Show Posts

This section allows you to view all posts made by this member. Note that you can only see posts made in areas you currently have access to.

Messages - Subramanian.R

The teachings of Bhagavan Sri Ramana Maharshi / Re: I AM meditation
« on: February 08, 2009, 09:44:38 AM »
Dear soham3,

In I AM meditation, if a thought "that it is the body" comes, you have to only say I am not, and then proceed further.  If you want
a location inside the body, for the seekers, Bhagavan Ramana recommended the Heart Centre, which is on the right side of the chest.  As you progress further, you will experience, that You or
the Self or the Heart is everywhere.  The finality comes depending
upon the maturity of the seekers.  I used to get this feeling and
I followed the method of chanting Arunachala Siva.... and proceed

Arunachala Siva.     

Poets like Kavyakanta Ganapati Sastri and Muruganar delighted
in singing of the youthful sage Ramana, as a modern avatar of
Kumara or Skanda.

In this context, the metaphysical and moral implications of the Muruga (Skanda) myth are worth pursuing.  Muruga, like youthful
Dakshinamoorthy himself, symbolizes the legitimate right and obligation of the young to teach the old.  The old know the past
through hard-earned experience. while the young sense the future through some natural technological power.

The West, which knows nothing of Siva, conceives of time as something flowing from the past into the present.  For us, Siva
is eternity, the timeless, the pure, formless Awareness which is the sole Relaity, the whole of the unknown future and which is forever freely flowing into time. Confronting this current, stands Muruga with his twelve eyes and with his twelve arms.  Swimming upstream, we have to live in the living present, the meeting point of two eternities.  Only very foolish, old people live in the dead past. Siva,
pure timeless awareness, operates in and through Muruga, the human god divine, the glimpse of 'moksha' here and now, known in every heroic moment to lovers, poets and warriors.  The Christian creed says truly, none can go to the Father except through the Son,

The worship of Muruga is not an attempt to escape from the actual or to walk in blinkers.  One recognizes evil as ugly, and with, calm, clear vision and cool courage removes it.  Muruga's Javelin brinbgs to us the timeless energy of Siva awareness.  Clean action in this awareness abolishes the distance beween the real and the actual.
Heaven, if anywhere, is now here on earth, or else it is nowhere.
The transcendental Real is immanent in the actual present.  Murugnar declares: "Destroy the false duality of THIS world and THAT world.  Seeing the true oneness of all being, the joy of right awareness, this alone is Sivahood."

The Maharshi recommended Tiru Murugatrupadai, (an ancient poem of Muruga by Saint Nakkirar, the title meaning: Guiding the Way to Muruga.), and Siva Puranam, (of Saint Manikkavachagar in Tiruvachakam), for daily parayana.  He loved the poetry of words
and the poetry of earth and the poetry of action.  He clung to Arunachala, thus confronting the poetic faith in the perennially renewed freshness of Siva cult as the channel of Pure Awareness.

Saint Manikkavachagar says in Tiruvachakam, "Sivamakki Enaiyanda... "ruling me by divining me as Siva.." (Achopathu, Decad on Oh! Oh!).  The copious outpourings of Muruganar only express the irrepressible joy of the poet as he dives and swims and bathes in the ocean of bliss which is Sivananda.  Sadhu Natananada extols the Poet Saint Muruganar as the Maharshi's alter ego, the embodiment of beauty in the delighted dialogue with the embodiment of Truth.

The marriage between mythology and history is made explicit in many of Muruganar's  poems, most of all in the magnificient movement Tiruvundiyar, where the Maharshi is identified with Rama, Krishna, Muruga and Siva and in this the latest role, made to utter
the quinetessence of Advaita in Upadesa Saram.

(Source: Sri Ramana, the Self Supreme. Prof. K. Swaminathan.)

Arunachala Siva.       

The teachings of Bhagavan Sri Ramana Maharshi / Modes of mind, Vrittis
« on: February 07, 2009, 01:18:11 PM »
One devotee asked on 23rd February 1937:

Horripilation, sobbing voice, joyful tears etc., are mentioned in Atma Vidya Vilasam (of Sri Sadasiva Brahmendra), and other works. Are these found in Samadhi, or before or after?

