The Forum dedicated to Arunachala and Bhagavan Sri Ramana Maharshi

Ramana Maharshi => The teachings of Bhagavan Sri Ramana Maharshi => Topic started by: Subramanian.R on December 05, 2012, 04:51:53 PM

Title: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on December 05, 2012, 04:51:53 PM
Sri V. Ganesan, has written a book titled Direct Teaching of Bhagavan Ramana - Self attention  expounded in His own words of wisdom:

The Introduction to this book itself is a great advice about Ramana's teachings. I shall give the Introduction of this book here:

To tread the path of true spirituality, the Great Master, Bhagavan Ramana, gave immense importance to inward turned sadhana
rather than to indulge in outward turned good works. The recorded Talks of the Maharshi, contained in the various published
books, abound with statements confirming this, like 'Practice is very important', 'Practice, practice; more practice.' There can be
no two opinions about this.

The real significance of what the Master referred to as 'practice' is revealed in the following report of an ardent sadhaka-
devotee, S.S. Cohen: 'Once, the devotee who was in charge of English correspondence in the Asramam Office was unavailable
and the Sarvadhikari asked Major Chadwick, who was living in the Asramam, to take his place., Chadwick refused but felt a prick
of conscience for doing so. After dinner that night, when we were alone, or almost alone with Bhagavan, Cjhadwick told Him about it
and asked whether he had done right. Bhagavan answered that Chadwick was doing Him greater service by meditating, thereby
greatly relieving the latter's mind. (Fragrant Petals.)

There is another significant incident, reported in Ramana Smrti, in the case of Shantamma, the Asramam lady-cook. Shanatamma
complained that her working all the time in the  kitchen deprived her of doing meditation in the presence of Sri Bhagavan. Sri
Bhagavan's reply is equally important: 'Let the hands and legs do the work and the mind be merged in meditation.

Arunachala Siva.                 
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Ravi.N on December 05, 2012, 05:03:19 PM
Subramanian,
May I request you to post in one thread;otherwise it will become flooded .You may start one thread ,if you do not find any of the existing ones suitable.
Namaskar.
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: eranilkumarsinha on December 05, 2012, 05:10:40 PM
Dear Sri Subramanian Sir,

I also feel the same as Sri Ravi and request you to post in not so many threads, for I am unable to find and go through all of them.

Thanks very much, sir.

Pranam,
  Anil
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on December 05, 2012, 05:36:41 PM
Dear Anil.

I also understood this. Hence from the last post under head, I have maintained continuity, without opening a new post.

Hereafter all  anecdotes  under the following heads will be under one psst:

Day by Day.

Letters from Sri Ramanasramam.

Talks

Arunachala Ramana - the Bondless Ocean of Grace. - volumed wise it will appear as different posts.

Nisargadatta Maharaj.

Holy Bible,

Trumandram.

Mountain   Path articles - issue wise will have separate  posts.

Sri Ramana Sannidhi Murai. 

etc., etc.,

Arunachala Siva.
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: eranilkumarsinha on December 05, 2012, 08:30:53 PM
Dear Sri Subramanian Sir,

Ji. Yes. This is so kind of you. In this way I and other forum members would certaily be greatly benefitted. Thanks very much sir.

Pranam,
  Anil
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Jewell on December 05, 2012, 08:45:17 PM
Dear Sri Anil, I agree with You! It is great,dear Sri Subramanian sir,that You started this topic. I will,cerainly enjoy. With love and prayers,
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on December 06, 2012, 09:26:43 AM
Chapter titled The Flight of the Flame:

(excerpts)

Detachment or renunciation is not giving up of things, but total non identification with things. While the early years testify
to His complete neglect of the body and its needs, in the later years, when He was recognized and made much of by multitudes,
Sri Ramana revealed another aspect of detachment, non rejection of things showered on Him. He exemplified the law that 'refusing
to accept is as egoistic as craving for possession.'

The freedom Sri Bhagavan gave to others to enjoy His saameepya (proximity, nearness), His soulabya (easy accessibility),
explains this new aspect of detachment. This detachment shone in every act that happened around Him, every moment.
The Sun's life giving heat and the Moon's cool brightness, blended in Sri Ramana's Presence.

The beauty about Sri Bhagavan's life is that all the happenings that took place during the Patala Linga, Iluppai Tree and Gurumurtam
days were later casually recounted by Him. This is, even when He was in nirvikalpa samadhi, totally absorbed within. He was
aware of happenings without. This state is rare, though not unknown to spiritual lore, and it is extolled as sahaja samadhi. In
the body, yet transcending its limitations.

Arunachala Siva.       
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: eranilkumarsinha on December 06, 2012, 10:17:09 AM
Dear Sri Subramanian Sir,

Ji. Yes. Sri Bhagwan's as well as Sri Rama Krishna's advent add new dimension, hither to unknown and hidden, to the spiritual lore.

Thanks very much, sir.

Pranam,
 Anil
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on December 07, 2012, 12:48:37 PM
THE FLIGHT OF THE FLAME: CONTINUES...

In the last months, while subjecting the body to repeated surgery and remaining indifferent to the excruciating pain, Sri
Bhagavan recapitulated as it were, the old Patala Linga days. To give up dehatma buddhi and abide as the Self-eternal
is the message of the Master.

Great Sages -- like Suka, Jadabharata, Ramana - have thus demonstrated that they are not the body but Pure Awareness
dwelling in a body radiating light and peace.

In this light, His last words sum up the lesson taught by fifty four years of life as Arunachala-Siva.

"I AM NOT GOING AWAY. I AM HERE. WHERE COULD I GO?"

Reign of Supreme Wisdom in the very presence of Father Arunachala! The Truth Eternal is now made manifest and available
to all, not only to human seekers but even to animals and plants!  The journey which began at Tiruchuzhi continued  to
Arunachala and ended as Jyoti Rupa, the Source and the End of All!

Arunachala took up this journey in motion in the form of Ramana only to draw every one, the least of us, into the fold of
Sri Ramana and start a similar journey, for returning to our Source in pure Being Awareness Bliss.

"....This embodied being from You proceeding, may through various ways of self chosen wander aimless for a while,
but cannot rest till it rejoins You, the Source...Even so the individual soul must return to You, O Aruna Hill, and merge again
in You alone, Ocean of Bliss!


The Chapter titled The Flight of the Flame is concluded. We shall see excerpts from other chapters in due course.
 
Arunachala Siva.         
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on December 08, 2012, 10:28:55 AM
Blossoms of Blessings:

'Practice the Teaching' - Bhagavan Ramana.

Realization of the Self is the greatest help that can be rendered to humanity.

                           - Sri Ramana Maharshi.

'It is tremendously exhilarating to learn for the first time the truth of the One Self and the possibility of Self Realization.
At last life has a meaning and purpose.'

                           - Sri Arthur Osborne.

'Self Inquiry ought to be the easiest of all tasks. But it seems to be the most difficult because we have become strangers
to our Self. What one has to do is simple - to abide as the Self.

                            -T.M.P. Mahadevan.

'It is all pure gold. And  here we find the ever living Sri Ramana Maharshi before us in person, teaching us in His own
inimitable words for our benefit.'

                            -Major Chadwick.

Arunachala Siva.   
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on December 09, 2012, 10:39:23 AM
Blossoms of Blessings:

Part II:

The Self is always there. It is you. There is nothing but you. Nothing can be apart from you.

You are the Self. You are already That. The fact is that you are ignorant of your blissful state. Ignorance supervenes and
draws a veil over the pure Bliss. Attempts are directed only to remove this ignorance. This ignorance consists in wrong knowledge.
The wrong knowledge consists in false identification of the Self with the body, the mind, etc., This false identify must go; and,
there remains the Self.

You are already the Self. Therefore realization is common to everyone. Realization knows no difference in aspirants. The very
doubt, 'Can I realize?' or the feeling, 'I have not realized' are the obstacles. Be free from these.

                                                                    - Talk No. 251.

There is the Absolute Self from which a spark proceeds as from fire.  The spark is called the Ego. In the case of an ignorant
man, it identifies itself with an object simultaneously with its rise. It cannot remain independent of such association with
objects. This association is ajnana or ignorance, whose destruction is the objective of our efforts. If its objectifying tendency
is killed it remains pure, and also merges into the Source. The wrong identification with the body is dehatma buddhi. This
must go.

                                                                   - Talk No. 286.

Ego is I-thought. In its subtle form it remains a thought, whereas in its gross aspect it embraces the mind, the senses and the body.
They disappear in deep slumber along with the ego. Still the Self is there. Similarly it will be in death.

Aham - I, is the only one. Egos are different. They are in the One Self. The Self is not affected by the ego. 'I' is only only.
'I' is the Truth. Real Knowledge of the Self is an experience and not apprehension my mind.

                                                                   - Talk No. 285.

continued......                 
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Jewell on December 10, 2012, 01:55:04 AM
Dear Sri Subramanian sir,

Beautiful writings from Bhagavan! I find this post truly wonderful,with the Truth we need to know.

Thank You!

With love and prayers,
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on December 10, 2012, 08:28:30 AM
Blossoms of Blessings:

Part II:

continues.....

Devotee: How can the mind be made to vanish?

Maharshi: No attempt is made to destroy it. To think or wish  it is itself a thought. If the thinker is sought, the thoughts
will disappear.

Devotee: Will they disappear of themselves? It looks so difficult.

Maharshi:  they will disappear because they are unreal. The idea of difficulty is itself an obstacle to realization. It must
be overcome. To remain as the Self is not difficult.

                                              -Talk 244.

Maharshi: Make effort. Just as water is got by boring a well, so also you realize the Self by investigation.

Devotee: Yes. But some find water readily and others with difficulty.

Maharshi: But you already see the moisture on the surface. You are hazily aware of the Self. Pursue it. When the effort ceases,
the Self shines forth.

Devotee: How to train the mind to look within?

Maharshi: By practice. The mind is the intelligent phase leading to its own destruction, for Self to manifest.

Devotee: How to destroy the mind?

Maharshi: Water cannot be made dry. Seek the Self. The mind will be destroyed.

                                                             - Talk 240.
 
Arunachala Siva.     

 
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on December 11, 2012, 03:18:14 PM
Blossoms of Blessings:

Part II - continues.......

The only useful purpose of the present birth is to turn within and realize it. There is nothing else to do.

                                                                  - Talk No. 219.

If you do not make Atma Vichara, then loka vichara creeps in. That which is not, is sought of, but not that which is obvious.
When once you have found what you seek, Vichara also ceases and you rest in it. As long as one is confusing the body with
Atman, Atman is said to be lost and one is said to seek for it, but the Atman itself is never lost. It always exists.

                                                                   - Talk No, 186.

.....All lokas  even Brahma loka, do not release one from rebirth. Vide Bhagavad Gita: 'Reaching ME, there is no rebirth.....All others
are in bondage.'  What is birth? It is the birth of ego. Once born you reach something; if you reach it you return also.

Therefore, leave all the verbiage! Be as you are. See who you are and remain as the Self, free from birth, going, coming and returning,.

                                                                    -Talk No. 181.

To another question Sri Bhagavan said: 'How do you say 'I am'?  Do you take a light to find yourself. Or did you come to know it
on reading books? How?

The questioner said: By Experience.

Maharshi: Yes. Experience is the word. Knowledge implies subject and object. But Experience is non terminal, eternal.

Do not engage in any kind of disputes. Turn inward and put an end to this. There will be no finality in disputations.

The ego comes up only holding you (the Self). Hold yourself and the ego will vanish. Until then the Sage will be saying: 'There is--
The ignorant will be asking 'where?'.

                                                                                  - Talk No. 132.

Effort is necessary up to the state of realization.

                                                                                  -Talk No. 78.

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.

                                                                                   - Talk No. 73

contd.,

Arunachala Siva.
             
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on December 12, 2012, 04:00:45 PM
Blossoms of Blessings:

Part II:

Unless intellectually known, how to practice it? Learn it intellectually first, hen do not stop with that. Practice it.

                                                                          Talk No. 40

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

                                                                             Talk No. 26.

Success begets success. If one distraction is conquered, the next is conquered  and so on. Until all the are finally conquered.

                                                                               Talk No, 28.

When you are told  you are not the ego, realize the Reality. Why do you still identify with the ego? It is like saying, 'Don't think
of monkey while taking medicine.

                                                                               Talk No., 28.

Arunachala Siva,
   
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on December 13, 2012, 09:16:32 AM
Blossoms of Blessings:

Part II - continues......

The significance must be traced and understood. It is not enough to repeat 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. 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 only one and it is raised from the very beginning.

There is no greater mystery than this -- viz., ourselves being the Reality, we seek to gain Reality. We think that there
is something hiding our Reality and that it must be destroyed before the Reality is gained. It is ridiculous. A day will dawn
when you will yourself laugh at your past efforts. that which will be on the day you laugh is also here and now.

Devotee: So it is a game of pretending?

Maharshi: Yes.

In Yoga Vasishta it is said: 'What is Real is hidden from us, but what is false, is revealed as true.' We are actually experiencing
the Reality only; still, we do not know it. Is it not a wonder of wonders?

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

                                                                - Talk No. 146.

contd...

Arunachala Siva.       
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on December 14, 2012, 10:26:51 AM
BLOSSOMS OF BLESSINGS:

Part II:

continues.....

Maharshi: Grace is the Self. I have already said, 'If you remember Bhagavan, you are prompted to do so, by the Self.'
Is not Grace already there? Is there a moment when Grace is not operating in you? Your remembrance is the forerunner
of Grace. That is the response, that is the stimulus, that is the Self and that is Grace.

There is no cause for anxiety.
                 
                                                                                                             - Talk No. 251.

Where the psychology ends, there philosophy begins. This is experience. The mind is born. We see it. Even without the
mind we exist. That is everyone's experience to prove it.

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.

                                                                                                           - Talk No. 28.

Devotee: Contemplation is possible only with control of mind and control of mind can be accomplished only by contemplation.
Is it not a vicious circle?

Maharshi: Yes. They are interdependent. They must go side by side. Practice and dispassion bring about the result gradually.
Dispassion is practiced to check the mind from being projected outward; practice is to 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,'  the Master quoted.

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.

                                                    - Talk No.  220.

****

Arunachala Siva.                 
 
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on December 16, 2012, 12:58:09 PM
BLOSSOMS OF BLESSINGS:

Part III:

'Practice the teaching - Sri Bhagavan.'

'Look, the Self is only Being and not being this or that. It is simple Being. Be -- and there is end of the ignorance.
Inquire for whom is the ignorance. The ego arises when you wake up from sleep. Realize 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.

                                                             - Talk No. 46.

Maharshi: 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.
                               
                                                             -   Talk No. 53.

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.

                                                                         - Talk No. 17.

contd.

Arunachala Siva.     
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on December 17, 2012, 10:47:24 AM
BLOSSOMS OF BLESSINGS:

Part III - continues....

'Is a Master necessary for realization?' Mrs. Piggot asked first.

Maharshi: 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.

                                                                         - Talk No. 13.

Maharshi: The power which created you has created the world. If it can take care of you, it can similarly take care of the
world also.
                                                                         - Talks 20.

The present difficulty is that the man thinks that 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.

                                                                        - Talk No. 63.

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 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 sink 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 yet clear yet.

Maharshi: When the attempt is made, it will of itself take you to the goal.

                                                                                                - Talk No. 195.

*******

Arunachala Siva.       
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on December 18, 2012, 10:49:39 AM
BLOSSOMS OF BLESSINGS:

Part 3.

Devotee: Seeking the 'I' there is nothing to be seen.

Maharshi: 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, contemplation helps one to overcome the illusions 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'. Realize it and that is the
truth.

Devotee: On inquiry 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 noting associated with
pure Self. The Self is unassociated, pure Reality, in whose light, the body, the ego, etc., shine. On stilling all thoughts,  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 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 No. 196.

*****

Arunachala Siva.               
   
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on December 19, 2012, 08:53:53 AM
Blossoms of Blessings:

Part II - continued.....

Devotee: This 'I-thought' rises from me. But I do not know the Self.

Maharshi: All these are only mental concepts. You are now identifying yourself with a wrong 'I', which is the 'I-thought'.
This 'I' thought rises and sinks, whereas the true significance of 'I' is beyond both. There cannot be a break in your being.
You, who slept, are also now awake. There was no unhappiness in your deep sleep. Whereas it exists now. What is it that
happened now so that this difference is experienced? There was no 'I-thought' in your sleep, whereas it is present now.
The true 'I' is not apparent and the false 'I' is parading itself. This false 'I' is the obstacle to your right knowledge. Find out
where from this false 'I' arises. Then it will disappear. You will be only what you are, i.e., absolute Being.

Devotee: How to do it? I have not succeeded so far.

Maharshi: Search for the source of the 'I' thought. That is all that one has to do. The universe exists on account of the
'I' thought. If that ends, there is an end of misery also. The false 'I' will end only when its source is sought.

                                                                           - Talk No. 222

Arunachala Siva.       
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on December 20, 2012, 10:39:31 AM
Blossoms of Blessings:

Part II - continues.....

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 fear. Even in  solitude there is the fear of intrusion by others and
of solitude being spoilt. Moreover, how are thoughts to be erased in solitude? Should it not be done in the present environment?

Devote: But the mind is distracted now.

Maharshi: Why do you let go the mind? Solitude amounts to making the mind still. This can be done in a crowd too. Solitude
cannot efface one's thoughts. Practice does it. The same practice can be made here too.

                                                                        - Talk No. 156.

She:  What is the difference between meditation and distraction?

Maharshi: No difference. When there are thoughts, it is distraction. When there are no thoughts, it is meditation. However,
meditation is only practice as distinguished from the real state of Peace.

She: How to practice meditation?

Maharshi: Keep of 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 this question. 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.

                                                                               - Talk No. 68.

contd.

Arunachala Siva.           
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: atmavichar100 on December 20, 2012, 11:10:11 AM
Quote
:) LOL! I did not know Ramana said this.

Tushnim

The small dialogue of Bhawan on Solitude came many years back in a small publication by Chinmaya Mission on "Solitude"  that had a collection of articles , dialogues from various saints ( Swami Sivananda , Swami Chinmaya , Ramana , JK , Zen Masters ) on Solitude .

I find nothing surprising in what Bhagwan said .He has always maintained that there is no point in running away from anything and one needs to practice Vichara in whichever position one is . If one is blessed with an Ideal environment for practicing Vichara it is Ok but if one keeps on waiting for such a thing to happen then he feels it will make a person be born again . This is the advice he gave to Annamalai Swamy when he told that he needs a special place free of noise and human disturbance to practice Vichara .

Om Peace .
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: sanjaya_ganesh on December 20, 2012, 11:14:23 AM
I always find it surprising running away from world for spiritual attainment. The simplest truth is that our biggest attachment is to our own body. Whichever Rishikesh I run to - I have to carry that body, right? So what is the point? If I am anyway not attached to anything including body, how does world around me matter. It sounds so logical to me (may be not that logical for all)

Sanjay
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on December 20, 2012, 12:20:26 PM
Dear all,

This incidentally brings to my memory one question from someone long time back: Why did then Ramana run away from home, (Madurai)?

