Author Topic: Bhagavan Ramana Teachings  (Read 186598 times)

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #135 on: November 19, 2012, 10:00:47 AM »


Get rid of the ‘I-thought’. So long as ‘I’ is alive, there is grief. When
‘I’ ceases to exist, there is no grief. Consider the state of sleep!


(Talks)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #136 on: November 19, 2012, 10:09:29 AM »
The pure Self is simple Being.
It does not associate itself with
objects and become conscious
as in the wakeful state.


What you now call consciousness in
the present state is associated consciousness
requiring brain, mind, body, etc., to depend upon.
But in sleep consciousness persisted without these.

(Talks)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #137 on: November 19, 2012, 10:14:25 AM »

The Guru does not bring about Self-Realisation.
He simply removes the obstacles to it.


(Talks)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #138 on: November 19, 2012, 10:18:51 AM »

           



D.: How can one know whether a
particular individual is competent to be a Guru?


M.: By the peace of mind found in
his presence and by the sense of respect you feel for him.


(Talks)


॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #139 on: November 19, 2012, 10:24:00 AM »


Not to think “I am Brahman” or “All is Brahman” is itself jivanmukti.

(Talks)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #140 on: November 19, 2012, 11:02:45 AM »


       




Birth and rebirth are mentioned only
to make you investigate the question and
find out that there are neither births nor rebirths.
They relate to the body and not to the Self.
Know the Self and be not perturbed by doubts.



(Talks)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

sanjaya_ganesh

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Re: Bhagavan Ramana Teachings
« Reply #141 on: November 19, 2012, 11:14:48 AM »
Quote
Not to think “I am Brahman” or “All is Brahman” is itself jivanmukti.

Thanks for this wonderful pick from Talks 111. I can retrace my steps and I was in this trap for a long time during 2007-2008 period :) after listening to some so-called gurus. Wish I had read Talks at that time - would not have spent 2-3 years in that mode

Sanjay
Salutations to Bhagawan

sanjaya_ganesh

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Re: Bhagavan Ramana Teachings
« Reply #142 on: November 19, 2012, 11:20:36 AM »
Hmmm... That is something seemingly contradicting at least to my little intellect. I am sure Bhagawan and Annamalai swamy are not contradicting each other. Any explanations?

Sanjay
Salutations to Bhagawan

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #143 on: November 19, 2012, 06:37:38 PM »
there are no others to be helped. For a realised being sees the Self, just like a goldsmith estimating the gold in various jewels. When you identify yourself with the body then only the forms and shapes are there. But when you transcend your body the others disappear along with your body-consciousness.

(Talks)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #144 on: November 19, 2012, 06:39:51 PM »
The realised being does not see the world as different from himself.

(Talks)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #145 on: November 19, 2012, 06:41:37 PM »
D.: If there be a hundred Self-realised men will it not be to the greater
benefit of the world?

M.: When you say ‘Self’ you refer to the unlimited, but when you add
‘men’ to it, you limit the meaning. There is only one Infinite Self.


(Talks)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #146 on: November 19, 2012, 06:48:01 PM »
Take the case of bhakti - I approach Iswara 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 (parabhakti), 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 (vairagya) 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.

(Talks)

   
« Last Edit: November 19, 2012, 07:01:28 PM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #147 on: November 19, 2012, 07:06:39 PM »
In fact, there is no one who does not say ‘I am’.

(Talks)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #148 on: November 19, 2012, 07:35:37 PM »
D.: Shall I meditate on “I am Brahman” (Aham Brahmasmi)?

M.: The text is not meant for thinking “I am Brahman”. Aham (‘I’) is
known to everyone. Brahman abides as Aham in everyone. Find out
the ‘I’. The ‘I’ is already Brahman. You need not think so. Simply
find out the ‘I’.


(Talks)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Ravi.N

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Re: Bhagavan Ramana Teachings
« Reply #149 on: November 20, 2012, 06:55:58 AM »
The Professor: Is not the state of non-consciousness close to Infinite Consciousness?
M.: Consciousness alone remains and nothing more.
D.: Sri Bhagavan’s silence is itself a powerful force. It brings about a certain peace of mind in us.
M.: Silence is never-ending speech. Vocal speech obstructs the other speech of silence. In silence one is in intimate contact with the surroundings. The silence of Dakshinamurti removed the doubts of the four sages. Mouna vyakhya prakatita tatvam (Truth expounded by silence.) Silence is said to be exposition. Silence is so potent. For vocal speech, organs of speech are necessary and they precede speech. But the other speech lies even beyond thought. It is in short transcendent speech or unspoken words, para vak.
D.: Is there knowledge in Realisation?
M.: Absence of knowledge is sleep. There is knowledge in Realisation.But this knowledge differs from the ordinary one of the relation of subject and object. It is absolute knowledge. Knowledge has two meanings:(1) vachyartha = vritti = Literal meaning. (2) lakshyartha = Jnana = Self = Swarupa =Secondary significance-(I feel this is either wrongly translated or interpolated by the translator Munagala Venkatramiah.It cannot be 'Secondary'-Ravi).
D.: With vritti one sees knowledge.
M.: Quite so, he also confounds vritti with knowledge. Vritti is a mode of mind. You are not the mind. You are beyond it.

Talks with Sri Ramana Maharshi