Author Topic: Bhagavan Ramana Teachings  (Read 197253 times)

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1155 on: March 03, 2015, 11:18:14 AM »
Explaining Maya of Vedanta and Swatantra of Pratyabhijna (independence of recognition), Sri Bhagavan said:

The Vedantins say that  Maya is the Sakti of illusion premised in Siva. Maya has no independence existence. Having
brought out the illusion of the world as real, she continues to play upon the ignorance of the victims.  When the reality
of her not being is found, she disappears. 

Recognition says that Sakti is coeval with Siva.  The one does not exist without the other. Siva is unmanifest, whereas
Sakti is manifest on account of Her independent will Swatantra.  Her manifestation is the display of the cosmos on pure
consciousness, like images in a mirror.  The images cannot remain in the absence of a mirror.  So also the world cannot
have an independent existence. Swatantra becomes eventually an attribute of the Supreme.  Sri Sankara says  that the
Absolute is without and that Maya is not and has no real being.  What is the difference between the two?  Both agree
that the display is not real.  The images of the mirror cannot in anyway be real.  The world does not exist in reality,
vastutah.  Both schools mean the same thing.  The ultimate aim is to realize the Absolute Consciousness.  The unreality
of the cosmos is implied in Recognition (pratyabhijna), whereas it is explicit in Vedanta.  If the world be taken as Chit
(consciousness), it is always real.  Vedanta says that there is no 'naanaa' (diversity), meaning that it is all the same
Reality.  There is agreement on all points except in words and the method of expression.

Talks 288.

Arunachala Siva.   

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1156 on: March 04, 2015, 07:24:21 AM »
While discussing Karma, Sri Bhagavan said: Karma has its fruit (phala). They are like cause and effect.  The inter relation of a cause
and its effect is due to a Sakti whom we call God.  God is phala-data (dispenser of fruit).

Talks 289.

Arunachala Siva. 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1157 on: March 04, 2015, 04:29:41 PM »
Mr.Sagarmull, a Marwari gentleman, a cotton merchant from Bombay, seems learned in Srimad Bhagavad Gita.  He asked:

Srimad Bhagavad Gita says: mattah parataram nanyat kinchit and later on sutre manigana iva  -- 'there is nothing different from Me.'
and later on 'like beads strung on a thread'.  If there is nothing but Sri Krishna, how can the world be said to be like 'beads on a string?'

Maharshi: It means that the sutra (string) and the mani (jewel beads) are not apart from Me.  There is no maniganah(row of beads)
apart from the string (sutra) and no string apart from Me.  The sloka emphasizes unity and not multiplicity where is only on the surface.

Devotee:  Unity can be only after merging into Bhagavan.  True - but till then there must be diversity.  That is samsara.

Maharshi: Where are we now? Are we apart from Bhagavan?  The samsara and we are all in Bhagavan.

Devotee: But that is the experience of Jnanis.  Differentiation persists until Jnana dawns.  So there is samsara for me.

Maharshi: Samskara (predisposition) is Samsara (cycle of births and deaths).

Talks 290.

Arunachala Siva.     

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1158 on: March 05, 2015, 07:08:45 AM »
Devotee:  Abhyasa (practice) should give me  that power (for removing the miseries of life).

Maharshi: Practice is power.  If thoughts are reduced to a single thought, the mind is said to have grown strong. When
practice remains unshaken it becomes Sahaja (natural)

Devotee:  What is such practice?

Maharshi:  Inquiring into the Self. That is all.  Atmanyeva vasam nayet....
Fix the mind on the Self.

Devotee:  What the aim to be kept in view.?  Practice  requires an aim.

Maharshi: Atman is the aim.....

Talks 290.

contd.,

Arunachala Siva.



   

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1159 on: March 06, 2015, 08:28:16 AM »
Q: You spoke of atyasrama (beyond the asramas, beyond the orders of life) the other day.  Is there any authority for it?
Is it mentioned anywhere?

Maharshi:  Yes, in the Upanishads, the Suta Samhita of Skanda Purana, Bhagavata, Mahabharata and other works.

Q: Are there any restrictions or discipline for that state?

Maharshi:  There are characteristics of it mentioned.


Q: There are Gurus for each asrama. Is there a Guru for atyasrama?

Maharshi: Yes.

Q: But you do not admit a Guru.

Maharshi: There is a Guru for everyone. I admit a Guru for me also.

Q: Who is your Guru?

Maharshi: The Self.

Talks No.291.

Arunachala Siva.

   

Subramanian.R

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Bhagavan Ramana Teachings.
« Reply #1160 on: March 06, 2015, 10:27:07 AM »
Q: Can atyasramis own property?

Maharshi: There is no restriction for them.  They may do what they please.  Suka is said to have married and begotten children also.

Q: The atyarasmi is like a householder in that case.

Maharshi: I have already said that he is above the four recognized asramas.

Q: If  they can marry, own property,etc., they are only grihasthas.

Maharshi:  That may be your view.

Q: Can they own property and convey the same to others?

Maharshi:  They may or may not.  All depends on their prarabdha.

Q: Is there any karma for them?

Maharshi: Their conduct is not regulated according to any rules or codes.

Talks 291.

Arunachala Siva.   

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1161 on: March 09, 2015, 04:04:56 PM »
முப்பாழ்


Devotee:  What are  the three voids? - Muppazh in Tamizh?

