Author Topic: Bhagavan Ramana Teachings  (Read 197354 times)

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1185 on: March 16, 2015, 09:50:18 AM »
An old man came and sat in the Hall. Maharshi  was reading Sarma's Sanskrit recension of Arunachala Akshara Manamalai.
The man asked softly: It is said that realization is beyond expression;  and expression always fails to describe the realization.
How is it?

Maharshi: The point has been mentioned  in Arunachala Ashtakam.  Verse three where it is admitted that, although the
expression of realization is impossible, still its existence is indicated.

Soon after there were visible signs of emotion in the man. His breath was deep and hard and he fell on the floor prostrating humbly
and got up only after one or two minutes.  Remaining calm a brief while, he left the place.  Evidently the man had some illumination.
He sought confirmation from Maharshi, who responded fittingly.  He found confirmation and humbly and feelingly acknowledged
the divine intercession on his behalf.

Talks No.14.

Arunachala Siva,

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1186 on: March 16, 2015, 11:21:17 AM »
A question was asked about the Upanishadic passage, 'The Supreme Spirit is subtler than the subtlest and larger than the
largest.'

Maharshi:  Even the structure of the atom has been found by the mind. Therefore the mind is subtler than the atom.
That which is behind the mind, namely  the individual soul, is subtler than the mind. Further the Tamizh saint
Manikkavachagar has said of the specks dancing in a beam of sunlight, that if each represents a universe, the whole
sunlight will represent the Supreme Being.

Talks No. 16.

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1187 on: March 17, 2015, 06:37:47 AM »
The  Natural  State

The ever present state is the natural state.

The state in which the awareness is firm, even when objects are sensed, is called natural state.

When through conscious effort to keep the mind free of thought we are able to stay in that state that is Sahaja (natural state).

The mind resting in the Self is its natural  condition but instead of that our minds are resting in outward objects.

Samadhi is our natural state if we give up vikalpas.

Without Upasana, spiritual practice, there cannot be attainment. This is certain.  Experience of the natural state during
practice is called Upasana. When that itself is unswervingly attained it is called Knowledge.

In the firm natural state, through the silence of the mind free of all tendencies, knower knows himself as such, without
any doubt.

compiled  by Sri A.R.Natarajan, former President of RMCL.

Arunachala Siva.       

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1188 on: March 17, 2015, 09:51:58 AM »
Mr. W.Y. Evans Wentz, an English research scholar of Oxford University, brought a letter of introduction from Mr.Brunton
and arrived on a visit.

He asked many questions to Sri Bhagavan in the evening and the excerpts are as under:

Devotee:  What are the properties of and effects of the tiger's skin, wool, or deer skin etc.,?

Maharshi:  Some have found them out and related them in Yoga books.They correspond to conductors and nonconductors
of magnetism etc., But it is all immaterial for the Path of Knowledge (Jnana Marga). Posture really means location and
steadfastness in the Self. It is internal.  The others refer to external positions.

Devotee: Which time is most suitable for meditation?

Maharshi:  What is time?

Devotee: Tell me what it is!

Maharshi:  Time is only an idea.  There is only the Reality. Whatever you think it is, it looks like that.If you call it time,
it is time.  If you call it existence, it is existence, and so on.  After calling it time, you divide it into days and nights,
months, years,hours, minutes etc.,  Time is immaterial for the Path of Knowledge. But some of these rules and
discipline are good for beginners.

Devotee: What is Jnana Marga?

Maharshi: Concentration of the mind is in a way common to both Knowledge and Yoga. Yoga aims at union of the
individual with the Universal,  the Reality. This Reality cannot be new.  It must exist even now and it does exist.
Therefore the Path of Knowledge tries to find out how viyoga (separation) came about. The separation is from the
Reality only.

Talks No.  17.

Arunachala Siva.           

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1189 on: March 17, 2015, 01:06:02 PM »
Mr. Evans Wentz continues....