The answer is: Sri Bhagavan had realized Self about 6 weeks before leaving for Tiruvannamalai. So He did not run away to practice
Sadhana.  He came to Tiruvannamalai only to obey His Father's command, Arunachaleswara's command to come there. He came.
He reported. And He stayed there. That is all. He had even resisted the attempts by others to take Him to other places, including
the equally sublime place like Chidambaram.

So Sri Bhagavan did not leave Madurai to have solitude, because the final purpose of solitude ie. keeping the mind still and
attaining the Atma Bodham, has already been achieved. So He came to Arunachala only as per Arunachaleswara's command.

Like one Azhwar (Madhurakavi Aazhwar?) came all the way down south to see NammAzhwar.

Arunachala Siva.           
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: atmavichar100 on December 20, 2012, 12:21:20 PM
Dear Atmavichar,
   :) There is nothing surprising. What surprised me is that I said exactly this in another thread and there was a debate about it . Call it Ramana Leela or otherwise, had I got this then , that debate would not have prolonged so much.

I always maintained that Solitude is not physical solitude but really remaining as "I AM" :)
--- as Kevala , in kaivalya !
Harih OM!

Tushnim

True

But if physical solitude is a choice / blessing that you have , no harm in making use of it . Problem comes when you are over obsessed in wanting it sacrificing the present for an imaginary future . For me I love spending time in Rishikesh twice a year , apart from solitude , it gives me and some of my close family members a break from the regular chores( no need to cook food , wash clothes , clean utensils etc etc )  and hence act as sort of physical rest / rejuvenation , plus being close to Mother Ganga is a wonderful feeling - lot of prana and it acts as a wonderful detox especially when you come from a City that is filled with noise /atmospheric pollution .
Apart from these benefits - we carry our own body and mind and if I am unable to handle it here , I will be equally miserable there and I am well aware of it  . My brother from USA last time was so much trilled by Rishikesh that he wanted to buy a property there and I told him ,any place is good only when u spend a short time there but when you make it a permanent place it leads to boredom and best is to bring Rishikesh  inside your own house where ever you are . If you have a choice to visit and stay in those places for some time it is fine .If it does not materialize that is also fine .
But to understand this I did spend lot of time in solitude in many places . So in that way compulsory solitude was also beneficial in my case   :)
By the way Swami Sivananda started his Ashram in Rishikesh for the solitude it offered instead of his native town Pattamadi in Thiruvenveli  and so did  and many other saints and Ramana Choose the caves of Arunachala instead of staying in his own home and entire Himalayan Region is full of many such caves and Ashrams and so are many spiritual spots in India all over are situated in wonderful spots that are surrounded by nature and has solitude .Why even Swami Dayanada has kept his Ashram in Rishikesh at a beautiful spot and he too spent many times in solitude reading Scriptures from Swami Tarananad Giri of Kailas Ashram in Rishikesh . So it does have an effect at least in the Initial stages for a sadhak
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Nagaraj on December 20, 2012, 12:32:33 PM
One who is in such a solitude beyond place and time, will have no reason to come up to say, that physical solitude is not mandatory. What is non - solitude for him? Therefore it is meaningless to say, physical solitude is not necessary, for what is necessary or non necessary for such a one? To say so, is simply a pleasure of expression, that is all!

For one who is unable to get solitude, it is said so to encourage him that physical solitude is not a hurdle to yoga, at the same, for one who is able to get soitude, it is makes no sense to say to him that physical solitude is not mandatory.

The issue is neither with the two persons mentioned in the above cases, but the onlooker who interprets if it is necessary or not necessary, He has to be sought. He is the bottom-line. He has broken from tapas, as that is nan udiyaadulla nilai, naam aduvai ulla nilai, any interpretation occurs only when there is the emergence of the 'I'.

Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Nagaraj on December 20, 2012, 01:53:39 PM
See to whom and what Bhagavan is saying. He is telling a devotee and not to a realized person.

He is neither telling it to the devotee in the book or the case or to a realized personl, he is telling it to you - who ever is reading it at that moment. This must be clear.

It is important to note the view of the devotee in the question -

Quote
Devotee: Is solitude helpful for practice?
Maharshi: What do you mean by solitude?
Devotee: To keep away from others.

The whole point is to bring to light the flaw of generalizing the wisdom. Each person is different, with different background, what holds true for one need not be true for the others.

Let me bring into light Talks 107, Swami Paramahamsa Yogananda:

Later the Yogi 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

Solitude, if it comes, it comes.
If there is no solitude its fine too.
A person who tries to change the circumstances is not meditating.
A meditating person is he who sees HimSelf in all circumstances.
When i try to change the "External", its not meditation.
Because Circumstances get so popped up that the circumstances will go againt the person!
Here , Now... Be.
Thats all one can do.
.

In your above thoughts, you are talking about yourself, that is how it is to you. To take that it is the same for others too, so to tell repeatedly to do the same as you, is the mistake in your approach here.

For you, it may be so that Here Now, you Be, thats all you see, you can possibly do. Similarly, when you say -

A person who tries to change the circumstances is not meditating.
A meditating person is he who sees HimSelf in all circumstances.
When i try to change the "External", its not meditation.
Because Circumstances get so popped up that the circumstances will go againt the person!

That other person, you are referring to in your reflection is verily yourself. This ought to be realised. When this is discerned, you wouldn't strive so much to put across your view with rather a push. You let things be, and allow the nature to takes its course in everybody.

The above observations are your own self, who has seen it. Where from is this push your own reflection on others has arisen?

Here , Now... Be.
Thats all one can do.

When that is all it is one can do, does it not strike to you, each time, when you come about and push your discernment on others, you are ceasing from Being, and pouring water in sky? to fall back on yourself? aren't you doing it on avidya?

why can't you just be with your reflection? This ought to be reflected and contemplated upon, that has to be sought.

Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Ravi.N on December 20, 2012, 02:14:20 PM
Friends,
Here is an excerpt from Guru Ramana by s.s .cohen:
"Three years, I said, had passed since that griha-pravesham day, years of great soul-searching, of incessant attempts to
penetrate the Master’s mind, of reflection, study, meditation, and what not; years of extreme efforts to adjust myself to the
entirely new conditions of life, of physical and psychical strain.They were admittedly intense years, in fact so intense, that I
then felt that I must quit immediately, and informed the Master accordingly.
“Bhagavan,” I said on a day then near my hut, “I feel a strong urge to go on a yatra (pilgrimage) to the South –
Chidambaram, Srirangam, Rameshwaram ...,” but lo! a look on Bhagavan’s face struck me forcibly with the thought “Yatra!
what for? Are you still in doubt?” I instantly remembered his words of long ago: “Where is the room for doubt?” and, as if
in reply to a verbal question from him, I continued: “No, Bhagavan, now I feel that I need a change for some months,
which I intend spending in Hindu holy places.”
He smiled approval and enquired about the date and time of my starting,
and whether I had made arrangements for my stay in the various places I was to visit
. Extremely touched by his
solicitude, I answered that I was going as a sadhu, trusting to chance for accommodation.
For three months thereafter I lay on a mat in Cape Comorin, immensely relieved of the mental tension which
the Master’s physical form had caused me. In solitude I plunged in reflections on his blissful silence and calm repose.
The stillness of his mind haunted me everywhere I went – in the beautiful, gem-like temple of the youthful Virgin Goddess,
on the shores of the vast blue ocean around me and the sand dunes, in the fishing villages and the endless stretches of
coconut groves, which ran along the seashore and the interior of the Cape. I felt his influence in the depths of my soul and
cried: “O Bhagavan, how mighty you are and how sublime and all-pervasive is the immaculate purity of your mind! With
what tender emotions do we, your disciples, think of your incomparable qualities, your gentleness; your serene, adorable
countenance; your cool, refreshing smiles; the sweetness of the words that come out of your mouth; the radiance of your
all-embracing love; your equal vision towards one and all, even towards diseased stray animals!”

Seeking Solitude to 'get away from others' is different than seeking solitude for contemplation and ripening of Sadhana.
No wonder that Sri Bhagavan guides people as per their genuine need.
Namaskar
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: atmavichar100 on December 20, 2012, 02:20:13 PM
Quote
Seeking Solitude to 'get away from others' is different than seeking solitude for contemplation and ripening of Sadhana.
No wonder that Sri Bhagavan guides people as per their genuine need.
Namaskar

Ravi

That sums it up very well .
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Nagaraj on December 20, 2012, 02:25:10 PM
Friends,

I am reminded about this wonderful expression of Gregory of Nyssa, a 4th century christian saint:

When I see every hill top, every valley, every plain covered with fresh sprung grass, and then the various array of the trees, and at my feet the lilies, doubly furnished by nature, both with pleasant and with beauty of colour; where in the distance I behold the sea, to which the wondering cloud leads the way, my mind is siezed by a melancholy which is not without happiness; and and when in autumn the fruits disappear, the leaves fall and the boughs are left bare, we are absorbed in the thought of the eternal and continously recurring change in the accord of the marvellous forces of nature. Whoever apprehends this with this intelligent eyes of the soul, feels the littleness of man compared with the greatness of the universe.

Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Jewell on December 20, 2012, 04:00:41 PM
Dear Friends, When this  subject is in mind,i think that we all are only defending our own way of practice and living. That is natural. The way i see and feel it,Bhagavan is saying only this - Dont wait for special apangments to dive inward. Dont depend on circoumstances,wherever you are,dont try to change it,USE IT. You are not the one who is affected. That is the whole point! Dont be attached to anything,solitude too,or not solitude. It doasnt matter.-  It is His will anyway. If it is solitude good,if it is not,again good. Surrend. Thats the way i see it,and we all should do what ever He show us to do. With love and prayers,
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Jewell on December 20, 2012, 04:20:24 PM
Solitude,or not,it is not something we can chose,no matter how much we try. We can go anywhere,but we cannot run away from us. We cary our mind with us. For someone is good to be alone,and for others is not. But,the whole point is to face with our own mind,were ever we are. With love and prayers,
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Nagaraj on December 20, 2012, 04:26:41 PM
Sri Jewel, and friends,

just in a lighter vein, :) ultimately, what you have expressed also becomes your own way and practice which you have expressed, which also amounts to defending our own way of practice and living :D

it becomes an endless cycle, then, is it not? then there would be no scope of exchanges at all. Infact, this expression of yours has come from profound insight, discerning the futility of reasoning, each one ultimately converses with oneself alone, and it is absolutely not possible to share knowledge, knowledge has to sprout from within, knowledge is not something that can be given or taken. that was the essence that was being communicated in the series of exchanges now and in the past. you have come to right conclusions, which i truly believe is in line with the teachings of Sri Ramana, Sri Ramakrishna, the Knowledge scriptures, and others. we now realise, what good it is in presenting our views, who presents the views and who receives it? when such flashes occur from within, we just want to keep quiet and surrender, knowing how little we are, how small we are.

When the amrit manthan happened, in the ocean, when the devas and asuras churned the ocean, both poisons and nectar sprang forth, and only in the end, only finally, the nectar came. When the churning is happening, many things come up, but the true disciple ignores the semi divine wonderful things that spring from the churning and stay put with the real purpose, the ultimate truth.

It may also seem all are saying the same truth, but in their own way, but true disciple realises and stops not with this, he surrenders and gives up!!! all is maya.

:)

Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Nagaraj on December 20, 2012, 04:46:50 PM
Bingo, I knew, you would ask this, :D

my answer: "I do not know", i am comfortable in saying this so, all that i surely know is the fact of my not knowing! This much I can vouch safe clearly! However I am prompted to present the below words of a great Sage and I believe He is doing so. That is faith!

O Mother, what a machine is this that Thou hast made! What pranks Thou playest with this toy Three and a half cubits high!

God alone is the Doer. I say: 'O Lord, I do as Thou doest through me. I speak as Thou speakest through me. I am the machine and Thou art the Operator. I am the house and Thou art the Indweller. I am the engine and Thou art the Engineer.'


:)

Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Beloved Abstract on December 20, 2012, 06:59:01 PM
when you BELIEVE you are a separate person you are already in solitude from " others " .
what is really surrendered in realizing truth is the story of the self , the BELIEF that you are a separate person .
what stops us from being quiet is fear of truth , because to the mind , truth , which the mind sees as nothingness , is death , so it avoids it by telling stories about things .

there was a farmer had a dog and Bingo was his name oh
B - i - n - g - o    B - i - n - g - o    B - i - n - g - o
and Bingo was his name oh

 ;D
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Nagaraj on December 20, 2012, 07:06:07 PM
what stops us from being quiet is fear of truth , because to the mind , truth , which the mind sees as nothingness , is death , so it avoids it by telling stories about things .

Where is fear Beloved Abstract? and Where is death? where is nothingness and where is the mind? what is avoided? and who tells stories about things?

IN the same line as you have expressed -

when you BELIEVE you are a separate person you are already in solitude from " others " .
what is really surrendered in realizing truth is the story of the self , the BELIEF that you are a separate person .

So long you believe in stories, stories you will see, the belief that you are seeing and telling stories, makes you see things as stories!

When you are able to see the Stories as the not yours, but His, all stories ceases! Or when you are able to see the stories not different from the Self, all stories cease!

:)

Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Beloved Abstract on December 20, 2012, 07:57:02 PM
lol     :)
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Beloved Abstract on December 20, 2012, 07:58:43 PM
" i LOOOOOVE stories ! "  ..... Homer Simpson
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on December 21, 2012, 09:28:50 AM
BLOSSOMS OF BLESSINGS:

Part II: continues...

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. That is liberation, mukti.


                                                             - Talk No. 12.

Maharshi: When a man dies,  the funeral pyre is prepared and the body is laid flat on the pyre. The pyre is lit. The skin
is burnt, the flesh and then the bones until the whole body falls to ashes. What remains thereafter? The mind. The question
arises, 'How many are there in this body --- one or two?' If two why do people say, 'I' and not 'we'? There is therefore only
one. Whence is it born? What is its nature? (swarupa)? Inquiring thus the mind also disappears. Then what remains over is seen
to be "I'. The next question is 'Who am I?' The Self alone. This is contemplation. It is how I did it. By this process, attachment
to the body (deha vasana) is destroyed. The ego vanishes. Self alone shines.

                                                                    - Talk No. 34.

*****

Blossoms of Blessings - Part II - concluded.

Arunachala Siva.
   
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on December 22, 2012, 10:33:31 AM
BLOSSOMS OF BLESSINGS:

Part III:

Maharshi: 'I am that I am'. 'I am' is God.  -- not thinking 'I am God'. Realize 'I am' and do not think I am. 'Know I am God'
-- it is said, and not 'Think I am God.'

Later Sri Bhagavan continued: It is said "I AM that I AM". That means a person must abide as the 'I'. He is always the
'I' alone. He is nothing else. Yet he asks 'Who am I?' a victim of illusion would ask 'Who am I?' and not a man fully aware of
himself. The wrong identity of the Self with the non-self makes you ask, 'Who am I?'

Later still: There are different routes to Tiruvannamalai, but Tiruvannamalai is the same by which ever route it is gained.
Similarly the approach to the subject varies according to the personality. Yet the Self is the same.  But still, being in
Tiruvannamalai, if one asks how to realize the Self it looks absurd. You are the Self. Remain as the Self. That is all. The
questions arise because of the present wrong identification of the Self with the body. That is ignorance. This must go.
On its removal the Self alone is.

                                                   Talk No. 354.

Mrs. Jennings: Sri Bhagavan says that the state of Realization is freedom from the tyranny of thoughts. Have not the
thoughts got a place in the absence of things -- may be on a lower plane?

Maharshi: The thoughts arise from the 'I-thought' which in its turn arises from the Self. Therefore the Self manifests as
'I' and other thoughts. What does it matter if there are thoughts or no thoughts?

Devotee: Are good thoughts helpful for Realization? Are they not authentic via media, a lower rung of the ladder, to Realization?

Maharshi: Yes -- this way. They keep off bad thoughts. They must themselves disappear before the state of Realization.

Devotee: But are not the creative thoughts an aspect of Realization and therefore helpful?

Maharshi: Helpful only in the way said before. They must all disappear in the Self. Thoughts, good or bad, take you farther
and not nearer, because the Self is more intimate than thoughts. You are Self, whereas thoughts are alien to the Self.

Devotee: So the Self finally absorbs its own creation which had helped its Realization. Whereas civilization wrongly worships
and so separates and 'short circuits' its own creations which had helped its advance.

Maharshi: Are you not distinct from thoughts? Do you not exist without them? But can the thoughts exist without you?

                                                                         - Talk No. 341.

*******

Arunachala Siva.
                                                                         
               
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on December 23, 2012, 10:38:42 AM
Devotee: Is there avidya?

Maharshi: For whom is it?

Devotee: For the ego-self.

Maharshi: Yes, for the ego. Remove the ego; avidya is gone. Look for it, the ego vanishes. The real Self alone remains.
The ego professing avidya is not to be seen. There is no avidya in reality. all Sastras are meant to disprove the existence
of avidya.

Devotee: How did the ego arise?

Maharshi: Ego is not. Otherwise do you admit 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 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? Similarly, can there be ignorance before the
self evident and self luminous Self? If you know the Self there will be no darkness, no ignorance and no misery.

It is the mind which feels the trouble, misery, etc., Darkness never comes nor goes. See the Sun and there is no darkness.
Similarly, see the Self and avidya will be found not to exist.

Devotee: How is one to know the Self?

Maharshi: Knowing the Self means Being the Self. Can you say that you do not know the Self? Though you cannot see your own
eyes and though not provided with a mirror to look in, do you deny the existence of your eyes? Similarly, you are aware of the Self even though the Self is not  objectified. Or, do you deny your Self because it is not objectified? When you say, 'I cannot know the Self', it
means the absence in terms of relative knowledge, because you have been so accustomed to relative knowledge that you identify
yourself with it. Such wrong identity has forged the difficulty of not knowing the obvious Self because it cannot be objectified.
And you ask, 'How to know the Self?' Your difficulty is centered in 'How?' Who is to know the Self? Can the body know it? Let
the body answer. Who says that the body is perceived now?

                                                      - Talk No. 363.

Arunachala Siva.     
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on December 24, 2012, 01:54:06 PM
BLOSSOMS OF BLESSINGS:

Part III:

Devotee: How to meditate?

Maharshi: Concentrate on that one whom you like best. If a single thought prevails, all other thoughts are put off and finally
eradicated. So long as diversity prevails, there are bad thoughts. When the object of love prevails one good thoughts hold the
field. Therefore, hold on to the one thought only. Dhyana is the chief practice.

A little later 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 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 thoghts.
Peace of mind is brought about by dhyana alone.

                                          - Talk No. 371.

Arunachala Siva.   
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on December 26, 2012, 01:34:14 PM
BLOSSOMS OF BLESSINGS:

Part III: continues.....

Devotee: When I read Sri Bhagavan's works, I find that investigation is said to be the one method for Realization.

Maharshi: Yes. 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.

Devotte: Is not dhyana one of the efficient processes for Realization?

Maharshi: Dhyana is concentration on an object. It fulfills the purpose of keeping away diverse thoughts and fixing the mind
on a single thought, which must also disappear before Realization. But Realization is nothing new to be acquired. It is already
there, but obstructed by a screen of thoughts. All our attempts are directed for lifting this screen and then Realization is
revealed.