Bhagavan Ramana:  All these are the symptoms of exceedingly subtle modes of mind, vrittis.  Without duality they cannot remain.
Samadhi is Perfect Peace, where these cannot find place. After emerging from Samadhi, the remembrance of the state gives rise
to these symptoms.  In bhakti marga, path of devotion, these are precursors to Samadhi.  Manikkavachagar and other saints have spoken of these symptoms.  They say tears rush forth involuntarily and irrepressibly.  Though aware of tears, they are unable to repress them. I had the same experience when I was staying in Virupaksha

(Source: Talks, Munagala Venkatramiah.)

Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / Liturgy for the Dead
« on: February 07, 2009, 01:10:05 PM »
On 17th June 1936, Mr. Varma, Financial Secretary of the Posts and Telegraphs Department, Delhi, came to see Bhagavan.  He has read Paul Brunton's A Search in Secret India and The Secret Path.  He lost his wife with whom he had led a happy life for eleven or twelve years.  In his grief he seeks solace.  He does not find solace in reading books; wants to tear them up.  He does not intend to ask questions.  He simply wants to sit here and derive what solace he can in the presence of the Maharshi.

Bhagavan Ramana, as if in a train of thoughts, spoke then to the following effect:

It is said, "The wife is one-half of the body." So her death is very painful.  This pain is however due to one's outlook being physical. It disappears if the outlook is that of the Self.  The Brahadarnyaka Upanishad says: "The wife is dear because of the love of the Self."
If the wife and others are identified as the Self, how then will pain arise?  Nevertheless such disasters shake the mind of philosphers also.

Was the wife with you when you went out to the office, or in your deep sleep?  She was away from you.  You were satisfied because of your thought that she was somewhere.  Whereas now you think that she is not.  The difference lies in different thoughts.  That is the cause of pain. The pain is because of the thought of the wife's non-being.  All this is the mischief of the mind.  The fellow, i.e the mind, creates pain for himself even when there is pleasure.  But pleasure and pain are mental creations.

Again, why mourn the dead?  They are free from bondage.  Mourning is the chain forged by the mind to bind itself to the dead.  True love is shown by the certainty that the object of love is in the Self and it can never be non-existent.  The Maharshi cited the story of Ahalya and Indra from Yoga Vasishta, in this connection.

Still it is true,  that the association with the wise only can assuage pain on such occasions.

(Source: Talks: Munagala Venkatramiah.)

Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / What or How am I?
« on: February 07, 2009, 12:49:59 PM »
A Maharashtrian gentleman asked on 30th November 1936:

What or How am I?

Bhagavan Ramana: Do not trouble yourself about it.  Let it be as it is.
Why do you care?  Did you carfe for the whole or part, samashti,
vyashti, in your sleep?  The same personis present now too. You are the same in sleep and in waking.

Devotee:  Peace is extolled moire than anything else.  How shall we gain it?

Bhagavan Ramana:  It is your very nature.   Forgetfulness never overtakes the Self.

Devotee: Samskaras, are infinte and eternal, -- from beginngless time.

Bhagavan Ramana:  This itself is a Samskara.  Give up the idea and all Samskaras will disappear at once.  That is Visranti, repose, Santi, peace.  Peace is ever present.  But you hold it down and rise over it and thus disturb it.  Then you say: "I want Peace."

Devotee: Will Peace be gradual?

Bhagavan Ramana: Yes. Make the mind gradually still, Sanaissanaih uparamet, says the Bhagavad Gita.

(Source: Talks, Munagala Venkatramiah.)

Arunachala Siva.     

