlled, but will again rise up.  Through the control of breath also, the mind will become quiescent, but only
so long as the breath remains controlled; and with the movement of breath, the mind will also start moving and will wander
as impelled by residual impressions.  The source is the same for both mind and breath.  Thought indeed, is the nature of the
mind.  The thought 'I'  is the first thought of the mind.  And that is egoism.  It is from that whence ego originates that breath
also originates.  Therefore, when the mind becomes quiescent, that breath is controlled, and when the breath is controlled,
the mind becomes quiescent.  But in deep sleep, although the mind becomes quiescent, the breath does not stop.  This is
because of the will of God, so that the body may be preserved and others may not take it as dead.  In the state of waking and
in Samadhi, when the mind becomes quiescent, the breath is also so.  Breath is the gross form of mind.  Till the time of death,
the mind keeps the breath in the body; and when the body dies the mind takes the breath (prana) along with it.  Therefore
breath-control is only an aid for mind control (mano-nigraha); it will not bring about annihilation of the mind (mano-nasa). Like
breath control, meditation on some form of God, repetition of mantras, diet regulation, etc., are but aids for rendering the
mind quiescent for the time being.

- Sri Bhagavan in Who am I?

                     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 24, 2013, 02:25:01 PM

Devotee: How to inquire Who am I?

Maharshi:  Actions such as 'going' and 'coming' belong only to the body.  And so, when one says, 'I went, I came', it amounts
to saying that the body is 'I'.  But, can the body be said to be the consciousness 'I', since the body was not before it  was born,
is made up of five elements, is non existent in the state of deep sleep, and becomes a corpse  when dead?  Can this body which
is inert like a log of wood, be said to shine as 'I'-'I" ?  Therefore, the 'I' consciousness which at first arises in respect of the body
is referred to variously as self-conceit (tarbodham), ego (ahamkara), nescience (avidya), maya, impurity (mala), and individual
soul (jiva).  Can we remain without inquiring into this?  Is it not for our redemption through inquiry that all the scriptures declare
that the destruction of the self conceit is release (mukti)?   Therefore, making the corpse body remain as corpse, and not even
uttering the word 'I', one should inquire keenly thus: 'Now, what is it that rises as 'I'?  Then, there would shine in the Heart, a
kind of wordless illumination of the form 'I'-'I'.  That is, there would shine of its own accord of the pure consciousness which is
unlimited and one, the limited and the many thoughts having disappeared. If one remains quiescent without abandoning that
(experience), the ego, the individual sense, of the form 'I am the body' will be totally destroyed, and at the end the final thought
viz., the 'I' form also will be quenched like the fire that burns camphor.  (i.e without leaving any sediment).  The great sages and
scriptures declare that this alone is release.

Vichara Sangraham - Sri Bhagavan to Gambhiram Seshayyar. Tr. T.M.P.  Mahadevan.)

Arunachala Siva.                   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 24, 2013, 02:39:20 PM

Devotee: If the entire universe is of the form of mind, then does it not follow that the universe is an illusion?  If that be
the case, why is the creation of the universe is mentioned in the Vedas?

Maharshi: There is no doubt whatsoever that the universe is the merest illusion.  The principal purport of the Vedas is to
make known that the true Brahman, after showing the apparent universe to be false.  It is for this purpose, that the Vedas
admit the creation of the world and not for any other reason.  Moreover, for the less qualified persons, creation is taught,
that is the phased evolution of prakriti (primal nature), mahat-tattva (the great intellect), tanmatas (the subtle essences,
bhutas (the gross elements), the world, the body, etc., from Brahman.  While for the more qualified, simultaneous creation
is taught, that is, that this world arose like a dream on account of one's own thoughts induced by the defect of not knowing
oneself as the Self.  Thus, from the fact that the creation of he world has been described in different ways it is clear that the
purport of the Vedas rests only in teaching the true nature of Brahman after showing somehow or other, the illusory nature
of the universe. 

That the world is illusory, everyone can directly know in the state of realization which is in the form of experience of one's
bliss-nature.

(Sri Bhagavan to Gambhiram Seshayyar - Tr. T.M.P. Mahadevan.)

Arunachala Siva.

             
Title: Re: Bhagavan Ramana Teachings
Post by: Jewell on August 24, 2013, 08:18:18 PM
(http://www.arunachala-ramana.org/photos/restored_photos/full/ioh_13_bust.jpg)(http://www.brookhavenlabradors.com/images/clipart_-_gif_of_purple_shrub_flowers.gif)
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Self, which is one’s own true nature, is the substratum of all happiness in this and in other
worlds. Therefore, to be firmly established in Self, unshaken by thoughts concerning the
various other paths [Karmas, Yogas etc.,] which will lead only to the pleasures of this and of
other worlds, is the fruit of this work.

Guru Vachaka Kovai
Title: Re: Bhagavan Ramana Teachings
Post by: Jewell on August 24, 2013, 08:27:23 PM
(http://www.arunachala-ramana.org/photos/restored_photos/full/soh_24.jpg)(http://www.sawasdee-crafts.com/images/loose-flowers_0000.gif)
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Fear not on seeing this empty world, which appears as a dream in the sleep of Selfforgetfulness.
This imaginary and bondage-causing world-picture, [projected on the background] of the dark, dense mind,
will not stand in the light of Supreme Knowledge, SatChit-Ananda.

O aspirants who hide yourselves away fearing this world, nothing such as a world exists!
Fearing this false world which appears to exist, is like fearing the false snake which appears in
a rope.

Guru Vachaka Kovai
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 25, 2013, 01:18:11 PM
Devotee:  What is the real purpose of sannyasa (renunciation)?

Maharshi:  Sannyasa is only the renunciation of the 'I' thought, and not the rejection of the external objects.  He who
has renounced (the 'I' thought) thus,  remains the same whether he is alone or in the midst of the extensive samsara
(empirical world).  Just as when the mind is concentrated on some object, it does not observe other things, even though
they may be proximate, so also the sage may perform any number of empirical acts, in reality he performs nothing,
because he makes the mind rest in the Self, without letting the 'I' thought arise.  Even as in dream, one appears to fall
head downwards, while in reality, one is unmoving, so also the ignorant person, i.e. the person for whom the 'I' thought
has not ceased, although he remains alone in constant meditation, is in fact, who performs all empirical actions. Thus the
wise ones have said,

Vichara Sangraham.  Sri Bhagavan to Gambhiram Seshayyar.

Arunachala Siva.     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 25, 2013, 01:26:24 PM

Devotee:  Although I have listened to the explanation of the characteristics of inquiry in such great detail, my mind has
not gained even a little peace.  What is the reason for all this?

Maharshi:  The reason is the absence of strength or one pointedness of the mind.

Devotee: What is the reason for the absence of mental strength?

Maharshi: The means that make one qualified for inquiry are meditation Yoga, etc., One should gain proficiency in these
through graded practice, and thus secure a stream of mental modes that is natural and helpful.  When the mind that
has in this manner become ripe, listens to the present inquiry, it will at once realize the true nature which is the Self,
and remain in perfect peace, without deviating from that state.  To a mind which has not become ripe, immediate
realization and peace are hard to gain through listening to inquiry.  Yet, if one practices the means for mind control
for some time, peace of mind can be obtained eventually.

Vichara Sangraham.  Sri Bhagavan to Gambhiram Seshayyar. Tr. T.M.P Mahadevan.

Arunachala Siva.       
     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 26, 2013, 02:05:11 PM

Q: How is one to think of the Self?

Maharshi:  The Self is self luminous without darkness and light, and is the reality which is self manifest.  Therefore, one should
not think of it as this or as that.  The very thought of thinking will end in bondage.  The purport of meditation on the Self is to
make the mind take the form of the Self.  In the middle of the heart-cave the pure Brahman is directly manifest as the Self
in the form of 'I-I'.  Can there be greater ignorance than to think of it in manifold ways, without knowing it as aforementioned?

Vichara Sangrham - Sri Bhagavan to Gambhiram Seshayyar.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 26, 2013, 02:35:23 PM

Q: If these four - mind, intellect, memory and ego -- are one and the same, why are separate locations mentioned for them?

Maharshi:  It is true that the throat is stated to be the location of the mind, the face or the heart of the intellect, the navel
of the memory, and the heart or sarvanga of the ego.  Though differently stated thus, yet, for the aggregate of these,
that is the mind or internal organ, the location is the heart alone.  This is conclusively declared in the Scriptures.

Vichara Sangraham - Sri Bhagavan to Gambhiram Seshayyar.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 27, 2013, 11:25:03 AM
Vichara Sangraham:

Sri Bhagavan to Gambhiram Seshayyar:

Devotee: Is Self experience possible for the mind, whose nature is constant change?

Maharshi: Since sattva guna (the constituent of prakriti which makes for purity, intelligence, etc.,) is the nature of mind,
and since the mind is pure and undefiled like ether, what is called mind is, in truth, of the nature of Knowledge.  When it
stays in that natural (i.e. pure) state, it has not even the name 'mind'.  It is only the erroneous knowledge which mistakes
one for another that is called mind.  What was (originally) the pure sattva mind, of the nature of pure knowledge, forgets its
knowledge-nature on account of nescience, gets transformed into the world under the influence of tamo guna (i.e the constituent
of prakriti which makes dullness, inertness, etc.,) being under the influence of rajo guna (i.e. constituent part of prakriti which makes
for activity, passions etc., )  imagines 'I am the body' etc., the world is 'real', it acquires the consequent merit and demerit through
attachment, aversion, etc., and, through the residual impressions (vasanas) thereof, attains birth and death.  But the mind,
which has got rid of its defilement (sin) through action without attachment performed in many past lives,  listens to the teachings
of scripture from a true guru, reflects on  its meaning, and meditates, in order to gain the natural state of the mental mode
of the form of the Self, i.e. of the form of 'I am Brahman' which is the result of the continued contemplation of Brahman.
Thus will be removed the mind's transformation into the world in the aspect of tamo guna, and its roving therein  in the aspect
of rajo guna.  When this removal takes place, the mind becomes subtle and unmoving. It is only by the mind that it is impure
and is under the influence of rajas and tamas that Reality (i,e. the Self) which is very subtle and unchanging cannot be experienced;
just as a piece of fine cloth cannot be stitched with a heavy crowbar, or as the details of subtle objects cannot be distinguished
by the light of a lamp that flickers in the wind.  But in the pure mind that has been rendered subtle and unmoving by the meditation
that is described above, the Self-Bliss (i.e. Brahman) will become manifest.  As without mind there cannot be experience, it is
possible for the purified mind that is endowed with the extremely subtle mode (vritti) to experience Self Bliss, by remaining in that
form (i.e. in the form of Brahman).  Then, that one's self is of the nature of Brahman will be clearly experienced.

*****

Arunachala Siva.                   
   
 
   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 27, 2013, 11:34:41 AM

Vichara Sangraham:

Devotee: Is the aforesaid Self experience possible, even in the state of empirical existence, for the mind has to perform
functions in accordance with its prarabdha (the past karma which has begun to fructify)?

Maharshi: A brahmin may play various parts in a drama.  Yet the thought that he is a Brahmin does not leave his mind.
Similarly, when one is engaged in various empirical acts there should be firm conviction 'I am the Self', without allowing
the false idea 'I am the body', etc., to rise.  If the mind should stray away from its state, then immediately one should
inquire, 'Oh, Oh, We are not the body etc., Who are we?' and thus one should reinstate the mind in that pure state.
The inquiry Who am I? is the principal means to the removal of all misery and the attainment of the supreme bliss.
When in this manner, the mind becomes quiescent in its own state, Self experience arises, of its own accord, without 
any hindrance.  Thereafter, the sensory pleasures and pains will not affect the mind. All (phenomena) will appear then
without attachment, like a dream.  Never forgetting one's plenary Self experience is real bhakti (devotion), yoga (mind
control), jnana (Knowledge) and all other austerities.  Thus say the Sages.

Sri Bhagavan to Gambhiram Seshayyar.

*****

Arunachala Siva.         
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 28, 2013, 01:08:01 PM

Vichara Sangraham:

Devotee>  If the jiva is by nature identical with the Self, what is that prevents the Jiva from realizing its true nature?

Maharshi: It is forgetfulness of the jiva's true nature; this is known as the power of veiling.

Devotee: If it is true, that the Jiva ha forogtten itself, how does the 'I'-experience arise for all?

Maharshi: The veil does not completely hide the jiva.  (Ignorance cannot hide the basic 'I', but it hides the specific truth
that the jiva is the Supreme Self.).  It is only hides the Self nature of 'I' and projects the 'I am the body' notion.  But it does
not hide the Self's existence which is 'I' and which is real and eternal.

Sri Bhagavan to Gambhiram Seshayyar.

Arunachala Siva.       
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 29, 2013, 02:16:44 PM
Vichara Sangraham:

Disciple:  Master!  What is the means to gain the state of eternal bliss, ever devoid of misery?

Maharshi:  Apart from the statement in the Vedas that wherever there is body, there is misery, this is also a direct
experience of all people; therefore, one should inquire into one's true nature, which is ever bodiless, and one should
remain as such.  This is the means to gaining that state.


Sri Bhagavan to Gambhiram Seshayyar.

Arunachala Siva. 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 29, 2013, 02:26:01 PM

Vichara Sangraham:

Devotee: How can it be said that the Heart is no other than Brahman?

Maharshi:  Although, the self enjoys its experiences in the states of waking, dream, and deep sleep, residing respectively
in the eyes, throat, and heart, in reality, however, it never leaves its principal seat, the Heart.  In the heart lotus which is
of the nature of all, in other words, in the mind-ether, the light of that self in the form 'I' shines.  As it shines thus in
everybody, this very self is referred to as the Witness (Sakshi) and the transcendent (turiya literally the fourth).  The 'I'-
less Supreme Brahman which shines in all bodies as interior to the light in the form of 'I' is the Self-ether (or knowledge-
ether); that alone is the Absolute Reality.  This is the super transcendent (turiyatita).  Therefore, it is stated that what is called
the Heart is no other than Brahman.  Moreover, for the reason that Brahman shines in the hearts of all souls as the Self,
the name 'Heart' is given to Brahman.  (see Brahma Gita - 'In the hearts of all individual souls, that which shines is Brahman
and hence is called the Heart.).  The meaning of the word hridayam, when split thus 'hrit',  'ayam', is in fact Brahman.  The
adequate evidence for the fact that Brahman, which shines as the Self, resides in the hearts of all is that people indicate
themselves by pointing to the right of the chest, when saying 'I'.

*****

Arunachala Siva.                 
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 29, 2013, 06:45:53 PM
(http://media.fearlessstories.com/wp-content/uploads/2012/04/Awareness.jpg)

 











No aids are needed to
know one’s own Self
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 29, 2013, 06:48:52 PM
(http://www.supersoul.com/newgoloka/iskcon/images/krishna/06.gif)

Being That, what do you want to know?

(Talks)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 29, 2013, 06:52:34 PM
(http://www.hsusannemoore.com/uploads/1/6/3/8/1638194/3770632.jpg?279)

Do you take a light to find yourself?

(Talks)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 29, 2013, 06:55:28 PM
(http://donnamitchellmoniak.files.wordpress.com/2012/09/light-of-mind.jpg)

There must be one to know your mind.
That is the Truth always present
which is to be realised.


(Talks)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 29, 2013, 06:59:27 PM
(http://images.elephantjournal.com/wp-content/uploads/2011/06/atman.jpg)

The search for Atman is to know
that which is really Atman.


(Talks)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 29, 2013, 07:15:09 PM
(http://hdw.datawallpaper.com/animals/colorful-bird-feeding-babies-316948.jpg)

  A person begins with dissatisfaction. Not content with the world he
seeks satisfaction of desires by prayers to God; his mind is purified;
he longs to know God more than to satisfy his carnal desires. Then
God’s Grace begins to manifest. God takes the form of a Guru and
appears to the devotee; teaches him the Truth; purifies the mind by his
teachings and contact; the mind gains strength, is able to turn inward;
with meditation it is purified yet further, and eventually remains still
without the least ripple. That stillness is the Self. The Guru is both
exterior and interior. From the exterior he gives a push to the mind
to turn inward; from the interior he pulls the mind towards the Self
and helps the mind to achieve quietness. That is Grace.


(Talks)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 29, 2013, 07:22:42 PM
(http://www.that-first.com/uploads/pics/arch-22_6.jpg)

 




















                                        See what the Self is.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 29, 2013, 07:32:13 PM
(http://www.jivaka.com/org/docs/class1/Churning%20the%20ocean.jpg)

All efforts are directed to destroying doubt and confusion. To do so
their roots must be cut. Their roots are the samskaras. These are
rendered ineffective by practice as prescribed by the Guru.
The Guru leaves it to the seeker to do this much so that
he might himself find out that there is no ignorance.


(Talks)
--
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 29, 2013, 07:36:25 PM
Dear Nagaraj,

Yes, Sri Sadhu Om says: Sandehiyai sandehi.   He says that Sri Bhagavan is one who has swallowed all doubts and confusions.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 29, 2013, 07:39:14 PM
(http://theharekrishnamovement.files.wordpress.com/2012/12/lord-caitanya-at-the-ganga.jpg)

  (http://www.yolandayoga.com/wp-content/uploads/2011/06/Pink_lotus.png)

Some extraordinary persons get drdha jnana (unshaken knowledge)
even on hearing the Truth only once (sakrchhravana matrena).
Because they are krthopasakah (advanced seekers), whereas the
akrthopasakah (raw seekers) take longer to gain drdha jnana
(unshaken knowledge). People ask: “How did ignorance (avidya)
arise at all?” We have to say to them: “Ignorance never arose. It has
no real being. That which is, is only vidya (knowledge).”


(Talks)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 29, 2013, 07:44:48 PM
(http://endofthegame.files.wordpress.com/2012/06/atmaneternalsoulinfinitecosmicconsciousnessbrahman.jpg)

Why do you want to know of Brahman
apart from yourself? The scripture says


“You are That”.

(Talks)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 29, 2013, 07:49:54 PM
(http://sphotos-a.ak.fbcdn.net/hphotos-ak-prn1/550377_10151155848824631_1141519423_n.jpg)

 

















The self-evident ‘I’, ignoring the Self,
goes about seeking to know
the non-Self. How absurd!


(Talks)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 29, 2013, 07:55:45 PM
(http://jqgaines.files.wordpress.com/2011/02/img_0490.jpg)

Only lay the single flower, the heart, at the feet of Siva and
remain at Peace. Not to know this simple thing and to
wander about! How foolish! What misery!


(Talks)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 30, 2013, 10:32:41 AM
(http://www.4to40.com/images/legends/Vishwamitra/Rishi_Vishwamitra.jpg)

   









The sage is Brahman - that is all. Mental
functioning is necessary to communicate his
experience. He is said to be contemplating
the unbroken expanse.


(Talks)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 30, 2013, 10:37:52 AM
(http://i.huffpost.com/gen/1319390/thumbs/o-MEDITATION-facebook.jpg)

You are hazily aware of the Self. Pursue it.
When the effort ceases the Self shines forth.


(Talks)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 30, 2013, 10:39:51 AM
(http://api.ning.com/files/*VZ6IxungOlC8jWXUBKNDfvLVW9ToBOz7agdEVIBjN2xsxUdrxwOdjrh*7DAof0KAEu*xSgFc2tc*z5nCCqXhLu*XZpBARil/soul.jpg)

The Self has no sight or hearing.
It lies beyond these - all alone,
as pure consciousness.


(Talks)
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 30, 2013, 10:44:29 AM
Vichara Sangraham:

Devotee: Of the means for mind control, which is the most important?

Maharshi:  Breath control is the means for mind control.

Devotee: How is breath to be controlled?

Maharshi: Breath can be controlled either by absolute retention of breath, (kevala kumbhaka) or by regulations of breath
(pranayama). 

Devotee: What is the absolute retention of breath?

Maharshi: It is making the vital air stay firmly in the heart even without exhalation and inhalation.  This is achieved through
meditation on the vital principle etc.,

Devotee: What is regulation of breath?

Maharshi: It is making the vital air stay firmly in the heart, through exhalation, inhalation, and retention, according to the
instructions given in the yoga texts.

contd.,

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 30, 2013, 10:45:37 AM
(http://www.hinduacademy.org/schools/secondaryschoolspage4_files/image002.jpg)

 












D.: That is exactly what I am anxious to know. I am young and a
grihini (housewife). There are duties of grihastha dharma (the
household). Is devotion consistent with such a position?

M.: Certainly. What are you? You are not the body. You are Pure
Consciousness. Grihastha dharma and the world are only
phenomena appearing on that Pure Consciousness. It remains
unaffected. What prevents you from being your own Self?


(Talks)
Title: Re: Bhagavan Ramana Teachings
Post by: Jewell on August 30, 2013, 01:35:23 PM
(http://www.arunachala-ramana.org/photos/restored_photos/full/SOS_06.jpg)(http://www.picgifs.com/easter-graphics/easter-graphics/flowers/easter-graphics-flowers-538579.gif)

Can the appearance of the triads [triputis] be possible in the view of Self, which
exists and shines as the [one] unlimited eye [of pure consciousness]? All other
objects in front of It will be [found to be] Self alone, having been burnt by the
powerful look of the eye of the fire of Jnana.

The one undivided real consciousness which does not know anything as different
[from itself] and which is devoid of the knowledge of all these – the dual sight of
good and bad, time, space, cause, effect, karma and so on – is the unlimited eye.

Guru Vachaka Kovai
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 30, 2013, 06:21:48 PM
At the Feet of Bhagavan: T.K. Sundaresa Iyer:

It was a Sivaratri Night.  The evening worships at the Mother's Temple were over.  The devotees had their dinner with
Sri Bhagavan, who was now on His seat, the devotees at His feet sitting around Him.

At 8 p.m. one of the Sadhus stood up, did pranam and with folded hands prayed:'Today is Sivaratri.  We should be
highly blessed by Sri Bhagavan expounding to us the meaning of the Hymn to Dakshinamurti (Stotra)'

'Says Bhagavan: "You sit down.' 

The Sadhu sat, and all eagerly looked at Sri Bhagavan and Sri Bhagavan looked at them.  Sri Bhagavan sat and and sat
in His usual pose no, poise.  No words or movements and all was stillness !  He sat still, and all sat still, waiting.

The clock went on striking, nine, ten, eleven, twelve, one, two and three.  Sri Bhagavan sat and they sat.  Stillness,
calmness, motionlessness -- not conscious of the body, of space and time. 

Thus eight hours were passed in Peace, in Silence, in Being, as It is.  Thus was the Divine Reality taught through
the speech of Silence by Bhagavan Sri Ramana Dakshinamurti. 

At the stroke of 4 a.m. Sri Bhagavan quietly said: 'And how have you known the essence of Dakshinamurti
Stotram?' All the devotees stood and made pranam to the holy form of the Guru in the ecstasy of Being.


Om DaksinAsya nipaya Namah |

Salutations to the One who equals Sri Dakshinamurti |


Arunachala Siva.
 
 
           
 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 31, 2013, 10:52:04 AM
Vichara Sangraham:

Devotee:  How is breath control the means for mind control ?

Maharshi: There is no doubt that breath control is the means for mind control, because the mind, like breath, is a part
of air, because of the nature of  mobility is common to both, because the place of origin is the same for both, and because
when one of them is controlled, the other gets controlled.

Devotee: Since breath control leads only to quiescence of the mind (mano laya) and not to its destruction (mano nasa),
how can it be said that the breath control is the means for inquiry which aims at the destruction of the mind?

Maharshi:  The scriptures teach the means for gaining Self Realization in two modes.  -- as the yoga with eight limbs
(ashtanga yoga) and as knowledge with eight limbs (ashtanga jnana).  By regulation of breath (pranayama) or by absolute
retention there of (kevala kumbhaka) which is one of the limbs of yoga, the mind gets controlled.  Without leaving the mind
at that, if one practices the further discipline such as withdrawal of the mind from external objects, (pratyajhara), then at the
end, Self Realizaton which is the fruit of inquiry will surely be gained.


contd.,

Arunachala Siva.                 
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 31, 2013, 05:01:15 PM
(http://petscollect.com/wp-content/uploads/2013/05/Tiger-Wallpaper-Hd-1080p.jpg)

Just as the prey which has fallen into the jaws of a tiger has no escape,
so those who have come within the ambit of the Guru's gracious look
will be saved by the Guru and will not get lost; yet, each one should by
his own effort pursue the path shown by God or Guru and gain release.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 31, 2013, 05:33:46 PM
(http://4.bp.blogspot.com/-HnCpg7IGGLc/TvmleOevz3I/AAAAAAAAAS4/z-1I-hlSxTo/s320/big_waves_at_sea-t2.jpg)

Be like the tiniest chip of wood that is thrown into
an inundating and profuse flood.


(Human Gospel)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 31, 2013, 05:41:38 PM
NRK said, I prostrated before him and asked, Bhagavan, I am doing Rama mantra japa; I chant Rama, Rama, Rama. Is chanting Arunachala Siva, Arunachala Siva, Arunachala Siva superior to that? ‘No! No! No! said Bhagavan intensely. ―Both are the same. Ra means that which is‘ and ma means you.‘ In Arunachala, A means that,‘ Ru means you and na means are.‘ Thus, both mean That thou art‘ you are that.‘ Bhagavan then added, Using your mind as the mouth, let the name Rama revolve continuously like Lord Vishnu‘s chakra (like a weapon). No other person needs to know that you are doing japa.

(Human Gospel)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 31, 2013, 07:07:12 PM
(http://www.sriramanamaharshi.org/wp-content/uploads/2013/01/SOH_0045_06418_Dynamic-Range_Best.jpg)

"Your duty is to surrender and then just be.
Whether you fulfill it or not is not your concern."


(Bhagavan to Devaraja Mudaliar; Human Gospel)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 31, 2013, 07:10:54 PM
It is very important to continue to have contact with Truth,
whether it is a person, a teaching, an institution, a temple,
or a church for spiritual strengthening. This continuum,
without a gap, is imperative.

(Devaraja Mudaliar; HG)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 31, 2013, 07:15:39 PM
But can it be that his entire life down to the minutest detail is
already predetermined? Now for instance, Bhagavan,
I have put this fan in my hand down on the floor.
Is this also already predestined?

Bhagavan (very firmly): Certainly. Whatever this body is to do
and whatever experiences it has to pass through is already
determined when it comes into existence.

Mudaliar did not stop. He put forth further questions.

Devaraja Mudaliar: What becomes then of man‘s freedom and
responsibility for his actions?

Bhagavan (looking graciously at Mudaliar): The only freedom man has,
is to strive for and acquire jnana, i.e. wisdom, which will enable him
not to identify himself with the body. Man is free to free himself from
body identification and that is the only freedom he has. Identified with
the body, man has no freedom from destiny at all. The body will go
through all actions already enjoined to it to be done.

(HG)

       (http://www.arunachalasamudra.org/images/4dm2ab.jpg)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 31, 2013, 07:25:34 PM
(http://3.bp.blogspot.com/-Aq0ywUJx7bc/Tnqd4PQyBZI/AAAAAAAAAq8/4t3gXd-MKWU/s640/lioness-carrying-cub.jpg)

  He felt that he was simple and was incapable of progressing spiritually. Therefore, on many occasions he appealed to Bhagavan, You should save me. I cannot save myself. One day Mudaliar sang a Tamil song, in which the poet laments that he was not like the tenacious young monkey that could hold on to its mother‘s stomach tightly, but rather like a puny kitten that must be carried by the neck in its mother‘s jaws. The poet prayed, therefore, that God should take care of him. Mudaliar told Bhagavan, My case is exactly the same. You must take pity on me, hold me by the neck and see that I do not fall and get lost.

Bhagavan was emphatic when he replied, That is impossible. It is advantageous to both for you to be your best, as well as for the guru to help. Bhagavan insisted that the endeavor of the disciple is the grace of the guru. There is no lag and no difference. He stressed that the devotee‘s endeavor and guru‘s grace are synonymous. The devotee‘s effort is one of acceptance and surrender.

(Bhagavan to Mudaliar, HG)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 31, 2013, 07:34:13 PM
Vishwanathan, do not mingle with people who come here.
Do not waste time socializing, talking with people and also
getting attached personally. Keep your talking to the minimum.

(Bhagavan to Vishwanatha Swami, HG)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 31, 2013, 07:38:50 PM
(http://luthar.com/wp-content/uploads/2008/10/sib_41_bust.jpg)

 






(http://www.premier-wildlife.com/wp-content/uploads/2012/04/Squirrel.png)

Bhagavan, how can I rise above my present animal instincts? My own efforts have proven futile and I am convinced that only a superior power can transform me. Bhagavan replied with great compassion, Yes, you are right. It is by awakening a power higher and mightier than the senses and the mind, that these can be subdued. If you awaken and nurture the growth of that Higher Power within you, everything else will unfold mystically. One should sustain the peace of meditation as Self abidance uninterruptedly. Moderation in food and similar restraints taken up studiously and judiciously will be helpful in maintaining inner poise.

(Bhagavan to Vishwanatha Swami, HG)

Bhagavan added the previous post. -

do not mingle with people who come here.
Do not waste time socializing, talking with people and also
getting attached personally. Keep your talking to the minimum.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 31, 2013, 07:53:42 PM
The best service to the guru is engaging in Self-Enquiry,
meditation, and other spiritual practices, with the purity
of body, speech, and mind.


(HG)
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 01, 2013, 11:32:28 AM
Vichara Sangraham - Sri Bhagavan to Gambhiram Seshayyar:

Devotee: What are the limbs of Yoga?

Maharshi:  Yama, Niyama, Asana, pranayama, pratyahara, dharana, dhyana and Samadhi.  Of these -

1. Yama - This stands for the cultivation of such principles of good conduct as non violence (ahimsa), truth (satya),
non stealiing (asteya), celibacy (brahmacharya) and no possession (apoari-graha).

2. Niyama: This stands for the observance of such rules of good conduct, (saucha), contentment (santosha), austerity
(tapas), study of sacred texts (svadhyaya) and devotion to God (Isvara pranidhana).

3. Asana - Of the different postures, eighty four are the main ones. Of these, again, four viz., simha, bhadra, padma and siddha
are said to be excellent.  Of these too, it is only siddha, that is most excellent.

4. Pranayama - According to the measures prescribed in the sacred texts, exhaling the vital air is rechaka, inhaling is puraka
and retaining it in the heart is kumbhaka.  As regards 'measure' some texts say that rechaka and puraka should be equal in
measures, and kumbhaka twice that measure, while other texts say that if rechaka is one measure, puraka should be of two
measures, and kumbhaka of four.  By measures what is meant is the time that would be taken for the utterance of Gayatri
Mantra once.  Thus pranayama consisting of rechaka, puraka and kumbhaka should be practiced daily according to ability,
slowly and gradually. Then, there would arise for the mind to desire to rest in happiness without moving.  After this, one should
practice pratyahara.

contd.,

Arunachala Siva.             
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 01, 2013, 02:53:56 PM
At the Feet of Bhagavan:  T.K. Sundaresa Iyer:

The Essence of the Teaching:

In the course of a conversation with Sri Bhagavan, I once had an occasion to say that having spent a lifetime in contact
with Him, having imbibed His teachings, as given in numerous conversations and discussions with others, and having also
studied the works of Sri Bhagavan, I felt I could in a word summarize His teachings:

On being graciously ordered to do so, I said that all His teachings amounted to this -- that HE ALONE IS, and everything
else only seems to be but really is NOT. 

Sri Bhagavan smiled and, saying, 'Yes, yes, yes!'  left it there.

I quoted from His teachings:  'The fourth state (turiya) alone is; the appearance of the three states are naught.'

***

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 02, 2013, 07:30:50 AM
Without  upasana there cannot be attainment for him this is definite.

(Ramana Gita)

More later..
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 02, 2013, 11:13:38 AM
To feed on you I came, O Arunachala, but I have
become your food and am now at peace.

(AAMM 28)
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 02, 2013, 11:30:52 AM

Vichara Sangraham:

continues...

5. Pratyahara - This is regulating the mind by preventing it from flowing outwards towards the external names and forms.
The mind, which had till then been distracted, now becomes controlled.  The aids in this respect are: 1. meditation on the
pranava, 2. fixing the attention betwixt the eyebrows, 3. looking at the tip of the nose, and  4. reflection of the nada.  The
mind that has thus become one pointed will be fit to stay in one place.  After this, dharana should be practiced.

6. Dharana - This is fixing the mind in a locus which is fit for meditation.  The loci that are eminently fit for meditation are the
heart and Brahmarandhra (aperture in the crown of the head).  One should think that in the middle of the eight petaled lotus
that is at this place there shines, like a flame, the Deity which is the Self i.e. Brahman, and fix the mind therein. After this one
should meditate.

7. Dhyana -  This is meditation, through the 'I am He' thought, that one is not different from the nature of the aforesaid flame.
Even, thus, if one makes the inquiry 'Who am I?', then, as the Scripture declares, 'The Brahman which is everywhere shines
in the heart of the Self that is the witness of the intellect', one should realize that is the Divine Self that shines in the Heart
asd 'I-I'.   This mode of reflection is the best meditation. 

8.  Samadhi - As a result of the fruition of the aforesaid meditation, the mind gets resolved in the object of meditation without
harboring the ideas 'I am such and such, I am doing this and this'.  This subtle state in which even the thought 'I-I' disappars
is Samadhi.

If one practices this everyday, seeing to it that sleep does not supervene, God will soon confer on one the supreme state of
quiescence of mind.

****

Arunachala Siva.     
 
             
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 02, 2013, 12:22:01 PM
(http://www.arunachala-ramana.org/photos/restored_photos/full/jh_111_bust.jpg)

 
(http://2.bp.blogspot.com/-CqmCRwKlUf8/TjEILWv_hzI/AAAAAAAACdc/a3x1zYE-61s/s640/plain-rangoli3.png)(http://2.bp.blogspot.com/-CqmCRwKlUf8/TjEILWv_hzI/AAAAAAAACdc/a3x1zYE-61s/s640/plain-rangoli3.png)(http://2.bp.blogspot.com/-CqmCRwKlUf8/TjEILWv_hzI/AAAAAAAACdc/a3x1zYE-61s/s640/plain-rangoli3.png)
Two or three years back a devotee who could freely approach Bhagavan came and told him five or six times that somebody had been abusing him. Bhagavan listened but said nothing. As there was no response from Bhagavan in spite of repeated and varied complaints and in a number of ways, this devotee could not contain himself any longer and so said, “When I am abused so much unnecessarily, I also get  angry. However much I try to restrain my anger I am not able to do so. What shall I do?” Bhagavan laughingly said, “What should you do? You too join him and abuse yourself; then it will be all right.” All laughed.

One who abuses/ insults does us a favour far greater than our mother, in a certain aspect. The mother merely tidies us up physically whereas the one who abuses us cleanses our sins too! 

Those who abuse us should be looked upon as our friends. It is good for us to be among such people. If you are among people who praise you, you get deceived.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 02, 2013, 02:12:36 PM
At the Feet of Bhagavan: T.K. Sundaresa Iyer:

Mr. Noles, an Italian, not more than 30 years old, yet well read in philosophy, both Eastern and Western, and eager to imbibe
the spirit of Sri Maharshi's teachings, was at our Asramam once, and he had very many interesting talks with Sri Bhagavan.

One morning, Sri Bhagavan was telling the state of a jivanmukta.  How he is ever aware of the Self, the Witness-Consciousness,
transcending space and time and causation, the fullness of Being;  how he is the non-actor, non-enjoyer, and yet at the same
time the greatest of actors, the greatest of enjoyers, and so forth. 

Well, this was too much for Mr. Noles to digest.  He put a straight question to Sri Bhagavan: 'Are you, or are you not, now
talking to us?' By an answer to this question, he wanted to know how Sri Bhagavan expressed Himself consistently.  Others
around eagerly watched for what would fall from Sri Bhagavan's lips. 

Sri Bhagavan gave Mr. Noles a meaningful look and said in a most emphatic tone: 'No, 'I' am not talking to you.' 

In an ecstatic mood, Mr. Noles echoed:  'No. Sri Bhagavan is not talking to us; Sri Bhagavan SIMPLY IS.'

The devotees present greatly enjoyed this conversation.

*****

Arunachala Siva.             
   
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 02, 2013, 06:44:51 PM
Unless intellectually known, how to practice it? Learn it intellectually first, then do not stop with that. Practise it. Maharshi then made certain remarks: “When you adhere to one philosophical system (siddhanta) you are obliged to condemn the others. That is the case with the heads of monasteries (matadhipatis)”.

All people cannot be expected to do the same kind of action. Each one acts according to his temperament and past lives. Wisdom, Devotion, Action (jnana, bhakti, karma) are all interlocked. Meditation on forms is according to one’s own mind. It is meant for ridding oneself of other forms and confining oneself to one form. It leads to the goal. It is impossible to fix the mind in the Heart to start with. So these aids are necessary. Krishna says that there is no birth (janma) to you, me, etc., and later says he was born before Aditya, etc. Arjuna  disputes it. Therefore it is certain that each one thinks of God according to his own degree of advancement.

You say you are the body in wakeful state; not the body in sleep. Bodies being several-fold for an individual, should not there be infinite capacities for God? Whichever method one follows, that method is encouraged by the Sages. For it leads to the goal like any other method.


(Talks)
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 03, 2013, 11:01:02 AM
Vichara Sangraham:

Devotee: What is the purport of the teaching that in pratyahara one should meditate on the pranava?

Maharshi:  The purport of prescribing meditation on the pranava is this.  The pranava is Omkara consisting of three and a
half matras viz. 'a' 'u' and 'm' and ardha matra.  Of these 'a' stands for the waking state, Visva Jiva, and the gross body;
'u' stands for the dream state, Taijasa jiva, and the subtle body; 'm' stands for the sleep state, Prajna jiva, and the causal body;
the ardha matra represents the Turiya, which is the 'self or 'I' nature.  And what is beyond that is the state of Turiyatita,
or Pure Bliss.   The fourth state which is the state of 'I'- nature was referred to in this section on meditation (dhyana).
This has been variously described as of the nature of amatra which includes the three matras, a u and m as maunakshara
(silence-syllable); as ajapa (as muttering without muttering) and as the Advaita Mantra which is the essence of all mantras
such as Panchakshara.  In order to get at this true significance, one should meditate on Pranava.  This is meditation which is
of the nature of devotion consisting in reflection on the truth of the Self.   The fruition of this process is Samadhi, which yields
release which is the state of unsurpassed bliss.  The revered Gurus also have said that release is to be gained only by devotion
which is of the nature of reflection on the truth of the Self.

****

Arunachala Siva.         
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 03, 2013, 01:49:32 PM
T.K. Sundaresa Iyer - At the Feet of Bhagavan:

The mantra 'Om Namo Bhagavate Vasudevaya' fascinated me greatly in my early years.  It so delighted me that I had
always had a vision of Sri Krishna in my mind. I had a premonition that this body would pass away in its fortieth year,
and I wanted to have a darshan of the Lord Vasudeva before that time.  I fasted and practiced devotion to Vasudeva
incessantly.  I read Srimad Bhagavad Gita and Srimad Bhagavatam with great delight.  Then when I read in Gita, 'Jnani
tu atmaiva me matam'  - In my view, the Jnani is my own Self.  I was greatly delighted.  This line of thought came to me:
'While I have at hand Sri Bhagavan Sri Ramana, who is Himself Vasudeva, why should I worship Vasudeva separately?'

Be it noted that all this was in my early years before settling with Sri Bhagavan at His Asramam.  So wanted one single
mantra, a single worship (devata), and a single scripture, so that there might be no conflict of loyalties.  Sri Ramana
Paramatman became easily the God to worship, His Collected Works easily became the gospel.  As for the mantra,
it stuck me intuitively that Om Namo Bhagavate Sri Ramanaya might be an excellent parallel to Om Namo Bhagavate
Vasudevaya. 

I counted the letters in this new mantra and was very happy to find it also contained twelve letters. I told this all to
Sri Bhagavan and He gave the mantra His approval.

Advanced practisers (sadhakas) and thinkers might laugh at this and say: 'Why do you need a mantra while the Ocean
of Bliss is there to be immersed into directly?'  I confess that in this I was trying to conform to the traditional method of
practice (upasana)  which forms one of the main elements in bhakti (devotion).

Sri Bhagavan has revealed His true nature as the All Witness. Yet there is the explicit injunction that Advaita must only be
in the attitude and never be interpreted in outer action. 

This is how the mantra first came out.

***

Arunachala Siva.                   
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 03, 2013, 09:25:56 PM
D.: If the Self be always realised we should only keep still. Is that so?

 M.: If you can keep still without engaging in any other pursuits, it is very good. If that cannot be done, where is the use of being quiet so far as realisation is concerned? So long as one is obliged to be active, let him not give up the attempt to realise the Self.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 03, 2013, 09:31:34 PM
An aspirant must be equipped with three requisites: (1) Ichcha [?]; (2) Bhakti [?]; and (3) Sraddha.

Talks
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 03, 2013, 09:40:00 PM
Swa swarupanusandhanam bhaktirityabhidheeyate (Reflection on one's own Self is called bhakti [?]).
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 04, 2013, 11:11:25 AM
T.K. Sundaresa Iyer.  At the Feet of Bhagavan:

Mr. and Mrs. S. were visitors from Peru to the Asramam.  They had heard of the Maharshi and His greatness, of how He was
accepted by Arunachala, and how He and Arunachala are one.  To the couple, Sri Maharshi's Presence on earth seemed the
second coming of the Christ Himself, so that they had longed for years to meet this God-Man once in their lives.

They were too poor to find the money for their passage to India.  But in their burning desire to see the God-Man in flesh and
blood, they laid by each week a few coins out of their small wages, and in a few years they had enough money to become deck-
passengers without the pleasant luxury of the higher classes on the ship.  So they sailed for several months, and at last reached
India and Tiruvannamalai. 

The couple narrated all their story to Sri Bhagavan, all the privations they had undergone to have a look at Sri Maharshi.
Sri Bhagavan was all kindness to them.  He heard their story with great concern, and then remarked:  'You need not have
taken all the trouble. You could well have thought of me from where you were, and so could have had all the consolation of a
private visit.'  This remark of Sri Bhagavan, they could not easily understand, nor did it give them any consolation as they
sat at His feet like Mary.  Sri Maharshi did not want to disturb their pleasure in being in His immediate vicinity, and so left them
at that.

Later in the evening, Sri Maharshi was inquiring about their day-to-day life, and incidentally their talk turned to Peru.

The couple began picturing the landscape of Peru and were describing the sea coast and the beach of their own town.
Just then Maharshi remarked: 'Is not the beach of your town paved with marble slabs, and are not coconut palms
planted in between them?  Are there not marble benches in rows facing the sea there and did you not often sit on the fifth
of those with your wife?'  This remark of Sri Maharshi created great astonishment in the couple.  How could Sri Bhagavan,
who had not gone out of Tiruvannamalai, know their own place?

Sri Maharshi only smiled and remarked: "It does not matter how I can tell.  Enough if you know that in the Self there is
no Space-Time.'

This confirmed in the minds of the couple Sri Maharshi's original statement that they could well have thought of Him even
at their own home and so obtained His blessings.

****

Arunachala Siva.           

   
       
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 04, 2013, 11:20:54 AM

Vichara Sangraham:

Devotee: What is the purport of teaching that one should meditate, through the "I am He" thought, on the truth, that one
is not different from the self luminous Reality that shines like a flame?

Maharshi: (A): The purport of teaching that one should cultivate the idea that one is not different from the self luminous
Reality, is this: ' In the middle of the eight petaled  Heart Lotus which is the nature of all, and which is referred to as Kailsa,
Vaikunta and Paramapada, there is the Reality which is of the size of the thumb, which is dazzling like lightning and which
shines like a flame. By meditating on it, a person, gains immortality.'     

From this we should know that by such meditation, one avoids the defects of (1) the thought of difference, of the form
'I am different, and that is different,' (2) the meditation on what is limited, (3) the idea  that the real is limited, and
(4) that it is confined to one place.

contd.,

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 04, 2013, 04:44:41 PM
(http://media1.santabanta.com/full1/Budhism/Lord%20Buddha/lord-buddha-25a.jpg)

 












"Language is only a medium for communicating one's thoughts to another.
It is called in only after thoughts arise; other thoughts arise after the
'I'-thought rises; the 'I'-thought is the root of all conversation. When
one remains without thinking one understands another by means of
the universal language of silence."
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 05, 2013, 11:34:55 AM







(http://images.clipartof.com/thumbnails/1046643-Cartoon-Boy-Crying.jpg)

D.: A young man from Mysore gave a written slip to Sri Bhagavan and waited for an answer. He had asked Sri Bhagavan to say where other Mahatmas could be found whom he might approach for guidance. He confessed that he had left his home without informing his elders  in order that he might seek God through Mahatmas. True, he knew nothing of God or of search for Him. Therefore he desired to see Mahatmas.

Sri Bhagavan simply returned the note saying: I must answer any and every question. Unless I do so I am not great. The boy tore away the slip and wrote another, which said, “You are kind to squirrels and hares. You fondle them when they struggle to run away from you. Yet  you are indifferent to human beings. For instance, I have left my home and am waiting here for a fortnight. I have had no food some days. I  am struggling. Still you do not care for me.”

M.: Look here. I am not endowed with television. God has not bestowed that gift on me. What shall I do? How can I answer your questions? People call me Maharshi and treat me like this. But I do not see myself as a Maharshi. On the other hand everyone is a Maharshi  to me. It is good that you in this early age are attempting to seek God. Concentrate on Him. Do your work without desiring the fruits thereof. That is all that you should do.

(http://www.cosmicharmony.com/Sp/Ramana2a/ThatLook.jpg)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 05, 2013, 11:54:23 AM
(http://www.arunachala-live.com/gallery/albums/userpics/10001/Ramana_Maharshi-21.JPG)

   
















Bhagavan, you have given a home for this body. Will you please
give me an eternal home for my soul also? It is only for this that
I have come here severing all ties with family and worldly affairs.
Bhagavan, still walking, turned to him after a little time and said,
Cohen, your firm conviction brought you here. Where is the room
for doubt?
(Human Gospel)

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 05, 2013, 11:56:13 AM
When Bhagavan passed by his hut that afternoon, he asked Cohen whether he had eaten his lunch - something he had never done before. Cohen replied that he had eaten just a little rice and vegetable. To which Bhagavan replied, Rice and vegetable? That is very good. When I was in Virupaksha cave, for days there would not be any food. On some days somebody would bring some rice. I would add water to the cooked rice and then eat it without salt. You have got rice, vegetables, salt, and yogurt on top of it. Cohen told me, After that day, not even once was I distracted by any thought of food. He added, That is the advantage when you stay with the Master. Every defect is rooted out once and for all. Living with a master is itself a spiritual sadhana. (Human Gospel)
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 05, 2013, 01:59:19 PM
Vichara Sangraham:

continues....

(B) The purport of teaching that one should meditate with the 'I am He' thought is this:  sahaham: soham; sah the
Supreme Self, aham the Self that is manifest as 'I'.  The jiva which which is the Sivalinga resides in the heart lotus
which is its seat situated in the body which is the city of Brahman.  The mind which is the nature of egoism, goes
outward identifying itself with the body etc., Now the mind should should be resolved in the heart, i.e. the I-sense
that is placed in the body etc., remaining undisturbed, in the state of the Self-nature becomes manifest in a subtle
manner as 'I-I'; that self nature is all and yet none, and is manifest as the Supreme Self everywhere without the
distinction of inner and outer; that shines like a flame, as was stated above, signifying the truth, 'I am Brahman'.  If,
without meditating that as being identical with oneself, one imagines it to be different, ignorance will not leave.  Hence
the identity-meditation is prescribed.

contd.,

Arunachala Siva.           
Title: Re: Bhagavan Ramana Teachings
Post by: Jewell on September 05, 2013, 03:01:13 PM
(http://www.arunachala-ramana.org/photos/restored_photos/full/SOS_08.jpg)
(http://3.bp.blogspot.com/-uLhFtfH9dbo/T3fvNPJWPXI/AAAAAAAAFek/Vl5mKG0KYfg/s1600/10.gif)

Long live the mantra ‘Namo Ramanaya’,
for the benefit [of all living beings].
Long live the fragrant lotus feet of the True One,
who releases us from [our ignorance]!

Long live [the mantra] Nama Sivaya! Long live the feet of the Master!
Long live the feet that never, even for an eye’s blink, leave my heart!

Ramana Puranam
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 06, 2013, 11:17:45 AM
Vichara Sangraham:

If one meditates for a long time, without disturbance, on the Self ceaselessly, with the 'I am He' thought which is the
technique of reflection on the Self, the darkness of ignorance which in the heart and all the impediments which are but
the effects of ignorance, will be removed, and the plenary wisdom will be gained.

