Author Topic: Bhagavan Ramana Teachings  (Read 196785 times)

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1260 on: April 12, 2015, 09:04:25 AM »
Talks No.28 continues....

Maharshi continues....

It is pleasure that helps our growth.  Food, exercise, rest, and gregarious qualities.  The psychology (and metaphysics)
of pleasure is perhaps this.  Our nature is primarily one, entire, blissful. Take this as a probable hypothesis. Creation
is by the entire Godhead breaking into God and Nature (maya and prakriti).  This maya is of two parts. Para -the supporting
essence and apara - the five elements, mind, intellect, and ego (eight fold).

Ego's perfection is suddenly broken at a point and a want is felt giving rise to a desire to get something or do something.
When that want is cured by fulfillment of that desire, the ego is happy and the original perfection is restored. Therefore,
happiness may be said to be our natural condition or nature.  Pleasure and pain are relative and refer to our finite state,
with progress by satisfaction of want.  If relative progress is stopped and the soul merges into Brahman - of the nature
of perfect peace -- the soul ceases to have relative, temporary pleasure and enjoys perfect peace -- Bliss.  Hence
Self Realization is Bliss. It is realizing the Self as the limitless spiritual eye - jnana drishti and not clairvoyance.  It is the
highest self surrender. Samsara - the world cycle - is sorrow.

contd.,

Arunachala Siva.             

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1261 on: April 12, 2015, 11:17:13 AM »
Day by Day 3.1.1946 entry:-

As I entered the Hall, Bhagavan was already answering a question which I gathered was to the effect: 'Is the theory
of evolution true?'

Bhagavan: The trouble with all of us, is that we want to know the past, what we were, and also what we will be in the future?
We know nothing about the past or the future. We do know the present and that we exist now. Both yesterday and tomorrow
are only with reference to today. Yesterday was called 'today' in its time, and tomorrow will be called 'today' by us tomorrow.
Today is ever present. What is ever present is pure existence. It has no past or future.  Why not try to find out the real nature
of the present and ever-present existence?

Another visitor asked,'The present is said to be due to the past karma.  Can we transcend the past karma by our free will now?'

Bhagavan: See what is present is, as I told you.Then you will understand what is affected  by or has a past or a future and also
what is ever-present and always free, unaffected by the past or future or by any past karma.

Another visitor asked, 'Can one person create an urge for anything in another? Can a Guru transform a disciple as if by magic?

Bhagavan: What is your idea of a Guru?  You think of him in human shape as a body of certain dimensions, colors etc.,
A disciple after enlightenment told his Guru, 'I now realize you lived in my innermost heart as the only reality in all my
countless births and have now come before me in a human shape and lifted this veil of ignorance. What can I do for you
in return for such great kindness?'  And the Guru said, 'You need not do anything.  It is enough if you remain as you
are in your real state.'  This is the truth about the Guru.

contd.,

Arunachala Siva. 
 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1262 on: April 12, 2015, 12:51:26 PM »
Sri A.R. Natarajan, former President of RMCL,Bangalore, in his book Sayings of Sri Ramana Maharshi:

SELF INQUIRY:

The inquiry into the self, is inclusive of faith, devotion, jnana, yoga and all.

'Knowing the Self' means 'Being the Self'.

Seek your source. Find out whence the thought 'I' springs.

Strenuously endeavor to know the Self. Develop the introspective attitude. Constantly put before the mind the query
'Who am I?' 

The Self inquiry is not the critical study of the scriptures.  When the source is searched the ego gets merged into it.

You are the mind or you think you are the mind.  The mind is nothing but thoughts.  Behind every particular thought
there is a general thought which is 'I' that is yourself.  Let us all it the first thought.Stick to this 'I'-thought and
question it to find out what it is.

contd.,

Arunachala Siva. 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1263 on: April 13, 2015, 11:24:03 AM »
Talks No. 28 continues...

Devotee:  Why then is samsara - creation and manifestation as finitised - so full of sorrow and evil?

Maharshi: God's Will!

Devotee: Why does God will it so?

