Author Topic: Bhagavan Ramana Teachings  (Read 197356 times)

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1365 on: September 11, 2015, 07:37:33 AM »




A Muslim visitor put some questions to Bhagavan Ramana, on 20th April 1946.

Question:  The Lord has created all this, has He not?  What was created first?  It is said light
or sound was created first.

Bhagavan:  All these things which you say have been created have to be seen by you say that they exist.  There must be a seer.  If you find out who that seer is, then you will know about creation and which was created first.

Question:  Can we call anything created, like this piece of wood, for example, by God?  It is said that
it is very wrong to do so.

Bhagavan:  Even the piece of wood, does it exist apart from God?  Can we confine God to any time or place, since He is  everywhere and in everything?  We should not see anything apart from God.  That is all.

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1366 on: September 12, 2015, 07:24:38 AM »


Most of us who follow atma-vichara, experience a sense of helplessness or a hump that blocks our further progress.  This has been the experience of many sincere devotees/seekers of Bhagavan Ramana too,
when He was in the Hill.

Major Chadwick came for permanent stay in India and in the Asramam.  He was a person who had some experience of the inner Eye, a vague vichara marga fore-taste, even before he came to India.  After reading Bhagavan Ramana, he found that He was the Guru for him and so he rushed to Tiruvannamalai.

The first two years were really excellent for him.  Then there was some hump, a block and he could not progress.  Though he was coming to the Hall and meditated for long hours and asked some useful
questions, he found that he was stuck.  At sometime, he even thought of returning to his home abroad
and live "a normal life."  A few days passed.  Normally he was not a person who took afternoon siesta inside the cottage, but would spend time fully awake and reading something. 

So, one day, he came to the Hall when there were none. He moved the punka (a huge cloth structure
that is hung under the ceiling and which is moved by the attendants so that Bhagavan Ramana would get some cool breeze.).  Chadwick used to move this punka for Bhagavan Ramana, very often. Bhagavan Ramana was reading some newspaper or a letter. He slowly started:

"Bhagavan!  Why I have become like this?  Why am I stuck without any further progress? Why am I
growing more and more restless, as days passed?  Am I not fit for self realization? Should I go back
to my country?"

Bhagavan Ramana did not answer him for a few minutes.  He then raised His head, looked at Chadwick intently for a few more minutes and then said:  "Oh, There are so many I's in your statement.  Who is this I?  For whom this I?"

The counter-questions came like bullets.  Before that the gaze had prepared the ground.  Major Chadwick kept silent, almost in tears, prostrated before Bhagavan Ramana and then left to cottage silently.

A few more days passed.  One day, around 8 am in the morning, Major Chadwick came running from his cottage. He was a having wet towel around his kept.  He was in the midst of his bath. There were water
drops all over the Hall.  He came very near to the sofa and asked Bhagavan Ramana in a choked voice:

"Bhagavan!  Is it so simple?"

Bhagavan Ramana smiled at him and said:  Yes.  That is all!

Chadwick never left India.

People wonder how such a counter-question from Bhagavan Ramana could cure all the despondency?
It was not as long as Krishna's Srimad Bhagavad Gita.  Then, how it happened?  It is the Guru's Grace, through His gaze on a sincere devotee!

Bhagavan Ramana's Atma Vidya Kirtanam, Verse 5 speaks only of this Grace, which gushes forth
like a waterfall from the Guru. He also describes this in Sri Arunachala Padigam, Verse 1:

You it was, who by your Grace, claimed me as your own.  What would be my fate of now, after having done this, you would not reveal yourself to me and I, still yearning for you should perish in anguish in the darkenss of this world? Can the lotus bloom unless it sees the Sun? And you are the Sun of suns.  Your Grace abounding swells and as a river that overflows, O Love, whose form is mighty ?Arunachala!

                                     - Tr. K. Swaminathan.

The only eligibility criterion for the seeker is to be a lotus and not a frog under the lotus stem!  This He
says Verse 6 of Sri Arunachala Padigam.

