Author Topic: Bhagavan Ramana Teachings  (Read 277796 times)


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Re: Bhagavan Ramana Teachings
« Reply #1290 on: June 15, 2015, 09:15:44 AM »

apta Jnana Bhoomikas or the Seven Stages of Knowledge-Experience, is mentioned both in Upadesa Manjari
and Vichara Sangraham, in the Collected Works of Sri Ramana Maharshi. Of these, Sadhu Natananada himself
is the questioner to Bhagavan Ramana in Upadesa Manjari.  Vichara Sangraham is of course, is edited by
Sadhu Natananada.

David Godman says that the sevem stages--classifications, are as under, as mentioned in these two books
compiled by Sadhu Natananda.

1. Subheccha - desire for enlightenment.
2. Vicharana - enquiry.
3. Tanumanasa - tenuous mind.
4. Sattvapatti - self realization.
5. Asamsakti - non attachment.
6. Padartha bhavanana - non perception of objects.
7. Turyaga - transcendence.

Those who have attained the last four stages -- bhoomikas, are called -

Brahmavid - the One who has realized Brahman.
Brahmavidvara - the One who is superior among the knowers of
Brahmavidvarya - the best among the knowers of Brahman.
Brahmavidvarishta - the very best among the knowers of Brahman.

I am able to hear some of the readers asking 'What use of these classifications?  What does it really mean?  What is the use
of me knowing these?

For this Bhagavan Ramana Himself has answered:

The marks of the stages 4 to 7 are based upon the experiences of the realized person, Jivan Mukta.  They are not
states of knowledge and release.  So far,as knowledge and release are concerned, no distinction is made in these
four stages.

David Godman adds in his book (with commentary), on Sri Ramana Darsanam:

One should remember the different phases that Bhagavan Himself went through.  He experienced Nirvikalpa
Samadhi while He was at school without any effort on that eventful day in Madurai. 

During the early period of His stay in Arunachala, for many years, He was immersed in the transcendent state,
like a Brahma Varishta, without the feelings of sense perception, hunger and thirst.

Afterwards, He attained the Sahaja state and remained in that state, until His final nirvana, shining as an
accomplished Brahma Nishta.

(Source:  Sri Ramana Darsanam, Tr. and commentary by David  Godman of Sadhu Natananda's book.)

Arunachala Siva.


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Re: Bhagavan Ramana Teachings
« Reply #1291 on: June 15, 2015, 09:20:19 AM »

As the ego is the source of thoughts, destruction of the ego is the means to the destruction of thoughts.
So long as there is effort, breath can be retained within.  However, as soon as the effort ceases, it becomes
outgoing.  Similarly, the thoughts that remain contracted so long as there is effort, will start expanding
as soon as the effort ceases.  The Sages have therefore concluded that the destruction of the ego is the means
of destruction of thoughts.  Even when asafoetida/pepper is absent, the container in which it was kept retains
the smell.  Even when the leaves have been shed, the coconut tree is left with a scar.  In the same
way so long as one retains the ego, one has the vasanas associated with the sense objects.

Vasana is a beautiful word.  It means the latent tendencies and also the smell.  In the example of asafoetida/pepper
box example, this is figuratively and literally clear.  Thoughts are external and so one can make attempts to ward
off or kill thoughts.  But vasanas are deep-delving demons.  They come from time immemorial.  They may suddenly
spring up from nowhere.  This will totally get destroyed only when the ego is extinct.

Bhagavan Ramana has said:  Even a single vasana, may prevent your liberation. 

Jatabharata's case is a classic example.

(Source:  Based on Sadhu Natananada's Tamil book, Sri Ramana Darsanam.  Sri Ramanasramam,

Arunachala Siva.


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Re: Bhagavan Ramana Teachings
« Reply #1292 on: June 16, 2015, 08:03:03 AM »

Major Chadwick (Sadhu Arunachala) writes as random thoughts:

I realize that I have only to strive sincerely and I, too can reach that value of peace, where there is no more
sorrow or trouble, just because the objective world of sorrow and trouble has entirely ceased to exist.