Maharshi:  It is inscrutable.  No motive can be attributed to that Power -- no desire, no end to achieve can be asserted of that
one Infinite.  All wise and All powerful Being, God is untouched by activities,which take place in His Presence.  Compare the sun
and the world activities.  There is no meaning in attributing responsibility and the One before it becomes  many. But  God's
Will for the prescribed course of events is a good solution for the free will problem (vexata quaestio). If the mind is restless
on account of a sense of the imperfect and unsatisfactory character of what befalls on us or what is committed or omitted
by us, then it is wise to drop the sense of responsibility and free will by regarding ourselves as the ordained instruments of
the All Wise and All Powerful, to do and suffer as He pleases.  He carries all burdens and gives us peace.

Arunachala Siva.   

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Re: Bhagavan Ramana Teachings
« Reply #1264 on: April 13, 2015, 01:37:13 PM »
Day by Day entry dated 3.1.1946 - afternoon.

Mr. Joshi put five questions.  I give below the questions and Bhagavan's answers:

Q 1: Should I go on asking 'Who am I?' without answering? Who asks whom?  Which bhavana should be in the mind at the time
of inquiry? What is 'I' the self or the ego?


Answer: In the inquiry Who am I?, the 'I' is the ego.  The question really means what is the source or origin of this ego?
You need not have any bhavana in the mind. All that is required is, you must give up the bhavana that you are the body,
of such and such a description,with such and such a name, etc.,  There is no need to have a bhavana about your real nature.
It exists as it is always does. It is real and no bhavana.

contd.,

Arunachala Siva.       
 
 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1265 on: April 13, 2015, 04:41:05 PM »
Sri A.R.Natarajan, former President of RMCL, Bangalore, in his book Sayings of Sri Ramana Maharshi:

Self Inquriy - continues....

I do not say that you must go on rejecting every thought.  If you cling to the 'I'-thought and when your interest keeps you
to that single idea, other thoughts get rejected, and automatically they vanish.

Vichara - self inquiry is not intellectual. It is inner quest.

Frequently, if not constantly question and search within.

If you go the way of your thoughts you will be carried away by them and find yourself in an endless maze.  Inquire
for whom there is distraction. It will not be difficult after a little practice.If the attempt is made it will be found not so
difficult.

contd.,

Arunachala Siva.     

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Re: Bhagavan Ramana Teachings
« Reply #1266 on: April 14, 2015, 09:38:26 AM »
Talks No. 29.

On another occasion, the evening was calm and cloudy.It was drizzling occasionally and somewhat cool in consequence.
The windows of the Asramam Hall were closed and Maharshi was seated as usual on the sofa. Facing Him sat the devotees.
Some visitors had come from Cuddalore.  A Sub Judge, accompanied by two elderly ladies was among them.  The sub judge
began the discussion as to the impermanence of all mundane things, by putting the question, 'Has the discrimination between
Reality and Unreality, Sat-asat vicharana - the efficacy in itself to lead us to the realization of the one Imperishable?'

Maharshi: As propounded by all and realized by all true seekers, fixity in the Supreme Spirit (Brahma nishta) alone can make
us know and realize it.It being of us and in us, any amount of discrimination (vicharana) can lead us only one step forward,
by making us renouncers, by goading us to discard the seeming - abhasa,  as transitory and to hold fast to the eternal
truth and presence alone.

The conversation turned upon the question as to whether Isvara Prasad (Divine Grace) is necessary for the attaining of
Samrajaya (universal dominion) or whether a jiva's honest and strenuous efforts to attain it cannot of themselves lead
him to That from whence is no return to life and death.  The Maharshi with an ineffable smile which lit up His Holy Face
and which was all pervasive,shining upon the coterie around Him, replied in tones of certainty and with the ring of
truth, 'Divine Grace is essential for Realization.  It leads one to God realization. But such grace is vouchsafed only
to him who is a true devotee or a yogin, who has striven hard and ceaselessly on the path towards freedom.'

contd.,

Arunachala Siva.                     

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1267 on: April 14, 2015, 10:52:24 AM »
Day by Day entry dated 3.1.1946 continues.....

Question: 2: I cannot be always engaged in this inquiry for I have got other work to do; and when I do such work I forget this
quest.