Thus, realizing the Reality in the heart-cave, which is in the city (of Brahman) viz., the body, is the same as realizing the
all-perfect God.

In the city of nine gates, which is the body, the wise one resides at ease.  (Srimad Bhagavad Gita)

The body is the temple; Jiva is God (Siva). If one worships Him with the 'I am He' thought, one will gain release.

The body which consists of the five sheaths is the cave, the Supreme that resides there is the Lord of the Cave.  Thus the
scriptures declare. 

Since the Self is the Reality of all the gods, the meditation on the Self which is oneself is of the greatest of all meditation.
All other meditations are included in this.  It is for gaining this that the other meditations are prescribed. So, if this is gained,
the others are not necessary.  Knowing one's Self is knowing God. Without knowing one's Self that meditates, imagining
that there is a deity which is different and meditating on it, is compared by the great ones to act of measuring with one's
foot one's own shadow and to search for a trivial conch after throwing away a priceless gem that is already in one's
possession.

contd.,

Arunachala Siva.         
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 06, 2013, 12:02:40 PM
T.K. Sundaresa Iyer - At the Feet of Bhagavan:

What does the Guru say?

We approach the Guru in the restlessness of our mind and find no satisfaction in anything done or achieved.  He gives
us His benign look of Grace; in that one look is the real touch of Grace.  His proximity is the harbor of Peace, in Him you find
your haven of safety.  He is the healer of all sores in you.  You seem to be melted and lost in Him.  You are now still. The
Guru says, 'Be still and Know I am God'.  This knowing is the understanding of the absolute and relative values of Life.

Understanding what?  It is the distinctive knowledge  (the vijnana) of the eternal unchanging  Truth of your Self. In the
background of this eternal and unchanging Truth, the changeful and varying states of your doership move about and cloud
your understanding of the Real Truth of your Being.

To put this more clearly, in the words of Sri Bhagavan, 'You are the Self.'  Now no one will deny he is the Self, the eternal
changeless basis of himself.  This Self is Pure Being, conscious of Itself.  It is Pure Bliss, in the sense that in Itself is not
touched or affected by the pleasures and pains of your varying states.  Know to fix yourself as this Self, and to abide as such,
unmoved by the fluctuating feelings of pain and pleasure, which pass and re pass before you, unaffected by the Self.

contd.,

Arunachala Siva.         
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 06, 2013, 05:50:01 PM
Bhati blooms only on attainment

One day a lady who was well versed in classical music and who was also proficient in playing the Veena , came up with a question to Bhagavan. “Bhagavan is it possible to attain liberation through music alone or would other spiritual practices be required,?" the lady asked. Bhagavan remained silent as if to reveal the stillness of the Atman where no music can penetrate. The lady, unable to understand Bhagavan's silence further queried, “Did not Saint Thyagaraja and other saints attain moksha by singing the praises of God?" A smile broke forth from Bhagavan. He said, “Thyagaraja and the others did not attain Moksha through their songs but from the ecstasy that sprang forth from within as a result of their realisation of the ultimate. Their songs were just an expression of their blissful state. This was the reason why their music stood the test of time. This is what is called as 'Nadopanishad!"

--
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 06, 2013, 06:47:42 PM

I am free from sorrow,attachment, malice and fear. For I am other than the mind. 'He is without breath, and without mind,
pure, higher than the high, and imperishable'.

*

As the sun appears after the destruction of darkness by dawn, so Atman, appears after the destruction of ignorance by
Knowledge.

*

Though Atman is an ever present reality, yet because of ignorance It is unrealized.  On the destruction of ignorance, Atman
is realized.  It is like the case of the ornament on one's neck. 

*

Brahman appears to be a Jiva through ignorance, as the stump of a tree appears to be a man.  This jivahood is destroyed
when the real nature of the Jiva is realized.

*

The knowledge produced by the realization of the true nature of Reality, destroys ignorance by notions of 'I' and 'mine' as the
sun, the mistake regarding one's direction. 

Arunachala Siva.

       
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 07, 2013, 11:41:02 AM
T.K. Sundaresa Iyer - At the Feet of Bhagavan:

What does the Guru say?

continues....

There must be no clouded vision of yourself.  Whatever the nature of your doership and enjoyership, painful or pleasurable
you are always tranquil in the firmness of your real Being, as realized by the distinctive knowledge (vijnana) of yourself.
This is the surest way to Peace, as taught by the Upanishads and by Bhagavan Sri Ramana.

Now you have been told about the constant part of yourself, and you also have to be told about the variable quantity in
you.  It is the mind.  This is responsible for all your moods and states of being, their activities , painful and pleasurable.
Its nature is to identify itself with the body and induce it  to activities, leading to pleasure or pain.  This is due to its rajasic
and tamasic nature.

Though these qualities of the mind not only identifies itself with the gross body, but it also veils and hides the constant
part of yourself, the Atman, the real Self.

But there is also a saving grace about the mind. Apart from its rajasic and tamasic nature, there is in it a Sattvic aspect.
The wise try ever to enhance this sattvic aspect through all activities dedicated to God.  You can learn how to improve
this aspect of the mind through study of the Srimad Bhagavad Gita.  This sattvic aspect should also be so developed
as to first control the rajasic and tamasic qualities and later to annihilate them, so that the sattvic quality come to be
100 percent of the mind.  In this state of the mind can be used as an instrument to get understanding (vijanana) of the
constant quantum of your Being -- the Sat Chit Anandam or Being Consciousness and Bliss.

contd.,

Arunachala Siva.                       
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 07, 2013, 02:06:06 PM

Vichara Sangraham:

Devotee: What is that which is called the inner worship or worship of attributeless?

Maharshi: In texts such as the Ribhu Gita, the worship of the attributeless has been elaborately explained (as separate discipline).
Yet, all disciplines such as sacrifice, charity, austerity, observance of vows, japa, yoga, puja, are in effect, modes of meditation
of the form 'I am Brahman'.  So, in all the modes of disciplines, one should see to it, that one does not stray from the thought
'I am Brahman'.  This is the purport of the worship of the attributeless.

*****

Arunachala Siva.       
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 08, 2013, 02:16:27 PM
T.V. Sundaresa Iyer - At the Feet of Bhagavan:

continues...

This understanding can be had by separating the mind from the gross body, to which it has been so long outwardly projecting,
and taking it inwards towards the Self, your constant Being.  When the mind is so trained as to be more and more in contact
with the Self, then there arises perfect understanding and abiding in the Real.

You are really free yourself; the clouds do not really affect you. Yet you are also outwardly active, according to the latencies
of the past karma in you, which work out according to the law of karma.  The potter has given up his hold on the wheel; yes,
but the wheel still moves on owing the momentum still left in it.

In the same way, you move, and yet you are unaffected, no longer clinging to the action.  You do; yet you feel you are no more
the doer.  You enjoy or suffer; yet you feel you are no more the one who suffers or enjoys.  You are a mere witness of all
things in your varying states; waking, dreaming and sleeping. You are you or I am I, or the Self is the Self.  And these states
pass and re-pass.  This is the state of real knowledge (Jnana) or real devotion (Bhakti).  This is the message of the Gita.
This is equally the message of our benign Guru, Sri Ramana Maharshi.

Let us heed it and in our desperate need take full courage. May Sri Gurudeva so bless us that we abide as the Self, and so
have done with the egotistic 'I' and its endless round of coming and going.  Lokamanya Tilak declared:  'Swaraj is my birthright,
and I shall have it.'  So too Gurudeva declares, 'Pure Knowledge is your Birthright and you shall have it.'

*****

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 08, 2013, 02:29:19 PM
Vichara Sangraham:

Devotee:  What are the eight limbs of knowledge (Jnana ashtanga)?

Maharshi:  The eight limbs are those which have been already mentioned, viz., yama, niyama, etc., but differently defined:

1. Yama: This is controlling the aggregate of sense organs, realizing the defects that are present in the world consisting
of the body etc.,

2. Niyama: This is maintaining a stream of mental modes that relate to the Self and rejecting the contrary modes.  In other
words, it means love that arises uninterruptedly for the Supreme Self.

3. Aasana:  That which the help of which constant meditation on Brahman is made possible with ease is Aasana.

4. Pranayama:  Rechaka (exhalation) is removing the two unreal aspects of name and form from the objects constituting
the world, the body etc., Puraka (inhalation) is grasping the three real aspects, existence, consciousness and bliss,
which are constant in those objects, and Kumbhaka is retaining those aspects thus grasped.

5. Pratyahara:  This is preventing name and form which have been removed from re-entering he mind.

6. Dharana:  This is making the mind stay in the heart, without straying outward, and realizing that one is the Self itself
which is Existence-Consciousness-Bliss.

7. Dharana:  This is meditation of the form 'I am only Pure Consciousness.'  That is, after leaving aside the body which consists
of five sheaths, one inquires, 'Who  am I?'  and as a result of that, one stays as 'I' which shines as the Self.

8. Samadhi:  When the 'I'-manifestation also ceases, there is (subtle) direct experience.  This is Samadhi.

For pranayama etc., detailed here, the disciplines such as Aasana etc., mentioned in connection with Yoga are not necessary.
The limbs of knowledge may be practiced at all places and at all times. 

*****

Arunachala Siva.         
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 08, 2013, 06:44:08 PM
(http://www.theendofseeking.net/Graphics/Ramana%20Maharshi/Ramana%20Maharshi%20-%201%20-%20186x294%20BW.jpg)

     







A simple man, not learned, is satisfied with japa or worship. A Jnani
is of course satisfied. The whole trouble is for the book-worms.
Well, well. They will also get on.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 09, 2013, 07:40:53 PM
(http://shantidevadotme.files.wordpress.com/2012/09/3973509360_9668c922d6.jpg?w=652)

   (http://thefigleaf.qwestoffice.net/images/vine.png)

If you make your outlook that of wisdom,
you will find the world to be God.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 09, 2013, 07:50:57 PM
(http://2.bp.blogspot.com/-6s7MevxLS50/UMCPZpT5a-I/AAAAAAAADdA/YRv27OCYb3Q/s400/Sri+Ramana.jpg)

   





                                (http://sweetclipart.com/multisite/sweetclipart/files/imagecache/middle/praying_hands_1.png)

Practice is for gaining wisdom (jnana).
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 09, 2013, 08:02:02 PM
(http://radhanathswamiyatras.com/wp-content/uploads/2012/11/Chaitanya-Mahaprabhu-as-Radha-Krishna.jpg)

Let your standpoint become that of wisdom
then the world will be found to be God.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 09, 2013, 08:03:51 PM
(http://davidgodman.org/interviews/images/Bhagavan8.jpg)

The mind is a bundle of thoughts. The thoughts arise because
there is the thinker. The thinker is the ego. The ego, if sought, will
automatically vanish. The ego and the mind are the same. The ego is
the root-thought from which all other thoughts arise.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 09, 2013, 08:09:44 PM
(http://images.wikia.com/epicrapbattlesofhistory/images/e/ea/Socrates_Portrait_400.jpg)

This ignorance must go. Again, who says ‘I am ignorant’? He must
be the witness of ignorance. That is what you are. Socrates said,
“I know that I do not know.” Can it be ignorance? It is wisdom.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 09, 2013, 08:15:10 PM
(http://3.bp.blogspot.com/--LXjY1gSLWA/TvDY6pn4pII/AAAAAAAABJw/jIGMfhvOgRk/s320/love-or-hate-red.jpg)

Oudasinyam abhipsitam.

Indifference is advised.
But what is it?
It is absence of


love and hatred.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 09, 2013, 08:19:36 PM
(http://www.oricomtech.com/projects/animskel.gif)

Even if you try not to do your duty you will be
perforce obliged to do it. Let the body complete
the task for which it came into being.
Title: Re: Bhagavan Ramana Teachings
Post by: sanjaya_ganesh on September 09, 2013, 09:13:44 PM
No wonder Swami Chinmayananda said that he just could not look into the eyes of Bhagawan. Seeing some of the  pictures you posted, Nagaraj ji, I too feel exactly that way.  Cannot explain why... It is the same feeling Ma Yasodha had looking into the mouth of Infant Krishna who ate sand, I guess. You see anantha koti Brahmanda in those eyes - who can bear that?
Sanjay
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 10, 2013, 09:20:29 AM
Dear sanjaya,

Chinmayananda (he was called Bhaskra Menon at that time), spent only 15 minutes with Sri Bhagavan.  Later he said:
All that I have learned in Uttarakasi, had been conferred to me by Sri Ramana Maharshi, in those 15 minutes!

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 10, 2013, 10:49:17 AM
Vichara Sangraham:

Devotee:  By practicing the disciplines taught above, one may get rid of the obstacles that are in mind.  viz., ignorance,
doubt, error etc., and thereby attain quiescence of mind. Yet there is one last doubt.  After the mind has been resolved
in the heart, there is only Consciousness shining as the plenary Reality.  When thus the mind has assumed the form of
Self, who is there to inquire?  Such inquiry would result in self worship.  It would be like the story of the shepherd searching
for the sheep that was all the time on his shoulders.

Maharshi:  The Jiva itself is Siva. Siva Himself is the Jiva. It is true that the jiva is no other than Siva.  When the grain
is hidden inside the husk, it is called paddy.  When it is dehusked, it is called rice.  Similarly, so long as one is bound by
karma one remains as jiva.  When the bond of ignorance is broken, one shine as Siva, the Deity.  Thus declares a scriptural
text.  Accordingly, the Jiva which is mind is in reality the pure Self; but forgetting this truth, it imagines itself to be an individual
soul, and gets bound in the shape of mind.  So its search for the Self, which is Itself, is like the search for the sheep by the
shepherd.  But still, the Jiva which has forgotten its self, will not become the Self through mere mediate knowledge. By the
impediment caused by the residual impressions gathered in previous births, the Jiva forgets again and again its identity with
the Self, and gets deceived, identifying itself with the body etc., Will a person become high officer by merely looking at him?
Is it not by steady efforts in that direction, that he could become a highly placed officer?  Similarly, the Jiva, which is in bondage
through mental identification with the body, etc., should put forth effort in the form of reflection on the Self, in a gradual and
sustained manner, and when thus the mind gets destroyed, the Jiva would become the Self.

The reflection on the Self which is thus practiced, constantly will destroy  the mind, and thereafter will destroy itself like the
stick that is used to kindle the cinders burning a corpse. It is this state that is called release.

****

Arunachala Siva.                 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 10, 2013, 01:13:39 PM
At the Feet of Bhagavan - T.K. Sundaresa Iyer:

Where can the Self be found?

In the state of deep sleep (sushpti), the Self experiences repose and unmixed bliss, and has the experience of coming out of it
refreshed, -- from that 'something' into which the Self has receded while in deep sleep.

What is that 'something'?  That is the Self, the pratyag-atma, the unaffected Witness-Conscious-Self Aware.  This is the
unchanging Truth, the ground of one's real Being, in the presence of which the states of waking, dreaming, and sleeping
pass in succession.  It is the real Being that is the 'I-I' in the Heart. 

Sri Bhagavan urges that the basis of all manifestations be realized as the Self, self-aware as 'I-I'  in the inmost core of the
Heart, with Witness-Consciousness unmoved and unconditioned. 

This realization alone can give the experience of the Self with All.  And only on realization of That, can selfless work (nishkama
karma) become a matter of course.  Then everything one does becomes spontaneous and natural (sahaja dharma), and that
is the universal religion (Vishwa dharma), so the inner experience and the outer life become coordinated in Integral Existence.
That is pure devotion, true Yoga, and Full Knowledge (poorna jnana).

****

Arunachala Siva.             
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 11, 2013, 11:11:52 AM
T.k. Sundaresa Iyer: - At the Feet of Bhagavan:


Silence - Self Imposed or Imposed by the Self?

That which is,  us Sat variously termed positively as Light, Supreme, or Prime Consciousness, Fullness, Heaven, Silence,
Grace, and negatively as Nirvana, Nisreyah and so on.  Its aspects of Chit and Ananda, Knowledge and Bliss, are expressed
as the Heart of all that appears as Existence.  In its aspect as Grace its own effort is to express itself through all that exists.
This expression of joy is the eternal Dance behind all the wakefulness, dreams and peaceful deep sleep of life, though
these three alone appear as our experience.

The effort of humanity from time immemorial has been to discover this Joy eternal and this has been termed Tapasya.  The
result of such an effort is not the attainment of something new but only fitting the vehicle so as to be overtaken by the
ever-present Grace and be in It, and then to find that there is nothing but It.  Wherever there is a perfect vehicle overtaking
the expression of Grace are immediate and perfect and such a one is termed Maharshi, Siddha, Jivan Mukta and so on.

contd.,

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 12, 2013, 04:52:50 PM
Vichara Sangrham:

Devotee: What are the characteristics of the Jivanmukta  (the liberated in life) and the Videhamukta (the liberated at death)?

Maharshi: 'I am not the body. I am Brahman which is manifest as the Self.  In me who am the plenary Reality, the world consisting
of bodies etc., are mere appearances, like the blue of the sky.'  He who has realized the truth thus is a Jivanmukta.  Yet, so long
as his mind has not been resolved, there may arise some misery for him because of relation to objects on account of prarabdha
karma, which has begun to fructify and whose result is the present body, and as the movement of mind has not ceased there
will also be the experience of bliss.  The experience of Self is possible only for the mind that has become subtle and unmoving
as a result of prolonged meditation.  He who is thus endowed with a mind that has become subtle, who has the experience of
Self is called a Jivanmukta.  It is the state of jivanmukti that is referred to as the attributeless Brahman and as the Turiya.
When even the subtle mind gets resolved and experience of self ceases, and whn one is immersed in the ocean of bliss and
has become one with it without differentiated existence is called a Videha mukta.  It is the state of Videha mukti that is refrerred
to as the state transcendent state of attributeless Brahman and as the transcendent Turiya.  This is he final goal.  Because of the
grades in misery and happiness, the released ones, the Jivanmuktas and Videha muktas, may be spoken of as belonging to
four categories - Brahmavid, Barhmavara, Brahmavariyan and Brahmavarishta.  But these distinctions are from the stand point
of the others who look at them.  In reality, however, there are no distinctions in release gained through Jnana.

*****


Arunachala Siva.         
Title: Re: Bhagavan Ramana Teachings
Post by: Balaji on September 12, 2013, 06:28:19 PM
2-1-46 Afternoon
Another visitor asked Bhagavan if it was not necessary that the varnasrama differences should go if the nation was to progress.
Bhagavan: “How can one say whether it is necessary or not necessary? I never say anything on such subjects. People often come and ask me for my opinion on varnasrama. If I say anything they will at once go and publish in the papers, ‘So and so also is of such and such an opinion.’ The same scriptures which have laid down varnasrama dharma have also proclaimed the oneness of all life and abheda buddhi as the only reality. Is it possible for anyone to teach a higher truth than the Unity or oneness of all life? There is no need for anyone to start reforming the country or the nation before reforming himself. Each man’s first duty is to realise his true nature. If after doing it, he feels like reforming the country or nation, by all means let him take up such reform. Ram Tirtha advertised, ‘Wanted reformers — but reformers who will reform themselves first.’ No two persons in the world can be alike or can act alike. External differences are bound to persist, however hard we may try to obliterate them. The attempts of so-called social reformers to do away with such classes or divisions as varnasrama have not succeeded, but have only created new divisions and added a few more castes or classes to the already existing ones, such as the Brahmo-Samajists and the Arya Samajists. The only solution is for each man to realise his true nature.”
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 13, 2013, 10:02:18 AM
Vichara Sangraham:


Devotee: Even though the heart and the Brahmarandhara alone are the loci fit for meditation, could one meditate, if
necessary, on the six mystic centers (adharas)?

Maharshi:  The six mystic centers, etc., which are said to be loci of meditation, are but products of imagination.  All these
are meant for beginners in Yoga.  With reference to meditations on the six centers, the Siva Yogins says, 'God who is
of the nature of on dual plenary, Consciousness-Self , manifests, sustains and resolves us all.  It is a great sin to spoil
that Reality by superimposing on it  various names and forms such as Ganapati, Brahma, Vishnu, Rudra, Maheswara and
Sadasiva.', and the Vedantins declare, 'All those are but imaginations of the mind.'  Therefore, if one knows one's Self which
is of the nature of consciousness that knows everything, one knows everything.  The great one have also said, 'When that
One is is known as it is in Itself, all that has not been known becomes known.'  If we are endowed with various thoughts
meditate on God that is the Self, we would get rid of the plurality of thoughts by that one thought; and even that one
thought would vanish.  This is what is meant by saying that knowing one's Self is knowing God.  This knowledge is Release.

****
(Excerpts from Vichara Sangraham - completed)

Arunachala Siva.                     

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 14, 2013, 10:27:55 AM
T.K. Sundaresa Iyer - At the Feet of Bhagavan:

Who am I?

I am the Self (Atman).  I am Being-Consciousness.  Being is my nature.  I am the Self aware Witness-Consciousness.  I have
no identity with the three states -- waking, dream, and deep sleep.  They pass and re-pass in my presence.  I am the Knower
of Reality.  I have my identity with the Divine.

Being unattached to any fluctuations of the life-force and the mind, I have neither joys nor sorrows.  These pertain to the states
of waking and dream, which are the mental modes of the individual soul.  In the waking state, he is known as the Viswa. In the
dreaming state he is known as the radiant, Taijasa.  In the sleeping state he is known as the wise, Prajna.  I am the Knower
of Reality.

These three states are really non existent,  they function only as the result of the latent tendencies (vasanas) of the mind.  And
even while they function and screen my real identity, I am the Self.

I am the Present ever present, so I am not newly discovered or obtained, only I have no delusion about myself.  I am unborn
(aja), so death does not mean loss of body, whether gross, subtle or causal.  To me death means only identifying the self with
the non-Self.  This is the intoxication (Pramada) and this intoxication is Death.  So has Sri Maharshi taught.

The discrimination which removes this intoxication (pramada) is Immortality.  This Immortality  is not obtained after prolonged
penance and at some distant point of time. It is obtained HERE AND NOW.  As a result of this discrimination, I steady myself to
inquire who I am.  After this inquiry, as instructed by the Benign Guru, I find the 'I' to be the real substratum, the Self, ever aware.
All this inquiry is only on the path, for the Final Goal is the supreme Wholeness, into which there is nothing to inquire.

I am the Final Goal of the path.  The Reality that I AM appears to be hidden by confusion and a veil.  But by the Grace of the Guru,
I being fixed firmly in my own reality, the veils have fallen away, both inside and out.  So I am the One indivisible, the Turiya (Fourth
State). Yet though it is termed the 'fourth' with reference to the changing three states, yet this 'fourth' is the substratum and
and the primal state of Being. When this fourth is in contact with the Guru's real nature, then is established Being, and then is
the One Whole.

I am the Heart (hrdaya), the one eternal 'I-I'.


****

Arunachala Siva.     
         
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 15, 2013, 11:15:21 AM
At the Feet of Bhagavan - T.K. Sundaresa Iyer:

The Knower and the Magician:

People who visited Bhagavan used to discuss with Him several aspects of spiritual life and also the attainment of psychic and
magical powers, (siddhis).  Bhagavan used to say that we are all siddhas, because it is only after very great efforts and penances
that we achieved this bodily existence.  The purpose of this wonderful attainment is to achieve the greatest of all attainments -
the Pure Existence-Knowledge-Bliss.  But if we use the embodiment only to gain psychic powers, we only put on more fetters -
golden chains for iron ones.  All the same, fetters are fetters, and to remove those gold you have to requisition the service of the
supreme fetter breaker, namely one who has attained nirvana.     

In the view of the knower (Jnani), these powers are not more real than those gained in a dream.  Suppose a beggar has a
dream that he is a king ruling some kingdom.  So long as the dream lasts, he has the pleasure and satisfaction of being a
king, but the moment he wakes up he has to pick up his begging bowl again to appease his hunger.  So too, these powers
satisfy only so long as they pertain to the existence of the inner nature.  But when that is found to be non existent, then will
come the rude shock of finding these powers as essentially fake.

contd.,

Arunachala Siva. 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 16, 2013, 11:23:08 AM
T.K. Suindaresa Iyer - At the Feet of Bhagavan:

The Knower and the Magician:

continues....

To illustrate this principle, Bhagavan used to quote the story in the Prabhulinga Leela of a great Siddha named Goraknath.
After very great efforts of various kinds, this man had so perfected his physical body, that it would not die even for a thousand
years.  He put his body to various tests, and it stood them well.  In high glee, at the success of his bodily perfection he invited
all great souls and the yogis, to cut his body with a sword.  When they subjected his body to this test, it could never be cut or
pierced  by the sword, but it emanated such a loud metallic clang that its resonance lasted for several minutes, as in the case
of temple bells. The Siddha was so contented at having overcome the fear of death, that it never occurred to him that his     
embodied state still come to an end some day or other. 

While he was feeling supremely happy in his foolish paradise, he heard of a great Jnani, Allamma Prabhu, to whom people
were flocking day in and day out in large numbers, to sit at his feet and imbibe the bliss of his Being, and to benefit from the
Truth of his spoken words.  Needless to say, this Jnani was in fact Lord Sankara Himself incarnate in that form to help mankind.
He explained to all who came to Him that all our bodily experiences are false; being based on the non existent separateness
of individuals; also that unless the 'Self be realized as the Witness-Light before whom the three states of waking, dream and
sleep pass and re-pass, one cannot remain unaffected by the experiences of mind-stuff, pleasant and painful and that the
Fourth State is the permanent aspect of Being, experienced in and as the Center (akasa) of the Heart.  This State is one
indivisible whole in all beings, on realizing which all sense of opposites and triplicities vanish. In brief, His teaching was that
you are the Absolute Reality, the One unique witness of all -- indeed, rather, that very 'all' does not exists, for the word
implies something outside itself as a non existent duality, whereas there is only the One Consciousness Being Awareness,
which you are. To be That is the only real Bliss.

Now our great Siddha resorted to this Jnani's presence out of idle curiosity to see what kind of man He was, and if possible
to arrogantly challenge Him and scoff at His teaching,

contd.,

Arunachala Siva.                                       
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 17, 2013, 10:49:48 AM
T.K. Sundaresa Iyer - At the Feet of Bhagavan:

The Knower and the Magician:

continues... 

He was surprised to find that the Jnani was a poor specimen of bodily health, a mere skeleton of skin and bone. He accosted
him in not very venerable terms, saying, 'They say you are a great Jnani who has overcome the fear of death.  But what a miserable
sort of body you live in !  Do you think that with this body you can have overcome the fear of death?  Look at me!  I am sure that
I have so perfected my body that it can never be killed.  Here is a sword; try it on this body, and you will see for yourself the
nature of attainment !

The Jnani requested to be excused from making such a hazardous experiment. But when Gorakhnath persisted in his request,
He took up the sword  and struck it against his body.  Of course, the metallic sound came out and echoed for a while.  IN all
seeming humility, Allamma Prabhu pretended to be greatly impressed by the man's attainment.  Said He: It is indeed a great power
you have attained. All the glory to you !  But now I have granted your request to test your body, you must grant my request
to subject my body to the same experiment. Please take the sword and kill me with it.

The Siddha was afraid to do this.  He said that the Jnani would die.  But the Jnani said, 'It will not matter if I die for I shall not
hold you responsible.' So the man took up the sword and struck at the Jnani's body. To his great surprise, the sword passed
straight through the body without affecting it in any way, as it is swished through open space.  Gorakhnath found that he could
pass it from left to right, from right to left, to and fro and yet Allamma Prabhu was in no way affected by it.  It was as though
the sword were passing through empty air !

This gave him a rude shock indeed.  He said to Allamma, 'What is it that I have achieved after all? I have only baked the pot,
while you have the core of the deathless Being.  Great Guru, pray take me as your disciple, and teach me how to know the
Immortal Self.   Saying this the Siddha fell prostrate at the feet of the Jnani, who accepted him as his disciple and taught him
the Knowledge beyond knowledge and ignorance.

Now this story was a wonderful illustration of the real state of Bhagavan's imperishable Being, and all who loved Truth enjoyed
it and were enlightened about the state everlasting.

****

Arunachala Siva.                     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 19, 2013, 10:48:17 AM
Silent Power:  Swami Madhavananda:

On one occasion, probably in 1939, Sri P.M.N. Swamy, a staunch devotee of Bhagavan and secretary of Sri Ramana
Satchidanada Mandali, Matunga, went to the Asramam at Tiruvannamalai to have darshan of Bhagavan and stayed
for the day there with his wife and nine month old child, Ramanan.

They had their breakfast in the common dining hall in the morning.  After finishing they went to wash their hands at the
tap outside, leaving child in the Hall.  By this time, Ramanan crawled away somewhere and could not be seen.  By this
time Ramanan crawled away somewhere and could not be seen.  The perturbed father called out to the child as,
'Ramana, Ramana'.

Bhagavan, who was then passing on His way to the meditation hall immediately responded to the call and the child
also was found near the well in the Asramam compound.  The response from Bhagavan naturally created a little puzzle
in Sri P.M.N. Swamy's mind because he thought that the call 'Ramana, Ramana' intended for his child might have been
wrongly interpreted by Bhagavan.

Bhagavan was quick to read Sri Swamy's mind and told him: 'Why do you feel puzzled when I responded to the call?
Is there any difference between this Ramana (meaning Himself) and that Ramana (meaning the child)?'

The Self remains with all beings.

****

Arunachala Siva.               
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 21, 2013, 05:10:17 PM

Sri Bhagavan has said:


What are sins? Why, for example, does a man drink too much? Because he hates the idea of being bound – bound by the incapacity to drink as much as he wishes. He is striving after liberty in every sin he commits. This striving after liberty is the first instinctive action of God in a man’s mind.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 21, 2013, 07:39:54 PM
Sri Bhagavan has said to a foreigner:



The realization of truth is the same for both Indians and Europeans. Admittedly the way to it may be harder for those who are engrossed in worldly life, but even then one can and must conquer.


Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 22, 2013, 10:22:43 AM
T.K. Sundaresa Iyer - At the Feet of Bhagavan:

THOUGHT TRAVELS TOO.

Mr. and Mrs. S. were visitors from Peru (South America) to the Asramam.  They had heard of the Maharshi and His greatness,
of how He was accepted by Arunachala, and how He and Arunachala are One.  To the couple, Sri Maharshi's presence on the
earth seemed the second coming of the Christ Himself, so they had longed for years to meet this God-Man once in their lives.

They were too poor to find the money for their passage to India.  But in their burning desire to see the God-Man in flesh and blood,
they laid by each week a few coins out of their small wages, and in a few years, they had enough money to become deck passengers
without the pleasant luxury of the higher classes on the ship. So they sailed for several months, and at last reached India and
Tiruvannamalai.

The couple narrated all their story to Bhagavan, all the privations they had undergone to have a look at  Sri Bhagavan.  Bhagavan
was all kindness to them.  He heard their story with great concern, and then remarked: 'You need not have taken all this trouble.
You could well have thought of me from where you were, and so could have had all the consolation of a personal visit.'

This remark of Sri Bhagavan they could not understand easily, nor did it give them any consolation as they sat at His feet like Mary.
Sri Maharshi did not want to disturb their pleasure in being in His immediate vicinity, and so He left them at that.

Later in the evening, Sri Maharshi was inquiring about their day to day life, and incidentally their talk turned to Peru.  The couple
began picturing the landscape of Peru and were describing the sea-coast and the beach of their own town.  Just then Maharshi
remarked: 'Is not the beach of your town paved with marble slabs, and are not coconut palms planted in between?  Are there not
marble benches in rows facing the sea there and did you not often sit on the fifth of those with your wife?'

This remark of Sri Maharshi created great astonishment in the couple.  How could Maharshi, who had never gone out of
Tiruvannamalai, know so intimately such minute details about their own place? 

Sri Maharshi only smiled and remarked: 'It does not matter how I can tell. Enough if you know that in the Self there is no
Space-Time.'

This confirmed in the minds of the couple Sri Maharshi's original statement that they could well have thought of Him even
at their own home and so obtained His blessings.

***

Arunachala Siva.                           
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 23, 2013, 11:38:05 AM


T.K. Sundaresa Iyer:  At the Feet of Bhagavan:

About the year 1948. the Asramam received a letter from His Holiness Sri Sankaracharya of Puri (Govardhana Math),
expressing his desire to pay a visit to Bhagavan and to get certain doubts cleared.   Incidentally, the letter categorically
mentioned the doubts and asked that they might be solved in reply letter.  The Chief of these referred to certain Agamic
texts: "Hara Gauri Samyogat....avacchayah yogaha" and the Teacher asked what this 'avacchayah yogaha' is.

I placed this letter at the feet of Bhagavan, and asked what answer should be sent to him.  Bhagavan simply laughed and
said that the questioner knew it all himself and need no fresh light, but that he would know it better if he came in person.

A reply was sent accordingly on these lines.

After some days, the Acharya visited the Asramam. Bhagavan gave instructions for him to be received and attended to with
all the care and respect for his exalted position.  The Asramites spared no pains in arranging his reception and accommodation.

Sri Bhagavan was seated in the Golden Jubilee Hall on the granite sofa.  And eager spectators had gathered in their hundreds.
Quite near to Bhagavan's sofa, a small dais was arranged with a deer's skin for the Pontiff to sit on, and then he was escorted
to the presence of Bhagavan.

On coming before the Maharshi, the Teacher greeted Him with his staff as is the custom of sannyasins, and was shown the
seat arranged for him.  He was surprised that so prominent a seat has been allotted.  He asked the dais to be removed,
spread the deer's skin on the ground and sat.

After a little preliminary talk, the Teacher repeated the main question of his letter and asked Bhagavan to enlighten him on the
meaning of the phrase.  Bhagavan gave him look of Grace and was silent, and the Teacher was all receptive.  No words were
exchanged between them.  Thus over half an hour passed.

Then Bhagavvan smiled and remarked: 'What is there to explain?  You know it already.  This text represents only the very
essence of Divine Knowledge -- when Nature unites with the Person, then the visible becomes all shadows.  It is as meaningful
as pictures on the cinema screen, and then will be experienced the state of All Self as seen.... The One Being Consciousness which
projects this all out of Itself, sustains and then withdraws again into Itself.  Having swallowed all the shadows of the world, Itself
dances as the Ocean of Bliss, the Reality or Substratum of all that is, was and shall be. And then It is I-I.'

The Teacher seemed to have received the new Light and Life.  He was all joy.  He said that in all his wandering through the
country, he had tried to be enlightened upon this mystery; but it was only here that he got the secret and truth of Light as
explained in the texts of Vedanta.

So overwhelmed with joy, was he, that he repeated his visit to Bhagavan when Matrubhuteswara Shrine was consecrated,
and he personally supervised all rituals in the Yagasala and saw to it that everything went off alright.

*****

Arunachala Siva.                   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 23, 2013, 05:11:50 PM
Conscious Immortality: Paul Brunton:

Q: What is renunciation?

Maharshi: Giving up the ego.

Q: Is it not giving up the possessions?

Maharshi: The possessor too.

(This has also appeared in Talks No, 164.)

Of the 62% of Brunton's notes that correspond to the material from Talks.  Of the 62% of notes, 67% of them
matches that text (Talks)  word-by-word.

Arunachala Siva.       
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 24, 2013, 10:50:19 AM
Silent Power - Anonymous:

When in ancient days even Sri Dakshinamurti, the Adi Guru, guru of all gurus was able to reveal the truth of that one Self
only through silence, the speechless speech, who else can reveal it through speech?

In this connection, Sri Bhagavan once told the following story to Sri Muruganar.  When the four aged Sanakadi Rishis first
saw the sixteen year old Sri Dakshinamurti sitting under the banyan tree, they were at once attracted by him, understanding
him to be the real Sadguru.

They approached him, did three pradakshinas around him, prostrated before him, sat at his feet and began to ask very shrewd
and pertinent questions about the nature of Reality and the means of attaining it.  Because of the great compassion, and
fatherly love (vatsalya) which he felt for his aged disciples, the young Sri Dakshinamurti was overjoyed by their earnestness,
wisdom and maturity, and hence he gave apt replies to each of their questions. 

As he answered each consecutive question, further doubts rose in their minds and still they asked further questions.  Thus they
continued to question Sri Dakshirnamurti for one whole year, and he continued to clear their doubts through his compassionate
answers. 

Finally, however, Sri Dakshinamurti understood that if he gave more answers to their questions more doubts would arise in
their minds and hence there would be no end to their ignorance (ajnana).  Therefore, suppressing even the feeling of compassion
and fatherly love which was welling up within him, he merged himself into the supreme silence.  Because of their great maturity
(which had ripened to perfection through their year long association with the Sadguru), as soon as Sri Dakshinamurti thus merged
himself, they too were automatically merged within, into silence, the state of Self. 

Wonder-struck on hearing Sri Bhagavan narrating the story in this manner, Sri Muruganar remarked that in no book is it mentioned
that Sri Dakshinamurti ever spoke anything.  "But this is what actually happened" replied Sri Bhagavan. 

From the authoritative way in which Sri Bhagavan thus replied and from the clear and descriptive way in which He had told
the story, Sri Muruganar understood that Sri Bhagavan was none other than Sri Dakshinamurti Himself.

****

Arunachala Siva.             
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 24, 2013, 06:10:55 PM
Crumbs from His Table:  Sri Ramananda Swarnagiri:

Control of mind:

Mind alone is the cause of man's bondage and freedom.

                          - Amritabindu Upanishad

Devotee: I have not learnt to control my mind so I intend to seek ekanta vasam in North India and want Sri Bhagavan's Grace.

Bhagavan: You have come all the way to Tiruvannamalai for ekanta vasam, and that in the immediate presence and vicinity of
Ramana Bhagavan, yet you do not appear to have obtained that mental quiet.  You now want to go elsehwere and from there
you will desire to go to some other place.  At this rate there will be no end to your travels.  You do not realize that it is your
mind that drives you in this manner.  Control that first and you will be happy wherever you are.  I do not know if you have
read Swami Vivekananda's lectures.  It is my impression that he has somewhere told the story of a man trying to bury his shadow
and finding that over every sod of earth he put in the grave had dug for it, it only appeared again, so that it could never be
buried.  Such is the case of a person who tries to bury his thoughts.  One must therefore attempt to get at the very bottom
from which the thought springs and root out thought, mind and desire.

Devotee: When I spent an hour or two on the Hill yonder, I sometimes found even better peace than here, which suggests
that a solitary place is after all more conducive to mind control.

Bhagavan: True.  But if you had stayed there for an hour longer, you would have found that place too not giving you the
calm of which you speak.  Control the mind and even Hell will be Heaven to you.  All other talk of solitude, living in a forest etc.,
is a mere prattle.

(Compare: 1. Men are continually seeking retreats for themselves, in the country or  by the sea, or among hills. And thou
thyself are wont to yearn after like that.  Yet all this is the sheerest folly, for it is open to thee every hour to retire into thyself.
(Marcus Aurelius).  2. Run hither and thither, thou will find no rest in humble subjection under the government of a superior.
A fancy for places, and changing residence hath deluded many.  (Imitation of Christ -  Thomas a Kempis.)

Devotee: If solitude and abandonment of home were not required, where was the necessity for  for Sri Bhagavan  to come here
in His seventeenth year?

Bhagavan: If the same force that took this (meaning Himself) here, should take you also out of your home by all means let
it, but there is no use of your deserting your home by an effort of your own. Your duty lies in practice, continuous, practice of
Self Inquiry. 

Devotee: Is it not necessary to seek the company of the wise (the Saints and Sages)?

Bhagavan: Yes. But the best Satsangam is inhering in your Self. It is also the real guhavasam (living in the Cave). Dwelling
in the cave is retiring into your Self.  Association with the wise will certainly help a great deal.

Devotee: I appear to get the same stillness of thought by tracing the root of the mantra which I repeat, as I would put the
Who am I? inquiry.  Is there any harm in my continuing the mantra in the manner or is it essential I should only use Who am I?

Bhagavan: No. You can trace the root of any thought or mantra and continue to do so till you have an answer to your query.

Devotee: What is the effect of japas and mantras?

Bhagavan: Diversion.  The mind is a channel, a swift current of thoughts and  a mantra is a bund or dam put up in the way
of this current to divert the water to where it is needed.

Devotee: Sometime, after the stillness of thought intervened, I used to hear first some sound resembling that which one would
hear if he were in the midst of or near a rolling mill and then, a little later a sound like that of a steam engine whistle.
This way only during meditation when I was at home but here the sound is heard at all times, irrespective of whether I am
before you or walking round the Asramam. (The present experience is that the sound is like that of a humming bee.)

Bhagavan: Ask who hears the sound.  Repeat the question now and then.

****

Arunachala Siva.                   
               
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 25, 2013, 11:10:50 AM
T.K. Sundaresa Iyer - At the Feet of Bhagavan:

One morning K. was cutting down the ripe coconuts from the trees while Bhagavan was returning from the cowshed.  Bhagavan
asked K. what rod he was using to pluck the coconuts, whether it has a bamboo bit attached to the end or an iron point.  K.
remarked that it was only an iron sickle.

Bhagavan asked: 'Will not the trees be hurt by the sharp iron?  Would not a rod with a bamboo bit  at the send serve the purpose?'
And Bhagavan did not wait for a reply.

K. went on with his work, nor did he change his instrument, but continued to use the iron sickle every morning. 

A week later, at the same time as on the previous occasion, while K. was cutting down the coconuts from the trees, one
fell on his forehead and struck his nose very painfully.  This news was reported to Bhagavan.

While expressing pity for the man, Bhagavan also remarked: 'Now he will know what it is to be hurt, and also how much his
iron sickle must have heart the uncomplaining trees.'

How like this is of Bhagavan, who finds all nature pulsating with life and light!

****


Arunachala Siva.   
     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 25, 2013, 04:51:37 PM
Crumbs from His Table - Sri Ramananda Swarnagiri:

Resignation and Renunciation:

Devotee:  I have a good mind to resign from service and remain constantly with Sri Bhagavan.

Bhagavan: Bhagavan is always with you, in you, and you are yourself Bhagavan. To realize this it is neither necessary to
resign you job nor run away from home. Renunciation does not imply apparent divesting of costumes, family ties, home, etc.,
but renunciation of desires, affection and attachment.  There is no need to resign your job, but resign yourself to Him, the
bearer of the burden of all. One who renounces desires etc. actually merges in the world and expands his love to the whole
universe.  Expansion of love and affection would be a far better term for a true devotee of God than renunciation, for one
who renounces the immediate ties actually extends the bonds of affection and love to a wider world beyond the borders of
caste, creed and race.  A Sannyasi, who apparently casts away his clothes and leaves his home does not do so out of aversion
to his immediate relations but because of the expansion of his love to others around him.  When this expansion comes, one does
not feel that one is running away from home, but drops from it like a ripe fruit from a tree; till then it would be folly to leave
one's home or his job.

Devotee: Can everybody see God?

Bhagavan: Yes.

Devotee: Can I see God?

Bhagavan: Yes.

Devotee: Who is my Guide to see God?  Do I not need a guide?

Maharshi: Who was your guide to Ramanasramam?  With whose guidance do you see the world daily?  God is your own
Self beyond body, mind, and intellect. Just as you are able to see the world yourself so also you will be able to see your
Self if you EARNESTLY strive to do so, your Self alone being your guide in that quest also.

*****

Arunachala Siva.
           

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 26, 2013, 11:02:12 AM

Silent Power - Anonymous:

With the increase in distant visitors, the atmosphere at Sri Ramanasramam is growing more lively and Sri Maharshi brings home
a point by narrating stories from the past. 

One day, last week, the photo of a piece of architecture at the Madurai temple, was missing.  A few minutes earlier, it had been
seen by many people, who had gathered in the Hall but when Maurice Frydman wanted to see it, the photo could not be traced.
The Maharshi asked some of the inmates what had become of it and the most surprising part of it was that the French lady who
was stated to have obtained, it was not herself aware of having done so. 

Mr. Frydman utilized the occasion to ask a pointed question as to how the disappearance was viewed by the Maharshi Himself.

The reply was: Suppose you dram that you are taking me to Poland.  You wake up and ask me, I dreamt so and so.  Did you
dream so or know it?  And how do you view it?'

Frydman further asked: But are you not aware of the happenings in front of you?

Sri Maharshi replied:  These are all workings of the mind and the questions also.

Then Sri Maharshi narrated the story: 

When Sita was missed and Rama went about in search of her, Parvati was surprised and asked Siva, 'You had praised Rama
as the perfect being.  See how he behaves now and grieves at the loss of Sita.'

Siva replied:  If you are sceptical about Sri Rama's perfection, then put him to the test.  Transform yourself into 'Sita and appear
before him. 

Parvati did so and to her astonishment, Rama ignored her appearance and still cried, 'Sita, Ha Sita', and moved like a blind man.
Parvati was then convinced

In the course of a conversation Dr. Henry Hand asked Maharshi, 'Are you conscious of a brotherhood of invisible rishis?'

Sri Maharshi replied with a question, 'If invisible, how to see them?'

Dr. Hand, 'In consciousness.'

Sri Maharshi continued, 'In consciousness there is nothing external.'

Dr. Hand asked, 'Is there not individuality? I fear to lose my individual being.'

Sri Maharshi: 'Why fear to lose individuality? What is your state in dreamless sleep? Are you conscious of your individuality
then?'

Dr. Hand, 'It is possible.'

Sri Maharshi, 'But what is your experience?  If the individuality be there would it be asleep?'

Dr. Hand, 'That depends on the interpretation. What does Maharshi say?'

Sri Maharshi: Maharshi does not speak for your experience.  He does not force anything down your throat.

Dr. Hand, 'I know. That is what I like so much about the Maharshi and His teachings.'

Sri Maharshi: 'Do you not really take great care to get sound sleep?  Do you not prepare your bed carefully? And are you
not anxious to lose your individuality in deep sleep?  Then who fear it?

One visitor asked Him, 'How can one root out the sex idea?   

Sri Maharshi replied: By rooting out the false idea of the body being the Self.  There is no sex in the Self.

The visitor again asked: How to realize it?

Sri Maharshi said, 'Because you think you are the body, you see another as the body.  Differences in sex arises.  But, you
are not the body. Be the real Self and there is no sex.

***

Arunachala Siva.                         
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 27, 2013, 10:43:00 AM
T.K. Sundaresa Iyer - At the Feet of Bhagavan:

Where can the Self be found?

In the state of deep sleep, the Self experiences repose and unmixed bliss, and has the experience of coming out of it
refreshed -- from that 'something' into which the Self has receded while in deep sleep.

What is that 'something'?  That is the Self, the Pratyagatma the unaffected Witness Conscious Self Aware. This is the unchanging
Truth, the ground of one's real Being, in the presence of which the states of waking, dreaming and sleeping pass in succession.
It is the real Being, that is the 'I-I' in the Heart. 

Sri Bhagavan urges that the basis of all manifestations be realized as the Self, self aware as 'I-I' in the inmost core of the Heart,
the Witness Consciousness and unconditioned.

This realization alone can give the experience of Oneness of the Self with All. And only on realization of That, can selfless work
(nishkama karma) become a matter of course.  Then everything one does become spontaneous and natural (sahaja-dharma),
and that is he universal religion (Viswa dharma), so inner experience and the outer life become coordinated in integral existence.
That is Pure Devotion (bhakti), true Yoga, and Full Knowledge (purna jnana)

****

Arunachala Siva.
 
           
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 28, 2013, 03:35:46 PM

Crumbs from His Table:  Swami Ramananda Swarnagiri:

Sri Bhagavan: 'Who are you?'

Devotee: I am Narayanaswami.

Bhagavan: Is it the body, the mouth or the hands that represents the 'I' you are talking about?

Devotee: The mouth, the tongue, the body, all together, constitute the 'I'.

Bhagavan: (Pointing to the disciple) Whose body is this?

Devotee: MY body.

Bhagavan: So, you are different from the body?  You are the possessor and the body is your possession?

Devotee: I now realize I am different from my body, but I cannot however clearly see the line of demarcation between
my body and my 'Self'. I cannot see Who I am?

Bhagavan: Go and put the question to your 'Self' and you will know who you are.

Devotee: To whom is the question to be put and how?

Bhagavan: Put the question to your 'Self', trace the source from which the 'I' springs and the answer will come to you.

The writer felt that, contrary to what Mr. Narayana Iyer and others said, namely that Sri Ramana Bhagavan was not in the
habit of giving upadesa.  He had actually given him something to work on.  He was satisfied with this lesson, and, having
purchased a copy of His Life and Teachings in Tamizh, read it that very night at the Asramam itself.  The more he read it the more
he was attracted to Sri Bhagavan, and His example and teachings appealed to him more than any that he had heard of.