I see him sitting in the Hall completely detached, entirely unmoved, by the happenings which seem so momentous
to me, his face wreathed in the loveliest of smiles, and an expression of serenity and beauty on it which it is
impossible to describe, or even believe unless you have seen it for yourself.  And this is an eternal source
of hope and encouragement for me.  No books written in the past, no stories of former saints can convey this
same message; after all there is always the chance that they may have been frauds.  But THIS is absolutely
genuine and I am unable to doubt any longer even if I want to.  And I suppose, that is why people come here
and stay.  Here we are on the bed-rock of certainty in an ever-changing and uncertain world.  Nothing can shake
our faith, in this as long as we have the living presence here before us.

Methods do not matter, attainment does not matter.  Questions disappear, for one gradually begins to realize that
there is nothing, nothing but Him.

"But did'not Maharshi once write some Hymns to Arunachala?", you may ask.  "How do you explain this if there is

I can't.  It is one of those delightful inconsistencies that one must expect to find among Jnanis.  He says there is
nothing and yet writes hymns to God.  But you surely don't expect a Jnani to be cut to your pattern, do you?
Who are you to be able to say whether a thing is consistent or inconsistent?  Yours is such a narrow, relative
point of view, while his is the Absolute, Universal point of view.  There can be no comparison.  Anyhow ask him,
I can't explain it.  But then I don't much want to.  The Hymns are beautiful and he wrote them. Surely that
is enough!

"But just one more question.  Why did He move, why did He move to Arunachala (from Madurai)?

I can't say, but if you were to ask Him, He would probably say He has never gone anywhere.  He is where He
always was.  Not a very satisfactory answer from our point of view. But from His, the only one.  He would also
probably say that there is only one point of view, the others do not exist, and leave you to work it out for
yourself.  The fact is undoubtedly that for US, He did come and we are now celebrating His arrival.  And, truly, Tiruvannamalai has been blessed by His Presence, and all of us who have had the good fortune to sit at His feet.
I doubt if we realize how lucky we are. One is inclined to get used to things and take them for granted.  That is
the nature of the ego.  But there is no taking Bhagavan for granted, He is always suprisingly different, and that
is one of the great wonders of His Presence.

But, gentle reader, these are only random thoughts.  I am not trying to interpret Bhagavan for you or explain
His philosophy.  That is far beyond me. 

The only person who can write about Bhagavan is the person who really knows Him, and that only person who
really knows Him is Bhagavan Himself.  And it is perfectly certain that Bhagavan will never write about Himself.

You say:  "If there is nothing, why write?"

Yes, why?  The whole thing can be summed up in four words: 

                         THERE IS NOTHING. BE! 

When one understands those four words, one understands everything including Bhagavan Himself.

Then, there is no more to say.

(Source:  Arunachala's Ramana.,  Boundless Ocean of Grace, Volume 6.
Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva. 


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Re: Bhagavan Ramana Teachings
« Reply #1293 on: June 17, 2015, 08:26:22 AM »

 Bhagavan Ramana did not much recommend Raja Yoga marga, because this method is considered
tough and any mistake will result in negative consequences. The Kundalini Power is a double edged
sword and one has to be extremely cautious about it.  But Sri Sankara did recommend.  In case of
Kavyakanta Ganapati Muni, he had this unbearable burning sensation in the crown when he was practicing
in Tiruvottiyur and Bhagavan Ramana had to go in his subtle body skyward and place His hand on Muni's skull,
to quell the heat and burning sensation. 

With an experienced teacher, the Raja Yoga is quite good.

Arunachala Siva.


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Re: Bhagavan Ramana Teachings
« Reply #1294 on: June 17, 2015, 08:33:07 AM »

1.  One can be without mind, that is, mind permanently curling up in the Self.  This is the no-mind state. 

2. Mind when not outward pointed permanently, it is said to curl up in the Self.  It is like the moon on the
high noon.

3. Every activity of all living beings, is due to God's engineering and the living being's vasana.  A terrorist
also kills a group of people out of God's engineering, but it is his vasana which has thrust him that work.
Sri Ramakrishna used to say to Kali.  "Thum Yantri Ami Yantra." You are the operator and I am the machine.