Devotee: What is illusion?

Maharshi: To whom is the illusion?  Find it out. Then illusion will vanish.  Generally people want to know about illusion and do
not examine to whom it is. It is foolish.Illusion is outside and unknown.  But the seeker considered to be known and is inside.
Find out what is immediate, intimate, instead of trying to find out what is distant and unknown.

Devotee: Does Maharshi advise any physical posture for Europeans?

Maharshi: It may be advisable. However, it must be clearly understood that meditation is not prohibited in  the absence
of asanas or prescribed times, or any accessories of the kind.

Devotee: Does Maharshi have any particular method to impart to the Europeans in particular?

Maharshi:  It is according to mental equipment of the individual. There is indeed no hard and fast rule.

Devotee: Is work an obstruction to Self realization?

Maharshi:  No.  For a realized being the Self alone is the Reality,and actions are only phenomenal, not affecting the Self.
Even when he acts he has no sense of being an agent.  His actions are only involuntary and he remains as a witness to them
without any attachment. There is no aim for this action. Even one who is still practicing the path of Wisdom can practice
while engaged in work It may be difficult in the earlier stages for a beginner but after some practice it will soon be effective
and the work will not be found a hindrance to meditation.

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.

Talks No. 17.

Arunachala Siva.     

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1190 on: March 17, 2015, 02:06:41 PM »
Dr.Srinivasa Rao told the Swami, 'I have heard from one, who said he saw it,that when Bhagavan was in Skandasramam,
a snake once crept over His body.' Bhagavan said: Snakes raise their hoods and look into our eyes and they seem to
know when they need not be afraid and then they pass over us. It did not strike me either that I should do anything to it.

Later Bhagavan said, 'Even though we usually describe the reality as Sat Chit Ananda, even that is not quite correct
description. It cannot be really described. By this description all that we endeavor  to make plain is that it is not asat,
that it is not jada and that it is free from all pain.'

Again Bhagavan said, 'We are all in reality Sat Chit Ananda. But we imagine we are bound and are having all these pains.'

I asked,'Why do we imagine so?  Why does this ignorance of ajnana come to us?'

Bhagavan said: Inquire to whom has this ignorance come and you will find it never came to you and that you have
always been that Sat Chit Ananda. One performs all sorts of penances to become what one already is. All effort is to
simply to get rid oft his viparita buddhi or mistaken impression that one is limited and bound by the woes of samsara.

Day by Day - 22.11.1945 - Afternoon.

Arunachala Siva. 
   
     
 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1191 on: March 18, 2015, 06:47:53 AM »
The environment never abandons you according to your desire. Look at me. I have left home. Look at yourselves. You have come
here leaving your home environment. What do you find here? Is it different from what you have left?....
That is the reason for the Acharya emphasizing Sahaja Samadhi in preference to nirvikalpa samadhi in his excellent work
Viveka Choodamani.

The wrong identification with the body arises  because he has lost his moorings and swerved from his original state. He is now
advised to give up all these ideas, to trace the source and remain in his natural state.


Sri A.R.Natarajan, former President of  RMCL, Bangalore in his compilation of sayings of Sri Ramana Maharshi.

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1192 on: March 18, 2015, 07:51:50 AM »
Evanz Wentz continues to ask questions to Sri Bhagavan:

Devotee:  Is not brahmacharya (celibacy) necessary for realization of the Self?

Maharshi:  Brahmacharya is living in Brahman. It has no connection with celibacy,as commonly understood.  A real brahmachari ,
that is one who lives in Brahman, finds bliss in the Brahman which is the same as the Self. Why then should you look for
other sources of happiness? In fact the emergence from the Self has been the cause of all the misery.

Devotee: Is celibacy is a sine qua non for the Yoga?

Maharshi: So it is.  Celibacy is certainly an aid to realization among  so many other aids.

Devotee: Is it not then indispensable? Can  a married man realize the Self?