Arunachala Siva.   

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1367 on: September 12, 2015, 07:28:39 AM »



Sri Sankara uses the analogy of mirror and the reflection of a city, in his Sri Dakshinamurty Stotram.

Bhagavan Ramana has used the projector, light, film and cinema screen example.  He has also used the concept of light and five windows of a room, in His prose works.

Sri Snkara uses the example,  a pot and five different objects outside the pot, in his Probadha Suddhakaram prakaranam.

There is a light and a pot with five holes around its neck is held upside down over the light.  There are five objects around the pot.  The first is a Veena, an Indian musical instrument, the second is a hand-fan,
the third is a open packet of Kasturi, an incense, the fourth is a Ruby stone and the fifth is an amla fruit.
The light from within the pot lights all the five objects equally and we see all the five objects clearly with
the help of the light within the pot. 

The pot is human body.
The Veena represents, sound principle, Akasa and also the ears.
The hand-fan represents wind, the Air, breath and also the skin.
The Ruby is the sight, perception, the eyes.
The amla fruit is the taste, tongue.
The incense Kasturi represents the smell, the nose.   
The Light within is Atman.

Arunachala Siva.

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Re: Bhagavan Ramana Teachings
« Reply #1368 on: September 15, 2015, 06:28:59 PM »


Bhagavan Ramana, on many occasions recommended three books on Advaita, to seekers and devotees.  These are:  Jnana Vasishta, Ribhu Gita and Kaivalya Navaneetham.  Ribhu Gita is embedded in
"Siva Rahasyam", an epic, as advice from Shiva, to Skanda, who in turn advised it to his disciples.
It is a dialogue between Ribhu and Nidagha. The original Sanskrit poem has been translated by one Sri
Bhikshu Sastrigal, also known as Ulaganatha Swamigal, a 19th century Saiva Siddhanta Jnani, into a beautiful Tamizh poem of 1924 verses.  Once Bhagavan presented a copy of Tamizh Ribhu Gita, to Smt. Sampurnamma, for reading and when she wanted to be excused on the ground that  she did  not understand a word of it,

Bhagavan persisted and asked her to read it all the same.  "It does not matter that you do not
understand," He said, "Still it will benefit you."  Thus Smt. Sampurnamma's life, which had the full
potential of becoming one of sorrow and grief, was transformed in to an active and spiritualized way
of life.  The English version, published by Society of Abidance in Truth, California, is available for Rs 200.00 from Sri Ramanasramam and a beautiful Tamizh version, is also available for Rs 100.00.  The Tamzh version has been published by Sri Ramanasramam, itself.  I have started reading the Tamizh poems,
and it is very satisfying.  I request the fellow Forum-members, to get the book and read and share their experiences.             

Arunachala Siva..

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Re: Bhagavan Ramana Teachings
« Reply #1369 on: September 17, 2015, 06:25:24 AM »



Bhagavan Ramana says in Sri Arunachala Ashtakam Verse 3, about the Self being with form
(in devotional path) and also as formless in Jnana path.

When I approach You thinking that You have form, you stand here as a Hill on earth; if one regarding
You as formless wants to see You, he is like one wandering through the world to have a look at the
ubiquitous, invisible ether.  Meditating without thought on Your formless Being, my form (my separate
entity as individual) dissolves like a sugar doll in the ocean.  And when I realize who I am, what being
have I, apart from You, O who stand as the mighty Arunachala.

All religions and all dharmas lead to the Self.  All roads lead to Tiruvannamalai.  For Atma is the same
for all religious thinkers and religious beliefs.  Siva, Narayana, Buddha, Christ, Allah, Arakan
all merge in the Self.  This Bhagavan Ramana describes in the Verse 8 of Sri Arunachala Ashtakam,
and winds up the discussions about the way and the goal.