.......
                                      Talk No.  390.

***

Arunachala Siva.
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on December 27, 2012, 11:35:10 AM
BLOSSOMS OF BLESSINGS:

Part II - continuies...

Devotee: Is concentration of mind one of the sadhanas?

Maharshi: Concentration is not thinking one thing. It is, on the other hand, putting of 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 at 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.

                                                                - Talk 398.

Arunachala Siva.   
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on December 28, 2012, 02:45:47 PM
BLOSSOMS OF BLESSINGS:

Part III - continues.....

Devotee: It is said that the Guru can make his disciple realize the Self by transmitting some of his own power 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 sensed of duality is removal of ignorance. So long as the duality persists
in you, the Guru is necessary. Because you identify yourself with the body you think the Guru too to be of 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.

                                                                Talk No. 282.

Arunachala Siva.   
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on December 29, 2012, 10:25:30 AM
Devotee: The Heart is said to be on the right, on the left or in the center. With such differences of opinion how are we to
meditate on Hridaya?

Maharshi: You are and it is a fact. Dhyana is by you, of you, and in you. It must go on where you are. It cannot be outside
you. So you are the center of dhyana and that is the Heart. A location is however given to it with reference to the body.
You know that you are. Where are you? You are in the body and not out of it. Yet not the whole body. Though you pervade the
whole body, still you admit of a center where from all your thoughts start and wherein they subside. Even when the limbs are
amputated you are there but with defective senses. So a center must be admitted. That is called the Heart. The Heart is not merely
the center but the Self. Heart is only another name for the Self.

Doubts arise only when you identify it with something tangible and  physical. The scriptures no doubt describe it as the source
of 101 nadis etc., In Yoga Vasishta, Chudala says that kundalini is composed of 101 nadis, thus identifying one with the other.

Heart is no conception. No object for meditation. But it is the seat of meditation. The Self remains all alone. You see the body in
the Heart, the world in it. There is nothing separate from it. So, all kinds of effort are located there only.

                                                                           - Talk No, 403.

***

Arunachala Siva.       
 
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on December 30, 2012, 10:00:51 AM
Blossoms of Blessings:

Part III:

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
the anxiety for the future.  Hold fast to the Self, these will disappear.

                                            - Talk No. 240.

Devotee: What is sphurana (shining)?

Maharshi: Aham, Aham - is the Self. Aham idam. '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 is the Self. When it flies at a tangent and says, 'this', it is the ego.

                                                - Talk No. 363.

Blossoms of Blessings - concluded.

Arunachala Siva. 
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: sanjaya_ganesh on December 30, 2012, 12:20:42 PM
:) I cant believe people went to Maharishi and asked questions like these - "What is the best thing to do for ensuring the future?", "The Heart is said to be on the right, on the left or in the center. With such differences of opinion how are we to meditate on Hridaya?"

How does these all matter - when all you have to do is to find who is asking and wanting answers to these? I can only compare Maharishi;s patience with one thing - NATURE herself, the great maha maya. How patiently he answers even such questions, just like mother nature (maha maya) acts. Of course, Maha Maya is nothing but Maharishee's shakthi.

Sanjay
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: atmavichar100 on December 30, 2012, 12:37:15 PM
:) I cant believe people went to Maharishi and asked questions like these - "What is the best thing to do for ensuring the future?", "The Heart is said to be on the right, on the left or in the center. With such differences of opinion how are we to meditate on Hridaya?"

How does these all matter - when all you have to do is to find who is asking and wanting answers to these? I can only compare Maharishi;s patience with one thing - NATURE herself, the great maha maya. How patiently he answers even such questions[/b]]How patiently he answers even such questions (http://[b), just like mother nature (maha maya) acts. Of course, Maha Maya is nothing but Maharishee's shakthi.

Sanjay

It is very important to have a clear mind .Only a clear mind can understand what is right or wrong and perform right action .Even God or Gurus words are completely misunderstood if the mind is not clear .Hence a clear mind is very important for correct Sadhana - Mathru Sarada ( on her New Year 2012 Message )
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on December 30, 2012, 12:53:10 PM
dear atmavichar100,

Sri Bhagavan is known for His phenomenal patience. Any answer from Him will revolve only around: Find out who you are?
Find out who is the doubter?  People have asked questions as to when their daughters' marriages would take place!
Sri Bhagavan had answered those questions too.   

Arunachala Siva.
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: atmavichar100 on December 30, 2012, 01:35:59 PM
dear atmavichar100,

Sri Bhagavan is known for His phenomenal patience. Any answer from Him will revolve only around: Find out who you are?
Find out who is the doubter?  People have asked questions as to when their daughters' marriages would take place!
Sri Bhagavan had answered those questions too.   

Arunachala Siva.

Yes Bhagwan's Brahma Astra was always this "Enquire the enquirer" .
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on December 31, 2012, 10:30:50 AM
Simply Be Aware:

Why do we go to listen to someone? Why do we read books? Is it because of the hope that the speaker or writer will
convey something new to us? Novelty is a trap!

'Navo navo bhavati' say the Vedas, of Reality. 'It is new, ever new.' Maharshi while extolling this statement, pointed out
that the conception of 'new' presumes the concept of 'old'. Thus Maharshi explained  that navo-navo means 'fresh, 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 that the Supreme Sage is ever born and daily renewed. Association (satsnagh) 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, we feel the freshness, we perceive the living embodiment of the saying, 'navo navo bhavati.'

Every saint and (why not?) each one of us lives this 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.

contd.

Arunachala Siva.   
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on January 01, 2013, 10:21:43 AM
Simply Be Aware:

continues.....

'We are the light of the world', says Jesus. He also says, 'Be a light unto yourselves.' One is told that 'light', which means radiance,
also means  'not heavy'. So, be a light and be a light. Comparisons and contrasts, agreements and contradictions, all hear and no
light? Is this the Vidya or Knowledge which leads to Vimukti or Freedom?

Bhagavan Ramana says, 'Know that in the minds of the learned here, 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 oneself and vice versa.

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.

So, to be oneself is to be ever fresh, to be ever reborn. To be still in the repose of one's heart is the acme of creativity.

Maharshi would tell us not to make any effort to give up imperfections or unreality. If you affirm the positive, the negatives
will drop off by themselves.

What is the negative? Once, the 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 Truth as outside of you.
The truth that is within you, nobody can take away from you. That is the 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.

contd.,

Arunachala Siva.             
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Jewell on January 01, 2013, 08:00:53 PM
Dear Sri Subramanian Sir, Wonderful words! Yes,whatever we learn,aknowledge,will be in thoughts only,making us come only deeper to concept world. And we are That constant factor,that solid backround of all thoughts,all experiences. Summa Iru,just Be. Thank You sir! With love and prayers,
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on January 02, 2013, 09:20:53 AM
Simply Be Aware:

continues.....

Somebody asked 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 an effort to reach somewhere.  What I am telling you is to de-
hypnotize yourself from all these concepts."

Are we prepared to dehypnotize 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!

We make so much effort to improve, to change our lives, to live happily. Have we 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 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 the thief, turns himself into a policeman to catch the thief who is himself. Will the mind
pave the way for its own destruction?

Someone asked Maharshi, "If we remain in that state, how can we attend to worldly activity?" Maharshi replied, "With an
imperfect, diluted mind, you 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 its energy from the Self. If borrowed glory can achieve
so much, is it difficult to conceive that with the Source Energy you would be better equipped?

Paul Brunton asked Maharshi: "Maharshi, you are in a jungle ashram. It is alright. There are no problems here, no crowd, 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, "There is no contradiction between work and wisdom."

Who works? Who meditates? It is myself. I am working. I am meditating. I am in that state. Remove work, meditation, contemplation,
and what remains?  I AM. Why pay so much attention to work, meditation, and so on? Why not abide as I AM? Simply be aware.

CONCLUDED.

Arunachala Siva.                         
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on January 03, 2013, 10:35:25 AM
Dedicate Yourself to Pursuit of Self Enquiry:

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 Atmaanaam Viddhi -- Know the Self. 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'. Enquiring 'Who am I?' or seeking 'Whence am I?' is the direct means. This quest is
the fundamental teaching of Sri Bhagavan Ramana Maharshi.

'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 embedded 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, the dreaming and the deep sleep states - which also takes place
only in Consciousness. Likewise, the pairs of opposites, called dwandhva, 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.

contd.,

Arunachala Siva.             
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on January 04, 2013, 08:53:35 AM
Dedicate Yourself to Pursuit of Self Enquiry:

continues....

Thus, Consciousness is the ground or screen on which the play of the triputi, avastha thraya, and dhwandhav 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 activity is called 'introspection'. This turning inward is
the beginning of spiritual effort called sadhana. Taking a right about turn from the triputi, avastha thraya and dhwadhva
to the Chit (Total Consciousness) is the positive key to open the gates to 'Know Oneself.' Becoming conscious of or aware
of something else brings in the triputi, avastha thraya and dhwandhva. But Pure Consciousness is Pure Awareness per se.
It is the basis for all motion, while remaining motionless - unaffected by any such  movements.

Perhaps an analogy will help us understand Consciousness as our basis.

Electricity flows through a wire. It is invisible and intangible. When an electric bulb is connected to that wire, the lamp is lit.
The color of the bulb determines the color of the light. When flowing through a fan, the current makes fan rotate. Connected
to a pump, it lifts water. The current flowing in all these cases is one and the same. But its effects are different. Similarly, when
the pure light of Consciousness passes through different physical, emotional, mental and ego ventures, it looks as though it
is limiting itself by taking the color and texture of that particular vesture.  Since the bulb, fan and pump are visible to the eye,
and not electricity their utility aspects engage one's attention and root or cause -- the electricity - being ignored. Likewise, man's
activities ensnare him and make him forget his very nature as Consciousness.

continued....

Arunachala Siva.           
 
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on January 05, 2013, 12:53:58 PM
Simply Be Aware:

continues......

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 the gold ornaments having no existence apart from 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 ego thrives in the
multiplicities as a conscious perceiver and enjoyer of the world. It hops from one form 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 as samsara. Freedom
from such bondage is called Moksha, re-establishment in total Consciousness.

Abidance as Pure Consciousness is the ultimate goal of human life -- the release from ego!

How to effect it?

Through Atma Vichara, Self Enquiry, release from the bonds of ego is gained. This is the process of Who am I? - enquiry,'  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 enquiry. -- avichara. This avichara is sustained
and strengthened by avidya - 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.

continued......

Arunachala Siva.       
   
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on January 06, 2013, 01:57:57 PM
SIMPLY BE AWARE:

continues.....

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 and meaning of Know Thyself.

Bhagavan Ramana put it all in a sutra aphorisms. He summarized the whole process into four pregnant words. deham, naham, koham,
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 coming of 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.

Simply Be Aware - concluded.

Arunachala Siva. 
     
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on January 10, 2013, 10:58:16 AM
Dissolving into Stillness:

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 undeniable present
in the spaciousness  of the moment.

The Tirumandiram says, 'Nature is in 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 changelessness hidden  in the ever changing!

If perceived is an ever changing flow, does it not imply that the perceiver is changeless?

contd.,

Arunachala Siva.     
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on January 11, 2013, 12:48:57 PM
DISSOLVING INTO STILLNESS:

continues.....

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 Sri 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 cling to the magnet, itself actionless.
Sri Bhagavan says in Arunachala Ashtakam, 'I was drawn to Arunachala and nearing it I saw it as the Unmvoing!'

All creation is made up of five elements -- earth, water, fire, and ether, and all that move and move not are only a combination of
these five elements. Sri Bhagavan addressing Arunachala, says, 'The five elements, all living beings and the vast expanse of the
universe are nothing but You alone.' (Arunachala Padigam).

What is the basis, the ground of these five elements? The Puranas state that Siva, the One, created Sakti, His consort, the Second,
and then all creation was brought forth. Siva, the static aspect, creating Sakti, the dynamic aspect, followed by the entire process
of evolution.

The process of evolution, 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.

contd.

Arunachala Siva.
           
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on January 12, 2013, 01:50:34 PM
DISSOLVING INTO STILLNESS:

continues.....

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 forth from seed again. The process goes on. This is the same for all living beings.

Why? Where exactly does all this begin? Where does it end?  Obviously, scientifically, all these questions remain unanswered.
But spiritually, every one of us carries the answer within ourselves.

Nature's gift to 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 the five elements, of static and dynamic principles, is known if   
these three states of being are carefully analyzed and the truth experientially realize.

Sleep is blessed relief from the slings and sorrows 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 deep states, man daily enacts the drama of evolution and involution.

Arunachala Siva.
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on January 13, 2013, 01:12:52 PM
DISSOLVING INTO STILLNESS:

continues.....

The act of dreaming is indicative of the fact that each one of us 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 of all creation. This is Awareness is the substratum of the waking, dream and deep sleep states. Sri Bhagavan
calls this Awareness the Self or the Heart.

If 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 Awareness and Ananda, eternal joy, compassion, pure Intelligence, 'choiceless
awareness'. It shines as such everywhere.

sub chapter concluded.

Arunachala Siva. 
       
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on January 14, 2013, 09:33:41 AM
THE ALL IMPORTANT SCIENCE:

Sri Venkateswara Sarma was an astoundingly exceptional astrologer. He was a genuis from childhood. His extraordinary
intelligence enabled him to master the most abstruse and difficult branch of astrology -- PRASNA -- even at a very tender
age. He was acclaimed as the wisest student even by his guru. Prasna is an astrological science based on, and also a perfection
fruition of, mathematics and intuition.

The technique in Prasna demands neither horoscope nor the palm of a person to read. The details required of the person who
wants to an astrological prediction are his name, the first letter, the first word of his question, the direction (like east) towards
which he is turned while raising the question, the time, the geographical location from where he hails and a few other simple
details, which might seem totally unconnected to astrology. Taking these into account, the Prasna astrologer, within seconds, will
have to mentally draw the horoscope -- to do that so quickly demanded very great mathematical precision and perfection. Having
drawn the horoscope within his mind and in a flash also having studied it, he will have to wait, prayerfully. From the depths of his
inner intuition, words will gush forth and sentences start coming through his lips. They form the astrological predictions for the
questioner.

As this Prasna process is not merely based on astrological mathematics but also culminates in intuitive revelation, the predictions
are said to be amazingly accurate and correct to the minutest detail.         

Now how this Venkateswara Sarma, got influenced by Sri Bhagavan, let us see.

contd.,

Arunachala Siva.
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on January 15, 2013, 12:47:59 PM
THE ALL IMPORTANT SCIENCE:

continues.....

For a lay person like me to understand the powerful nature of this science (prasnam), Sastrigal Mama (Venkateswara Sarma) cited
an example.

One day, a merchant came to his house when he was engaged in offering worship in his puja room. His wife informed him that one
Nagappa Chettiar was waiting in the verandah and that he seemed worried and in a hurry too. Not willing to interrupt the process
of his elaborate pura, by merely listening to the name of and the few details given by his wife, Sastrigal Mama, within a minute,
began giving the prediction:

'Tell Nagappa Chettiar that he has come to inquire about his lost diamond ring. He suspects his servant. Assure him that no one
has stolen. In his garden, near the well, there are two rows of plantain trees -- on one side only two trees are there and on the other
a cluster of them. Let him search under the two trees. The diamond ring is lying there. While he was washing his clothes, on the washing stone, the ring had slipped off his ring and fallen there, unnoticed by him.'

No need to say that this proved true to the minutest detail! This was one among many of his amazingly accurate predictions. Hence
Sastrigal Mama was in great demand in those days. Such astounding success necessarily convinced him that this branch of astrology
--- Prasnam - was the most perfect science.

During that period, he heard for the first time, about Sri Ramana Maharshi. He saw Sri 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 Sri Bhagavan gave, instantaneously made  Sastrigal His slave. He had a strong desire to stay with the Maharshi, permanently,
renouncing everything he 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?'

Sri Bhagavan looked at him intently for some time, in silence. Then, slowly but firmly, He replied: 'The science of the Self is superior
to all the other sciences.'

contd.,

Arunachala Siva.

                 
 
   
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Jewell on January 15, 2013, 07:57:23 PM
Beautiful story,dear Sri Subrsmanian sir,with beautiful words of Bhagavan in the end.

I have read it before,and always,same thought come,that we always hold stubbornly and fearfuly to sime thing which we find very hard to let go. Always some attachment is there. But Bhagavan knows the ways to make us drop it unnoticably,quietly,with His magical and playful ways and tricks.

And true,there is no Reality except True Reality,all else is the dream only and all atachments belongs to the mind and body only. And the mind will use whatever it can just to stay alive,to continue its existence of contradictions and conflict.

Thank You Very much!

With love and prayers,
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on January 16, 2013, 10:28:32 AM
THE ALL IMPORTANT SCIENCE:

continues.....

Sastrigal Mama was at the height  of his career. For every prediction, he was enormously rewarded. He was thus earning a lot
of money, amassing vast wealth.

Yet, these conclusive words from the Master, gave him the total conviction to renounce his lucrative profession the same day, and
pursue the science of Self. His wife too fully agreed with him. The rest of their lives they lived in utter poverty, at the holy feet of
the Sadguru, under the protective shade of the Sacred Hill, Arunachala.

What is this all important science of the Self?

The Random House Dictionary of the English language gives the following definition for the words 'science' and 'knowledge'.

Science: (noun): A branch of knowledge or study dealing with a body of facts or truths, systematically arranged and showing
the operation of general laws. From the Latin word 'skeeyenteeya',  'knowledge'; from the Latin root 'skee', 'know' from the Sanskrit
'sastra'.

Know: (verb transitive): To perceive or understand clearly and with certainty. From the Middle English 'knowen', 'knawen', from
old English 'geknavan'. Akin to the Greek 'gnosis', 'knowledge'. All of which derive from the Sanskrit root 'jna' as in 'Jnana', knowledge,
direct knowledge of the Absolute.

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 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 the other sceinces.

continued....

Arunachala Siva.                 
   
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on January 17, 2013, 10:28:34 AM
THE ALL IMPORTANT SCIENCE:

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 be thus 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.

To discover the truth about oneself Sri Bhagavan said, one had to delve within and seek the source of all one's activities. If  the
Truth is not within oneself, He said, then the Truth definitely cannot be found outside. To drive home this vital point, Sri Bhagavan
never indulged in jargon or polemics. He referred to one's daily experiences. No one can say, 'I do not exist'. I don't  what is sleep,
dream, hunger, thirst,' and so on. By drawing one's attention to such common experiences, He made one realize that one is nothing
but the truth.

Every one refers to himself as "I" only. The entire population, millions and millions, all the time says, referring each to themselves,
'I', only 'I'. Are there so many million I's? Conversely there is only one 'I' by which countless number of bodies are referred to! Is it
not so 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.

contd.,

Arunachala Siva.             
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on January 18, 2013, 08:37:03 AM
THE ALL IMPORTANT SCIENCE:

CONTINUES.....

