Author Topic: Bhagavan Ramana Teachings  (Read 197249 times)

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1320 on: July 21, 2015, 07:46:06 AM »



There are different types of madness with the human beings. Madness for gold, land, share-market madness,
madness for women, food, and even madness for Godhead.  In fact, there are no madmen inside the psychiatric
wards  All madmen are outside the psychiatric wards.

Bhagavan Ramana says about the worldly madness in Verse 66 of Sri Arunachala Akshara Mana Malai.

Pittu vittu
unai ner pittan akkinai
aruL pittam teli marundu
Arunachala!

Freeing me from the insane passion for the sense objects, make me mad for union with You, the object-less pure
form of Atman.  Freeing me from that madness also grant me the true cure of Arunachala.

But for God or Guru's grace, one cannot flee our madness for this ephemeral world.  This madness has to be
first cured. Simultaneously, God should also confer us madness of devotion to Him to ensure merger with Him.

Arunachala Himself is a madman.  But He is also the cure for the madness of the world.  Bhagavan Ramana
calls Him,as Malai-Marundu, the Hill-Medicine.  This medicine cures the madness of the world and make one to
become mad with Him. 

Pittam is madness in Tamizh.  Arunachala Himself is called Pitta.  Siva is Pitta, madman because he is wearing
tiger's skin as His waist cloth and elephant's skin as His upper cloth. He wears all sorts of serpents, a skull garland,
keeps Ganga on is matted locks and He wears konrai and Unmattham flowers. Unmatham flower gives madness.
This fellow is wearing Unmatham flowers.  How else can He be, but mad?  Sundaramurty Swami calls Him as Pitta!
"O madcap!......" in his very first song.

Pitta Pirai choodi, Perumane!......

O madcap, the wearer of the crescent moon, O Lord!

The moon is also indicates the mind.  The person afflicted with madness reacts badly on full moon days!

But this great madcap will cure the worldly madness of devotees and make them to go mad with Him!

Arunachala Siva.       

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1321 on: July 21, 2015, 07:51:43 AM »

Ghosts are always 'seen' at nights, and not in a broad daylight in the bus stand.  Ghosts are always wearing white
silky dresses. They sing.  They call you.

But the ego-ghost is something special. It is always within us. It need not be seen outside.  It is working overtime
day and night, until you go into deep sleep. 

Now we know that some of the ghosts are exorcised by Tantriks. After emptying your pocket, they say that your
ghost is gone. But this ego-ghost can never be exorcised by Tantriks.  Because they themselves have got a  big
sized ego-ghost within themselves. This ego-ghost can be exorcised only by an un-exrcisable Arunachala ghost.
This Arunachala-ghost is the most powerful of all ghosts. He will simply tear open the ego-ghost and make you
merges with you. Thenyou become the Arunachala-ghost!

Bhagavan Ramana speaks about this ego-ghost and Arunachala ghost in Verse 71 of Sri Arunachala Aksharamana Malai:

Peytanam vida
vida peyap pidittu
enaip peyan akkinai
en arunachala!

Arunachala!  Exorcising me of the ghost of the ego holding sway over me from beginning-less time, You, Brahman,
the formless ghost, beyond being exorcised have possessed me with a firmer grip, into another ghost of Your own
form. What a wonderful power have You got!

The ego centric mind which is a ghost, is exorcised by Arunachala-ghost and one becomes Arunachala ghost
which is Arunachala Swarupam.

Bhagavan Ramana says in Talks No. 275:  "A mad man clings to samskaras whereas a Jnani does not.  This is
the only one difference between the two."             
 
                (Commentary from T.R. Kanakammal's book)

Arunachala Siva.


Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1322 on: July 22, 2015, 07:50:24 AM »



Reality CANNOT AND DOES NOT see anything.  There is nothing other than That.  In fact, Reality creates
living beings in Its own Form, as Its sports.  But the concorporate, inseparable (do not again think, there are
two Realities) part called Maya, occupies the living beings in their minds.  Mind again is only thoughts.
Thoughts are there for all living beings.  This Mind only adds on impurities to itself and gets into all sorts of
problems. Why did Reality or Maya give in the first place, the Mind?  The Mind is given to come back to its
source viz., Reality.  It is the mind that moves, does all sorts of mischief. If the mind is pure, Sattva Manas,
then the living being merges with Source swiftly.  If the mind becomes Rajasic (aggression) or Tamasic
(dullness), it creates problems.

