Author Topic: Bhagavan Ramana Teachings  (Read 196525 times)

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1245 on: April 07, 2015, 11:52:42 AM »
The devotee continues to seek clarifications:

Devotee: How long is the practice to continue?

Maharshi: Till success is achieved and until yoga-liberation becomes permanent.  Success begets success. If one distraction is
conquered the next is conquered and so on, until all are finally conquered.  The process is like reducing an enemy's fort by
slaying its man power - one by one, as each issues out.

Devotee: What is the goal of this process?

Maharshi: Realizing the Real.

Devotee: What is the nature of the Reality?

Maharshi:  a.Existence without beginning or end - eternal.
                  b.Existence everywhere, endless, infinite.
                  c. Existence underlying all forms, all changes, all forces, and matter and all spirit.
                      The many change and pass away (phenomena),whereas the One always endures. (noumenon)
                  d. The one displacing the triads i.e the knower, the knowledge and the known.  The triads
                      are only appearances in time and space, whereas the Reality lies beyond and behind them. 
                      They are like a mirage over the Reality.  They are the result of delusion.           

Talks No. 28. (contd)

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1246 on: April 07, 2015, 11:59:54 AM »
Bhagavan explains further:

'The state is not different from Jnana. In soham there is dvaita.  In surrender there is advaita.  In the reality there is
neither dvaita nor advaita, but That which is, is, Surrender appears easy because the people imagine that, once they
say with their lips 'I surrender' and put their burdens on their Lord, they can be free and do what they like.  But the fact
is that you can have no likes or dislikes after you surrender and that your will should become completely non existent,
the Lord's Will taking its place.  Such death of the ego, is nothing different from Jnana. So whatever path you may go,
you must come to Jnana or oneness.'

contd.,

Day by Day 2.1.1946.

Arunachala Siva.


Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1247 on: April 07, 2015, 12:56:57 PM »
Discover the real source of the ego, by exploring with the 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 the jada
in which it is absorbed, and more and more of the consciousness of the Self.

To ask for 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 origin of the ego?

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 of all this verbiage.  Be as you.

contd.,

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

Arunachala Siva.       

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Re: Bhagavan Ramana Teachings
« Reply #1248 on: April 08, 2015, 11:10:09 AM »
The devotee continues to seek further clarifications:

Devotee: If 'I' is also be an illusion, who then casts off the illusion?

Maharshi:  The 'I' casts off the illusion of 'I' and yet remains as 'I'  Such is the paradox of Self Realization. The realized do
not see any contradiction in it.  Take the case of bhakti - I approach Isvara and pray to be absorbed in Him. I then surrender
myself in faith and by concentration.  What remains afterwards?  In place of the original 'I' perfect self surrender leaves a
residuum of God in which the 'I' is lost. This is the highest form of devotion (para bhakti), prapatti, surrender or the height
of Vairagya. 

You give up this and that of 'my' possessions. If you give up 'I' and 'mine' instead, all are given up at a stroke. The very
seed of possession is lost.  Thus the evil is nipped in the bud or crushed in the germ itself.  Dispassion must be very
strong to do this.  Eagerness to do it must be equal to that of a man kept under water trying to  rise up to the surface
for his life.

contd.,

Arunachala Siva.             

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1249 on: April 08, 2015, 11:18:12 AM »
Day by Day -2.1.1946 entry continues....

Question 4: How am I to deal with my passions?  Am I to check them or satisfy them? If I follow Bhagavan's method
and ask, 'To whom are these passions?' they do not seem to die but grow stronger.

Answer: That only shows you are not going about my method properly.  The right way is to find out the root of all
passions, the source whence they proceed, and get rid of that.  If you check the passions, they may get suppressed
for the moment,  but will appear again.  If you satisfy them, they will be satisfied only for the moment and will again
crave satisfaction.  Satisfying desires and thereby  trying to root them out is like trying to quench fire by pouring
kerosene oil over it.  The only way is to find the root of desire, and thus remove it.

contd.

Arunachala Siva.     

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Re: Bhagavan Ramana Teachings
« Reply #1250 on: April 08, 2015, 12:23:21 PM »
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'.

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.
The method is the direct one.

What is fear?  It is only a thought.  First the ego rises and sees 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 Sayings of Sri Ramana Maharshi.

Arunachala Siva.

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Re: Bhagavan Ramana Teachings
« Reply #1251 on: April 09, 2015, 08:54:45 AM »
The devotee continues to seek clarification:

Devotee: Cannot this trouble and difficulty be lessened with the aid of a Master or an Ishta Devata? Cannot they give the
power to see our Self as it is -- to change us into themselves- to take us into Self Realization?

Maharshi: Ishta Devatas and Guru are aids -- very powerful aids on this path.  But an aid to be effective requires your
effort also.  Your effort is a sine qua non.  It is you who should see the sun.  Can spectacles and the sun see for you?
You yourself have to see your true nature. Not much aid is required for doing it!