Answer: When you do other work, do you cease to exist? You always exist, do you not?

Question: 3:Without the sense of doership--the sense 'I am doing' -work cannot be done.

Answer: It can be done. Work without attachment.  Work will go even better than when you worked with the sense
that you were the doer.

Question: 4: I don't understand what work I should do and what not.

Answer: Don't bother.  What is destined as work to be done by you in this life will be done by you, whether you like
or not.

contd.,

Arunachala Siva.       
 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1268 on: April 14, 2015, 11:52:02 AM »
Sri A.R.Natarajan, in his book Sayings of Sri Ramana Maharshi:

All doubts will cease when the doubter and the source have been found.There is no use removing doubts.  If we clear
one doubt another doubt will arise and there will be no end to the doubts. But if the doubter is found all doubts will cease.

You are told to hold fast to  the 'I'.  If it is done, the eternal will reveal itself.

The vichara or inquiry which you are making is itself the guru's or god's grace.

You say 'I' and yet you say you don't know the 'I'. Can anyone be ignorant of himself? Isn't that ludicrous? In the case
of the ever present, inescapable 'I' how can you be ignorant?     

The result of self inquiry is the cure for all sorrows.It is the highest of all results. Self inquiry itself is most meritorious and
purifying.

contd.,

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1269 on: April 15, 2015, 10:47:19 AM »
Talks No. 29 continues....

Devotee: There are six centers mentioned in the Yoga books;  but the jiva is said to reside in the Heart. Is it not so?

Maharshi: Yes.  The jiva is said to remain in the Heart in deep sleep. And in the brain in the waking state.  The Heart
need not be taken to be the mascular cavity with four chambers which propels blood.  There are indeed passages
which support the view. There are others who take it to mean a set of ganglia or nerve centers about the region.
Whichever view is correct does  not matter to us. We are not concerned with anything less than ourselves.  That we
have certainly within us. There should be no doubts or discussions about that.

The Heart is used in the Vedas and the scriptures to denote the place whence the notion of 'I' springs. Does it spring
only from the fleshy ball? It springs within us somewhere right in the middle of our being.  The 'I' has no location.
Everything is the Self. There is  nothing but that. So the Heart must be said to be the entire body of ourselves and
of the entire universe, conceived as 'I'. But to help the practiser, we have to indicate a definite part of the Universe,
or of the body.  So this Heart is pointed out as the seat of the Self . But in truth we are everywhere,  we are all that is,
and there is nothing else.

contd.,

Arunachala Siva.       

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1270 on: April 15, 2015, 10:59:18 AM »
Day by Day entry dated 3.1.1946, continues...

Question 5:Why should I try to realize? I will emerge from this state, as I wake up from a dream. We do not make an
attempt to get out of a dream during sleep?

Answer: In a dream, you have no inkling that it is a dream and so you don't have the duty of trying to get out of it
by your effort.  But in this life,  you have some intuition, by your sleep experience, by reading and hearing, that this\
life is something like a dream, and hence the duty is cast on you to make an effort and get out of it.However,who
wants you realize the Self, if you don't want it? If you prefer to be in a dream, stay as you are.

With reference to Question 4, Mrs.P. C. Desai quoting the Bhagavad Gita asked, Bhagavan, 'If (as Arjuna was told)
there is a certain work destined to be done by each and we shall eventually do it however much we do not wish to
do it or refuse to do, is there any freewill? 

Bhagavan said: It is true that the work meant to be done by us will be done by us.  But it is open to us to be free
from the joys or pains, pleasant or unpleasant consequences of the work, by not identifying ourselves with the body
or that which does the work.  If you realize your true nature and know that it is not you that do any work, you will
be unaffected by the consequences of whatever work the body may be engaged in according to destiny or past
karma or divine plan, however you may call it.You are always free and there is no limitation of that freedom.

contd.,

Arunachala Siva.         

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1271 on: April 15, 2015, 12:28:12 PM »
Sri A.R. Natarajan, former President of RMCL, in his book Sayings of Sri Ramana Maharshi:

WHO AM I --- WHENCE AM I?