The three impurities, as per elders are:  Maya, Karma and Ego. They are like shirt, coat and banian respectively.
When you are sweating, you remove them one by one.  First the coat, then the shirt and finally the banian.
Thus Ego is the last one to go.  If ego is overcome, then you are ready to merge with Siva or the Self.

In Tiruvannamalai, Arunachala is said to have lent half of His body to Unnamulai.  This represents, Siva and
Uma.  Uma cannot create any problem if one's mind becomes pure as crystal.  She becomes the Suddha Maya
(as in Sakta philosophy) and shows you the way to merge with Siva.

The three impurities have to be cleansed and that is why all this living and dying and taking rebirth.  The cycle
will be over one day.  But one has to HURRY UP, has to do cleansing process fast.  Otherwise, Siva will look into
your carry bags of good deeds and bad deeds (chocolates and garbage) and place you to another birth.  This
Russian roulette has to go on, till all the garbage is thrown away and new garbage is not accumulated in your
hand bag.

Garbage confers you a rebirth, say, like being born in a Tasmanian island as a woodcutter's 9th son.  Or, being
born in a New York ghetto, (I think ghettos have been cleared now), and you smoke California Orange at the age
of 14 and become a great rowdy of the area.  If some chocolates are there, you are born in Kasi or in a New
England county, or in Tiruvannamalai, or in Tel Aviv, for the parents who are good Christians or Hindus or Jews.
Then the merger becomes somewhat easy.  Lineage helps your life to pursue the path of devotion and self inquiry.

Arunachala Siva.       

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1323 on: July 22, 2015, 07:53:47 AM »
When you practice Self inquiry, and sometimes, you "experience" this extreme fear.  This fear is not from the Consciousness, but it is the fear shot out by the mind, so that you will come back to its clutches.  It is "the mind
at the end of its tether" - which makes a last effort to survive.  This fear is not psychiatric, it is from a sane man's
inquiry.  This fear, I too had experienced, the fear of losing the mind (which is normally equated to insanity) because
the mind does not give up so easily.  Bhagavan Ramana's standard prescription is:  Find out for whom this fear is?
It is not the fear of Consciousness or the fear produced by the Consciousness.  If you go beyond this fear, which I am
sure you will do, the journey is almost over.

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1324 on: July 22, 2015, 01:53:41 PM »



Pratyabhijna = Prati + abhijna.

abhijna is direct perception; prati is to be reminded of what was already known.

'This is an elephant', direct perception.

'This is that elephant' is pratyabhijna.

In technical works, pratyabhijna is used for realizing the ever present Reality and recognizing it.

Sunya (void or blank), ati sunya (beyond sunya) and maha sunya (immense void), all mean the same. i.e.
the Real Being only.

(Talks 333).

Arunachala Siva.   

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Re: Bhagavan Ramana Teachings
« Reply #1325 on: July 26, 2015, 07:45:24 AM »

Sri Lakshmana Sarma (WHO), in his Sri Ramana Paravidyopanishad,  describes the concept of mind in a few verses.

Verse 7:  In the Heart, there dwells the Reality, which is Pure Consciousness, the Real Self.  To be in the Heart, with
the mind QUIESCENT, is the Knowledge (Awareness) of Him, and also the state of Deliverance.

Verse 12:  Hence this world wandering of the self is just a myth. But this can be verified only in the mind-free state.
"Apart from the mind, there is no ignorance, the mind itself is Ignorance, which is bondage to life in the world.
This is from Vivekachoodamani.)

Verse 14:  The Self will remain concealed so long as the world is taken as Real.  It will cease to be so taken, when
the mind is once for all EXTINGUISHED, hence one must strive for EXTINGUISHING the mind.

Verse 24:  The Mind-free state stated above is itself complete and endless happiness, since it is the mind itself that
covers up (over-powers) the (natural) happiness (of the Real Self) and unfolds suffering for every creature.

Verse 633:  Just as one engaged in listening to a story, does not really hear it, his mind having wandered far away,
so the Sage though (apparently) doing actions, is really not an actor, because his mind not being full of previous
habitual modes of functioning.

Verse 655:  But the Sage, being immersed in His natural Samadhi, is seen by the ignorant as if He were doing
actions, and going through various bodily and mental actions, and seeing these, the undiscriminating ones are
confused.

Arunachala Siva.         