What is this 'I'? In the body, which is insentient, there arises a sense of alertness, a sensation of 'I'. It is termed 'mind'.
Bhagavan Ramana says that if one investigates the nature of the mind, it is seen to be a bundle of thoughts. On scrutiny
as to what remains after eliminating all thoughts, it will be found that there is no such thing as mind apart from thoughts.
Mind, is therefore, a function wherein the 'I' acts as the basis for all thoughts. All thoughts are related to 'I'. Every thought
is either about oneself or connected with oneself as individuals, objects, things, events, or opinions. All these are rooted in
one as 'I'. Thus the 'I' in each one is only an 'I'-thought, the ground for the entire gamut of countless thoughts.

Everyday, the first thought on waking from sleep, is this 'I"-thought. In sleep you do not know anything, including the 'I' with which
you refer to yourself. This 'I' or 'I' thought completely subsides in deep sleep, along with its chain of other thoughts. If we further
observe carefully, it will be seen that the last thought to 'set' before deep sleep is this 'I' thought. Where does this 'I' set and where
from does this 'I' arise? To find out the source into which the 'I' merges and from which the 'I' again rises, we have the assured help
of Sri Bhagavan. He guides us further on by pointing out that the 'I' in truth has no beginnings or endings. It continues unbroken
even in deep sleep when the apparent sense of 'I', as we know it in waking, disappears. We can say so with certainty because we do
not feel any gap in our existence when we wake up. On the other hand, we declare that we slept well. Hence, that which is, even
when the waking 'I' or the 'I'-thought is not, is our real nature. It is called the Self.  Sri Bhagavan calls it the 'I'-'I', to denote that it
is unbroken, that it ever is, unlike the 'I' thought which comes and goes.,

continued.... 

Arunachala Siva.             
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on January 19, 2013, 08:43:45 AM
THE ALL IMPORTANT SCIENCE:

continues...

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 movies have a beginning and an end, but the screen on which they are projected is unchanging and eternal.
Sri Ramana said that the 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 enquiry is to hold on to the 'I', transcending all the differing 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.

A dialogue recorded between Sri Ramana Maharshi and Paul Brunton in 1933, makes this absolutely clear. It is published in Brunton's
resourceful book, A Search In Secret India:

------

Sri Ramana said, 'You say, 'I think'. That means that you are saying it now when you are awake. Anyway, you admit that you exist
in deep sleep, don't you?'

'Yes', answered the seeker, 'but I did not function then.'

Said Maharshi, 'So then, you existed in deep sleep. You are the same one who continues to exists, are you not?'

'Yes', answered the seeker.

'But with this difference', persisted Sri Ramana, 'that you did not function in your sleep. Rather, you are associated with the
thinking faculty in your waking state and you are disassociated from it in sleep. Is it not so?'

'Yes', answered the seeker.

'Which, then, is your real nature?' said the Maharshi, bringing the matter home. 'Is it to be associated with thinking or disassociated
with thinking? Who is the 'I' behind all this? And whose is the ignorance? Answers to these questions will alone suffice to prove that
you are already realized. Is there anyone who denies his own existence? Or anyone who can say that he did not exist in sleep?
Pure Existence is thus admitted. The admission implies consciousness. Thus, all men are realized. There is no ignorant man at all.....

'In your deep sleep you were not confined to your body, but persisted as pure existence, your own true nature. Now in your waking
state, you continue to be the same existence with the limitations of the body added. These limitations make you see other objects.
Hence desires arise. But the state of desirelessness in sleep made you no less happy than now. You did not feel any want. You did
not make yourself miserable by not entertaining desires. But now you entertain desires because you limit yourself to this body. Why do you wish to retain these limitations and continue to entertain desires when your pristine Self, as experienced in deep sleep, is always
present? Find out who this Self, this 'I' is. On doing so and abiding as 'I', all doubts and suffering will be cleared up.'

----------

Arunachala Siva.                     
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on January 20, 2013, 09:42:54 AM
The All Important Science:

continues.....

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 the 'I' thought. How? When thoughts arised 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 is the sole effort one has to put forth to find out
one's own Truth.

Sage Vasishta enliightened  Lord Rama: "Shining in every body as 'I' - 'I' is nothing but the Self on which one has to meditate.....
With the stick of enquiry 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 enquires as to who one is and what one is, and finds out the Truth, one becomes oneself,' says Bhagavan Sri 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'.

sub chapter concluded.

Arunachala Siva.     
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on January 21, 2013, 08:16:31 AM
YOU ARE THAT:

"To tread the path of Self Knowledge is like the 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 seekers who long to turn the practice of spirituality.

But Sri Bhagavan emphatically asserts:

"Self Knowledge is an easy thing,
The easiest thing there is."

                          (Atma Vidya Verse 1)

Is it easy or difficult?
It is both!

It is 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:

then Self Knowledge is the easiest thing there is.

With mind you are far, far away from Self Knowledge, unreachable by the mind.

Without the mind, you are already THAT!

So its easiness or 'most difficult-ness'  depends on 'You'. By itself, spirituality is neither easy nor difficult. Or, to put it in another
way, it is both easy and difficult.

How?

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 even feel it! So subtle is it that we must only accept that it 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 amount of the elements is ether.

Can you imagine? Mind is far subtler than ether, say the Vedas!

continued......

Arunachala Siva.     
     
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on January 22, 2013, 08:47:25 AM
YOU ARE THAT:

continues.....

Mind is nothing but a bundle of thoughts, says Sri Maharshi. 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 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 one eternal unvarying ground of all existence. All else is , by definition, neither real nor true. Everything comes and
goes and 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?

That is:

We do not even 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 '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 try to tackle it as a problem, then the mind becomes all important, predominant, projecting the whole undertaking
as extraordinarily difficult, almost impossible.

continued.....

Arunachala Siva.
                   
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on January 23, 2013, 08:52:03 AM

Continues.....

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 further proof other than your own experience. With proper Self enquiry , 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.

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 (not thinking) is the clue.

All the questions and baffling riddles are raised, reared, prolonged, 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 -- a solid iron wall between Self Knowledge
and your vibrantly feeling, Being it.  Where there is mind, THAT  is not felt;  where there is THAT alone, there is no mind!

Truth, Reality is your real Being, devoid of every trace of thought. That is Self. To BE  this Silence, which is Self, is 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 Sri Bhagavan.

continued......

Arunachala Siva.     
   
           
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on January 24, 2013, 08:39:11 AM
continues....

"To be" (the Self) is the easiest thing there is, since you have nothing to do but only simply to "BE" -- your eternal 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.

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 the 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 Enquiry, are mind oriented, says Sri Bhagavan.

Why not listen to the Master, Bhagavan Ramana, who says, "You are the Self" and "Self Knowledge is the easiest thing there is."

Why cling to our state of uncertainty and doubt, which is worse than poison, binding us as it does to 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 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.

concluded.

Arunachala Siva.         
       
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on January 25, 2013, 08:59:24 AM
WE ARE GOD:

'We are God (Iswara). Iswara Drishti (i.e. seeing ourselves as God) is itself Divine Grace. So we need Divine Grace to get God's
Grace.'  Maharshi smiles......

                                      - Talk No.  29.

Maulana Mansur al-Hallaj of the Middle East was sent to the gallows by the Orthodoxy for saying, 'Ana'l Haqq' ( I am God). That
was in the 9th century A.D. Centuries earlier than that, two milliennia before now, a carpenter/s son of Nazareth in Israel, who said,
'I and my Father are one'  and " I am the Truth' was nailed to the Cross at the instance of Orthodoxy. A few centuries before the
Good Shepherd was thus eaten up by bad wolves of Orthodoxy, an Athenian sculptor turned philosopher called Socrates was made
to drink a deadly cup of hemlock for 'heinous crime' of telling Athenians 'Gnothi Seauton' - Know Thyself.

Mansur, Jesus, and Socrates were all men of Truth, true God-men. What they said was nothing but the Truth . Yet, why were they
killed by their fellowmen? Mind you, their killers were all religious people, not non believers.

The killers believed that God is out there, up there, beyond there, not within. They thought, as men still do, that men and women
with their bodies and minds, were different from one another and that God ruled over their destinies. Mansur, Jesus, and Socrates,
on the contrary, had lost their individuality and found the everlasting, limitless, luminous Truth - God - within them, called by them variously as Haq, Allah, Eli and so on. When they said 'I' they meant the one Universal Self, within each being where to their killers
'I' was no more than the person uttering that word.

continued....

Arunachala Siva.
               
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on January 26, 2013, 10:23:27 AM
WE ARE GOD:

continues......

Even in this country, where the Mahavakyas like "I am Brahman",  "You are That (Brahman)" etc., were given to men thousands
of years ago, there has been a long philosophical feud between those who said that the individual soul is God, Absolute Itself,
and those who said, 'No, they are two different things; the jiva (individual) is just an aspect of God, the personal God, and the
part cannot hold the Whole.'

Bhagavan Ramana, in His benedictory verse to His Tamizh translation of Acharya Sankara's Atma Bodha said: "Can Sankara,
the Enlightener of the Self, be different from one's own Self? Who but He does this day, abiding as the inmost Self in one, speak
this in the Tamizh language?"  It would, therefore, not be proper to speak of Bhagavan Ramana and Acharya Sankara, or, for that
matter, Mansur, Jesus, Socrates, Buddha, and other Self realized Beings as different beings; they are the same Self manifesting in
various ways at various times.

However, the manifestation of the Self as Bhagavan Ramana, was one of perfect Silence and Stillness. Sri Ramana  made no
assertions and never preached nor discoursed. He was a Hill of Peace and Stillness. Clad in a loincloth and, in the early years,
His hair unkempt, and nails uncut, He was immersed in the Self.

continued......

Arunachala Siva.     
                 
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on January 27, 2013, 10:00:16 AM
WE ARE GOD:

continues.....

He had no need to instruct much less reform people because, to His illumined eyes, the world was Brahman and everyone was That
only. Yet, people, both the learned and the unlearned revered Him as a Swami, a sage. One day a man of great asceticism, of monumental Sanskrit scriptural scholarship and matchless poetic skill, came, saw the young boy, and was conquered, and bade His students refer to
the sage thenceforth as BHAGAVAN SRI RAMANA MAHARSHI. How did the Mahakavi, the great poet, recognize Sri Ramana as Maharshi, the great seer, as Bhagavan, (the Divine One, the Blessed One)? Ganapati Muni, for that was his name, said, "Thanks to God-given knowledge'! 

During the fifty four years of Bhagavan Ramana Maharshi's silent spiritual reign from Arunachala, countless seekers of Wisdom came to Him from far and near. They had only to spend a brief while in His Presence before they realized that here was Being totally devoid of body consciousness and ego, and here  was truly Bhagavan, the Divine One.

Sri Ramana did not proclaim 'I am God' or 'I am Brahman'. The truth stuck out a thousand miles literally. What is more, in His Presence, one lost one's individuality and understood one's unity with all beings. When one saw that Sri Bhagavan not merely showed equality and fraternity with men and women, birds, goats, cows, monkeys, deer, dogs, snakes and so on, but was in total indivisible oneness with them, one spontaneously felt the divinity of every living thing, including plants and trees.

continued.......

Arunachala Siva.                 
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on January 28, 2013, 08:21:19 AM
WE ARE GOD:

continues.......

Kunju Swami, an old Asramite, often used to say, that while an Avatara is not necessarily a total manifestation of the Self, a
Stitha prajna like Sri Bhagavan is. Actually, Sri Bhagavan said that since the Self is ever is, where is the question of avatarana
or descent. Sri Ramana whom Sri Aurobindo once referred to as a 'spiritual colossus', did not move among men as an awesome
Superior Being, not even as a first among equals, but as a Pure Non dual Essence. There were not two of any kind for Sri Bhagavan.
The Guru and the disciples, men and women, jnani and ajnani, the good and the bad, man and beast were all the One Self for Him.
Indeed, 'We are That'. The plural We vanishes into the singular, non dual That. Nan udiyadu ulla nilai nam aduvai ulla nilai (The State
in which 'I' does not arise in the State in which We Are That. - Ulladu Narpadu, Verse 27.

The idea of God (Iswara, Yahweh or Jehovah, Allah, Ahura Mazda and so on) has obsessed men since milllennia. A Western thinker,
when asked what, according to him, was the greatest human invention, said, 'God. Voltaire, the French savant and satirist par excellence, said if God did not exist, it would be necessary to invent him. Of Immanuel Kant, the German philosopher, it is said, that in
one book he denied God, in a second he affirmed God and in a third, The Critique of Judgement he found him! Another German philosopher, Friedrich Nietzche, declared God is dead. When someone knocked at the door of the Sufi Saint Bayazid and asked, 'Is
Bayazid there?', the saint answered 'Is anybody here except God?' Gandhiji who kept saying 'God is Truth' later started saying Truth
is God. On his returning to earth, the first Soviet Cosmonaut said that he could not find God anywhere in space, When St. John of the
Cross of Spain came out after serving a term in prison, he said, 'When I was in prison, I was so intoxicated with God that when I came
out I could not see anything except Him, everywhere!'

continued......

Arunachala Siva.                         
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Jewell on January 28, 2013, 10:54:33 AM
Dear Sri Subramanian sir,

Thank You Very much for sharing these wonderful words!

With love and prayers,
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on January 29, 2013, 08:13:50 AM
WE ARE GOD:

So, there have been in every country believers in God, non believers, and agnostics who neither believed nor disbelieved.
There are those who find God everywhere, those who find Him only in places of worship, and other we do not see Him anywhere!

'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 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
Yahweh. Sri Ramana 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.

Why do men live in oblivion of their divine identity. Why do they gape in disbelief when told "I AM GOD". "You Are God,"  "We Are
God"? Or when told that the world is an illusion and the Self is Real?

Why do men live in sorrow and conflict? Why do men behave like little, limited creatures of circumstances? Why is the human
family divided by ever so many walls between man and man? Is Self Realization within every man's reach or is it only for the
chosen few?

continued.....

Arunachala Siva.
       
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on January 30, 2013, 08:16:00 AM
WE ARE GOD:

Not only these but a thousand other questions are answered by Bhagavan Ramana mostly in Silence and at times in a few
chosen worlds.  Those who make a careful study of His printed works will find the whole riddle of life and death solved for them.

Sri Bhagavan always says, 'Know yourself first. What kind of knowledge is the knowledge of diverse things when the Self that
is true Knowledge remains unknown?'  He often asked the questioner: 'Who asks the question?' That turned the questioner
inwards. Many realized in Sri Bhagavan's presence that he is the core of one's being and that he dwells in one's Heart.

'Turn inward', 'Be;. The Sadguru in human form pushed you inward and when you really, wholly turn inward, the Sadguru who is
ever present in everyone as the Self, takes you over from within. "Be the Self."

One is Self. One is Chit, Pure Consciousness. One is God because the pure Consciousness is limitless, eternal, all pervasive, non
dual, and is perfect Bliss and Peace. In Bhagavan Ramana, the external and internal Guru are one. If seeing the Self is seeing God,
seeing Sri Ramana, is to be the Self. So instant is the transmission!

There is nothing higher or more sacred than the Pure Consciousness and nothing is apart from it. There is no God other than It.
Self Realization is that State in which one has the plenary experience of one's own nature, one's Chit Swarupa,  which is 'without
beginning and end. It is unbroken Awareness-Bliss. ---- Upadesa Undiyar Verse 28.

continued.....

Arunachala Siva.     
 
             
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: eranilkumarsinha on January 30, 2013, 07:43:15 PM
Quote from Sri Subramanian Sir:
“WE ARE GOD:

Not only these but a thousand other questions are answered by Bhagavan Ramana mostly in Silence and at times in a few
chosen worlds. Those who make a careful study of His printed works will find the whole riddle of life and death solved for them.”


Dear Sri Subramanian Sir,

This is a very nice post. If one makes a careful study of Sri Bhagwan’s Works, and follows His Teaching with Faith in It and love for Him in the heart, one is certain to be graced. If one is able to do it, there will be no room for doubt, for the doubter himself will be sure dealt a fatal blow and consumed in the Self that He is.

Dear sir, I wish to respond to some of your posts in different threads. But for some more time I would not be able to this because His Grace keeps me engaged in hectic activities in the office as well as at home.  I do not understand why so because my attention remains riveted to Him who is simultaneously outside and inside.

Thanks very much, sir.
Pranam,
  Anil

Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on January 31, 2013, 08:28:46 AM
WE ARE GOD:

continues....

Sri Bhagavan taught this Truth by being the Self. His words, both written and spoken, have tremendous power and beauty,
while His Silence is unfathomable. He is verily the eternal Silent Teacher!  One realized in His Presence, sooner or later, that
to know God, we have to be God and God we are.  Now and for ever!  What separates us from our Godhood is our individuality,
our ego, which is a 'phantom', a myth.

"In the realm of Reality, God and man are one and the same. Any difference felt (of separation) is but gross ignorance."

"Ridding oneself of this ignorance is to realize the Truth that one is none other than God, who throbs (from within) as I AM."
Upadesa Undiyar, Verse 24 and 25.

What is never is not. When a devotee asked Him how to know the power of God, He said:

"You say "I AM". That is it. What else can say "I AM"? One's own being is His Power. The trouble arises only when one says, 'I am
this or I am that, such and such. Do not do it. Be Yourself. That is all."

                                                      - Talks No. 478.

The whole teaching of Bhagavan Ramana can be distilled in the words "BE", "Abide as the Self". We are the Self which is Sat,
Atma, Brahman, God.

The killers of Mansur, Jesus, Socrates, Gandhi and other men of God. But they killed the body, not the Self. The body never was.
The Self ever is.

According to an Eastern legend, "Man lifted that veil from the Goddess of Sais and saw --- himself." Sri Bhagavan lifts the veil from
man and shows him to be God!

concluded.

Arunachala Siva.         

   
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on February 01, 2013, 08:43:50 AM
PRESENCE:

Teacher is the Teaching:

I have had the great opportunity and proud privilege of spending thirty five years with forty to fifty old devotees of Sri
Ramana Maharshi and also with many sages and saints. The one thing that they all taught me, as if in one voice, was
that the 'teacher' is the 'teaching'. And that the 'teaching' is all important.  Paying attention to the 'teaching' is not the same
as paying attention to the person, the 'teacher'.  Therefore, 'seekers' attention should be on the 'teaching' and putting it
into practice alone. For, the 'teaching' is the 'teacher'.  Out of ignorance one takes the 'teacher' to be merely the body. The
idea of 'different' or 'many' teachers comes up only because of this basic ignorance in one's right understanding. These old
devotees ever lived the 'teaching' of Sri Ramana. Thus, they were ever happy and they always made every listener happy.
When one lives the teaching oneself, the aroma of the 'teaching' will help all the listeners. The highest and greatest gratitude one
can pay to a 'teacher' is to put into one's own life the practice of his 'teaching'!

The word GURU in Sanskrit mans the dispeller of darkness. GU is darkness -- dense darkness --- and RU means the dispeller, the
remover. So, "'GURU"  is one who removes the darkness. What is the thickest and densest darkness?