Okay, why God instead of keeping quiet, should engineer the living beings?  The answer is:
Who am I to question Him?  Among the million spermatoza, one unites with ovum and causes fertility.
Why this particular one, among the millions?  Who chooses?  God. Why should He?  Who am I to question

Muruganar says:  The egg of a peahen is as usual white and yellow.  But the peacock that comes of it
is million colored.  How?  It is God's engineering.  Why should He?  Who am I to question Him?

Arunachala Siva.


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Re: Bhagavan Ramana Teachings
« Reply #1295 on: June 20, 2015, 09:33:14 AM »

Self inquiry is inquiring into the futility of all non-self.  Once the Truth is found, there is no more practice.
The way and the goal become one.  See Sri Arunachala Navamani Malai:  Annamalaiyai adiyenai, aNda anre,
en aavi udal, koNdai, enakkor kuRai undO?  KuRaiyum gunamum nee allaal, ennEn ivatrai ennuiyirE,
eNNam adhuvO adhu seyvAi, KaNNE un dhan kazhal iNiayil kadhal
perukke tharuvaaye.....

Just love and surrender to Bhagavan Ramana.  All roles would take care of themselves.

Arunachala Siva.


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Re: Bhagavan Ramana Teachings
« Reply #1296 on: June 21, 2015, 09:19:06 AM »

To see everything as Brahman or God or Aruanachalam is what Bhagavan Ramana speaks about in
Sri Arunachala Pancharatnam, Verse 5.

The world is unreal; from this point if one attains the
godhead or self realization, then the world is as real as Brahma Swarupa.

Brahman is Real

The World is Mithya (seemingly unreal or seemingly real)

Brahman is the world.

   - Sankara.

Arunachala Siva.


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Re: Bhagavan Ramana Teachings
« Reply #1297 on: June 23, 2015, 05:58:38 AM »

Only Atma is the Truth.  The world, individual souls, personal gods are all imaginations/appearances.
Truth has to be investigated by the seeker only.  No books will help.  No Guru will help.  They will
at best show the Way.  You have to reach the Goal through that  way, the way that you love most,
atma vichara, saranagati, japa, or dhyana  and reach the Goal. Atma vichara is only for ripe souls.
Again, reaching the Goal does not bring about a halo around your face. You are what you are, but in
Peace, the Peace that pass all understanding.

Arunachala Siva.


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Re: Bhagavan Ramana Teachings
« Reply #1298 on: June 23, 2015, 07:12:25 AM »

Devotee:  What are the three Voids (Muppazh) ?

Maharshi:  1. Tat = Isvara turiya.
                2. tvam = Jiva turiya.
                3. asi = jiva turiya.

Turiya is the substratum of the waking, dream and deep sleep states.

Devotee:  The first two are all right; what is the third?

Maharshi :  All pervasiveness is said to be the waking;
                 All shiningness is said said to be the dream;
                 Perfection (ananda) is said to be the deep sleep;

that which underlies these is asi-turiyha.

Devotee: It is so strange.

(Talks 332)

Arunachala Siva.


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Re: Bhagavan Ramana Teachings
« Reply #1299 on: June 23, 2015, 08:30:49 AM »
Maharshi:  Siva says, 'By My command.'  Those who live here need no initiation, diksha, etc., but get Mukti...
Such is the command of Siva.

Devotee: The Purana also says that those who are born here are Siva's group of followers, such as ghosts,
spirits, disembodied beings, etc.,

Maharshi: So it is said of other Kshetras as well, e.g. Tiruvarur, Chidambaram.

Devotee: How does mere life or death here confer Mukti?  It is difficult to understand.

Maharshi: Darsanad Abharadasi Jananat Kamalalaye, Kasyanti Maranam Mukti Smaranad Arunachale.

'To see Chidambaram, to be born in Tiruvarur, to die in Varanasi, or merely think of Arunachala, is to be
assured of Liberation.'

Jananat Kamalalaye means 'by being born in Kamalalaya', What is it? Is the Heart.

Similarly, Abharasadasi -- Seat of Consciousness.  Again, Kasi is the Light of Realization.  Remembering
Arunachala completes the verse.  It must also be understood in the same sense.             

Devotee: So bhakti is necessary.

Maharshi:  Everything depends on the outlook. One sees that all born in Tiruvarur, or visiting Chidambaram,
or dying in Varanasi, or contemplating Arunachala, are Muktas.

(Talks 473)

Arunachala Siva.   