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1326 on: July 27, 2015, 07:34:17 AM »



I was thinking why Bhagavan Ramana should use three different phrases, mano-nasam, mano-layam and
mana-adakkam, the death of mind, the curling up of the mind and the control of mind, if these were to mean
one and the same. 

I checked up with Guru Vachaka Kovai, where Muruganar has expanded the teachings of Bhagavan in about
1700 verses and these verses have been perused, corrected and changed by Bhagavan Himself. Muruganar
speaks about Mind, in about more than 100 verses and specifically speak about Dead Mind,

(page 406 of David Godman's commentary) in three verses.


924. I declare that even when the mind in the form of thoughts ceases to function, something remains. 
That something, is the Reality.  Manifesting as time, it operates in a hidden way, abiding always as the
temple of consciousness-bliss.

924. (alternate version)  I affirm that, even when the mind ceases to function as thoughts, being assuredly exists.
That being forever as the temple of consciousness-bliss (even though it) apparently comes into existence, at a
favorable moment, prior to which it (apparently) remains concealed.

925. 'Now and then' 'that which is and and that which is not', 'here and there', a mind is without even a trace
of such thoughts, and which shines as the eternal, the one, fully present everywhere, is (indeed) is pure Sivam.

Again in Verse 1122:

Among those whose minds are bound to pramada, those who are born will die, and those who die will be reborn.
Those whose minds have died through realization of the pure, eternal and changeless reality, that is the cause of
liberation exist in the utter beyond, freed from birth and death.  This you should know.

Arunachala Siva.     

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1327 on: July 27, 2015, 07:42:41 AM »


Bhagavan Ramana says in Sri Arunachala Padigam, Verse 10:-

I have seen a wonder, (this) magnetic hill which forcibly attracts the soul!  Having suppressed the mischievous
(mental) activities of the soul who has brought of it (even) once, having drawn (that) soul (inwards) to face itself,
the one (Reality), and having made it motionless (achala) like itself, it feeds upon the sweet, pure and ripened soul.
What ( a wonder) this is!  O souls! Be saved by thinking of this great Arunagiri, the destroyer of the soul, who shines
in (our) heart.

It if often assumed that Bhagavan was a strict Jnani whose entire focus was intent on conveying the subtle erudition
of Advaita, the basis of which is that there is no sense of other, there is only one Brahman in the apparent world of difference. He systematically pointed out the delusions of our mind and brought home to us the necessity of remaining
still in the awareness of 'I' devoid of thought.  He taught that there is no journey, there is no effort, there is only one supreme consciousness and we are That.

There was another side of Bhagavan which is equally important and valid.  Bhagavan like Sri Sankara that other
giant of Advaita, was also a Bhakta and His hymns to Arunachala reveal a heart pouring out both its anguish and
ecstasy in the presence of the Beloved.  He revealed by the example of His own mortal life that we can approach
and be absorbed into the divine light of what He called Arunachala, the Supreme Consciousness.

Bhagavan showed us a way through prayer to open our hearts to the saving grace of Arunachala.  There are also times when prayer can be a hymn of gratitude for unexpected blessings. We read in the Vedas the most vigorous invocations
and expressions of delight in the divine.

There is another approach which is that by calmly waiting in silence we are receptive to a higher power which
may enlighten our present darkness.  By opening our minds and hearts to the great silence within we create space
for insight and blessings to be born.  Prayer implicitly affirms that there is a purpose to our lives and that there is
a higher compassionate power to which we can connect.

Prayer as we generally know it, is a supplication.  But it also can be affirmation.  It all depends on our attitude.
Prayer if one considers it carefully, is an act of attention or giving. We give our attention to that which is higher
than us.  We offer up our minds and hearts until we reach a stage of pure meditation when we are at one with the
object of our quest. We are however in a state of duality which implies effort, and until we establish within ourselves
a strong sense of direction our efforts will be nullified by a lack of consistency.  The name or image of Arunachala-
Ramana effectively assists our concentration both outwardly as well as inwardly through the mysterious working of
Grace.

We begin with sporadic acts of prayer until the strength grows to the point where the act of prayer is sufficient
reward in itself. We do not yearn for more but rather revel in the silent sense of completeness where one needs for nothing.

