Author Topic: Bhagavan Ramana Teachings  (Read 196483 times)

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1215 on: March 27, 2015, 09:56:37 AM »
No thought will go in vain. Every thought will produce its effect sometime or other.  Thought force will never go in vain.

Are you distinct from your thoughts?  Do you exist without them?  But can thoughts exist without you?

The mind functions on account of a single root thought - the 'I' thought.  It has no existence as a separate entity.

The mind is only the aggregate of all thoughts. Thoughts cannot exist but for the ego, the 'I' thought.  So all thoughts
are pervaded by the ego.

Sri A.R.Natarajan, former President of RMCL, Bangalore, in his book Saying of Sri Ramana Maharshi.


Arunachala Siva.   

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1216 on: March 27, 2015, 04:36:15 PM »
B.V.Narasimha Swami continues...

D: How is the Self to be known or realized?

Maharshi: Transcend the present plane of relativity.A separate Being (the Self) appears to know something apart from itself.
That is, the subject is aware of the object. The seer is drik and the seen is drisya. There must be a unity underlying these two,
which arises as 'ego'. This ego is of the nature of chit (intelligence). Achit is only negation of chit.  Therefore, the underlying
essence is akin to the subject and not the object. Seeking the drik until all drisya disappears,the drik will become subtler
and subtler until the absolute drik alone survives.This process is called drisya vilaya, the disappearance of the objective world.

Devotee: Why should the objects drisya be eliminated? Cannot the Truth be realized even keeping the object as it is?

Maharshi:  No. Elimination of drisya means elimination of separate entities of the subject and object. The object is unreal.
All drisya including the ego is the object.  Eliminating the unreal, the Reality survives.When a rope is mistaken for a snake,
it is enough to remove the erroneous perception of the snake for the truth to be revealed. Without such elimination, the truth
will not dawn.

Devotee: When and how is the disappearance of the objective world to be effected?

Maharshi:  It is complete  when the relative subject,namely the mind, is eliminated.  The mind is the creator of the subject
and the object and is the cause of the dualistic idea.  Therefore, it is the cause of the strong notion of limited self and
the misery consequent on such erroneous idea.   

Talks  25.

Arunachala Siva.     

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1217 on: March 28, 2015, 08:02:31 AM »
B.V.N continues....

Devotee:  What is the mind?

Maharshi: Mind is one form of manifestation of life.A block of wood or a subtle machine is not called mind. The vital force
manifests as life-activity and also as the conscious  phenomena known as the mind.

Devotee: What is the relation between mind and object? Is the mind contacting something different from it, viz., the world?

Maharshi:  The world is 'sensed' in the waking and the dream states or is the object of perception and thought, both being
mental activities.  If there were no such activities as waking and dreaming thought, there would be no perception or
inference of a world. In sleep there is no such activity and objects of the world do not exist for us in sleep. Hence the
reality of the world may be created by the ego by the act of emergence from sleep. And that reality may be swallowed up
or disappear by the soul resuming its nature in sleep.  The emergence and disappearance of the world are like the spider
producing a gossamer web and then withdrawing it.  The spider here underlies all the three states -- waking, dreaming
and sleep.Such a spider in the person is called Atman (Self) whereas the same with reference to the world,which is
considered to issue from the sun, ) is called Brahman He that is in man is the same as He that is in the sun-
sa yaschayam purushe yaschasvaditya sa ekah.

Talks 25.

Arunachala Siva.   

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1218 on: March 28, 2015, 10:45:59 AM »
Mon. Georges Le Bot, Private Secretary to the Governor of Pondicherry and Chief of Cabinet came to Bhagavan.
He could not easily squat down on the floor and so Bhagavan asked us to provide him a seat. We placed for him a chair,
opposite to Bhagavan. He had brought with him his request written in French. He produced his French writing.
Our Balaram Reddi tried to interpret the same to Bhagavan. But he found it rather difficult and  high flown.So we sent
for Mr. Osborne. He explained the gist as follows:

I know little.  I am even less. But I know what I am speaking about.I am not asking for words, explanations or arguments.
I want the active help by Maharshi's spiritual influence. I did some Sadhana.I attained a stage where the ego was near
being annihilated. I wanted the ego to be annihilated.But at the same time I wanted to be there to see it being killed.     
This looked like having contradictory desires.......

