Author Topic: Bhagavan Ramana Teachings  (Read 196436 times)

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1230 on: April 02, 2015, 11:15:52 AM »
Bhagavan continues to explain...

In the absence of inquiry and devotion, the natural sedative pranayama (breath regulation) may be tried.  This is known as
Yoga Marga. If the life is imperiled the whole interest centers round the one point, the saving of life.  If the breath is held the mind
cannot afford to and does not jump at its pets -- external objects.  Thus there is rest for the mind so long as the breath is
held.  All attention being turned on breath or its regulation, other interests are lost.  Again, passions are attended with irregular
breathing, whereas calm and happiness are attended with slow and regular breathing.  Paroxysm of joy is in fact as painful
as one of pain,and both are accompanied by ruffled breaths.  Real peace is happiness. Pleasures do not form happiness.
The mind improves by practicing and becomes finer just as the razor's edge is sharpened by stropping.  The mind is then
better able to tackle internal and external problems.If an aspirant be unsuited temperamentally for the first two methods and
circumstantially on account of age, for the third method, he must try karma marga (doing good deeds, for example, social
service). His nobler instincts become more evident and he derives impersonal pleasure.  His smaller self is less assertive
and has a chance of expanding its good side.  This man becomes duly equipped for one of the three aforesaid paths.  His
intuition may also develop directly by this single method.

Talk No. 27.

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1231 on: April 02, 2015, 11:23:58 AM »
Mind:

What is the mind?  If one searches to find out, then there would be no separate entity as the mind.

The mind is only a bundle of thoughts.  They are dependent on the 'I'-thought. Know 'I' -- thought to be the mind.

There is no entity by name of the mind.  Because of the emergence of thoughts, we surmise something from which
they start.  That we term 'mind.'

The body is insentient, the Self does not rise.  Within the body's limit, an 'I' rises, between the body and the Self.
It is named 'ego', 'knot of matter and spirit', 'bondage', 'subtle body' and 'mind'

The mind turned inward is the Self; turned outward it becomes the ego and all the world.  The mind does not exist
apart from the Self i.e it has no independent existence.  The Self exists without the mind, never the mind without
the Self.

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

Arunachala Siva.         

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1232 on: April 02, 2015, 01:14:12 PM »
Mr.P.C. Desai introduced Mr.P.C. Dewanji (Retd. Sub Judge)who was returning from Trivandrum,where he had presided over
a section of the Philosophical Conference.Mr.Dewanji asked Bhagavan,'What is the easiest way to attain one pointedness of
mind?'

Bhagavan said: The best way is to see the source of the mind. See if there is such a thing as the mind. It is only if there is
a mind that the question of making it one pointed will arise. When you investigate by turning inwards, you find there is no
such thing as the mind.

Day by Day - 29.12. 1945.

Arunachala Siva,   

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1233 on: April 03, 2015, 08:54:34 AM »
The devotee continues to seek clarifications:

Devotee: Can a line of thought or a series of questions induce Self hypnotism? Should it not be reduced to a single point
analyzing the unanalyzable,elementary and vaguely perceived and elusive 'I'?

Maharshi:  Yes. It is really like gazing into vacancy or a dazzling crystal or light.

Devotee: Can the mind be fixed to that point?  How?

Maharshi:  If the mind is distracted,ask the question promptly, 'To whom do these distracting thoughts arise?' That takes
you back to the 'I' point promptly.     

Devotee: How long can the mind kept stay or kept in the Heart?

Maharshi:  The period extends by practice.

Devotee:  What happens at the end of that period?

Maharshi:  The mind returns to the present normal state.  Unity in the Heart is replaced by variety of phenomena perceived.
This is called the outgoing mind. The heart going mind is called the resting mind.

Devotee: Is all this process merely intellectual or does it exhibit feeling predominantly?

Maharshi:  The latter.

contd.,

Talks No. 27.

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1234 on: April 03, 2015, 03:10:00 PM »
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 all thoughts.  Thoughts cannot exist but for the ego, the 'I'- thought.  So all thoughts
are pervaded by the ego.

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

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 #1235 on: April 04, 2015, 11:03:09 AM »
Devotee:  How do all thoughts cease when the mind is in the Heart?

Maharshi:  By force of will, with strong faith in the truth of the Master's teaching to that effect.

Devotee:What is the good of this process?

Maharshi:  (a) Conquest of the will - development of concentration.
                 (b) Conquest of passions - development of dispassion.
                 (c) Increased practice of virtue - equality (samatva) to all.

Devotee: Why should one adopt this self hypnotism by thinking on the unthinkable point? Why not adopt other methods
like gazing into the light, holding the breath, hearing music, hearing internal sounds, repetition of the sacred syllable(Pranava)
and other mantras?

Maharshi: Light gazing stupefies the mind and produces catalepsy of the will for the time being, yet secures no permanent
benefit. Breath control benumbs the will for the time being only.  Sound hearing produces similar results - unless the mantra
is sacred and secures the help of a higher power to purify and raise the thoughts.

Talks No. 27.

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1236 on: April 04, 2015, 01:52:43 PM »
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, because the forms the ego may assume a legion.  Therefore, for the purpose of self inquiry you
have to proceed on the basis that the ego has but one form namely aham vritti.

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 #1237 on: April 05, 2015, 10:59:21 AM »
The devotee continues to seek clarification:

Devotee:  What is the interrelation between regulation of thought and regulation of breath?