(Source:  Editorial, Mountain Path, July-Sept. 2009)

Arunachala Siva. 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1328 on: July 28, 2015, 07:37:33 AM »

Mr. Allan Jacobs, President of the Ramana Foundation, U.K. has summarized the teachings of Advaita Bodha Deepika,
in his article "On Unreality of the World." in Mountain Path, October-December 2009:

1. All is Absolute, pure, infinite Consciousness, non dual, Supreme Intelligence, the Self-existent Self or Brahman.

2. Maya or illusion, the powers of veiling and projection  are inherent powers in Brahman.

3. These powers manifest an apparent, but unreal Universe. Unreal because it was NOT before manifestation and
will NOT after dissolution.  Therefore it is likened to a dream in the Supreme Intelligence or Mind of Brahman.
It does not exist apart from Brahman.  Thus the apparent Universe is but an appearance based on Brahman.
It could be therefore termed, therefore, a confusion between the Real and the Unreal, or neither Real nor Unreal,
or both Real and Unreal.  In the Vedanta metaphysics, the term Real is applied to the Immutable or Unchanging. 
The apparent world is constantly changing, in a state of flux, becoming and decaying, so it cannot be termed
Real in this sense, whereas Brahman is immutable, unchanging and eternal.

4. The ignorant 'Jiva' (the ajnani) or individual soul is reborn and dies continuously through many lifetimes, until
Self-Realization.  It carries forward from each life the seeds of many latent tendencies from previous lives, although
its 'True Nature' is also the Absolute Pure Consciousness of Atman-Brahman.  But because of implicit Maya, projection
and veiling inherent in the Self of Pure Consciousness or Brahman, it identifies with its insentient body and creates
a Universe from its latent tendencies, (vasanas) through the mind, (the organ of cognition, the bran and sensorial
adjuncts).  the mind is a wondrous power in the Self.  The world it sees, composed of latent tendencies, and thoughts,
is therefore of the nature of a dream, even a hallucination, and may be termed 'unreal'.

5. The latent tendencies inherent in each Jiva at the time of each life are selected by Iswara, an adjunct of Brahman,
for its spiritual development.  So all is benign, it is essentially based on Love.  This is stated by Bhagavan Ramana, in answer to a question by Paul Brunton, quoted in the book Conscious
Immortality).

6.  The mind-body complex, personal individuality, other sentient beings, and the Universe of multiplicity, are
therefore, a super-imposition on the Self which is now living from reflected Consciousness, mirrored by egotism
and the latent vasanas.

7. Through Grace, the Jiva receives the teachings of Advaita from a Jnani and when fit, through assimilation of
this Knowledge and mental purification through right intellectual discrimination, spiritual practice and devotion,
he or she is shown to awaken from the dream of suffering and transient joy (samsara). The means are Self Inquiry
into the source of the ego.

8.  At the same time, one lives one's life as if it was real, knowing it to be unreal, and accepting all that happens as
ultimately for the best.

9.  When there is an awakening from the dream of life, the transmigration of the Jiva is over.  The immortal Self of
infinite Consciousness is realized directly and one lives from that state of 'sahaja', until the mind-body falls off in
death, and one is absorbed into Brahman - the Infinite Consciousness.

Arunachala Siva.   

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1329 on: July 29, 2015, 07:42:31 AM »


Sri Devi Kalottara Jnana Vihcara Patalam and Atma Sakshatkara prakarana,  are the two works of Bhagavan Ramana, (translations in verses) which are least read by Bhagavan's devotees.  But these are chanted in the Samadhi Hall,
once every week.

Sri Devi Kalottara Jnana Vichara patalam, speaks about placing fruits, flowers and leaves to God:

Verse 69:

Siva tells:  Listen to me Devi.  Know that only the wise man who
never does anything which leads to the destruction of any form
of life, such as insects, worms, birds or plants, is a person
who is seeking true knowledge.

Verse 70:

He (the true aspirant) should not pull out tender roots (of
fragrant plants, which is often, done for worship); he should
not even pluck the leaves. He should not harm any living
thing out of anger; he should not heartlessly pluck even
flowers.

Verse 71-72:

He should worship Lord Siva, using only flowers that have
fallen naturally.  He should not indulge in vile practices
such marana, ucchandana, vidveshana,. sthambana, causing
fever, putting into action evil spirits, causing agitation,
wrongly taking control of others, attracting and infatuating
others, and so on.  Abandon the worship of stones, wooden
objects, and similar articles.