The darkness one finds outside oneself is not the densest. The darkness that is within oneself is the most dense, insurmountably
thick!  Such inward darkness is "ignorance"   Ignorance of what? Of one's own Truth, the Self. This is the densest ignorance.
It is the ignorance of taking oneself to be only the body, only the mind.  And forgetting that one is ever he Self, the only Truth!
To remove this ignorance or to get out of this inner ignorance by oneself is very difficult, because it cannot be done by any known
means, like reading scriptures, observing austerities, resorting to religious practices. It seems almost impossible!

continued......

Arunachala Siva.     
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on February 02, 2013, 10:18:03 AM
Teacher is the Teaching:

But the very thing which appears impossible becomes very easy when one goes to a teacher, a true master, a Sadguru. In his
presence, the impossibility becomes the easiest!  How? Remember the 'teacher' is the 'teaching', then literally one is in the presence
of the 'teacher'.  Putting into practice the 'teaching', enables the apparently impossible hurdle becoming the easiest aid!  The Guru
is all compassion. His sole concern is to remove the dense darkness -- moola avidya --- from the seeker. Thus, when one is in the
presence of the Guru, which actually means putting his upadesa into practice, one's ignorance is removed!

'Guru' or 'Master' is not a status, position, like the President or Prime Minister of a country. It is not even a state. It is the Truth
itself. Guru is the Self, the Truth. That is, one's own Self is the real Guru. When one goes to an outer Guru, the only teaching he will
give is to awaken the 'inner Guru' in one's Heart. The 'Guru' being the Truth, for him, there exists no untruth! For the Sun there is no
darkness. Poets, the onlookers, might say that when the Sun rises it drives away its money, the darkness. But, truly, for the Sun
there exists no darkness. Darkness is an unknown factor for the Sun!  Likewise, the Guru being wholly the Truth, and nothing but
the Truth, how can untruth, the ignorance, the darkness, exist in his presence?  The "Guru without",  invokes the 'Guru within'.

Therefore, for the 'Guru within' too, there exists no ignorance at all!  Arduously following his teaching, (invoking the 'Guru within')
in one's daily life, enables one experientially to realize that there is no ignorance at all, no darkness at all!  Whatever exists,
exists only as Fullness. And one is never away from this Wholeness!  Only one has to wake up to this Truth!

contd.,

Arunachala Siva.
                 
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on February 03, 2013, 08:35:30 AM
TEACHER IS THE TEACHING:

continues....

Adhering strictly to the 'teaching' alone is true adoration of the 'teacher', in all splendor and in an all-round way!
For, the 'teaching' is the 'teacher'.

It is, perhaps, easier to understand the above, in the light of the following revealing anecdotes:

Mrs. Roda McIver was a devout Parsee devotee of Sri Ramana Maharshi, residing in the vicinity of Sri Ramanasramam all her life.
For years, she was nurturing within herself the one-too impossible prayer of putting her head on the sacred feet of the Sadguru,
Bhagavan Sri Ramana. The rules of the Asramam, however, strictly prohibited anyone touching the Maharshi's feet!  Thus she wanted to
accomplish her cherished wish when the Maharshi was all alone. Fortunately for her, one day after breakfast, the Maharshi was
waling alone through a small room and Roda rushed to Him and was about to fall at His feet. The Maharshi gesticulated inquiring
what she wanted. She said: "Bhagavan!  My life's one prayerful ambition is to put my head at the sacred feet of my Sadguru Sri Ramana. Please permit me and thus bless me, Bhagavan!"

The Maharshi, coming closer to her and pointing to His feet said,"Roda! Are these feet of the Sadguru? The Sadguru's feet are ever
here (pointing to her Heart)! Merge your mind in the Heart; and. truly that is putting your head at the feet of your Saduguru!"

The central teaching of the Maharshi is that one's divisive mind has to be merged at its source, the Self. And, that the Self resides
at one's Heart. He also said that God, Guru, and the Self are synonymous. Thus, the Guru, as the Self, ever shines as one's Heart.
And therefore, Guru's holy feet too are none other than one's own Heart!  This is clearly brings out the Truth. 'The Teaching is the
Teacher.'

contd.,

Arunachala Siva. 
                     
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on February 04, 2013, 08:40:16 AM
Teacher is the Teaching:

continues......

Sri Nisargadatta Maharaj, while expounding teachings of non duality, never swerved away from  being himself in the state of
"I AM"- Awareness. Thus, all the time he advocated the validity and truth of this highest spiritual state of wholeness, by himself
remaining there ever in that state! 

It is also equally important to note that daily in the morning, he was doing ritualistic worship - puja - to the portraits of his
Guru, his Guru's Guru, and his Guru's Guru's Guru!

Noticing this apparent dichotomy, a Western devotee questioned the Maharaj:  Maharaj! You are the unique Saint who teaches
Advaita in its purest essence and in the most uncompromising manner too. However, your dong the ritual of puja to your Gurus
and Gods surprises me!  Your teaching of 'there is Oneness alone' and also doing this dualistic worship is most contradictory!
Will you please explain it?

Sri Nisargadatta Maharaj, with a smile, said (pointing to his Heart): Here, there is no contradiction. The contradiction is in your mind!
The non dual state of Wholeness is none other than the inner Guru.  The outer Guru too, in all Wholeness alone, is being extolled,
adored and worshipped!  Where is the contradiction? The teaching and the teacher are one and the same!

chapter - concluded.

Arunachala Siva.
 
 
 
           
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on February 05, 2013, 08:15:58 AM
PROGRESS:

For Whom are the Teaching and the Teacher?

Mrs. Roda McIver, a long standing Parsee lady devotee of Sri Bhagavan, once brought her friend from Bombay and while
introducing the friend to Him, (Bhagavan), said, 'My friend has take as his Guru a man who is not even a  Sadhu. I brought
him here so that he would give up this guru and follow you. Bhagavan, please make him do so.'

Sri Bhagavan replied sternly: Who are you to say who is the right guru for him? By what power can you make out what a man
really is? And, are you sure that the guru counts so much?  All depends on the disciple. Even if you worship a stone with great
devotion, it will be seen as God.

In India, all through the ages, there has never been a dearth of genuine teachings, or for that matter, any lack of compassionate
Teachers. We are thus proud to possess the most authentic collection of teachings in the form of Vedas, Upanishads, Epics, and
Puranas. Especially, the Bhagavad Gita is recognized as the spiritual treatise par excellence, all over the world. Like wise, in
addition to the glory of the Vedic rishis of yore, sages and saints continue to adorn Punya Bharat, century after century.

Our tradition has thus always been proud to uphold the importance of the teachings and the teachers. As such, it has handed
over to man the gift, as it were, a Golden Chain of Eternity, made up of perennial truths of God, World, Scriptures, Guru, Teachings,
Wholeness, Oneness, Fullness, Freedom, Release, Moksha; and encouraged him to own it himself.

continued....

Arunachala Siva.         
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on February 06, 2013, 08:54:39 AM
PROGRESS;

For whom are the teaching and the teacher?

Man too has all along been obediently worshipping it, wondering over its grandeur and its invaluable worth!  Yet, time and again,
it has remained unused, for the simple reason that this precious Golden Chain is disjointed, loose and incomplete, as a vital link
is missing. That missing vital link keeps it away fro man, unadorned!

What is that missing link, the discovery and replacing of which will complete the Golden Chain?

The missing link, is 'You' - the 'You' referring to every one of us, individually. The 'You' refers to one who is now reading this line!
Adding this 'You' to it, which means waking up to one's own inner Divinity, will alone make this Golden Chain of Eternity complete.
Isn't it amazing? Suddenly, the 'You' becomes all important in the scheme of Existence. Yes, it is absolutely true.

To understand it better, one ha to raise the questions: "For whom is the teaching?"  "For whom is the teacher?"

We have been stressing the importance of the teachings and the teacher. However, hoary the teachings may be, it has value and
meaning only to one who imbibes it. Isn't it?  Without the taught, where is the importance for the teacher? Who is the imbiber of the
teachings?

O Reader! 'You' who are reading this line, it is for 'You' that all the teachings and all the teachers are intended. Your waking up to and
owning them is actually refining of the missing link to its rightful place in the Gold Chain of Eternity. Be assured that till 'You' wake up,
this precious jewel will remain unadorned!  Hence, the Vedas proclaim Tat Tvam Asi, You Are That.

contd.,

Arunachala Siva.             
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on February 07, 2013, 07:49:25 AM
PROGRESS:

continues....

See, in a strange way, 'You' forget and ignore yourself. Who is it that has forgotten to include oneself, as a vital link, in this chain?
Does not this ignorance, forgetfulness, remind us the story of the "Ten Fools"?

In a village, there lived ten fools, who always stayed together. Once they had to cross a river. After swimming over to the other
shore, they suddenly, seriously doubted whether anyone had been drowned in the river. So, they decided to count and convince
themselves that all the ten were alive. The leader of the fools asked the rest to stand in a row and asked each one to shout the numbers 1,2,3. When the last man shouted '9', a chill fear gripped all of them, since they decided the tenth man was drowned.
Each one of them came forward and counted the rest and found the number nine alone was arrived at!  All of them started crying
aloud, mourning for the loss of the 'tenth' man. A wayfarer came, and seeing their plight, understood the real error of counting man
omitting himself! He asked them all to stand in a line and adopted their own method of each one shouting the number. Now, the
tenth man shouted 'Ten' !  All the fools rejoiced that the wayfarer was extraordinarily clever and so, could succeed in bringing back
the lost 'tenth' man alive! The 'tenth' man was never lost, as such there was no question of bringing him back to life also!  Forgetting
to count oneself who counted, was the only error!

contd.,

Arunachala Siva.           
   
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on February 08, 2013, 08:49:54 AM
For Whom are the Teaching and the Teacher?

continues......

The seeker after Truth --- 'You' --- is, thus, all important to make alive every teaching and every teacher.  The Teacher, the Teachings
and 'You' are, therefore, the true Spiritual Trinity. The importance of 'You' is not exaggerated over over dramatized here. It is not
you, the body, nor you, the identified personality that is being referred to here as 'You'. The alive principle as 'You', the 'Awareness'
alone is pointed out. Should you not come to know who actually this 'You' is, apart from identifying yourself with your name and form
as a body? How to know the "YOU"?

Bhagavan Sri Ramana Maharshi gives you a unique method by which you can know who 'You' really are         .


chapter - concluded.

Arunachala Siva.
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on February 09, 2013, 08:54:46 AM
WHO AM I?  SIMPLE TEACHING OF THE GREAT MASTER:

Having elaborately outlines the importance of the Teachings and the Teacher, I present here the Essence of "Who am I?"
teaching  of sri Ramana Maharshi, the Master of the millennium. Keeping in mind the logical and rational approach of the
readers, he presentation of the Teaching is couched in easily understandable terms, phrases and expressions. Yet, since
the undercurrent of the Teaching is purely spiritual, one has to delve deeply into it  to "experience" it, rather than
merely intellectually discern it or discuss it.  As such, 'practice' is the only key to unlock this spiritual treasure-trove of unalloyed
happiness and perennial Bliss, which Sri Ramana  Maharshi affirms is the "birthright"  of each  one of us!

"God and Guru (Master) are really one and identical. He that has earned the Grace of the Guru shall undoubtedly be saved and
never forsaken, just as the prey that has fallen into the jaws of a tiger will never be allowed to escape. Nevertheless, the disciple
for his part, must unswervingly follow the path shown by the Master" says Bhagavan Ramana.

Man is of the Divine Essence only.  But he is now steeped in ignorance shutting himself off from the knowledge of this Divine
Essence in him. The Divine vocation in man is ineradicable. It may be covered up for a time but it must well forth again.

contd.,

Arunachala Siva.   
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on February 10, 2013, 08:49:18 AM
WHO AM ? THE SIMPLE TEACHING OF THE GREAT MASTER:

continues......

Man's movements are generally directed only outwards since all the senses in his body are turned outwards and tuned to absorb
things only from outside.  Weaned away from externalities, directing his attention inward, he recognizes the Divine nature in him,
revealing itself in all splendor.  Anyone thus turning within is bound to realize this eternal truth within. No one is excluded from
this Divine Consciousness. Man turning his attention outward by the very act excludes himself from consciously experiencing it,
though every man even in his ignorance is not devoid of experiencing this Divine Consciousness in himself. Whether he knows
it or not every man is filled with this Pure Consciousness, Pure Awareness.

That which clouds such Awareness from his conscious experience is his habit of clinging to externalities which is expressed in his
discontent, frailty , darkness and fear. Let him look within deeper and longer, and without fail he will notice this so called 'Hidden
and Mysterious' Self inhabiting his center, the source of his being. Turning within from the externalities and paying full attention to
this source brings about a tremendous change in man's life, since for the first time, he recognizes that he is of this Divine Essence.

He understands the scriptural declaration: "You are That" to mean "You are yourself That Divine Essence". Pure Awareness, the
'I AM' -ness in every man, is this Essence of God.

This Reality that exists in every man is Consciousness or Awareness. No man can say he does not know it. By the very act of hs
denying knowledge of it, he declares its presence!

continued....

Arunachala Siva.     
     
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on February 11, 2013, 10:20:55 AM
WHO AM I? The Simple Teaching of the Great Master:

continues.....

The marks of the Reality are that it always exists and it is able to exist by and in Itself. The Awareness in man exists always, by
and int itself.  Each man has therefore within his grasp this opening to the Eternal Light within. Once has a glimpse of this
experience of his True Being within, which glows totally independently not needing his effort or support of its existence ----
all his external activities need his effort for their fructification --- he will realize that he has passed into a wonderful state, not
depending  on his five senses.  This is an experience which he has never had before. An experience which has got without the aid
of the five senses and that too within himself and by himself is unique indeed. That day of having this vision in oneself is the most starred day, for, on that day he is one with Eternity. Whoever engages in such inward exploration is not a dreamer, 'he merely antedates today what the multitude of men will perforce to do tomorrow.'         

Man therefore is a spiritual being having this capacity to possess the Wisdom. He breathes this Truth every moment! He thus contains
a Divine Infinitude within himself. This infinite Awareness is experienced as a perennial feeling of unalloyed happiness --- the 'Ananda' aspect of the Eternal Truth of Sat Chit Ananda.

contd.,

Arunachala Siva.
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on February 12, 2013, 08:54:31 AM
WHO AM I? Simple Teaching of the Great Master:

continues.....

But, while stating the truth of our inner being thus, the head side of the coin, should we not also observe the obverse of
the coin?  The external world with its attractions and distractions devours man's attention, perhaps, absorbingly and wholly.
The complicated speed of the world outside to which the human system is so very strongly drawn, attached, is for ever drawing
man more and more to involve himself with matter, objects, activities external to oneself.  Time too rushes onward like a roaring
stream carrying the human race along with it and drowning them in its flux. In such a struggle --- all the time forced to run outward
and forward endlessly, both physically and mentally  --- if a man is asked to take a leap backwards, to dive within, it will be nothing
sort of a gymnastic feat. And telling such a totally shattered man about the Divine Awareness and the need for him to turn inwards
would be all but futile.

He would treat such information merely as a 'hallucination of human fancy and infantile idealism.' If he has to interest himself to take
a right-about-turn in his life, that is, to turn his conscious attention from his activities outward to introspection inward, he needs a good
cause.

What is that imminent cause?

contd.,

Arunachala Siva.         
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on February 13, 2013, 07:47:02 AM
WHO AM I? - SIMPLE TEACHING OF THE GREAT MASTER:

continues......

Without further compelling him to involve himself yet again externally, in the name of spiritual disciplines, ethical codes,
ritualistic regulations, he should be smoothly but firmly made to turn within and exposed to the Truth that is his Being.
Bhagavan Sri Ramana Maharshi has opened up a Royal Path to attain this "diving within" in the easiest --- most direct and
simple way. To understand it clearly we will have to take up a microscopical view point, as till now we have been making only
general observations. That is, from our preoccupation with the 'human race' let us shit our attention to the 'individual'.

chapter concluded.

contd.,

Arunachala Siva.   
 
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on February 14, 2013, 08:45:48 AM
PERFECTION:

The Spiritual Aroma of Self Discovery:

Bhagavan Sri Ramana Maharshi, as a young boy of sixteen experienced His own 'death' and survived it, confirming the Biblical
statement;  "By losing your life you gain it!"  Thus, without the interference of or clouding by even a vestige of thought, He
directly stood face to face with Reality, thereby getting established in the Truth Perennial. With that Supreme Spiritual Victory,
He reigned as Sovereign Monarch of Wisdom  Kingdom, for fifty four years!

This lad knew nothing of the contents of the Scriptures when He had that unique and total spiritual experience. Though, later,
when He was exposed to the very scriptural texts, He found them uniformly corroborating His own direct experience. As such,
one finds in His teachings His laying great emphasis on  logical clarity, directness, naturalness, lucidity, and one's own experience.
He also shunned all unnecessary theories and affirmed: "Truth is simple and ever present. One has only to turn within to experience it."

Though everyone says, 'I', 'I', yet strangely not many make an effort to know what exactly this "I" is or what is means. By 'I', usually
primarily we mean only the body, but on deeper analysis we mean by it the faculties of thinking, feeling and willing. We can easily
arrive at the conclusion that the body is not the 'I' since it is insentient. By insentience, we mean that the body is always the known
and never the knowing principle. Said the great Hindu sage,  Allamma Prabhu: "Know yourself without losing your awareness. If the
body be yourself, why do you say, 'My body'?  Everybody speaks of his possessions as 'my clothes, my gold' . Tell me if anyone ever
identifies himself saying 'I am the clothes or I am the gold'? You are mistaking a superimposition for a fact, when you take the body
to be your Self."

Then, what is this 'I'?

contd.,

Arunachala Siva.
   
     
         
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on February 15, 2013, 08:47:47 AM
The Spiritual Aroma of Self Discovery:

continues....

In the body, which is insentient, there arises a sense of alertness, a sensation of 'I'. It is termed 'mind'. Bhagavan Sri Ramana
says that if one investigates the nature of the mind, it is seen to be a bundle of thoughts. Mind is, therefore, a function wherein
the 'I' functions as the basis of all thoughts. Every thought is centered round the 'I', as in 'I think', 'I feel', 'I know' etc., Even when
the thought does not appear to be directly related to the 'I' as in 'They are coming', 'That is beautiful' and such thoughts which seem
to be purely about the 'other', 'I' is surely implied. Without the awareness of 'I', how can one think of anything or anyone else? Hence
the thought 'I' or the feeling 'I', the feeling of individuality, of being 'so and so' is the fulcrum around which all other thoughts revolve.
All other thoughts are dependent on the 'I' thought but the 'I' thought is independent of all other thoughts.  Because all other thoughts
come and go but the 'I' thought, as their very basis, is continuous.  Or so it seems, until on closer scrutiny one recognizes that the
'I' thought (or the feeling of being someone) also disappears.  That too daily !

When? In deep sleep. For, in deep sleep, one is not aware of oneself in the manner of waking and dreams. In fact, on waking, when
the sense of 'I' returns, one says, 'I know nothing. I slept very well.'  The first 'I know nothing' indicates that the sense of 'I' as we
know it is totally absent in deep sleep. However, 'I slept well' points to the fact that awareness was not broken even during sleep.
Otherwise, how could one record having slept well?  This brings the recognition that we exist even in the absence of the 'I' as we know
it during waking, which we call the 'I'-thought and which is the essence of the mind.  And this which exists even in the absence of 'I'
thought, must be our essential nature.

continued......