Maharshi:  Thought (intellectual) and respiration,circulation, etc., (vegetative) activities are both different aspects of the same-
the individual life.  Both depend upon (or metaphorically 'reside' or 'inhere' in) life. Personality and other ideas spring from it
like the vital activity.If respiration or other vital activity is forcibly repressed, thought also is repressed. If thought is forcibly
slowed down and pinned to a point, the vital activity is slowed down, made even to the lowest level compatible with life.
In both cases,the distracting variety of thought is temporarily at an end. The interaction is noticeable in other ways also.
Take the will to live.  That is the thought power.  That sustains and keeps up life when other vitality is almost exhausted
and delays death. In the absence of such will power, death is accelerated. So thought is said to carry life with it in the flesh
and from one fleshy body to another.

contd.,

Talks No.28.

Arunachala Siva.     

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1238 on: April 05, 2015, 11:13:05 AM »
Mr.Joshi has submitted what Bhagavan calls a question paper, and Bhagavan answers the same.

First about the Jnani's doing work, without the mind: 'You imagine that one cannot do work if the mind is killed. Why do
you suppose that it is the mind alone that make one do work. There may be other cases which can also produce activity.
Look at this clock, for instance.  It is working without a mind.  Again suppose we say the Jnani has a mind.  His mind is
very different from the ordinary man's mind.  He is like the man who is hearing a story told with his mind all on some distant
object. The mind rid of vasanas, though doing work, is not doing work.  On the other hand, if the mind is full of vasanas,
it is doing work even if the body is active or moving.'

contd.,

Day by Day 2.1.1946.

Arunachala Siva.       

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1239 on: April 05, 2015, 12:16:10 PM »
Although the concept of 'I'-ness or 'I'amness is by usage known as ahamvritti it is not really a vritti (modification) like other
vrittis of the mind.  Because unlike other vrittis which have no essential interconnection, the aham vriti is equally and essentially
related to each and every vritti of the mind.

The search for the source of ahamvriti 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-am-ness.

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

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

Arunachala Siva.   

Ravi.N

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Re: Bhagavan Ramana Teachings
« Reply #1240 on: April 05, 2015, 04:47:21 PM »
A gentleman from Ambala asked: What is the rationalistic explanation of Draupadi?s sari becoming endless?
M.: Spiritual matters cannot be fitted into rationalism. Spirituality is transcendental. The miracle was after Draupadi had surrendered herself. The secret lies in surrender.
D.: How to reach the Heart?
M.: Where are you now that you want to reach the Heart? Are you standing apart from the Self?
D.: I am in my body.
M.: In a particular spot, or all over?
D.: All over. I am extending all over the body.
M.: Where from do you extend?
D.: I do not know.
M.: Yes. You are always in the Heart. You are never away from it in order that you should reach it. Consider how you are in deep sleep and in the waking state. These states are also not yours. They are of the ego. The consciousness remains the same and undifferentiated all through.
D.: I understand but I cannot feel it so.
M.: Whose is the ignorance? Find it out.
D.: All this is so difficult.
M.: The idea of difficulty is itself wrong. It will not help you to gain what you want. Again I ask: ?Who finds it difficult??
D.: I see that I am coming round to ?I?.
M.: Because you are always that and never away from that. There is nothing so simple as being the Self. It requires no effort, no aid. One has to leave off the wrong identity and be in his eternal, natural, inherent state.

Talk 101,Talks with Sri Ramana Maharshi

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1241 on: April 06, 2015, 07:46:05 AM »
Mr. Joshi's questions:

Question 2:  Is soham the same as Who am I?

Answer: Aham alone  is common. One is soham.  The other is koham. They are different. Why should we go on saying soham?
One must find out the real 'I'. In the question Who am ? by 'I' is meant the ego. Trying to trace it and find its source, we see
it has no separate existence but merges in the real 'I'.

Question 3:  I find surrender is easier. I want to adopt that path.

Answer:  By whatever path you go,you will have to lose yourself in the One.Surrender is complete only when you reach
the stage 'Thou art all' and 'Thy will be done.'

Bhagavan explains further:

contd.,

Day by Day -2.1.1946.

Arunachala Siva.     
   
 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1242 on: April 06, 2015, 08:54:34 AM »
Talks No. 28 continues...

Devotee:  Are there any aids to (1) concentration and (2) casting off distractions?

Maharshi: Physically the digestive and other organs are kept free from irritation. Therefore food is regulated both in
quantity and quality.  Non irritants are eaten, avoiding chilies, excess of salt, onions, wine, opium etc., Avoid constipation,
drowsiness, and excitement, and all foods which induce them. Mentally take interest in one thing and fix the mind on it.
Let such interest be all absorbing to the exclusion of everything else.  This is dispassion, (vairagya) and concentration.
God or mantra may be chosen.  The mind gains strength to grasp the subtle and merge into it.

Devotee: Distractions result from inherited tendencies. Can they be cast off too?

Maharshi: Yes. Many have done so. Believe it!  They did so because they believed they could.  Vasanas can be obliterated.
It is done by concentration on that which is free from vasanas and yet is their core.

contd.,

Arunachala Siva.             

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1243 on: April 06, 2015, 01:37:57 PM »
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 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 Self realization that is,  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 to 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 Sayings of Sri Ramana Maharshi.

Arunachala Siva.     

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1244 on: April 06, 2015, 03:40:11 PM »
Muruganar says in Sri Ramana Sannidhi Murai:


இருந்தபடியே இரு என்றான்
குருஅருள் செலுத்தும் வழிக்கே செல் என்றான்

Be as you are.
Go by the way the Guru directs you.

Arunachala Siva.