Author Topic: Bhagavan Ramana Teachings  (Read 266943 times)


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Re: Bhagavan Ramana Teachings
« Reply #1380 on: September 27, 2015, 02:06:43 PM »
Bhagavan Ramana says:

Mind and ego help us to acquire scriptural knowledge.  That is all. We have to open our mind-free
Heart to attain Self realization. Our mind, intellect and ego are in no way concerned with that
Self realization. 

There were some young children, who had been brought by their father or mother, because there
was no one to baby-sit at home.  One child looked at the speaker, and then went in to some state of
semi-sleep.  His mind is gone, his buddhi is gone.  There was no ego, of course.  His parents were
listening to the discourse in all earnestness.

Next day, it so happened that the mother of that child got  angry and scolded the child.  The child
looked up at his mother and said: "Amma!  Please see from where, your anger sprouts and causes

The mother became speechless.  It was exactly what the speaker,  had told the gathering in the
previous evening!  The child had understood this in his semi-sleep state more clearly than the
mother!  She rushed to speaker and told him about this:  The Speaker smilingly told the mother:
"Do not worry, it is the Heart that should be open to get the insights of my teaching.  The child
had done exactly that!"

Arunachala Siva.
« Last Edit: September 27, 2015, 02:10:28 PM by Subramanian.R »


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Re: Bhagavan Ramana Teachings
« Reply #1381 on: September 27, 2015, 02:09:31 PM »

Bhagavan Ramana, on very rare occasions, showed through His conversations, about His state of transcendence of time and space.  Once a devotee asked:  "Bhagavan!  If Lord Arunachala
comes before You, what will you ask him?"   Bhagavan Ramana told the devotee, after a pause:
"I shall tell him, do not have this business of coming and going with me!"

Seeing Godhead alone will not do.  Ravana and Hiranyakasyap saw Narayana.  What use?
They could not conquer their mind and ego!   In case of Saiva Saints,  Siva did not come because
they wanted.  They were ready for salvation and Siva came to take them to his Abode.

Madhva Vidyaranya says:  "Only when one can fold the Space, as a mat, and swalllow the Sun
as if it is a sweet-dish, he can attain Atma Jnana!"   This only speaks of conquest of space and time.

Arunachala Siva.


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Re: Bhagavan Ramana Teachings
« Reply #1382 on: September 28, 2015, 05:11:05 PM »

Once there was some discussions in the Old Hall.  The devotees were debating about He and She
(Annamalai and Unnamulai). Someone said that there is no He without She.  In fact He (the
word) is within She (the word).  They were looking at Bhagavan Ramana for a suitable answer.  Bhagavan Ramana said:  Yes. No doubt. But He can live without She.  She cannot live without He.  All word play only.  But it contains all meanings.

The same will hold good with Destiny and Free Will.  They are like Egg and Hen example of Gaudapada.  Do not discuss, whether Destiny is first or Free Will is first.  Gaudapada and Sankara (later in his commentary
of Karika) say:  Do not worry about the egg and the hen.  Break the egg and throw it on the field.
Crush the neck of the hen and throw it on the field.  See the field, the Prakruti, Earth.  And then see
the root of this earth and all the other elements, mind, ego and intellect.  Stay with the Self, the Brahman.

Once a devotee came and asked Bhagavan Ramana: "When I meditate, there are mosquitoes biting me.
What should I do? Should I kill them or leave them?"

Bhagavan Ramana smiled and asked him:  "What do you meditate?"     

The devotee said: "I am meditating that I am not the body!"

Bhagavan Ramana said:  "Then, it is the same thing that mosquitoes are also telling you.  They are
biting you to remind you that you are not the body, you are not the body!"

Arunachala Siva.


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Re: Bhagavan Ramana Teachings
« Reply #1383 on: October 04, 2015, 07:52:58 AM »

In the waking state, all my five senses are operating.  I see, smell, taste, hear and touch with
my sense organs.  The mind, body and senses are all active.