The next day, in company with some of his friends and  a close relation, he visited a scholar in Sanskrit and Tamizh who was
for sometime a Sanskrit teacher in one of the local Board High Schools, and who was living close to most of the places, where
Bhagavan was reported to have spent His early life.  When the writer came to a place where Bhagavan was said to have sat
in the evenings, he took a small quantity of earth from it and smeared it on his forehead and dropped a bit into his mouth.  He
felt that 'the very ground on which such a holy person sat was sacred. His foot prints were worth all the spheres that rolled in
the heavens.'   His relation immediately flew into a rage and protested against his deifying Sri Ramana, who according to him,
had contravened the injunctions of Manu by performing last rites of His Mother.  This is contrary to the established practice that
an ascetic should have no more connection with his parents.  Though not educated enough to be able to refute his arguments
from ancient lore, the writer remonstrated with him that Sri Ramana was another Manu in the present day with all the authority
to lay down codes for human conduct, but in concentrating mainly on spiritual guidance, He was on a very much higher plane
than Manu.  Unfortunately, he added a curse to the protest saying that his relative would soon reap the result of his ignorant
derogation of the Lord.  Within less than ten minutes, on coming down to the plain, his relative tripped over a quite small stone
and fell head long on the ground.  The writer was walking a few paces ahead and turned the corner of the street, when he was
recalled by a friend, to find that his relative had not only sustained an injury, but was lying unconscious in a hut, with one of his
legs swollen from the fall.  He ran to the spot, engaged a horse cart and took him to the railway station, after rendering what
first aid he could by dashing cold water, on his face, and giving him some water to drink etc., till he regained consciousness.
The writer would like to leave his readers to draw their own conclusion on the connection between his curse and the immediate
accident, inexplicable as it to him even now.

The writer does not like miracle mongering, nor does Sri Bhagavan claim any supernatural powers for Himself, but there is no
limit to the number of persons who have attributed such things to Him.

The writer visited Sri Ramana again on 27th May and 20th October the same year, staying for only two hours on the former
date and for a day on the latter date.  Sri Niranjananda Swami, the head of Sri Ramanasramam, casually remarked to him
that if he desired to obtain the full benefit of Sri Ramana's Grace he had better make up his mind to stay in the Asramam
for a minimum of five days. He could neither grasp the real import of this suggestion nor was he very enthusiastic about such
a stay then.  He continued, however, to practice the 'Who am I?' inquiry from the date he first saw Sri Ramana.

*****

Arunachala Siva.                                     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 28, 2013, 05:57:33 PM
Sri Bhagavan has said:

Free will and Destiny:


These controversies as to which is superior – Fate or Free-will – arise only to those who look not
into the root of both. If one however knows the Self, the root and cause of both, one transcends both
and will never again entertain thoughts of either.


Arunachala Siva.

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 01, 2013, 11:27:02 AM
At the Feet of Bhagavan:

T.K. Sundaresa Iyer:

Initiation for Sri Bhagavan:
 
Even during the days Bhagavan lived on the Hill, His fame as a perfect Jnani had spread far and wide and people of several
religions were visiting Him in large numbers.  One of these visitors was a Sri Vaishnava hailing either from Srirangam or Kanchipuram,
I do nor remember.

Although his man was orthodox, he showed profound regard and admiration for Bhagavan as one who had attained the highest
sage in Yoga.  Much to our surprise, and contrary to Vaishnava custom, he used to prostrate morning and evening to Bhagavan.
He stayed with Him for three days, during which he spoke about the state of  a Jivan mukta.  He was all praise for Sri Bhagavan.
But had the one doubt as to how a Jivanmukta could attain the Abode of Vishnu without formal initiation.  His own teacher
was much troubled also on this point and had sent him with the offer to come in person to confer initiation on Bhagavan with mantra
and the sealing of the Vaishnavite emblems on His shoulders -- if He consented to receive it at his hands.  He added that his
teacher was greatly concerned about the welfare of such a rare soul as Sri Mharshi, and he had been commissioned by God in a
dream to give Him this initiation.

All there were eager to know how Bhagavan would react to this extraordinary proposal.  But Sri Maharshi kept His usual silence.
Perhaps He hoped the emissary would go away quietly when found that his mission was a failure; if so, He was disappointed,
for the Vaishnava remained.  But when he spoke to Bhagavan about his teacher's dream, Bhagavan had no difficulty in solving
the problem and quietly remarked:  'Let the same Lord appear in my dream also and order me to accept the initiation and I shall
accept it.'

On the third day after this pious soul arrived, an old Brahmin came to Skandassramam with a bundle.  After prostrating to
Sri Bhagavan, he laid the bundle before Him and went out for His bath --- but strangely, did not return.  After some time,
curious to know the contents of the bundle, Bhagavan had it untied.  In it was found a palm leaf manuscript of the
Arunachala Puranam. Bhagavan untied the strings of the manuscript and began to read it:  "To souls living within twenty four
miles of Arunachala, union with Me will be granted, even without any initiation to remove impurity (mala).  Thus have I decreed
and this is My behest.'

This Vaishnava devotee was amazed at this decree of the Lord; the very appearance at that time of the Arunachala Puranam
and the disappearance of the old brahmin seemed to him equally mysterious.  All felt that Lord Arunachaleswara Himself had
presented Himself and left the verse as answer to the Vaishnava doubts.  This pious devotee took leave of Bhagavan, saying
he would report the whole incident to his teacher.

How strange to fancy that a Jivanmukta, who is already full, has anything to receive at the hands of another!

*****

Arunachala Siva.             
         
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 01, 2013, 02:47:57 PM
Crumbs from His Table - Swami Ramananda Swarnagiri:

Control of Mind Versus Destruction of Mind:

Devotee: When I am engaged in inquiry, as to the source from which the 'I' springs, I arrive at a stage of stillness of mind
beyond which I find myself unable to proceed farther.  I have no thought of any kind and there is an emptiness, a blankness.
A mild light pervades and I feel that it is myself, bodiless. I have neither cognition nor vision of body and form.  The experience
lasts nearly half an hour and is pleasing.  Would I be correct in concluding that all that was necessary to secure eternal happiness
i.e freedom or salvation or whatever one calls it, was to continue the practice till this experience could be maintained for hours,
days and months together?

Bhagavan: This does mean salvation; such a condition is termed manolaya or temporary stillness of thought.  Manolaya means
concentration, temporarily arresting the movement of thoughts; as soon as this concentration ceases, thoughts, old and new, rush
in as usual and even though this temporary lulling of mind should last a thousand years, it will never lead to total destruction of
thought, which is what is called salvation or liberation from birth and death.   The practicer must therefore be ever on the alert
and inquire within as to who has this experience, who realizes its plesantness.  Failing this inquiry, he will go into a long trance or
deep sleep (Yoga Nidra).  Due to the absence of a proper guide at this stage of spiritual practice many have been deluded and fallen
a prey to a false sense of salvation and only a few have, either by the merit of good acts in their previous births, or by extreme grace
been enabled to reach the goal safely.

Sri Bhagavan then told the following story:

A Yogi was doing penance for a number of years on the banks of Ganga.  When he had attained a high degree of concentration,
he believed that continuance in that stage for prolonged periods constituted salvation and practiced it.  One day, before going into
deep concentration, he felt thirsty and called to his disciple to bring a little drinking water from the Ganga; but before the disciple
arrived with the water from the Ganga, he had gone into samadhi and remained in that state for countless years, during which time
much water flowed under the bridge.  When he woke up from this experience, the first thing he asked for was 'water, water!'  But
there was neither his disciple nor the Ganga in sight.

The first thing which he asked for was water because, before going to deep concentration, the topmost layer of thought in his
mind was water and by concentration, however deep and prolonged it might have been, he had only been able to temporarily
lull his thoughts and when, therefore, he revoked consciousness this topmost thought flew up with all speed and force of a flood
breaking through the dykes.  If this is the case with regard to a thought which took shape immediately before he sat for meditation,
there is no doubt that thoughts which have taken deeper root earlier will still remain unannihilated. If annihilation of thoughts is
salvation can he be said to have attained salvation?

Sadhakas rarely understand the difference between this temporary stilling of the mind (manolaya) and permanent destruction of
thoughts (mano nasa).  In manolaya here is temporary subsidence of thought waves, and, though this temporary period may even
last for a thousand years, thoughts, which are thus temporarily stilled rise up as soon as the manolaya ceases.

One must therefore, watch one's spiritual progress carefully. One must not allow oneself to be overtaken by such spells of stillness
of thought.  The moment one experience this, one must revive consciousness and inquire within as to who it is who experiences this
stillness.  While not allowing any thoughts to intrude, he must not, at the same time, be overtaken by this deep sleep (Yoga Nidra)
or Self hypnotism.

Though this is a sign of progress towards the goal, yet it is also the point where the divergence between the road to salvation and
Yoga Nidra takes place.  The easy way, the direct way, the shortest cut to salvation is the Inquiry Method. By such inquiry, you will
drive the thought force deeper till it reaches its source and merges therein.  It is then you will have the response from within and
find that you rest there, destroying all thoughts, once and for all.

The temporary stilling of thought comes automatically in the usual course of one's practice and it is a clear sign of one's progress
but the danger of it lies in mistaking it for the final goal of spiritual practice and being thus deceived.  It is exactly here that a spiritual
guide is necessary and he saves a lot of the spiritual aspirant's time and energy which would otherwise be fruitlessly wasted.

The writer now realized that it was to get this important lesson at the right point of his progress, that he was taken, even
unknown to himself and against his will, to Sri Bhagavan, through the intervention of his superior.

*****

Arunachala Siva.                                 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 03, 2013, 04:52:02 PM
Crumbs from His Table - Swami Ramanananda Swarnagiri:

SELF REALIZATION:

Devotee: Can I get knowledge of the 'Self', that is, can I experience direct realization of the 'Self'?

Bhagavan: Why? Who is there without a knowledge of the 'Self'?  Everyone has experience of the 'Self'.

Devotee: But I do not realize it?

Bhagavan: The fact is that all the while you know the 'Self'.  How can the self not know the Self?  Only you, the self, have got
into the habit of thinking that you are this, you are that, and you are the other.  It is the wrong notion that produces or constitutes
viparita bhavana of the Self at present, and that is why you say you do not know the Self.  What is to be done is to get rid of
that wrong notion of the Self.  That then clears up the Self Knowledge or Self Realization.

Devotee: How can I get rid of that viparita bhavana?  Can any ordinary man get rid of it?  If so, how?

Bhagavan: Yes. That is possible and is being done.  There are many ways, Bhakti,Jnana, Karma, Yoga etc., are being adopted.
All these are for the removal of this viparita bhavana.  But the main way way is simple.

Devotee: But I am ignorant of the method and of the Self.

Bhagavan: Who is ignorant of what?  Ask the question and pursue the inquiry as to who it is that is said to be ignorant. Once
you put the question, trying to probe into the 'I', the 'I' disappears.  Then what survives is Self Knowledge or Self Realization.

Devotee: But how to get at that?  Isn't Guru's help needed?  Isn't God's help needed?

Bhagavan: Why? In practice all this is adopted.  But on ultimate inquiry i.e. after reaching the goal, the method and means
adopted are found to be themselves the goal.  The Guru turns out ultimately to be God and God turns out to be your own
real 'Self'.

Devotee: But isn't the Guru's grace or God' grace necessary for one's progress in the vichara?

Bhagavan: Yes. But the Vichara that you are making is itself the Guru's Grace or God's Grace.

Devotee: I request you to bless me with your Grace.

The Maharshi remained silent for a while, showing that His very silent presence, in perpetual (Sahaja) Samadhi, it is an
ever present help which it is for the thirsty questioner to quaff and quench his spiritual thirst with.

Then He said:

Go on with inquiry.

Devotee: How? I don't know how to proceed.

Bhagavan: Who doesn't know? You say 'I' and yet you say you don't know 'I'.  Can anyone be ignorant of himself?
Isn't that ludicrously impossible?  If there were something else to be attained or known, then you might feel difficulty
in attaining or knowing it.  But in the case of the ever present, inescapable 'I',  how can you be ignorant?  You have
constantly to fight out and get rid of your false notion of 'I'. Do that.

Devotee: In doing so, isn't a Guru's help necessary and useful?

Bhagavan: Yes. to start you on the inquiry.  But you must yourself pursue your inquiry.

Devotee: To what extent can I rely on the Guru's Grace in this.  Up to that point is the inquiry itself to be carried on?

Bhagavan: You must carry on this demolition of wrong idea by inquiry, till your last wrong notion is demolished  --- till the
Self is realized. 

Devotee: How can I help others?

Bhagavan: Who is there for you to help?  Who is the 'I' that is to help others?  First clear up that point and then everything
will settle itself. 

Devotee: As for Isvara's (God's) help in my effort, isn't that to be secured by prayer, worship.  etc., Won't that be helpful?

Bhagavan: Isvara's grace and worship for it etc., are all intermediate steps adopted and necessary to be adopted so long as the goal
is not reached.  When it is reached, God is the Self.

Devotee: What particular steps will be helpful?

Bhagavan: That depends on the circumstances in each case. 

Devotee: Which path is best suited to me? Won't help be provided by God?

Bhagavan: Bhakti, Karma, Jnana and Yoga -- all these paths are one.  You cannot love God without knowing Him nor know Him
without loving Him.  Love manifests itself in everything you do and that is karma.  The development of mental perception (Yoga) is
the necessary preliminary before you can know or love God in the proper way.

contd.,

Arunachala Siva.       
     
           
 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 05, 2013, 05:55:04 PM
Bhagavan Sri Ramana has said:



The Ordainer controls the fate of souls in accordance with their past deeds, their prarabdha karma.
Whatever is destined not to happen will not happen, try how hard you may.
Whatever is destined to happen will happen, do what you may to stop it.
This is certain. The best course, therefore, is for one to be resigned.’

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 06, 2013, 01:44:28 PM
Paul Brunton said about the Maharshi:


Finally it happens. Thought is extinguished like a snuffed candle.
The intellect withdraws into its real ground, that is, consciousness working unhindered by thoughts.
I perceive, what Maharshi has confidently affirmed, that the mind takes its rise in a transcendental source.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 07, 2013, 05:46:46 PM
Bhagavan said to Amritananda:



Amritanatha asked if siddhas (those who have attained supernatural powers) exist even now,
if there is a siddha world, and if so what powers they wield.
Maharshi replied that there are siddhas even now, one with Mahesvara and wielding His Powers.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: sanjaya_ganesh on October 08, 2013, 09:41:50 AM
Leave God alone. Speak for yourself. You do not know God. He is only what you think of Him. Is he apart from you? He is that Pure Consciousness in which all ideas are formed. You are that Consciousness.

8th February, 1938
Talks with Ramana Maharshi
Talk 453
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 08, 2013, 12:55:39 PM
Sri Bhagavan to Paul Brunton.


When you go back there, you shall have this peace which you now feel.
But its price will be that you shall henceforth cast aside the idea that you are this body or this brain.
When this peace will flow into you, then you shall have to forget your own self, for you will have turned your life over to THAT!


Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: sanjaya_ganesh on October 08, 2013, 01:06:18 PM
Quote
Bhagavan said to Amritananda:



Amritanatha asked if siddhas (those who have attained supernatural powers) exist even now,
if there is a siddha world, and if so what powers they wield.
Maharshi replied that there are siddhas even now, one with Mahesvara and wielding His Powers.

Arunachala Siva.
This reminded me of below account from Vaikundavasar in human gospel...

Once I pestered Vaikundavasar to give proof that Bhagavan had showered his Grace on him. He narrated the following: ―I was appointed as personal attendant to Bhagavan and I was fully aware that I was serving not a human being but a God-man himself. One night at one o‘clock, outside the Ashram boundary, Bhagavan walked behind the Ashram toward the hill and I went along with him. There was a sand bed between me and Bhagavan. He went further up, and after some moments in the pitch darkness my whole attention and gaze was on the side where Bhagavan had gone. All of a sudden, I heard the sound of wooden sandals moving nearer and nearer, becoming louder and louder as it passed by. There was no one to be seen despite the sound of wooden sandals. I was awestruck. I had heard from Bhagavan about the invisible Siddha Purusha living on top of the hill. I began to sweat. When Bhagavan came near, he looked at me and said, ‗So you, too, heard it,‘ and added, ‗The Siddha Purusha who resides at the top of the mountain is none other than Arunachala. Rarely can he be seen. It is good you could feel him."

-Sanjay
Title: Re: Bhagavan Ramana Teachings
Post by: sanjaya_ganesh on October 08, 2013, 03:00:22 PM
THE PATH IS AN INDIVIDUAL MATTER

Each seeker after God should be allowed to go his own way, the way for which he alone may be built (meant). It will not do to convert him to another path by violence. The Guru will go with the disciple in his own path and then gradually turn him onto the Supreme path at the ripe moment. Suppose a car is going at top speed. To stop it at once or to turn it at once would be attended with disastrous consequences.

GEMS

(http://bhagavan-ramana.org/B&AS.jpg)
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 08, 2013, 03:57:52 PM
Dear Sanjaya,


The gentleman who is sitting near Bhagavan is Yogi Ramaiah.  He never wrote any book or reminiscences.  That is the uniqueness
of him, this great devotee.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: sanjaya_ganesh on October 08, 2013, 03:59:32 PM
Thank you, sir for this great information.
Title: Re: Bhagavan Ramana Teachings
Post by: sanjaya_ganesh on October 09, 2013, 08:11:03 AM
"Who am I"?

Question 17. is not everything the work of God?

Bhagawan: Without desire, resolve, or effort, the sun rises; and in its mere presence, the sun-stone emits fire, the lotus blooms, water evaporates; people perform their various functions and then rest. Just as in the presence of the magnet the needle moves, it is by virtue of the mere presence of God that the souls governed by the three (cosmic) functions or the fivefold divine activity perform their actions and then rest, in accordance with their respective karmas. God has no resolve; no karma attaches itself to Him. That is like worldly actions not affecting the sun, or like the merits and demerits of the other four elements not affecting all pervading space.
Title: Re: Bhagavan Ramana Teachings
Post by: Balaji on October 09, 2013, 05:23:00 PM
* எல்லாச் செயல்களையும் நாமே செய்கிறோம் என்று எண்ணுகிறோம். உண்மையில் நாம் ஒரு சிறு கருவியே. இந்த உண்மையை உணர்ந்து கொண்டால் "நான்' என்ற அகந்தை தானாக விலகிவிடும்.
* பிறர் விஷயங்களில் ஈடுபடுத்தி மனதை அலைபாய விடக்கூடாது. பிறர் எவ்வளவு கெட்டவராக இருந்தாலும், அவர்களிடம் வெறுப்பு காட்டுவதும் கூடாது.
* இரண்டு வித மனங்கள் இல்லை. அது ஒன்று தான். நல்ல எண்ணங்களைச் சிந்தித்தால் அது நல்லமனம். தீய எண்ணங்களைப் பற்றிக் கொண்டால் அது கெட்டமனம்.
* நான் பலமற்றவன், தீயவன் என்று நினைப்பது தான், நாம் செய்யும் பெரிய தவறு. இந்தத் தவறை இனியும் செய்யாதீர்கள். ஒவ்வொரு மனிதனுக்குள்ளும் தெய்வீகத்தன்மையும், வலிமையும் நிறைந்திருக்கிறது.
* உள்மனதில் நிலையான அமைதியை யார் ஏற்படுத்துகிறார்களோ, அவரைக் குருவாக ஏற்றுக்கொள்ளுங்கள்.
- ரமணர்
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 10, 2013, 12:06:00 PM
Sri Bhagavan has said:


That one point where all religions meet is the realization – in no mystical sense,
but in the most worldly and everyday sense, and the more worldly and everyday
and practical the better – of the fact that GOD IS EVERYTHING, AND EVERYTHING IS GOD.


Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: sanjaya_ganesh on October 11, 2013, 02:46:51 PM
MOUNA IS ETERNAL SPEECH

A visitor asked: ‘What is mouna (silence)?’
M.: Mouna is not closing the mouth. It is eternal speech.
D.: I do not understand.
M.: That state which transcends speech and thought is mouna.

D.: How to achieve it?
M.: Hold some concept firmly and trace it back. By such concentration silence results. When practice becomes natural it will end in silence.


Meditation without mental activity is silence. Subjugation of the mind is meditation. Deep meditation is eternal speech.

D.: How will worldly transaction go on if one observes silence?
M.: When women walk with water pots on their heads and chat with their companions they remain very careful, their thoughts concentrated on the loads on their heads. Similarly when a sage engages in activities, these do not disturb him because his mind abides in Brahman.

The Master said on another occasion: “Only the sage is a true devotee.”

Talk 231.and 232
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 12, 2013, 02:17:37 PM
Sri Bhagavan has said:



Unless and until a man embarks upon this quest of the true self doubt and uncertainty will follow
his footsteps throughout life. The greatest kings and statesmen try to rule others, when in their heart of hearts
they know that they cannot rule themselves.
Yet the greatest power is at the command of the man who has penetrated to his inmost depth.


Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 14, 2013, 11:44:11 AM
Sri Bhagavan has said:



The phenomena we see are curious and surprising –
 but the most marvelous of all we do not realize and that is that one, and only one,
 illimitable force is responsible for (a) All the phenomena we see; and (b) The act of seeing them.


Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 14, 2013, 01:51:12 PM
Sri Bhagavan has said:


However sinful a person may be, if he would stop wail­ing inconsolably:
‘Alas ! I am a sinner, how shall I attain Liberation?’ and, casting away even the thought that he is a sinner,
if he would zealously carry on meditation on the Self, he would most assuredly get reformed.


Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 15, 2013, 10:59:26 AM
Sri Bhagavan said:


If you can become a jnani, a mukta (liberated person) and the immortal Brahman,
is it not reasonable to suppose that Siva and Vishnu who are infinitely greater than you,
have such jnana and are therefore the Immortal Brahman?

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 15, 2013, 11:16:58 AM
Crumbs from His Table:  Swami Ramananda Swarnagiri:

DREAM, SLEEP, AND SAMADHI:

Devotee: How can one control dreams?

Bhagavan: One who can control them during the Jagrat (waking state) can also control them while asleep.  Dreams are
only impressions which have been received in the waking state and are recalled to mind in the dream state (i.e semi sleeping
state as distinct from deep sleep - sushupti.)

Referring to what he saw in dreams, the inquirer remarked:  'I could not understand what they were. There were huge figures
with monkey faces in my dream.'

Bhagavan: The Self is not limited; it is the mind which produces a form that is limited; that which has got dimensions is the
mind and it gives rise to dimensions in others.  The real limitation is in the mind.  The mind is not different from the Supreme
Being., A gold ornament is not gold itself, but is also not different from gold,.  The mind is a wonderful power, a mysterious power
(Sakti) of the Supreme Being. It is after the rise of the mind that God, world and Jivas, appear, whereas in deep sleep we are
not aware of any of these three.  That is the mysterious power of God.  But although we are not aware of these in deep sleep,
yet we know that we existed in sleep also.  On the rising of the mind we awaken from sleep.  Consciousness and unconsciousness
are with reference to the mind only.  In  the wakeful state, we identify ourselves with the mind.  If now we find the real Self
behind the mind, then we shall not have these limitations.  In deep sleep state, what limitations were there?

contd.,

Arunachala Siva.               
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 15, 2013, 11:23:05 AM
Sri Bhagavan has said:



However evil-minded other people may appear to you, it is not proper to hate or despise them.
Likes and dislikes, love and hatred are equally to be eschewed.
It is also not proper to let the mind often rest on objects or affairs of mundane life.
As far as possible one should not interfere in the affairs of others.


Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 18, 2013, 10:57:06 AM
Sri Bhagavan has said:


EVERY living being longs always to be happy, untainted by sorrow;
and everyone has the greatest love for himself, which is solely due to the fact that happiness is his real nature

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 18, 2013, 01:53:54 PM
Crumbs from His Table:  Swami Ramananda Swarnagiri:

Dream, Sleep and Samadhi:


Continues.....  from 16th October:

Devotee: None that I am aware of.

Bhagavan: That which says I was not aware then is also the mind.  In deep sleep you are one with the real Self.  That which
appears in the interval also disappears.  The Self always remains, whether in sleep, dream or waking state.  It is the substratum
both of the waking state and sleep state.  The different states of dream, sleep and wakefulness are only for the mind.  Trance
and unconsciousness also are only for the mind.  They do not affect the Self.

Devotee: Will the Master say that there is no difference between the poet, the artist, the clerk and the engineer, etc.,?

Bhagavan: The difference is only in the mind; according to the predisposition of each, the differences exist.  No two individuals
are alike, due to vasanas.  The ignorant mind is like the sensitive plate taking images of things as they appear, whereas the
wise man's mind is like a clean mirror. 

Devotee: Is the Master here?

Bhagavan:  Who is the Master?  You think there is the Master here.  You see the body of the Master, but how does the Master
conceive of himself?  He is the Self or Atma.  He sees everybody as himself.  Only if there is a world apart from him, could he
see a world.  If the Self is identified with the world then where would be the world?  There has been no creation, no destruction,
no preservation.  That which IS, is ever the Self, the Atma.  These appear according to each one's standpoint, according to the
maturity of the mind, and as you progress further and further, these doubts will not arise.

That which exists is consciousness.  Consciousness and existence are not different.  Existence is the same as Consciousness,
Pure Consciousness, Absolute Consciousness.  You say I am conscious of the body and so on, but pure Consciousness is beyond
all this. It is Absolute Consciousness. There is no question of transition from unconsciousness to Supreme Pure Consciousness.
Giving up these two, self-consciousness and unconsciousness, you inhere in the natural consciousness, that is Pure Consciousness.

Devotee: It is stated that the existence of the world is false, an illusion, Maya, but we see the world day after day. How can it
be false?

Bhagavan: By false, it is meant that the conception of the world is a superimposition on Reality, as the idea of a snake is
superimposed on the reality of a rope, in darkness (in ignorance). That is Maya, illusion.

Devotee: What is Maya? Illusion? 

Bhagavan: Seeing ice without seeing that it is water, is illusion, Maya.  Therefore, saying things like killing the mind or anything
like that also has no meaning, for after all mind also is part and parcel of the Self.  Resting in the Self or inhering in the Self is
Mukti, getting rid of Maya.  Maya is not a separate entity. Absence of light is called darkness, so also absence of Knowledge,
Illumination etc., is called ignorance, illusion or Maya.

Devotee: What is Samadhi?

Bhagavan: When the mind is in communion with the Self in darkness, it is called Nidra (sleep), i.e. the involution of the mind
in ignorance. Involution is a conscious or wakeful state is called Samadhi.  Samadhi is continuous inherence in the Self in a
waking state. Nidra or sleep is also inherence in the Self but in an unconscious state. In Sahaja Samadhi, the communion is
continuous. 

contd.,

Arunachala Siva.                             
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 19, 2013, 10:26:10 AM
Crumbs from His Table:

Sri Ramananada Swarnagiri -

continues....

Devotee: What are kevala nirvikalpa samadhi and sahaja nirvikalpa samadhi?

Bhagavan: The involution of the mind in the Self, but without its destruction, is kevala nirvikalpa samadhi.  There are four
obstacles in this, namely, vacillation of:

i. mind
ii. life breath - prana.
iii. body and
iv. drishti

In kevala nirvikalpa samadhi, one is not free from vasanas and does not, therefore attain mukti.  Only after the samskaras
have been destroyed, can one attain salvation. 

Devotee:  When can one practice sahaja samadhi?

Bhagavan: Even from the beginning.  Even though one practices kevala nirvikalpa samadhi for years together, if one not rooted
out the vasnaas, he will not attain salvation.

Devotee:  People say that even a Jnani is not free from the effects of prarabdha (the matured past karma).

Bhagavan: Yes. He does appear to others as if undergoing the results of karma, eating the same as they do, sleeping and
suffering from from the ailments of the body.  These after effects are just like the running of the fly wheel by its momentum
after the engine has stopped.  But the Jnani is neither affected by this nor does he think that he is experiencing the pleasures
and pains thereof,l because he has no thought of being the doer.

****

Arunachala Siva.       
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 20, 2013, 04:45:14 PM
Bhagavan Ramana said:

These controversies as to which is superior – Fate or Free-will – arise only
 to those who look not into the root of both.
 If one however knows the Self, the root and cause of both, one transcends both and will never again entertain thoughts of either.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 22, 2013, 04:54:40 PM
Bhagavan Ramana said:


You wanted to see my form. You saw my disappearance. I am formless.
So that experience might be the real truth The further visions may be according to your own conceptions
derived from the study of the Bhagavad Gita.
But Ganapathi Munii had a similar experience and you may consult him.


Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 23, 2013, 11:24:15 AM
A devotee of Sri Bhagavan has said:


Everything is not forgetting one’s Self and all misery is due to the forgetting of this Self.
I have come to the conclusion that when I forget my Self I go down and I am a beast.
But when I am clear, ‘I am,’ there is no more anything bad.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 24, 2013, 04:39:34 PM
Sri Bhagavan said:

Let any amount of burden be laid on Him, He will bear it all.
It is, in fact, the indefinable power of the Lord that ordains, sustains and controls everything that happens.
Why then, should we worry, tormented by vexatious thoughts,
saying: ‘Shall we act this way? No, that way,’ instead of meekly but happily submitting to that Power?

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 25, 2013, 11:12:28 AM

Natesa Mudaliar and Sri Bhagavan:


Natesa Mudaliar asked Maharshi: ‘I wish to learn and experience what your anugraham(Grace) is, as people differ in their accounts of it.’ Maharshi replied: ‘I am always giving my anugraham(Grace). If you cannot apprehend it, what am I to do?’


Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 31, 2013, 01:25:33 PM
Sri Bhagavan has said:


You have to ask yourself the question, ‘Who am I?'
This investigation will lead in the end to the discovery of something within you which is behind the mind.
Solve that great problem and you will solve all other problems thereby.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 05, 2013, 12:51:34 PM
Sri Bhagavan has said:


Not to desire anything extraneous to oneself constitutes vairagya (dispassion) or nirasa (desirelessness).

Not to give up one’s hold on the Self constitutes jnana (knowledge).

But really vairagya and jnana are one and the same



Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 09, 2013, 04:34:38 PM
Sri Bhagavan said:


Every man is divine and strong in his real nature.
What are weak and evil are his habits, his desires and thoughts, but not himself.


Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 15, 2013, 10:38:03 AM
1. What is the method of practice?

As the Self of a person who tries to attain Self Realization is not different from him and as there is nothing other than or superior
to him to be attained by him, Self Realization being only the realization of one's own real nature, the seeker of Liberation realizes,
without doubts or misconceptions, his real nature by distinguishing the eternal from the transient, and never swerves from his
natural state.  This is known as the practice of knowledge.  This is the inquiry leading to Self Realization.

Sri Bhagavan in Spiritual Instruction, Chapter II.

Arunachala Siva.           
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 17, 2013, 11:00:28 AM
Sri Bhagavan said:


All scriptures without any exception proclaim that for attaining Salvation, the mind should be subdued;
and once one knows that control of the mind is their final aim, it is futile to make an interminable study of them.


Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Balaji on November 19, 2013, 10:40:09 AM
Devotee : Are there any aids to : (1) 'concentration' and (2) casting off distractions ?

Sri Bhagavan : Physically, the digestive and other organs are kept free from irritation. Therefore, food is reguloted, both in quantity and quality. Non-irritatants are eaten, avoiding chillies, excess of salt, onions, wine, opium, etc. Avoid constipation, drowsiness and excitement, and all foods which induce them. Mentally, take interest in one thing and fix the mind on it. Let such interest be all-absorbing to the exclusion of everything else. This is dispassion ('vairagya' ) and concentration. God or mantra may be chosen. The mind gains strength to grasp the subtle and merge into it.

D.: Distrations result from inherited tendencies. Can they be cast off too ?

Sri Bhagavan : Yes. Many have done so. Believe it ! They did so because they believed they could. Vasanas (predispositions) can be obliterated. It is done by concentration on that which is free from vasanas and yet is their core.

D.: How long is the practice to continue ?

Sri Bhagavan : Till success is achieved and until Yoga-liberation becomes permanent. Success begets success. If one distraction is conquered, the next is conquered and so on, until all are finally conquered. The process is like reducing an enemy's fort by slaying its man-power -- one by one, as each issues out.

D.: What is the goal of this process ?

Sri Bhagavan : Realising the Real.

D.: What is the nature of the Reality ?
Sri Bhagavan : (a) Existence without beginning or end -- eternal.
(b) Existence everywhere, endless, infinite.
(c) Existence underlying all forms, all changes, all forces, all matter and all spirit. The 'many' change and pass away (penomenona),whereas the 'ONE' always endures (noumenon).
(d) The One displacing the triads, i.e.,the knower, the knowledge and the known. The triads are only appearances in time and space, whereas the Reality lies beyond and behind them. They are like a mirage over the Reality. They are the result of delusion.

D.: If 'I' also be an illusion, who then casts off the illusion ?

Sri Bhagavan : The "I" casts off the illusion of 'I' and yet remains as "I". Such is the paradox of Self-Realisation. The realised do not see any contradiction in it. Take the case of bhakti. I approach Ishvara and pray to be absorbed in Him. I then surrender myself in faith and by concentration. What remains afterwards ? In place of the original 'I', perfect self-surrender leaves a residuum of God, in which the 'I' is lost. This is the highest form of devotion ( Parabhakti ), prapatti, surrender or the height of vairagya.

You give up this and that of 'my' possessions. If you give up 'I' and 'Mine' instead, all are given up at a stroke. The very seed of possession is lost. Thus, the evil is ripped in the bud or crashed in the germ itself. Dispassion ( vairagya ) must be very strong to do this. Eagerness to do it, must be equal to that of a man kept under water trying to rise up to the surface for his life.

D.: Cannot this trouble and difficulty be lessened with the aid of a Master or an Ishta Devata (God chosen for worship) ? Cannot they give the power to see our SELF as it is -- to change us into themselves -- to take us into Self-Realisation ?

Sri Bhagavan : Ishta Devata and Guru are aids -- very powerful aids, on this path. But, an aid to be effective, requires your effort also. Your effort is a sine qua non. It is 'you' who should see the Sun. Can your spectacles and the Sun see for you ? You yourself have to see your true nature. Not much aid is required for doing it !

- from TALKS WITH SRI RAMANA MAHARSHI, pp.28--30
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 23, 2013, 01:33:02 PM
From Upadesa Manjari:

11. Q : If this is the nature of liberation (moksha) why do some scriptures connect it with the body and say that the individual
soul can attain liberation only when it does not leave the body?

A: It is only if bondage is real that liberation and the nature of its experiences have to be considered.  So far as the Self
(Purusha) is concerned it has really no bondage in any of the four states.  As bondage is merely a verbal assumption according
to the emphatic proclamation of the Vedanta system, how can the question of liberation, which depends upon the question
of bondage, arise when there is no bondage?  Without knowing this truth, to inquire into the nature of bondage and liberation,
is like inquiring into the non existent height, color etc., of a barren woman's son or the horns of a hare.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 24, 2013, 09:33:58 AM
From Upadesa Manjari:

Q 12:  If that is so, do not the description of bondage and release found in the scriptures become irrelevant and untrue?

A:       No. They do not.  On the contrary, the delusion of bondage fabricated by ignorance from time immemorial can be
removed only by Knowledge, and for this purpose, the term 'liberation' (mukti) has been usually accepted.  That is all.
The fact that the characteristics of liberation are described in different ways proves that they are imaginary.

Q 13:  If that is so, are not all efforts such as study (sravanam), reflection (mananam) etc., are useless?

A:       No, they are not.  The firm conviction that there is neither bondage nor liberation is the supreme purpose of all
efforts.  As this purpose of seeing boldly, through direct experience, that bondage and liberation do not exist, cannot
be achieved except with the aid of the aforesaid practices, these efforts are useful.


****

Arunachala Siva.     
 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 25, 2013, 12:46:25 PM
Sri Bhagavan' Teachings in 'Who am I?'  bringing out the essence of surrender:




Knowing that the train carries all the weight, why indeed should we, the passengers trave­lling in it,
carry our small individual articles of luggage on our laps to our great discomfort, instead of putting them aside
and sitting at perfect ease?

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 25, 2013, 04:16:44 PM
Upadesa Manjari:

Q 14: Is there any authority for saying that there is neither bondage nor liberation?

A:      This is decided on the strength of experience and not merely on the strength of scriptures.

Q 15: If it is experienced, how is it experienced?

A:     'Bondage' and 'liberation' are mere linguistic terms.  They have no reality of their own.  Therefore they cannot
         function of their own accord.  It is necessary to accept the existence of some basic thing of which they are the
         modifications. If one inquires, 'for whom is there bondage and liberation?' it will be seen, 'they are for me.' If one
         inquires, 'Who am I?' one will see that there is no such thing as the 'I'.  It will then be clear as an amalaka fruit
         on one's hand that what remains is one's Real Being.  As this truth will be naturally and clearly experienced by those
         who leave aside mere verbal discussions and inquire into themselves inwardly, there is no doubt that all realized persons
         uniformly see neither bondage nor liberation so far as the true Self is concerned.

Q 16:If truly there is neither bondage nor liberation, what is the reason for the actual experience of joys and sorrows?

A:      They appear to be real only when one turns aside from one's real nature.  They do not really exist.

Q 17:Is it possible for everyone to know directly without doubt what exactly is one's true nature?

A:      Undoubtedly it is possible.

contd.,

Arunachala Siva.       
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 26, 2013, 09:45:50 AM
Upadesa Manajari:

18.  How?

It is the experience of everyone that even in the states of deep sleep, fainting, etc., when the entire universe moving
and stationary, beginning with earth and ending with the unmanifested (prakriti), disappear, he does not disappear.
Therefore, the state of pure being which is common to all and which is always experienced directly by everybody in one's
true nature.  The conclusion is that all experiences in the enlightened as well as the ignorant state, which may be described
by newer and newer words, are opposed to one's real nature.

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 30, 2013, 12:53:35 PM
Sri Bhagavan's Teachings:



Just as the elephant’s trunk which is otherwise restless, will become steady if it is made to hold an iron chain,
so that the elephant goes its way without reaching out for any other object, so also the ever-restless mind,
which is trained and accustomed to a name or form through meditation or invocation, will steadily hold on to that alone.


Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 30, 2013, 01:11:17 PM
Upadesa Manjari: Chapter III- Anubhava:

1. Q: What is the light of consciousness?

    B: It is the self luminous existence consciousness which reveals to the seer the world of names and forms both inside
and outside.  The existence of this existence-consciousness can be inferred by the objects illuminated by it.  It does not
become the object of consciousness.

2. Q: What is knowledge (vijnana)?

    B: It is that tranquil state of existence-consciousness which is experienced by the aspirant and which is like the waveless
    ocean or the motionless ether.

3. Q: What is biliss?

    B: It is the experience of joy or peace in the state of vijnana free of all activities and similar to deep sleep.  This is also
called the state of kevala nirvikalpa (remaining with out concepts).

contd.,

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 01, 2013, 12:10:54 PM
Upadesa Manjari - continues....

Anubhava:

4. Q: What is the state beyond Bliss?

    B:  It is the state of unceasing peace of mind which is found in the state of absolute quiescence, jagrat sushupti (lit. sleep
         with awareness),  which resembles inactive deep sleep.  IN this state, in spite of the activity of the body and the senses,
         there is no external awareness, like a child immersed in sleep.  (who is not conscious of the food given to him by his mother).
         A Yogi who is in this state is inactive even while engaged in activity.  This is also called Sahaja Nirvikalpa Samadhi (natural
         state of absorption in oneself without concepts).

5. Q: What is the authority for saying that the entire moving and  unmoving worlds depend upon oneself?

    B:  The Self means the embodied being.  It is only after the energy, which was latent in the state of deep sleep, emerges
         with the idea of 'I' that all objects are experienced.  The Self is present in all perceptions as the perceiver.  There are no
         objects to be seen when the 'I' is absent.  For all these reasons it may undoubtedly be said that everything comes out
          of the Self and goes back to the Self.

contd.,

Arunachala Siva.                     
Title: Re: Bhagavan Ramana Teachings
Post by: Balaji on December 01, 2013, 04:21:37 PM
To my repeated Prayers , O, my Lord Ramana, Ramana, Ramana, please graciously come and be seated in my Heart, Lord Ramana told me, “from where am I to come? I am there in you (your Heart) already. Just be quiet. You will know me automatically”.

Sri Ramana Jnana Bodham by Sri Muruganar - Part 5, verse 574
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 02, 2013, 12:31:41 PM
Upadesa Manjari:

Anubhava:

continues....

Q: 6.  As the bodies and the selves animating them are everywhere, actually observed to be innumerable, how can it be said
that the Self is only One?

If the idea 'I am the body' is accepted, the selves are multiple.  The state in which this idea vanishes is the Self, since in that
state, there are no other objects.  It is for this reason that the Self is regarded as the One Only.

7: Q: 7. What is the authority for saying that Brahman can be apprehended by the mind and at the same time it it cannot be
apprehended by the mind?

It cannot be apprehended by the impure mind but can be apprehended by the pure mind. 

continued...

Arunachala Siva, 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 03, 2013, 12:22:36 PM
Upadesa Manjari:

Anubhava:  continues.....

Q:8: What is pure mind and what is impure mind?

B:     When the indefinable power of Brahman separates itself from Brahman and, in union with the reflection of consciousness
(chidabhasa) assumes various forms, it is called impure mind.  When it becomes free from the reflection of consciousness (abhasa),
through discrimination, it is called pure mind.  Its state of union with the Brahman is its apprehension of Brahman.  The energy
which is accompanied by the reflection of consciousness is called the impure mind and its state of separation from Brahman
is non apprehension of Brahman.

Q: 9: Is it possible to overcome, even while the body exists, the karma (prarabdha) which is said to last till the end of the body?

B:  Yes. If the agent (doer) upon whom the karma depends, namely the ego, which has come into existence between the body
and the Self, merges in its source and loses its form, will the karma which depends upon it alone survive?  Therefore, when there
is no 'I' there is no karma.

Q: 10: As the Self is existence and consciousness, what is the reason for describing it as different from the existent and the non
existent, the sentient and the insentient?

B:  Although the Self is real, as it comprises everything, it does not give room for questions involving duality about its reality,
or unreality.  Therefore it is said to be different from the real and unreal.  Similarly, even though it is consciousness, since there
is nothing for it to know or make itself known to, it is said to be different from the sentient and insentient.

The chapter on Anubhava is concluded.

Arunachala Siva.           
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 04, 2013, 11:37:51 AM
Upadesa Manjari:

Chapter IV - Arudha - Attainment:

Q: 1:  What is the state of attainment of knowledge?

B:  It is firm and effortless abidance in the Self in which the mind which has become one with the Self does not subsequently
emerge again at any time.  That is, just as everyone usually and naturally has the idea, 'I am not a goat nor a cow nor any
other animal but human', when he thinks of his body, so also when he has the idea 'I am not the principles (tattvas) beginning
with the body and ending with sound (nada) but the Self which is Existence Consciousness and Bliss, the innate self consciousness
(atma prajna), he is said to have attained firm knowledge.

Q: 2:  To which of the seven stages of knowledge (Jnana bhoomikas) does the sage (Jnani) belong?

B: He belongs to the fourth stage. 

(The seven stages of Jnana Bhoomikas are -

1. subhechcha (the desire for enlightenment)
2. vicharana (inquiry)
3. tanumanasa (tenuous mind)
4. sattvapatti - (self realization)
5. asamsakti - (non attachment)
6. padartha bhavana (non perception of objects)
7. turyaga (transcendence)

Those who have attained the last four bhoomikas are called brahmavit, brahmavidvara, brahmvidvariya, and
brahmavid varishta respectively.)

****

Arunachala Siva.         
   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 05, 2013, 10:17:02 AM
Upadesa Manjari - Chapter IV:

Arudha - Attainment:

continues...

Q: 3: If that is so why have three more stages superior to it (seven jnana bhoomikas) been distinguished? 

B:      The marks of the stages four to seven are based upon the experiences of the realized person (jivan mukta).  They are
not states of knowledge and release.  So far as the knowledge and release are concerned no distinction is whatever 
is made in these four stages. 

4. Q:  As liberation is common to all, why is the varishta (lit: the most excellent) alone praised exclusively?

B:       So far as the Varishta' s common experience of bliss is concerned he is extolled only because of the special merit
acquired  by him in his previous births which is the cause of it.

contd.,

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 06, 2013, 10:03:05 AM
Upadesa Manjari:

Chapter IV - ANUBHAVA:

Q: 5:  As there is no one who does not desire to experience constant bliss, what is the reason why all Sages do not attain
the state of Varishta?

B:      It is not to be attained by mere desire or effort.  Karma (prarabdha) is its cause.  As the ego dies along with its cause
even in the fourth stage (Bhoomika), what agent is there beyond that stage to desire anything or to make efforts?  So long
as they make efforts they will not be Sages.  Do the sacred texts which specially mention the Varishta say that the other three
are unenlightened persons?

Q: 6:  As some sacred texts say that the supreme state is that in which the sense organs and the mind are completely destroyed,
how can that state be compatible with the experience of the body and the senses?

B:       If that were so there would not be any difference between that state and the state of deep sleep.  Further, how
can it be said to be the natural state when it exists at one time and not at another?  This happens, as stated before, to some
persons according to their prarabdha karma for some time till death.  It cannot properly be regarded as the final state.  If it could
it would mean that all great souls and the Lord, who were the authors of Vedantic works and the Vedas, were unenlightened
persons. If the Supreme State is that in which neither the senses nor the mind exist and not the state in which they exist,
how can it be perfect state? (paripooram)?  As Karma alone is responsible for the activity or inactivity of the Sages, great
souls have declared the state of Sahaja Nirvikalpa Samadhi alone to be the ultimate state.

contd.,

Arunachala Siva.
     
   
         
   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 07, 2013, 10:17:30 AM
Upadesa Manjari - Chapter IV:

continues....

Q: 7:  What is the difference between ordinary sleep and waking sleep (jagrat suhsupti)?

B:       In ordinary sleep, there are not only no thoughts but also Awareness.  In waking sleep there is Awareness alone.  That
is why it is called while sleeping, that is the sleep in which there is Awareness.


Q: 8:  Why is the Self described both as the fourth state (turiya) and beyond the fourth state (turiyatita)?

B:       Turiya means that which is the fourth.  The experiencers (jivas) of the three states of waking,, dreaming and deep
sleep known as Visva, Taijasa, and Prajna, who wander successively in these three states, are not the Self. It is with the
object of making this clear, namely that the 'Self is that which is different from them and which is the Witness of these states,
that is called the fourth (turiya).  When this is known , the three experiencers disappear and the idea that the Self is a Witness,
that is the fourth, also disappears.  That is why the Self is described as beyond fourth - turiyatita.

contd.,

Arunachala Siva.         
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 08, 2013, 10:17:23 AM
Upadesa Manjari - Chapter IV:

continues...

Q: 9:  What is the benefit derived by the Sage from the sacred books (Srutis)?

B:       The Sage who is the embodiment of the truth mentioned in the scriptures has no use for them.

Q: 10: Is there any connection between the attainment of supernatural powers (siddhis) and liberation (mukti)?

B:       Enlightened inquiry alone leads to liberation.  Supernatural powers are all illusory appearances created by the power
          of Maya (mayashakti).  Self Realization which is permanent is the only true accomplishment (siddhi).   Accomplishments
          which appear and disappear being  the effect of Maya cannot be real.  They are accomplished  with the object of enjoying fame, , 
          pleasures etc., They come unsought to some persons through their karma. Know that the union with Brahman is the real
          aim of all accomplishments.  This is also the state of liberation (aikya mukti) known as (sayujya)

contd.,

Arunachala Siva. 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 09, 2013, 10:18:37 AM
Upadesa Manjari - Chapter IV:

anubbava:

Q:11.  If this is the nature of liberation, why do some scriptures connect it with the body and say that the individual soul
can attain liberation only when it does not leave the body?

B:        It is only if bondage is real, that liberation and the nature of its experiences have to be considered.  So far as the Self
(Purusha) is concerned it has really no bondage in any of the four states.  As bondage is merely a verbal assumption according
to the emphatic proclamation of the Vedanta system, how can the question of liberation, which depends on the question of bondage,
arise when there is no bondage?  Without knowing this truth, to inquire into the nature of bondage and liberation, is like inquiring
into the non existent color, height of a barren woman's son or the horns of a hare.

Q:  12.  If that is so, do not the description of bondage and release found in the scriptures become irrelevant and untrue?