Devotee: What is the relation between my free will and the overwhelming might of the Omnipotent?

a. Is omniscience of God consistent with ego's free will?

b. Is omnipotence of God consistent with ego's free will?

c. Are the natural laws consistent with God's free will?

Maharshi:  Yes. Free will is the present appearing to a limited faculty of sight and will.  The same ego sees its past
activity as falling into a course of 'law' or rules -- its own free will being one of the links in that course of law.

Omnipotence and omniscience of God are then seen by the ego to have acted through the appearance of his own
free will.  So he comes to the conclusion that the ego must go by appearances. Natural laws are manifestations
of God's will and they have been laid down.

Talks No.28.

contd.,

Arunachala Siva.   

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Re: Bhagavan Ramana Teachings
« Reply #1252 on: April 09, 2015, 10:54:34 AM »
Another visitor asked Bhagavan, 'If I try make the Who am I?' inquiry I fall into sleep. What should I do?

Bhagavan:  Persist the inquiry throughout your waking hours.  That would be quite enough.  If you keep on making
the inquiry till you fall asleep, the inquiry will go on during sleep also.  Take up the inquiry again as soon as you wake up.

Another visitor asked Bhagavan if it was not necessary that the varnasrma differences should go if the nation was to progress.

Bhagavan:  How can one say whether it is necessary or not necessary? I never say anything on such subjects. People
often come and ask me for my opinion on varnasrama. If I say anything they will at once go and publish in the papers.
'So and so also is of such and such opinion.' The same scriptures which have laid down varnasrama dharma have also
proclaimed the oneness of all life and abheda buddhi as the only reality.  Is it possible to teach a higher truth than the
Unity or oneness of all life? There is no need for anyone reforming the country or the nation before reforming himself.
Each man's first duty is to realize his true nature.  If after doing it, he feels like reforming the country or nation, by all
means let him take up such reform. Rama Tirtha advertised, 'Wanted reformers who will reform themselves first.'
No two persons in the world can be alike or can act alike.  External differences are bound to persist, however hard
we may try to obliterate them.  The attempts of so called reformers to do away with classes or divisions as varnasrama
has created, have not succeeded, but have only created new divisions and added a few more castes or classes to the
already existing ones,such as Brahmo Samajists and the Arya Samajists.  The only solution is for each man to realize
his true nature.

contd.,

Day by Day - 2.1.1946.

Arunachala Siva.             

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Re: Bhagavan Ramana Teachings
« Reply #1253 on: April 09, 2015, 12:13:45 PM »
Mind Control:

Man attached to objects and having endless thoughts due to latent tendencies find it difficult to control the mind.

One should control the fickle mind by restraint of breath.  Then, it would, like a tethered animal cease to stray.

Thoughts are controlled by regulation of breath.  Then one abides at their source.

Watching the flow of breath with the mind is restraint of it. Such a watching, if constant, steadies the breath.

If the mind lacks the necessary strength for constant watching of breath, then restriction of breath by hatha yogic
practices is suggested.

Existing one unit of time, inhaling one unit of time, and retaining  breath for four units purifies the channels
through which breath flows.

Breath control comes gradually when channels are purified.  When such regulation becomes permanent it becomes
natural.

The wise regard the giving up the notion 'I am the body' as exhaling, self inquiry as inhaling and abidance in the
heart as natural subsidence.

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

Arunachala Siva.       

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Re: Bhagavan Ramana Teachings
« Reply #1254 on: April 10, 2015, 10:59:59 AM »
Talks No.28 continues....

Devotee:  Is the study of science, psychology, physiology, philosophy, etc., helpful for-

(i) this art of yoga liberation.
(ii) the intuitive grasp of the unity of the Real?

Maharshi: Very little. Some knowledge is needed for yoga and it may be found in books. But practical application is the thing
needed, and personal example, personal touch and personal instructions are the most helpful aids. As for the other,a person
may laboriously convince himself of the truth to be intuited, i.e its function and nature, but the actual intuition is akin
to feeling and requires practice and personal contact.  Mere book learning is not of any great use. After realization all
intellectual loads are useless burdens and are thrown overboard as jetsam. Jettisoning the ego is necessary and natural.

Devotee: How does dream differ from waking? 

Maharshi: In dreams one takes on different bodies, and they re-enter this body when one dreams of sense contacts.

contd.,

Arunachala Siva.           

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Re: Bhagavan Ramana Teachings
« Reply #1255 on: April 10, 2015, 11:40:18 AM »
Day by Day - 2.1.1946  entry continues...

Another visitor said, 'Generally Jnanis retire from active life and do not engage in any worldly activity.

Bhagavan: They may or may not. Some, even after realizing, carry on trade or business or rule over a kingdom.
Some retire into forests and abstain from all acts except those absolutely necessary to keep  life in the body.
So,we cannot say all Jnanis give up activity and retire from life.

Visitor:  I want to know if Bhagavan can give concrete examples, like the butcher Dharmavyadha mentioned in our books,
of Jnanis now living and doing their ordinary daily work in life.

Bhagavan did not answer.

Visitor:  Is renunciation necessary for Self Realization?