Suppose I go to sleep.  I am not getting deep sleep.  There is a dream.  In the dream, I see
Arunachala Hill, I smell fragrant flowers of the hillside, I taste nice Asramam food, I hear someone
explaining Sad Darsanam, I touch the books in the bookshop. In the dream, I am doing all these,
without my body and senses being there.  This is done by my mind.  This mind, which sees etc.,
without body and sense organs, is called Mind or Jiva or Suksuhuma Sarira and SUBTLE BODY.

In the deep sleep, the mind is also not there.  But there is the Witness.  This only makes me tell my
wife that I had a good sleep the previous night.  This is Karana Sarira or Causal Body.

Arunachala Siva.


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Re: Bhagavan Ramana Teachings
« Reply #1384 on: October 04, 2015, 07:56:51 AM »

Even animals and plants can have liberation.  What is necessary is only a vasana-free mind.  It is
with vasanas that we get into all problems in life.  There is an interesting anecdote about Cow Lakshmi's
case.  When Bhagavan Ramana was with Mother Azhagamma, keeping one hand on her chest and
another on her head, and caused subsidence of all vasanas.  He lifed His hands only after mind and
prana merged in Heart.  In Cow Lakshmi's case, Bhagavan Ramana did not stay with her, till her
last breath.

When someone asked why that difference, Bhagavan Ramana replied:  Why should I?  She had no
vasanas left, even before her last breath.  Hence there was no need to stay till end.

There is one story in Arunachala Puranam.  There was one cactus-bush on the Hill.  It was waiting
for deliverence.  When Uma came to the Hill, for doing penance to get half the form of Annamalai, she accidentally trampled on the cactus bush.  The bush caught fire and got destroyed, with one huge
flame rising about in the sky and reaching the Hill, to convey its deliverence to Uma!

Arunachala Siva.     


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Re: Bhagavan Ramana Teachings
« Reply #1385 on: October 06, 2015, 07:25:47 AM »

Of the five elements of the world, the lowest is Earth.  Water which is mightier than Earth, consumes
the Earth in great deluge. The Agni, Fire, is more powerful than Water.  The Fire consumes the water
and dries it up.  Vayu, the Air, is mightier than Fire. Vayu, the Air can put out the fire.  The Space is
the more powerful than Air.  While Air does not engage itself beyond some distance, but the Space is everywhere, even beyond the realms of Air.

Now, where is this Space?  The Space is within our mind.  There is no Space when the mind is not there.  Mind or Ahamkara, ego is the mightiest.  But this ego-sense is also within Atma, Aham. Ahamkara or
aham-vritti gives birth to Aham-vritti and the Aham Vritti also quells in Aham, Atma, Arunachala.

Between Aham-vritti and Aham, there is Aham Sphurti.  This Aham Sphurti is the dance of I,I,I,
pure mind.  This is the dance of Nataraja, Siva in Chidambaram.  Bhagavan Ramana says this Sri
Arunachala Pancharatnam, verse 2. "Nan...enru nadithiduvaiyal thaan unper thaan Idaym enriduvar

"Ever as "I" in the Heart You dance Hence are You called the Heart!"

This Chidakasa-tiru natanam, the dance of Siva in the inner space, gives rise to the non-moving Self. 

Aham-sphurti becomes Aham, Arunachala.

This is explained Bhagavan Ramana in Verse 3 of Sri Arunachala Pancharatnam:

Ahamukama antha amala-mathi thannaal....

He whose pure mind turned inward searches,  Whence this "I" arises knows the Self aright and
merges in You, Aruna Hill, As a river in the ocean.
(Tr. K. Swaminathan)

Bhagavan Ramana describes this in two verses of Sri Arunachala Akshramanamalai also.

Verse 32: Stop deceiving me, testing and proving me, Oh! Arunachala! And henceforward reveal
to me instead, your form of Light!             

           (Tr. K.Swaminathan)

Note here that Bhagavan Ramana mentions the word Jyoti or Light.  This Aham-sphurti, the dance of Chidambaram.

Verse 43:  Reveal naturally by yourself, Oh! Arunachala! That each one is himself the real Self!


Verse 43: You are the sole Reality, Oh! Arunachala, Reveal Yourself, as such.

Verse 43:  Reality is nothing but the Self  -  This is all You reveal, is it not Oh! Arunachala?