B:         No, they do not.  On the contrary, the delusion of bondage fabricated by ignorance from time immemorial can be removed         
only by Knowledge.  And for this purpose the term 'liberation' has been usually accepted.  That is all.  The fact that the characteristics
of liberation are described in different ways proves that they are imaginary.

contd.,

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 10, 2013, 12:31:07 PM
Upadesa Manjari - Chapter IV:

Anubhava:

Q: 13:  If that is so, are not all efforts such as study (lit. sravana), reflection, etc., useless?

B:  No. They are not.  The firm conviction that there is neither bondage nor liberation is the supreme purpose of all efforts.
As this purpose of seeing boldly, through direct experience, that bondage and liberation do not exist, can be achieved except
with the aid of the aforesaid practices, these efforts are useful.

Q: 14: Is there any authority for saying that there is neither bondage nor liberation?

B:        This is decided on the strength of experience and not merely on the strength of the scriptures. 

Q: 15:  If it is experienced, how is it experienced?

B:        Bondage and liberation are mere linguistic terms.  They have no reality of their own.  Therefore they cannot function
of their own accord.  It is necessary to accept the existence of some basic thing of which they are the modifications.  If one
inquires, 'for whom is there bondage and liberation?' it will be seen, 'they are for me'.  If one inquires 'Who am I?' one will
see that there is no such thing as the 'I'. It will then be clear as an amalaka fruit in one's hand that what remains is one's real
being.  As this truth will be naturally and clearly experienced by those who leave aside mere verbal discussions and inquire into
themselves, inwardly, there is no doubt that all realized persons uniformly see neither bondage nor liberation so far as the
true Self is concerned.

contd.,

Arunachala Siva.               
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 11, 2013, 11:50:54 AM
Upadesa Manjari -

Anubhava - continues...

Q: 16:  If truly there is neither bondage nor liberation what is the reason for the actual experience of joys and sorrows?

B:         They appear to be real only when one turns aside from one's real nature.  They do not really exist.

Q: 17:  Is it possible for everyone to know directly without doubt what exactly is one's true nature?

B:         Undoubtedly it is possible.

Q: 18:   How?

B:          It is the experience of everyone that even in the states of deep sleep, fainting etc., when the entire universe, moving
             and stationery, beginning with earth and ending with the prakriti disappear, he does not disappear.  Therefore the
             state of pure being which is common to all and which is always experienced directly by everybody, is one's true
              nature.  The conclusion is that all experiences in the enlightened as well as the ignorant state, which may be described
             by newer and newer words, are opposed to one's real nature.

Chapter on Anubhava - concluded.

Arunachala Siva.       
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 12, 2013, 09:55:34 AM
Upadesa Manjari -


Part I - Upadesa:


Q:1:  What are the marks of a real teacher (Sadguru)?

B:       Steady abidance in the Self, looking at all with an equal eye, unshakeable courage at all times, in all places and
          circumstances.

Q: 2:  What are the marks of an earnest disciple (Sadsishya)?

B:       An intense longing for the removal of sorrow and attainment of joy and an intense aversion for all kinds of mundane
          pleasure.

Q:3:    What are the characteristics of instruction (upadesa)?

B:         The word upadesa means 'near the place or seat - upa - near, desa - place or seat.  The Guru who is the embodiment
of that which is indicated by the terms sat, chit and ananda, prevents the disciple who, on account of his acceptance of the forms
of the objects of the senses, has swerved from his true state and is consequently distressed and buffeted by joys and sorrows,
from continuing so and establishes him in his own real nature without differentiation.

            Upadesa also means showing a distant object quite near.  It is brought home to the disciple that Brahman which he
believes to be distant and different from himself is near and not different from himself.

contd.,

Arunachala Siva.
                 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 12, 2013, 01:45:00 PM
Fate and Free Will - Sri Bhagavan's Teachings:  As told to Mother Azhagamma:


The Ordainer controls the fate of souls in accordance with their past deeds, their prarabdha karma.
Whatever is destined not to happen will not happen, try how hard you may.
Whatever is destined to happen will happen, do what you may to stop it. This is certain.
The best course, therefore, is for one to be resigned.’


Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 13, 2013, 10:09:25 AM
Upadesa Manjari - Part I

Upadesa:

continues.....

Q: 4:  If it be true that the Guru is one's own Self (Atman), what is the principle underlying the doctrine which says that,
however learned ma disciple may be or whatever occult powers he may possess, he cannot attain "Self Realization"
(atma siddhi) without the grace of Guru?

B: Although in absolute truth the state of the Guru is that of oneself, it is very hard for the Self which has become the
individual soul  (jiva) through ignorance to realize its true state or nature without the grace of the Guru.

All mental concepts are controlled by the mere presence of the real Guru.  If he were to say to one who arrogantly claims
that he has he has seen the farther shore of ocean of learning or one who claims arrogantly that he can perform deeds which
are well nigh impossible, 'Yes, you learnt all that is to be learnt, but have you learnt to know yourself?  And you who are
capable of performing deeds which are almost impossible, have you seen yourself?', they will bow their heads in shame,
and remain silent.  Thus it is evident that only by the grace of the Guru and by no other accomplishments is it possible to
know oneself.

Arunachala Siva.           
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 14, 2013, 12:25:02 PM
Upadesa Manjari:  Chapter I:

Upadesa:

continues....

Q: 5:  What the marks of the Guru's Grace?

B:       It is beyond words or thoughts.

Q: 6:  If that is so, how is that it is said that the disciple realizes his true state by the Guru's Grace?

B:      It is like the elephant which wakes up on seeing a lion in its dream.  Even as the elephant wakes up at the
          at the mere sight of the lion, so too is it certain that the disciple wakes up from the sleep of ignorance into the
         wakefulness of true knowledge through the Guru's benevolent look of grace.

q: 7: What is the significance of saying that the nature of the real Guru is that of the Supreme Lord (Sarveswara)?

B:      In the case of the individual soul which desires to attain the state of true knowledge or the state of Godhead (Isvara)
         and with that object always practice devotion, the Lord who is the witness of the individual's soul and identical with
         it, comes forth, when the individual's devotion has reached a mature stage, in human form, with the help of Sat Chit
         Ananda.  His three natural features, and form and name which he also graciously assumes, and in the guise of blessing
         the disciple, absorbs him in Himself.  According to this doctrine the Guru can truly be called the Lord.

contd.,

Arunachala Siva.       
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 15, 2013, 10:07:38 AM
Upadesa Manjari -

Chapter I.

Upadesa:

continues....

Q: 8:  How then did some great persons attain Knowledge without a Guru?

B:      To a few mature persons, the Lord shines as the Light of Knowledge and imparts awareness of Truth.

Q: 9:  What is the end of devotion (bhakti) and the path of Siddhanta (Saiva Siddhanta)?

B:       It is to learn the truth that all one's actions performed with unselfish devotion, with the aid of the three purified
          instruments (body, speech and mind), in the capacity of the servant of the Lord, become the Lord's actions, and
          to stand forth free from the sense of 'I' and 'mine'.  This is also the truth of what Saiva Siddhantins call Parabhakti
          (supreme devotion) or living in the service of God (iRai paNi niRRal).


contd.,

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 16, 2013, 01:29:27 PM
Upadesa Manjari -

Chapter I:

Upadesa:

Q: 10:  What is the end of the path of Knowledge (Jnana) or Vedanta?

B:         It is to know the truth that the 'I' is not different from the Lord (Isvara) and to be free from the feeling of being
the doer (kartrutva, ahamkara).

Q:11:  How can be said that the end of both these paths is the same?

B:        Whatever means, the destruction of the sense of 'I' and 'mine' is the goal, and as these are interdependent , the
destruction of either of them causes the destruction of the other.  Therefore in order to achieve that state of silence, which
is beyond thought and word, either the path of Knowledge which removes the sense of 'I' or the path of devotion which
removes the sense of 'mine' will suffice. So there is no doubt that at the end of the paths of devotion and knowledge is
one and the same.

Q: 12: What is the mark of the ego?

B:        The individual soul of the form of 'I' is the ego.  The Self which is of the nature of intelligence (chit) has no sense of 'I'.
Nor does the insentient body possess the sense of 'I'.  The mysterious appearance of a delusive ego between the intelligent
and the insentient being the root cause of all these troubles , upon its destruction by whatever means, that which really
exists will be seen as it is.  This is called liberation (Moksha)

Chapter I - concluded.

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 17, 2013, 09:54:40 AM
Upadesa Manjari:

Chapter II:

Abhyasa (Practice)

Q: 1:  What is the method of practice?

B:       As the Self of a person who tries to attain Self Realization is not different from him, and as there is nothing else
other than or superior to him to be attained by him.  Self Realization being only the realization of one's own nature, the
seeker of the liberation realizes, without doubts and misconceptions, his real nature by distinguishing the eternal from the
transient, and never swerves from his natural state. This is known as the practice of knowledge.  This is the inquiry leading
to the Self realization.

Q: 2:  Can this path of inquiry to be followed by all aspirants?

B:       This is suitable only for ripe souls.  The rest should follow different methods according to the state of their minds.

contd.,

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 18, 2013, 10:26:33 AM
Upadesa Manjari:

Chapter II:

Abhyasa - Practice.

Q: 3: What are the other  methods?

B:      They are (i) Stuti, (ii) japa (iiii) dhyana (iv) yoga, (v) jnana etc.,

Stuti is singing the praises of the Lord with a great feeling of devotion.

Japa is the uttering the names of the gods or sacred mantras like Om either mentally or verbally.  (While following the methods
of Stuti and Japa, the mind will sometimes be concentrated and sometimes diffused. The vagaries of the mind will not be evident
to those who follow the methods.)

Dhyana denotes the repetitions of the names etc., mentally with feeling of devotion. In this mind, the state of the mind will be
understood easily.  For the mind does not become concentrated and diffused simultaneously.  When one is in dhyana it does
not contact the objects of senses, and when it is in contact with the objects, it is not Dhyana.  Therefore those who are in this state
can observe the vagaries of the mind then and there and by stopping the mind from thinking of other thoughts, fix in dhyana.
Perfection in dhyana is the state of abiding in the Self. tadarkaranilai.

Yoga; The source of the breath is the same as that of the mind; therefore subsidence of either leads effortlessly to that of other.
The practice of stilling the mind through breath control if called Yoga.

Jnana is the annihilation of the mind in which it is made to assume to the form of Self through constant practice of dhyana or
inquiry (vichara).  The extinction of the mind is the state in which there is a cessation of all efforts.  Those who are established in this
state never swerve from their true state.  The terms silence (mauna) and inaction refers to this state alone.

contd.,

Arunachala Siva.       
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 19, 2013, 01:18:37 PM
Upadesa Manjari:

Chapter II:

Abhyasa - Practice:

continues...

Q: 4: Is the state of 'being still' a state involving effort or effortless?

B:     It is not an effortless state of indolence.  All mundane activities which are ordinarily called are effort are performed
with the aid of a portion of the mind with frequent breaks.  But the act of communion with the Self (Atma vyavahara) or
remaining still inwardly is intense activity which is performed with the entire mind and without break.

Maya (delusion or ignorance) which cannot be destroyed by any other act is completely destroyed by this intense activity
which is called Silence (mauna)

Q: 5: What is the nature of Maya?

B:      Maya is that which makes us regard as non existent the Self, the Reality, which is always and everywhere present, all-
pervasive and self luminous, and as existent the individual soul (jiva), the world (jagrat) and god (para) which have been
conclusively proved to be non existent at all times and places.

contd.,

Arunachala Siva.
 
         
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 20, 2013, 12:28:02 PM
Upadesa Manjari:

Part II:

Abhyasa - Practice.


Q: 6:  As the Self shines fully of its own accord, why is it not generally recognized like the other objects of the world by all persons?

B:      Whenever particular objects are known it is the Self which has known itself in the form of those objects.  For what known
          as Knowledge or Awareness is only the potency of the Self (Atma Sakti).  The Self is the only sentient object.  There is
          nothing apart from the Self. If there are such objects they are all insentient and therefore cannot know either themselves
          or mutually know one another.  It is because the Self does not know its true nature, in the manner, that it seems to be
          immersed and struggling in the ocean of birth (and death) in the form of the individual soul or jiva.

Q: 7: Although the Lord is all pervasive it appears, from passages like 'adorning him through his grace', that He can be known
         only through His Grace.  How then can the individual soul by its own efforts attain Self Realization in the absence of Lord's
         Grace?

B:      As the Lord denotes the Self and as Grace means the Lord's presence or revelation, there is no time when Lord remains
         unknown.  If the light of the Sun is invisible to the owl it is only the fault of the bird and not of the Sun.  Similarly can the
         unawareness by ignorant persons of the Self which is always of the nature of Awareness be other than their own fault?
         How can it be the fault of the Self?  It is because Grace is the very nature of the Lord that He is well known as 'the blessed
         grace.'  Therefore, the Lord, whose nature itself is Grace, does not have to bestow His grace.  Nor is there any particular
          time for bestowing His grace.

contd.,

Arunachala Siva.         
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 21, 2013, 12:14:48 PM
Upadesa Manjari -

Chapter Two

Abhyasa - Practice:


Q: 8:  What part of the body is the abode of the Self?

B:       The heart on the right side of the chest is generally indicated.  This is because we usually point to the right side of
the chest when we refer to ourselves.  Some say that the Sahasrara (the thousand petaled lotus) is the abode of the Self.
But if that were true, the head should not fall forward when we go to sleep or faint.

Q: 9:  What is the nature of the heart?

B:       The sacred texts describing it say:

          Between the two breasts, below the chest and above the abdomen, there are six organs of different colors.  (These are
not the same as Chakras).  One of them resembling the bud of a water lily and situated two digits to the right is the heart.
It is inverted and within it is a tiny orifice which is the seat of dense darkness (ignorance) full of desires.  Al the psychic nerves
(nadis) depend upon it.  It is also the abode of the vital forces, the mind and the light of consciousness.

         But, although it is described us, the meaning of the word heart (hridyam) is the Self (Atman)  As it is denoted by the terms
Existence, Consciousness, Bliss, eternal and plenum (Sat, Chit, Anandam, Nityam, Purnam) it has no differences such as exterior
and interior or up and down.  That tranquil state in which all thoughts come to an end is called the state of the Self.  When it is
realized, as it is, there is no scope for discussions about its location inside the body or outside.

contd.,

Arunachala Siva.                         
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 22, 2013, 12:09:27 PM
Upadesa Manjari:

Chapter II:

Abhyasa - Practice:

Q: 10: Why do thoughts of many objects arise in the mind even when there is no contact with external objects?

B:        All such things are due to latent tendencies (purva samskaras).  They appear only to the individual consciousness
(jiva) which has forgotten its real nature and become externalized.  Whenever particular things are perceived, the inquiry
'Who is it that sees them?'  should be made. They will then disappear at once.

Q: 11: Why do the triple factors (i.e. knower, known and knowledge), which are absent in deep sleep, Samadhi etc., manifest
themselves in the Self (in the states of waking and dreaming)?

B:        From the Self there arise in succession:

     (i) Chidabhasa (reflected consciousness) which is a kind of luminosity.

     (ii) Jiva (the individual consciousness) or the seer or the first concept.

     (iii) Phenomena, that is the world.

contd.,

Arunachala Siva.     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 23, 2013, 12:38:08 PM
Upadesa Manjari :

Chapter II:

Abhyasa - Practice.

Q: 12:  Since the Self is free from the notions of knowledge and ignorance how can it be said to pervade the entire body
in the shape of sentience or to impart sentience to the senses?

B:         Wise men say that there is a connection between the source of the various psychic nerves and the Self, that this is
knot (granthi) of the heart, that the connection between the sentient and the insentient will exist until this is cut asunder
with the aid of true knowledge, that just the subtle and invisible force of electricity travels through wires and does many
wonderful things, so the force of the Self also travels through the psychic nerve, and, pervading the entire body, imparts
sentience to the senses, and that if this knot is cut, the Self will remain as it always is, without any attributes.

contd.,

Arunachala Siva.             
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 24, 2013, 10:25:00 AM
Upadesa Manjari:

Chapter II:

Abhyasa - Practice.

Q:  13:  How can there be a connection between the Self which is Pure Knowledge
and the triple factors which are relative knowledge?

B:         This is, in a way, like the working of a cinema as shown in the next page.
             Just as the pictures appear on the screen as long as the film throws shadows through the lens,
             so the phenomenal world  will continue to appear to the individual  in the waking and dream states,
             as long as there are latent mental impressions. Just as the lens magnifies the tiny specs on the film
             to a huge size and as number of pictures are shown in a second, so the mind enlarges the sprout like
             tendencies into a tree like thoughts and shows in a second innumerable worlds.  Again, just as there is
             only the light of the lamp visible when there is no film, so the Self alone shines without the triple facors
             when the mental concepts in the form of tendencies, are absent in the states of deep sleep, swoon,
             and Samadhi.  Just as the lamp illumines the lens etc., while remaining unaffected, the Self illumines the
             ego (chidabhasa) etc., while remaining unaffected.

            The Picture:

            i. The lamp inside the apparatus                           - i. the Self
            ii. The lens in front of the lamp                              -ii The pure Sattvic mind close to the Self.
           iii. The film which is a long series of
                (separate photos)                                            -iii. The stream of latent tendencies consisting of thoughts.
            iv. The lens, the light passing through it
                 and the lamp, which together form
                 the focused light.                                            -iv.  The mind, the illumination of it and the Self, which together
                                                                                               form the Jiva or seer.
             v. The light passing through the lens
                 and falling on the screen.                               -v.   The light of the Self emerging from the mind through the
                                                                                               senses, and falling on the world.
            vi.  The various  kinds of pictures
                  appearing in the light of the screen,             -vi.   The various forms and names appearing as the objects perceived
                                                                                                in the light of the world.
           vii.  The mechanism which sets the film
                 in motion.                                                      -vii.    The divine law manifesting the latent tendencies of the mind.


Arunachala Siva.                               
                                   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 25, 2013, 12:27:29 PM
Upadesa Manjari:

Chapter II:

Abhyasa - Practice:

Q: 14:  What is dhyana? (meditation).

B:         It is abiding as one's Self without swerving in any way from one's real nature and without feeling that one is meditating.
As one is not in the least conscious of the different states of waking, dreaming etc., in this condition, the sleep (noticeable) here
is also regarded as dhyana.

Q: 15:  What is the difference between dhyana and samadhi?

B:         Dhyana is achieved through deliberate mental effort; in Samadhi there is no such effort.

Q: 16:  What are the factors to be kept in view in dhyana?

B:         It is important for one who is established in his Self (atma nishta) to see that he does not swerve in the least from
this absorption.  By swerving from his true state, he may see before him bright effulgence etc. or hear unusual sounds or
regard as real the visions of gods appearing within or outside himself.  He should not be deceived by these and forget himself.

contd.,

Arunachala Siva.
 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 26, 2013, 12:38:25 PM
Upadesa Manjari:

Chapter II:

Abhyasa  - Practice.

Q: 17:  What are the rules of conduct which an aspirant (sadhaka) should follow?

B:         Moderation in food, moderation in sleep, and moderation in speech.

Q: 18:  How long should one practice?

B:         Until the mind attains effortlessly its natural state of freedom from concepts, that is, till the sense of 'I' and 'mine'
            exists no longer.

Q:  19: What is the meaning of dwelling in solitude (ekanta vasa)?

B:         As the Self is all pervasive it has no particular place for solitude.  The state of being free from mental concepts is called
            'dwelling in solitude'.

contd.,

Arunachala Siva.       
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 27, 2013, 10:58:45 AM
Upadesa Manjari:

Chapter II:

Abhyasa - Practice:

Q: 20:  What is the sign of wisdom, Viveka?

B:          Its beauty lies in remaining free from delusion after realizing the Truth once.  There is fear only for one who sees
             at least a slight difference in the Supreme Brahman. So long as there is the idea that the body is the Self one cannot
             be a realizer of Truth whoever he might be.

Q: 21:   If everything happens according to Karma (prarabdha, the result of one's acts in the past) how is one to overcome
             the obstacles to meditation (dhyana)?

B:          Prarabdha concerns only the out turned, not the in turned mind.  One who seeks his real Self will not be afraid of any
             obstacle.

contd.,

Arunachala Siva.     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 28, 2013, 10:07:28 AM
Upadesa Manjari:

Chapter II:

Abhyasa - Practice:

Q: 22:  Is ascetism (sannyasa) one of the essential requisites for a person to become established in the Self (atma nishta)?

B:        The effort that is made to get rid of attachment to one's body is really towards abiding in the Self.  Maturity of
            thought and inquiry alone removes attachment to the body, not the stations of life (ashramas), such as student
            (brahmachari) etc., For the attachment is in the mind while the stations pertain to the body.  How can bodily stations
            remove the attachment in the mind?  As maturity of thought and inquiry pertain to the mind, these alone can, by inquiry
            on the part of the mind, remove the attachments which have crept into it through thoughtlessness.  But as the discipline
            of ascetism (sannyas ashrama) is the means for attaining dispassion (vairagya), and the dispassion is the means for
            inquiry, joining an order of ascetics may be regarded, in a way, as a means of inquiry through dispassion.  Instead of
           wasting one's life by entering the order of ascetics before one is fit for it, it is better to live a householder's life. In order
           to fix the mind in the Self which is its true nature it is necessary to separate it from the  family of fancies (sankalpas) and
           doubts (vikalpas), that is to renounce the family (samsara) in the mind.  This is real ascetism.

contd.,

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 29, 2013, 09:19:12 AM
Upadesa Manjari:

Chapter II:

Abhyasa - Practice:

Q: 23:  It is an established rule that so long as there is the least idea of I am the doer, Self Knowledge cannot be attained.
But is it possible for an aspirant, who is a house holder to discharge his duties properly without this sense?

B:         As there is no rule that action should depend upon a sense of being the doer it is unnecessary to doubt whether
any action will take place without a doer or an act of doing.  Although the officer of a government treasury may appear,
in the eyes of others, to be doing his duty attentively, and responsibly, all day long, he will be discharging his duties without
attachment, thinking, 'I have no real connection with all this money' and without a sense of involvement in his mind.    In the
same manner, a wise householder may also discharge without attachment the various household duties which fall to his lot
according to his past karma, like a tool in the hands of another.  Action and Knowledge are not obstacles to each other.

contd.,

Arunachala Siva.                   
 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 30, 2013, 10:42:05 AM
Upadesa Manjari:

Chapter II:

Abhyasa - Practice:

Q: 25:  How can cessation of activity (nirvritti) and peace of mind be attained in the midst of household duties which are of
            the nature of constant activity?

B:         As the activities of the wise man exist only in the eyes of others and not in his own, although he may be accomplishing
            immense tasks, he really does nothing.  Therefore, his activities do not stand in the way of inaction and peace of mind.
            For he knows the truth that all activities take place in his mere presence and that he does nothing. Hence he will remain
            as the silent witness of all the activities taking place.

Q: 26.   Just as the sage's past karma is the cause of his present activities will not the impressions (vasanas) caused by his
             present activity adhere to him in future.

B:          Only one who is free from all the latent tendencies  (vasanas) is a sage.  That being so how can the tendencies of
              karma affect him who is entirely unattached to activity?

Q: 27:   What is the meaning of brahmacharya?

B:           Only inquiry into Brahman should be called brahmacharya.

contd.,

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 31, 2013, 09:53:31 AM
Upadesa Manjari:

Chapter II:

Abhyasa - Practice.

Q: 28:  Will the practice of brahmachary which is followed in conformity with the four orders of life (ashramas) be a means
of knowledge?

B:  As the various means of knowledge such as control of senses etc., are included in brahmacharya the virtuous practices
duly followed by those belong to the order of student (brahmacharins) are very helpful for their improvement.

Q: 29:  Can one enter the order of ascetics (sannyasa) directly from the order of students (Brahmacharins)?

B:   Those who are competent need not formally enter the orders of brahmacharya etc., in order laid down. One who has
realized the Self does not distinguish between the various orders of life.  Therefore no order of life either helps or hinders
him.

contd.,

Arunachala Siva. 

 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on January 01, 2014, 01:20:14 PM
Upadesa Manjari:

Chapter II:

Abhyasa - Practice:

Q: 30:  Does an aspirant (sadhaka) lose anything by not observing the rules of case and orders of life?

B:         As the attainment (anushtana, practice) of knowledge is the supreme end of all other practices, there is no rule
that one who remains in any one order of life and constantly acquires knowledge is bound to follow the rules laid down
for that order of life.  If he follows the rules of caste and orders of life he does so for the good of the world.  He does not
derive any benefit by observing the rules.  Nor does he lose anything by not observing them.

Chapter II - concluded.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on January 02, 2014, 05:59:04 PM
Upadesa Manjari:

Invocation:

I seek refuge at the sacred feet of the blessed Ramana, who performs the entire work of creation, preservation and destruction,
while remaining wholly unattached, and who makes us aware of what is Real and thus protects us, that I may set down His words
fittingly.

Importance of the Work:

Worshipping with the instruments of thought, word, and body, the sacred lotus feet of Bhagavan Sri Ramana Maharshi,
the very embodiment of the beginning-less infinite Supreme Brahman, the Sat Chit Ananda, I have gathered this bouquet
of the flowers of His instructions (Upadesa Manjari) for the benefit of those who are foremost among the seekers of liberation
and who are adored by learned persons, in order that they might adorn themselves with it and attain salvation.

This book is an epitome of the immortal works of that great soul Sri Ramana Maharshi, whose teachings entirely dispelled the
doubts and wrong notions of this humble person even as the Sun dispels darkness.

The subject of the book is that eternal Brahman which shines as the pinnacle and heart of all Vedas and Agamas.

That incomparable Self Realization (atma siddhi) which is praised by all the Upanishads and which is the supreme goal
to be sought by all noble aspirants (brahma vids) is the theme of this work.

Chapter I:

Upadesa - Instruction:

Q: 1: What are the marks of a real teacher, Sadguru?

B:      Steady abidance in the Self, looking at all with an equal eye, unshakable courage at all times, in all places and circumstances
etc.,

Q: 2:  What are the marks of an earnest disciple?

B:       An intense longing for the removal of sorrow and attainment of joy and an intense aversion for all kinds of mundane
pleasures.

contd.,

Arunachala Siva. 
       
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on January 03, 2014, 08:41:47 AM
Upadesa Manjari:

Chapter I:

Upadesa - Instruction:

Q:3:  What are the characteristics of upadesa, instruction?

B:      The word 'upadesa' means 'near the place or seat', upa= near, desa=place or seat. The Guru who is the embodiment
of that which is indicated by the terms Sat, Chit, and Ananda,  prevents the disciple who, on account of his acceptance of the
forms of the objects of the senses, has swerved from his true state and is consequently distressed and buffeted by joys
and sorrows, from continuing so and establishes him in his own real nature without differentiation.

         Upadesa also means showing a distant object quite near.  It is brought home to the disciple that Brahman which he
believes to be distant and different from himself is near and not different from himself.

Q:4:  If it be true that the Guru's is one's own Self (atman), what is the principle underlying the doctrine which says that,
however, learned a disciple may be or whatever occult powers he may possess, he cannot attain 'Self Realization (Atma siddhi)
without the grace of that Guru?

B:     Although in absolute truth the state of the Guru is that of oneself it is very hard for the Self which has become the jiva
through ignorance to realize its true state of nature without the grace of the Guru. 

All mental concepts are controlled by the mere presence of the real Guru.  If he were to say to one who arrogantly claims that
he has seen the farther shore of the ocean of learning or one who claims arrogantly that he can perform deeds which are well-
nigh impossible, 'Yes, you learnt all that is to be learnt, but have you learnt to know yourself?  And you who are capable of
performing deeds which are almost impossible, have you seen yourself?', they will bow their heads in shame and remain silent.
Thus it is evident that only by the grace of the Guru and by no other accomplishment is it possible to know oneself.

contd.,

Arunachala Siva.     
 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on January 04, 2014, 10:15:22 AM
Upadesa Manjari:

Chapter I:

Upadesa - Instruction:

Q: 5: What are the marks of the Guru's Grace?

B:       It is beyond words or thoughts.


Q: 6:  If that is so, how is that it is said that the disciple realizes his true state by the Guru's grace?

B:       It is like the elephant which wakes up on seeing a lion in its dream.  Even as the elephant  wakes at mere sight
of the lion, so too it is certain that the disciple wakes up from the sleep of ignorance into the wakefulness of true knowlledge
through the Guru's benevolent look of Grace.


Q: 7:   What is the significance of saying that the nature of the real Guru is that of the Supreme Lord (Sarvesvara)?

B:        In the case of the individual soul which desires to attain the state of true knowledge or the state of Godhood (Isvara)
and with that object always practice devotion, the Lord who is the witness of that individual soul and identical with it,
comes forth, when the individual's devotion has reached a mature stage, in human form, with the help of Sat Chit Ananda
His three natural features, and form and name which he also graciously assumes, and in the guise of blessing the disciple,
absorb him in Himself.  According to this doctrine, the Guru can truly be called the Lord.

Arunachala Siva.
assumes, and in the guise of blessing the disciple           
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on January 05, 2014, 10:08:57 AM
Upadesa Manjari:

Chapter I:

Instruction - Upadesa:

Q: 8:  How then did some great persons attain knowledge without a Guru?

B:      To a few mature persons the Lord shines as the Light of Knowledge and imparts awareness of the Truth.

Q: 9:  What is the end of devotion (bhakti) and the path of Siddhanta (Saiva Siddhanta)?

B:      It is to learn the truth that all one's actions performed with unselfish devotion, with the aid of three purified
         instruments (body, speech, and mind), in  the capacity of the servant of the Lord, become the Lord's actions,
         and to stand forth free from the sense of 'I' and 'mine'.  This is also the truth of what the Saiva Siddhantins
         call Parabhakti (supreme devotion) or living in the service of God (irai-pani-nittral)

Q: 10: What is the end of the path of knowledge (jnana) or Vedanta?

B:       It is to know the truth that the 'I' is not different from the Lord (Isvara) and to be free from the feeling of being
          the doer (kartutva, ahamkara).

contd.,

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on January 06, 2014, 08:41:52 AM
Upadesa Manjari:

Part I:

Upadesa - Instruction:

Q: 11:  How can it be said that the end of both these paths is the same?

B:         Whatever the means, the destruction of the sense of 'I' and 'mine' is the goal, and as these are interdependent,
the destruction of either of them causes the destruction of the other.  Therefore in order to achieve that state of silence
which is beyond thought and word, either the path of knowledge which removes the sense of 'I' or the path of devotion
which removes the sense of 'mine' will suffice.  So there is no doubt that the end of the paths of devotion and knowledge
is one and the same.

Q: 12.  What is the mark of the ego?

B:  The individual soul of the form of 'I' is the ego.  The Self which is of the nature of intelligence (Chit) has no sense of 'O'.
Nor does the insentient body possesses a sense of 'I'.  The mysterious appearance of a delusive ego between the intelligent
and the insentient being the root cause of all these troubles, upon its destruction by whatever means, that which really exists
will be seen as it is.  This is called liberation (moksha).

Chapter I - concluded.

Arunachala Siva.         
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on January 07, 2014, 09:43:40 AM
Upadesa Manjari:

Chapter III:

Anubhava - Experience:

Q: 1:  What is the light of consciousness?

B:       It is the self luminous existence consciousness which reveals to the seer the world of names of forms both inside and
outside.  The existence of this existence consciousness can be inferred by the objects illuminated by it.  It does not become
the object of consciousness.

Q: 2: What is knowledge (vijanana)?

B:      It is that tranquil state of existence-consciousness which is experienced by the aspirant and which is like the waveless
ocean or the motionless ether.

Q: 3: What is bliss?

B:     It is the experience of joy or peace in the state of vijanana free of all activities and similar to deep sleep. This is also
called the state of kevala nirvikalpa - remaining without concepts.

contd.,

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on January 08, 2014, 07:50:03 AM
Upadesa Manjari:

Chapter III:

Anubhava - Experience.

Q: 4:  What is the state beyond bliss?

B:        It is the state of unceasing peace of mind which is found in the state of absolute quiescence, Jagarat-Sushupti,
(i.e sleep with awareness), which resembles inactive deep sleep.  In this state, in spite of the activity of the body and the
senses, there is no external awareness, like a child immersed in sleep,  ( who is not conscious of the food given to him
by his mother). A Yogi who is in this state is inactive even while engaged in activity.

This is also called Sahaja Nirvikalpa Samadhi (natural absorption in oneself without concepts, even while in embodied state)

contd.,

Arunachala Siva.

   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on January 09, 2014, 07:38:29 AM
Upadesa Manjari:

Chapter III:

Anubhava - Experience:

Q: 5:  What is the authority for saying that the entire moving and unmoving worlds depend on oneself?

B:       The Self means the embodied being.  It is only after the energy, which was latent in the deep sleep, emerges
with the idea of 'I' that all objects are experienced.  The Self is present in all perceptions as the perceiver.  There are
no objects to be seen when the 'I' is absent.  For all these reasons, it is undoubtedly said that everything comes out
of the Self and goes back to the Self.

Q: 6:  Are the bodies and the selves animating them are everywhere actually observed to be innumerable how can it be said
this Self is only one?

B:       If the idea 'I am the body' is accepted, the selves are multiple.  The state in which this idea vanishes is the Self,
since in that state there are no other objects.  It is for this reason that the Self is regarded as one only.

contd.,

Arunachala Siva.       
 
 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on January 10, 2014, 10:09:53 AM
Upadesa Manjari:

Chapter III:

Anubhava - Experience:

Q: 7:  What is the authority for saying that Brahman can be apprehended by the mind and at the same time that it cannot
be apprehended by the mind?

B:       It cannot be apprehended by the impure mind but can be apprehended by the pure mind.

Q: 8:  What is pure mind and what is impure mind?

B:       When the indefinable power of Brahman separates itself  from Brahman and, in union with the reflection of consciousness
(Chidabhasa) assumes various forms, it is called the impure mind. When it becomes free from the reflection of consciousness
(abhasa), through discrimination, it is called the pure mind.  Its state of union with the Brahman is its apprehension of
Brahman.  The energy which is accompanied by the reflection of consciousness is called the impure mind and its state of
separation from Brahman is its non apprehension of Brahman.

contd.,

Arunachala Siva.       
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on January 11, 2014, 10:31:55 AM
Upadesa Manjari:

Part III:

Anubhava - Experience

continues.....


Q: 9:  Is it possible to overcome, even while the body exists, the karma (prarabdha) which is said to last till the end of the body?

B:       Yes. If the agent (doer) upon whom the karma depends, namely the ego, which has come into existence between
the body and the Self, merges in its source, and loses its form, will the karma which depends upon it alone survive?  Therefore,
when there is no 'I' there is no karma.

Q: 10:  As the Self is existence and consciousness, what is the reason for describing it as different from the existent and the
non existent, the sentient and the insentient?

B:        Although the Self is real, as it comprises everything, it does not give room for question involving duality about its Reality
or unreality.  Therefore, it is said to be different from the real and the unreal.  Similarly, even though it is consciousness, since
there is nothing for it to know or make itself known to, it is said to be different from the sentient and the insentient.

Chapter III - concluded.

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on January 12, 2014, 12:37:40 PM
Upadesa Manjari:

Chapter IV:

Arudha - Attainment:

Q: 1:  What is the state of attainment of Knowledge?

B:       It is a firm and effortless abidance in the Self in which the mind which has become one with the Self does not subsequently
emerge again at any time.  That is, just as everyone usually and naturally has the idea, 'I am not a goat or a cow nor any other
animal but a human', when he thinks of his body, so also when he has the idea 'I am not the principles (tattvas)  beginning with
the body and ending with the sound (nada), but the Self which is existence, consciousness and bliss, the innate self consciousness
(atma prajna)', he is said to have attained firm Knowledge.

Q: 2:  To which of the seven stages of Knowledge (Jnana Bhoomikas) does the sage (Jnani) belong?

B:       He belongs to the fourth stage.

Q: 3:  If that is so why have three more stages superior to it been distinguished?

B:       The marks of the stages four to seven are based upon the experiences of the realized persons (jivanmuktas).  They  are
not states of knowledge and release. So far as knowledge and release are concerned no distinction whatever is made in these
four stages.

contd.,

Arunachala Siva.         
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on January 13, 2014, 12:12:31 PM
Upadesa Manjari:

Chapter IV:

Arudha - Attainment:

Q: 4:  As the liberation is common to all, why is the Brahmavarishta (literally, the most excellent) alone praised excessively?

B:       So far as the Varishta's common experience of Bliss is concerned he is extolled only because of the special merit
acquired by him in his previous births which is the cause of it.

Q: 5:   As there is no one who does not desire to experience constant bliss what is the reason why all sages (jnanis)
do not attain the state of Varishta?

It is not to be attained by mere desire or effort.  Karma (prarabdha) is its cause.  As the ego dies along with its cause
even the fourth stage (bhoomika), what agent is there beyond that stage to desire anything or to make efforts?  So
long as they make efforts they will not be sages. Do the sacred texts which specially mention the varishta say that the
other three are unenlightened persons?

contd.,

Arunachala Siva.       
 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on January 14, 2014, 01:17:25 PM
Upadesa Manjari:

Chapter IV:

Arudha - Attainment:

Q: 6:  As some sacred texts say that the supreme state is that in which the sense organs and the mind are completely
destroyed, how can that state be compatible with the experience of the body and the senses?

B: 6:  If that were so, there would not be any difference between that state and the state of deep sleep.  Further, how can
it be said to be the natural state when it exists at one time and not at another?  This happens, as stated before, to some
persons, according to their karma (prarabdha) for some time or till death.  It cannot be properly regarded as the final state.
If it could it would mean that all great souls and the Lord, who were the authors of the Vedantic works (Jnana Granthas) and the
Vedas, were unenlightened persons.  If the supreme state in which neither the senses nor the mind exist and not the state
in which they exist, how can it be the perfect state (Paripuranam)?  As karma alone is responsible for the activity or inactivity
of the Sages, great souls have declared the state or inactivity of the Sages, great souls have declared the state of Sahaja
Nirvikalpa (the natural state of absorption without concepts) alone to be the ultimate state.

Q: 7:  What is the difference between ordinary sleep and waking sleep - jagrat sushupti.?

B:       In ordinary sleep here are not only no thoughts but also no awareness.  In the waking sleep - jagrat sushupti, there
is awareness alone.  That is why it is called awake while sleeping, that is, the sleep in which there is awareness.

contd.,

Arunachala Siva.       
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on January 15, 2014, 10:21:35 AM
Upadesa Manjari:

Chapter IV:

Arudha - Attainment:

Q: 8: Why is the Self described both as the fourth state (turiya) and beyond the fourth state (turiyatita)?

B:     Turiya means that which is the fourth.  The experiencers (Jiva) of the three states of waking, dreaming and deep sleep,
known as Visva, Taijasa, and Prajna, who wander successively in these three states, are not the Self.  It is with the
object of making this clear, namely that the Self is that which is different from and which is the Witness of these states, that
it is called the fourth, turiya.  When this is known, the three experiencers disappear and the idea that the Self is a Witness,
that it is the fourth also disappears.  That is why the Self is described as beyond the fourth, turiyatita.

contd.,

Arunachala Siva.     
     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on January 16, 2014, 01:13:06 PM
Upadesa Manjari:

Chapter IV:

Arudha - Attainment.

Q: 9:  What is the benefit derived by the sage from the sacred books (srutis)?

B:       The sage who is the embodiment of the truths mentioned in the scriptures has no use for them.

Q: 10: Is there any connection between the attainment of supernatural powers (siddhis) and liberation (mukti)?

B:       Enlightened inquiry alone leads to liberation.  Supernatural powers are all illusory appearances created by the
power of Maya (Mayasakti).  Self Realization which is permanent is the only true accomplishment (siddhi).  Accomplishments
which appear and disappear, being the effect of Maya, cannot be real.  They are accomplished with the object of enjoying
fame, pleasures, etc., They come unsought to some persons through their karma.  Know that union with Brahman is the
real aim of all accomplishments.  This is also called the state of liberation (aikya mukti) known as union (Sayujya).

contd.,

Arunachala Siva.     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on January 17, 2014, 04:14:41 PM
Upadesa Manjari:

Chapter IV:

Anubhava - Attainment

Q: 11:  If this is the nature of liberation why do some scriptures connect it with the body and say that the individual soul
can attain liberation only when it does not leave the body?


B:        It is only if bondage is real that the liberation and the nature of its experiences have to be considered.  So far as
the Self (Purusha) is concerned it has really no bondage in any of the four states.  As bondage is merely a verbal assumption
according to the emphatic proclamation of the Vedanta system, how can the question of liberation, which depends upon the
question of bondage, arise when there is no bondage?  Without knowing this truth, to inquire into the nature of bondage
and liberation, is like inquiring into the non existent height, color etc., of a barren woman's son or the horns of a hare.

Arunachala Siva.       
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on January 18, 2014, 09:40:27 AM
Upadesa Manjari:

Q: 12:  If that is so, do not the description of bondage and release found in the scriptures become irrelevant and untrue?

B:         No. They do not.  On the contrary, the delusion of bondage fabricated by ignorance, from time immemorial can be
remove only by Knowledge, for this purpose the term 'liberation' (mukti) has been usually accepted.  That is all.  The fact
that the characteristics of liberation are described in different ways proves that they are imaginary.

Q:  13.  If that is so, are not all efforts such study (srvanam, hearing) reflection, etc., useless?

B:         No.  They are not.  The firm conviction that there is neither bondage nor liberation is the supreme purpose of all
efforts.  As this purpose of seeing boldly, through direct experience, that bondage and liberation do not exist, cannot be
achieved, except with the aid of the aforesaid practices, these efforts are useful.

contd.,

Arunachala Siva.         
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on January 19, 2014, 10:36:12 AM
Upadesa  Manjari:

Chapter IV:

Arudha - Attainment:

Q: 14:  Is there any authority for saying that there is neither bondage nor liberation?

B:         This is decided on the strength of experience and not merely on the strength of the scriptures.

Q: 15:  If it is experienced, how is it experienced?

B:         'Bondage' and 'liberation' are mere linguistic terms.  They have no reality of their own.  Therefore, they cannot
function on their own accord.  It is necessary to accept the existence of some basic thing of which they are the manifestations.
If one inquires, 'for whom is there bondage and liberation?' it will be seen 'they are for me.'  If one inquires, 'Who am I?'
one will see that there is no such thing as the 'I'.  It will then be clear as an amalaka fruit in one's hand that what remains
is one's real Being.  As this truth will be naturally and clearly experienced by those who leave aside mere verbal discussions
and inquire into themselves inwardly, there is no doubt that all realized persons uniformly see neither bondage nor liberation
so far as the true Self is concerned.

Arunachala Siva.
     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on January 20, 2014, 08:43:38 AM
Upadesa Manjari:

Chapter IV

Arudha  - Attainment:

Q: 16:  If truly there is neither bondage nor liberation what is the reason for the actual experience of joys and sorrows?

B:         They appear to be real only when one turns aside from one's real nature.  They do not really exist.

Q: 17:  Is it possible for everyone to know directly without doubt what exactly is one's true nature?

B:         Undoubtedly it is possible.

Q: 18:  How?

B:            It is the experience of everyone that even in  the states of deep sleep, fainting etc., when the entire universe
moving, and stationary, beginning with the earth and ending with the unmanifested (prakriti), disappear, he does not
disappear. Therefore, the state of pure being which is common to all and which is always experienced directly by everybody
is one's true nature.  The conclusion is that all experiences in the enlightened as well ignorant state, which may be described
by newer and newer words are opposed to one's real nature.

Upadesa Manjari - concluded.

Arunachala Siva.         
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on January 21, 2014, 09:27:46 AM
Vichara Sangraham:

(Self Inquiry)

Unlike Upadesa Manjari, this is a running essay. 


Chapter I:

Who am I?

Is not the sense of 'I' natural to all beings, expressed in all their feelings as 'I came', 'I went', 'I did' or 'I was'?  On questioning
what this is, we find that the body is identified with 'I' because movements and similar functions pertain to the body. Can
the body then be this 'I-consciousness'?  It was not there before birth, it is composed of the five elements, it is absent in deep
sleep, and it eventually becomes a corpse. No. It cannot be.  This sense of 'I', which arises in the body for the time being, is
otherwise called the ego, ignorance, illusion, impurity, or individual self.  The purpose of all the scriptures is this inquiry into
the Self.  It is declared in them that the annihilation of the ego sense is Liberation.  How then can one remain indifferent to this
teaching? Can this body, which is insentient as a piece of wood, shine and function as 'I'?  No. Therefore, lay aside this insentient
body as through it were truly a corpse. Do not even murmur 'I', but inquire keenly within what is this that shines within the Heart
as 'I'.  Underlying the unceasing flow of varied thoughts, there arises the continuous, unbroken awareness, silent and spontaneous
as 'I-I' in the Heart.  If one catches hold of it in the body, and remains still, it will completely annihilate the sense of 'I' in the body,
and will itself disappear as a fire of burning camphor.  Sages and scriptures proclaim this to be Liberation.

The  veil of ignorance can never completely hide the Self.  How can it?  Even the ignorant do not fail to speak of the 'I'. It only
hides the Reality, 'I am the Self', or 'I am pure Consciousness', and confounds the 'I' with the body.

contd.,

Arunachala Siva.                     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on January 22, 2014, 07:47:41 AM
Vichara Sangrham:

Chapter I - Who am I?

continues...

The Self is self effulgent. One need giver it no mental picture, anyway.  The thought that imagines it is itself is bondage,
because the Self is the Effulgence transcending darkness, and light.  One should not think of it with mind.  Such imagination
will end in bondage, whereas the Self spontaneously shines as the Absolute.  This inquiry into the Self in devotional meditation
evolves into the state of absorption of the mind into the Self and leads to Liberation and unqualified Bliss.  The great Sages
have declared that only by the help of this devotional inquiry into the Self can Liberation be attained.  Because the ego in the
form of 'I'-thought is the root of the tree of illusion, its destruction fells illusion, even as a tree is felled by the cutting of its roots.
This easy method of annihilating the ego is alone worthy to be called bhakti, jnana, yoga or dhyana. 

In the 'I am the body' consciousness, the three bodies (gross, mental, and causal) composed of five sheaths (the gross,. sensory,
mental, intellectual and blissful) are contained.  If that mode of consciousness is removed all else drops off of its own accord;
all other bodies depend on it.  There is no need to eliminate them separately because the scriptures declare that thought alone
is bondage. It is their final injunction that the best method is to surrender. It is their final injunction that the best method is to
surrender the mind in the form of 'I'-thought to Him (the Self) and, keeping quite still, not to forget Him.

Chapter I - concluded.

Arunachala Siva.                     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on January 23, 2014, 10:38:35 AM
Vichara Sanghraham:

Chapter II:

The Mind:

According to the Hindu scriptures, an entity known as the 'mind', is derived from the subtle essence of the food consumed,
which flourishes as love, hatred, anger, lust, and so on;  which is the totality of mentality, intellect, desire and ego; which,
although it has diverse functions, bears the generic name 'mind,'  which is objectified as the insentient objects cognized by us;
which, though itself insentient, appears to be sentient, being associated with Consciousness, just as a piece of red hot iron
appears to be fire; in which the principle of differentiation is inherent; which is transient and is possessed of parts capable of
being molded into any shape like lac, gold or wax; which is the basis of all root principles (tattvas); which is located in the Heart
like sight in the eye and hearing in the ear;  which gives its character to the individual self and which, on thinking of the object
already associated with the consciousness, reflected in the brain, assumes a thought-form; which is in contact with that object
through the five senses operated by the brain, which appropriates such cognizance to itself with the feeling - ' I am
cognizant of  such and such', enjoys the object and is finally satisfied.

To think whether a certain thing may be eaten is a thought form of the mind. 'It is good, It is not good. It can be eaten. It
cannot be eaten.' - discriminating notions like these constitute the discriminative intellect. Because the mind alone constitues
the root principle manifesting as the three entities of ego, God, and world, its absorption and dissolution in the Self is the
final emancipation known as Kaivalya, which is the same as Brahman.

contd.,

Arunachala Siva.                     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on January 24, 2014, 12:39:02 PM
Vichara Sanghraham:

Chapter II - The Mind:

continues....

The senses, being located externally as aids for the cognition of objects, are exterior.  The mind, being internal, is the inner
sense.  'Within and without' are relative to the body.  They have no significance in the Absolute.  For the purpose of showing
the whole objective world to be within, and not without, the scriptures have described the cosmos a being shaped like the
lotus of the Heart.  But that is not other than the Self.  Just as goldsmith's wax ball, although hiding minute specks of gold,
still looks like a simple lump of wax, so too all the individuals merged in dark ignorance (avidya), or the universal veiling (maya),
are only aware of nescience in their sleep.  In deep sleep the physical and subtle bodies, though entering in the dark veiling,
still lie  merged in the Self. From ignorance, sprang the ego --- the subtle body.  The mind must be transformed into the Self.