As for the necessity of watching the breath before inquiring Who am I?, all depends on a man's aptitude and his fitness.
Those who do not have the mental strength to concentrate and direct  it to the quest are advised to watch their breath
since such watching would as a matter of course brings the mind under control. As a matter of fact, in the quest method,
which is more correctly 'Whence am I?' and not merely Who am I?' we are trying to find whence the 'I'- thought (the ego,
the mind) arises within us. This method contains within itself, though implicitly the watching of breath.When we watch
the root of thoughts we are necessarily watching the source of breath also, as the 'I'-thought and breath arise from the
same source.

contd.,

Arunachala Siva.       

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1272 on: April 16, 2015, 12:32:06 PM »
Talks No. 29 continues....

Devotee:  It is said that Divine Grace is necessary to attain successful undistracted mind (samadhi). Is that so?

Maharshi:  We are God (Isvara). Isvara Drishti (seeing ourselves as God) is itself Divine Grace. So we need Divine Grace
to get God's Grace. 

Maharshi smiles and all devotees laugh together.

Devotee: There is also Divine Favor (Isvara anugraham) as distinct from Divine Grace (Isvara Prasadam).Is that so?

Maharshi:  The thought of God is Divine Favor! He is by nature Grace (prasad or aruL).  It is by God's Grace that
you think of God.

Devotee:  Is not the Master's Grace the result of God's Grace?

Maharshi:  Why distinguish between the two?  The Master is the same as God and not different from him.

Devotee:  When an endeavor is made to lead the right life and to concentrate thought on the Self, there is a often
a downfall and break.  What is to be done?

Maharshi: It will come all right in the end.  There is the steady impulse of your determination that sets you on your feet
again every downfall and breakdown.  Gradually the obstacles are all overcome and your current becomes stronger.
Everything comes right in the end.  Steady determination is what is required.

contd.,

Arunachala Siva.     

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1273 on: April 16, 2015, 12:46:36 PM »
Day by Day entry dated 4.1.1946:-

Among the letters etc., received was a small pamphlet called 'Divine Grace Through Total Self Surrender' by Mr. D.C. Desai.
Bhagavan read out to us a few extracts from it, viz., the following quotation from Paul Brunton, 'I remain perfectly calm and
fully aware of who I am and what is occurring. Self still exists, but it is a changed, radiant Self.  Something that is far superior
to my unimportant personality rises into consciousness and becomes me. I am in the midst of an ocean of blazing light.
I sit in the lap of holy bliss';  and also the following: 'Divine Grace is a manifestation of the cosmic free will in operation.
It can alter  the course of events, in a mysterious manner through its own unknown laws,which are superior to all natural
laws, and can modify the latter by interaction.  It is the most powerful force in the universe.'

'It descends and acts,only when it is invoked by total Self surrender. It acts from within, because God resides in the heart
of all beings.Its whisper can be heard only in a mind purified by self surrender and prayer.'

Paul Brunton describes its nature as follows,'Rationalists laugh at it and atheists scorn it, but it exists.  It is a descent of
God into the soul's zone of awareness.It is a visitation of force unexpected and unpredictable.  It is a voice spoken out
of cosmic silence... It is cosmic will which can perform authentic miracles under its own laws.'

contd.,

Arunachala Siva.     

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1274 on: April 16, 2015, 01:39:52 PM »
Sri. A.R.Natarajan, former President of RMCL, Bangalore, in his Sayings of Sri Ramana Maharshi:

To  enquire Who am I? is really trying to find out the source of the 'I'-thought. You are not to think of other thoughts, such
as'I am not the body' etc., Seeking the source of 'I' -thought serves as a means of getting rid  of all other thoughts.  We should
not give scope for other thoughts but keep attention fixed on the 'I'-thought. This is done by asking to whom the thought arises
and if the answer is 'I' get rid of the thought by asking the question who is this 'I' and whence its source?

'Soham'  'I am That' is not the same as Who am I?. One is Soham. The other is Koham.They are different.Why should we go on
saying Soham? One must find the real 'I'. Trying to trace the source of 'I' we see it has no separate existence but merges in
the real 'I'.

contd.,

Arunachala Siva.