The Aham-sphurti ends up as Siva.  The dance of Nataraja is ending as non-moving Arunachala!

The dance of Siva and his non-moving Form of Arunachala has also been indicated in Sri Arunachala
Nava Mani Malai, Verse 1.

Achalane aayinum acchavai thannuL......

Arunachala Siva.


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Re: Bhagavan Ramana Teachings
« Reply #1386 on: October 07, 2015, 07:52:17 AM »

On 2.8.1939, Sri Annamalai Swami himself asked Bhagavan Ramana:

"Bhagavan!  You have said that once a person abides in Jnana, he has no three karmas, Prarabdha, Agami and Sanchita.  But Kaivalya Navaneetam says that even a Jnani has to undergo the effects of Prarabhda. 
How is it?"

Bhagavan Ramana replied:

"Since Prarabdha has been declared to a person even before his attaining Jnana, the onlookers say
that a Jnani should also undergo the effects of Prarabdha.  There are several examples given in

Sri Bhagavan says:

1. Like an arrow that had left the bow upon a direction. The arrow will hit even a cow in place of a tiger,
even though the cow was not at all to be injured.

2.  Like an electric fan, which revolves a few rotations, even after electric connection is switched off.

3. The burnt rope also looks like a good rope, but is not useful.

4. Even the trunk of the tree which remains after being cut off, looks green but will not grow.

5. The roasted seeds look like any other seeds, but will not grow when planted on the soil.

"The Jnani's like Prarabhda is also like these five examples.  In Jnani's look, there is no prarabdha for
him, but onlookers observe that he is experiencing prarabdha."

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

Arunachala Siva.   


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Re: Bhagavan Ramana Teachings
« Reply #1387 on: October 08, 2015, 09:37:14 AM »

Prarabdha is the allocation of happiness and misery for the current birth.  All of us have to experience
them.  One can attain Jnana and conquer the future allocation of such misery and happiness,
by realizing the Self, because there is no future births for a Jnani. The remaining balance of happiness and suffering [which have to be met with in future births] also gets cancelled.  But the present allocation has
to be suffered.  But Bhagavan Ramana says that even the present allocation does not 'affect' a Jnani
even though it is there, since he has no body-mind consciousness!  It is like all the three wives becoming widows when their common husband dies!  When Dasarata died, one cannot say that Kausalya alone
remained a sumangali and not a widow!

But, then why this dangerous terminal cancer for Bhagavan? There are different theories.

Akami  -  Total balance of merits and demerits.

Prarabdha -  The current allocation.

Sanchaya - Future allocations.

Your present birth's merits and demerits add up to the score of total balance of allocation!

Arunachala Siva.


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Re: Bhagavan Ramana Teachings
« Reply #1388 on: October 09, 2015, 07:46:17 AM »

Bhagavan Ramana has said, 'thoughts are the mind and the root thought is I-thought."  One should
keenly observe the movement of ego or the mind.  One should observe it as a cat would observe the
rat-hole.  If a rat comes out, catch it as a cat.  Put the thought away to the Source.  Even a piece
of mind does not give peace of mind!

The first step is to remove the unwanted thoughts. Certain thoughts about food, home, and office
would come and these are essential.  But even these thoughts, one should keenly observe.  If you are
hungry, you go to the breakfast table and take the breakfast and coffee/tea.  This is an essential thought,
at that time, but to ask you wife, even before the breakfast is finished, "What are you going to prepare
for lunch?" is an unwanted thought!  Once we know that our ego is putting its head out, you should
catch it. 

Once Bhagavan Ramana was busy putting the little squirrels into a basket.  As one squirrel was placed
inside, the other one jumped out.  He had to catch it and put it inside the basket. Finally, He placed all squirrels into the basket and closed the lid.

Devaraja Mudaliar was watching this, with a question in his mind.  Bhagavan Ramana looked up
and told him:  "Mudaliar!  The squirrels do not know what a cat-bite would be.  If they know what a
cat-bite is, they will not stir out the basket!"

We all know, what a cat-bite or the world-bite is.  Still like the foolish squirrels, we are jumping out
of the Heart.  We should know it fast, that sometimes the cat would not only bite but crush and eat us too!