Mind is, in reality, only consciousness, because it is pure and transparent by nature; in the pure state however, it cannot be
called mind.  The wrong identification of one thing with another is the work of the contaminated mind.  (The mistaken view
that the attributes of the Reality of the Self to the material world as existing by itself independent of the conscious principle.
This is due to the false identification of the Self with the physical body, as a result of which the ignorant person assumes
that what is outside and independent of the physical body is also outside and independent of the conscious principle)
That is to say, the pure, uncontaminated mind, being absolute Consciousness, on becoming oblivious of its primary nature,
is overpowered by the quality of darkness (tamas) and manifests as the physical world.  Similarly, over powered by activity
(rajas), it identifies itself with the body and, appearing in the manifested world, as 'I', mistakes this ego for the reality.  Thus,
swayed by love and hatred, it performs good  and bad actions, and is, as the result, caught up in the cycle of births and deaths.
It is the experience of everyone that in deep sleep and in a faint, he has no awareness of his own Self or of objectivity.  Later
the experience 'I woke up from  sleep', 'I regained consciousness', is the distinctive knowledge born of the natural state. This
distinctive knowledge is called 'vijnana'.  It shines not by itself but by always adhering either to the Self or the non Self. When
it inheres in the Self, it is called true Knowledge; it is awareness of the mental mode in the Self, or the perpetual awareness;
and when this distinctive knowledge combines with the non Self, it is called ignorance

The state in which it inheres in the Self and shines as the Self is termed aham sphurana or the pulsation of the Self. This is
not something apart from the Self; it is a sign of the forthcoming realization of the Self.  However, it is not the state of Primal
Being.  The source in which this pulsation is revealed is called prajnana (Consciousness).  It is this source that Vedanta proclaims
as prajnana gana.  The Vivekachudamani of Sri Sankaracharya describes this Eternal State as follows:  "In the sheath of intelligence
shines eternally  Atman, the self effulgent witness of all.  Making that thy Goal, which is quite different from the unreal, enjoy it
by experience, through unbroken thought-current as thy own Self."

contd.,

Arunachala Siva.                             
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on January 25, 2014, 10:47:21 AM
Vichara Sanghraham:

Chapter II:

Mind:

continues....

The ever luminous Self is One and universal.  Notwithstanding the individual's experience, of the three states, waking,
dream and deep sleep -- the Self remains pure and changeless. It is not limited by the three bodies: physical, mental and causal.
And it transcends the triple relation of seer, sight and seen.  The diagram (see the book) will be helpful in understanding
the changeless state of the Self, transcending the illusory manifestations referred to above.

The individual self resides in the eye during waking state, in the neck (antahkarana) during dream state, and in the Heart
during deep sleep.  But the Heart is the chief among these places, and therefore the individual self never entirely leaves
the Heart.  Although it is specifically said that the neck is the seat of the mind, the brain of the intellect, and the Heart or the
whole body of the ego, still scriptures state conclusively that the Heart is the seat of that totality of the inner senses (antahkarana)
which is called the mind.  The Sages, having investigated all the different versions of the scriptures, briefly stated that the
whole truth that it is the experience of everyone that the Heart, is primarily the seat of the 'I'.

Chapter on Mind - concluded.


Arunachala Siva. 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on January 26, 2014, 10:33:19 AM
Vichara Sanghraham:

Chapter III:

The World:

Creation:  The main purpose of the scriptures is to expose the illusory nature of the world and to reveal the Supreme
Spirit as the only Reality,  They have built up the theory of creation with this sole end in view.  They even go into details
and entertain the lowest order of seekers with the narration of the successive appearance of the Spirit, of the disequlibrium
of reflected consciousness , of the fundamentals of elements, of the world, of the body, of life, and so on.  But for the highest
order of seekers the scriptures would say, in short, that the whole world appears like a panorama in a dream with an
apparent objectivity and independent existence due to ignorance of the Self and consequent obsession with obtrusive
thoughts,  They seek to show the world as an illusion in order to reveal the Truth.  Those who have realized the Self by
direct and immediate experience clearly perceive beyond all doubt that the phenomenal world   as an objective, independent
reality is wholly non existent. 

contd.,

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on January 27, 2014, 10:41:56 AM
Vichara Sanghraham:

Chapter IiII:

The World:

Discrimination between the Seer and the Seen:

Object seen: insentient                                          The seer: sentient

The body, a pot etc.,                                               the eye

The eye                                                                   the optic nerve center in the brain.

The optic nerve center                                            the mind

The mind                                                                 the individual self or ego.

The individual self                                                    Pure Consciousness

Since the Self, which is pure Consciousness, cognizes everything, as stated in the classification above, it is the ultimate
Seer.  All the rest: the ego, mind etc., are merely its objects.  The subject in one line becomes the object in the next;
so each one of them except the Self or Pure Consciousness is a merely externalized object and cannot be the true Seer.
Since the Self cannot be objectified, not being cognized by anything else, and since the Self is the Seer seeing all else,
the subject-object relation and the apparent subjectivity of the Self exist only on the plane of relativity and vanish in the
Absolute.  There is in truth no other than the Self, which is neither the seer, not the seen, and is not involved, as subject
or object.

Chapter III - concluded.

Arunachala Siva.                                                                                   
Title: Re: Bhagavan Ramana Teachings
Post by: Balaji on February 05, 2014, 11:56:16 AM
Sri Ramana Maharshi - The Essence of Instruction (Upadesa Saram)



(Translated by Prof. K. Swaminathan)


1.  Action yields fruit,
For so the Lord ordains it.
How can action be the Lord?
It is insentient.

2.  The fruit of action passes.
But action leaves behind
Seed of further action
Leading to an endless ocean of action;
Not at all to moksha.

3.  Disinterested action
Surrendered to the Lord
Purifies the mind and points
The way to moksha.


4.  This is certain:
Worship, praise and meditation,
Being work of body, speech and mind,
Are steps for orderly ascent.

5.  Ether, fire, air, water, earth,
Sun, moon, and living beings --
Worship of these,
Regarded all as forms of His,
Is perfect worship of the Lord.

6.  Better than hymns of praise
Is repetition of the Name;
Better low-voiced than loud,
But best of all
Is meditation in the mind.

7.  Better than spells of meditation
Is one continuous current,
Steady as a stream,
Or downward flow of oil.

8.  Better than viewing Him as Other,
Indeed the noblest attitude of all,
Is to hold Him as the `I' within,
The very `I'.

9.  Abidance in pure being
Transcending thought through love intense
Is the very essence
Of supreme devotion.

10.  Absorption in the Heart of being,
Whence we sprang,
Is the path of action, of devotion,
Of union and of knowledge.

11.  Holding the breath controls the mind,
Like a bird caught in a net.
Breath-regulation helps
Absorption in the Heart.

12.  Mind and breath (as thought and action)
Fork out like two branches.
But both spring
From a single root.

13.  Absorption is of two sorts:
Submergence and destruction.
Mind submerged rises again;
Dead, it revives no more.

14.  Breath controlled and thought restrained,
The mind turned one-way inward
Fades and dies.

15.  Mind extinct, the mighty seer
Returns to his own natural being
And has no action to perform.

16.  It is true wisdom
For the mind to turn away
From outer objects and behold
Its own effulgent form.

17.  When unceasingly the mind
Scans its own form,
There is nothing of the kind.
For everyone
This path direct is open.

18.  Thoughts alone make up the mind;
And of all thoughts the `I' thought is the root.
What is called mind is but the notion `I'.

19.  When one turns within and searches
Whence this `I' thought arises,
The shamed `I' vanishes
And wisdom's quest begins.

20.  Where this `I' notion fades,
Now there as I, as I, arises
The One, the very Self, The Infinite.

21.  Of the term, `I' the permanent import
Is `That'. For even in deep sleep
Where we have no sense of `I'
We do not cease to be.

22.  Body, senses, mind, breath, sleep --
All insentient and unreal --
Cannot be `I',
`I' who am the Real.

23.  For knowing That which Is
There is no other knower.
Hence Being is Awareness
And we are all Awareness.

24.  In the nature of their being, creature and creator
Are in substance one.
They differ only
In adjuncts and awareness.

25.  Seeing oneself free of all attributes
Is to see the Lord,
For He shines ever as the pure Self.

26.  To know the Self is but to be the Self,
For It is non-dual.
In such knowledge
One abides as That.

27.  That is true knowledge which transcends
Both knowledge and ignorance,
For in pure knowledge
There is no object to be known.

28.  Having known one's nature one abides
As being with no beginning and no end
In unbroken consciousness and bliss.

29.  Abiding in this state of bliss
Beyond bondage and release,
Is steadfastness
In service of the Lord.

30.  All ego gone,
Living as That alone
Is penance good for growth,
Sings Ramana, the Self.



from fb
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on March 23, 2014, 03:17:02 PM
Talk 643.

An elderly, learned Andhra asked: "Are the two methods Karma marga and jnana marga separate and independent of each other? Or is the Karma marga only a preliminary which after successful practice should be followed by jnana marga for the consummation of the aim? The Karma advocates non-attachment to action and yet an active life, whereas the jnana means renunciation. What is the true meaning of renunciation? Subjugation of lust, passion, greed, etc., is common to all and forms the essential preliminary step for any course. Does not freedom from passions indicate renunciation? Or is renunciation different, meaning cessation of the active life? These questions are troubling me and I beg lights to be thrown on those doubts."

Bhagavan smiled and said: You have said all. Your question contains the answer also. Freedom from passions is the essential requisite. When that is accomplished all else is accomplished.
D.: Sri Sankara emphasises the jnana marga and renunciation as preliminary to it. But there are clearly two methods dwividha mentioned in the Gita. They are Karma and Jnana (Lokesmin dwividha nishtha...).
M.: Sri Acharya has commented on the Gita and on that passage also.
D.: The Gita seems to emphasise Karma. For Arjuna is persuaded to fight; Sri Krishna Himself set the example by an active life of great exploits.
M.: The Gita starts saying that you are not the body, that you are not therefore the karta.
D.: What is the significance?
M.: That one should act without thinking that oneself is the actor. The actions go on despite his egolessness. The person has come into manifestation for a certain purpose. That purpose will be accomplished whether he considers himself the actor or not.
D.: What is Karma yoga? Is it non-attachment to Karma or its fruit?
M.: Karma yoga is that yoga in which the person does not arrogate to himself the function of being the actor. The actions go on automatically.
D.: Is it the non-attachment to the fruits of actions?
M.: The question arises only if there is the actor. It is being all along said that you should not consider yourself the actor.
D.: So Karma yoga is kartrtva buddhi rahita karma - action without the sense of doership.
M.: Yes. Quite so.
D.: The Gita teaches active life from beginning to end.
M.: Yes, the actor-less action.
D.: Is it then necessary to leave the home and lead a life of renunciation?
M.: Is the home in you? Or are you in the home?
D.: It is in my mind.
M.: Then what becomes of you when you leave the physical environment?
D.: Now I see. Renunciation is only action without the sense of being the karta. Is there not action for a jivanmukta?
M.: Who raises the question? Is he a jivanmukta or another?
D.: Not a jivanmukta.
M.: Let the question be raised after jivanmukti is gained if it is found necessary. Mukti is admitted to be freedom from the mental activities also. Can a mukta think of action?
D.: Even if he gives up the action, the action will not leave him. Is it not so?
M.: With what is he identified in order that this question might apply?
D.: Yes, I see all right. My doubts are now cleared.

Talks with Sri Ramana maharshi
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on March 24, 2014, 07:51:41 PM
Talk 273.

Dr. Syed asked: I have been reading the Five Hymns. I find that the hymns are addressed to Arunachala by you. You are an Advaitin. How do you then address God as a separate Being?
M.: The devotee, God and the Hymns are all the Self.
D.: But you are addressing God. You are specifying this Arunachala Hill as God.
M.: You can identify the Self with the body. Should not the devotee identify the Self with Arunachala?
D.: If Arunachala be the Self why should it be specially picked out among so many other hills? God is everywhere. Why do you specify Him as Arunachala?
M.: What has attracted you from Allahabad to this place? What has attracted all these people around?
D.: Sri Bhagavan.
M.: How was I attracted here? By Arunachala. The Power cannot be denied. Again Arunachala is within and not without. The Self is Arunachala.

Talks with Sri Ramana maharshi
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on April 28, 2014, 10:31:09 PM
Talk 157

M:Grace is in the beginning, middle and end. Grace is the Self. Because of the false identification of the Self with the body the Guru is considered to be with body. But from the Guru?s outlook the Guru is only the Self. The Self is one only. He tells that the Self alone is. Is not then the Self your Guru? Where else will Grace come from? It is from the Self alone. Manifestation of the Self is a manifestation of Grace and vice versa. All these doubts arise because of the wrong outlook and consequent expectation of things external to oneself. Nothing is external to the Self.

Talks with Sri Ramana Maharshi
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on May 25, 2014, 09:30:46 AM
D.: Seeking the 'I' there is nothing to be seen.
M.: Because you are accustomed to identify yourself with the body and sight with the eyes, therefore, you say you do not see anything. What is there to be seen? Who is to see? How to see? There is only one consciousness which, manifesting as 'I-thought', identifies itself with the body, projects itself through the eyes and sees the objects around. The individual is limited in the waking state and expects to see something different. The evidence of his senses will be the seal of authority. But he will not admit that the seer, the seen and the sight are all manifestations of the same consciousness - namely, 'I-I'. Contemplation helps one to overcome the illusion that the Self
must be visual. In truth, there is nothing visual. How do you feel the 'I' now? Do you hold a mirror before you to know your own being? The awareness is the 'I'. Realise it and that is the truth.
D.: On enquiry into the origin of thoughts there is a perception of ?I?. But it does not satisfy me.
M.: Quite right. The perception of 'I' is associated with a form, maybe the body. There should be nothing associated with the pure Self. The Self is the unassociated, pure Reality, in whose light, the body, the ego, etc. shine. On stilling all thoughts the pure consciousness remains over. Just on waking from sleep and before becoming aware of the world there is that pure 'I-I'. Hold to it without sleeping or without allowing thoughts to possess you. If that is held firm it does not matter even though the world is seen. The seer remains unaffected by the phenomena.

Excerpt from Talk 196,Talks with Sri Ramana Maharshi
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on May 25, 2014, 10:11:54 AM
Talk 208
It is enough that one surrenders oneself. Surrender is to give oneself up to the original cause of one's being. Do not delude yourself by imagining such source to be some God outside you. One's source is within yourself. Give yourself up to it. That means that you should seek the source and merge in it. Because you imagine yourself to be out of it, you raise the question 'Where is the source?' Some contend that the sugar cannot taste its own sweetness and that a taster must taste and enjoy it. Similarly, an individual cannot be the Supreme and enjoy the Bliss of that state; therefore the individuality must be maintained on the one hand and God-head on the other so that enjoyment may result! Is God insentient like sugar? How can one surrender oneself and yet retain one's individuality for supreme enjoyment? Furthermore they say also
that the soul, reaching the divine region and remaining there, serves the Supreme Being. Can the sound of the word 'service' deceive the Lord? Does He not know? Is He waiting for these people's service? Would not He - the Pure Consciousness - ask in turn: 'Who are you apart from Me that presume to serve Me'?
Still more, they assume that the individual soul becomes pure by being divested of the ego and fit for being the body of the Lord. Thus the Lord is the Spirit and the purified souls constitute His body and limbs! Can there be a soul for the souls? How many souls are there? The answer must be, 'There are many individual souls and One Supreme Soul.' What is soul in that case? It cannot be the body, etc. What remains over after all these are eliminated must be said to be the soul. Thus even after realising the soul as that which cannot be discarded, the Supreme Soul must be known to exist. In that case, how was the soul realised to be the ultimate reality after discarding all that was alien to it? Should this be right, the soul which was described as that inalienable reality is not the true soul. All such confusion is due to the
word 'soul' (atma). The same word atma is used to signify the body, the senses, the mind, the vital principle, the individual soul and the Supreme Being. This wide application of the word has given rise to the idea that the individual soul (jivatma), goes to constitute the body of the Supreme (Paramatma). 'I, O Arjuna! am the Self, seated in the heart of all beings; ...' (Bhagavad Gita, X-20). The stanza shows that the Lord is the Atma (Self) of all beings. Does it say, 'the Self of the selves'? If, on the other hand, you merge in the Self there will be no individuality left. You will become the Source itself. In that case what is surrender? Who is to surrender what and to whom? This constitutes devotion, wisdom, and investigation.
Among the Vaishnavites too, Saint Nammalvar says, 'I was in a maze, sticking to 'I' and 'mine'; I wandered without knowing my Self. On realising my Self I understand that I myself am You and that 'mine' (i.e., my possessions) is only You.'
Thus - you see - Devotion is nothing more than knowing oneself. The school of Qualified Monism also admits it. Still, adhering to their traditional doctrine, they persist in affirming that the individuals are part of the Supreme - his limbs as it were. Their traditional doctrine says also that the individual soul should be made pure and then surrendered to the Supreme; then the ego is lost and one goes to the regions of Vishnu after one's death; then finally there is the enjoyment of the Supreme (or the Infinite)!
To say that one is apart from the Primal Source is itself a pretension; to add that one divested of the ego becomes pure and yet retains individuality only to enjoy or serve the Supreme, is a deceitful stratagem. What duplicity is this - first to appropriate what is really His, and then pretend to experience or serve Him! Is not all this already known to Him?

Talks with Sri Ramana maharshi
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on July 19, 2014, 09:52:02 AM
D:After leaving this Ashram in October, I was aware of the Presence that prevails in Sri Bhagavan?s presence enfolding me for about ten days. All the time, while busy in my work, there was an undercurrent of that peace in unity; it was almost like the dual consciousness which one experiences while half-asleep in a dull lecture. Then, it faded out entirely, and the old stupidities came in instead. Work leaves no time for separate meditation. Is it enough constantly reminding oneself ?I AM?, while at work?

M: (After a short pause). If you strengthen the mind, that peace will continue for all time. Its duration is proportional to the strength of mind acquired by repeated practice. And such a mind is able to hold on to the current. In that case, engagement or no engagement in work, the current remains unaffected and uninterrupted. It is not the work that hinders but the idea that it is you who are doing it.

D: Is a set meditation necessary for strengthening the mind?

M: Not if you keep the idea always before you that it is not your work. At first, effort is needed to remind yourself of it, but later on it becomes natural and continuous. The work will go on of its own accord, and your peace will remain undisturbed. Meditation is your true nature. You call it meditation now, because there are other thoughts distracting you. When these thoughts are dispelled, you remain alone ? that is, in the state of meditation free from thoughts; and that is your real nature, which you are now trying to gain by keeping away other thoughts. Such keeping away of other thoughts is now called meditation. But when the practice becomes firm, the real nature
shows itself as true meditation.

Excerpt from Maharshi's Gospel
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on July 20, 2014, 04:07:47 PM
Sri Bhagavan's advices:


The Ordainer controls the fate of souls in accordance with their past deeds, their prarabdha karma.
Whatever is destined not to happen will not happen, try how hard you may.
Whatever is destined to happen will happen, do what you may to stop it.
This is certain.
The best course, therefore, is for one to be resigned.


Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on July 26, 2014, 11:00:10 PM
If the mind clearly knows that being as it really is,
having subsided and become one with Self, alone is
real happiness, and that rising 'I', a separate individual
or ego, is nothing but misery, it will gain the liking to
subside in Self without ever rising again, having
completely destroyed the duality of likes and dislikes.


(Sadhana Saram, Sadhu Om)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on July 26, 2014, 11:10:49 PM
(http://www.arunachala-ramana.org/photos/restored_photos/full/ioh_28_bust.jpg)

     














Guru's grace works automatically, spontaneously.
The disciple gets precisely the helphe requires.
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on July 27, 2014, 04:15:31 PM
He who does not think that he is the doer is superior to the one who thinks that he has given up everything.

Sri Bhagavan from the Diary of Sri Annamalai swami
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on July 27, 2014, 04:20:10 PM
He is not a sanyasi (Renunciant) who thinks that he is one. A householder who does not think that he is one, is indeed a Renunciant.

Sri Bhagavan from the Diary of Sri Annamalai swami
Title: Re: Bhagavan Ramana Teachings
Post by: Balaji on July 28, 2014, 01:03:50 PM

Discourse by Swami Sarvalokananda of Ramakrishna Mutt

http://www.sriramanamaharshi.org/resource_centre/audio/mumbai-ramakrishna-matt-swamiji-talks/
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on July 28, 2014, 07:40:03 PM
(http://www.sriramanamaharshi.org/wp-content/uploads/2012/11/Sri-Bhagavan-young.jpg)

       












Real attainment said Maharshi was to be FULLY CONSCIOUS, to be aware of your surroundings and the people around, to move among them all, but not to merge your consciousness in the environment. Remain in your inner independent awareness of I. That is the highest -n not to sit in trance which merely halts the mind. The mind must be destroyed entirely, not merely arrested.

(Bhagavan - Paul Brunton)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on July 28, 2014, 08:10:56 PM
(http://www.geocities.ws/kavyakantha/Brahmanaswami.gif)

         










Forms which interfere with the main course of current of meditation should not be allowed to distract the mind. Bring yourself back into the Self, the Witness, unconcerned with such distractions. That is the only way to deal with such interruptions. Never forget yourself.

(Bhagavan - Paul Brunton)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on July 28, 2014, 08:21:38 PM
(https://theblackbuddha.files.wordpress.com/2013/10/ramanamaharshi02.jpg)

                     















The sights and sounds which may appear during meditation should be regarded as distractions and temptations. None of them should be allowed to beguile the aspirant.

(Bhagavan - Paul Brunton)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on July 28, 2014, 08:28:16 PM
(http://www.advaita-vedanta.org/avhp/gifs/vakya-s.gif)

There is no kind of sorrow for one who leaves off
(seeing through his physical senses) and begins
to see everything as his own Self.
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on July 28, 2014, 08:37:08 PM
Talk 78

A man from Masulla asked the Master: ?How to realise the Self??
M.: Everyone has experience of the Self every moment of his life.
D.: But the Self is not realised as one would like.
M.: Yes. The present experience is viparita - different from real. What is not is confounded with what is.
D.: How to find the Atman?
M.: There is no investigation into the Atman. The investigation can only be into the non-self. Elimination of the non-self is alone possible. The Self being always self evident will shine forth of itself.

Talks with Sri Ramana maharshi
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on July 28, 2014, 08:43:14 PM
(http://the-wanderling.com/bhagavan01.jpg)

       






The objects or feelings or thoughts, i.e., all experiences, in meditation, are all only mental conceptions.

When Sunderesa Iyer,  local teacher described yogic experiences, including visions of light, ringing of bells etc. which he was having Maharshi replied they come, and they would pass away. Be only the Witness. I myself had thousands of such experiences, but I had no one to go to consult about them.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on July 28, 2014, 08:48:27 PM
(http://davidgodman.org/rteach/images/Bhagavan_iandii2.jpg)

       







The form and appearance of the God-manifestation are determined by the mentality of the devotees. But the finality is not that for it has the sense of duality. It is like a dream vision. After God is perceived, Vichara commences. That ends in the realisation of the self. Vichara is the final method.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on July 29, 2014, 12:48:04 PM
(http://awolfswardrobe.files.wordpress.com/2012/03/jesus-buddha-krishna-1.jpg)

             









Everyone is an Avatar of God. "Behold ye, the Kingdom of God is within."
Jesus, Mohammad, Buddha, Krishna, all are in you. One who knows the
Truth sees everyone else as a manifestation of God. Those who have
eyes can alone see; and to the pure, everything is pure.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on July 30, 2014, 08:12:47 AM










Sri Bhagavan says that even to perform tapas with the intention 'I should  become an instrument in the hands of God' is blemish to complete surrender, for the desire to be Hid instrument is merely another stealthy means by which ego seeks to retain its individuality.

As Sri Bhagavan explains in Talks, "If the surrender is complete all sense of individuality is lost" (Talks 350) and if a person thinks that he is an intermediary or instrument of God, then "it is clear that he retains individuality and that there is no complete surrender (Talks 594)


                  (http://imgc.allpostersimages.com/images/P-473-488-90/26/2694/NLTUD00Z/posters/eliot-elisofon-sri-ramana-maharshi.jpg)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on July 31, 2014, 09:50:52 AM
Bhagavan's teachings have been given orally and cryptically to a few disciples,
any one of which can be taken up and meditated upon. One of these, given to
Sadhu Arunachala, formerly Mr. Alan Chadwick, was this:

(http://www.sriramanamaharshi.org/wp-content/uploads/2012/12/bh_with-chadwick-300x273.jpg)

                   








                                                                                               

                                                                          "There is nothing,

                                                               Be".
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on July 31, 2014, 09:59:29 AM
(http://advaita.com.br/wp-content/uploads/2013/03/ooh_32.jpg)

To one questioner He put counter question,

"Do you believe God?". The answer was "Yes".

Then Bhagavan told him to leave that task to God.
Title: Video - old direct devotees
Post by: Nagaraj on July 31, 2014, 04:24:42 PM
Rare videos:

Many old direct devotees are to be seen.

1.  http://www.youtube.com/watch?v=ltyebLyjpQM (http://www.youtube.com/watch?v=ltyebLyjpQM)

2.  http://www.youtube.com/watch?v=2_st5FLvXtw (http://www.youtube.com/watch?v=2_st5FLvXtw)

__

Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 02, 2014, 11:44:56 AM
In answer to a Canarese Sanyasi, Sri Bhagavan said:
There are different grades of mind. Realisation is of Perfection.
It cannot be comprehended by the mind. Sarvajnatva (the state of all-knowing)
is to be sarvam (the all); `the all' pertains only to the mind.
The known and unknown together form `the all'.
After transcending the mind you remain as the Self.
The present knowledge is only of limitation. That Knowledge is unlimited.
Being so it cannot be comprehended by this knowledge.
Cease to be a knower, then there is perfection.

(Talk 147)
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 04, 2014, 04:07:06 PM
Contact with Jnanis is good.  They will work through Silence.  A Guru is not the physical form.  Hence His contact
remains even after the physical form of the Guru vanishes.


A Devaraja Mudaliar -
Gems from Bhagavan.


Arunachala Siva.,
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 04, 2014, 04:18:18 PM
Fate and Free Will:

Free will and Destiny are ever existent.  Destiny is the result of past action.  It concerns the body.  Let the body
act as may suit it.  Why are you concerned about it?  Why do you pay attention to it?  Free will and destiny last
as long as the body lasts.  But Jnana transcends both.  The Self is beyond knowledge and ignorance. Whatever happens,
as the result of one's past actions, of divine will and of other factors.

There are only two ways to conquer destiny or be independent of it.  One is to inquire for whom is this destiny, and discover
that only the ego is bound by destiny and not the Self, and that the ego is non existent.

The other way is to kill the ego by completely surrendering to the Lord, by realizing one's helplessness and saying all
the time, 'Not I, but Thou Oh Lord' and giving up all sense of  'I' and 'mine',  and leaving it to the Lord to do what He likes
with you.  Complete effacement of the ego is necessary to conquer destiny whether you achiever this effacement through
Self Inquiry or Bhakti Marga. 

Every thing is predetermined.  But a man is always free not to identify himself with the body, not to be affected by the pleasures
or pains consequent on the body's activities.

Those alone who have no knowledge of the Source whence fate and free will arise, will dispute, which of them can conquer
the other.  Those who have realized their Self, which is the Source of both fate and free will have left such disputes behind,
and will have nothing more to do with them.

Success or failure are due to prarabdha karma, and not to will power or lack of it. One should try to gain equipoise
of mind under all circumstances.  That is the real will power.

Devaraja Mudaliar:
Gems from Bhagavan.     

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 04, 2014, 04:46:02 PM
Sri Bhagavan once told a devotee:

I have come here to grace people.  If I want to punish, not even a crow would fly over this Asramam.


Arunachala Siva.

.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 05, 2014, 10:08:40 AM
(http://www.gurusfeet.com/files/gurus_gallery_pics/ramana2.jpg)

பிறருக் கொருவன் கொடுப்ப தெல்லாம் தனக்கே கொடுத்துக்கொள்ளுகிறான்.
இவ் வுண்மையை யறிந்தால் எவன்தான் கொடா தொழிவான்?


All that one gives to others one is giving only to oneself.
If this truth is discerned, who indeed would refrain from giving?


(நானார்? Bhagavan)
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 08, 2014, 02:51:50 PM
The three states: Waking, Dream and Sleep:

There is no difference between the dream and the waking state except that the dream is short and the waking long.
Both are the result of the mind. Our real state is called Turiya, which is beyond the waking, dream and deep sleep.

The Self alone exists and remains as It is. The three states ow their existence to avichara (non inquiry), and inquiry
puts an end to them.  However much one may explain, this fact will not become clear until one attains Self Realization,
and wonders how long he was blind to the self evident and only existence for so long.

All that we see is  a dream, whether we see it in the dream state or waking state.  On account of some arbitrary
standards, about the duration of the experience and so on, we call one experience a dream and another waking experience.
With reference to Reality both the experiences are unreal.  A man might have an experience such as getting anugraha
(grace) in his dream, and the effects and influence of it on his entire subsequent life may be so profound and abiding,
that one cannot call it unreal - whilst calling real some trifling incident in the waking life that just flits by, which is casual,
of no consequence and is soon forgotten. Once I had an experience, a vision or a dream, whatever you may call it, I and
some others, including Chadwick, had a walk on the Hill. Returning, we were walking along a huge street with great
buildings, I asked Chadwick and others, whether anybody could say that what we were seeing was a dream, and they
all replied, 'Which fool will say so?' We then walked along, entered the Hall and the vision or dream ceased, or I woke up.
What are we to call this?

Just before waking up from sleep, there is a very brief state free from thought.  That should be made permanent.

In dreamless sleep there is no world, no ego, and no unhappiness, but the Self remains.  In the waking state there are
all of these.  Yet there is the Self.  One has only to remove the transitory happenings in order to realize the ever present
beatitude of the Self. 

Your nature is Bliss.  Find that on which all the rest are superimposed and you then remain as the pure Self. 

In sleep there is no space or time.  They are concepts, which arise after 'I'-thought has arisen.  You are beyond time
and space.  The I thought is the limited 'I'.  The real 'I' is unlimited, universal, beyond time and space.  Just as while
rising from sleep and before seeing the objective world, there is a state of awareness which is your Pure Self.  That
must be known.

Devaraja Mudaliar.
Gems from Bhagavan.

Arunachala Siva. 
 
             
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 10, 2014, 04:36:40 PM
About Sri Bhagavan,s Self hood experience:




 Finally it happens. Thought is extinguished like a snuffed candle. The intellect withdraws into its real ground, that is, consciousness working unhindered by thoughts. I perceive, what Maharshi has confidently affirmed, that the mind takes its rise in a transcendental source.


Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 11, 2014, 12:29:07 PM
This Asramam is a place where people can stay and improve themselves and not remark or criticize. In the beginning people come here with the best of intentions to secure the grace of the swami. After a time, they begin to comment, 'this is not right, that is not right', and engage themselves in some kind of activity and run after power and position and, as it were, forget for what they have come here.

(from the records of KRK Murthy)

--
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 11, 2014, 12:33:23 PM
When one surrenders there is no kartrtva bhava i.e., there is no sense of agency in him. There will be "udasina bhava" and he will not feel any anxiety about acts or results. He does not commence any work, for his own sake, and he becomes "sarva arambha parityagi" (Gita Ch 14) He will have no "ahamkara" (feeling of 'I'). The feeling of 'I', ahambhava will vanish either by jnana-marga or by saranagati.

(from the records of KRK Murthy)

--
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on August 12, 2014, 11:03:25 AM
Once devotees were singing songs in praise of Ramana with great devotion. While they were singing the following song in Tamil, "Ramana Sadguru Ramana Sadguru Ramana Sadguru Rayane", Bhagavan also joined and began to sing with them. The devotees were taken aback when they found Ramana himself was praying to Ramana. They were so surprised that they could not but question 'Why Ramana was singing the song?' Ramana replied that Ramana Sadguru refers to the unlimited, All Pervasive Paramatma, who illuminates the hearts of all beings and not to the limited body. Bhagavan thus focussed the attention of the deotees on Ramana, the real, the imperishable and the eternal.

--
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 13, 2014, 05:19:25 PM
SURRENDER:

God will bear whatever burdens we put on Him.  All things are being carried on by the omnipotent power of a Supreme
God. Instead of submitting ourselves to It, why should we always be planning, 'We should do this or that.' Knowing that
the train carries all the load, why should we, traveling therein, suffer by carrying our small bundle on our heads, instead
of leaving it on the train and being happy. 

The story of Ashtavakra teaches that in order to experience Brahma Jnana all that is necessary is to surrender yourself
completely to the Guru, to give up your notion of 'I' and 'mine'.  If these are surrendered, what remains is the Reality.

There are two ways of achieving surrender.  One is looking into the source of 'I' and merging into that source. The other
is feeling, 'I am helpless myself, God alone is all powerful, and except by throwing myself completely on Him, developing the
conviction that God alone exists and the ego does not count.  Both methods lead to the same goal.  Complete surrender
is another name for Jnana or Liberation. 

Bhakti is not different from Mukti.  Bhakti is being as the Self. One is always That.  He realizes It by means he adopts.
What is Bhakti? To think of God. That means only one thought prevails to the exclusion of all other thoughts.  That thought
is of God, which is the Self or it is the self surrendered unto God.  When He has taken you up, nothing else will assail you.
The absence of thought is Bhakti. It is also Mukti.

Bhakti is Jnana Mata i.e. the mother of Jnana.

Devaraja Mudaliar
Gems from Bhagavan.

Arunachala Siva.         
   
   
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on August 16, 2014, 07:41:04 AM
Not giving attention to anything other than oneself is non-attachment or desirelessness; not leaving the Self is jnana . In truth, these two are one and the same.

'Who am I'
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 16, 2014, 02:27:31 PM
Sri Bhagavan continued to say about Surrender:

It is asked, why all this creation is so full of sorrow and evil.  All one can say is that it is God's Will, which is inscrutable.
No motive, no desire, no end to achieve can be attributed to that infinite, all wise, and all powerful Being. 
God is untouched by activities which take place in His Presence.  There is no meaning in attributing responsibility and motive
to the One, before it became many. But God's will for the prescribed course of events is a good solution for the vexed question
of free will.  If the mind is worried over what befalls us, or what has been committed or omitted by us, it is wise to give up the
sense of responsibility and free will, by regarding ourselves as the ordained instruments of the All-Wise and the All-Powerful,
to do and suffer as He pleases.  Then He bears all burdens and give us peace.

A Maharani told Bhagavan:  'I am blessed with everything that a human being would like to have.'  Her Highness's voice
choked. Controlling herself she continued, slowly, 'I have all that I want, a human being may want...but...but. I do not
have peace of mind.  Something prevents it. Probably my destiny.'  There was silence for a while.  Then Bhagavan spoke
in His usual sweet manner: 'All right, you have said what you have wished to say. Well, what is destiny?  There is no
destiny.  Srurender, and all will be well.  Throw all the responsibility on God and do not bear the burden yourself.  What
can destiny do to you then?'

Devotee: Surrender is impossible.

Bhagavan: Yes, complete surrender is impossible. Partial surrender is certainly possible for all.  In course of time, that will
lead to complete surrender.  Well, if surrender is impossible, what can be done?  There is no peace of mind.  You are helpless
to bring it about.  It can be done only by surrender.

Devotee: Partial surrender - well, can it undo destiny?

Bhagavan: Oh yes, it can.

Devotee: Is not destiny due to past karma?

Bhagavan: If one has surrendered to God, God will look to it.

Devotee: That being God's dispensation, how does God undo it? 

Bhagavan: All are Him only.

To a devotee who was praying that she should have more frequent visions of Siva, Bhagavan said, 'Surrender to Him
and abide by His Will, whether He appears or disappears.  Await His pleasure.  If you ask  Him to do as you like it is not
surrender but command to God.  You cannot have Him obey you and yet think you have surrendered.  He knows what is
best and when and how to do it.  His is the burden.  You have no longer any cares.  All your cares are His. Such is
surrender.  That is Bhakti.'

Gems from Bhagavan
Devaraja Mudaliar.

Arunachala Siva.                     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 17, 2014, 02:13:40 PM
Grace and Guru:


I have not said that a Guru is not necessary.  But a Guru need not always be in human form. First, a person thinks
that he is inferior and that there is a superior, all knowing, all powerful God who controls his own and the world's
destiny and worships him or does Bhakti.  When he reaches a certain stage, and becomes fit for enlightenment,
the same God whom he was worshipping comes as Guru and leads him onward.  That Guru comes only to tell him,
'That God is within yourself. Dive within and realize'.  God, Guru, and the Self are the same.

Realization is the result of Guru's Grace, more than teachings, lectures, meditations etc., They are only secondary aids,
whereas the former is the primary and essential cause.

Guru's Grace is always there.  You imagine it to be something somewhere high up in the sky, far away and which has
to descend.  It is really inside you in your Heart, and the moment, by any of the methods, you effect subsidence or
merger of the mind into its source, the grace rushes forth, spouting as from a spring from within you.

Contact with Jnanis is good. They will work through silence.  A Guru is not the physical form.  Hence His contact remains
even after the physical form of the Guru vanishes.

After your Bhakti to God has matured you, God comes in the shape of a Guru and from outside pushes your mind inside,
while being inside the as Self He draws you there from within.  Such a Guru is needed generally, though not for very
rare and advanced souls.

One can go to another Guru after one's Guru passes away.  But after all, Gurus are one, and none of them are the form.
Mental contact is always the best.

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.                 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 17, 2014, 05:33:02 PM
Satsangh means association with Sat or Reality.  One who knows or has realized Sat is also regarded as Sat.  Such
association is absolutely necessary for all. Sankara has said , 'In all three worlds, there is no boat like Satsangh to carry
out safely across the ocean of births and deaths.

Guru not being physical, His contact will continue after His form vanishes.  If one Jnani exists in the world, His influence
will be felt by or benefit all people in the world and not simply His immediate disciples.  As described in Vedanta Choodamani,
all the people in the world can be put under four categories: The Guru's disciples; bhaktas; those who are indifferent to Him
and those who are hostile to Him. All these will be benefited by the existence of the Jnani -  each in his own way and to various
degrees.

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 18, 2014, 04:56:05 AM
From the book Divine Grace Through Total Self Surrender by D.C. Desai, Sri Bhagavan read out the following
quotations by Paul Brunton for our benefit:

'Divine Grace is a manifestation of the cosmic free will in operation.  It can alter the course of of events in a operation.
It can alter the course of events in a mysterious manner through its own unknown laws, which are superior to all
natural laws, and can modify the latter by interaction.  It is the most powerful force in the universe.

It descends and acts only when it is invoked by total self surrender.  It acts from within because God resides in the
Heart of all beings.  Its whisper can be heard only in a mind purified by self surrender and prayer. 

Rationalists laugh at it, and atheists scorn it, but it exists.  It is a descent of God into the soul's zone of awareness. It is
a visitation of force unexpected and unpredictable.  It is a voice spoken out of cosmic silence,  It is Cosmic Will which
can perform authentic miracles under its own laws.'   

In truth, God and Guru are not different.  Just as the prey which has fallen into a jaws of a tiger has no escape, so
those who have come within the ambit of the Guru's gracious look will be saved within the ambit of the Guru's gracious
look will be saved by the Guru and will not get lost.  Yet, each one should by his own effort pursue the path shown
by God or Guru and gain release.

Each seeker after God should be allowed to go his own way, the way for which he alone may be meant.  It will not do
to convert him to another path by violence.  The Guru will go with the disciple in his own path and then gradually turn
him onto the Supreme Path at the ripe moment. Suppose a car is going at top seed. To stop it at once or to turn it
at once would be attended with disastrous consequences.

Gems from Bhagavan.
Devaraja Mudaliar

Arunachaa Siva.         
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 19, 2014, 02:44:52 PM
HEART:

In the center of the cavity of the Heart, the sole Brahman shines by itself as the Atman (Self) in feeling of 'I-I'. Reach
the Heart by diving within yourself, either with control of breath, or with thought concentrated on the quest of the Self.
You will thus get fixed in the Self.

I have been saying all along that the Heart Center is on the right side, even when learned men differed from me. I speak
from experience.  I knew it even my home during my trances (Samadhi).  Again during the incident recorded in the Self
Realization, I had a very clear vision and experience.  All of a sudden a light came from one side erasing the world vision.
I felt that the heart on the left side stopped and the body became blue and inert.  Vasudeva Sastri embraced the body and
wept over my death, but I could not speak. All the time I was feeling that the Heart Center on the right was working  as well
as ever.  This state lasted fifteen or twenty minutes.  Then suddenly something shot out from the right side to the left like
a rocket bursting into the sky.  The blood resumed circulation and the normal condition of the body was restored. 

The entire universe is condensed in the body and the entire body in the Heart.  Thus the Heart is the nucleus of the whole
universe.  This world is not other than the mind.  The mind is not other than the Heart; that is the whole truth.

The Source is a point without any dimensions. It expands as the cosmos on the one hand and as Infinite Bliss on the other.
That point is the pivot.  From it a single vasana starts and expands as the experiencer ('I'), the experience and the
experienced (the world).

To Sri Rama who questioned Vasishta: 'Which is that big mirror in which all these are mere reflections?  What is the heart
of all souls or creatures in this universe?'

Vasishta replied:  'All creatures in this universe have two kinds of hearts -- one to be taken note of and the other ignored.
Hear their respective traits:  The one to be ignored is the the physical organ called the heart which is situated in the chest
as part of the perishable body.  The one to be taken note of is the Heart which is of the  nature of consciousness.  It is
both inside and outside us and has neither an inside or outside.'

This is the really important Heart.  It is the mirror which holds all reflections. It is the basis and source of all objects and all
kinds of wealth.  Therefore, it is only that Consciousness, which is the Heart of all, not that organ - a small part of the
body, which is insentient like a stone, and perishable.  So one can achieve the eradication of all desires and control of breath,
by practice of merging of the mind in the Heart, which is Pure Consciousness.

Concentrating one's thoughts solely on the Self will lead to happiness or bliss.  Drawing in the thoughts, restraining them
and preventing them from going outwards, is called Vairagya.  Fixing them in the Self is Sadhana or abhyasa. Concentrating
on the Heart is the same as concentrating on the Self.  The Heart is another name for the Self. 

The Self is the Heart. The Heart is Self luminous.  Light arises from the Heart and reaches the brain which is the seat of
the mind.  The world is seen with the mind, that is by the reflected light of the Self. It is perceived with the aid of the mind.
When the mind is illumined it is aware of the world.  If the mind is turned inward towards the source of light, objective
knowledge ceases and the Self alone shines forth as the Heart.

The moon shines by the reflected light of the Sun.  When the sun has set, the moon is useful for revealing  objects.
When the sun has arisen, no one needs the moon, although pale disc of the moon is still visible in the sky. So it is
with the mind and the Heart.

Gems from Bhagavan.
Devaraja  Mudaliar.

Arunachala Siva.                         
 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 20, 2014, 02:38:40 PM
RENUNCIATION:

When asked, 'How does a Grihastha fare in the scheme of Moksha?'  Bhagavan said, 'Why do you think you are a grihastha?
If you go out as a sannyasi, a similar thought that you are a sannyasi will haunt you.  Whether you continue in the household
or renounce it and go to the forest, your mind goes with you.   The ego is the source of all thought.  It creates the body and the
world and makes you think you are a a grihastha.  If you renounce the world it will only substitute the thought sannyasi for
grihastha, and the environments of the forest for the those of household.  But the mental obstacles will still be there.  They
even increase in the new surroundings.  There is no help in a change of environment.  The obstacle is the mind.  It must be
got over whether at home or in the forest.  If you can do it in the forest, why not at home? Therefore, why change environment?
Your efforts can be made even now -- in whatever environment you are now.  The environment will never change according to
your desire.'

If objects have independent existence, i.e. if they exist anywhere apart from you, then it may be possible for you to go
away from them.   But they do not exist apart from you;  they owe their existence to you, your thoughts.  So where can
you go to escape them?

Where can you go, fleeing from the world or objects?  They are like the shadow of a man, which the man cannot flee from.
There is a funny story of a man, who wanted to bury his shadow.  He dug a deep pit, and seeing his shadow at the bottom,
was glad he could bury it so deep.  He went on filling the pit, and when he had completely filled it up, he was surprised and
disappointed to find the shadow on the top.  Even so, the objects or thoughts of them will always be with you until you realize
the Self.

Why should your occupation or duties in life interfere with your spiritual efforts?  For instance, there is a difference between
your activities at home and in the office.  In your office activities you are detached, and so long as you do your duty you do not
care what happens, or whether it results in gain or loss to the employer.  But your duties at home are performed with attachment
and you are all the time anxious as to whether they will bring advantage or disadvantage to you and your family.  It is possible
to perform all the activities of life with detachment and regard only the Self as real.  It is wrong to suppose that if one is
fixed in the Self, one's duties in life will not be performed properly.  It is like an actor.  He dresses, acts and even feels the part he
is playing, but he knows that he really not  that character but someone else in real life.  In the same way, why should the body
consciousness or the feeling 'I am the body' disturb you once you know for certain that you are not the body but the Self.
Nothing that the body does should shake you from abidance in the Self. Such abidance will never interfere with the proper and
effective discharge of whatever duties the body has, any more than the actor's being aware of his real status in life interferes
with his acting as a part on the stage.

Renunciation is always in the mind, not in going to the forest or solitary places, or giving up one's duties. The main thing is to
see that the mind does not turn outward but inward.  It does not really rest with a man whether he goes to this place or
that, or whether he gives up his duties or not.  All that happens according to destiny.

All the activities that the body is to go through are determined when it comes into existence.  It does not rest with you
to accept or reject them.  The only freedom you have is to turn your mind inward, and renounce activities there. Nobody
can say why that freedom alone and no other freedom is left to man.  That is the Divine Scheme.

Giving up activities means giving up attachment to activities or the fruits thereof, giving up the notion 'I am the doer'.
The activities which this body is destined to perform will have to be gone through.  There is no question of giving up
such activities, whether one likes it or not.

If one remains fixed in the Self, the activities will still go on and their success will not be affected.  One should not
have the idea that one is the doer.  The activities will still go on.  That force, by whatever name you call it, which brought
the body into existence will see to it that the activities which this body is meant to go through are brought about.

If the passions are something external to us, we can take arms and ammunition and conquer them.  They all come from
within us.  If by looking into the source whence they come, we prevent their coming up and we shall conquer them.  It is
the world and the objects in it that arouse our passions.  But the world and these objects are only created by the mind.
They do not exist during our deep sleep. 

The fact is that any amount of action can be performed and performed quite well by the Jnani, without His identifying
Himself with it in anyway, or even imagining that He is the doer.  Some power acts through His body and uses His body
to get the work done.

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.                               
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 21, 2014, 01:47:46 PM
SELF REALIZATION:

The state we call Realization is simply being oneself, not knowing anything or becoming anything.  If one has realized,
he is That which alone IS, and which alone has always been.  He cannot describe that state.  He can only be That.  Of course
we loosely talk of Self Realization for want of better term.

That which IS, is Peace.  All that we need do is to keep quiet. Peace is our real nature.  We spoil it.  What is required is
that we cease to spoil it.  For instance, there is space in the hall.  We are not going to create space anew.  We fill up the
place with various articles and if we want space, all that we need to do is remove all those articles and we get space. Similarly
if we remove all the rubbish from the mind, the peace will become manifest.  That which is obstructing the peace must be
removed.  Peace is the only Reality.

Mukti or Liberation is our Nature.  It is another name for us.  Our wanting Mukti is a very funny thing.  It is like a man whose
is in the shade, voluntarily leaving the shade, going into the Sun, feeling severity of the heat, making great efforts to get
back to the shade, and then rejoicing 'At least I have reached the shade, how sweet is the shade!'  We are doing exactly
the same.  We are not different from the Reality.  We imagine we are different i.e. we create the bheda bhava (the feeling
of difference) and then undergo great Sadhanas to get rid of the bheda bhava and realize the oneness. Why imagine
or create the bheda bhava and then destroy it?