Arunachala Siva.                   
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on February 16, 2013, 08:59:26 AM
The Spiritual Aroma of Self Discovery:

continues....

This propels us to awake to the knowledge of the naked truth of Awareness which is hidden unattended within. For, it is
imperative to observe closely the 'I'-thought since it is the link between the body and the essential 'I' spoken of as hidden
within us by the scriptures. We must trace the 'I'-thought to its source, by paying full attention to it and whence it arises.

How to do so?

It is like this. When other thoughts arise we should bring back our attention to the 'I' thought. All the time one's attention
should unwaveringly be directed to the feeling of 'I' or the 'I' thought. If attention wavers to other thoughts, one should draw
it back to the 'I' remembering that these are only 'my thoughts'.  But, Who am 'I'?  Without knowing what the 'I' is, is it not
absurd to think of anything related to the 'I'?  Hence, attention would return to the inquiry Who am I? and remain fixedly on the
'I' in order to discover its nature.  This process must be repeated as often as often as attention moves away from the 'I'.

When one is probing into oneself, inquiring into the 'I' persistently by fixing attention only on the 'I' thought, it sinks into its
Source. One gets in direct touch with the inner Reality, the Self, the 'I'-'I'.  The measure of seriousness and one pointedness
with which one delves within to be the 'I AM', is also the measure of how rewarding it will be. To be oneself is not only the straight
path but also the easiest since you do not at all need any outer aid. As enjoined by Sri Maharshi, we can, therefore, conclude
that any act that directs or drives the outgoing mind inward to its Source, 'I', is spiritual and anything that drags the mind outward
engaged it in identity, is non spiritual.

contd.,

Arunachala Siva.           
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on February 17, 2013, 08:56:56 AM
The Spiritual Aroma of Self Discovery:

continues....

Bhagavan Ramana has opened a path to wake us all up to this Truth of Inner Felicity, which is going to reverberate through
the entire world. This path will stand the test of time, logical analysis and clinical practical application. Seekers of Truth will
hold on to it and thus keep the torch of Truth burning for all time to come.  Anyone can follow this silent, inward path of Sri
Ramana wherever they may be and in whatever walk of life they may be placed, not carried away by the challenges of complex
environment nor depending on them. Thus, this path of introspective Self Inquiry is an ever one path and anyone can tread it.
It is simple, direct and rationally supported by intuition and utterly free from any onward influence, be it religion or dogma. This
path, therefore is meant for practical businessmen, office-goers and factory workers, or professional men, no less than for those
who are monastic and ready to renounce the world. What makes Maharshi's method unique is that it is based on intuition
checked by reason, also, this pure reasoning is employed in the inquiry into the Self only by illumined intuition.

continued.....

Arunachala Siva.   
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on February 18, 2013, 08:44:32 AM
The Spiritual Aroma of Self Inquiry:

So, to summarize, we shall quote Sri Ramana's own words:  "The state of non emergence of 'I' is the state of Pure Being, Pure
Awareness. ('Heart' is the word used by Him for this Pure Reality within us). This can be achieved only through inquiring
Who am I?.  Just as a man would dive in order to get something that had fallen in water, so one would dive into oneself with
a keen one-pointedness and find the place whence the 'I' originates. The only inquiry leading to Self Knowledge is seeking the
source of the feeling 'I'. If one inquires Who am I?, within, the individual 'I', the limited 'I' falls down abashed  as soon as one
reaches the Heart. Immediately Reality manifests itself spontaneously as 'I', 'I'. Although it reveals itself as 'I', it is not limited
'I' known to us, but the Perfect Being, the Eternal 'I', the Divine Essence in us. The Self, the Truth, that you seek to know is
thus verily yourself."

chapter concluded.             
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on February 19, 2013, 08:43:30 AM
ONE'S TRUE ANCHORAGE - BODY, MIND OR THE SELF?

The uniqueness of Sri Ramana Maharshi's teachings is that though it is rooted in logic, couched in rational terms, it
is extraordinarily simple in its spiritual content.

All technical jargon, giving room for ambiguity and perplexity are totally avoided. The directness of its applicability in one's
daily life, irrespective of one's occupation in life, makes His teachings easily adaptable, unfettered by he conditions of class,
clime and religion. Thus, no one is excluded from its finale of spiritual perfection. Swami Vivekananda once said that the
spiritual seeker only needs encouragement in his pursuance of sadhana.  Seekers taking to the teachings of Sri Ramana
Maharshi are abundantly vouchsafed such encouragement as His guidance is readily available at every step one takes
towards the goal of Self Realization.

The term Self Enquiry or Atma Vichara is found in many of the ancient scriptures of India. In his great work Vivekachudamani,
Adi Sankara says that Liberation cannot be attained by any amount of action but only by Self Enquiry.

In Jnana Vasishta sage Vasishta proclaims, 'Shining in everybody as 'I','I' is nothing but the Self on which one has to meditate....
With the stick of enquiry strike the fierce looking mind and snake like senses and make them abide in Heart.'

Kaivalya Navaneeta declares: 'Enquiry alone can lead to the Knowledge revealed in the Vedas. Knowledge of Self cannot be
gained by study.'

Srimad Bhagavad Gita portends: 'Fix the mind firmly in the Self.'

continued......

Arunachala Siva.       
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on February 20, 2013, 08:52:51 AM
ONE'S TRUE ANCHORAGE - BODY, MIND OR THE SELF?

continues.....

So when it is asked, 'When the Self Enquiry is already mentioned in scriptures, what new revelation has been made by
Sri Bhagavan?' The answer is easy and ready for those who have eyes to see and ears to hear.

Though Self Enquiry is mentioned in the scriptures, actual method of practicing it is not clearly given. The scriptures give clues,
it is true, such as, 'You are not the body, prana, mind etc., you are Brahman', but these clues do not emphasize how to put it
into practice.  Such meditation brings in again another activity of mind --- any act by the mind fetters oneself.  We start with
meditation but soon we find ourselves where we started!  Perhaps, noticing this constant riddle continuing in spite of existing
scriptural statements, the Supreme Reality which gave those scriptures, out of profound compassion for human race, has come
again in the comely form of Bhagavan Ramana, in order to give easier clues to find the Truth that can be readily understood,
practiced, and realized by the common man.

The uniqueness of Sri Bhagavan's teaching is that it is not within the framework of the mind.  In fact, Bhagavan is a great Master
who has  exclusively dealt with the realm, scope and ultimate futility of trying to be rid of  the shackles of the mind through mental
methods. When the mind itself is questioned, it will merge in its source, and a new dimension of functioning will come  about.

In the first benedictory verse of Ulladu Narpadu, by Sri Bhagavan Ramana, Sri Bhagavan points out the futility of meditation (in the
sense in which the term is generally understood) by asking: 'Since the Reality exists in the Heart, beyond thought, who can and how
to meditate upon Reality, which is called the Heart?' That is to say, if meditation is understood in its usual sense, namely a process
of thinking, no amount of meditation can enable one to know or realize, the Reality, which is beyond thought. For, how can any
amount of thought enable one to realize that which is beyond the range of thought?

How then is the Reality to be realized? The answer is given by Sri Bhagavan Himself in the remaining portion of the same verse.
'To abide in the Heart, as it IS, is truly meditating upon it.'  In other words, since the Reality is beyond thought, to abide without
thought as that Reality ever IS, is the only way to meditate upon It and realize It as it IS.  But how to abide thus without thought?

contd.,

Arunachala Siva.                   
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on February 21, 2013, 09:30:17 AM
One's True Anchorage: Body, Mind or the Self?

continues......

What is it that now prevents us from abiding without thought as the Reality? (summar iruthal). The Reality or Self ever shines in
the Heart beyond thought, as the pure adjunct-less "I AM".  But instead of abiding as that "I AM", there rises an ego, a separate
individual who feels 'I am this body',  'I am so and so'. This ego is the first root thought, the 'I' thought;  without it no other thoughts
can exist. Therefore, it is this individual 'I' which assumes the thought form as 'body', 'world', etc., that obstructs our natural abidance
as I AM.  Hence, if we want to abide without thought, as the Self, and thereby realize the Reality as it is, we need only to remove
this obstruction, the first thought or ego. That is why in many verses of Ulladu Narpadu analyze and describe the nature of the ego
and its by products --- the body and world --- for, only when we understand their nature will we now how to remove them.

What is the nature of this ego, and how are we to prevent its rising? The answer to this question is the uniqueness of Sri Bhagavan's
teachings. in verse 24 of Ulladu Narpadu, He tells us that the insentient body cannot of its own accord say 'I', that the Eternal I does
not rise or set, but between these two rises a false 'I' which is limited to the body.  This is the ego, otherwise known as the chit-jada
granthi -- the knot between the sentient Self and the insentient body.  It is also known as bondage, the jiva, mind, samsara and so on.

contd.,

Arunachala Siva.                       
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on February 22, 2013, 10:08:32 AM
ONE'S TRUE ANCHORAGE: BODY, MIND OR THE SELF?

continues....

In the next verse, Sri Bhagavan tells us: 'This formless and ghostly ego comes into existence by grasping  a form ( a body);
grasping a body it endures; feeding upon forms which it grasps it waxes more; leaving one form it grasps another form.....'   
How then are we to remove this sole obstruction which prevents us from peacefully and happily abiding  as the Self?
The answer is given by Sri Bhagavan in the next verse, Verse 25. 'When sought for, it takes to flight'!  This is another unique
clue given by Bhagavan.  He illustrated it with a story. A man posed himself as a friend of both the bride's and the bride-groom's
party!  So long as everyone believed him, he got on very happily bossing over both the parties and feasting sumptuously.  But
as soon as an inquiry was started about him, as soon as the people tried to find out who he was, he took flight and disappeared.
Such is the case with the ego, which, likewise poses both as the Self and as the body. It is endowed with Consciousness and shines
as 'I', which are the properties of the Self and, at the same time, it is limited to a form and it rises and sets, which are the properties
of the body.

So long as we do not enquire into its nature, this ego will boss over us and will feast on the knowledge of objects gained through
the five senses.  But as soon as we start Self inquiry, as soon as we try to know who this ego, it will take to its heels and disappear.

contd.,

Arunachala Siva.           
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on February 23, 2013, 08:53:02 AM
ONE'S TRUE ANCHORAGE: BODY, MIND OR THE SELF:

continues.....

Why, some wonder, does the ego thus disappear  when it is scrutinized or attended to?  As Sri Bhagavan explains, the ego
comes into existence only by grasping a form. Also, it endures by grasping forms. Without a form to grasp, the ego cannot
stand.

All thoughts, all objects, all knowledge of second and third persons are forms only.  Therefore, so long as the ego attends
to objects, to second and third persons, it waxes and grows strong. But the ego itself has no form. So if tries to attend to
itself, the first person or subject, it will lose its strength, subside and disappear.  Disappear in the sense that the ego falls back
into its Source, the Heart.

continues.....     
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on February 24, 2013, 08:42:22 AM
ONE'S TRUE ANCHORAGE: BODY, MIND OR SELF?

continues....

So long as it attends to second and third persons, it appears to exist, but when it tries to pay attention to itself, to inquire,
'Who am I? ' it is found to be non existent.  This truth is clearly stated by Sri Bhagavan in verse 17 of Upadesa Saram:
"If one inquires into the nature of the mind (or ego), it will be found that there is no such thing as mind at all!  This is
the direct path."  When the ego thus disappears, being found to be non existent, what remains?  Only the Self, the Reality !

This,  is therefore, is the direct path which enables us to "abide in the Heart as it IS" as Sri Bhagavan says in the first benedictory
verse of Ulladu Narpadu.

Another unique contribution of Sri Bhagavan is His clear exposition that there are no two 'I's, one the ego and one the Self ---
'duality during practice (sadhana) and on duality on attainment (sadhyam) is untrue" says Sri Bhagavan emphatically. And
the Self is the only 'I'.  Only on this ocean of "I AM" arise all emotions, feelings and thoughts, the adjuncts of the individual, the
ego making us feel that the ego is the 'I'. Therefore, if we closely scrutinize this apparent 'I', we will find that the 'I' in truth is
not the ego but only the Self.

chapter - concluded.

Arunachala Siva.                 
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on February 25, 2013, 08:29:29 AM
PEACE:

Love Yourself !  Know Yourself !  Be Yourself !

To remain with any form of ignorance is painful indeed !  Especially, spiritual non knowing drowns one in endless recurring pain.
Hence, scriptures of all religions proclaim that release from ignorance is the goal of life.

Sri Ramana Maharshi gives us a crystal-clear spiritual solution to end this apparently incurable pain, the root of all ignorance.
Not knowing the truth about oneself is this gross ignorance.   Self inquiry is the sole method, the Maharshi asserts, to cut off
this mass of ignorance, root and branch.  Ignorance removed, what remains is the ever shining Light  of Pure Wisdom.  One's
own inner Reality is this Brilliant Flame. 'Be Your Self', is the Royal Command of the Maharshi, the following which one recognizes
that one is ever that Eternal Light only!

Scriptures declare that the Self is he thousand splendoured Sun.  "To be the Self is to know the Self', said  Maharshi. Self Realization
therefore, is the crowning of all human efforts.

Another unique aspect of Bhagavan's teaching is that He revealed the importance of 'paying attention'.  We can thus boldly say
that the correct technique of Self Inquiry as taught by Sri Bhagavan is paying full attention to the mere feeling 'I'.  As soon as we try
to attend the feeling of 'I', all sorts of thoughts arise and distract our attention. However, it is interesting to observe that thoughts
do not rise of their own accord, they rise only because 'we think' them.  Moreover, thoughts do not have any power of their own,
they gain power only by our attending to them.  If we do not pay attention to the thoughts that arise, they will subside of their own
accord.

continued..

Arunachala Siva.         
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on February 26, 2013, 08:36:20 AM
PEACE:

Love Yourself ! Know Yourself ! Be Yourself !

continues...

Sri Bhagavan says:  "If you deny the ego and scorch it by ignoring it, you would become free.  If you accept the ego, it will
impose limitations on you and throw you into a vain struggle to transcend them."   We have, thus, top set aside thought-
attention and regain Self attention.  This method of attention is clearly taught by Sri Bhagavan in the small book WHO AM I?
where He says, "If other thoughts arise, one should, without attempting to complete them,  inquire, "To whom did they rise?"
What does it matter however many thoughts rise?  At the very moment that each thought rises, if one valiantly inquires Who am  I?
the mind (our power of attention) will turn back (from the thought) to its Source, Self, (then, since no one is there to attend to it)
the thought   which had risen will also subside. By repeatedly practicing thus, the power of the mind to abide in its Source increases."

This is a great clue for seekers, for practitioners of the way.  So long as our attention clings to this feeling 'I', we cannot know or
attend to anything else.  The sole purpose of the quest is to draw our attention back towards this 'I'. Therefore, Self can be known
only by mans of Self Inquiry and Self Inquiry is not the activity of the mind but cessation of all forms of mind activity, viz., the state
of the stillness mind.  As Sri Bhagavan says in verse twenty six of Upadesa Saram, "Being the Self is itself is knowing the Self,
because Self is not two.  This is Self Abidance."

continued....

Arunachala Siva.         
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on February 27, 2013, 01:46:14 PM

LOVE YOURSELF !  KNOW YOURSELF !  BE YOURSELF 1

continues....

In the verse twenty seven of Ulladu Narpadu, Sri Bhagavan declares that unless we pay attention to the Self, we cannot attain
the state of egolessness in which 'I' does not rise, and unless we attain that egoless-ness we cannot abide in our true state of
oneness with the Reality.  Why should this be so?

Why should not other sadhanas also enable us to realize the Self?

The reason is lucidly explained by Sri Bhagavan in Maharshi's Gospel (BOOK I - Chapter 1.): "Self Inquiry alone is the direct means
to realize the Self, because every other kind of sadhana presupposes the retention of the mind as the instrument for carrying on the
sadhana, and without the mind, it cannot be practiced.  Therefore, the attempt to destroy the ego or mind by sadhanas other than
Self Inquiry, is just like a thief posing as a policeman and pretending to try to catch the thief. Self Inquiry alone can reveal the truth
that neither the ego, nor mind really exists, and thus it alone can enable one to realize the Self." Sri Bhagavan has also employed another analogy. He used to explain that trying to kill the mind by other sadhanas is like trying to bury one's shadow. If the mind
were real, it will perhaps kill itself.  But, the truth is that the mind is non existent and hence it can no more kill itself than a man can
bury his own shadow !

contd.,

Arunachala Siva.             
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on February 28, 2013, 02:26:17 PM
LOVE YOURSELF !  KNOW YOURSELF ! BE YOURSELF !

Continues....

Sri Ramana categorically emphsized in the poem Atma Vidya: "Self Inquiry is the easiest of all paths."  Let us see why Sri
Bhagavan has said the 'easiest'.  What do the terms 'easy' and 'difficult' mean? In the words of Sadhu Om: What we do not
like, what we cannot do and what we do not know, we call it 'difficult', whereas what we already like, what we have already
done and what we already know, we cal it to be easy.   That is, if something is within our power of loving, our power of doing,
and our power of knowing we feel it to be easy. But, if it is not within our power of loving, doing, or knowing, we feel it to be
'difficult'.

With this simple definition, let us see whether Self Inquiry is easy or difficult. Is there anyone who can say that he does not love
himself?  No, among all the things we hold dear, it is our self that we love most. Is there anyone who can say that he does not know
himself? No, because before we know any other thing, we must first know our self; when we say, 'I now so and so' does it not
prove that we know the feeling of 'I'?  And is there anyone who can say that he is not able to remove  all his adjuncts such as the body and mind, and to abide in himself? No, because everyday in deep sleep, we effortlessly and naturally remove all these adjuncts and
remain in our true nature. Thus, it is clear that we all love our Self, we all know our Self, we are all able to abide as our
Self. In other words, the iccha sakti, kriya sakti, and jnana sakti necessary for Self Inquiry are already inherent in us!  Therefore,
self inquiry is the easiest!

All that Bhagavan demands us is: Love yourself !  Know yourself !  Be yourself ! How can this be difficult?

When Bhagavan Ramana assures that Self Inquiry is the easiest,  He has also subtly left us a clue here. His reassurance too is
there that we are not alone in this endeavor, but that His Grace is always there to guide us.  When  His Grace has brought us
all to His lotus feet, will He not help us to attain the most noble and worthy achievement, that of success in Self Inquiry?

Why fear when ' I AM' is now and here!

chapter - concluded.

Arunachala Siva.           
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Jewell on February 28, 2013, 09:53:38 PM
Dear Sri Subramanian sir,

How wonderful post! I feel just the same. It is indeed most easiest way,and like Bhagavan Himself said,direct. Beautiful way to conclude the chapter,with beautiful words from Bhagavan.

Thank You so much Sir!

With love and prayers,
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on March 01, 2013, 07:53:11 AM
Dear Jewell,

yes. Sri Bhagavan has said the same thing in many conversations and also in His poem Atma Vidya Kirtanam.  This poem is
in the Collected Works of Sri Bhagavan.