Bhagavan kept silent for a few minutes, all the while however steadily looking at the visitor. After a few minutes
the visitor said, 'I feel that I am now not in a state in which I can readily receive any influence, I shall come again
when I am in the state of exaltation in which I may be able to assimilate His influence or spiritual help.'

He then talked to Osborne and took some fruits and coffee offered by Sarvadhikari and left. Bhagavan said later:
He seems to have read about all this and to have done some sadhana. He is certainly no novice.

23.12.1945- Day by Day.

Arunachala Siva.
 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1219 on: March 28, 2015, 02:57:45 PM »
The mind is commonly said to be strong if it can think furiously.  But really the mind is strong if it is free from thoughts.

The mind always seeks external knowledge, leaving aside the knowledge about itself.

The wavering of the mind is a weakness arising from the dissipation of its energy in the shape of thought. When one makes
the mind stick to one thought the energy is conserved and the mind becomes stronger.

The purified mind alone is capable of grasping a method and sticking to its practice. 

Let your standpoint become that of wisdom, then the world will be found to be God.

EGO:

The ego-self appears and disappears and is transitory whereas the real Self is permanent.  Though you are the true Self
you actually identify it with the ego-self.

Look for it and ego vanishes and Self alone remains.

The ego is described as having three bodies, the gross, subtle and causal but that is only for the purpose of analytical
exposition. If the method of inquiry were to depend on ego's form, you may take it that any inquiry would  become
altogether impossible, the forms the ego may assume are a legion. Therefore for the purpose of self inquiry yoy
have to proceed on the basis that the ego has but one form, namely the ahamvritti.

Although the concept of 'I'-ness or 'I'-am-ness is by usage known as ahamvritti it is not really a vritti like other vrittiis
of the mind.  Because unlike the other vrittis which have no essential interconnection, the aham vritti is equally and
essentially related to each and every vritti of the mind.

The search for the source of ahamvritti  is not merely the search for the basis for one of the forms of ego, but for the
very source from which arises the 'I'-amness. 

The inquiry into the source of ahamvritti touches the very existence of the ego.Therefore, the subtlety of the ego's forms
is not a material consideration.

From the functional point of view the ego has one and only characteristic. The ego serves as a knot between the Self
which is pure consciousness and physical body which is inert. The ego is therefore called the knot between the consciousness
and the inert body. In your investigation into the source of the ego, you have the essential consciousness aspect of the ego.
For this reason the inquiry must lead to the realization of the pure consciousness of the Self.

Born of forms, rooted in forms, feeding on forms, ever changing its forms, itself formless,this ego ghost takes its heels on
inquiry.

On the rising of the ego,everything rises.  With its subsidence all subside. The ego is therefore all. Tracking it is the way to
victory over everything.

Sri A.R.Natarajan,former President of RMCL, Bangalore in his book Sayings of Sri Ramana Maharshi.

Arunachala Siva.         

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1220 on: March 29, 2015, 09:10:11 AM »
Bhagavan continues to explain to Sri B.V.N:

While Self or Spirit is unmanifest and inactive, there are no relative doubles -- e.g. subject and object-- drik and drisya.
If the inquiry into the ultimate cause of manifestation of mind itself is pushed on, mind will be found to be only the
manifestation of the Real which is otherwise called Atman or Brahman.The mind is termed sukshma sarira or subtle body.
And the jiva is the individual soul.  The jiva is the essence of the growth  of individuality. Personality is referred to as jiva.
Thought or mind is said to be its phase. Or one of the ways in which the jiva manifests itself -- the earlier stage or phase
of such manifestation being vegetative life. This mind is always seen as being related to or acting on, some non mind or matter,
and never by itself. Therefore the mind and matter co exist.

Talks 25.

Arunachala Siva. 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1221 on: March 29, 2015, 09:20:15 AM »
After parayana, Mr. Osborne said that before  Mon. Georges Le Bolt left, he said the following: 'I had the experience described
by me, twice, first by my own efforts, and the second time,under the silent influence of a French philosopher now dead, who
held my wrist and brought me to the same stage without any effort on my part. Both times I kept approaching the breaking point
in waves but shrank back. It was because of the second experience that I decided that Maharshi could again bring me to that
point.'