It is false to speak of realization.  What is there to realize?  The real is as it is, ever.  How to realize it?  All that is required
is this:  We have realized the unreal i.e. regarded i.e, regarded as Real, what is unreal.  We have to give up this attitude.
That is all that is required for us to attain Jnana.  We are not creating anything new or achieve something which we did not have
it before.  The illustration given in the begs is this: We dig a well and create a huge pit.  The akasa in the pit or well has not
been created by us. We have just removed the earth which was filling the akasa there.  The akasa was there, then, and is also
now.  Similarly we have simply to throw out all the age long samskaras which are inside us.  When all of them have been given
up, the Self will shine there. 

contd.,

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.                       
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 22, 2014, 01:21:59 PM
SELF REALIZATION:  CONTINUES...

Effortless and choice-less awareness is our Real State.  If we can attain It or be in It, it is all right.  But one cannot reach
It without effort, the effort of deliberate meditation.  All the age-long vasanas carry the mind outwards and turn it to
external objects.  All such thoughts have to be given up and the mind turned inward.  For most people effort is necessary.
Of course, everybody and every book says Summa Iru, be quiet or still.  But it is not easy.  That is why all this effort is
necessary. Even if you find one who has effortlessly achieved the mouna (silence) or Supreme State indicated by Summa Iru,
you may take it that the effort necessary has already been completed in a previous life.  Such effortless and choice-less
awareness is reached only after deliberate meditation.

The books no doubt speak of Sravana, (hearing), manana (reflection) nididhyasana (one pointed concentration, Samadhi
and Sakshatkaram (Realization).  We are always the Sakshat (Real) and what is there for one to attain (kaaram) after that?
We call this word Sakshat or pratyaksha (directly present).  What is changing, what appears and disappears, what is not
Sakshat, we regard it as Sakshat.  We ARE always, and nothing can be more directly present than we, and about that we have
to attain Sakshatkaram after all these Sadhanas.  Nothing can be more strange than this.  The Self is not attained by doing
anything other than remaining still and being as we are.

We say that what we see with the eyes alone is pratyaksha.  There must first be the seer before anything could be seen.
You are yourself the eye that sees, andhamilaak kaN, the Infinite Eye referred to in Ulladu Narpadu. 

People are afraid that when the ego or the mind is killed, the result may be mere blank and not happiness.  What really
happens is that the thinker, the object of thought and thinking all merge into the one Source, which is Consciousness and
Bliss itself, and thus that state is neither inert nor blank.  I do not understand why people should be afraid of that state
in which all thoughts cease to exist and the mind is killed.  Every day they experience that state in deep sleep.  There is no
mind or thought in sleep.  Yet when one arises from sleep one says,  'I slept happily.'  Sleep is so dear to everyone that no
one, prince or beggar, can do without it. 

contd.,

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.   
               
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 23, 2014, 03:44:13 PM
SELF REALIZATION: continues...

When we have vikalpas (false concepts) and are trying to give them up, i.e. when we are still not perfected, but have 
to make conscious efforts to keep the mind one pointed or free from thought, it is Nirvikalpa Samadhi.  When  through
practice we are always in that state, not going into Samadhi, and coming out again, that is the Sahaja (natural) state.
In Sahaja one always sees oneself.  He sees the Jagat (world) as Swarupa (Reality) or Brahmakara (form of Brahman).
Eventually, what was once the means becomes itself the goal, whatever method one follows.  Dhyana, (meditation) Jnana,
Bhakti and Samadhi are all names for ourselves, for our Real State.

Knowing one's Self is only being one's Self, as there is no second existence.  This is Self Realization.

You may go on reading any number of books on Vedanta.  They can only tell you 'Realize the Self.'  The Self cannot be
found in books.  You have to find it yourself in yourself.

The Lord whose home is the interior of the Heart Lotus and who shines there as 'I' is extolled as the Lord of the Cave.
If by force of practice the feeling 'I am He, I am the Lord of the Cave' (Guhesa) becomes firmly established, as firmly
as our present notion that you are the ego is established in the body, and thus you stand forth as the Lord of the Cave,
the illusion that you are the perishable body will vanish like darkness before the rising sun.

The true karma, yoga, bhakti, or Jnana consists in finding out who it is that does the karma, or seeks reunion through
yoga, or feels separation from his Lord or is in ignorance.  All these do not exist without the 'I' So to remain as the 'I'
is the Truth.

contd.,

Gems from Bhagavan
Devaraja Mudaliar.

Arunachala Siva.           
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 24, 2014, 01:41:53 PM
SELF REALIZATION - CONTINUES...

If we regard ourselves as the doers of action, we shall also be the enjoyers of the fruits of such action. If by inquiring
who does these actions one realizes one's Self, the sense that one is the doer vanishes and with it all the three kinds
of karma, sanchita, agamya, and prarabdha.  This is the state of eternal Mukti or Liberation.

Our Real Nature is Mukti.  But we imagine that we are bound and are making strenuous attempts to become free, while
we are all the time free.  This will be understood only when we reach that stage.  We will be surprised that we are frantically
trying to attain something which we have always been and are.

An illustration will make this clear. A man goes to sleep in this Hall.  He dreams he has gone on a world tour, is roaming over
hill and dale, forest and country, desert and sea, across various continents and, after many years of weary and strenuous
travel, returns to this country, reaches Tiruvannamalai, enters the Asramam, and walks into the Hall.  Just at that moment
he wakes up and finds he has not moved an inch, but was sleeping where he lay down.  He has not returned to the Hall
after great efforts, but is and always has been in the Hall.  It is exactly like that.  If it is asked, 'Why being free we imagine
you were on a world adventure crossing hill and dale, desert and sea?'  It is all mind or maya.

The dyads  or the pairs of opposites, such as pleasure and pain, and the triads, or such differences as the knower, the known,
and the process of knowing, depend on one thing - the ego.  When one seeks for that thing in the Heart and find out its
Real Nature, they will vanish.  Those alone who have found out the Real Nature of the ego have seen the Reality.  They will have
no more doubts or anxieties.

contd.,

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.               
 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 25, 2014, 05:54:18 PM
SELF REALIZATION:

CONTINUES....

There is no knowledge apart from ignorance. And no ignorance apart from knowledge.  That alone is Jnana or real knowledge.
Which when inquiring to whom knowledge or ignorance arises, reaches that Source which is the Self.,

The thought I am the body is ignorance.  That the body is not apart from the Self is Knowledge.  The body is a mental projection.
The mind is the ego, and the ego rises from the Self.  The body thought is distracting and strays away from the Self.  For whom
the body or birth?  Not for the Self , the Spirit. It is for the non Self which imagines itself separate from the Self.

So long as there is the sense of separation there will be afflicting thoughts.  If the original source is regained and the
sense of separation ends, there is peace.  A stone picked up from its place and thrown up into the sky, has no rest till
it comes  back to earth.  The waters of the sea evaporating and rising into the sky as clouds find no rest till they come back
as rain, and finally rush back to sea.  The ego can have peace only when it merges back into its  Source, the Self.

contd.,

Gems from  Bhagavan.
Devaraja Mudaliar.

Arunachala Siva,     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 26, 2014, 01:25:04 PM
SELF REALIZATION:

continues....

Seeing God in any form and speaking to Him is as real as seeing your own reality.  In when you identify yourself with the
body in the waking state, when you see gross objects;  when in the subtle body (the mental plane) as in dream, you see
objects equally subtle; in the absence of all identification, as in dream less sleep, you see nothing.  The objects seen, bear
a relation to the state of the seer.  The same applies to visions of gods.  By long practice, the figure of God as meditated
upon appears in dream and may later appear in the waking state.

There was a saint by the name Nama Dev.  He could see, talk and play with Vithoba, the God of Pandaripura.  God had to
teach him that that was not enough, and one must press on further and realize the Self where seer and seen are one.

Vision of Siva:  Vision is always of an object.  That implies the existence of a subject.  The value of the vision is on the name
as that of the seer.  The nature of the vision is on the same plane as that of the seer.  Appearance implies disappearance
as well.  Whatever appears must also disappear.  A vision can never be eternal.  But Siva is eternal.

Viswarupa Darsan:  (vision of the cosmic form) and Viswatma Darsan (vision of the universal Self) are the same. Such darsan
is not by eyesight or in any gross fashion.  As there is only Being, without a  second, anything seen cannot be real. That is the truth.

The moral behind the story of Ashtavakra and Janaka is simply this:  The disciple surrenders himself to the Master.  That means
there is no vestige of individuality retained by the disciple.  If the surrender is complete, all sense of individuality is lost and
there is no cause for the misery.  The Eternal Self is only happiness and that is revealed.

The whole Vedanta is contained in the two Biblical statements, 'I am that I am' and 'Be still and know that I am
God.'

There is a state beyond our efforts or effortlessness.  Until that is realized, effort is necessary.  After tasting such bliss
even once, one will repeatedly try to regain it.  Having once experienced the bliss of peace, no one would like to be out
it or engage himself otherwise.  It is a difficult for a Jnani to engage in thoughts, as it is for an ajnani to be free from
thought.

Any kind of activity does not affect a Jnani. He remains over in eternal peace. 

Ishta Devata (deity of one's choice) and Guru are aids, very powerful aids on this path.  But for an aid to be effective
requires your effort also.  Your effort is a sine qua non. It is you who should see the Sun.  Can spectacles and the sun
see for you?  You yourself have to see your True Nature.  Not much aid is required for doing it.

contd.,

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.                               
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 26, 2014, 01:48:33 PM
Bhagavan said:


The gist of his message is: Pursue the enquiry ?Who am I?? relentlessly.
Analyse your entire personality. Try to find out where the I-thought begins. Go on with your meditations.
Keep turning your attention within. One day the wheel of thought will slow down and
an intuition will mysteriously arise. Follow that intuition, let your thinking stop,
and it will eventually lead you to the goal.


Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 27, 2014, 11:58:38 AM
SELF REALIZATION:

continues....

First one sees the Self as objects, then one sees the Self as Void, and then one sees the Self as the Self. 
Only in this last case, there is no seeing because seeing is becoming.

The more we control thought, activity and food, the more we will be able to control sleep. But moderation ought to
be the rule for the Sadhaka as explained in the Gita. As explained in the Gita, sleep is the first obstacle for all the
Sadhakas.

The second obstacle is said to be Vikshepa, or the sense objects of the world which divert one's attention.  The third
is said to Kashaya or thoughts about previous experiences with the sense objects. The fourth is Ananda (bliss), is also
called an obstacle, because in that state a feeling of separation from the Source of Ananda,  making the enjoyer say,
'I am enjoying Ananda', is present.  Even this has to be surmounted, and the final stage of Samaadhaana or Samadhi
has to be reached, where one becomes Ananda. or One with the Reality, and the duality of enjoyer and enjoyment
ceases in the ocean of Satchitanada.or the Self.

The power of a Jnani's Self Realization is more powerful than all occult powers.  To the Jnani there are no  others.
But what is the highest benefit that can be conferred on 'others' as we call them?  It is happiness. Happiness is
born of peace. Peace can reign only when there is no disturbance by thought. When the mind has been annihilated,
there will be perfect peace. As there is no mind, the Jnani cannot be aware of others.  But the mere fact that His
Self Realization is itself enough to make all others peaceful and happy.

The following extract from a letter of the poet Tennyson to B. P. Blood was read out in Sri Bhagavan's presence:

'...kind of waking trance have frequently had, quite up  from boyhood, when I have  been all alone.  This has generally
come upon me through repeating my own name two or three times to myself, silently, till all at once, as it were out
out of the intensity of consciousness of individuality,  the individuality itself seemed to dissolve and fade away into
boundless Being.  And this is not a confused state but the clearest, the surest of the surest, the weirdest of the weirdest,
utterly beyond words, where death was an almost laughable impossibility,  the loss of personality (if so it were) seeming
no existence but the only true life.'

Bhagavan said:  That state is called abidance in the Self.'

concluded.

continued..

Arunachala Siva.               
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on August 28, 2014, 08:24:48 AM
Yogi(Paramahansa Yogananda) asked: How is the spiritual uplift of the people to be effected? What are the instructions to be given them?
M.: They differ according to the temperaments of the individuals and according to the spiritual ripeness of their minds. There cannot be any instruction en masse.

Talk 107,Talks with Sri Ramana Maharshi
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 28, 2014, 01:04:04 PM
JNANI:

A Jnani has attained Liberation even while alive, here and now.It is immaterial to Him as to how, where and when He
leaves the body. Some Jnanis may appear to suffer, others may be in Samadhi.  Still others may disappear from sight before
death.  But that makes no difference to their Jnana. Such suffering is only apparent, seeming real to the onlookers,  but
not felt by the Jnani, for He has already transcended the mistaken identity of the Self with the body.

The Jnani does not think He is the body.He does not even see the body. He sees  only the Self in the body. If the body is not
there, but only the Self, the question of its disappearing in any form does not arise.

In books, it is mentioned that the greatest malady we have is the body, the bhava-rOgam, disease of birth). And if one
takes medicine  to strengthen and prolong its life, it is like a man taking medicine, to perpetuate his disease.A Sanksrit
Verse in Canto XI of the Bhagavatasays that the body is not real (impermanent).  Whether it is at rest,or moves about,
and whether by reason of prarabdha it clings to Him or falls  of from Him, the Self Realized Siddha is not aware of it,
even as the drunken man blinded by intoxication is unaware whether his cloth is on his body or not.

Illustrations are given in the books as to how a Jnani who is in the Sahaja state and who always sees only the Self,
can move about and live in the world like everyone else. For instance, you see a reflection in the mirror, you know the
mirror to be the reality and the picture in it a mere reflection. In order to see the mirror, is it necessary that one should
cease see the reflection in it?

Or again, take the screen illustration. There is a screen.  One that screen first appears figure of a king. He sits on a  throne.
Then before him in that same screen a play begins with various figures and objects and the king on the screen watches the
play on the same screen.  The seer and the seen are mere shadows on the screen, which is the only reality supporting
these pictures. In the world also, the seer and the seen together constitute the mind and the mind is supported by,
or based on, the Self.

You are under the impression you are the body.So you think that the Jnani also has a body. Does the Jnani say He has
a body?  He may look to you as having a body and doing things with the body as others do. The burnt rope still looks like
a rope but it cannot serve as a rope if you try to bind anything with it.  As long as one identifies oneself with the body,
all this is difficult to understand.

contd.,

Arunachala Siva.         
         
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on August 29, 2014, 07:38:33 AM
Maj. A. W. Chadwick: Of what nature is the realisation of Westerners who relate that they have had flashes of cosmic consciousness?

M.: It came as a flash and disappeared as such. That which has a beginning must also end. Only when the ever-present consciousness is realized will it be permanent. Consciousness is indeed always with us. Everyone knows ?I am!? No one can deny his own being. The man in deep slumber is not aware; while awake he seems to be aware. But it is the same person. There is no change in the one who slept and the one who is now awake. In deep sleep he was not aware of his body; there was no body-consciousness. In the wakeful state he is aware of his body; there is body-consciousness. Therefore the difference lies in the emergence of body-consciousness and not in any change in the Real Consciousness. The body and body-consciousness arise together and sink together. All this amounts to saying that there are no limitations in deep sleep, whereas there are limitations in the waking state. These limitations are the bondage; the feeling ?The body is I? is the error. This false sense of ?I? must go. The real ?I? is always there. It is here and now. It never appears anew and disappears again. That which is must also persist for ever. That which appears anew will also be lost. Compare deep sleep and waking. The body appears in one state but not in the other. Therefore the body will be lost. The consciousness was pre-existent and will survive the body. In fact, there is no one who does not say ?I am?. The wrong knowledge of ?I am the body? is the cause of all the mischief. This wrong knowledge must go. That is Realization. Realization is not acquisition of anything new nor it is a new faculty. It is only removal of all camouflage.

Maj. Chadwick: I try to shake off the body.

M.: A man shakes off his clothes and remains alone and free. The Self is unlimited and is not confined to the body. How can the body be shaken off? Where will he leave it? Wherever it is, it is his still.

Maj. Chadwick: (Laughter.)

M.: The ultimate Truth is so simple. It is nothing more than being in the pristine state. This is all that need be said. Still, it is a wonder that to teach this simple Truth there should come into being so many religions, creeds, methods and disputes among them and so on! Oh the pity! Oh the pity!

Talk 96,Talks with Sri Ramana Maharshi
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 29, 2014, 03:51:52 PM
Jnani:

continues.....

Examine all the different kinds of states. Take hold of that State which alone is the Supreme and True One, and engage
yourself in action in the world, regarding your life there as a mere sport.  You have discovered That which is the Reality
inside your Heart behind all the appearances of this world. So,without ever letting That out of sight, disport yourself
as you like in this world. Seeming to have enthusiasm and gratification, anxieties and aversions (but really having none
of them) seeming to begin and persevere in endeavors (but really having no attachment to such efforts), engage yourself
in the affairs of the world without any detriment to yourself. Freeing yourself from all sorts of bonds, maintaining the same
equanimity and doing work externally in conformity with the environment in which you find yourself, disport yourself as
you like in the world.

He whose mind is not attached to any desires, does no action in reality, though his body may act.He is like one who
hears a story with his mind elsewhere. Similarly,  the man whose mind is full of desires is really acting though his body
may be actionless.  A man may be sleeping here with his body inert, and yet he may be climbing hills and falling from
them in dream at the same time.   

contd.,

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 30, 2014, 02:43:17 PM
Jnani - continues....

It is all the same to one who is fast asleep in a cart, whether the cart moves or stops,with bulls left yoked or
unyoked. Similarly for the Jnani who has gone to sleep, in the cart of His physical body, it does not matter whether
He works or is in deep meditation or is asleep.

The statement that the Jnani retains prarabdha while free from sanchita and agamya karmas, is only a formal answer
to the questions of the ignorant. Of several wives none escapes the widowhood when the husband dies.Even so,
when the doer goes  all the three karmas vanish.

The non action of the Sage is really an unceasing activity. His characteristic is eternal and intense activity. His stillness
isl like the apparent stillness of a very fast rotating top. Its extreme speed cannot be followed by the eye and so
it appears to be still. This must be explained, as people generally mistake the stillness of the sage for inertness.

concluded.

continued.

Arunachala Siva.             
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on August 31, 2014, 12:57:58 PM
MIND:

Mind is a wonderful force inherent in the Self.

That which rises in this body as 'I' is the mind.

When  the subtle mind emerges through the brain and the senses, the gross names and forms are cognized.  When
it remains in the Heart, name and forms  disappear.... If the mind remains in the Heart, the 'I' or the ego which is the
source of all thoughts will go, and the Self, the Real, Eternal 'I' alone will shine.Where there is not the slightest trace of
the ego, there is the Self.

Mind and breath have the same source. Hence, breath is controlled when the mind is controlled and the mind when breath
is controlled. Breath is the gross form of the mind. 

Pranayama (breath control) is only an aid to subdue the mind and will not serve to kill it.

Like Praynayama, worship of  a deity, Japa,with a mantra, strict regulation of diet are all aids for mind control.

Control of breath may be internal or external.  The internal is as follows: Naham    (the idea I am not the body)  is rechaka,
exhalation,  Koham  (Who am I?)  is puraka (inhalation), Soham ( I am He) is kumbhaka. Doing this, the breath becomes
automatically controlled. External pranyama is for one not endowed with the strength to control the mind.  There is no way
so sure as control  of mind.  Pranayama need not be exactly as prescribed in hatha yoga. If engaged in Japa, dhyana, bhakti
etc., just a little control of breath will suffice to control the mind. The mind is the rider and breath the horse.

Pranayama is to check on the horse. By that check the rider is checked.   Pranayama may be done just a little. To watch
the breath is one way of doing it. The mind is drawn away  from other activities by being engaged in watching the breath.
That controls the breath, and the mind in turn is also controlled. If rechaka and puraka are found difficult to practice, retention
of breath alone for a short while may be practiced while in japa, dhyana, etc.,  That too will yield good results.

(contd.,)

Gems from Bhagavan
Devaraja Mudaliar.

Arunachala Siva,.
               
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 01, 2014, 01:55:49 PM
MIND:

continues...

There is no other way of controlling the mind except as prescribed in the books like Gita, drawing the mind as often
as it strays or goes outward, and fixing it in the Self.  Of course, it will not be easy to do it.  It will come only with
the practice of Sadhana. 

God illumines the mind and shines within it. One cannot know God by means of the mind.  One can but turn the mind
inwards and merge it in God.

contd.,

Gems from Bhagavan.
Devaraja Mudaliar


Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 02, 2014, 12:54:08 PM
MIND:

continues...

The body composed of insentient matter cannot say 'I' (i.e. cannot be the cause of the I-thought).  On the other hand,
the Eternal Consciousness cannot have such a thing as birth.  Between the two something arises within the dimensions
of the body.  This is the knot of matter and Consciousness (chit jada granthi), variously called bondage, jiva, subtle body,
ego, samsara (attachment), mind, etc.,

Bhagavan pointed to his towel and said,. 'We call this a white cloth, but the cloth and its whiteness cannot be separated;
and it is the same with the illumination and the mind that unite to form the ego.  The following illustration is given in the
books:  The lamp in the theatre is Para Brahman or illumination.  It illuminates itself, the stage and the actors. We see
the stage and the actors by its light, but the light still continues when there is no more play.  Another illustration is an
iron rod that is compared to the ,mind.  Fire joins it and it becomes red hot.  Like fire it glows and can burn things, but
still it has a definite shape unlike fire.  If we hammer it, it is the red hot that receives the blow, not the fire.  The rod is
the Jivatman, the fire, the Self or Paramatman.  The mind can do nothing by itself.  It emerges only with the illumination
and can do no action good or bad,  except with the illumination.  But while the illumination is always there, enabling the
mind to act well or ill, the pleasure or pain resulting from such action is not felt by the illumination, just as when you hammer
a red hot iron it is not fire but the iron that gets the hammering.

If we control the mind, it does not matter where we  live.

concluded.

Gems from Bhagavan.
Devaraja Mudaliar.

contd.,

Arunachala Siva.       
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 03, 2014, 03:55:42 PM
HAPPINESS:

All beings desire happiness always, happiness without a tinge of sorrow.  At the same time everybody loves himself best.
The cause of love is only happiness.  So, that happiness must lie within oneself.  Further, that happiness is daily experienced
by everyone in sleep when there is no mind.  To  attain that natural happiness, one must know oneself.  For that Self Inquiry,
'Who am I?' is the chief means. 

Happiness is the nature of the Self.  They are not different.  The only happiness there is, is of the Self. That is the truth.
There is no happiness in worldly objects.  Because of our ignorance, we imagine we derive happiness from them.

If, as a man generally imagines, his happiness is due to external causes, it is reasonable to conclude that his happiness
must increase with the increase of possessions and diminish in proportion to their dimunition.  Therefore, if he is devoid of
possessions his happiness should be nil.  What, however, is the real experience of man?  Does it confirm this view?  In deep
sleep the man is devoid of all possessions, including his own body.  Instead of being unhappy, he is quite happy.  Everyone
desires to sleep soundly.  The conclusion therefore, is that happiness is  inherent in man and is not due to external causes.
One must realize his Self in order to open the store of unalloyed happiness.

contd.,

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.             
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 04, 2014, 02:11:14 PM
HAPPINESS:

continues...

There is a story in Panchadasi, which illustrates that  our pains and pleasures are not due to facts but to our concepts.

Two young men of a village went on a pilgrimage to North India.  One of them died there.  But the other having picked
some job decided to return to his village only after some time.  Meanwhile he came across a wandering pilgrim and sent
word through him to his village about himself and his dead friend.   The pilgrim conveyed the news and in doing so
inadvertently changed the names of the living and the dead man.  The result was that dead man's people were rejoicing
that he was doing well and the living man's people were in grief that he was dead.

I used to sit on the floor  and lie on the ground.  No cloth spread out.  That is freedom.  This sofa is a bondage.  It is a
jail for me.  I am not allowed to sit where and how I please. Is it not a bondage?  One must be free to do as one pleases
and should not be served by others.  'No want' is the greatest bliss.  It can be realized only by experience.  Even an emperor
is no match for a man with no wants.

concluded.

Gems from Bhagavan.
Devaraja Mudaliar.

contd.,

Arunachala Siva.             
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 05, 2014, 01:45:31 PM
THE SELF AND NON SELF :
THE REALITY AND THE WORLD:

Existence or Consciousness is the only reality.  Consciousness plus waking we call waking.  Consciousness plus sleep
we call sleep. Consciousness plus dream we call dream.  Consciousness is the screen on which all pictures come and go.
The screen is real, the pictures are mere shadows on it.

The Self and the appearances therein, as the snake in the rope, can be well illustrated like this.  There is a screen. On
that screen first appears the figure of a king.  He sits on a throne. Then before him on that same screen a play begins
with various figures and objects.  And the king on the screen watches the play on the same screen, which is the only 
reality, supporting all the pictures.  In the world also, the seer and the seen together constitute the mind, and the mind
is supported by or based on the Self. 

The Ajata school of Advaita says, 'Nothing exists except the one Reality.  There is no birth or death, no projection
or drawing in, no Sadhaka, no mumukshu (one who desires to be liberated), no mukta (one who is liberated), no
bondage, no liberation.  The One Unity alone exists for ever.'

To those who find it difficult to grasp this truth and ask, 'How can we ignore this solid world we see all around us?' the
dream experience is pointed out and they are told, 'All that you see depends on the seer.  Apart from the seer there is no
seen.'   This is called drishti-srishti vada, or the argument that one first creates out of his mind and then sees what his mind
itself has created.

To those who cannot grasp even this and who further argue, 'The dream experience is so short, while the world always
exists.  The dream experience was limited to me. But the world is felt and seen not only by me but by so many and we
cannot call such a world non existent.', the argument called Srishti-drishti vada is addressed and they are told, 'God first
created such and such a thing out of such and such an element and then something else and so forth.'  That alone will
satisfy them.  Their minds are not otherwise satisfied and they ask themselves, 'How can all geography, all maps, all
sciences, stars, planets and the rules governing or relating to them, and all knowledge be totally untrue?' To such it
is best to say, 'Yes. God created all this and so you see it.'  All these are only to suit the capacity of the hearers.  The
absolute can only be one.

contd.,

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.                   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 06, 2014, 01:24:08 PM
THE SELF AND THE NON SELF:
Reality and the World:

continues...

There is first the white light, so to call it, of the Self, which transcends both light and darkness.  In it no object can be seen.
There is neither seer nor seen.  Then there is also total darkness (avidya) in which no objects are seen.  But from the Self
proceeds a reflected light, the light of pure mind (manas), and it is this light which gives room for the existence of all the
film of the world, which is seen neither in total light nor in total darkness, but only in the subdued or reflected light.

From the point of view of Jnana (Knowledge) or the Reality, the pain seen in the world is certainly a dream, as is the world,
of which any particular pain like hunger is an infinitesimal part.  In the dream also you yourself feel hunger.  You see others
suffering from hunger.  You feed yourself and moved by pity, feed the others whom you find suffering from hunger. So
long as the dream lasted, all those pains were as real as you now think the pain in the world to be.  It was only when you
woke up that you discovered that the pain in the dream was unreal.  You might have eaten to the full and gone to sleep.
You dream that you work hard and long in the hot sun all day, are tired and hungry and want to eat a lot.  Then you wake up
and find your stomach is full and you have not stirred out of your bed.  But this does not mean that while you are in a dream
you can act as if the pain you feel is not real.  The hunger in the dream has to be assuaged by the food in the dream and had
to be provided in the dream.  The fellow beings you found so hungry in the dream had to be provided with food in that dream.
You can never mix up the two states, the dream and the waking state. Till you reach the state of Jnana and thus wake out
of Maya, you must do social service by relieving suffering whenever you see it.  But even then you must do it without
ahankara, i.e without the sense of 'I am the doer', but with the feeling 'I am the Lord's tool.' Similarly one must not be
conceited by thinking, 'I am helping a man below me.  He needs help.  I am in a position to help. I am superior and he is
inferior.'  But you must help the man as a means of worshipping God in that man.  All such service is for the Self and not for
anybody else. You are not helping anybody else, but only yourself.

contd.,

Gems from Bhagavan.
Devaraja Mudaliar.   
               
Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on September 06, 2014, 05:48:20 PM
Talk 322.
A cultured lady, daughter of a well-known solicitor of Madras asked:What should one do in order to remain free from thoughts as advised by you? Is it only the enquiry 'Who am I?'
M.: Only to remain still. Do it and see.
D.: It is impossible.
M.: Exactly. For the same reason the enquiry 'Who am I?' is advised.
D.: Raising the question, no response comes from within.
M.: What kind of response do you expect? Are you not there? What more?
D.: Thoughts rise up more and more.
M.: Then and there raise the same question, 'Who am I?'
D.: Should I do so as each thought arises? Well. Is the world our thought only?
M.: Leave this question to the world. Let it ask, 'How did I come into being?'
D.: Do you mean that it is not related to me?
M.: Nothing is perceived in deep sleep; all these are seen only after waking; only after thoughts arise the world comes into being; what can it be but thought?
Another visitor asked: What should we do to make the mind still?
M.: First let the mind be caught hold of and brought here: then we shall consider ways and means of stilling it.
D.: I meant to say that it is always changing - even when we do our japa.
M.: Japa is meant only for stilling the mind.
D.: What japa is good for it?
M.: Anything suitable, such as Gayatri.
D.: Will Gayatri do?
M.: Can anything excel it? Only those who cannot do it look for others. It contains the whole range of truth in it. Chanting (japa) will lead to dhyana (meditation) and it is the means for realising the Self.
D.: Will half an hour a day do for it?
M.: It must be done always, or as long as you can
.

Talks with Sri Ramana maharshi
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on September 06, 2014, 06:23:12 PM
D.: On enquiry into the origin of thoughts there is a perception of 'I'.But it does not satisfy me.
M.: Quite right. The perception of 'I' is associated with a form, maybe the body. There should be nothing associated with the pure Self. The Self is the unassociated, pure Reality, in whose light, the body, the ego, etc. shine. On stilling all thoughts the pure consciousness remains over.Just on waking from sleep and before becoming aware of the world there is that pure 'I-I'. Hold to it without sleeping or without allowing thoughts to possess you. If that is held firm it does not matter even though the world is seen. The seer remains unaffected by the phenomena.

Talk 196,Talks with Sri Ramana maharshi
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 06, 2014, 09:47:46 PM
511.

Devilish qualities [asura sampat] will bring only ruin on you. Knowing this well, develop only divine qualities [deyva sampat]. Upasana, which will cultivate divine qualities in the heart, alone will save the soul.

Muruganar

Guru Vaachaka Kovai

Sadhu Om: Here, upasana should be understood to mean clinging to Self, that is, attending to Self, which is Selfenquiry. For, Self-enquiry alone bestows all the divine qualities [deyva sambat]. The word ?sambat? means ?that which is earned?. Since all things earned externally will bring only misery to the jiva, ?deyva sambat? alone is worthy to be earned, and is developed solely by Self-enquiry.

ஆசுர சம்பத்தால் அனர்த்தம் விளைவது அறிந்து
நீ சுர சம்பத்தே நிகழ்த்து - மீசுரமாத்
தெய்வ சம்பத்து ஒளிரச் செய்யும் உபாசனையே
உய்தி தர வல்லது யுயிர்க்கு.


Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 07, 2014, 11:21:02 AM
THE SELF AND NON SELF:
THE REALITY AND THE WORLD:

continues....

The book Kaivalya Navaneetam has asked and answered six questions on Maya.  They are instructive:

1. What is Maya?  The answer is: It is anirvachaniya or indescribable

2. To whom does it come?  The answer is: To the mind or ego who feels that he is a separate entity, who
thinks 'I do this' or 'this is mine'.

3. Where does it come from and how did it originate?  The answer is: No body can say.

4. How did it arise?  The answer is: Through non-vichara, through failure to inquire 'Who am I?'

5. If the Self and Maya both exist, does this not invalidate the theory of Advaita?  The answer is: It need not, since
Maya is dependent of the Self as the picture on the screen.  The picture is not real in the sense that the screen is real.

6. If the Self and Maya are one, could it not be argued that the Self is of the nature of Maya and that it is also illusory?
The answer is: No. The Self is capable of producing illusion without being illusory.  A conjuror may create for our
entertainment the illusion of people, animals and things, and we see all of them as clearly as we see him, but after
the performance he alone remains and all the visions he created have disappeared.  He is not part of the vision but
solid and real. 

contd.,

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.     
       

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 08, 2014, 01:27:03 PM
The SELF and On Self:
Realty and the World:

continues....

The books use the following illustration to help explain creation:  The Self is like the canvas for a painting.  First a
paste is smeared over it and to close the small holes that are in the canvas.   This paste can be compared to the
Antaryaamin, (Indweller) in all creation.  Then the artist makes an outline on the canvas.  This can be compared to
the Sukshma Sarira (subtle body) of all creatures.  For instance, the light and sound (bindu and nada) out of which
all things arise.  Within this outline the artist paints his picture, with colors. etc., and this can be compared to the
gross forms that constitute the world.

Vedanta says that the cosmos springs into view simultaneously with the seer.  There is no creation by stages or steps.
It is similar to the creation in the dream where the experiencer and the objects of experience comes into existence
at the same time.  To those who are not satisfied with this explanation, theories of gradual creation are offered in the books.

It is not at all correct to say that Advaitins of the Sankara School deny the existence of the world. Or they call it unreal.
On the other hand, it is more real to them than to others.  Their world will always exist whereas the world  of the other
schools will have origin, growth and decay, and as such cannot be real.  They only say that the world as 'world' is not
real, but that world as Brahman is real.

contd.,

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 09, 2014, 09:37:40 AM
534.

Let highly mature and courageous aspirants who have a bright and sharp intellect, firmly accept that soul [jiva] is only one [eka] and thereby be established deep in the heart [by enquiring ?Who am I, that one jiva??]. It is only to suit immature minds that scriptures generally say that souls [jivas] are many [nana].

GVK
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 09, 2014, 01:47:06 PM
THE SELF AND NON SELF:

The Reality and the World:

continues....

The Self is the one Reality that always exists, and it is by the light of the Self that all other things are seen. We forget it
and concentrate on the appearance.   The light in the Hall burns both when persons are present and when they are absent,
both when persons are enacting something, as in a theatre, and when nothing is being enacted.  It is the light which enables
us to see the Hall, the persons and the acting.  We are so engrossed with the objects or appearances revealed by the light,
that we pay no attention to the light.  In the waking or dream state, in which things appear, and in the sleep state in which
we see nothing, there is always the light of Consciousness or Self, the Hall lamp which is always burning.  The thing to do is
to concentrate on the seer and not on the seen, not on the objects, but on the Light, which reveals them.

Questions about the reality of the world, and about the existence of pain or evil in the world, will all cease when you
inquire 'Who am I?' and find out the seer.  Without a seer the world and the evils thereof alleged do not exist. 

The world is of the form of the five categories of sense objects, and nothing else.  These five kinds of objects are sensed
by the five senses.  As all are perceived by the mind through these five senses, the world is nothing but the mind.  Is there
a world apart from the mind?

Though the world and consciousness emerge and disappear together, the world shines or is perceived only through
consciousness.  That Source where in both these arise and disappear, and which itself neither appears nor disappears,
is the perfect Reality. 

contd.,

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.     
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on September 10, 2014, 07:16:17 AM
Talk 541.
A certain visitor asked Sri Bhagavan: There is so much misery in the world because wicked men abound in the world. How can one find happiness here?
M.: All are gurus to us. The wicked say by their evil deeds, ?Do not come near me?. The good are always good. So then, all persons are like gurus to us.

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 10, 2014, 02:18:25 PM
THE SELF AND THE NON SELF:

Reality and the World:

continues..

If the mind, the source of all knowledge and activity subsides, the vision of the world will cease.  Just as the knowledge
of the real rope does not dawn till the fancied notion of the serpent disappears, vision (experience) of the Reality
cannot be gained unless the superimposed vision of of the universe is abandoned. 

That which really exists is only the Self. The world, Jiva and Iswara are mental creations, like the appearance of silver
in mother of pearl.  All these appear at the same time and disappear similarly.  The Self alone is the world, ego and iswara.

To the Jnani it is immaterial whether the world appears, or not.  Whether it appears or not, his attention is always on the
Self.  Take the letters and the paper on which they are printed.  You are wholly engrossed with the letters and have no
attention left for the paper.  But the Jnani thinks only of the paper as the real substratum, whether letters appear or not.

You make all kinds of sweets from  various ingredients and in various shapes, and all they taste sweet because there is
sugar in all of them.  And sweetness is the nature of the sugar.  In the same way, all experiences and the absence of them
contain the illumination, which is the nature of the Self.  Without the Self they cannot be experienced, just as without sugar
not one of the articles you make can taste sweet.

The Immanent Being is called Iswara. Immanence can only be with Maya.  It (Iswara) is the Knowledge of Being along with
Maya.  From the subtle conceit Hiranyagarbha rises.  From Hiranyagarbha the gross, concrete Virat rises. Chit-Atma
is Pure Being only.

As regards the existence of pain in the world, the wise one explains from his experience, that if one withdraws within
the Self there is an end  to all pain.  The pain is felt so long as the object is different from  oneself.  But when the Self
is found to be an undivided Whole, who and what is there to feel?

The Upanishadic text, 'I am Brahman' only means 'Brahman exists as I.'

concluded.

Gems from Bhagavan.
Devaraja Mudaliar.

contd.,

Arunachala Siva.               
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 11, 2014, 11:22:17 AM
"This perception of division between the seer and the object that is seen, is situated in the mind. For those remaining in the heart, the seer becomes one with the sight."
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 11, 2014, 11:24:06 AM
If you remain in the "don't want" state, everything will come to you. That is why both likes and dislikes are not wanted.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 11, 2014, 11:27:49 AM
The jnani appreciates all distinctions, but he always perceives and experiences the one Reality in all of them. That is why he has no preferences. Whether he moves about, or talks or acts, it is all the one Reality in which he acts or moves or talks. He has or sees nothing apart from the one Supreme Truth.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 11, 2014, 12:48:52 PM
Natural being or natural abidance itself is without concepts. For, in this state the mind is free from doubts. It has no need to swing between alternatives of possibilities and probabilities. It has no active predispositions [vikalpas] of any kind. It is sure of the Truth. It feels the presence of the real. Even when it is active, it knows it is active in the Reality, the Self, the Supreme Being.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 11, 2014, 12:50:11 PM
In direct knowing, you can feel yourself one with the One that exists. The whole body becomes a mere power, a force-current. Your life becomes a needle drawn to a huge mass of magnet; and, as you go deeper and deeper, you become a mere centre and then not even that; for you become a mere consciousness. There are no thoughts or cares any longer, they were shattered at the threshold. It is an inundation. You are a mere straw, you are swallowed alive, but it is very delightful. For you become the very thing that swallows you. This is the union of the individual with the Absolute, self with Reality, the loss of ego in the real Self, the destruction of falsehood, the attainment of Truth.
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 11, 2014, 12:54:32 PM
You are a limb of society. Society is the body, individuals are its members, its limbs. Just as the various limbs help and cooperate with one another, and thus are happy, so each must unite with others in being helpful to all, in thought, speech and action.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 11, 2014, 01:24:47 PM
'WHO AM I?' -  INQUIRY:

For all thoughts, the Source, is the 'I-thought'.  The mind will merge only by Self Inquiry.  'Who am I?' The thought,
'Who am I?' will destroy all other thoughts and finally kill itself also.  If thoughts arise, without trying to complete
them, one must inquire to whom did this thought arise.  What does it matter how many thoughts arise?  As each
thought arises one must be watchful and ask to whom is this thought occurring.  The answer will be 'to me'.  If you
inquire, 'Who am I?' the mind will return to its Source (or where it issued from).  The thought which arose will also
submerge.  As you practice like this more and more, the power of the mind to remain at its source is increased.

By means of moderate quantity of Sattvic food which is superior to all the other rules and regulations of self discipline,
the sattvic or pure quality of the mind will grow and Self inquiry will be helped.

contd.,

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.       
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on September 12, 2014, 07:23:46 AM
Talk 73.
Mr. Ekanatha Rao, the engineer, asked, ?What about the despondency of not obtaining any encouragement from the Master - much less his Grace??
M.: It is ignorance only. The quest must be made as to who is despondent and so on. It is the phantom of the ego arising after sleep which falls a prey to such thoughts. In deep sleep the person was not afflicted. Who is afflicted now while awake? The sleep state is about the normal one. Let him search and find out.
D.: But there is no incentive for want of encouragement.
M.: Does not one find some kind of peace while in meditation? That is the sign of progress. That peace will be deeper and more prolonged with continued practice. It will also lead to the goal. Bhagavad Gita - Chapter XIV - the final verses speak of gunatita (one who has transcended the gunas). That is the final stage. The earlier stages are asuddha satva (impure being), misra satva (mixed being), and suddha satva (Pure Being). Of these, the impure being is when overpowered by rajas and tamas; the mixed being is that state in which the being - satva - asserts itself spasmodically; the suddha satva overpowers rajas and tamas. After these successive stages there comes the state transcending gunas.

Talks with Sri Ramana Maharshi
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 12, 2014, 12:53:13 PM
Because you are accustomed to identifying yourself with the body, and sight with the eyes, you say you do not see anything. What is there to be seen? Who is there to see? How do you see? There is only one consciousness, which manifests as the 'I'-thought, identifies itself with the body, projects itself through the eyes and sees the objects around. The individual is limited in the waking state and expects to see something different. The evidence of his senses will be the seal of authority. But he will not admit that the seer, the seen and the sight are all manifestations of the same consciousness.

Talks
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 12, 2014, 01:15:58 PM
'Who am I?' - Inquiry:

continues...

Though ancient and timeless sense attachments in the shape of vasanas, (subtle tendencies) may rise countless like
the waves of the sea, they will all be destroyed as Dhyana progresses.  Without giving any room for doubt, whether
it would all be possible to eradicate all those vasanas, and be the Self alone, one must take hold ceaselessly of dhyana
of the Self.  However great a sinner one may be, instead of lamenting 'I am a great sinner, how can I make any progress?'
one must completely forget the fact of being a sinner and earnestly pursue meditation of Self.  He is then sure to succeed.

If the ego is present, all else will also exist.  If it is absent, all else will also vanish.  As ego is all this, to inquire what this
ego is, is to give up attachment. 

Controlling speech and breath, and diving deep within oneself, as a man dives into water, to recover something that has
fallen there, one must find out the source whence the ego rises, by means of keen insight.

Inquiry which constitutes the path of Jnana, consists not in orally repeating 'I', I', but in searching by means of a deeply
introverted mind whence from the 'I' springs.  To think 'I am not this', 'I am that' may be of help in the inquiry, but cannot
be the actual inquiry.

When we quest within our mind, 'Who am I?' and reach the Heart, 'I' topples down and immediately another entity
will reveal itself proclaiming 'I-'I'. Even though it also emerges saying 'I', it does not connote the ego, but the One Perfect
Existence.,

If we unceasingly investigate the form of the mind, we find there is no such thing as the mind.  This is the direct path
open to all..

contd.,

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.       
       
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 12, 2014, 09:10:32 PM
Keep an open mind,

dive within and find out the Self.
The truth will itself dawn upon you.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 13, 2014, 01:55:54 PM
'WHO AM I?' - INQUIRY:

Continues...

Thoughts alone constitute the mind, and for all thoughts the base or source is the 'I'-thought.   'I' is the mind.
If we go inward questing for the source of the 'I', the 'I' topples down.   This is the Jnana inquiry. 

Where the 'I' merges, another entity emerges as 'I'-'I' if its own accord.  That is the Perfect Self.

There is no use removing  doubts.  If we clear one doubt another arises and there will be no end of doubts.  All doubts
will cease only when the doubter and his source have been found. Seek for the source of the doubter, and you find he is
really non existent.  Doubter ceasing, doubts will cease.

Reality being  yourself, there is nothing for you to realize.  All regard the unreal as real.  The object of all meditation
(dhyana) or Japa is only that, to give up all thoughts regarding non self, to give up many thoughts and to hold on
to one thought.  The object of all sadhana is to make the mind one pointed, to concentrate it on one thought and thus
exclude our many thoughts.  If we do this, eventually even the one thought will go and the mind will get extinguished
in its source.

contd.,


Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva..           
 
   
 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 13, 2014, 03:31:44 PM
In the following verse 63 of Arunachala Aksharamanamaalai, Sri Bhagavan pleads to Arunachala as follows:



 நோக்கியே கருதி மெய் தாக்கியே பக்குவம்
 ஆக்கி நீ ஆண்டருள் அருணாசாலா.

It generally means: O Arunachala!  You gaze at me, You think of me, and touch my body (hastha diksha) and rule
over me and grace me.

But Sri Bhagavan uses the word, 'thaakkiyE'  which also means means 'attacking my body'. Why should He say,
'attacking'?  If Brahman (here Annamalai) touches the bhakta, it is like attacking that is the impact will be heavy,
because of the bhakta's merger with Brahman, (here Arunachala).

Arunachala Siva.

     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 14, 2014, 12:47:46 PM
WHO AM I ? INQUIRY:

When we inquire within 'Who am I?' , the 'I' investigated is the ego.  It is that which makes Vichara (inquiry) also.
The Self has no vichara.  That which makes the inquiry is the ego.  The 'I' about which the inquiry is made is also the ego.
As the result of the inquiry the ego ceases to exist and only the Self is found to exist.

What is the  best way of killing the ego?  To each person that way is best which appears easiest or appeals the most.
All the ways are equally good, as they lead to the same goal, which is merging of the ego in the Self.  What the bhakta
calls surrender,  the man who does Vichara calls Jnana. Both are trying to take the ego back to the source from which
is sprang and make it merge there.

To ask the mind to kill itself is like making the thief the policeman.  He will go with you and pretend to catch the thief,
but nothing will be gained.  So you must turn inward, and see from whence the mind rises and then it will cease to exist.

Breath and mind arise from the same source and when one of them is controlled the other is also controlled.  As a matter
of fact, in the quest method -- which is more correctly 'Whence am I?' and not merely 'Who am I?' -- we are not trying to
simply eliminate, saying 'We are not the body, nor the senses and so on.', to reach what remains as the ultimate reality,
but we are trying to find out whence the 'I'-thought or the ego arises within us. The method contains within it, though
implicitly and not expressly, the watching of the breath.  When we watch where from the 'I'-thought arises, we are necessarily
watching the breath also, as the 'I'-thought and the breath arise from the same source. 

Breath control may serve as an aid but can never by itself lead to the goal.  While doing it mechanically, take care to be alert
in mind and to remember the 'I'-thought and the quest for its source.  Then you will find that where the breath sinks, there the
'I'-thought arises.  They sink and arise together.  The 'I' - thought will also sink along with the breath. Simultaneously, another
luminous and infinite 'I--'I' will emerge, and it will be continuous and unbroken.  That is the goal.  It goes by different names
-- God, Self, Kundalini, Shakti, Consciousness, etc.,

contd.

Gems from Bhagavan
Devaraja Mudaliar.

Arunachala Siva.         
               
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 14, 2014, 10:54:42 PM
That inner Self, as the primeval Spirit,
Eternal, ever effulgent, full and infinite Bliss,
Single, indivisible, whole and living,
Shines in everyone as the witnessing awareness.
That self in its splendour, shining in the cavity of the heart
This self is neither born nor dies,
Neither grows nor decays,
Nor does it suffer any change.
When a pot is broken, the space within it is not,
And similarly, when the body dies the Self in it remains eternal.


The collected works
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 15, 2014, 10:53:22 AM
Question: Why does not Bhagavan go about and preach the truth to the people at large?

Sri Ramana Maharshi: How do you know I am not doing it? Does preaching consist in mounting a platform and haranguing the people around? Preaching is simple communication of knowledge; it can really be done in silence only. What do you think of a man who listens to a sermon for an hour and goes away without having been impressed by it so as to change his life? Compare him with another, who sits in a holy presence and goes away after some time with his outlook on life totally changed. Which is the better, to preach loudly without effect or to sit silently sending out inner force?

Again, how does speech arise? First there is abstract knowledge. Out of this arises the ego, which in turn gives rise to thought, and thought to the spoken word. So the word is the great grandson of the original source. If the word can produce an effect, judge for yourself how much more powerful must be the preaching through silence.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 15, 2014, 01:44:29 PM
WHO AM I? INQUIRY:

continues....

Who am I? is not a mantra.  It means that you must find out where in you, the 'I'-thought arises, which is the source of all
other thoughts.  But if you find that Vichara marga (path of inquiry) is too hard for you, you go on repeating 'I'-'I' and that
will lead you to the same goal.  There is no harm in using 'I' as a mantra.  It is the first name of the God.