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1330 on: July 30, 2015, 07:26:13 AM »

The following are some verses from Iswara Gita, recommended by Sri Bhagavan:

Verse 102:

I am ever the Witness for every thing and every happening and every living being's actions.  One who understands
this in his through long periods of devotion, he can realize me.  As otherwise, one can never realize me thorough
sacrifices, alms-giving, chandrayana tapas and other such lower methods.

Verse 103:

No one from Brahma, Indra, rishis and others can understand my true nature. My Swarupam which is the support of everything, can be understood only through mind enquiring about me.

Verse 105:

I am in the Heart of every being.  I am the eternal substance in everyone's body.  All sacrifices are aimed towards
me only. I am the eater of all sacrificial ahutis (what is offered in the sacrificial fires) as Agni. But one can understand
my true form, only through devotion.

Verse 106:

Those who pray to me with devotion of high order, those who always meditate on my form, those who use their minds, bodies and works only for my sake, those who understands that I am the purport of all Vedas, only such persons will realize me. Others may know me only intermittently without permanent
abidance in Consciousness.

Verse 107:

The brahmins, traders, kings have to constantly contemplate my form and prostrate mentally to me, during all their
lives'  works and such persons will realize me.  But the down castes, who have no time for this, can also realize me,
if they could pray to me with flowers and fruits, in intense devotion even occasionally.

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1331 on: July 30, 2015, 07:32:09 AM »
The following verses are also from Iswara Gita:


Verse 94:

The Jiva who is in the form of Sat, has one potent feature called Mind.  Only this Mind causes all a-viveka, non discrimination, which produces all miseries.  This delusion of the Prakruti, though ever in union with Purusha, the
Self, suffers due to this mind. This mind creates a bondage of Kala-tattva, Time.  This Time causes births and deaths,
till Prakruti realizes Purusha.

Verse 95:

Only this Kala-tattva, Time, creates everything in this universe. It also dissolves everything in this universe. All things inside the universe, also perish and take rebirth due to Time.

Verse 96:

This Time alone makes the universe and remains as the Witness. This Time alone is the principle of Jiva.  This Time
remains within all Jivas, and runs them all around.  This Time when transcended, makes the Jiva realize the Self.  Time gives the inputs of necessary Jnana to the Jiva too. Hence the six gunas (features) of Jivas, are also the products of Purusha.  But Purusha is not bound by all these.  He is Purushottama.

Verse 97:

This potent and polluted feature of Jiva called Mind, controls the six sense organs of cognizance and conation.
Karma Indriyas and Jnana Indriyas.  The mind's another form is Ego.  This causes the knot of samsara, the worldly
life.  Thus Kala-tattva is the supreme principle and is an aspect of Purusha, or Siva.

Verse 98:

This Kala-tattva is the controller of universe.  Beyond this, is Vyomakasa, Chidakasa.  But Purusha is beyond universe
and Chidakasa.  The burnt out ashes, vibhuti, of everything is called Agni tattva or Mahavibhuti.  This Mahatattvam is
Sivam or Brahmam.  There is nothing beyond Brahmam.  There is nothing other than Brahmam.  Brahmam is unique,
non dual.

Verse 100:

My non dual, advaitic form is known only through transcendence  of Kalatattva.  This Kalatattva and Prapancha is
running in my Presence.  One who understands this Presence, will get maturity to transcend kalatattvam.

Arunachala Siva. 

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Re: Bhagavan Ramana Teachings
« Reply #1332 on: July 30, 2015, 09:18:42 AM »
The following are some more verses from Iswara Gita:

Verse 102:

I am ever the Witness for every thing and every happening and every living being's actions.  One who understands this in his
through long periods of devotion, he can realize me.  As otherwise,
one can never realize me thorough sacrifices, alms-giving, chandrayana tapas and other such lower methods.

Verse 103:

No one from Brahma, Indra, rishis and others can understand
my true nature. My Swarupam which is the support of everything,
can be understood only through mind enquiring about me.

Verse 105:

I am in the Heart of every being.  I am the eternal substance
in everyone's body.  All sacrifices are aimed towards me only.
I am the eater of all sacrificial ahutis (what is offered in the
sacrificial fires) as Agni. But one can understand my true form,
only through devotion.

Verse 106:

Those who pray to me with devotion of high order, those who
always meditate on my form, those who use their minds, bodies
and works only for my sake, those who understands that I am
the purport of all Vedas, only such persons will realize me.
Others may know me only intermittently without permanent
abidance in Consciousness.