Arunachala Siva.   
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on March 01, 2013, 08:30:28 AM


BOUQUET OF BEATITUDE:

(Revelations from Bhagavan Ramana)

"What is a true sadhaka (seeker) needs is nothing but utsaha (positive inducement)," Swami Vivekananda once observed.
In that light, we bring this bouquet of blissful Self-affirming utterances and occurrences that took place in the presence of
Bhagavan Ramana.  As a turbulent bull is squarely brought back to its place of shelter "with a handful of rich green grass",
the boisterous mind of a true seeker will surely be brought back to its place of emergence, --- the Heart --- by constantly,
unremittingly and joyously reading these  copious spiritual offerings.


PART I:

All paths become merged in the path of Self enquiry just as all languages become merged in Silence (mouna).   

                                                      (p.277)*

*These quotes are from Talks. But the page number pertains to some older editions.  Hence I am not giving the page number
in the following quotes.



*
Question: Bhagavan teaches us always to know ourselves.  He should kindly teach us how to know ourselves, and bless us.

Bhagavan:   The kindness is always there. You should ask for something that is not there, and not for something that is there
already.  You should believe with all your heart that the kindness is there.  That is all.
   
*

continued....

Arunachala Siva.
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on March 02, 2013, 09:42:11 AM
Bouquet of Beatitude:


continues......

This afternoon at 3 O clock, a devotee stood near Bhagavan's sofa and said:  "Swami, I have only one desire, namely to
put my head on Bhagavan's feet and do namaskar.  Bhagavan must grant me this favor."

Bhagavan asked: "Oh ! is this that desire !  But then which is the foot and which is the head?"

No reply.

After pausing for a while, Bhagavan said: "Where the self merges, that is the foot."

"Where is that place?" asked that devotee.

"Where? It is in one's own Self. The feeling 'I', the ego, is the head.  Where that aham vritti (ego) dissolves, that is the foot
of the Guru."

*

Bhagavan with a smile, said, "Bliss is a thing which is always there and is not something which comes and goes. That which
comes and goes is a creation of the mind and you should not worry about it."

Another questioner: "For realizing that bliss, there must be something to catch hold of, mustn't there?"

Bhagavan: "There must be a duality if you are to catch hold something else; but what IS, is only Self; not a duality. Hence
who is to catch hold of whom? And what is the thing to be caught?"

continued......

Arunachala Siva.         
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on March 03, 2013, 08:19:05 AM
BOUQUET OF BEATITUDE:

continues.....

"Swami, how can we find the Self (Atma)?"

"You are in the Self, so how can there by any difficulty in finding it?" Bhagavan replied.

"You say that I am in the Self, but where exactly is that Self?" the questioner persisted.

"If you abide in the heart and search patiently you will find it",  was the reply.

**

"Swami, we take leave of you. We pray that you may be pleased to bless us that our mind may merge or dissolve itself
in Shanti."  Bhagavan nodded His head as usual.  After they had left, He said, looking at Ramachandra Iyer, "Shanti is the
original state. If what comes from outside is rejected what remains is peace.  What then is there to dissolve or merge?
Only hat which comes from outside has to be thrown out."

**

The mind is the cause of both bondage and liberation for man (mana eva manushyanam karanam bandha mokshayoh).
The mind creates many illusions."

The questioner:  "How will that illusion disappear?"

Bhagavan: "If the secret truth mentioned above is ascertained by Self enquriy, the multiplicity resolves itself into five, the
five into three, and the three into one. Suppose you have a headache and you get rid of it by taking some medicine, you
then remain what you were originally, the headache is like the illusion that the body is the Self, it disappears when the medicine
called Self enquiry is administered."

contd.,

Arunachala Siva.       
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on March 04, 2013, 08:33:34 AM
BOUQUET OF BEATITUDE:

continues....

Bhagavan: Yes, that is the real thing.  There is a thing called 'I'. Peace being experienced now and then, it must be admitted
that there is a thing called peace; moreover, those feelings called desires are also of the mind.  And if desires were banished,
there would be no wavering of the mind. And if there is no wavering, that which remains is peace. To attain that which is always
there, requires no effort. Effort is required only for the banishing of all desires.  As and when the mind wavers, it must be diverted
from those matters that is done, peace remains as it is.  That is Atma, the Self, that is Liberation, and that is the Self.

*

"Swami,  the people sitting here always ask you something and you give them some replies.  When I see that I also feel tempted
to inquire, but I do not know what to ask you.  How then can I get mukti?"

Bhagavan, looking at him endearingly, and smiling, said: "How do you know that you do not know anything?"  He said: "After
I came here, and heard the questions asked by all these people and the replies Bhagavan is pleased to give them, the feeling
that I do not know anything, has come upon me."

"Then it is all right.  You have found out that you do not know anything; that itself is enough.  What more is required?" said
Sri Bhagavan.

"How to attain mukti by that much alone Swami?" said the questioner. 

"Why not?" There is someone to know that he does not know anything. It is sufficient if you could inquire and find out who
that someone is. Ego will develop if one thinks one knows everything.  Instead of that, isn't it much better to be conscious of
the fact that you do not know anything and then inquires how could gain moksha?"

continued.....

Arunachala Siva.               
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on March 05, 2013, 08:49:06 AM
BOUQUET OF BEATITUDE:

continues....

On another occasion, an Andhra youth came and said, "Swami, having a great desire for moksha and anxious to know the
way thereto, I have read all sorts of books on Vedanta. They all describe it, each in a different way.  I have also visited a
number of learned people and when I asked them, each recommended a different path.  I got puzzled and have come to
you;  please tell me which path to take."

With a smile on His face, Bhagavan said, "All right,  then, go the way you came." We all felt amused at this. The poor young man
did not know what to say.  He waited until Sri Bhagavan left the the Hall and then with a depressed look turned to the others
there appealingly, and said,  "Gentlemen, I have come a long way with great hope and with no regard for the expenses or discomfort,
out of my ardent desire, to know the way to moksha.  Is it fair to tell me to go the way I came?  Is this such a huge joke?"

Thereupon, on of them said, "No, sir, it is no joke.  It is the most appropriate reply to your question.  Sri Bhagavan's teaching is that
the enquiry, "Who am I?" is the easiest path to moksha. You asked Him which way 'I' should go, and His saying, "Go the way you came",
meant that if you investigate and pursue the path from which that 'I' came, you will attain moksha."

The voice of a Mahatma indicates the Truth even when speaking in a light vein. Thereupon, the book, Who am I? was placed in the
hands of young man who felt astonished at the interpretation, and taking Sri Bhagavan's words as Upadesa, prostrated himself to
Sri Bhagavan and went away.

Sri Bhagavan usually gives us His teachings either in a humorous or a casual way or by way of consolation.  During my early days
at the Asramam, whenever I felt like going home, I would approach Sri Bhagavan at some time when  there were hardly any people
present and say, "I want to go home, Bhagavan, but I am afraid of falling back into family muddles."  He would reply, "Where is the
question of our falling into anything when all comes and all falls into us?"

On another occasion, I said, "Swami, I am not yet freed from these bonds."  Bhagavan replied, "Let what comes come, let what goes
go. Why do you worry?"  Yes, if only we could realize what that 'I' is, we should not have all these worries.

contd.,

Arunachala Siva.             
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on March 06, 2013, 08:32:10 AM
BOUQUET OF BEATITUDE:

continues.....

Some time ago, when a Bengali youth asked similar questions, Sri Bhagavan explained to him at great length.  His doubts
not being cleared, that youth asked, 'You say that the Self is present at all times and at all places. Where exactly is that 'I'?'
Sri Bhagavan replied with a smile, 'When I say you are present at all times and at all places, and you ask where is that 'I',
it is something  like asking when you are in Tiruvannamalai, 'where is Tiruvannamalai?'  When  you are everywhere, where are
you to search?  The real delusion is the feeling that you are the body.  When you get rid of that delusion, what remains is your
Self. You should search for a thing which is not with you, but where is the need to search for a thing which is always with you?
All sadhanas are for getting rid of the delusion that you are the body.  The knowledge that 'I am' is always there; call it Atma,
or Paramatma, or whatever you like.  One should get rid of the idea that 'I am the body'.  There is no need to search for that 'I'
that is the Self, That Self is all pervading.

***

As soon as she left the Hall, Sri Bhagavan burst out laughing and said, turning towards us, 'She says that it is enough if only
moksha is given to her. She does not want anything else.'  Subbalakshmamma who was seated by my side, took up the thread
of the conversation and quietly said, 'We have come and are staying here for the same purpose. We do not want anything more.
It is enough if you give us moksha.'

Bhagavan said, 'If you renounce , give up every thing, what remains is only moksha.  What is there for others to give you?  It
is there always.  That is all.'

'We do not know all that.  Bhagavan Himself must give us moksha.'; so saying she left the Hall. Looking at the attendants who were
by His side, Sri Bhagavan remarked, 'I should give them moksha, they say. It is enough if moksha alone is given to them.  Is not
that itself a desire?  If you give up all desires, that you have, what remains is only moksha. And you require sadhana to get rid of
all those desires.'

continued...

Arunachala Siva.   
       
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Balaji on March 06, 2013, 11:13:24 PM
Question: What is to be meditated upon?

Ramana Maharshi: Anything that you prefer.

Question: Siva, Vishnu and gayatri are said to be equally efficacious. Which should I meditate upon?

Ramana Maharshi: Any one you like best. They are all equal in their effect. But you should stick to one.

Question: How do I meditate?

Ramana Maharshi: Concentrate on that one whom you like best. If a single thought prevails, all other thoughts are put off and finally eradicated. So long as diversity prevails there are bad thoughts. When the object of love prevails only good thoughts hold the field. Therefore hold on to one thought only.
Dhyana is the chief practice.
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.

from the Ramana Rajyam Facebook
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on March 07, 2013, 08:52:57 AM
BOUQUET OF BEATITUDE:

continues.....

A new comer to the Asramam asked Sri 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 there 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.  There is a sangham (society) .  Not only now, but even in olden days, many people not
only taught their disciples but also wrote books to the effect that there were kaya kalpa vratas (rejuvenation), and such things.
And that this body could be made as strong as an adamant, so as to become imperishable. After saying all that, doing ever so
many things and writing about them at length, they died in course of time.  When the guru himself  who talked and preached of
rejuvenation passed away, what about his disciples?  We do not know what will happen the next moment to a thing that we see
now.  Peace cannot be attained unless through Self Inquiry, one realizes that one is not the body and, with Vairagya (absence of
worldly desires and passions), one ceases to care about it.  Moksha is after all the attainment of Shanti (perfect peace).  If therefore,
peace cannot be attained as long as the body is identified with the Self, any attempt to keep the body for ever as it is, increases
the bondage instead of decreasing it.  It is all an  illusion," said Bhagavan.

continued....

Arunachala Siva.           
 
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on March 08, 2013, 08:51:28 AM
BOUQUET OF BEATITUDE:

continues....

Ramamurthi asked, 'Where does the difference come between the atom and the infinite?'

'It comes from the body itself', said Sri Bhagavan.

'How is it that we see many forces in the world?' Ramamurthi asked.

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 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 others also get dissolved.  The mind is the cause of everything.'

continued.....

Arunachala Siva.     
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on March 09, 2013, 08:49:26 AM

BOUQUET OF BEATITUDE:

continues.....

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 doing the
Japa' is there, why not not the sin arising from bad habits stick on?" said Bhagavan. "Will not this punya (result of virtuous
acts) extinguish that papam (result of those sinful acts)? asked the Brahmin.

"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 it 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 of 'I  am doing' will never vanish."

contd.,

Arunachala Siva.     
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on March 10, 2013, 09:44:35 AM
BOUQUET OF BEATITUDE:

continues.....

That devotee said, "Does dissloving one's self in its own place mean that with buddhi (developed mind) one discards the
annamaya and other kosas and after that discards buddhi itself?"

Bhagavan replied: "Where do you go if you discard buddhi?  The buddhi remaining in its own state is the knowing of one's
state.  To eliminate or discard the various elements mentioned already, buddhi must be used as a punishing rod. The buddhi
is described as of two parts, unclean and clean. When it is associated with the work of the antahkarana it is stated to be unclean.
That is known as mind and ahankara. When buddhi is used as a punishing rod to drive away those things and to give the inspiration
of the Self (aham sphurana), i.e. 'I', it is known as clean buddhi.  If that is caught and the rest is discarded, that which is, remains
as it is." 

Further questioning was, "It is said that, that buddhi must be made one with Atma. How is that?"  Sri Bhagavan replied, "How can
it be made one with Atma when it is not a thing which comes from outside?  It is within oneself.  The feeling or shadow of Atma
is buddhi.  If that buddhi, the static thing, is known, one remains as one's own Self.  Some called that buddhi, some 'shakti' and
some call it 'aham'.  Whatever the name, it must be caught hold of firmly to drive away all that comes from elsewhere."

contd.,

Arunachala Siva.
             
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on March 11, 2013, 08:37:20 AM
BOUQUET OF BEATITUDE:

continues.....

"Bhagavan says that sadhana must be done to discard all such bad things. But the mind itself is inert and cannot do anything
by itself. Chaitanya is achalam - non moving. and so will not do anything.  Then how to perform sadhana?" someone asked.

Sri Bhagavan replied: "Oho ! But how do are you able to talk now?"

"Swami, I do not understand that and that is why I ask for enlightnement." he said.

Bhagavan replied: "All right. Then please listen. The mind which is inert is able to achieve anything by the force of its contract,
sAnnidhya bala (the strength of proximity) with Chaitanya, which is achala.  But without the aid of Chaitanya, the inert mind cannot
accomplish anything by itself. Chaitanya being immobile, cannot accomplish anything without the help of the mind. It is relationship
of abhinna bhAvam, one dependent on he other and inseparable. That is why elders discussed this matter from various angles and
came to the conclusion that the mind is chit-jada-atmakam.  We have to say that the combination of Chit (Self) and Jada (inert)
produces action."

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-jada-granthi, and also bondage and samsaram."

contd.,

Arunachala Siva.         
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on March 12, 2013, 08:49:04 AM
BOUQUET OF BEATITUDE:

continues....

Lady:  Bhagavan! How can one attain the Self?

Bhagavan:  Why should you attain the Self?

Ladu: For shanti (peace)/

Bhagavan: So ! Is that it?  Then there is what is called peace, is there?

Lady:  Yes !  There is.

Bhagavan: All right!  And you know that you should attain it. How do you know?  To know that, you must have experienced it at
some time or other.  It is only when one knows that sugarcane is sweet, that one wishes to have some. Similarly, you must have
experienced peace. You experience it now and then.  Otherwise, why this longing for peace?  In fact, we find every human being is
longing similarly for peace.  Peace of some kind. It is therefore obvious that peace is the real thing, the Reality. Call that shanti, soul,
or Paramatma or Self -- whatever you like.  We all want it;  don't we?

Lady: Yes ! But how to attain it? 

Bhagavan: What you have got is Shanti itself. What can I say if someone asks for something which he has already got?  If it is
anything to be brought from somewhere, effort is required. The mind with all its activities has come between you and your Self.
What you have to do now is to get rid of that.

****

Arunachala Siva.       
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on March 13, 2013, 08:38:21 AM
BOUQUET OF BEATITUDE:

continues.....

"Swami, it is all right if we sit up for meditation with closed eyes; but if we keep them open, the outer senses give trouble.
What should we do?"

Bhagavan: What happens even if the eyes are kept open?  It is enough if you make the mind sleep just like your sleeping in
a house, keeping the windows open.

Devotee: That means the mind should be kept away from worldly affairs.  However much we try, we are not able to control the mind/

Bhagavan:  Yes, that is true.  That is why it is said that when a child tries to catch its own shadow, by running after it, and weeps
when unable to do so, the mother comes and prevents it from running.  So also the mind should be prevented from running away.

Devotee: By what method can that be prevented?

Bhagavan: The mind should be held by hearing, and meditating on the sayings of the Vedanta and thereby prevent it from going astray.

Devotee: That means, you must give up worldly pleasures and catch hold of Atma Ananda.  Is that so?

Bhagavan: Ananda always exists.  It is only the worldly things that have to be given up. If they are given up, what remains is only
Ananda, Bliss. That which IS, is the Self.  Where is the question of catching that which IS ? That is one's own nature, swabhava.

Devotee: Is that nature also called Swarupa (the Self)? 

Bhagavan: Yes. There is no difference between the two.

Devotee: If it is said that Ananda is the Self itself, who is it that experiences it?

Bhagavan:  That is the point. So long as there is one who experiences, it shall have to be stated, that Ananda is the Self itself.
When there is no one to experience, where is the question of a form for Ananda?  Only that which IS remains. What IS, is Ananda.
That is the Self.  So long as the feeling that the Self is different from oneself persists, there will be one who inquires and experiences,
but when one realizes the Self, there will be no one to experience. Who is there to ask?  What is there to say?  In common parlance,
however, we shall have top say that Bliss is the Self or is our Real Nature, Swarupa.

Devotee: That is all right, Swami.  But however much we try, this mind does not get under control and envelops the Swarupa so that
it is not perceptible to us. What is to be done?

Bhagavan with a smile, placed His little finger over His eye and said:  Look. This little finger covers the eye and prevents the whole
world from being seen.  In the same way, this small mind covers the whole universe and prevents the Brahman from being seen.
See how powerful it is !

******

Arunachala Siva.                 
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on March 14, 2013, 08:43:12 AM
BOUQUET OF BEATITUDE:

continues....

A Pandit asked, "Life itself becomes extremely hard in some places.  How is one to perform Sadhana in such places?"

Bhagavan replied:  "The place is within you.  You are not in the place. When you are in all places, where is the question of
difficulties in some places and not in others? All are within yourself. How can they cause you difficulties?"

"But we get no peace of mind at all in some places.", he protested and Sri Bhagavan replied:  "That which always exists is Peace.
That is your natural state.  You are not able to recognize your natural state, you get deluded by aberrations which are unreal and
feel sorry that there is no peace. If you realize your Self, all places will become suitable for Sadhana."

****

"As you know we undoubtedly exist.  The world also exists as Brahman.  That being so, what is there that one could see as
Brahman?  We should make our vision as the all pervading Brahman. Ancients say, 'Drshtim Jnanamayim Kritva Pasyeth Brahmamamayam Jagat.'  The world is as we see it.  If we see it as material, it is material.  If we see it as Brahman, it is Brahman.
That is why we must change our outlook.  Can you see the picture, in a film, without the screen?  If we remain as we are,
everything adjusts itself to that attitude."

contd.,

Arunachala Siva.
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on March 15, 2013, 08:43:44 AM
BOUQUET OF BEATITUDE:

continues.....

A retired judge of ripe old age said, 'Swamiji, I should also be given my share of service to the feet of the Guru.'

To this Bhagavan replied:  'Oh really?  Atma vai guruhu (Service to the Self is service to Guru.)  You are now 70 years of age.
You to do service to me?  Enough of that !  At least from now onwards, serve yourself.  It is more than enough, if you remain
quiet.'