I ask you to see where the 'I' arises in your body. But it is not really quite correct to say, that the 'I' rises from and merges
in the Heart n the right side of the chest.  The Heart is another name for the Reality, and it is neither inside nor outside the
body.  There can be no in and out for it, since It alone is. I do not mean by Heart any physiological organ, any plexus of
nerves, or anything like that, but so long as one identifies oneself with the body and thinks he is the body, he is advised to see
in the body where the 'I-thought' rises and merges again.  It must be the Heart at the right side of the chest, since every man,
of whatever race, and religion, and in whatever language he may be saying 'I' points to the right side of his chest to indicate
himself.  This is true all over the world. So that must be the place, And by keenly watching the constant emergence of the
'I'-thought on waking and its subsiding in sleep, one can see that it is in the Heart on the right side.

First know who you are.  This requires no sastras or scholarship. This is simple experience.  The state of being is now and here
all along.  You have lost hold of yourself and are asking others for guidance.  The purpose of philosophy is to turn the mind
inward.  'If you know yourself, no evil can come to you.  Because you asked me I have told you this.; (See Kaivalya Navaneetham).
The ego comes up only by holding you (the Self).  Hold yourself and the ego will vanish.  Until then the sage will be happy
saying, 'There is', and the ignorant will be asking 'where?'

Regulation of life, such as getting up at a fixed hour, bathing, dong mantra japa, etc., all this is for people who do not feel
drawn to Self Inquiry, or not capable of it.  But for those who can practice this method, all rules, and disciplines are
unnecessary. 

Undoubtedly, it is said in some books, that one should go on cultivating one good quality after another and thus prepare
for Moksha.  But for those who follow the Jnana or Vichara marga, their sadhana is itself quite enough for acquiring all daivic
qualities.  They need not do anything else. 

What is Gayatri?  It really means 'Let me concentrate on That which illumines all.'

concluded.

Gems from Bhagavan
Devaraja Mudaliar.

continued..

Arunachala Siva.                         
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 16, 2014, 12:36:30 PM
JNANI:

A  Jnani has attained liberation even while alive, here and now.  It is immaterial to Him as to how, where and when 
He leaves the body.  Some Jnanis appear to suffer, others may be in Samadhi, and still others may disappear from
sight before death.   But that makes no difference to their Jnana.  Such suffering is only apparent, something real to
the onlooker, but not felt by the Jnanai, for He has already transcended  the mistaken  identity of the Self with the body.

The Jnani does not think He is the body. He does not even see the body.  He sees only the Self in the body.  If the body
is not there, but only the Self, the question of its disappearance in any form does not arise.

In books, it is mentioned that the greatest malady we have is the body, the bhava rogam - disease of birth), and if one
takes the medicine to strengthen and prolong its life, it is like a man taking medicine to perpetuate his disease.  A Sanskrit
verse in Canto XI of the Bhagavata says that the body is not real, impermanent.  Whether it is at rest, or moves about, and
whether by reason of prarabdha it clings to Him or falls off from Him, the Self Realized Siddha is not aware of it, even as
the drunken man blinded by intoxication is unaware whether his cloth is on his body or not.

Illustrations are given in the books as how a Jnani who is in the Sahaja state, and who always sees the Self, can move
about and live in the world like everyone else.  For instance, you see a reflection in the mirror, you know the mirror to be
the reality, and the picture is a mere reflection.  In order to see the mirror, is it necessary that one should cease to see
the reflection in it?

contd.,

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.                 
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 16, 2014, 08:19:27 PM
(http://beggarworks.com/contact/contact_files/ramana.png)

?It is due to weakness of mind
that peace once gained is later lost.?
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 17, 2014, 12:56:30 PM
JNANI:

continues....

Or again, take the screen illustration.  There is a screen. On that screen, first there appears the figure of a king.  He sits
on a throne.  Then before him in that same screen, a play begins with various figures and objects and the king on the screen
watches the play on the same screen.  The seer and the seen are mere shadows on the screen, which is the only reality
supporting these pictures.  In the world also, the seer and the seen together constitute the mind and the mind is supported by,
or based on, the Self.

You are under the impression you are the body.  So you think the Jnani also has a body. Does the Jnani say that He has
a body?  He may look to you as having a body and doing things with the body as others do.  The burnt rope still looks like
a rope bu it cannot serve as a rope. If you try to bind anything with it. As long as one identifies oneself with the body, all this
is difficult to understand.

Examine all the three kinds of states. Take hold of that State which is alone is the Supreme One and True One and engage
yourself in action in the world, regarding your life there as  mere sport.  You have discovered That which is the Reality inside
your Heart  behind all the appearances of this world.  So, without ever letting That out of your sight, disport yourself as you
like in the world.  Seeming to have enthusiasm and gratification, anxieties and aversions (but really having none of them),
seeming to begin and persevere in endeavors (but really having no attachment to such efforts), engage yourself in the
affairs of the world, without any detriment to yourself.  Freeing yourself from all sorts of bonds, maintaining the same
equanimity and doing work externally in conformity with the environment in which you find yourself, disport yourself as
you like in the world.

He whose mind is not attached to any desires, does no action in reality, though his body may act.  He is like one who hears
a story with his mind elsewhere.  Similarly, the man whose mind is full of desires is really acting through his body may be
actionless.  A man may be sleeping here with his body inert, and yet he may be climbing hills and falling from them in dream
at the same time.

contd.,

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva,                   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 17, 2014, 02:15:42 PM

Devotee:  How to destroy the mind?

Maharshi: Seek the mind. On being sought, it will disappear.

Devotee: I do not understand.

Maharshi: The mind is only a bundle of thoughts.  The thoughts arise because there is a thinker.  The thinker is the ego.
The ego, if sought, will vanish automatically.  The ego and the mind  are the same.  The ego is the root thought from
which all other thoughts arise.

Devotee: How to seek the mind?

Maharshi: Dive within. You are now aware that the mind rises up from within.  So sink within and seek.

Devotee: I do not yet understand how it is to be done.

Maharshi: You are practicing breath-control.  Mechanical breath control will not lead one to the goal.  It is only an aid.
While doing it mechanically, take care to be alert in mind and remember the 'I'-thought and seek its source.  Then
you will find that where breath sinks, there 'I'-thought arises. They sink and rise together.  The 'I'-thought also will
think along with the breath.  Simultaneously, another luminous and infinite "I-'I' will become manifest, which will be
continuous and unbroken.  That is the goal.  It goes by different names - God, Self, Kundalini Sakti, Consciousness,
Yoga, Bhakti, Jnana etc.,

Devotee: Not clear yet.

Maharshi: When the attempt is made, it will of itself take you to the goal.

(V, Ganesan,  Direct Teachings of Bhagavan Ramana.)

Arunachala Siva.
           
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 18, 2014, 01:22:33 PM
JNANI

continues...

It is all the same to one who is fast asleep in a cart, whether the cart moves, or stops, with bulls left yoked or unyoked.
Similarly for the Jnani who has gone to sleep in the cart of His physical body,  it does not matter whether He works or is
in deep meditation (samadhi) or is asleep.

The statement that the Jnani retains prarabdha while free from sanchita and agamya karmas, is only a formal answer
to the questions of the ignorant.  Of several wives none escapes widow hood when the husband dies. Even so, when the
doer goes all the three karmas vanish.

The non action of he Sage is really unceasing activity.  His characteristic is eternal and intense activity.  His stillness is like
the apparent stillness of a very fast rotating top. Its extreme speed cannot be followed by the eye and so it appears to be
still. This must be explained, as people generally mistake the stillness of the Sage for inertness.

concluded.

Gems from Bhagavan.
Devaraja Mudaliar

continued...       
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 18, 2014, 01:31:58 PM
An examination of the ephemeral nature of external phenomena leads to Vairagya.  Hence inquiry (Vichara) is
the first and foremost step to be taken.  When Vichara continues automatically, it results in contempt for wealth,
fame,  ease, pleasure, etc., The 'I'-thought becomes clearer for inspection.  The source of 'I' is the Heart -- the
final goal.  If, however, the aspirant is not temperamentally suited to Vichara Marga, (to the introspective analytical
method), he must develop Bhakti (devotion) to an ideal -- may be God, Guru, humanity in general, ethical laws,
or even the idea of beauty.  When one of these takes possession of the individual, other attachments grow weaker,
i.e. dispassion (Vairagya) develops.  Attachment for the ideal simultaneously grows and finally holds the field.  Thus
Ekagrata (concentration) grows simultaneously and imperceptibly -- with or without visions as direct aids.

Bhagavan Ramana Teachings.
V. Ganesan.

Arunachala Siva.     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 19, 2014, 01:18:57 PM
Miscellaneous Teachings:

No one can be out of sight of the Supreme Presence.  Since you identify one body with Bhagavan and another body
with yourself, you find separate entities and speak of going away from here.  Wherever you may be, you cannot leave me.

Sri Ramakrishna is said to have seen life in the image of Kali that he worshipped. That life was perceived by him, not by all.
The vital force was due to himself.  It was his own vital force which manifested as if it were outside and drew him in.
Were the image really alive it must have appeared so to all.  On the other hand, everything is full of life.  That is the fact.
Many devotees have had the experience similar to Sri Ramakrishna. 

Christ is the ego and the Cross, the body.  When the ego is crucified and it perishes, what survives is the Absolute Being.
(God);  Compare, 'I and my Father are one.'   This glorious survival is called the Resurrection. God and Father represents
Isvara, the Son is the Guru and the Holy Ghost is the Atman. 

The Bible says, 'Be still and know that I am God', Psalm 46.  Found in the Ecclesiastics: 'There is one alone and there is no
second.' and 'The wise man's heart is at the right hand and a fool's heart is at the left.'

No thought will go in vain.  Every thought will produce its effect sometime or other.   Thought force will never go in vain.

Some have maintained that the body can be made immortal and they give recipes, medical or other, for perfecting  this
body and making it defy death.  The Siddha School (as it is known in the South) has believed in such a doctrine.  Venkasami
Rao in Kumbakonam started a school which believed the same.  There is a society in Pondicherry too.  There is also the
school of Divine Power.  But all the people, after writing long treatises on the indestructibilty  of their bodies, after giving
medical and yogic recipes to perfect the body and keep it alive for ever, pass away one day.

contd.,

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.               
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 19, 2014, 01:21:42 PM

'Is a Master necessary for realization?' Mrs. Piggot asked first.

Master: The realization is the result of the Master's Grace more than teaching, lectures, meditation, etc., They are only
secondary aids, whereas the former is the primary and the essential cause.

Bhagavan Ramana Teachings.
V. Ganesan.

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 19, 2014, 08:45:09 PM
(http://www.gurusfeet.com/files/blogpics/self-enquiry.jpg)
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 20, 2014, 01:58:04 PM

Name of God and God are not different.  The Bible also has it.  'IN the beginning there was the Word and the Word was with
God and the Word was God.'

In the name of Rama, 'Ra' stands for the Self,. 'ma' for the ego.  As one goes on repeating Rama, Rama, the 'ma' disappears,
getting merged in the 'Ra' and then 'Ra' alone remains.  In that state, there is no conscious effort at dhyana but dhyana is
always there, for dhyana is our real nature.

The Yogi may be definitely aiming at rousing the Kundalini and sending it up the Sushumna.  The Jnani may not have this
as His object.  But both achieve the same result that of sending the life force up the sushuman and severing chit jada granthi.
Kundalini is another name for Atma or the Self or Sakti.  We talk of it as being inside the body because we conceive ourselves
as limited to the body.  But it is in reality both inside and outside,being no other than the Self, or Sakti.  In Jnana marga,
when by self inquiry the mind is merged in the Self, the Self, its Sakti or Kundalini rises automatically.

contd.,

Gems from Bhagavan
Devaraja Mudaliar.

Arunachala Siva.        ,     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 20, 2014, 02:42:52 PM

The present difficulty is that the man thinks he is the doer.  But it is a mistake.  It is the Higher power which does
everything and the man is only a tool.  If he accepts that position, he is free from troubles.  Otherwise he courts
them.

Bhagavan Ramana Teachings:
V. Ganesan.

Arunachala Siva.
 
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on September 21, 2014, 08:04:58 AM
Talk 273.
Dr. Syed asked: I have been reading the Five Hymns. I find that the hymns are addressed to Arunachala by you. You are an Advaitin. How do you then address God as a separate Being?
M.: The devotee, God and the Hymns are all the Self.
D.: But you are addressing God. You are specifying this Arunachala Hill as God.
M.: You can identify the Self with the body. Should not the devotee identify the Self with Arunachala?
D.: If Arunachala be the Self why should it be specially picked out among so many other hills? God is everywhere. Why do you specify Him as Arunachala?
M.: What has attracted you from Allahabad to this place? What has attracted all these people around?
D.: Sri Bhagavan.
M.: How was I attracted here? By Arunachala. The Power cannot be denied. Again Arunachala is within and not without. The Self is Arunachala.
D.: Several terms are used in the holy books - Atman, Paramatman, Para, etc. What is the gradation in them?
M.: They mean the same to the user of the words. But they are understood differently by persons according to their development.
D.: But why do they use so many words to mean the same thing?
M.: It is according to circumstances. They all mean the Self. Para means ?not relative? or ?beyond the relative?, that is to say, the Absolute.

Talks with Sri Ramana Maharshi
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on September 21, 2014, 08:16:17 AM
27th October, 1936 Talk 274.

The Muslim Professor asked how Vaishnavism can be reconciled to Advaitism.
M.: The Vaishnavites call themselves Visishtadvaitins. This is also Advaita. Just as the individual body comprises the soul, the ego and the gross body, so also God comprises Paramatma, the world and the individuals.
D.: Does not bhakti imply duality?
M.: Swa swarupanusandhanam bhaktirityabhidheeyate (Reflection on one?s own Self is called bhakti). Bhakti and Self-Enquiry are one and the same. The Self of the Advaitins is the God of the bhaktas.
D.: Is there a spiritual hierarchy of all the original propounders of religions watching the spiritual welfare of the humans?
M.: Let them be or let them not be. It is only a surmise at the best. Atma is pratyaksha (self-evident). Know it and be done with speculation. One may admit such a hierarchy; another may not. But no one can gainsay the Atma.
D.: What does Sri Bhagavan think of Pravritti and nivritti margas?
M.: Yes. Both are mentioned. What of that?
D.: Which is the better of the two?
M.: If you see the Self - pure and simple - it is nivritti; if you see the Self with the world, it is pravritti. In other words, inward turned mind (antarmukhi manas) is nivritti; outward-going mind (bahirmukhi manas) is pravritti. Anyway, there is nothing apart from the Self. Both are the same.Similarly also, with the spiritual hierarchy; they cannot exist apart from the Self. They are only in the Self and remain as the Self. Realisation of the Self is the one Goal of all.

Talks with Sri Ramana Maharshi
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 21, 2014, 01:10:56 PM
"The 'I' casts off the illusion of 'I' and yet remains as 'I'. Such is the paradox of Self Realization."

"If you give up 'I' and 'mine', all are given up at one stroke.  The very seed of possession is lost.  Thus the evil is
nipped in the bud or crushed in the germ itself."

Bhagavan Ramana's Direct Teachings.
V. Ganesan.

Arunachala Siva.         
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 21, 2014, 01:21:19 PM

If the peace of mind is true Mukti or Liberation, how can those whose minds are set on siddhis (miraculous powers),
which cannot be attained except with the help and activity of the mind, attain Mukti, where all turmoil of the mind ceases?

Avoid desire and aversion.  Do not engage the mind much in the affairs of the world. As far as possible do not get
entangled in the affairs of others.  Giving to others is really giving to oneself.  If one knows this truth, would one ever
remain without giving? 

If ego rises, all will rise. If the ego merges, all will merge.  The more we are humble, better it is for us. 

The best and most potent diksha (initiation) is by silence, which was practiced by Lord Dakshinamurti.  Those by touch,
look, etc., are of a lower order.  Mouna can change all hearts.  ]

Bhagavan, when asked by a devotee whether he should continue taking the name of God as advised by his late Guru,
or change over to Vichara (inquiry) by the devotees to an article in Vision of September 1937, on the 'Philosophy of
the Divine Nama according to Saint Namadev', in which it is explained that God and God's Name are all the same.

contd.,

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.           
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 22, 2014, 01:50:48 PM

The Sun illumines the universe, whereas the Sun of Arunachala is so dazzling, that in It the universe is not seen;
there remain only an unbroken brilliance.

It is not true that the birth as a man is necessarily the highest, that one must attain  Self Realization while being a man.
Even an animal can attain Self Realization.

There is no need for anyone to start reforming the country or the nation before reforming himself  Each man's first duty
is to realize his True Nature.  If after doing this, he feels like reforming the country or nation, by all means let him take
up such reform.  Swami Ram Tirtha advertised: 'Wanted Reformers - but Reformers who will reform themselves first.'

No two persons in the world can be alike or can act alike.  External differences are bound to persist, however hard we
may try to eliminate them.  The only solution is for each man to realize his True Nature.

The Brihadaranyaka Upanishad says, 'Aham' is the first name of God.  The first letter in Sanskrit is 'A' and the last
letter is 'Ha' and 'Aha' thus includes everything from the beginning to end.  The word Ayam, Atma, Aham all refer to
the same thing.  In the Bible also, 'I AM' is given as the first name of God.

contd.,

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.       
 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 22, 2014, 03:44:18 PM
By the powerful Quest of 'Who am I?' one realizes that one is actually the screen on which the film of actions and
experiences come and go.  The pictures in the movie have a beginning and an end, but the Screen  on which they
are projected and an end, but the Screen on which they are projected, is unchanging and eternal.

Sri Ramana said that feeling of 'I' is everyone's experience.  This is the ground on which the states of waking, dream
and deep sleep come and go. 

The Path of Self Inquiry is to hold on to the 'I', transcending all the different states of experience. To be  - to remain
as the unchanging 'I' at all times - Sri Ramana Maharshi said to be the Truth. There is no Truth apart from Being.
To achieve that, intuitive analysis of one's own experience of waking, dream. and deep sleep is essential.

Bhagavan Ramana's Teaching.
V. Ganesan.

Arunachala Siva.         
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 22, 2014, 07:35:03 PM
The importance of the Ribhu Gita can be gauged from the fact Bhagavan right from the days at Virupaksha Cave, often recommended its recitation and sat with his devotees on many occasions when they chanted it. He encouraged devotees to regularly read and study the Ribhu Gita. He also affirmed that its repetition was a powerful aid to Self-enquiry, and said, "These readings from the Ribhu Gita are as good as samadhi" (Self-Realization by B.V. Narasimha Swami, Ch. 26. First edition).



By chanting the Gita the mind becomes more and more attuned with the Reality. And when the mind becomes purified by this practice, it is easier to take it back to its source and remain there.
There is one recorded instance where Bhagavan presented a devoteei, Sampurnamma with a copy of the Ribhu Gita and asked her to study it. When she declined to do it on the grounds she did not understand the Gita's import, Bhagavan persisted and asked her to read it all the same. "It doesn't matter that you do not understand it," he said, "still it will be of benefit to you". (The Mountain Path, June 1993, p.103) .



The book (Ribhu Gita) was translated into Tamil by Sri Lokanatha Swamigal in the 1880's and was praised by the Paramacharya who said it excelled the original Sanskrit. The final verse of each of the forty-four chapters differs dramatically from the Sanskrit version. The concluding verse also encapsulates the meaning of the entire chapter. It was this version which was often read before Bhagavan. He would in later life speak about the Ashtavakra Gita and Ribhu Gita as being the two principle texts which enunciated in great detail the nature of the Self (Brahma swarupa). (Letters and Recollections by Suri Nagamma, 24th April 1948)
Title: Re: Bhagavan Ramana Teachings
Post by: Nagaraj on September 23, 2014, 08:28:29 AM
D.: Can it be complete happiness to remain Self-realised if one does not contribute to the happiness of the world? How can one be so happy when there is a war in Spain, a war in China? Is it not selfishness to remain Self-realised without helping the world?

M.: The Self was pointed out to you to cover the universe and also transcend it. The world cannot remain apart from the Self. If the realisation of such Self be called selfishness that selfishness must cover the world also. It is nothing contemptible.

D.: Does not the realised man continue to live just like a non-realised being?

M.: Yes, with this difference that the realised being does not see the world as being apart from the Self, he possesses true knowledge and the internal happiness of being perfect, whereas the other person sees the world apart, feels imperfection and is miserable. Otherwise their physical actions are similar.



D.: If the world is only a dream, how should it be harmonised with the Eternal Reality?

M.: The harmony consists in the realisation of its inseparateness from the Self.

(From Talks 487)
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 23, 2014, 01:25:38 PM

If we concentrate on any thought and go to sleep, in that state, immediately on waking up, the same thought will
continue in our minds.  People who are given chloroform, are asked to count one, two etc., A man who goes under
after saying six, for instance, will, when he comes round again, start saying seven, eight, etc.,

When I lay down with limbs outstretched and mentally enacted the death scene, and realized that the body would
be taken and cremated and yet I would live, some force, call it Atmic power or anything else, rose within me and
took possession of me.  With that I was reborn and I became a new man.  I became indifferent to everything afterwards,
having neither likes nor dislikes.

From silence came thought. From thought the ego, and from ego speech.  So, if speech is effective, how more so must be
its source viz. silence?

Karupura Arathi (burning camphor before God) is symbolic of burning away the mind by the light of illumination.
Vibhuti (sacred ash) is Siva, (Absolute Being) and kumkum (vermilion powder) is Sakti (consciousness).

The puranas speak of this Hill (Arunachala) as being hollow, with cities and streets inside it.  I have also seen such
things in visions.  The books speak of the Heart as a cavity. But penetration into it proves to be an expanse of light.
Similarly the Hill is one of Light.  The caves, etc., are covered up with that light.

The means prescribed for securing the spiritual end, such as charity penance, sacrifice, dharma, yoga, bhakti and the end
itself described variously as Heaven, the Supreme Object, Peace, Truth, Grace, the Quiesscent State, Deathless Death,
True Knowledge, renunciation, Moksha and Bliss are nothing but being free from the obsession that the body is the Self.

Give up regarding yourself as the despicable body, and realize your True Nature, which is one of Eternal Bliss. Seeking
to know thyself while still anxious about the welfare of the body, is like attempting to cross a stream with the aid of
a crocodile for a raft.

Not desiring the non Self is dispassion (vairagya). Inhering in the Self is Jnana.  Both are the same.

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.                 
     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 23, 2014, 01:32:34 PM

Ramamurthi asked, 'Where does the difference come between the atom and the infinite?'  'It comes from the body
itself.' said Bhagavan.  Ramamurthi asked, 'How is that we see so many forces in the world?'  Bhagavan said 'The
mind alone is the cause.  It is the mind that makes you see so many different forces.  When that is born, all else is
also born. The five elements, and the forces beyond the elements, whatever they are, and the forces beyond others
also take shape, once the mind is born.  If the mind is dissolved, all the others, also get dissolved.  The mind is the
cause of everything.

Bhagavan Ramana's Teachings.
V. Ganesan.

contd.,

Arunachala Siva.         
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 24, 2014, 12:56:30 PM
The Brahmin again asked pointedly, 'Even though people commit adultery and theft and take alcoholic drinks and so on,
can their sins be wiped out by doing Japam with the mantras mentioned above. Or will the sins stick to them?'

'If the feeling 'I am doing Japa is not there, the sins committed by a man will not stick to him.  If the feeling 'I am dong the Japa'
is there, why should not the sin arising from bad habits stick on?' said Bhagavan.  'So long as the feeling, 'I am doing' is there,
one must experience the result of one's acts, whether they are good or bad.  How is possible to wipe out one act with another?
When the feeling that 'I am doing' is lost, nothing affects a man.  Unless one realizes the Self, the feeling 'I am dong will never
vanish.'

Bhagavan Ramana's Teachings.
V. Ganesan.

Arunachala Siva.       
Title: Re: Bhagavan Ramana Teachings
Post by: Jewell on September 25, 2014, 02:00:57 AM
(http://media-cache-ak0.pinimg.com/736x/d5/66/8c/d5668c184d6ba8c0f02b8cbce8d5289f.jpg)
(http://api.ning.com/files/2QN5aCZBKSaXEI5I0*Aa*S7NzvvwHq2p7AvqxAqUy*BDTkzcrhGchf-Pn1R8FK5YKhiM1kydtHLgNusUbP7Gv42jGduY1Nlb/DividerPurpleFlowers.gif)
Except (the effort made in) the path of enquiring
in to the ego, no amount of effort made as
enjoined in other paths such as karma, (yoga and
so on,) will enable you to obtain and enjoy Self,
the treasure in the heart !

Guru Vachaka Koval, verse 885
Title: Re: Bhagavan Ramana Teachings
Post by: Jewell on September 25, 2014, 02:10:46 AM
(http://media-cache-ak0.pinimg.com/736x/65/d9/fb/65d9fbcf42c8ca23cecf0524b9a0eb04.jpg)(http://upload.wikimedia.org/wikipedia/commons/0/01/Oxalis_tetraphylla_Iron_Cross20090521_07.png)

As you practise more and more abiding in this
existence-consciousness (that is, remaining in the
state between sleep and waking), the ordinary
sleep which had previously been taking possession
of you will melt away, and the waking which was
full of sense-knowledges (vishayas) will not creep
in again, Therefore repeatedly and untiringly abide
in it.

Sadhanai Saram
Title: Re: Bhagavan Ramana Teachings
Post by: Jewell on September 25, 2014, 02:17:28 AM
(http://media-cache-ec0.pinimg.com/736x/db/e4/05/dbe40542bd61af2dbf5cb22be253fb7e.jpg)

With true love and faith, follow that religion in
which you have belief and turn within; do not
jump outwards, criticizing and arguing against
other religions on account of bigotry for your own
religion.

Guru Vachaka Kovai. verse 991
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 25, 2014, 12:57:45 PM
Devotee:  Surrender is impossible.

Maharshi: Yes. Complete Surrender is impossible in the beginning.  Partial surrender is certainly possible for all.
In course of time, that will lead to complete surrender.  Well, if surrender is impossible, what can be done?  There
is no peace of mind.  You are helpless to bring it about. It can be done only by surrender.

Bhagavan Ramana's Teachings:
V. Ganesan.

Arunachala Siva.

 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 26, 2014, 01:46:46 PM
Devotee:  What is Sphrana? - shining?

Maharshi:  Aham, Aham is the Self; Aham idam is 'I am this' or 'I am that' is the ego.  Shining is there always.
The ego is transitory.  When the 'I' is kept up as 'I' alone, it the Sefl; Sphurana.  When it flies at a tangent
and says, 'this', it is the ego.

Bhagavan Ramana's Teachings.
V, Ganesan.

Arunachala Siva. 
 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 26, 2014, 01:52:20 PM
Bhagavan:


God and the Guru are not really different; they are iden?tical. He that has earned the Grace of the Guru shall un?doubtedly be saved and never forsaken, just as the prey that has fallen into the tiger?s jaws will never be allowed to escape. But the disciple, for his part, should unswervingly follow the path shown by the Master.

Bhagavan Ramana's Teachings.
V. Ganesan.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 27, 2014, 04:21:46 PM
To tread the path of Self Knowledge is like walking on a razor's edge.'  This famous statement of the scriptures is often
quoted by those who give religious discourses in order to warn and frighten the seekers who long to turn to turn to the
practice of spirituality.

But Sri Bhagavan emphatically asserts:

Self Knowledge is an easy thing,
The easiest thing there is.

Is it easy or difficult?

It is both!

It is most difficult as long as you cling to your mind to help take you to the region of Self Knowledge; it is incapable
of doing it! 

Rather, we must reject the mind, ignore its many-tongued voices and transcend its limits by turning within: Then
Self Knowledge is the easiest thing there is. 

With mind, you are far, far away from Self Knowledge, unreachable by the mind.

Bhagavan  Ramana's Teachings.
V. Ganesan.

Arunachala Siva.       
 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 28, 2014, 05:09:43 PM
Mind is nothing but a bundle of thoughts, says Sri Bhagavan. So thoughts are much subtler than even ether.  Subtler still
than thoughts is the parent thought, the 'I' thought, says Sri Bhagavan.

Beyond the 'I' thought is the Pure Mind, devoid of any thoughts, including the 'I' thought. This Pure Mind is the basis for
the rising of the 'I' thought immediately  on waking from sleep.  It is in the form of brilliance of course, without  of course
without form or heat.

Beyond this brilliance, illumination, the light, is the Self -- the subtlest of all,  the very ground, Turiya, on or from which
everything arises and into which everything subsides.

Bhagavan Ramana's Teachings.
V. Ganesan.

Arunachala Siva
         
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 29, 2014, 11:39:55 AM
Now, picture the place of  mind  in this geographical map. 

It is the one which subtler than ether, yet as gross as earth, in relation to the Self. See the predicament!

Does not the demand on us to transcend the Mind appear insurmountable, incomprehensible, and therefore
impossible?

That is:

We do not know what ether is.  Mind is subtler than ether.  Thus, how can we ever hope to get rid of something
which we do not even know?

Accepting the validity of the Upanishadic statement, that 'it is like walking on a razor's edge', the task does look
difficult and, perhaps, impossible!

Yet, sternly turn your attention to Sri Bhagavan Ramana, who confirms again and again that 'it is the easiest.'


The former statement poses it as a problem, whereas the latter categorically affirms the opposite.

That is:
If you want to tackle it as a problem, then the mind becomes all important, predominant, projecting the whole
undertaking as extraordinarily difficult, almost impossible.

Reverently turning to the Maharshi, we find the entire issue clarified: 'Raise the question, 'To whom is the problem?'
The answer is to me. Question further Who am I? Watch! Immediately, all thoughts stop. When there are no thoughts,
there is no mind.  You need no proof other than your own experience.  With the proper Self Inquiry, there ensues a state
where the mind has voluntarily becomes inoperative. A State of silence alone prevails.  That Silence is the Self.  You are
THAT - TAT TVAM ASI.'

Bhagavan Ramana's Teachings.
V. Ganesan.

Arunachala Siva.     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on September 30, 2014, 01:22:45 PM
continues....

A newcomer to the Asramam asked Bhagavan, 'Is it possible to attain moksha while still in this body? Bhagavan said, 'What is
Moksha?  Who attains it?  Unless there is bondage, how can be Moksha? Who has that bondage?' 'Me' said the questioner.
'Who really are you? How did you get the bondage? And why? If you first know that, then we can think of attaining Moksha
while in this body', said Bhagavan.  Unable to ask any further questions, he kept quiet and after a while went away.

After he left, Bhagavan looked at the rest of us with kindness in His eyes and said,'Many people ask the same question.
They want to attain Moksha in this body.... Moksha is after all the attainment of perfect peace.  If therefore, peace cannot
be attained so long as the body for ever as it is, increases the bondage instead of decreasing it. It is an illusion,'
said Bhagavan.

contd.,

Bhagavan Ramana's Teachings.
V. Ganesan.

Arunachala Siva.     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 01, 2014, 03:27:25 PM
Bhagavan has written nicely about this chit jada granthi in His Ulladu Narpadu, Verse 24 as follows:

'The body does not say 'I'. The Atman is not born. In between, the feeling 'I' is born in the whole body.
Whatever name you give it that is Chit Jaga granthi, the knot between the Consciousness and the inert,
and also bondage.

Bhagavan Ramana's Teachings.
V. Ganesan.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 02, 2014, 09:51:55 AM

At lunch, a visitor from Nellore, asked Sri Bhagavan for a tiny bit of food as prasad from His leaf plate.

Maharshi:  Eat without thinking of the ego. Then what you eat becomes Bhagavan's Prasad.

Bhagavan Ramana's Teachings.
V. Ganesan.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 03, 2014, 01:49:06 PM
'The mind is the cause of both bondage and liberation for man.  mana eva manushyam karanam bandha mokshyaoh.
The mind creates many illusions.'

The questioner: 'How ill that illusion disappear?

Bhagavan: 'If the secret of truth mentioned above is ascertained by Self Inquiry, the multiplicity resolves itself into five,
the five into three and the three into one.'

Bhagavan Ramana's Teachings.
V. Ganesan.

Arunachala Siva.         
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 04, 2014, 12:48:26 PM
Devotee: Contemplation is possible only with the control of mind and control of mind can be accomplished only by contemplation.
Is it not a vicious circle?

Maharshi: Yes. they are inter-dependent.  They must go on side by side. Practice and dispassion bring about the result gradually.
Dispassion is practiced to check the mind from being projected outwards; practice is o keep it turned inward.   There is a
struggle between control and contemplation. It is going on constantly within.  Contemplation will in due course be successful.

Devotee: How to begin?  Your Grace is needed for it.

Maharshi:  Grace is always there. Dispassion cannot be acquired, nor realization of the Truth, nor inherence in the Self,
in the absence of Guru's Grace.

Practice is necessary. It is like training a roguish bull confined to his stall by tempting him with luscious grass and
preventing him from straying.

Bhagavan Ramana's Teachings.
V. Ganesan.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 05, 2014, 11:13:00 AM
The conversation turned upon the question as to whether Isvara Prasad (Divine Grace) is necessary for the attaining
of Samarajya (universal dominion) or whether a Jiva's honest and strenuous efforts to attain it cannot of themselves
lead him to That from whence there is no return to life and death.  The Maharshi with an ineffable smile, which lit
up His Holy Face, and which was all pervasive, shining upon the coterie around Him, replied in tones of certainty
and with the ring of truth, 'Divine Grace is essential for Realization.  It leads one to God realization. But such Grace
is vouchsafed only to him who a true devotee or a yogin, who has striven hard and ceaselessly on the path towards
freedom.

Bhagavan Ramana's Teachings.
V. Ganesan.

Arunachala Siva.
             
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 06, 2014, 11:41:02 AM
You are being manipulated by a Higher Power.  You are admitting it by your own refusal to submit to It. Instead,
recognize the Power and submit as a tool.  Or, to put it differently, if you refuse, you will be forcibly drawn into it.
Instead of being an unwilling worker, be a willing one.'

Bhagavan Ramana's Teachings.
V. Ganesan.

Arunachala Siva.     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 07, 2014, 05:10:14 PM
Sri Bhagavan was relating His death experience in Madurai of the vision of death.  'IN the vision of death, though all the
senses were benumbed, the aham sphurana (Self awareness) was clearly evident, so I realized that it was awareness that we
call 'I' and not the body.  This Self awareness never decays. It is unrelated to any anything. It is Self luminous. Even if
the body is burnt, it will not be affected. Hence I realized on that very day so clearly that that was 'I'.

Bhagavan Ramana's Teachings.
V. Ganesan.

Arunachala Siva.     
 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 08, 2014, 01:28:41 PM
Devotee: What is Renunciation?

Maharshi: Giving up the Ego.

Devotee: Is it not giving up possessions?

Maharshi: The possessor too.

Bhagavan Ramana's Teachings.
V. Ganesan.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 09, 2014, 01:50:53 PM
'Awakening' is Godhood.  An awakened man realizes that his Consciousness is God.  The disorder that exists in our sleepy,
dreamy lives vanishes when we wake up and find our true identity.

Bhagavan Ramana says that our so called wakeful state is a dream, only it is a long dream.

The Jnani,  the awakened, Self Realized one says:

"I slept and dreamt that the world was real.

I woke and found that the world is a dream, the Self is real." 

He also found, 'I am Brahman' or 'Sivoham' ( I am Siva ) or Ana'l Haqq or even better as Bhagavan Ramana pointed out
'I AM'

What a beautiful word the Hebrew language has for God: Yahweh' which means ' I AM' Jehovah is the anglicized form
of the word Yaheh.

Sri Bhagavan said that the Old Testament's ' I AM that I AM' is even better than Aham Brahmasmi, I am Brahman as a
description of the Self.

Bhagavan Ramana's Teachings.
V. Ganesan.

Arunachala Siva.     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 10, 2014, 01:14:10 PM
Can the world exist without someone to perceive it?  Which is prior?  The Being Consciousness or the rising consciousness?
The Being Consciousness is always there, eternal and pure.  The rising consciousness rises forth and disappears.  It is transient.

Bhagavan Ramana's Teachings.
V. Ganesan.

Arunachala Siva. 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 11, 2014, 01:06:20 PM
Devotee:  What is the practice?

Maharshi: Constant search for 'I', the source of the Ego.  Find out 'Who am I?'  The pure 'I' is the Reality, the Absolute
Existence Consciousness Bliss.  When That is forgotten, all miseries crop up.  When that is held fast, the miseries do not
affect the person.

Bhagavan Ramana's Teachings.
V. Ganesan.

Arunachala Siva.     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 12, 2014, 12:56:04 PM
Devotee: On inquiring into the origin of thoughts, there is a perception of 'I'. But it does not satisfy me,

Maharshi: Quite right.  The perception of 'I' is associated with a form, may be the body.  There should be nothing associated
with the pure Self.  The Self is the unassociated, pure Reality, in whose light, the body, the ego, etc., shine.  On stilling
all thoughts the Pure Consciousness remains over.

Just on waking up from sleep, and before becoming aware of the world there is that pure 'I'-- 'I'. Hold do it without
sleeping or without allowing thoughts to possess you.  If that is held firm, it does not matter even though the world is seen.
The seer remains unaffected by the phenomena.

Bhagavan Ramana's Teachings.
V. Ganesan.

Arunachala Siva., 


     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 13, 2014, 01:43:32 PM
She:  How to practice meditation?

Maharshi: Keep off thoughts.

She: How to reconcile work with meditation?

Maharshi: Who is the worker?  Let him who works ask  the question.  You are always the Self.  You are not the mind.
It is the mind which raises these questions. Work proceeds, always in the presence of the Self only. Work is no hindrance
to realization.  It is the mistaken identity of the worker that troubles one. Get rid of the false identity.

Bhagavan Ramana's Teachings.
V. Ganesan.

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 14, 2014, 01:45:13 PM
A man asked the Maharshi to say something to him.  When asked what he wanted to know, he said, that he knew nothing
and wanted to hear something from the Maharshi. 

Maharshi: You know that you know nothing.  Find out that Knowledge and that is liberation, mukti.

Bhagavan Ramana's Teachings
V. Ganesan.

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 15, 2014, 10:16:16 AM
Maharshi:  The Self being always the Self, why should only a dhira be illumined?  Does dhira mean a man of courage?
No.  dhih means intellect;  rah means watch, protection. So dhira is the one who always keeps the mind inward bent without
letting it lose.

Bhagavan Ramana's Teachings.
V. Ganesan.

Arunachala Siva.
 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 16, 2014, 01:37:46 PM
Sri Bhagavan continued..

Dhyana means fight. As soon as you begin meditation,  other thoughts will crowd together, gather force and try to sink
the single thought to which you try to hold.  The good thought must gradually gain strength by repeated practice.
After it has grown strong, the other thoughts will be put to flight.  This is the battle royal always taking place in meditation.

One wants to rid oneself of misery. It requires peace of mind, which means absence of perturbation owing to all kinds of
thoughts.  Peace of mind is brought about by Dhyana alone. 

Bhagavan Ramana's Teachings.
V. Ganesan.

Arunachala Siva.
       
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 17, 2014, 02:12:28 PM
Devotee:  When I read Sri Bhagavan's works, I find that investigation is said to be the one method for Realization.

Maharshi: Yess, that is Vichara.

Devotee: How is that to be done?

Maharshi: The questioner must admit the existence of his Self. 'I AM' is the Realization.  To pursue the clue till Realization
is Vichara. Vichara and Realization are the same.

Devotee: It is elusive. What shall I meditate upon?

Maharshi: Meditation requires an object to meditate upon, whereas there is only the subject without the object in Vichara.
Meditation differs from Vichara in this way.

Bhagavan Ramana's Teachings.

V. Ganesan.

Arunachala Siva.       
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 18, 2014, 09:42:16 AM

Devotee: Is concentration of mind one of the sadhanas?

Maharshi:  Concentration is not thinking one thing.  It is, on the other hand, putting off all other thoughts which obstruct
the vision of our true nature.  All our efforts are only directed to lifting the veil of ignorance. Now it appears difficult to quell
the thoughts. In the regenerate state, it will be found more difficult to call in thoughts. For are there things to think of?
There is only the Self.  Thoughts can function only if there are objects. But there are no objects. How can thoughts arise
after all?

The habit makes us believe that it is difficult to cease thinking.  If the error is found out, one would not be fool enough
to exert oneself unnecessarily by way of thinking.

Bhagavan Ramana's Teachings.

V. Ganesan.

Arunachala Siva.         
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 19, 2014, 09:16:11 AM
Devotee:  It is said that the Guru can make his disciple realize the Self by transmitting some of his own powers to him.
Is it true?

Maharshi:  Yes. The Guru does not bring about Self Realization.  He simply removes the obstacles to it.  The Self is
always realized.

Devotee: Is there absolute necessity of a Guru for Self Realization?

Maharshi: So long  as you seek Self Realization, the Guru is necessary.  Guru is the Self. Take Guru to be the Real Self
and your self as the individual self.  The disappearance of this sense of  duality is removal of ignorance.  So long as duality
persists in you, the Guru is necessary.  Because you identify yourself with the body you think the Guru to some body.
You are not the body nor is the Guru.  You are the Self and so is the Guru.  This knowledge is gained by what you call
Self Realization.

Devotee: How can one know whether a particular individual is competent to be a Guru?

Maharshi: By the peace of mind found in his presence and by the sense of respect you feel for him.

Bhagavan Ramana's Teachings.

V. Ganesan.

Arunachala Siva.       
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 20, 2014, 01:25:11 PM
Maharshi:   ... all lokas, even the Brahma Loka, do not release one from rebirth.  Vide the Bhagavad Gita, 'Reaching ME,
there is no rebirth...All others are in bondage.'  What is birth?  It is birth of ego.  Once born you reach something; if
you reach it, you will return also.

Therefore, leave all the verbiage!  Be as you are. See who you are and remain as Self, free from birth, going, coming and
returning.

Devotee: True.  However, often this truth is heard, still it eludes us and we forget it.

Maharshi: Quite so. Reminders are often necessary.


Bhagavan Ramana's Teachings.
V. Ganesan.

Arunachala Siva.     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 21, 2014, 12:49:50 PM
Maharshi:  The mind is by nature restless. Begin by liberating it from its restlessness; give it peace; make it free from distractions;
train it to look inwards; make this a habit.  This is done by ignoring the external world and removing the obstacles to peace
of mind.

Bhagavan Ramana's Teachings.

V. Ganesan.

Arunachala Siva.     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 22, 2014, 12:37:38 PM
'Does not one find some kind of peace while in meditation?  That is the sign of progress. That peace will be deeper and more
prolonged with continued practice.' 'Effort is necessary up to the state of Realization.

Bhagavan Ramana's Teachings.

V. Ganesan.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 23, 2014, 01:11:47 PM
Reality is simply the loss of ego. Destroy the ego by seeking its identity.  Because the ego is no entity it will automatically
vanish and Reality will shine forth by itself. This is the direct method. Whereas all other methods are done, only retaining
the ego.  In those paths, there arise so many doubts and the eternal question remains to be tackled finally.

But in this method the final question is the only one and it is raised from the very beginning.

Bhagavan Ramana's Teachings.

V. Ganesan.

Arunachala Siva.   
 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 24, 2014, 01:45:41 PM
Maharshi:

When psychology ends, there philosophy begins.  This is experience.  The mind is born. We see it. Even without the
mind we exist. There is every one's experience to prove it. (in deep sleep state)

Bhagavan Ramana's Teachings.

V. Ganesan.

Arunachala Siva,
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 25, 2014, 01:12:16 PM
Devotee: Is the study of science,  psychology, physiology, philosophy etc., helpful?

Maharshi  : Very little.  Some knowledge is needed for Yoga and it may be found in books. But practical application is the
thing needed, and personal example, personal touch and personal instructions are the most helpful aids.

Bhagavan Ramana's Teachings.

V. Ganesan.

Arunachala Siva,     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 26, 2014, 12:21:26 PM
Devotee: What are the obstacles to remaining steady in unbroken Bliss?  How can they be overcome?

Maharshi: The obstacles are:

1. Ignorance which is forgetfulness of one's pure Being.

2. Doubt which consists in wondering if even the experience was the Real or of the unreal.

3. Error which consists in the 'I am the body' idea, and thinking that the world is real.

These are overcome by hearing the truth reflection on it, and concentration.

Bhagavan Ramana's Teachings.

V. Ganesan.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 27, 2014, 12:28:07 PM
Devotee:  On inquiry into the origin if thoughts, there is a perception of 'I'.  But it does not satisfy me.

Maharshi: Quite right.  The perception of 'I' is associated with a form, may be the body.  There should be nothing associated with
the pure Self.  The Self is un-associated, pure Reality, in whose light, the body, the ego, etc., shine.  On stilling all thoughts
the pure Consciousness remains over.

Bhagavan Ramana's Teachings.

V. Ganesan.

Arunachala Siva.
 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 28, 2014, 09:34:18 AM
Devotee: Is solitude helpful for practice?

Maharshi: What do you mean by solitude?

Devotee: To keep away from others.

Maharshi: Why should it be done?  It is actuated only by fear.  Even in solitude there is the fear of intrusion by others
and of solitude being spoiled.  Moreover, how are thoughts to be erased in solitude?  Should it not done in the present
environment?

Bhagavan Ramana's Teachings.

V. Ganesan.

Arunachala Siva.

     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 29, 2014, 02:36:02 PM
Devotee:  How did the ego arise?

Maharshi: Ego is not. Otherwise do you admit of two selves? How can there be avidya in the absence of the ego? If
you begin to inquire, the avidya which is already non existent, will be found not to be or you will say it has fled away.

Ignorance pertains to the ego.  Why do you think of the ego and also suffer?  What is ignorance again?  It is that which is
non existent.  However, the worldly life requires the hypothesis of avidya. Avidya is only our ignorance and nothing more.
It is ignorance or forgetfulness of the Self. Can there be darkness before the Sun?

Bhagavan Ramana's Teachings.

V. Ganesan.

Arunachala Siva.

   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 30, 2014, 11:35:49 AM
Devotee: What is the best thing to do for ensuring the future?

Maharshi: Take care of the present, the future will take care of itself.

Devotee: The future is the result of the present.  So, what should I do to make it good?  Or should I keep still?

Maharshi: Whose is the doubt?  Who is it that wants a course of action?  Find the doubter. If you hold the doubter, the
doubts will disappear.  Having lost hold of the Self, the thoughts afflict you, the world is seen, doubts arise, also anxiety
for the future.  Hold fast to the Self, these will disappear.

Bhagavan Ramana's Teachings.

V. Ganesan.

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on October 31, 2014, 10:43:18 AM
'Navo navo bhavati' say the Vedas, of Reality.  'It is new, ever new'.  Maharshin while extolling this statement, pointed out
that the conception of 'new' presumes the concept of 'old'.  Thus Maharshi explained that navo navo means 'fresh and ever
fresh.' Reality is always fresh, like a rose in bloom. Freshness is the essence of Reality.  'Behold I make all things new', says
the Biblical God.

Sri Bhagavan says the Supreme Sage is ever born and daily renewed.  Association (Satsangh) with such beings helps us
not to acquire something new but to rediscover this eternal freshness. This is the importance and liveliness of satsanghs.
We visit saints, not necessarily for new teachings. In their presence, we fell this freshness, we perceive the living embodiment
of the saying 'navo navo bhavati'.

Bhagavan Ramana's Teachings.

V. Ganesan.

Arunachala Siva.

               
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 01, 2014, 12:46:28 PM
Every saint and ( why not?) each one of us lives life of freshness.  Only we are not aware of it.  When one lives life in the
freshness of every moment - that is the spiritual life. Not following a technique or a pattern; not stopping or  arriving at a
conclusion. But endless, conscious, moment to moment living.

The one striking quality one observes in Saints and Sages is that they are always fresh.  One may go to them with a problem,
and when one leaves them the problem may or may not have been solved.  But one leaves inspired with a sense of renewal.

'We are the light of the world', says Jesus. He also says: 'Be light unto yourselves.' One is told that 'light' which means radiance,
also means 'not heavy'. So be light and be a light.  Comparisons and contrasts, agreements and contradictions, all heat and no
light?  Is this the Vidya or Knowledge which leads to Vimukti  or Freedom?

Bhagavan Ramana's Teachings 

V. Ganesan.

Arunachala Siva.       
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 02, 2014, 12:06:00 PM
Bhagavan Ramana says, 'Know that in the minds of the learned there are not one but many families consisting of books and
these form obstacles to their spiritual progress.' To a close disciple, who wanted to leave the Asramam, acquire Vedantic
learning and return, He said, 'There is no end to this. But if you abide in your Self, the answer to any question will rebound like
an echo from within your heart.'

Abide in the Self. Be yourself.  To be oneself is to know one self and vice versa.

Bhagavan Ramana's Teachings.