Bhagavan: Renunciation and realization are the same.  They are different aspects of the same state. Giving up the non-self
is renunciation.  Inhering in the Self is Jnana or Self Realization.  One is the negative and the other the positive aspect of
the same, single truth.  Bhakti, Jnana, Yoga -- are different names for Self Realization or mukti which is our real nature.
These appear as the means first.  They eventually are the goal. So long as there is conscious effort required on our part to
keep up bhakti, yoga, dhayana etc.,they are the means.  When they go on without any effort on our part, we have attained
the goal. There is no realization to be achieved. The real is ever as it is. What we have done is, we have realized the unreal,
i.e.taken for the real the unreal. We have to give up that.  That is all that is wanted.

contd.,

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1256 on: April 10, 2015, 12:32:31 PM »
From the book Sayings of Sri Ramana Maharshi, by Sri A.R. Natarajan, former President of RMCL, Bangalore.

The mind also gets controlled by repetition of sacred syllables. Then the breath, syllables and the mind become one.

The merging of the mind, and breath, is dhyana, and it leads to the natural state when it becomes deep and firm.

By keeping, daily, the company of great ones, (Sat sangh) always rooted in consciousness, one's mind gets merged
in its source.

The mind becomes quiescent by regulation of breath, like a bird caught in a net.  This is a means of mind control.

Mind and breath, expressing themselves as Consciousness and Action are only two branches of the same power.

Mind is the rider and breath is the horse. Pranayama is a check on the horse.  By that check, the rider is checked.
It may be done first a little.  Watching the breath is one way to do it.  The mind is abstracted from other activities
and engaged in watching the breath.  That controls the breath and in-turns it.

Thought and respiration are both different aspects of the individual life current upon which both depend.

Breath control is meant for one who cannot directly control his thoughts.  It serves as a brake serves a car.

A floating body does not readily sink unless some means are adopted for doing so. Pranayama makes the mind
quiescent. The mind must be alive and meditation pursued unremittingly even when at peace. It sinks into the heart.

It is necessary to be aware while controlling thoughts. Otherwise it will lead to sleep.

contd.,

Arunachala Siva. 

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Re: Bhagavan Ramana Teachings
« Reply #1257 on: April 11, 2015, 09:04:34 AM »
Talks No.  28 continues....

Devotee: What  is happiness?  Is it inhering in the Atman or in the object or in the contact between the subject and the object?
But we do not see happiness in our affairs.  When does It actually arise?

Maharshi:  When there is contact of a desirable sort or memory thereof, and when there is freedom from undesirable contacts
or memory thereof, we say there is happiness.  Such happiness is relative and is better called pleasure.  But men want absolute
and permanent happiness. This does not reside in objects, but in the Absolute.  It is Peace free from pain and pleasure -
it is a neutral state.

Devotee: In what sense is happiness our real nature?

Maharshi: Perfect Bliss is Brahman. Perfect Peace is of the Self.  That alone exists and is conscious.  The same conclusion
is arrived at: a) judged metaphysically and b) inferred by Bhakti Marga

We pray to God for Bliss and receive it by Grace.  The bestower of bliss must be Bliss itself and also Infinite. Therefore,
Isvara is the Personal God of infinite power and bliss. Brahman is Bliss, impersonal and absolute.  The finite egos, deriving
their source from Brahman and then Isvara are in their spiritual nature bliss only.  Biologically an organism functions because
such functions are attended with happiness.

contd.,         

Arunachala Siva.

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Re: Bhagavan Ramana Teachings
« Reply #1258 on: April 11, 2015, 09:12:06 AM »
Day by Day entry dated 2.1.1946 continues...

Visitor:  How has the unreal come?  Can the unreal spring from the real?

Bhagavan:  See if it has sprung.  There is no such thing as the unreal, from another standpoint.  The Self alone exists.
When you try to trace the ego, based on which alone the world and all exist, you find that the ego does not exist at all
and so also all this creation.

Arunachala Siva.   

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Re: Bhagavan Ramana Teachings
« Reply #1259 on: April 11, 2015, 01:50:07 PM »
Sri A.R.NATARAJAN, FORMER President of RMCL, Bangalore, in his book Sayings of Sri Ramana Maharshi:

NON OBJECTIVE MEDITATION:

Withdrawing all thoughts from sense objects one should remain fixed in steady non objective inquiry.

Seek the Self by meditation in this manner.  Trace every thought to its origin.  Never allow thought to run on. If you do it
it would be unending. Take it back to its starting place and the mind would die of inaction.  Go back to the question -
Who am I?

No meditation of any kind of object is helpful... In meditating on an object whether concrete or abstract you are destroying
the sense of oneness and creating duality. Meditating on what you are in reality.

Obviously the seer is more real, true and important since the seen is dependent on it.  So turn your attention to the seer
who is the source of your 'I' and realize that.  Up to now you have been studying the object, not the subject.  Now find
out for what the word 'I' stands.

Self Inquiry itself is the mantra, japa, yoga, and tapas.

Arunachala Siva.