Maharshi:  Certainly, it is a matter of fitness of mind. Married or unmarried, a man can realize the Self, because that is here
and now. If it were not so, but attainable by some efforts at some other time, and if it were new and something to be
acquired,it would not be worthy of pursuit. Because what is not natural cannot be permanent either. But what I say
is that the Self is here and now and alone.

Talks No. 17.

Arunachala Siva.       

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1193 on: March 18, 2015, 01:20:33 PM »
Bhagavan said:

The talk then turned to the name of God and Bhagavan said, 'Talking of all mantras, the Brahadaranyaka Upanishad says
'AHAM' is the first name of God. The first letter in Sanskrit is A and the last letter Ha and aha thus includes everything
from beginning to end.The word Ayam means that all which exists, Self shining and Self evident. Ayam, Atma,
Aham all refer to the same thing. In Bible also I AM is given as the name of God.

Day by Day 22.11.1945.

Arunachala Siva.
 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1194 on: March 19, 2015, 02:22:09 PM »
Mr. Evans-Wentz continued to ask for clarifications from Sri Bhagavan:

Devotee:  God being immanent in all, one should not take life of any kind.  Is society right in taking the life of a murderer?
Can the State do so either?  The Christian countries begin to think that it is wrong to do so.

Maharshi:  What is it that prompted the murderer to commit the crime?  The same power awards him the punishment.
Society or the State is only a tool in the hands of the power. You speak of one life taken away.  But what about
innumerable lives lost in wars?

Devotee: Quite so.Loss of lives is wrong anyway. Are wars justified?

Maharshi: For a realized man, the one who remains ever in the Self, the loss of one or several lives or all lives either
in this world or in all the three worlds makes no difference. Even if he happens to destroy them all, no sin can touch
a pure soul.  Maharshi quoted the Gita, Chapter 18.Verse 17-- 'He who is free from the notion of ego, whose intellect
is unattached,though he annihilates all the worlds, he slayeth not, nor is bound by the results of his actions.

Devotee:  Do not one's actions affect the person in after births?

Maharshi:  Are you born now? Why do you think of other births?  The fact is that there is neither birth nor death.Let
him who is born think of death and palliatives therefore.

Talks No. 17.

Arunachala Siva.
     

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1195 on: March 20, 2015, 10:16:13 AM »
Mr. Evans Wentz asked:  There are yogis with occult powers.  What does Maharshi think of them?

Maharshi:  The powers are known by hearsay or by exhibition.  Thus they are in the realm of the mind only.

Devotee:  Mr. Brunton mentions a yogi in Madras who is said to hold communion with his master in the Himalayas.

Maharshi:  It is not more marvelous than telepathy  -- so commonly known.  Telepathy cannot exist without the hearer
and television without without the seer. What is the difference between hearing from far and from near?  It is only the
hearer who matters.Without the hearer there cannot be hearing;  without the seer there cannot be vision.

Devotee: So you want me to consider the subject and not the object.

Maharshi:  The subject and object appear only after the mind has arisen.  The mind comprises them and also the occult
powers.

Devotee: Can the manifestations of light (jothis) be seen on Arunachala Hill?

Maharshi:  Yes.

Devotee: Is there any psychic effect in visiting sacred places like Mount Kailas,Varanasi etc.,?

Maharshi:  Yes.

Devotee: Is there any benefit accruing by dying in Varanasi?

Maharshi:  Yes,the meaning will be clear if the real Varanasi and real dying be understood.

Devotee:  You mean that they are in the Self?

Maharshi:  Yes.

Talks No. 18.

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1196 on: March 20, 2015, 11:13:29 AM »
Maha Vir Prasad, Chief Engineer to the U.P. Government who had been staying here for about 20 days in October and November
and who went on a pilgrimage to Rameswaram, and other places, is back here.  In continuation of an old question of his
with reference to a certain passage of Maha Yoga, he asked Bhagavan whether it was necessary and a condition precedent
for a man to watch his breathing before beginning the mental quest Who am I?