Arunachala Siva.


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Re: Bhagavan Ramana Teachings
« Reply #1389 on: October 12, 2015, 07:34:18 AM »

Om Suddha tattvasandhanadvaa pasusattih Namah:

Om, By contemplation of the Pure Principle of the Surpeme 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.  Ever free 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 Surpreme 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.


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Re: Bhagavan Ramana Teachings
« Reply #1390 on: October 12, 2015, 07:39:38 AM »

The Pure Mind or Suddha Manas, is the Suddha Sattva.  The impure mind, comes to a person even while in mother's womb, due to vasanas, the carry bag, that is brought with the jiva from its previous birth.  The abidance in the Self is nothing but pure sattva, the suddha sattva.  Here, the mind has no role, even if it is there.  Mano-nasam, the word used by Bhagavan Ramana in Who am I? may mean extinction of mind
or even extinction of thoughts, which come about only when the mature seeker gets that with the grace of god or guru.

The impurities come to a mind, through vasanas, under three categories.  The first is Ego.  This is the most potent one. The second is Kanma in Tamil or Karma.  The third is maya or Mother's play with the jivas.  The seeker upon maturity can overcome the second and third.  But the first, is the most difficult to conquer.  This ego, or Anava in Tamil, if conquered, the Jiva becomes the Self.  Complete Nonduality!

Mind conquest is the most arduous task.  Saint Ramalinga Swamigal says:  "Show me the religion
that can teach me, to kill the mind.  And that is my religion."

Bhagavan Ramana had conquered the second and third even during His previous births.  Or, if you consider Him as an avatara, these were not there at all.  But the ego, was there. And He easily conquered that
with 15 minutes death experience in Madurai.  He became the Self even at Madurai in August 1896.
He had to come to Arunachala on 1st September 1896, only to display His state for other's benefits,
for 54 years.

Arunachala Siva.   


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Re: Bhagavan Ramana Teachings
« Reply #1391 on: October 12, 2015, 09:00:52 AM »
From: ~~~ Talks with Sri Ramana Maharshi, Talk 272.

Q.: There are widespread disasters
spreading havoc in the world e.g.,
famine and pestilence.
What is the cause of this state of affairs?

M.: To whom does all this appear?

Q.: That won?t do.
I see misery around.

M.: You were not aware of the world and its sufferings in your sleep;
you are conscious of them in your wakeful state.
Continue in that state in which you were not afflicted by these.
That is to say,
when you are not aware of the world,
its sufferings do not affect you.
When you remain as the Self,
as in sleep,
the world and its sufferings will not affect you.
Therefore look within.
See the Self!
There will be an end of the world
and its miseries.

Q.: But that is selfishness.

M.: The world is not external.
Because you identify yourself wrongly with the body
you see the world outside,
and its pain becomes apparent to you.
But they are not real.
Seek the reality and
get rid of this unreal feeling.

Q.: There are great men, public workers,
who cannot solve the problem of the misery of the world.

M.: They are ego-centred
and therefore their inability.
If they remained in the Self
they would be different.

Q.: Why do not Mahatmas help?

M.: How do you know that they do not help?
Public speeches,
physical activity and material help
are all outweighed by the silence of Mahatmas.
They accomplish more than others.

Q.: What is to be done by us
for ameliorating the condition of the world?

M.: If you remain free from pain,
there will be no pain anywhere.
The trouble now is due to your seeing the world externally
and also thinking that there is pain there.
But both the world and the pain are within you.
If you look within there will be no pain.

Q.: God is perfect.
Why did He create the world imperfect?
The work shares the nature of the author.
But here it is not so.

M.: Who is it that raises the question?

Q.: I - the individual.

M.: Are you apart from God
that you ask this question?
So long as you consider yourself the body
you see the world as external.
The imperfections appear to you.
God is perfection.
His work also is perfection.
But you see it as imperfection
because of your wrong identification.

Q.: Why did the Self manifest as this miserable world?

M.: In order that you might seek it.
Your eyes cannot see themselves.
Place a mirror before them and they see themselves.
Similarly with the creation.

?See yourself first and then see the whole world as the Self.?