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Re: Bhagavan Ramana Teachings
« Reply #1300 on: June 23, 2015, 09:16:13 AM »
Sri Dakshinamurti Stotram:-

Sri Bhagavan says:

I originally intended to write a commentary on Sri Dakshinamurti Stotram.  Mr. Ranganatha Iyer took away
my Tamizh version of the Stotra and printed it along with Appalapattu. He later asked me to enlarge it.I
had the introduction ready. He saw it and took it away for printing. I did not proceed with the work.

As for the Stotra, Brahma, the Creator, created four sons from his mind. They were Sanaka, Sanandana,
Sanatsujata and Sanatkumara. They asked their Creator why they were brought into existence. Brahma
said, 'I must create the universe. But I want to go to do tapas for realizing the Self.  You are brought forth
in order that you may create the universe.  That will be by multiplying yourselves.'  They did not like the idea.
They wondered why they should take the trouble on themselves. It is natural for one to seek the source. They
therefore wanted to regain their source and be happy. So they did not obey the commands of Brahma but
left him. They desired guidance for realization of the Self. They were best equipped individuals for Self Realization.
Guidance should only be from the best of Masters.  Who could it be but Siva - the Yogiraja? Siva appeared before
them sitting under the sacred banyan tree. Being Yogiraja should He practice yoga?He went into Samadhi as
He sat. He was in Perfect Repose. Silence prevailed.  They say Him. The effect was immediate and they fell into
samadhi and their doubts were at an end.

Silence is the true Upadesa. It is the perfect Upadesa.  It is suited only for the most advanced seeker.  The others
are unable to draw full inspiration from it.  Therefore they required words to explain the Truth. But Truth is beyond
words. It does not admit of explanation. All that is possible to do is only to indicate It. How is that to be done?

The people are under an illusion. If the spell is removed they will realize the Truth.  They must be to told to realize
the falsity if the illusion. Then they will try to escape its snares. Vairagya will result. They will inquire into the Truth,
i.e seek the Self. That will make them abide as the Self.  Sri Sankara, being an avatar of Siva, was full of compassion
for fallen beings. He wanted all of them to realize their blissful Self.  He could not reach them all with His Silence.
So he composed the Dakshinamurti Stotram in the form of a hymn so that people might read it and understand the

What is the nature of the illusion?  All are in the grip of enjoyment. i.e. bhokta, bhogyam, bhoga. This is due to the
wrong notion that bhoga vastu (the objects) are real. The ego,the world and the creator are the fundamentals
underlying the illusion. If they are known to be not apart from the Self there will be no more illusion.

The first four stanzas deal with the world. It is shown to be the same as the Master whose Self is that of the seeker
also, or the Master to whom he seeker surrenders himself. The second four stanzas deal with the individual whose
Self is shown to be the Self of the Master. The ninth stanza deals with Isvara and the tenth with the siddhi or

Such is the scheme of the Stotram.

Which is the darpana (mirror) here?  A mirror, as we know it, is an insentient object which reflects light. What
corresponds to a mirror in an individual? The light of the Self-luminous Self is reflected on the Mahat tattva.
The reflected light is the mind-ether or the pure mind. This illumines the vasanas (latencies) of the individual
and hence the sense of 'I' and 'this' arises.

Again, a superficial reading of the slokas makes one believe that the bondage, liberation etc., are all related to
the Master, i.e. Sri Dakshinamurti.  It is absurd. Surrender to Him is meant.

(Talks 569)

Arunachala Siva.                           
« Last Edit: June 23, 2015, 09:44:42 AM by Subramanian.R »


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Re: Bhagavan Ramana Teachings
« Reply #1301 on: June 25, 2015, 07:30:05 AM »

One who has destroyed the darkness born of ignorance of the Self, who is bubbling with the joy of self
experience and who has totally withdrawn from all inquisitiveness etc., is spoken as a Jivan Mukta. 

Nine releases are told in the Sastras:

1.  Jihasa Nivritti  -        nothing to discard.
2.  Jijnasa Nivritti -        nothing to know.
3.  Prepsa Nivritti -         nothing to attain.
4.  Chikeersha Nivritti -   nothing to do.
5.  Bhaya Nivritti -          freedom from fear.
6.  Aasha Nivritti -          freedom from desire.
7.  Shoka Nivritti -          freedom from sorrow.
8.  Vikalpa Nivritti -        freedom from all imaginary problems.
9.  Sarva dvaita Nivritti - freedom from all dualities.