The rain drops showered down by the rain-clouds, risen from the sea cannot rest until they reach,
despite all hindrances, once again their ocean home.  The embodied soul from You proceeding may
through various ways self chosen, wander aimlessly for a while, but cannot rest till it rejoins You,
the Source.  A bird may hover here and there and cannot in midheaven stay.  It must come back the
way it went to find at last on earth alone its place.  Even so the soul must turn to You, O Aruna Hill,
and merge again in You alone, the Ocean of Bliss.

Till it reaches the Ocean, it is all a picture that rises, stays and ends in Arunachala.  You only dance
as Heart, with all these games. You are the Heart.  He says this in Sri Arunachala Pancharatnam,
Verse 2. But is this Heart a dry Hill?  No.  It is an ocean of nectar. It is like Sun that swallows all the
darkness.  This, He says in Sri Arunachala Pancharatnam Verse 1.

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1370 on: September 17, 2015, 06:29:48 AM »



In Sri Arunachala Ashtakam, Verse 1, Bhagavan Ramana says:

"Look, there it stands as if insentient. Mysterious is the way it works,
beyond all human understanding.  From my unthinking childhood,
the immensity of Arunachala had shone in my awareness.  But even after when I heard
from someone that it was only Tiruvannamalai, I did not realize its meaning.  When it stilled
my mind and drew me to itself and I came near, I saw that it was stillness absolute.

He says in Sri Arunachala Ashtakam, Verse 2, as to what happened when He came to Arunachala.

Enquiring within 'Who is the seer?' I saw the seer disappearing and That alone which stands for ever.
No thought arose to say, 'I saw'.  How then could the thought arise to say that 'I did not see'?
Who has the power to explain all this in words, when even You (as Sri Dakshinamoorthy) conveyed this of yore, in silence only?  And in order to reveal by silence, Your state transcendent, now You stand here,
a Hill resplendent soaring to the sky!

Here, one can say that Bhagavan Ramana's Brahmopadesam, the teaching about Brahman told by
teacher during the sacred ceremony is over!  The Brahmopadesam is what?  It is all silence.  It is all
non-moving Hill.  It is all non-moving mind.  "Achalamai kanden", says Bhagavan Ramana in Tamizh.
 It means both, 1) 'I saw you as non moving' and 2) 'I saw and my mind became non-moving'.

Once Dr. Syed asked Bhagavan Ramana:  "How can such a large Hill stay in Heart?"  Bhagavan Ramana smiled and replied:  "When you can see Viceroy's House (big Rashtrapati Bhavan in New Delhi) in your dream, can you not have Arunachala in Heart?"

Again when someone else asked Bhagavan:  "Whether the Heart is in body?" Bhagavan Ramana replied:  "Everything in the universe is in Heart!"

Arunachala Siva.     

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Re: Bhagavan Ramana Teachings
« Reply #1371 on: September 18, 2015, 03:57:50 PM »
Bhagavan Ramana says:

The word Red is a literal translation of the word "Semmai" in Tamizh, which means Pure, Great, Justice etc.,  Hence Red Sivam, is Pure Siva Consciousness, which is an unalloyed bliss and Truth.   Apart from this,
the Sanskrit and Tamizh literature speaks Siva as White, and Sakti as Green, emerald green.  But Her eyes
are always red, which is a mark of both grace and anger. Since Sakti is concorporate with Siva, Siva like
a white crystal reflects the redness of Sakti.

Arunachala Siva.

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Re: Bhagavan Ramana Teachings
« Reply #1372 on: September 18, 2015, 04:01:32 PM »


Many Gurus like Sri Ramakrishna and Swami Vivekananda have spelled out their mission in the world.
But Bhagavan  Ramana did not say anything about His mission.  He invariably hides it.

In Sri Arunachala Nava Mani Malai, Verse 8, He says:

"Sivakka chinmayam thazhaikka than padam enakku thandhanan...."

He gave His lotus Feet to Me, only to have the Red Sivam, the Effulgent Siva Consciousness spread in
this world.....