Sri Bhagavan was relating His experiences in Madurai of he vision of death, 'In the vision of death, though all the senses were
benumbed, the aham sphurana (Self awareness) was clearly evident, and so I realized that it was that awareness that we call 'I',
and not the body.  This Self awareness never decays.  It is unrelated to anything.  It is Self luminous. Even if this body is burnt,
it will not be affected.  Hence, I realized on that very day so clearly that that was "I".

Part I - concluded.

Arunachala Siva.         
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on March 16, 2013, 08:50:28 AM
BOUQUET OF BEATITUDE:

Part II:

(Excerpts from Fragrant Petals)

Bhagavam Ramana set before us, as the glory and goal of life, the realization of the full Divine Consciousness of our Self.
The Self is not something to be created or attained, but which is fully aware of itself with an awareness that that can neither
begin nor end, as it is eternal.  He proclaimed the Absolute as the Self, "I AM" in each individual life, ever being itself.  Such a
realization endows everyone ultimately with Pure Consciousness, a state of impersonality, timelessness, spacelessness, cause-
lessness, freedom and peace. He was Himself, a testimony for such an august revelation that always stands at the very doorstep
of one and all. Sri Ramana awakens in every one of us the dormant Divinity.

To know Bhagavan is to be Bhagavan Himself.  Because, Knowing is Being and Being is Knowing.

                                - Swami Rajeswarananda.

contd.,

Arunachala Siva.           
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on March 17, 2013, 08:52:57 AM
BOUQUET OF BEATITUDE:

Part II:

continues....

The essence of what Bhagavan said to me in my talks with Him was:  "You say that on final analysis all that I see or think
or do is one; but that reality comprises two notions; the all that is seen and the  I that does the seeing, thinking and doing,
and says, 'I'. Which of these two is the more real, true and important?  Obviously the seer, since the seen is dependent on it.
So turn your attention to the seer who is the source of your 'I' and realize that. This is the real task.  Up to now you have been
studying the object, not the subject.  Now find out for what reality this word 'I' stands.  Find the entity which is the source of the
expression 'I'. That is the self, the Self of all selves."

"This direct and simple teaching was like a tonic to me. It swept away the unrest and confusion that till then haunted my mind.
It is, of course, the essence of Ulladu Narpadu and the central theme of all Bhagavan's writings. The simplicity of it made me
burst out:  "Then Bhagavan, Self Realization is very easy, just as you say in the poem Atma Vidya!"

Bhagavan smiled and said:  "Yes, yes, it seems so at first, but there is difficulty too. You have to overcome your present false
values and wrong identification.  Therefore the quest requires concentrated effort and steadfast abidance in the source when
this is reached."

However, even while warning me, he also added words of solace. "But don't let that deter you. The rise of the urge to seek for
the "I" is itself an act of Divine Grace.  Once the urge gets hold of you, you are in its clutches.  The grip of Divine Grace never
relaxes and finally devours you, just as the prey in a tiger's jaws is never allowed to escape."

-- G.L.N.

continued....

Arunachala Siva.
   
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on March 18, 2013, 08:16:36 AM
BOUQUET OF BEATITUDE:

Part II: continues......

Once four ladies came to Sri Ramanasramam to have darshan of Sri Ramana.  They belonged to different nationalities ----
one was an American, one an Italian, one French and the fourth, an Indian Christian.  They sat in the prayer hall near the
southern wall  right in front of Sri Bhagavan, after duly paying their respects to Him. The American lady began the conversation,
putting questions to Him and getting answers which were interpreted by a devotee in the Hall. In the end the American lady asked
Bhagavan:  'Can we have your Grace for our spiritual development?'  Sri Bhagavan replied:  'If you had not the Grace, you would
not have thought of coming here.'  What an encouraging reply !  No one who came to His presence ever went away discouraged.
To an earnest inquirer, He would always say: 'You are already That, only the veil of ignorance has to be removed.'

Swami Vivekananda used to tell his followers: 'Don't believe the self possessed teacher who says, 'I see, you cannot see.'
Sri Bhagavan never observed any secrecy with to His teachings.

His attitude was plain and always encouraging. He would say: 'You are already Real and you are not going to realize anything
new.  Your effort must be directed towards, removing the veil of ignorance by inquiry.'

Now to return to the visitors, the American lady said:  'Bhagavan!  I am going back to America.  Will you come there?'
Bhagavan with a smile on His face and in a tone expressing certainty replies: 'I am already there. I am above time and space.'

-C.V. Subramania Iyer

****

Arunachala Siva.   
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on March 19, 2013, 08:25:45 AM
BOUQUET OF BEATITUDE:

Part II - continues.....

Ramdas addressed Sri Ramana thus:  'Maharaj, here stands before thee a humble slave. Have pity on him. His only prayer
to thee is to give him thy blessing.'

The Maharshi turned His beautiful eyes towards Ramdas and looked intently for a few minutes into his eyes, as though
He was pouring into Ramdas His blessing through the orbs, then shook His head to say He had blessed. A thrill of inexpressible
joy coursed through the frame of Ramdas, his whole body quivering like a leaf in the breeze.....

Ramdas went to Ramana Maharshi in a state of complete obliviousness of the world. He felt thrills of ecstasy in His presence.
The Maharshi made the awakening permanent in Ramdas. Some people told Ramdas:  'You went to Maharshi and you got
illumination.  Give us illumination like that.'

Ramdas said: 'You must come to Ramdas in the same spirit and in the same state as he went to the Maharshi.  Then you will
also get  it. Where was his Heart?  How intense was his longing?  What was the world to him at that time?  If you come in that
state, it is all right.

****

Arunachala Siva.     
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on March 20, 2013, 08:30:26 AM

BOUQUET OF BEATITUDE:

Part II: continues.....

As Jnaneshwar, the premier Sage-poet of Maharashtra asked for a boon at the end of his celebrated commentary on the
Bhagavad Gita, in the same strain I also asked my Bhagavan the following boon in the words (song) of Sage Sohiroba, not
for me alone, but for all devotees present in the Hall and all others elsewhere. I first explained the song in English and, then
sang:

"Oh Bhagavan, if you are going to give us anything, give us this --- our ego should vanish, our sight (vision) should be focused
on the Self, thought should drop, and the world should be no more.   May we get natural happiness which depends not on the
forms and objects of senses. As salt is dissolved in water, our mind should be merged in the Self."  Sohiroba further says that
the life of him who has no body consciousness and world consciousness is completely merged in the Infinite Consciousness.

Hearing this Bhagavan was mightily pleased. He stretched himself up and in a loud voice proclaimed:  "Take, take as much as
you like. Get in, get in."  The features of Sri Bhagavan at this time were a sight for the Gods to see. Had there been an expert
photographer present then, he could have taken a nice snap shot.  As for myself, I shall forget the joyful, happy and shining
features of Sri Bhagavan at that time.

How to Get In?

In the month of March 1949, I availed myself of an opportunity to go to Sri Ramanasramam in  connection with the consecration
ceremony of the newly built Holy Mother's temple. I then asked Sri Bhagavan: 'How to get in and stay there when we get in?'
Sri Bhagavan laughed, looked at me and answered: 'Leave out the body consciousness (the idea that I am the body) and then
where is 'in' and where is 'out'?  All life consciousness is One, throughout.' What a fine and beautiful answer !

N.V. Gunaji.

****

Arunachala Siva.             
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on March 21, 2013, 08:42:02 AM

BOUQUET OF BEATITUDE:

I blurted out in Malayalam thus:  "Bhagavan! I have heard about the Vichara Marga of yours, but I have no clear conception
of it. Is it to sit in a quiet place and ask oneself the question, 'Who am I?' repeatedly or meditate on that question as mantra?"\

On hearing my words all eyes turned towards me and I felt very shy.  Then Sri Bhagavan looked straight at me and replied
tersely and clearly in Malayalam:  "No, it is not repeating or meditating on 'Who am I?'. It is to dive deep into yourself and
seek the place from which the 'I' thought arises in you and to hold on to it firmly to the exclusion of any other thought.
Continuous and persistent attempt will lead you to the Self.

-  M.M. Menon.

****

Arunachala Siva. 
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on March 22, 2013, 09:09:47 AM
BOUQUET OF BEATITUDE:

Part II - continues.

*

I once told Sri Bhagavan: 'I have been here for many years. People meditate and get into Samadhi. I close my eyes for a minute
and the mind travels round the world, ten times and so many long forgotten things come up.'  Upon this, Bhagavan said, 'Why
do you concern yourself about others?  They may meditate, sleep or snore. Look to yourself. Whenever the mind goes astray
being it back to the quest   There is a verse in Bhagavad Gita which says: 'To whatever side the restless, unsteady mind wanders
away one should check it and bring it back controlled to the Self.'  But I was not satisfied and Sri Bhagavan said: 'The child who
was woken up and given its milk, after it had gone to sleep, says to its mother next morning, 'Mother, you never gave me milk
last night.'  Even so you had your fill.'

R. Narayana Iyer.

****

Arunachala Siva.       
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on March 23, 2013, 08:55:41 AM
BOUQUET OF BEATITUDE:

Part II - continues....

Once a few learned Sanskrit scholars were seated in the Old Hall discussing portions of the Upanishads and other scriptural
texts with Sri Bhagavan.  Bhagavan was giving proper explanations and it a sight to remember and adore. At the same time,
I felt genuinely in my heart, 'Oh, how great these people are and how fortunate they are to be so learned and to have such
deep understanding and be able to discuss with our Bhagavan.  Compared with them, what am I, a zero in scriptural learning?'
I felt miserable.

After the pandits had taken leave, Bhagavan turned to me and said:  'What?' looking into my eyes and studying my thoughts.
Then, without even giving me an opportunity to explain,  He continued, 'This is only husk ! All this book learning and capacity
to repeat the scriptures by memory is absolutely no use.  To know the Truth, you need not undergo all this torture of learnig.
Not by reading you get the Truth.  BE QUIET, that is the Truth.  BE STILL, that is God.'

Then very graciously He turned to me again and there was an immediate change in His tone and attitude.  He asked me:  'Do
you shave yourself?'  Bewildered by this sudden change, I answered, trembling, that I did.

'Ah, for shaving you use a mirror, don't you?  You look into the mirror and shave your face.  You don't have to shave the image
in the mirror. Similarly, all the scriptures are meant only to show you the way to Realization. They are meant for practice and
attainment. Mere book learning and discussions are comparable to a man shaving the image in the mirror.'  From that day onwards
the sense of inferiority that I had been feeling vanished once for all.

One more assurance from Bhagavan which also He gave as a personal instruction is of absolute value for me in my sadhana.
I cried to Him that I knew nothing about Vedanta nor could I practice austerity, being a householder; so I prayed to Him to help
me by showing the Reality or the way to it. I also frankly admitted that Bhagavan's own method of Self Inquiry was too hard for
me.  He then graciously said: 'You know Ulladu Narpadu. It imparts the Truth, deals with It, and explains It. Go on reading verse by
verse. The words of the verses, will in course of time vanish, and pure Truth (Sat) alone will shine, like the snake relinquishing its
skin and coming out shining.'  This is my Sadhana.

continued....

Arunachala Siva.           
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Jewell on March 23, 2013, 05:58:34 PM
Dear Sri Subramanian sir,

This is very beautiful post. I love exsample of shaving and mirrage. It is wonderful. Indeed,when all is heard,when all pondering is finished,all needs to be forgothen,and what is left is our own Self. Shining brightly,in all its glory.

Thank You Very much!

With love and prayers,
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on March 24, 2013, 08:29:40 AM

BOUQUET OF BEATITUDE:

continues.....

R. Narayana  Iyer:

continues...

One day I was sitting near Sri Bhagavan's couch and I felt puzzled by the ancient teaching that everything that appears
in the world is Maya or illusion.  I wondered how it could be, when I saw Bhagavan, the couch on which He sat,  the barrier
separating me from Bhagavan and myself.  How could all these be false?  I asked Bhagavan, explaining my doubt:  "Bhagavan,
can all of us be unreal and non existent?  Please enlighten me."   Bhagavan laughed and asked me whether I had any dream
the previous night. I replied that I saw several people lying asleep.  He said:  'Suppose now I ask you to go and wake all those
people in the dream and tell them they are not real, how absurd it would be! That is how it is to me.  There is nothing but the
dreamer, so where does the question, of dream people, real or unreal, arise;  still more of waking them up and telling them that
they are not real.  We are all unreal, why do you doubt it?  That alone is real." 

After this explanation I never had any doubt about the unreality of the objective world.  I constantly feel the reality in its unreal
nature.  On another occasion, He said:  "Everything is unreal, like dream objects.  However, at a certain stage there exists Truth,
the Reality and world, the unreality. And a Jnani's job is to awaken this ignorant to the fact that what they see and feel is unreal
and that the Reality is their own Being.  This can be compared to an elephant dreaming of a lion and suddenly waking up and
finding that the lion is unreal and that itself alone is real.  The elephant is the Jiva or the individual, the dream is the unreal world
and the lion, the Jnani or Guru.  The Guru is the link between the unreal and Real.'"

On another occasion He said, "There is no Jnani ( Realized man), Jnana (Knowledge) alone is.

R. Narayana Iyer.

Arunachala Siva.
             
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on March 25, 2013, 07:53:22 AM
BOUQUET OF BEATITUDE:

Part II:

Bhagavan:

"Giving up 'mine' is bhakti and giving up 'I" is Jnana."

"The man no longer is. God alone is."

"To long for happiness is bhakti.  To long for the Self is Jnana."

- Dr. T.N. Krishnaswami

****

Arunachala Siva.
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on March 26, 2013, 08:25:43 AM
BOUQUET OF BEATITUDE:

Part II - continues...

One day, I asked Sri Bhagavan in good humor, how Sri Bhagavan received the thousands of prostrations (namaskarams) made
before Him day in and day out.  Sri Bhagavan  replied: ' I shall tell you the secret of it.  I prostrate to them before they prostrate
to me. Those that come to me only throw the body on the ground as a sign of their humility.   Whatever the contents of the mind
may be, when I took them, I look not into the minds but into the Chaitanya there, i.e. the Atman, which is my Self and of which
they are not aware. I am one with them while they are not aware of it.  i.e Kutastha and Brahman are inseparable.  To  me there
are no others.  I alone AM.  The further implication of it is while they think that they are prostrating, they are not doing real prostration
(praneedana).  On the other hand, while I do not physically bow, my eka bhava helps them in every way.  Thus in ALL the souls
I am the Kutastha, and I see my own Being in all of them, and I can accept not some thousands but any number of them. I am 
all of them. I am all of them, while they know not they are MY SELF.

T. K. Sundaresa Iyer.

(Bouquet of Beatitude - Part II - concluded.)

Arunachala Siva.       
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Jewell on March 26, 2013, 07:13:37 PM
Dear Sri Subramanian sir,

How wonderful words from Bhagavan! "I alone AM". That knowledge itself us the highest prostration. That there are no others and many,that the Self is All,and One. All there Is. Beautiful!

Thank You,Sir!

With love and prayers,
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on March 27, 2013, 08:46:31 AM

BENEDICTION:
(Anugraha)

The Self, the Truth, is that which ever 'IS'  --- it is ever the 'Real'.  Therefore, there is no need for 'realizing' the Self nor make it
into a 'Reality', says Sri  Bhagavan.

He adds that the seeker, however, has the responsibility of to do the act of 'unrealizing' the 'non-Real' through the Sadhana
of Self Inquiry.  Everything external to oneself is non-Real --- as proved in deep sleep -- yet, one's mind constantly externalizes
one's attention outward, thus landing one in doubt, uncertainty and pain.  On the other hand, withdrawing the mind from external
attention and introverting it to internal attention lands one in the lap of peace, quietude, and contentment (as in deep sleep).
Hence, it is very clear that any movement focused inward, merges one in the movement-less Reality.

How is one to effect this movement?  Sri Bhagavan commands: "Hrdi Visa" = Enter into the Heart.  It is Sri Bhagavan Ramana
who 'discovered', as it were, that the Spiritual Heart is the self and it is on the right side of the chest.*

* Verse 18 of Reality in Forty Verses, Supplement:  "Between the two breasts, below the chest and above the abdomen, there are
six (psychic) organs of various colors.  Of these, one, looking like a water lily bud, is the Heart, and it is situated at two digits'
distance to the right of center.  In the Heart, (hridaya) shines the "I-I".

contd.,

Arunachala Siva.               
 
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on March 28, 2013, 08:19:59 AM
BENEDICTION:

continues.....

This manifestation of the Self in the form of 'I', is direct and immediate, to all.  It does not need any form of proof or verification.
Adi Sankara wrote in a verse: 'In this 'I' which is immediately and directly experienced in the region of the Heart, by all.'
Thus, Atma Vidya (Self Inquiry) merges one in Hridaya Vidya (Self Knowledge) --- the mind dissolving into the core of the Heart.

Sri Bhagavan says: Hrit + Ayam = This (is_ the Center (Hridyam = Heart).  "That is, it is the Center where from the mind rises and
subsides. That (Heart) is the seat of Realization."     

The following passage from Talks with Sri Ramana Maharshi (No. 97) elucidates this, very clearly:

One Mr. Ramachandar, a gentleman from Ambala asked where the Heart is and what Realization is.

Sri Maharshi:  The Heart is not physical. It is spiritual. Hridayam  = hrit + ayam. 'This is the Center.'  It is that from which
thoughts arise, on which they subsist and where they are resolved. The thoughts are the content of the mind and, they
shape the universe. The Heart is the Center of all. Yatova imani bhutani ayante (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.

Devotee: How to realize it?

Sri Maharshi:  There is no one who even for a trice fails to experience the Self. For no one admits that he ever stands
apart from the Self.  He is the Self. The Self is the Heart.

contd.,

Arunachala Siva.
Title: Re: Direct Teaching of Bhagavan Ramana:
Post by: Subramanian.R on March 29, 2013, 08:52:52 AM
BENEDICTION:

continues.....

Devotee: It is not clear.

Sri Bhagavan:  In deep sleep, you exist; awake, you remain. The same Self is in both states. The difference is only in the
awareness and the non awareness of the world. The world rises with the mind and sets with the mind.  That which rises
and sets is not the Self.  The Self is different, giving rise to the mind, sustaining it and resolving it.  So the Self is the
underlying principle. When asked who you are, you place your hand on the right side of the breast and say, ' I am". There,
you voluntarily point out the Self.  The Self is thus known.  But the individual is miserable because he confounds the mind
and the body with the Self. This confusion is due to wrong knowledge.  Elimination of wrong knowledge is alone needed.
Such elimination results in Realization.  The Heart, the Self, the Truth, Brahman, Atman are all synonymous and identical.

****

"I AM "  is the Truth, in all of us.  I am this or I am that is the untruth and therefore to be eschewed.  To remain as I AM
ever, is the direct teaching of Sadguru Ramana.   Guru's Grace is resplendently showered on one who puts this unique
teaching of Guru Ramana into practice. Such constant practice is the highest compense a true devotee can offer to the
Great Master.  Guru's 'Anugraha' -- Benediction -- is always there, assured, Sri Bhagavan.

DIRECT TEACHING OF BHAGAVAN RAMANA - SRI V. GANESAN - concluded.

********

Arunachala Siva.