The teachings of Bhagavan Sri Ramana Maharshi / Patanjali Yoga Sutras
« on: February 07, 2009, 12:36:54 PM »
On 16th May 1936, S.S. Cohen, relates how the reading of Patanjali
Sutras in 1926, had greatly helped him. The first few Sutras had convinced him of the teaching, but unfortunately there was no one
to give him proper guidance till he met Bhagavan Ramana early in

Bhagavan Ramana: Patanjali's first Sutras are indeed the climax
of all essence of Yoga.  All yogas aim at the cessation of the Vritti,
modification of the mind.  This can be brought about in the variety of ways mentioned in the scriptures through mind control, which frees consciousness from all thoughts and keeps it pure. Effort is necessary. In fact, effort itself is yoga.

Devotee: I suppose efforts have to be made in the waking state, which implies that moksha can be gained only in Jagrat.

Bhagavan Ramana: Quite so.  Awareness is necessary for mind control; otherwise who is to make the effort?  You cannot make it in sleep or under influence of drugs.  Also mukti has to be gained in full awareness, because the Reality itself is Pure Awareness.

Devotee:  There seems to be nothing but awareness, for to know anything there must be knowledge -- we cannot get over that.

Bhagavan Ramana: Certainly. Subjective knowledge -- knowledge knowing itself is Jnana.  It is then the subject as the Knower, the object as the Known and the knowledge, which connects them.

Devotee:   This last is not clear to me in this case.

Bhagavan Ramana: Why so?  Knowledge is the light, which links the Seer to the Seen.  Suppose you go in search of a book in the library in pitch darkness.  Can you find it without light, although you, the subject, and the book, the object, are both present?  Light has to be present to unite you.  This link between the subject and the object in every experience is Chit, Consciousness.  It is both Substatum as well as the Witness of the experience, the seer of Patanjali.

(Source: Talks by S.S. Cohen.)

Arunachala Siva.             

The teachings of Bhagavan Sri Ramana Maharshi / Gaze of a Jnani
« on: February 07, 2009, 12:21:38 PM »
Major Chadwick said to Bhagavan Ramana, on 1st February 1936:

"It is said that one look of a Mahatma is enough, that idols, pilgrimages, etc., are not so effective. I have been here for three
months, but I do not know how I have been benefited by the look
of the Maharshi.

Bhagavan Ramana:  The look has a purifiying effect.  Purification cannot be visualized.  Just a piece of coal takes long to be ignited,
a piece of charcoal takes a short time and a mass of gunpowder
is instantaneously ignited, so it is with grades of men coming in
contact with the Maharshi.

(Bhagavan Ramana has already said in Who am I?:  Those who fall in the grace of Guru will be defnitely benefited and will never be forsaken, as the deer that has fallen into the jaws of a tiger cannot survive....)

(Source: Talks, Munagala Venkatramiah.)

Arunachala Siva.       

Once a devotee said:

Even as the hand is cut off, one must remain unaware of it because,
Srimad Bhagavad Gita describes that the Self is different from the body.

Bhagavan Ramana:  Does Jnana consist in being unaware of the pain of injury?

Devotee:  Should he not remain unaware of the pain?

Bhagavan Ramana:  Major operations are performed under anaesthetics keeping the patient unaware of the pain.  Does the patient gain Jnana too at the same time?  Insensibility to pain cannot be Jnana. Physical pain follows only the body consciousness.  Mind, being unaware of the body, cannot be aware of the pains or pleasures.  Read the story of Indra and Ahalya in Yoga Vasishta.
There death itself is said to be an act of mind.  Pains are dependent
on the ego.  They cannot be without the "I".  But "I" can remain without them.

(Source: Arunachala's Ramana. Boundless Ocean of Grace.
Volume 3. Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / Vedanta and the Bible
« on: February 07, 2009, 10:32:33 AM »
On 23rd January 1937, Bhagavan Ramana said that the whole
Vedanta is contained in the two Biblical statements:

"I AM THAT I AM" and "Be still and know that I am God" to Saiva
Siddhanta or Siva Visishadvaitam, qualifed Siva non dualism.

Bhagavan also said  Garudoham bhavana, I am Garuda - conception does not make a garuda (vulture) of a man.  All the same the poisonous effects of snake-bite are cured. Simlarly with Sivoham
Bhavana, (I am Siva), also. One is not transformed into Siva, but the ruinous effects of the ego are put an end to.