Bhagavan:  All depends on a man's pakva,i.e his aptitude and fitness.Those who have not the mental strength to concentrate
or control their mind and direct it on the quest are advised to watch their breathing, since such watching will naturally and as
a matter of course lead to cessation of thought and bring the mind under control.

'Breath and mind arise from the same place and when one of them is controlled, the other is also controlled. As a matter of
fact, in the quest method --which is more correctly 'Whence am I?' and not merely Who am I?  -- we are not simply trying
to eliminate saying, we are not the body, not the senses and so on,' to reach what remains as the ultimate Reality, but we
are trying to find whence the I thought for the ego arises within us.  The method contains within it, though implicitly and not
expressly, watching of the breath. When we watch where from the I thought, the root of all thoughts, springs, we are
necessarily watching the source of breath also, as the I thought and  the breath arise from the same source.

Day by Day 1.12.1945.

Arunachala Siva. 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1197 on: March 20, 2015, 03:11:30 PM »
Peace is your nature. Forgetfulness never overtakes the Self.  The Self is now confused for the non self and that makes
you speak of forgetfulness of the Self, absence of peace etc.,

Forgetfulness of your real nature is real death; remembrance of it is the true birth.  It puts an end to successive births.
Yours is then eternal life.How does the desire for eternal life arise? Because the present state is unbearable. Why?
Because it is not your true nature.

You do not acquire happiness. Your nature is happiness. Bliss is not newly acquired.  All that is done is to remove unhappiness.
These methods do so.

A.R.Natarjan, former President of RMCL Banglore, - compilation of Sri Bhagavan's sayings.

Arunachala Siva.   

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1198 on: March 21, 2015, 08:18:13 AM »
THE HEART:

In brief the 'I' thought is the root of all thoughts.  The source of the  'I' thought is the heart.

The heart is not the blood circulating organ.  'Hridayam' means 'this is the center.'  Thus it stands for the Self.

The location  of the Heart is on the right side of the chest and not on the left.  The light of consciousness flows from the
heart through the Sushumna channel to Sahasrara.

From the Sahasrara consciousness spreads all over the body and then the experience of the world arises.  Viewing
themselves as different from that consciousness human beings get caught in the cycle of births and deaths.

The entire universe is in the body and the whole body is in the Heart.  Hence the universe is contained in the Heart.

Just as the sun gives light to the moon the Heart lights the mind.

A.R. Natarajan, former President of RMCL Bangalore, compilation of Sri Ramana's Sayings.

Arunachala Siva.       

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Re: Bhagavan Ramana Teachings
« Reply #1199 on: March 21, 2015, 12:42:10 PM »
An old gentleman, Mr. Swaminatha  Iyer, Advocate, Dindigul, had come.  With him was a male child about three years old,
called Ramana.  Apparently the child had not till then seen Bhagavan, though he had heard a good deal about  Bhagavan.
So the boy said in the Hall, in Tamizh, meaning - I have discovered now Ramana.  This naturally caused laughter among us
all and Bhagavan joined in the laugh.

The old gentleman asked Bhagavan whether one should not first go through nirvikalpa samadhi before attaining Sahaja Samadhi.
Bhagavan replied, 'When we have vikalpas and are trying to give them up, i.e when we still are not perfected, but have to make
conscious effort to keep the mind one pointed or free from thought, it is nirvikalpa samadhi.  When through practice, we are
always in that state,not going into samadhi and coming out again, that is the Sahaja State.  In Sahaja one sees always oneself.
He sees the jagat as svarupa or brahmakara.  What is once the means becomes itself the goal, eventually, whatever method one
follows, dhyana, jnana or bhakti. Samadhi is another name for ourselves, for our real state.

Day by Day 01.12.1945.

Arunachala Siva.