Q.: So it amounts to this -
that I should always look within.

M.: Yes.

Q.: Should I not see the world at all?

M.: You are not instructed to shut your eyes from the world.
You are only to

?see yourself first and then see the whole world as the Self?.

If you consider yourself as the body
the world appears to be external.
If you are the Self
the world appears as Brahman.
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha


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Re: Bhagavan Ramana Teachings
« Reply #1392 on: October 13, 2015, 07:25:38 AM »

Sri Soundarya Lahari, Verse 90, describes the saint-poet Sankara's expression of his aspiration to
dwell at the Mother's feet for all time.

Daddaane dinebhuyah sriyam anisam asaanusadrishim
Amandam soundarya-ya-prakara-makarandam vikirati;
Tavaasmin mandaara-stabaka-subhage yaatu charane
Nimaijjan majjivah karana-charanah sat-charanataam.

O Mother!  Your feet form a veritable bunch of Mandaara flowers
dripping the honey of beauty and are a liberal supplies of wealth
to Your poor devotees.  May my spirit with its six organs of knowledge
(including the mind) become a six footed honey-sucking bee at those
feet for ever more.

The Saint-poet sees a comparison between his individual which has six organs of knowledge
(including the mind) and a honey- sucking been which too has six organs in the form of six legs.
He also expresses his aspirations to get fully absorbed in the contemplation of the Mother's feet
as the honey bee is sucking the honey.

This expression reminds me of Muruganar's Padamalai, the Garland for the Feet.  The Padamalai is
a part (of about 1700+ verses) that forms the book Sri Ramana Jnanabodham.  Muruganar says
Bhagavan's Padam, (Paadam -feet; Padam - Source) is both the place for Saranagati (total surrender)
and Jnana.  He says in one of his verses:  "I come to You with a lot of questions that arise from my
ajnana, ignorance.  But when I come to Your Feet, there is no ajnana, ignorance.  So, no questions
arise whenever I am with You.  Sankara also says that his aspiration is only to dwell at Mother's feet like
the honey-bee that stays in mandara flowers!

Sri Sankara has also written a six-verse poem called Shadpadi Stotram, where he describes himself
as a honey bee.

Arunachala Siva. 


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Re: Bhagavan Ramana Teachings
« Reply #1393 on: October 14, 2015, 07:24:24 AM »

First, what is this 'I' in the question?  For people who think that I is the body or the mind or ego,
then they have to ask this question again and again and contemplate on the deep sleep state.
Who is sleeping?  If it is the body, then are you aware of that body in sleep?  No. Are you the mind?
If it is the mind, it works only in wakeful and dream states.  But in deep sleep, it is in suspended animation.
Are you aware of that mind in sleep?  No.  So, you are not the mind either.

Now, start reading Who am I?  Read it again and again everyday at a fixed hour or even when you are otherwise free. Read preferably the Question and Answer version.  Most of us, will understand it
in a first few readings.  But is it the intellectual understanding, that is needed for Self realization?  No, definitely not.  The intellectual understanding is only to negate the (neti-neti) non-Self aspects.
The five kosas, or sheaths, the mind, the ego, the mindstuff, the intellect and even the hidden tendencies,
or vasanas.

To every question of Who am I?, read the answer given by Bhagavan Ramana to M.Sivaprakasam Pillai.
And then, answer it yourself.  Are you getting the same answers?  Then proceed.  In case you
forget to put into use the answers, then start all over again. Contemplate these answers vigorously and
many many times.....

I have done this.  It has worked for me.  I am sure it will work for every one else too.  The only key
point is, have faith in Bhagavan Ramana's words.  Do not try to find from books what Sri Sankara
or Sri Ramanuja have told.  This faith is paramount.

Arunachala Siva.   


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Re: Bhagavan Ramana Teachings
« Reply #1394 on: October 15, 2015, 07:58:37 AM »
Can Shankara, the enlightener of the Self,  be different from one's own Self?  Who but he, does this day,  abiding as the inmost Self in me,  speak this in the Tamil language?   

Atma Bodha-Tamil Translation by Sri Bhagavan
« Last Edit: October 15, 2015, 08:00:38 AM by Ravi.N »