(Major Chadwick once clarified in an argument in the Old Hall,
that the Biblical statement says:  Be still and 'know' that I am God.
The Bible does not say, Be still and 'think' that I am God.)

(Source: Talks, Munagala Venkatramiah, entry dated 23rd January 1937).

Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / Miracles Do Happen
« on: February 07, 2009, 10:22:58 AM »
Once Bhagavan Ramana was describing Prahlada's samadhi and how Vishnu made him to wake up by touch of his conchshell.  Bhagavan
Ramana said: Goodness is only relative.  Good always implies bad
also.  They always co exist.  the one is the obverse of the other....

The audience in the hall was listening very attentively. One of them, a sincere devotee of Bhagavan was so impressed by it that he soon lost himself.  He later described his experience as follows:

"I was wondering where the "current" starts, within the body or elsewhere. Suddenly my body grew tenuous until it disappeared.
The enquiry "Who am I?" went on very clearly and forcibly. The sound of "I-I-I" alone persisted. There was one expanse and nothing more.  There was a hazy perception of the occurrences in the hall. I knew people stood up to salute at the end of the Vedic chant.
I wanted to stand.  The thought soon deserted me.  I was again lost in the one expanse.  The experience continued until I heard the voice of Bhagavan. That made me collect myself.  Then I stood up and saluted.  A strange feeling continued for more than half an hour. I cannot forget it.  It is still haunting me."

Bhagavan Ramana listened to his words and was silent for some minutes.  The following observations fell from his lips:

One may seem to go out of the body.  But the body itself is not more than our thought.  There can be no body in the absence of thought.
No outgoing or incoming in the absence of body.  However, owing to habit, the feeling of going out arises.  A particle of hail falling on the surface of the sea melts away and becomes water, wave, froth, etc.,
in the sea.  Similarly, the subtle intellect, rising up as the tiny dot (ego) from the Heart and bulging out, finally enters into and becomes one with the Heart.   Though milk remains as wide as sea, can you drink with a mouth as wide as sea?  You can suck it only through the tiny capillaries of the paps.

(Source: Talks, 13th January 1937. Munagala Venkatramiah.)

Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / Thought Free State
« on: February 07, 2009, 09:57:30 AM »
Once on 2nd January 1936, Miss Leena Sarabhai, a cultured Indian lady of high rank asked Bhagavan Ramana:

The difficulty is to be in the thought-free state.

Bhagavan Ramana:  Leave the thought-free state to itself. Try not to think of it as pertaining to you.  Just as when you walk, you involuntarily take steps, so too in your actions. But the thought-free state is not affected by your actions.

(Source: Arunachala's Ramana. Boundless Ocean of Grace.
Volume 3. Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.

Once a devotee said:

The Bahaists read others' minds.

Bhagavan Ramana:  Yes. That is possible.  Your thoughts wre ready by another. There must be be one to know your mind.  That is the Truth, always present which is to be realized.  Truth does not waver.

Devotee: Show me Grace.

Bhagavan Ramana:  Grace alwsys is, and is not given. Why do you
consider the pros and cons of Bahaulla or others being incarnations or otherwise?  Know Thyself. Regarding everything as Truth. Regard him also as the Truth.  Can he exist besides Truth?  Your beliefs may change but not Truth. 

Devotee: Show me the truth of Siddhanta etc.,

Bhagavan Ramana:  Follow their instructions and then if you have doubts you may ask.  Adherence to those instructions will take you only to Mouna.  Differences are perceived in external objects only.
If you follow their instructions all differences will be lost.  No one
but the son of a king can be called a prince.  So also only That which is perect is called Perfection.  One should not be content only with mere discipleship, initiation, ceremony of surrender, etc., These are external phenomena. Never forget the Truth underlying all phenomena.

Devotee: What is the significance of the Silence of Sri Dakshinamoorthy?

Bhagavan Ramana:  Many are the explanations given by scholars.
Have it in any way you please.