Verse 107:

The brahmins, traders, kings have to constantly contemplate
my form and prostrate mentally to me, during all their lives'
works and such persons will realize me.  But the downcastes,
who have no time for this, can also realize me, if they could
pray to me with flowers and fruits, in intense devotion even
occasionally.

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1333 on: July 31, 2015, 07:24:31 AM »
Sri Ramana Gitam, is volume 3 of Sri Ramana Vazhi (The Path of Sri Ramana) of Sri Sadhu Om.  This volume
is full of nice songs on Bhagavan Ramana's life and teachings. Since Sri Sadhu Om's Tamil is tough, it has not been translated and published as one of the volumes of The Path of Sri Ramana, in English.

Sadh Tanymaya Chaitanya has rendered one of the songs titled Sri Ramana Mahimai, in English.  This has been
published in Mountain Path, July-Sep 2009.  This poem comprises 30 stanzas and is modeled on Sri Sankara's Bhaja Govindam.  I shall give here only a few verses for readers in the Forum:

2. After countless births in the journey of the soul, We have come to the Holy Feet of the Sadguru at last,
By clinging to them in loving devotion, may we attain salvation By learning from the Heart, the supreme art
of Unlearning!

3. Scriptures and Vedas are indeed a hard torture to learn, They are hardly a match for the Sadguru's teachings,
For atheists, surely there is no salvation ever. With faith in Guru's words, we shall attain Deliverance.

10.  The merits of chanting all divine Names, and the pining love for all divine Forms, all these gained easily by the
Light of Ramana Consciousness. For all deities merge in the form of Sadguru!

12.  Hoarding wealth, thinking 'This shall we enjoy', is but surely inviting misery. Every name of Guru Ramana is
a pillar of god. Boldly we aver this is, the matchless treasure over here!

14. All we see here is in the grip of Lord Yama  Effects of all karmas are the scorching heat of samsara;
Truly all our needless anxieties and sorrows will vanish, if only we chant "Ramana" without break.

There is a refrain with which the song is begun and is added between every two stanzas.

Ramanaya Namo, Ramanaya Namo, Ramanaya Namo Namo -- May we ever chant thus, for Bhagavan Ramana is
none other than Lord Arunachala Siva.

Adorned by the Lotus-Seated Brahma, the Creator, and dark cloud-hued Vishnu.

The original Tamizh verses are available in Sri Ramana Gitam,  page 46, published by Sri Ramanasramam, 1996.

Arunachala Siva.

« Last Edit: August 02, 2015, 07:45:49 AM by Subramanian.R »

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Re: Bhagavan Ramana Teachings
« Reply #1334 on: August 02, 2015, 07:43:37 AM »


Om Suddha tattvasandhanadvaa pasusattih Namah:

Om, By contemplation of the Pure Principle of the Supreme Reality, the yogi is freed from bondage.

Bhagavan Ramana arrived at Tiruvannamalai on the morning of 1st September 1896.  He went straight into
the Temple of Arunachaleswara.  It was a Tuesday, around 11 am.  Inside the temple, providentially, there were
practically none.  He went to the shrine of Siva, Arunachaleswara and embraced the Lingam, happily.  There
union is complete.  He came out of the temple. One barber asked Him whether He could have a tonsure.  He
agreed.  After that, He tore His dhoti and made a codpiece. He wore the codpiece and threw away the remaining
dhoti.  He did not keep a portion for an alternate dhoti!  Total freedom from bondage.  He threw away the sweetmeats
into the temple tank. It was given by Muthukrishna Bhagavatar's sister, the previous day.  He did not keep the
packet for His lunch.  Where is the worry about lunch and dinner?  Total freedom from bondagte, the freedom that
passeth understanding!  Everything is Arunachaleswara's burden.  Not His.  He threw away the remaining money also.
He did not keep something for afternoon coffee and snacks.  Where is the need?  Total freedom from bondage.
All freedom, nothing but freedom.  Everfree like Sivam, the Self.

Bhagavan Ramana attained this state even at Madurai in August 1896.  But it was a mystery, a secret.  No one
knew about it. It was made known to the world by Him, much later.  These happenings in Tiruvannamalai were
only to tell the world about His state of Supreme Realization. 

He was ever in that natural state.  Om Naisargiga Mahatapase Namah:  One who was ever in natural state, through
His tapas, penance!  (108 Holy Names of Bhagavan Ramana Maharshi)

Arunachala Siva.