V. Ganesan.

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 03, 2014, 10:46:41 AM
Bhagavan Ramana repeatedly asks us to cast away, sweep away, rather than add, acquire and accumulate. Not to become
anybody but to BE yourself.  He is indeed the Supreme Prophet of Being. 

Once Maharshi said, 'If there is no God within you, be assured, there is no God outside you, If there is no Truth within
you, there is no Truth outside you, That is the negative - concept of the truth, as outside of you. The truth that is within
you, nobody can take away from you.  That is positive.  We are always dealing with names and forms, and from accumulated
knowledge the mind projects a concept of truth. As Maharshi said, 'Names and forms are like the film projected on a white
screen.'  You are the white screen. You are not a concept.  This, that you are reading is immaterial.  The living principle,
the One Who is Reading it, is the Truth. 

Bhagavan Ramana's Teachings.

V. Ganesan.


Arunachala Siva.       
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 04, 2014, 09:55:39 AM
Somebody asked the Maharshi, 'Is it not hypnotism that you are talking about?' He laughed and replied: 'You are already
hypnotized, that you are the body, that you must make effort to reach somewhere.  What I am telling you is to de-
hypnotize yourself from all these concepts.'

Are we prepared to de-hypnotize ourselves?  Somebody remarked, looking at Maharshi seated on a comfortable couch
stretching Himself on it with ease: 'Nothing is difficult for you! You are so comfortably seated there  and enjoying your life!'
Maharshi smiled and said, 'Come on, sit down for a few minutes, without any thought, without any movement.'  Not
even for a few seconds could the devotee do so!

Bhagavan Ramana's Teachings

V. Ganesan.

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 05, 2014, 09:41:00 AM
We make so much effort to improve, to change our lives, to live happily.  Have paid any attention to life itself?
Pay a little attention to that which sees all. Instead of paying attention to what is being done, pay attention to
the doer. Instead of emphasizing what you see, what you have hear, shift your emphasis to the Seer, the hearer.
'The Kingdom of heaven is within you.'

Yet we seem to prefer to gather words, words which merely yield verbal clarity.  Maharshi portrayed this predicament
with a telling illustration.  A thief, to catch a thief, turns himself to a policeman to catch the thief who is himself.
Will the mind pave the way for its own destruction?

Bhagavan Ramana's Teachings.

V. Ganesan.

Arunachala Siva.       
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 06, 2014, 11:43:46 AM
Someone asked Maharshi:  'If we remain in that state, how can we attend to worldly activity?'  Maharshi replied, 'With an imperfect,
diluted mind, you can claim to have accomplished so much.  But that very mind gets its light from the Self only.  Just as all
living beings get energy from the Sun, this thinking process gets energy from the Self.  If borrowed glory can achieve so much,
is it difficult to conceive that with the Source Energy and you would be better equipped?'

Paul Brunton asked Maharshi: 'Maharshi!  You in a jungle ashram.  It is alright.  There are no problems here, no crowds,
nothing. But I have to go back to London, the thick of London, the thick of New York. What can I do?'  Maharshi smiled
and replied:  'Who says this? That the jungle ashram is free from problems, and the thick of London or the thick of New
York is full of problems, who says so?'  It is Brunton's mind.  So where is the problem.

Though the first glimpse of Maharshi put Brunton into the state of no thought, his mind returned in full force. He was saying,
'I have to work. How can I work if I practice this?'  Maharshi said that there there is no contradiction between work and wisdom.

Bhagavan Ramana's Teachings.

V. Ganesan.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 07, 2014, 12:34:24 PM
The magic quest Know Thyself popularly attributed to Socrates, has gripped the attention of the greatest seers, sages
and thinkers of all ages.  It is the essential experience welling up from the hearts of yearning souls belonging to every
country of the world. In giving expression to it, the terminologies, the words and the languages may differ, but the essence
in its content is the same.

The command of Vedanta is Aatmaanaaam Viddhi - Know Thyself. In fact this experiential dictum is the backbone of all
eastern religions, though it is true that the essence of this dictum is too fundamental to be classified under any philosophy,
or thinker, or age.  That is 'knowing the knower' is the aim of all spiritual striving, in all ages and of all religions.  Not to know
the knower and yet to know all else is termed as 'total ignorance' - moola avidya.  Hence very great importance is given
to knowing the Self. 'Know Thyself' is the same as 'Know who you are'. Inquiring  'Who am I?' or seeking 'Whence am I?'
is the direct means.  This quest is the fundamental teaching of Bhagavan Sri Ramana Maharshi.

Bhagavan Ramana's Teachings.

V. Ganesan.

Arunachala Siva.         
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 08, 2014, 02:31:00 PM
'Simple Being is the Self,' said the Maharshi.  This being is Consciousness.  The very living principle of each one of us is
this Consciousness. Any form of awareness is imbedded only in this vast expanse of Consciousness.  The triple principle
dominating man's activities, called triputi, comprising the knower, the object known, and the act of knowing, occurs only
in Consciousness.  Experiences are classified into avastha thraya - the waking, dreaming and the deep sleep states, -- which
also take place only in Consciousness.  Likewise, the pairs of opposites, called dhwandhava, like right and wrong, good and bad,
day and night, or concepts like being and non being, get exposed only in the backdrop of Consciousness. 

Thus, Consciousness is the ground or screen on which the play of the triputi, avastha thraya, and dhwandhva is enacted
endlessly. While one is aware constantly and gets involved deeply in this drama, the basis or stratum on which the play
takes place is totally forgotten.

'By whom?'

To turn one's attention from the details or activities to the source of the activity is called 'introspection'.  This turning inward
is the beginning of spiritual effort, called Sadhana.

contd.,

Arunachala Siva.             
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 09, 2014, 12:10:12 PM
When Consciousness is confined to an individual, or the body, it gets clouded by this manifestation, resulting in the ego,
drawing boundaries on the Self with reference to the manifestation and mistaking this to be the Self.

Ego has no existence apart from the Self, like gold ornaments having no existence apart from the gold. But, the Self exists
always.  Ego is only a shadow of the Self.  It catches hold of a body and through it, projects itself as the Self.  Thus the
ego thrives in the multiplicities as a conscious perceiver and enjoyer of the world.  It hops from one to another, since no
form is permanent.  Such movement of the transient is called the cycle of births and deaths.  This limitation is technically
termed Samsara.  Freedom from such bondage is called Moksha, i.e. re-establishment in total Consciousness.

Abidance as Pure Consciousness is the ultimate goal of human  life - the release from the ego!

How to effect it?

contd.,

Bhagavan Ramana's Teachings.

V. Ganesan.

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 10, 2014, 02:14:38 PM
How to effect it?

Through Atma Vichara, Self Inquiry, release from the bonds of ego is gained.  This is the process of 'Who am I?'
- inquiry', the technique to 'Know Oneself.'   The bondage is the ego.  The bondage is for the ego. Consciousness,
conditioning or identifying itself with a body is this ego. The ego exists, say the scriptures, due to non inquiry --
avichara.  This avichara is sustained and strengthened by avidya -- the ignorance.  Consciousness is pure attention
alone. When attention is held unmoved, there is no place for ego or non attention.  To hold the attention  on itself, to
dissolve or transform non attention into Total Attention, Total Consciousness, the quest 'Who am I?' is the vital process.

To turn one's attention on oneself is the essence of true knowledge. Such Self attention is the key to open the mystery gates
to  the immeasurable treasure; 'knowing the knower!  The knower known, there is none else, nothing else to be known.
To remain as Pure Consciousness is the secret meaning of 'Know Thyself.'

Bhagavan Ramana's Teachings.

V. Ganesan.

Arunachala Siva.
             
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 11, 2014, 11:57:21 AM
Bhagavan Ramana put it all in a sutra-aphorism.  He summarized the whole process in four pregnant words:
deham, naham, koham and soham.

Deham - Body, symbolizing all objective and subjective perceptions.

Naham - I am not.

Koham - Who am I?

Soham - I am Sivam or Consciousness.

Rid of all vestures, vehicles, masks, conveyances, and camouflages, Pure Consciousness alone will shine if the inquiry
Who am I? is relentlessly pursued within. Such Atma Vichara releases one from bondage. Release from bondage and dawning
of Wisdom are simultaneous, like the coming of the light and ending of darkness are spontaneous.

In this grand journey, within, the Guru's Grace is absolutely essential.  For one who is ready to plunge within, Guru's
Grace is totally assured.  This grace is felt by one dedicating himself to the pursuit of Self Inquiry, through a deepening
peace welling up in him, independent of life's circumstances. 

Bhagavan Ramana's Teachings.

V. Ganesan.

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 12, 2014, 02:12:23 PM
Nature is that which is -- that which exists.  To elaborate, we may divide it into objective and subjective nature.  That which
perceives is subjective nature and that which is perceived is objective nature.

In the waking state the world exists, the world is perceived.  Nature as the world is objective nature and the one who perceives
that world is subjective nature.  In the waking state, both exist.  In deep sleep both cease. In the dream state, both objective
and subjective natures remain, but in a totally different dimension. 

According to an oft quoted Tamizh saying, the essence of Nature is 'the destruction of the old and re emergence of the new.' Nature
is always changing yet remains eternally  the same.  Like a river, -- or time itself -- ever flowing yet undeniably  present in the spaciousness of the moment   .

The Tirumandiram of Tiru Moolar says, 'Nature is in a flux, every moment, changes continue to take place. The author saint
of this ancient Tamizh classic calls this modification Vibhuti (sacred ashes). He likens the perceiver to Lord Siva and the
perceived to Vibhuti.  The Lord is the Seer , smeared all over with the seen - Vibhuti.  Eternal changlessness hidden in the
ever changing!

If the perceived is an ever changing flow, does it not imply that the perceiver is changelss?

Bhagavan Ramana's Teachings.

V. Ganesan.

Arunachala Siva.       
Title: Re: Bhagavan Ramana Teachings
Post by: Jewell on November 12, 2014, 11:40:08 PM
(http://i.imgur.com/PvgnvMk.gif)

Q:Is the state of 'being still' a state involving effort or
effortlessness?

B:It is not an effortless state of indolence. All mundane
activities which are ordinarily called effort are performed with
the aid of a portion of the mind and with frequent breaks. But
the act of communion with the Self (atma vyavahara) or
remaining still inwardly is intense activity which is performed
with the entire mind and without break.

Maya (delusion or ignorance) which cannot be destroyed
by any other act is completely destroyed by this intense activity
which is called 'silence' (mauna).

Q: What is the nature of maya?

B:Maya  is that which makes us regard as nonexistent the Self,
the Reality, which is always and everywhere present, all-
pervasive and Self-luminous, and as existent the individual soul
(jiva), the world (jagat), and God (para) which have been
conclusively proved to be nonexistent at all times and places.

Q:Why do thoughts of many objects arise in the mind even
when there is no contact with external objects?

B:All such thoughts are due to latent tendencies (purva
samskaras). They appear only to the individual consciousness
(jiva) which has forgotten its real nature and become
externalised. Whenever particular things are perceived, the
enquiry `Who is it that sees them?' should be made; they will
then disappear at once.

Q:How do the triple factors (i.e., knower, known and
knowledge), which are absent in deep sleep, samadhi,
etc., manifest themselves in the Self (in the states of waking
and dreaming)?

B:From the Self there arise in succession:

(i) Chidabhasa (reflected consciousness) which is a kind
of luminosity.


(ii) Jiva (the individual consciousness) or the seer or the
first concept.


(iii) Phenomena, that is the world.

Q:Since the Self is free from the notions of knowledge
and ignorance how can it be said to pervade the entire
body in the shape of sentience or to impart sentience to
the senses?

B:Wise men say that there is a connection between the source
of the various psychic nerves and the Self, that this is the knot
of the Heart, that the connection between the sentient and the
insentient will exist until this is cut asunder with the aid of
true knowledge, that just as the subtle and invisible force of
electricity travels through wires and does many wonderful
things, so the force of the Self also travels through the psychic
nerves and, pervading the entire body, imparts sentience to
the senses, and that if this knot is cut, the Self will remain as
it always is, without any attributes.

Bhagavan Sri Ramana Maharshi
Collected Works

(https://s-media-cache-ec0.pinimg.com/736x/b4/da/8b/b4da8babcf0c8cc281353cdf443c5d73.jpg)(http://www.jozsibodamusic.com/images/lotus_flower.gif)
Title: Re: Bhagavan Ramana Teachings
Post by: Jewell on November 12, 2014, 11:51:37 PM
(http://i108.photobucket.com/albums/n14/musiccrazy006/dividers/Divider-20Curves-01.gif)

Q:What is the significance of the saying that the nature of
the real Guru is that of the Supreme Lord (Sarveshwara)?

Bhagavan:In the case of the individual soul, which desires to attain
the state of true knowledge or the state of Godhood (Ishwara)
and with that object always practises devotion, the Lord who
is the witness of that individual soul and identical with it,
comes forth, when the individual's devotion has reached a
mature stage, in human form with the help of sat-chit-ananda.
These three natural features, and form and name which he
also graciously assumes, and in the guise of blessing the
disciple, absorbs him in Himself. According to this doctrine
the Guru can truly be called the Lord.

Q:What is the end of devotion (bhakti) and the path of
Siddhanta (i.e., Saiva Siddhanta)?

B:It is to learn the truth that all one's actions performed with
unselfish devotion, with the aid of the three purified
instruments (body, speech and mind), in the capacity of the
servant of the Lord, become the Lord's actions, and to stand
forth free from the sense of 'I' and 'mine'. This is also the
truth of what the Saiva Siddhantins call parabhakti (supreme
devotion) or living in the service of God (irai-pani-nittral).

Q: What is the end of the path of knowledge (jnana) or
Vedanta?

B:It is to know the truth that the 'I' is not different from the
Lord (Ishwara) and to be free from the feeling of being the
doer (kartritva, ahamkara).

Q:How can it be said that the end of both these paths is the
same?

B:Whatever the means, the destruction of the sense 'I' and
'mine' is the goal, and as these are interdependent, the
destruction of either of them causes the destruction of the
other; therefore in order to achieve that state of silence which
is beyond thought and word, either the path of knowledge
which removes the sense of 'I' or the path of devotion which
removes the sense of 'mine', will suffice. So there is no doubt
that the end of the paths of devotion and knowledge is one
and the same.

Note: So long as the 'I' exists it is necessary to accept the
Lord also. If any one wishes to regain easily the supreme state
of identity (sayujya) now lost to him, it is only proper that he
should accept this conclusion.


 Q:What is the mark of the ego?

B:The individual soul of the form of 'I' is the ego. The Self
which is of the nature of intelligence (chit) has no sense
of 'I'. Nor does the insentient body possess a sense of 'I'.
The mysterious appearance of a delusive ego between
the intelligent and the insentient, being the root cause of
all these troubles, upon its destruction by whatever means,
that which really exists will be seen as it is. This is called
liberation (moksha).

Bhagavan Sri Ramana Maharshi
Collected works

(https://s-media-cache-ec0.pinimg.com/736x/9f/4f/0c/9f4f0cd8d2272ed38e691e2c730d47f0.jpg)
(http://i741.photobucket.com/albums/xx52/Lisarenee123/Decorated%20images/rose-gltr_zpsf72211c1.gif)
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 14, 2014, 10:41:30 AM
Viewed from another perspective, Nature again has two aspects.  One is static and the other is dynamic -- achala and
chala.  All that moves, moves in space which is unmoving, sthira tattva.

Arunachala is that absolute immovable principle, says Bhagavan, around which all movements (chalana) revolve and
into which all finally merge.  Agitation attains stillness in its very proximity, like iron filings which dance only to cling
immovably to the magnet, itself actionless. Bhagavan says in Arunachala Ashtakam, 'I was drawn to Arunachala, and
nearing it, I saw it as the Unmoving!'

All creation is made up of the five elements, -- the earth, water, fire, air and ether and all that move and move not  are only
the combination of these five elements. Bhagavan addressing Arunachala, says, 'The five elements, all living beings and
the vast expanse of the universe are nothing but You alone."  (Arunachala Padigam)

contd.,

Arunachala Siva.           
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 15, 2014, 12:28:42 PM
What is the basis, the ground for these five elements?  The Puranas state that Siva, the One, created Sakti, His Consort,
the Second, and then all of creation was brought forth.  Siva, the static aspect, creating Sakti, the dynamic aspect,
followed by the entire process of evolution.

The process of involution, vice versa, is movement (Sakti) merging into stillness (Siva).  That is the story of the Mother
Goddess, after arduous tapas, attaining union with her Lord Arunachaleswara, related in the Arunachala Mahatmyam.

This process of evolution and involution is taking place every moment of the day.  A mighty tree grown from a tiny
seed gives fruit and dies, yet springs from the seed again. The process goes on.  This is the same for all living beings.

Why? What are exactly does all this begin?   Where does it end?  Objectively, scientifically all these questions remain
unanswered. But spiritually, each one of us carries the answer within ourselves.

Bhagavan Ramana's Teachings.

V. Ganesan.

Arunachala Siva.             
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 16, 2014, 03:17:59 PM
Nature's gits to the man, the basic experiences of everyday life -- the three states of waking, dream and deep sleep --
contain the clues to the mystery of Nature's operation.  The root of five elements, of static and dynamic principles,
is know if these three states of being are carefully analyzed and the truth experientially realized.

Sleep is blessed  relief from the 'slings and arrows of outrageous fortune.'  In deep sleep, the whole world is dissolved
along with the perceiver (that is, for everyone of us, individually). There is nothing. Upon waking, consciousness of
being, then, identification with one's body arises, followed by myriad circumstances and relationships.

Sages affirm that 'as above, so below' -- 'what is contained in the macrocosm is contained in the microcosm.' In the act
of experiencing the waking and sleep states, man daily enacts the drama of evolution and involution.

contd.,

Bhagavan Ramana's Teachings.

V. Ganesan.

Arunachala Siva.         
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 17, 2014, 12:44:25 PM
The act of dreaming is indicative of the fact  that each one of us is invested with this tremendous power of creation and
dissolution. The whole gamut of activities, entities, joys and sorrows experienced in the dream state is the sole creation
of a single dreamer.

The waking perceiver, too is similarly responsible for his waking world.

The scriptures further state that just as the content of dreams is unreal, to the waking mind, objective nature as perceived
in the waking state. together with the subjective perceiver, is unreal from the ultimate view point of Self Realization.

So, the ground of Nature, both objective and subjective, is rooted in one's own Awareness, which houses projects, nourishes
and swallows up all of creation. This Awareness is the substratum of the waking, dream,  and deep sleep states.  Bhagavan
calls this Awareness the 'Self', 'the Heart'.

In one steps out of the grip of these various states and remains in Awareness per se, the truth of Nature is revealed.
This revelation takes place in Silence, -- the innermost core of each being.

In this Silence one realizes that Nature is simply ananda, eternal joy, compassion, pure intelligence, 'choiceless awareness'
and It shines as such everywhere.

Bhagavan Ramana Teachings,

V. Ganesan.

Arunachala Siva.               
     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 18, 2014, 03:19:00 PM
Sri Venkateswara Sarma was an astoundingly exceptional astrologer.  He was a genius from childhood. His extraordinary
intelligence enabled him to master the most and abstruse and difficult branch of astrology - Prasna - even at a very tender
age. He was acclaimed as the wisest student by his guru. Prasna is an asrological science based on, and also a perfect fruition
of, mathematics and intuition.

During that period, he heard for the first time about Sri Ramana Maharshi. He saw Bhagavan's picture and felt the pull
towards Him very powerfully.  He went to Arunachala and climbed the Hill to Skandasramam, the abode of Bhagavan at that
time. The very first look that Bhagavan gave, instantly made Sastrigal His slave. He had a strong desire to stay with the
Maharshi, permanently, renouncing everything he had held dear.  Yet, there was this one attraction of his science of astrology
and it was distracting him.  There was a dilemma and that disturbed him.

One day he mustered courage, approached the Maharshi and in all humility, yet with full conviction, he put the following
question: 'Bhagavan! Is not astrology the best and most accurate of all sciences?'

Bhagavan looked at him intently for sometime, in silence. Then slowly but firmly, He replied, 'The science of Self is superior
to all other sciences.' Sastrigal was at the height of his career. Yet, these conclusive words from Bhagavan gave him the total
conviction to renounce his lucrative position the same day and pursue the science of the Self. His wife too fully agreed with him
and the rest of their lives they lived in utter poverty at the holy feet of the Sadguru, under the protective shade of sacred Hill,
Arunachala!

Bhagavan Ramana's Teachings.

Arunachala Siva.               
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 19, 2014, 12:12:18 PM
To know oneself, as one really is, denuded of all that is artificial, impermanent,, and hence unreal, is not only possible
and desirable -- in that it solves all man's problems and allows him to abide in his true nature, which is peace, stillness,
and happiness -- it is a total science, a perfect science and hence naturally superior to physics, astronomy, mathematics,
chemistry and all other sciences.  It is a 'total' science because it alone of all sciences, goes into the nature of the very one
who comprehends or deduces all other sciences.

Bhagavan Ramana's Teachings.

V. Ganesan.

Arunachala Siva.     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 19, 2014, 01:32:49 PM
The 'I' casts off the illusion of 'I' and yet remains as 'I'.

Such is the paradox of Self Realization.

Take the case of Bhakti.  I approach Iswara and pray to be absorbed in Him. I then surrender myself in faith.
What remains afterwards?  In place of original 'I' perfect surrender leaves a residuum of God in which the 'I' is lost.
This is the highest form of devotion and surrender.

Source: After the Rain.

Arunachala Siva.   
 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 20, 2014, 01:48:00 PM
Each one of us longs ever to be happy, untainted by sorrow. Also, one can seek only that which is known already. It is
quite evident that one has the greatest love for oneself only. Can it not thus be derived that happiness is one's real nature?
And that is the reason why one only loves oneself deeply? So it is essential that one should know oneself to realize that
inherent and untainted happiness which surges from within.  For obtaining such Self Knowledge the inquiry Who am I?,
the quest for the Self is the best means, says Bhagavan Ramana.

Bhagavan Ramana's Teachings.

V. Ganesan.

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 20, 2014, 02:38:54 PM
Thus there is a state beyond effort and effortlessness. Until it is realized, effort is necessary. After tasting such a bliss even once,
one will repeatedly try to regain it.  Effort is meant as a way, not to allow oneself to be distracted by thoughts. Having
once experienced the Bliss of Peace, one will not engage oneself otherwise. It is as difficult for a Jnani to engage in thoughts
as it is for an ajnani to be free from thought.

After the Rain.

Arunachala Siva.   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 21, 2014, 01:37:45 PM
To discover the truth about oneself, Sri Ramana said, 'one has do delve within and seek the source of all one's
activities. If the Truth is not within oneself, He said, then the Truth cannot be found outside. To drive home this vital
point, Ramana Maharshi never indulged in jargon or polemics.  He referred to one's own daily experiences. No one can
say, I 'do not exist', 'I don't know what is sleep, dream, hunger or thirst', and so on.  By drawing one's attention
to such common experiences, He made one realize that one is nothing but Truth.

Bhagavan Ramana's Teachings.

V. Ganesan.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 21, 2014, 02:41:25 PM
Truly there is no cause for you to be miserable and unhappy.  You yourself impose limitations on your true nature of
Infinite Being, and then weep that you are but a finite creature. 

Then you take up this or that Sadhana to transcend the non existent limitations.  But if your Sadhana itself assumes the existence
of such limitations, how can it help you to transcend them?

Hence I say, know that you are really infinite, pure Being -- the Self absolute.

The only way to be rid of your grief is to know and be the Self. How can this be unattainable?

After the Rain.

Arunachala Siva.       
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 22, 2014, 12:46:07 PM
Everyone refers to himself as 'I' only.  The entire population, millions and millions, all the time says, referring to each to
themselves, 'I' only 'I'. Are there so many millions of 'I's? Conversely, there is only one 'I' by which countless number
of bodies are referred to!  Is it not strange that the mind boggling multiplicity is reduced to one single syllable!  Yes. the
'I' is a symbol which stands for something immeasurably vaster and wider than itself.

Bhagavan Ramana's Teachings.

V. Ganesan.

Arunachala Siva. 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 22, 2014, 01:28:49 PM
To see God but not the Self is only to see a projection of the mind.

God is seen by him who sees the Self.

But one who has lost the ego and seen the Self is none other than God.

When scriptures speak of 'seeing the Self' and 'seeing God' what is the truth they have in mind?

How does one see the Self?

How does one see the God?

To see Him is to be consumed by Him.

After the Rain.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Balaji on November 22, 2014, 02:35:53 PM
Fate or Free-will, which determines one?s life? Bhagavan enjoins very intense self-effort to win freedom, complete predetermination of smallest events of one?s life, irrelevance of the question itself, and absolute unconditional freedom of the Self, unaffected by both destiny and free-will. The answer depends on whether a person believes himself to be the body, the Self or some something else. We list some quotations of Bhagavan so the reader can find the answer for himself.

"If (as Arjuna was told in the Gita) there is a certain work destined to be done by each and we shall eventually do it however much we do not wish to do it or refuse to do it, is there any free will?"

Bhagavan said, 'It is true that the work meant to be done by us will be done by us. But it is open to us to be free from the joys or pains, pleasant or unpleasant consequences of the work, by not identifying ourselves with the body or that which does the work. If you realize your true nature and know that it is not you that do any work, you will be unaffected by the consequences of whatever work the body may be engaged in according to destiny or past karma or divine plan, however you may call it. You are always free and there is no limitation of that freedom.'

Bhagavan: It does not really rest with a man whether he goes to this place or that or whether he gives up his duties or not. All that happens according to destiny. All the activities that the body is to go through are determined when it first comes into existence. It does not rest with you to accept or reject them. The only freedom you have is to turn your mind inward and renounce activities there

K. M. Jivrajani: Why is it that turning inward alone is left to us and not any outer things?
Bhagavan: If you want to go to fundamentals, you must enquire who you are and find out who it is who has freedom or destiny. Who are you and why did you get this body that has these limitations?
Khanna: Is there destiny? And if what is destined to happen will happen is there any use in prayer or effort or should we just remain idle?

Bhagavan: There are only two ways to conquer destiny or be independent of it. One is to enquire for whom is this destiny and discover that only the ego is bound by destiny and not the Self, and that the ego is nonexistent. The other way is to kill the ego by completely surrendering to the Lord, by realizing one's helplessness and saying all the time : 'Not I but Thou, oh Lord!', and giving up all sense of 'I' and 'mine' and leaving it to the Lord to do what he likes with you. Surrender can never be regarded as complete so long as the devotee wants this or that from the Lord. True surrender is love of God for the sake of love and nothing else, not even for the sake of salvation. In other words, complete effacement of the ego is necessary to conquer destiny, whether you achieve this effacement through Self enquiry or through path of devotion.
Title: Re: Bhagavan Ramana Teachings
Post by: Ravi.N on November 22, 2014, 06:58:45 PM
One morning Sri Bhagavan said: 'one cannot correctly carry out an act just by merely seeing or hearing about it. Slip up does happen occasionally even in a trivial little act, despite having done it correctly on a continual basis. Such being the case with ordinary deeds, (even more) so knowing occasionally 'I am Atma' or hearing it from the guru alone one cannot realize the Self.'
He is pointing to the verse no. 6 of upadesa undiyar:
"Continuous meditation is better than interrupted meditation
Like the flow of a stream, like the flow of oil."

Sri Annamalai swami's diary -Entry no.35
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 24, 2014, 12:52:17 PM
Bhagavan Ramana's Teachings:

The path of Self inquiry is to hold on to the 'I', transcending all the different states of experience. To be -
to remain as the unchanging 'I' at all times -- Sri Ramana Maharshi said, is to be the Truth.  There is no  Truth
apart from Being. To achieve that, intuitive analysis of one's own experience of waking, dream and deep sleep is
essential.

V. Ganesan.

Arunachala Siva. 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 24, 2014, 01:36:53 PM
God is always the first person, the I, ever standing before you.  Because you give precedence to worldly things, God appears
to have receded to the background.  If you give up all else and seek Him alone, He will remain as the I, the Self.   You cannot
by any means escape the Self. You want to see God in all, but not in yourself?  If all is God, are you not included in that all?

To see God is to be God.  There is no 'all' apart from God for Him to pervade.  He alone IS.

After the Rain.

Arunachala Siva.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 25, 2014, 01:11:34 PM
Bhagavan Ramana's Teachings:

It is into our real nature or the Self that the 'I' or the 'I' thought merges in deep sleep and again comes out daily on waking,
since it is its Source.  Scriptures too declare that the first name of God is 'I' !  It is very essential that we observe the 'I'-
thought closely since it is the only link between the body and the Self, spoken of as hidden within us by the scriptures.
We can do so by paying full attention to it and whence it arises.  All the time one's attention should unwaveringly be directed
to the feeling of 'I' or 'I' thought.  How?  When thoughts arise pose the question, 'For whom is this thought?' The answer is
'For me'. Then ask 'Who am I?' Such questioning brings one's full attention on the 'I'. There is no answer to the question
'Who am I?'  The keen attention leads one to one's Source, which is pure Silence.  Focusing one's attention on oneself is the
sole effort one has to put forth to find out one's own Truth.

V. Ganesan.

Arunachala Siva.
   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 25, 2014, 01:46:04 PM
The eternal, unbroken, natural state of abiding in the Self is Jnanam.

To abide in the Self you must love the Self.


Since God is verily the Self, love of the Self is love of God; and that is Bhakti.

Jnana and Bhakti are thus one and the same.

Whether you meditate on God or on the Self is immaterial; the goal is the same.

All kinds of thoughts  arise in meditation - unless they rise up, how can they be destroyed?  They rise up spontaneously
in order to be extinguished in due course.

Thoughts are Vasanas accumulated in innumerable previous births. Their annihilation is the aim.

Atman, the Self is realized with mruta manas (dead mind) i.e. the mind devoid of thoughts and turned inward. Then
the mind sees its own source and becomes That.

After the Rain.

Arunachala Siva. 
Title: Re: Bhagavan Ramana Teachings
Post by: Pythagoras on November 26, 2014, 03:39:03 AM
Hi all, I have some questions:

In one of Bhagavan's response he says:
"You say 'Who am I?' becomes a japa. It is not meant that you should go on asking 'Who am I?" in that case, thoughts will not so easily die. In the direct method, as you call it, in asking yourself 'Who am I?', you are told so to concentrate within yourself where the 'I'-thoughts."

So what does he mean exactly hold on to the I-thought? I understand the I-thoughts are thoughts but what does he mean to hold on to them? For example if a thought pops up that you want to go outside or chase some desire. Do you hold on to that thought? How so? Do you just hold that image in your head?

Also what does he mean by 'I, I'? Why are there 2 'I's'?

Next question is when he said:

"If by saying 'I do not love this, I do not love that,' you reject all things, that which remains is swarupa, that is the real form of the Self. that is pure bliss. Call it pure bliss, God, atma, or what you will. That is devotion, that is realization and that is everything."

I find it a little contradicting because isn't that neti-neti? He says that is not how you do neti-neti but he also says when can also reject thoughts at first.

Hopefully someone can help clear this up for me  :P
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 26, 2014, 12:48:48 PM
Bhagavan Ramana Teachings:

Sage Vasishta enlightened Lord Rama: 'Shining in every body as 'I'-'I'' - is nothing but the Self on which one has to meditate....
With the stick of inquiry strike the fierce-looking mind and snake like senses, and make them abide in the Heart (the Source).'

The Self, the Truth, the Silence, the Happiness, the Source that one seeks to know is thus verily oneself.

"If one inquires as to who  one is and what one is, and finds out the Truth, one becomes oneself.' says Bhagavan Ramana
in Letters from Sri Ramanasramam. 

When a devotee once put a question to the Maharshi as to what he should do to master this science of the Self, Sri
Bhagavan with a benign smile, answered: 'Be as you ARE.'

V.Ganesan.

Arunachala Siva.         
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 26, 2014, 12:59:58 PM
Dear Pythagoras,

1. Who am I? is not a mantra, in the sense, by merely repeating Who am I?, like Rama, Rama or Siva, Siva, one will not attain
the Atma, Self.

2. Who am I? is essentially a question to ask who you are and find out your real nature.  That is, The answer would come ax,
'I am this, or that.' Now, you are not this or that, you are merely 'I'. Then when this I is further contemplated upon, it will
take you to the Heart, the Source, Self.   By  'I thought' what Sri Bhagavan means is: This is the first thought; this will lead
you to many thoughts, like I am good, he is bad, she is beautiful, she is wicked etc., etc., These thoughts will spread endlessly
like the water circles when you throw a stone on water tank. The idea is to curb these endless thoughts and remain as I.

3. The I (Naan in Tamizh) goes to the source that is the Heart, you will 'experience the dancing of the Self, I-I, I am the
Self, I am the Self.  Now you may ask, "when the Self is non moving, how can It dance?"  The answer is that the Self
will shine in all brilliance and so it is said to dance.  Like the twinkling star that you see is seen moving, because of its
twinkling.

4. Up to certain point, Bhagavan's method is neti neti i.e only upto the point you negate I am not this, I am not that.'
Thereafter it is simple Silence.

Arunachala Siva.               

Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 26, 2014, 01:10:58 PM
But he who thinks, raises troubles.  The real 'I' is silent.  Thoughts are the enemy.

Thoughts amount to creation of the Universe.  In their absence, there is neither world nor God the Creator.

Give up thoughts and you need not give up anything else.

Thoughts alone make up the mind. Of all thoughts , the 'I'-thought is the root. What is called the mind is but the notion 'I'

When one turns within and searches whence the 'I' thought arises, the 'I' vanishes and wisdom's quest begins.

After the Rain.

Arunachala Siva.     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 27, 2014, 12:32:13 PM
Because of the emergence of thoughts, we surmise something from which they start.  That we term mind.

But what is mind?

The mind is only a bundle of thoughts. Thoughts arise because there is a thinker.  The thinker is the Ego.  The ego is the root
thought from which all the other thoughts arise.  If sought, it will vanish automatically.

Destroy the power of mind by seeking it.  When the mind is examined, its activities cease.

After the Rain.

Arunachala Siva. 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 27, 2014, 12:41:09 PM
'To tread the path of Self Knowledge is like walking on a razor's edge.'  This famous statement of the scriptures is often quoted
by those who give religious discourses in order to warn and frighten the seekers who long to turn to the practice of spirituality.

But Bhagavan emphatically asserts:

'Self Knowledge is an easy thing.
The easiest thing there is.;

Is it easy or difficult?

It is both!

It is the most difficult as long as you cling to your mind and its dictates, Or, rather, if you depend on the mind, to help
take you to the region of Self Knowledge; it is incapable of doing it!

Rather, we must reject the mind, ignore its many tongued voices and transcend its limits by turning within:

With the mind you are far, far away from Self Knowledge, unreachable by the mind.

Without mind, you are already That!

So its easiness or 'most difficultness depends on You.  By itself, it is both easy and difficult.

Bhagavan Ramana Teachings.

V, Ganesan.

Arunachala Siva.       
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 28, 2014, 12:09:54 PM
There are five elements:  earth, water, fire, air, and ether.  Of these, earth is the grossest element.  You can see it, touch it,
taste it, feel it, hold it, and smell it.  Next is water. It is subtler than earth.  Fire is still subtler than water.  Air is much subtler -
so subtle that you can only feel it on your body; you can neither see nor hold it.  Ether is the most subtle of all.  All  you can
neither see nor even feel it!  So subtle is it that we must only accept that it is there as the all pervading element.

The elements, in their gradations, become ever subtler until ether is reached, an element which we can only admit exists,
but cannot tangibly prove.  Thus the subtlest among the elements is ether.

Can you imagine?  Mind is far subtler than ether, say the Vedas!

Bhagavan Ramana Teachings.

V. Ganesan.

Arunachala Siva.     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 28, 2014, 12:15:10 PM
But if you go the way of your thoughts, you will be carried away by them and you will find yourself in an endless maze.

As thoughts arise, they should be destroyed then and there in the very place of their origin.  through inquiry.

Who am I? will destroy all other thoughts, and like the stick used for stirring the burning pyre, it will itself be destroyed
in the end.  As long as there are impressions of objects in the mind, so long is the inquiry 'Who am I?' to sally forth;
but if they are destroyed as they emerge, the fortress will into our hands.


After the Rain.

Arunachala Siva.       
Title: Re: Bhagavan Ramana Teachings
Post by: Pythagoras on November 28, 2014, 08:12:27 PM
Hi,

Thanks for answering but it still does not answer my question.

If a thought pops up such as "I am beautiful" for example. Do I hold on to that thought for as long as I can?

And I still don't understand why he says "I, I'. Why are there 2 I's? What does the first one mean, and what does the second one mean?

And what do you mean up to a certain point Bhagavans's method is neti-neti? Do I negate every thought if a thought comes up such as "I am nice, I am handsome, I am rich" And use "No I am not this, no I am not that"?
Title: Re: Bhagavan Ramana Teachings
Post by: Hari on November 28, 2014, 10:05:51 PM
Dear Pythagoras,
according to Sri Ramana's teachings holding on "I-thoght" which he called "aham-vritti" is holding your attention on the observer of the the thought, not on the thought itself. "I" observes itself. There are not two "I". This is one and the same "I" which due to dualistic experience is expressed as the mind (the illusiory "I"). Atma-vichara is actually Self-awareness. Nothing more.

Yes, Bhagavan has also prescribed "neti, neti". He thought that rejection of the thoughts which come in our mind makes the mind calmer, more stable and more fit for atma-vichara. But his main method is atma-vichara.
Title: Re: Bhagavan Ramana Teachings
Post by: Pythagoras on November 29, 2014, 03:46:51 AM
Dear Hari,

Thank you, that made sense for me a lot, but I still don't get why he puts it as "I, I"? Are you suppose to say "I...I"?

I also find this quote:

"Another widespread misunderstanding arose from the belief that the Self could be discovered by mentally rejecting all the objects of thought and perception as not-self. Traditionally this is called the Neti-Neti approach (not this, not this). The practitioner of this system verbally rejects all the objects that the ?I? identifies with ??I am not the mind?, ? I am not the body?, etc.-in the expectation that the real ?I? will eventually be experienced in the pure uncontaminated form. Hinduism calls this practice ?self-enquiry? and, because of the identity of names, it was often confused with Sri Ramana Maharshi?s method. Sri Ramana Maharshi?s attitude to this traditional system of self-analysis was wholly negative and he discouraged his own followers from practising it by telling them that it was an intellectual activity which could not take them beyond the mind. In his standard reply to questions about the effectiveness of this practice he would say that the ?I?-thought is sustained by such acts of discrimination and that the ?I? which eliminates the body and the mind as ?not I? can never eliminate itself."

So I don't quite get it, at times he says yes, but according to David Godman, he says he was wholly negative to it.
Title: Re: Bhagavan Ramana Teachings
Post by: Hari on November 29, 2014, 12:15:31 PM
Dear Pythagoras,
saying that Sri Ramana is pro this and against that cannot be correct. He accepted all the teaching and prescribed practices of the Great Ones. He just insisted that Self-inquiry is the most practical one. For him "neti, neti" method of Shankara was very useful but he didn't consider it so much practical. The only practical and direct method according to him is the Self-inquiry, Self-awareness or saying another way awareness-watching-awareness.

Yes, Sri Ramana very often says "I, I" but these are not two "I". Nobody can say for sure what exactly he meant. But this is not important at all. His teachings are so much clear that don't worry about this thing. May be he meant that "I, I" is the realization that "I-thought" (the false "I") is the same as the real "I". Or it is some kind of "echo" within the Heart. And no, you are not supposed to say "I", "I, I" is realization, not repetition. But you can use "aham, aham" ("I", "I") as mantra. This is also prescribed by Sri Ramana.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 29, 2014, 01:13:01 PM
Mind is nothing but a bundle of thoughts, says Sri Maharshi.  So thoughts are much subtler than even the ether. Subtler
still than thoughts is the parent thought, the 'I'-thought, says Sri Bhagavan.

Beyond the 'I' - thought is the Pure Mind, devoid of any thoughts, including the 'I' thought.  This Pure Mind is the basis for
the rising of the 'I'-thought immediately on waking from sleep.  It is in the 'form' of brilliance, of course, without form or heat.

Beyond even this brilliance, illumination , light is the Self -- the subtlest of all, the very ground, turiya, on or from which
everything arises and into which everything subsides. 

Self alone IS - the only eternal unvarying ground of all existence.  All  else is, by definition, neither real nor true.  Everything
comes and goes does not abide beyond time and space, that is, the Mind.

Thus, beyond and transcending the five elements, time, space, and thoughts and even the 'I'-thought, is THAT, the Self.

Now, picture the place of Mind in this geographical map.

It is the one which is subtler than ether yet, as gross as earth in relation to the Self, See the predicament!

Does not the demand on us to transcend the Mind appear insurmountable, incomprehensible, and therefore impossible?

contd.,

Bhagavan Ramana Teachings.

V. Ganesan.

Arunachala Siva.                 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 29, 2014, 01:17:07 PM
But Self Inquiry is not the mind's inspection of its own contents.

It is tracing the mind's first mode, the 'I'-thought , to its Source, which is the Self. 

Of all the thoughts that arise in the mind, the 'I' thought is the first. It is only after the arising of this thought that others
arise.


After the Rain.

Arunachala Siva.
 
 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 30, 2014, 12:50:09 PM
Bhagavan Ramana Teachings:

That is:

We do not know what ether is.  Mind is subtler than ether.  Thus, how can we hope to get rid of something which we do not
even know?

Accepting the validity of the Upanishadic statement that 'it is like walking on a razor's edge,; the task does look difficult and
perhaps, impossible!

Yet, sternly turn your attention to Bhagavan Ramana, who confirms again and again that it is 'the easiest'!

The former statement poses it a problem, whereas the latter categorically affirms the opposite.

That is:

If you want to try to tackle it, as a problem, hen the mind becomes all important, predominant, projecting the whole
undertaking as extraordinarily difficult, almost impossible.

Reverently turning to the Maharshi, we find the entire issue clarified. 'Raise the question 'To whom' is the problem?  The answer
is 'to me'.  Question it further, 'Who am I?' Watch!  Immediately. all thoughts stop!  When there are no thoughts, there is no mind.
You need no proof other than your own experience.  With proper Self inquiry, there ensues a state where the mind has voluntarily
become inoperative.  A state of Silence alone prevails.  That Silence is the Self. You are THAT -- Tat tvam asi.

contd.,

V. Ganesan.

Arunachala Siva.           
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on November 30, 2014, 12:56:08 PM
When other thoughts arise, one should not pursue them, but should inquire:

'To whom do they arise?'

It does not matter how many thoughts arise.  As each thought arises, one should inquire with diligence, 'To whom has this
thought arisen?" 

Thereupon,  the mind will go back to its source, and the thought that arose will become quiescent.

With repeated practice in this manner, the mind will develop the skill to stay in its source.  Thus, when the mind stays in the
Heart, the 'I' which is the source of all thoughts will go, and the Self which ever exists will shine.,

After the Rain.

Arunachala Siva.     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 01, 2014, 01:34:19 PM
See the simplicity of it all !  Don't convert 'You are That' into a concept, yet another thought.  Experience it as the Reality
that is your core, the imperishable, unchanging ground of your existence. Experiencing and not thinking is the clue.

All the questions and baffling riddles are raised, reared, prolonged and enriched and fattened only by the mind.  In that state of
mind, Self Knowledge is impossible for the simple reason that the mind, so gross, is obstructing it -- solid iron wall between
Self Knowledge and your vibrantly feeling it,  Being it. Where there is mind, THAT is not felt, where there is THAT alone,
there is no mind!

Bhagavan Ramana |Teachings.

V. Ganesan.

Arunachala Siva.     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 01, 2014, 01:40:28 PM
Self Inquiry is the one, infallible means to realize the unconditioned, absolute Being that you really are.  The very purpose of
Self Inquiry is to focus the entire mind at its Source.

Every kind of Sadhana except Atma Vichara presupposes the retention of the mind. 

While the ego may take different forms, it is itself never destroyed.

To attempt to destroy the ego through sadhanas other than self inquiry is like the thief assuming the guise of a policeman
to catch the thief that is himself.

Atma Vichara alone can reveal the truth that neither the ego nor the mind really exists, and enable one to reealize
the pure, undifferentiated Being of the Self. 

Having realized the Self, nothing remains to be known.

After the Rain.

Arunachala Siva.

 
.   
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 02, 2014, 12:44:39 PM
Truth, Reality is your real Being, devoid of every trace of thought.  That is Self.  To BE this Silence, which is the Self,
i.e. Self Knowledge.  And it is the 'easiest thing, the easiest thing there is,'   since what IS is only THAT. 'Simply be
is Truth. To be 'this' or 'that' is falsehood' said Bhagavan. 

"To be" (the Self) is the easiest thing there is since you have nothing to do but only simply to BE.  -- your eternal and true
nature. 

To be 'this' ( a 'somebody') is by, its very dependence on mind and elements, a falsehood.  Hence its pursuance always
brings untold misery, for, in order to 'be somebody' much mental and physical exertion is required, blocking us from our
true nature, through birth after birth.

Bhagavan Ramana Teachings.

V. Ganesan.

Arunachala Siva.     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 02, 2014, 12:47:28 PM
All the texts say that (...) one should render the mind quiescent; once this has been understood, there is no need for endless
reading.

In order to quieten the mind, one has only to inquire within oneself, what one's Self is.

How could this search be done in books?

One should know one's Self with one's own eye of wisdom.

Thus there will come a time one will have to forget all that one has learned.

After the Rain.

Arunachala Siva. 
Title: Re: Bhagavan Ramana Teachings
Post by: Pythagoras on December 03, 2014, 01:41:00 AM
Q: We Europeans are accustomed to a particular diet; change of diet affects health and
weakens the mind. Is it not necessary to keep up physical health?

Ramana Maharshi: Quite necessary. The weaker the body the stronger the mind grows.

What does he mean by "The weaker the body the stronger the mind grows."?

Title: Re: Bhagavan Ramana Teachings
Post by: Hari on December 03, 2014, 02:42:38 AM
Q: We Europeans are accustomed to a particular diet; change of diet affects health and
weakens the mind. Is it not necessary to keep up physical health?

Ramana Maharshi: Quite necessary. The weaker the body the stronger the mind grows.

What does he mean by "The weaker the body the stronger the mind grows."?

I think that he meant the general understanding that eating meat makes body strong but it weaks the mind because it makes it more rajasic (active, agitated and passionate) and tamasic (having inert quality, ignorant). So not eating meat 'weakens' the body but makes mind stronger by adding more sattvic qualities to it by vegetarian food.
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 03, 2014, 01:51:04 PM
Bhagavan Ramana Teachings:

Holding to the Truth, the ground, our true nature, -- is the easiest.

'NO Mind' = TO BE.

Holding to untruth is painful for it brings about cycle of births and deaths.  Moreover, your efforts to escape from it by
means of any of the hundreds of methods of sadhana are equally painful and fruitless as they are based on mind.  All
Sadhanas except Atma Vichara, Self Inquiry, are mind oriented, says Bhagavan.

Why not listen to the Master, Bhagavan Ramana, who says 'You are the Self and Self Knowledge is the easiest thing
there is.'

V. Ganesan.

Arunachala Siva.     
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 03, 2014, 02:29:50 PM
You need not cease thinking.  Only think of the root of thought; seek it and find it.

The Self shines by itself.

When that is found, thoughts cease of their own accord.  That is freedom from bondage.

Let go the passing thoughts and hold on to the unchanging Self.

No external remedy need be sought for release.  It is within your competence to think and thus be bound or to cease
thinking and thus be free.

You are neck deep in water and yet cry for water. It is as good as saying that (..) a fish in water feels thirsty.

To identify oneself with the body and yet seek happiness is like attempting to cross a river on the back of an alligator.

In such an endless tangle, there will be no peace.

The body is a necessary adjunct of the ego.  If the ego is killed, the eternal Self is revealed in all its glory.

After the Rain.

Arunachala Siva. 
Title: Re: Bhagavan Ramana Teachings
Post by: Subramanian.R on December 04, 2014, 12:35:12 PM
Bhagavan Ramana Teachings:

why cling to our state of uncertainty and doubt, which is worse than poison, binding us as it does the mind, which forever
asserts, 'It is impossible... which it is, for the mind.

Conflict is the essence of this impure mind. This deluded mind, thinking it knows all, forces us to take to the position of
an 'onlooker', a position rooted in untruth.

'There are no others' affirms Sri Ramana. 'There is only the Self.'

'The answer to 'Who am I?' is the asking, He says.

You are the asking.

You are THAT.
You are the Self.

V. Ganesan.

Arunachala Siva.