(Source: Arunachala's Ramana, Boundless Ocean of Grace.
Volume 3. Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.       

Once Major Chadwick made the following point.  This was on 13th
November 1935.

"Mr. Edward Carpenter, a certain mystic, has written in a book that he had Self Realization on some occasions and this effects lasted sometimes afterwards, only to be gradually lost.  Whereas, Sri
Ramana Gita says: Granthi (knot, bondage), snapped once, is snapped for ever."  In the case of this mystic, the bondage seems to have persisted even after Self Realization.  How can it be so?"

Bhagavan Ramana cited Kaivalya Navaneetam and said:

The disciple, after reaching the all-shining, unitary, unbroken
state of Being-Knowledge-Bliss, surrendered himself to the Master
and humbly prayed to know how he could repay the Master's Grace. The Master said:

"My reward consists in your permanent unbroken Bliss. Do not slip away from that. 

The devotee  further asked:

Having once experienced the Supreme Bliss, how one stray away from it?

Bhagavan Ramana: Oh yes! It happens.  The predisposition  adhering to him from time immemorial will draw him out and so ignorance overtakes him.

The Devotee:  What are the obstacles to remaining steady in unbroken Bliss?  How can they be overcome?

Bhagavan:  The obstacles are:

1. Ignorance which is forgetfulness of one's pure being.
2. Doubt, which contains in wondering if the experience was of the Real or of the unreal.
3. Error, which consists in the "I-am-the-body" idea, and thinking that the world is real. These are overcome by hearing the Truth,
reflection on it and concentration.

(Source: Arunachala's Ramana. Boundless Ocean of Grace.
Volume 3. Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.

General Discussion / Re: Sheshadri swamigal's mother
« on: February 07, 2009, 09:20:58 AM »
Dear vinita,

Seshadri Swami's interrment in a Samadhi was during Bhagavan
Ramana's time.  At that time, only a Samadhi was built with a
Siva lingam was installed.  Later, many additions were made.
One lady became His ardent devtoee and spread His message. Her
photograph is also there near Samadhi.  Subsequently, an idol
of Sri Dakshinamoorthy was installed, and it is facing the Hills.
A peepul tree was there, under which a Ganapati temple was
constructed.  Usually stone images of serpents are installed under
peepul tree.  There are now a number of such serpent idols near that
spot.  In the early 20th century, it was believed that childlessness
of a couple was due to Naga dosha, the curse of the serpents. Such
people used to instal serpent images under peepul trees and pray to those images.  This could be the reason.  Sehadri Swami performed a lot of miracles.  He has cured snake bites. 

Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / Sona Saila Malai
« on: February 06, 2009, 01:28:30 PM »
Sona Saila Malai, is a collection of poems, author unknown.  Bhagavan Ramana once wrote the following poem in His own handwriting and gave it to Devaraja Mudaliar. Mudaliar took it with
great enthusiasm and happiness, since he firmly believed that every action of Bhagavan Ramana had a purpose, though not apparent on many occasions.  He was also reading that poem everyday and treasured that paper with him.  Many years later, when Cuddalore
Somasundaram Pillai and Smt Alamelu Ammal daughter of Smt Uma, came to the Asramam, Devaraja Mudaliar gave that paper to them.
Devaraja Mudaliar says that only about 20 devotees had been blessed by Bhagavan Ramana, to whom such handwritten poems or other information had been given.

The poem in Sona Saila Malai, reads as:

If rare poets like Vadavuran* and other say that
They have no love for you and want it,
It is all lie.  If I say that I have no love for you,
It is only truth. Please grace me,
O the Lord of Sonachala**, the king of Kailas!
Where when the thunders roar, the large-eared
Elephants roar back and threaten the thunders,
And where the clouds drinking the sea water,
    are staying in the hills.

(*Vadavuran - is the name of Saint Manikkavachagar. He hails from
a place called Vadavur near Madurai.  ** Arunachala Hills.)

(Source: My Recollections of Sri Bhagavan. Devaraja Mudaliar,

Arunachala Siva.