Bhagavan asked Mr. Osborne if Mon. Le Bolt had mentioned the name of the French philosopher who had helped him to attain
the experience referred to by him. Mr.Osborne could not give the name, but said the philosopher,now dead, seems to have been
one trained in and following the ancient Greek philosophy. Bhagavan remarked,'It could not be Guenon as that philosopher
is said to be dead.'

Day by Day 24.12.1945 - Evening.

Arunachala Siva.       

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1222 on: March 29, 2015, 12:35:45 PM »
Discover the real source of the ego, by exploring within with keen intellect, by regulating breath, speech and mind as one
would do to recover a thing which has fallen into a deep well.

The ego falls, crestfallen, when one inquires Who am I? and enters the Heart.

The moment the ego self tries to know itself, it changes its character;  it begins to partake less and less of jada in which
it is absorbed, and more and more of the consciousness of the Self.

To ask for the omission of your name is as much egoism as to desire its inclusion.

In the inquiry Who am I?, the 'I' is the ego.

The question really means, what is the source or the origin of the ego?

Sri A.R.Natarajan, former President of  RMCL, Bangalore, in his book Sayings of Sri Ramana Maharshi.

Arunachala Siva.     

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Re: Bhagavan Ramana Teachings
« Reply #1223 on: March 30, 2015, 09:05:27 AM »
Devotee: How shall we discover the nature of the mind, i.e.its ultimate cause or the noumenon of which it is a manifestation?

Maharshi: Arranging thoughts in the order of value,the 'I' thought is the all important thought. Personality-idea or thought
is also the root or the stem of all other thoughts, since each idea or thought arises only as someone's thought and is not
known to exist independently of the ego.  The ego therefore exhibits thought-activity.The second and the third persons
do not appear except to the first person. Therefore they arise only after the first person appears, so all the three persons
seem to rise and sink together.Trace, then,the ultimate cause of 'I' or personality.  The 'I' idea arises to an embodied ego
and should be related to a body or organism.Has it a location in the body or a special relation to any particular spot,
as speech has its center in the brain,blood or viscera? Thought-life is seen to center round the brain and the spinal cord
which in turn are fed by the blood circulating in them, carrying food and air duly mixed up which are transformed into
nerve matter.  Thus the vegetative life -- including circulation, respiration,alimentation etc., or vital force, is said to be
or reside in the core or essence of the organism.  Thus the mind may be regarded as the manifestation of vital force
which again may be conceived as residing in the Heart.

contd.,

Arunachala Siva.             

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1224 on: March 31, 2015, 09:38:23 AM »
Talks No.26 continues....

Devotee:  Now for the art of eliminating the mind and developing intuition in its stead, are they two distinct stages with a
possible neutral ground which is neither mind nor intuition? Or does the absence of mental activity necessarily involve
Self Realization?

Maharshi:  To the abhyasi (practitioner) there are two distinctive stages.  There is a neutral ground of sleep, coma, faint,
insanity,etc,.  in which the mental operations either do not exist or consciousness of Self does not prevail.

Devotee: Taking the first part first, how is the mind to be eliminated or relative consciousness transcended?

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

Devotee:  How is the restlessness removed from the mind?

Maharshi:  External contacts -- contacts with objects other than itself  -- make the mind restless.  Loss of interest in
non Self, (vairagya) is the first step.  Then the habits of introspection and concentration follow. They are characterized
by control of external senses, internal faculties, etc.,( sama, dama, etc.,) ending in Samadhi (undistracted mind).

Talks No.  26.

Arunachala Siva.                   

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1225 on: March 31, 2015, 10:51:37 AM »
One Mr. Joshi, introduced by our Chaganlal Yogi, put the following  questions and Bhagavan gave the following answers:

Question 1:  When I think 'Who am I?', the answer comes 'I am not this mortal body but I am Chaitanya, Atma,  or Paramatma'.
And suddenly another question arises, -- 'Why has Atma come into Maya?' or in  other words 'Why has God created this world?'