Maharshi:  1. Tat = Isvara Turiya.

                  2. Tvam = Jiva Turiya.

                  3. Asi = Asi Turiya.

Turiya is the substratum of the waking, dream and deep sleep states.

D:  The first two are all right.  What is the third?

Maharshi:  All pervasiveness is said to be the waking; All shiningness is said to be the dream;  Perfection (ananta) is said
to be the sleep, that which underlies these is asi-turiya.

D: It is so strange!

Maharshi:  Is that all?  There is no limit to polemics.  Listen, They say the Mahavakya Tattvamasi is common.  Another
containing five words Tat tvam asi ati nijam is the most secret one taught by Dakshinamurti in Silence.  Corresponding
to the five words they formulate five states.  Again look at Vichara Sagara.  The author distinguishes adhara from adishtana.
According to him the rope is always adhara both when it looks like a snake and otherwise. The rope is adhishtana because
it looks different from what it really is: that is common (samanya adhishtana.  Again its appearance as the snake itself is
visesha adhishtana.  Then the question is raised.  The adhishtna of Jiva is one, that of Isvara is another, how can these
two adhishtana become one?  He replies, there are the same adhara for both adhishtanas. 

Talks 332.

Arunachala Siva.         


Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1162 on: March 10, 2015, 08:38:36 AM »
In the morning Sri Bhagavan read out a short passage from St. Estella in the Tamizh Ramakrishna Vijayam.  Its purport  is:

'Your enemies are lust, passion etc., If you feel injured turn within and find out the cause of injury. It is not external to you.
The external causes are mere superimposition. If you cannot injure yourself, will the all merciful God injure you in any manner?'

Sri Bhagavan further said that St. Estella was a good saint, whose teachings were quite sound.

Talks 329.

Arunachala Siva.
   

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Re: Bhagavan Ramana Teachings
« Reply #1163 on: March 11, 2015, 06:39:06 AM »
A wandering monk (sannyasi)  was trying to clear his doubt:'How to realize that all the world is God?'

Maharshi: If you make your outlook that of wisdom, you will find the world to be God.
Without knowing the Supreme Spirit (Brahman) how will you find His all-pervasiveness?

Talks No.1

Arunachala Siva, 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1164 on: March 11, 2015, 06:44:26 AM »
Someone  inquired about the nature of perception.

Maharshi:  Whatever state one is in,the perceptions partake of that state.  The explanation is that in the waking state,jagrat,
the gross body perceives gross names and forms; in svapna, the dream state,the mental body perceives the mental
creations in their manifold forms and names; in the sushupti (deep dreamless sleep),the identification with the body being
lost,there are no perceptions; similarly in the Transcendental state identity with Brahman  places the man in harmony with
everything, and there is nothing apart from the Self.

Talk No. 2.

Arunachala Siva.   
 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1165 on: March 12, 2015, 07:45:02 AM »
A question was asked as to the nature of happiness.

Maharshi: If a man thinks that his happiness is due to external causes and his possessions, it is reasonable to conclude
that his happiness must increase with the increase of possessions and diminish in proportion to their dimunition.  Therefore,
if he is devoid of possessions, his happiness should be nil. What is the real experience of a man? Does it conform to this view?

In deep sleep the man is devoid of possessions,including his own body. Instead of being unhappy he is quite happy. Everyone
desires to sleep soundly. The conclusion is that happiness is inherent in man is not due to external causes.One must realize
his Self in order to open the store of unalloyed happiness..

Talks No. 3.

Arunachala Siva.   

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Re: Bhagavan Ramana Teachings
« Reply #1166 on: March 12, 2015, 07:49:47 AM »
The Maharshi was asked by an educated young man: 'How do you say that the Heart is on the right, whereas the biologists
have found it to be on the left?'  The man asked for authority.

Maharshi:  Quite so.  The physical organ is on the left. That is not denied.  But the Heart of which I speak is non physical
and is only on the right side.  It is my experience, no authority is required by me.  Still you can find confirmation in a
Malayalam Ayurvedic book and in Sita Upanishad. And he produced the quotation (mantra) from the latter and repeated
the text (sloka) from the former.

Talks No. 4.

Arunachala Siva. 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1167 on: March 13, 2015, 07:14:10 AM »
Mr.M. Frydman, an engineer, remarked, on the subject of Grace.  'A salt doll diving into the sea will not be protected by
a water proof coat.'

It was a very happy simile and was applauded as such. Maharshi added, 'The body is the water proof coat.'


Talk 5.

Arunachala Siva. 

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Re: Bhagavan Ramana Teachings
« Reply #1168 on: March 13, 2015, 07:16:56 AM »
A question was asked by a monk (sannyasi) about how to prevent the mind from being distracted.

Maharshi:  You see the objects on forgetting your own Self. If you keep hold of your Self, you will not see the objective
world.

Talks No.  6.

Arunachala Siva.

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Re: Bhagavan Ramana Teachings
« Reply #1169 on: March 13, 2015, 07:19:27 AM »
When asked if occult powers (siddhis) can be achieved along with Omnipotence (Isvaratva) as mentioned in the last verse
of Dakshinamurti Ashtakam,  Maharshi said: Let Omnipotence (Isvaratva) be accomplished first and then the other question
may be raised.

Talks No. 7.

Arunachala Siva.