Arunachala Siva.


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Re: Bhagavan Ramana Teachings
« Reply #1302 on: June 26, 2015, 08:09:55 AM »

The sole purpose of the manifestation of eternal guru in a transitory form, is to teach us by words and example,
thereby enabling us to understand the nature of Reality and the means by which we can attain it or merge with it.
Since the teachings of the "human guru" remain and are available to us even after he has cast off his embodied
form, if we have to understood his teachings correctly, there is absolutely no need for us to look for any other
human manifestation of the guru.

Bhagavan, even when He was living in His human form, taught us that He is not the human form that we mistake
Him to be, and that the real Guru is within us.  The sole aim of all that He taught us was to turn our attention
within, away from all forms, both human and otherwise.

Therefore the answer to the question, "Do we really need a human guru?" depends upon the sense in which we
understand this term "human guru".  If we understand it to mean the one eternal guru manifested in a human form, whether that human form is living at present or lived sometime in the past, then it is correct to say that we do need
such a 'human guru' to teach us that the peace, happiness, absolute reality and true knowledge that we all seek
are our own essential self, and that we can attain them only by turning our attention inwards to scrutinize our own
true being and thereby to know what we really are.

However, if we understand the term "human guru" to mean specifically a 'guru' who is currently living in a human
form, then it is not correct to say that we need such a 'human guru' - or living guru - as some other people describe
such a person.

As Sri Sadhu Om used to say:  If we want to depend upon such a living guru, we will end up being disappointed,
because that living guru will one day become a dead guru!

(Source:  Michael James, Mountain Path - April - June 2007)

Arunachala Siva.


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Re: Bhagavan Ramana Teachings
« Reply #1303 on: June 27, 2015, 07:35:34 AM »

As questioning (Who am I?) be said to be the core orientation in Vichara, it is also the root cure for any obstacle
that might impede the method.  When unwanted mind-state intrudes, one simply comes back to the question.
If the question gets interrupted, one simply uses the same questioning to recover it.

Now, the utter simplicity of the technique is probably also what makes is maddeningly abstruse, at least for
those of us just starting out.  But if we reflect on what Bhagavan Ramana tells us about the nature of the mind,
it is no surprise that we find Vichara so uncomfortable.  But its nature, Bhagavan tells us, the mind habitually
thinks, it loves random thoughts and concepts, doubts, positions and views.  What it does NOT want is anything
that prevents it from thinking, least of all, unfathomable questions!

This being the case, it is easy to see why the mind repels Vichara. It turns the mind back on itself, prohibiting it
from doing what it loves best, namely, to think, anlayse, conceptualize, label, worry and discriminate.  Through questioning, Bhagavan emphasizes, all these activities are brought to a halt.  This being so, the reason
we resist Vichara, is plainly and simply this:  It is effective.

Indeed, one can say that it is the sheer potency of Who am I? that works against those of us who are beginners.
Vichara is a steep path -- a lot of ground is covered in a short distance. But, as many who have gone ahead of us,
will testify, it is tough going, at least at the start.  Might there be some way for novices and the uninitiated to start
this practice incrementally and work their way up?

(From the article of an Asramam devotee, in MP April-June 2007)

Arunachala Siva.


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Re: Bhagavan Ramana Teachings
« Reply #1304 on: June 28, 2015, 07:18:13 AM »


What is the end of devotion (Bhakti) and the path of Siddhanta (i.e. Saiva Siddhanta)?

Bhagavan Ramana:

It is to learn the Truth that all one's actions performed with unselfish devotion, with the aid of the
three purified instruments of body, speech and mind), in the capacity of the servant of the Lord,
become the Lord's actions, and to stand forth free from sense of "I" and "mine".  This is also the Truth
of what Saiva Siddhantins call Para Bhakti (Supreme Devotion) or living in the service of God (Irai Pani Nittral
in Tamizh, as indicated by Muruganar).

(Courtesy:  Spiritual Instructions, Bhagavan Ramana Maharshi)

Arunachala Siva.