Arunachala Siva. 
« Last Edit: September 18, 2015, 04:51:59 PM by Subramanian.R »

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1373 on: September 19, 2015, 07:49:25 AM »

Sri Bhagavan has said to a foreigner:



The realization of truth is the same for both Indians and Europeans. Admittedly the way to it may be
harder for those who are engrossed in worldly life, but even then one can and must conquer.


Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1374 on: September 20, 2015, 07:57:23 AM »

On 28.2.1939, one gentleman from Tiruchirapalli brought his young son, Dattatreya to Bhagavan
Ramana.  The boy was considered as an idiot not knowing anything in the world and always
remaining in silence and introverted.  The father told Bhagavan:  Bhagavan!  We have tried all
mantras, medicines etc.,  This boy is without any change.  What can I do for him?  Bhagavan
Ramana looked at the young boy intently for a few minutes and then told the story of 24 gurus of
Dattatreya in the legendary story.  All devotees had the fortune of listening that story from Bhagavan.
Finally, Bhagavan Ramana told:  "There is one 25th Guru for everyone.  It is one's own body. This body
is responsible for both misery and happiness. It is also the cause for Vairagyam and Jnanam.  The
Vairagyam leads to one to get convinced that both birth and death are cause of misery. One should
develop only love for Hari with utmost devotion and faith."   

He then turned to the father and said:  "This boy is in state of bliss for ever.  Leave him alone. 
Do not worry about anything."

(Source:  Sri Ramana Ninaivugal, Annamalai Swami.  Sri Annamalai
Swami Asramam, Palakottu, Tiruvannamalai)

Arunachala Siva.

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Re: Bhagavan Ramana Teachings
« Reply #1375 on: September 20, 2015, 07:59:31 AM »

Once Maurice Frydman asked Bhagavan Ramana:

"Sometimes when I meditate I enter a state in which I don't know anything.  Is this state Manolaya
or Manonasa?

Bhagavan Ramana:  In both Manolaya and Manonasa, questions will not arise.

Frydman:  What is Manonasa?

Bhagavan Ramana:  Remaining permanently as one without the rising of any doubt or thought such as "Nothing is known" or "Something is known" alone is Manonasa.

(Sri Ramana Ninaivugal, Annamalai Swami.  Sri Annamalai Swamigal
Asramam, Palakottu, Tiruvannamalai.  Entry dated 29.3.1939)

Arunachala Siva.

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Re: Bhagavan Ramana Teachings
« Reply #1376 on: September 20, 2015, 08:04:30 AM »


Kapali Sastri was himself a raja-yogi of high order.  He was in Puducherry (Sri Aurobindo Ashram)
but had a high regard for Bhagavan Ramana and he was a direct disciple of Kavyakanta Ganapati Muni.
He was one of the questioners in Sri Ramana Gita. And he has written a beautiful commentary on Sri
Ramana Gita, which was read out, before Bhagavan Ramana and got approved.

He does in his commentary of this verse, justice to both rajayoga and self inquiry.  Since the verse is
primarily about the raja yoga marga, it is worthwhile to read Kapali Sastri's commentary for this
verse.  He says further:

"..... Here one should not suspect the outcome of duality as a result
of the difference between the sight and the seen.  The Light in the
Heart which is reached by inner concentration is not different from
the Self.  The throbbing of 'I' is of course different from the revolving
of 'I'.  One should know that concentrating on its own form, the
revolving 'I' culminates in the throbbing 'I'.  It has to be understood
that the difference is in revolving and in throbbing, not in the 'I-ness'.

"Again, the vision of light is not different from the the vision of the
Self.  And vision is direct realization.  Before accomplishment of the
thing, the vision of light happens only in the Heart, in the Supreme
Self for one who concentrates.  The usage 'sees in You' strengthens
this conclusion that in the Heart are reconciled the duality implied
in the one who concentrates and the object of concentration.  By
'Iyam te mahi' it has been shown that the world of light attainable
by the concentration of the yogis belongs to Arunachala, whose
true form is infinite Consciousness..."