Answer: To inquire 'Who am I?' really means trying to find out the source of the ego or the 'I' thought. You are not to think
of other thoughts, such as 'I am not this body' etc., Seeking the source of 'I' serves as a means of getting rid of all other thoughts.
We should not give scope to other thoughts, such as you mention but keep the attention fixed on finding out the source of the
'I' thought, by asking as each thought arises, to whom the thought arises, and if the answer is 'I get the thought' by asking
further 'who is this 'I' and whence its source?'

Question 2: Is Atma a subject of Sakshatkara?

Answer: The Atma is as it is.  It is Sakshat always.  There are not two Atmas, one to know and one to be known.  To
know it is to be it. It is not a state where is one is conscious of anything else.It is Consciousness itself.

contd.,

Day by Day - 28.4.1945 - Morning.

Arunachala Siva.             
« Last Edit: March 31, 2015, 12:09:16 PM by Subramanian.R »

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1226 on: March 31, 2015, 12:07:51 PM »
Be what you are.  All that is necessary is to lose the ego.  That which is is always there. Even now you are that.  The blank
is seen by you. You are there to see the blank.  What do you wait for?  You have fallen into the snares of the ego.
Therefore leave off all this verbiage. Be as you.

Your duty is to be and not to be this or that. The method is summed up in the words 'Be still.' What does stillness mean?
It means giving up the notion that 'I am so and so.'

Sri A.R. Natarajan, former President of RMCL, Bangalore, in his book Sayings of Sri Ramana Maharshi.

Arunachala Siva.     

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Re: Bhagavan Ramana Teachings
« Reply #1227 on: April 01, 2015, 08:05:12 AM »
Devotee:  How are they practiced?

Maharshi:  An examination of the ephemeral nature of external phenomena leads to Vairagya.  Hence inquiry (vichara) is
the first and foremost step to be taken. When vichara continues automatically, it results in a contempt for wealth,
fame, ease, pleasure, etc., The 'I' thought becomes clearer for inspection.  The source of 'I' is the Heart -- the final goal.
If however, the aspirant is not temperamentally suited to Vichara Marga, he must develop bhakti to an ideal - may
be God, Guru, humanity in general, ethical laws, or even the idea of beauty. When one of these takes possession of
the individual, other attachments grow weaker, i.e dispassion - vairagya - develops.  Attachment for the ideal
simultaneously grows and finally holds the field.  Thus ekagrata (concentration) grows simultaneously and imperceptibly--
with or without visions and direct aids.

contd.,

Talks No. 27.

Arunachala Siva.           

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1228 on: April 01, 2015, 08:55:15 AM »
Mr. Joshi continues to seek clarifications:

Question 3:  I do not understand the meaning of' 'Brahma satyam jagat mithya'  - Brahman is real, the world is unreal.
Does this  world have real existence or not? Does the Jnani not see the world or does he see in a different form?

Answer:  Let the world bother about its reality or falsehood.  Find out first about your own reality.  Then all things will
become clear.  What do you care how the Jnani sees the world?  You realize yourself and then you will understand. The
Jnani sees the world of names and forms does not limit the Self, and the Self is beyond them.

Question 4: I do not know how to worship. So kindly show me the way to worship.

Answer: Is there a worshipper and a worshipped?   Find out the 'I' the worshipper; that is the best way.  Always the seer
must be traced.

Day by Day 28.12.1945.

Arunachala Siva. 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1229 on: April 01, 2015, 12:31:08 PM »
Meditation is possible only if the ego is kept up.  There is the ego, and the object meditated upon. The method is therefore
indirect because the Self is one.  Seeking the ego, that is, its source,  the ego disappears and what is left is the Self.
This method is direct one.

What is fear?  It is only a thought. First the ego arises and sees the object as external. Anything external implies the
existence of the seer within.  Seeking its source will eliminate doubt and fear.  Not only fear, all other thoughts centered
around the ego, will disappear along with it.

It is the ego that is the cause of all the world and if the ego is dissolved by inquiry everything crumbles and reality
of the Self alone remains.

Sri A.R.Natarajan, former President of  RMCL Bangalore in his book Sayings of Sri Ramana Maharshi.

Arunachala Siva.