The experience becomes established for the man with one-pointed devotion and endowed with Self
Realization that the universe is not different from his own Self.  Then, within and outside him, the
Infinite Self is directly perceived.  Bhagavan describes the condition and glory of such a perfected
being in the next verse.

In Tamizh verse, Bhagavan Ramana uses the words, "Unnil OLi kanum" that is, the yogi sees the light. 
This seeing, or the word darshan is interchangeably used in Tamizh, as for realization and seeing.
For example, we say Sad Darsanam, how to see Sat.  It is being Sad or realization of Sat.

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1377 on: September 25, 2015, 07:40:05 AM »



Bhagavan Ramana says in Who am I?:  There is no difference between dream and waking up,
excepting the former is short and the latter is long.

We are living in a long dream.  Lion was sighted once.  That is, we came from the Brahman,
as the game started.  It is however, a pleasant dream.  When we wake up we are Brahman again.

This waking up need not be only when one leaves the body. For most of the enquirers it is after leaving
the body.  But people like Sankara, Saint Manikkavachagar and Bhagavan Ramana, the waking up
took place while in dream itself!  However, they continued in the dream life for some years in full waking
state.  This is Sahaja Samadhi.  Waking up after the body is discarded is Nirvikalpa Samadhi.  Waking up, again getting into dream and again waking up, this game is Savikalpa Samadhi. If this paragraph is a
little tough, please ignore, because all these 'waking state definitions' are not for the present.

Arunachala Siva.   

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Re: Bhagavan Ramana Teachings
« Reply #1378 on: September 27, 2015, 01:57:19 PM »
Once Natesa Iyer, who was working as a kitchen assistant in the Asramam, asked Bhagavan Ramana:  "Bhagavan!  Everyone here seems to know everything, they are all knowledgeable.  I do not know anything!"

Bhagavan Ramana said:  "Do not worry, you are ignorant.  They are all in learned ignorance.  There is no difference.  Have Sraddha in my words.  That is adequate."  Natesa Iyer merged with Bhagavan
Ramana in 1980s.  He was telling about 10 days before his merger that he would be merging with
Bhagavan in 10 days.  Ganesan, the first son of Swami Niranjananda told him:  "Iyer, you are
unnecessarily worrying about your health.  Doctors have given medicine and you will be alright soon.  Do not keep on telling this!"

But Natesa Iyer was telling others:  "Nine days more, eight days more, seven days more etc.,"
Finally on the day of his merger he was telling:  This evening Bhagavan Ramana is going to take
me to His Feet."  He quietly passed away in that evening!

Upadesa Saram, Verse 27 says exactly the same thing.  "The true Jnana is one where there is neither knowledge, nor ignorance. This is the Truth.  There is nothing else to know."

Arunachala Siva.   

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Re: Bhagavan Ramana Teachings
« Reply #1379 on: September 27, 2015, 02:00:24 PM »


Bhagavan Ramana has said in Who am I? "Since the Self is within five sheaths, to attain It from
books which are outside is not possible.  Rama to know that He is Rama does not require a mirror!"
There is no point in reading scriptures endlessly."

Even reading books is not necessary.  Bhagavan Ramana's life tells only this.  Because Atma Jnana
cannot be captured by mind. It can be captured only beyond mind.  Not seeing the rope will never
be a problem. Only seeing the rope as a snake is the problem.  This is ignorance and this ignorance
will not go by merely reading the books.  If one reads the books, he should see the purport of the
book and not its meaning intellectually.

Manikkavachagar completed Tiruvachakam.  He went to Chidambaram Temple to see Nataraja.
The huge gathering headed by the King asked the saint: "What is the meaning of your book?"  Manikkavachagar said:  "This meaning is only He" and showed Nataraja and then disappeared as
a flame into Nataraja Siva!   

Arunachala Siva.