Author Topic: Bhagavan Ramana Teachings  (Read 197010 times)

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1395 on: October 18, 2015, 09:33:24 AM »



Happiness or Sukam is from the world.  Anandam or Bliss is from Atma Jnana and self realization.
The worldly pursuits and achievements thereof, would confer one happiness and this is achieved by
valor, book learning, great karmas etc.,  But this only ends up in misery and death.

Duryodhana and Ravana had great valor.  Ravana had additional qualification of Vedic-music and
book learning.  But they had  vainglorious death.  But Vidhura had Atma Jnana and he did not even
take part in the war.  Arjuna forgot the Jnana conferred by Krishna after the war and Atma Jnana
Upadesa had to be taught to him again later by Krishna.  (See Srimad Bhagavatam)

Sukam or Bliss comes only from Atma Jnana.  And that is why great Jnanis like Bhagavan Ramana
and Guhai Namasivaya in Tiruvannamalai lived a life of simplicity, without even enamored by siddhic
powers.

Arunachala Siva.     

Ravi.N

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Re: Bhagavan Ramana Teachings
« Reply #1396 on: October 18, 2015, 11:21:26 AM »
Subramanian,
May I again request you to post only Sri Bhagavan's Teachings(in his words) here in this thread.Any other thing that you wish to share may be posted elsewhere like in the Open thread-Rough notebook thread.
Namaskar

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1397 on: October 19, 2015, 08:17:09 AM »



I mean the mind/ego, are called the small cloth.  It is small because it is almost nothing, as
Bhagavan Ramana said on another occasion. The mind in insubstantial.

Yes.  The mind is the policman and the thief.  The policeman and the thief example was told
by Bhagavan Ramana to highlight the fact, that the mind cannot comprehend the Self.  Because
the Self is beyond thinking, because ratiocination, beyond books, and it is comprehended by
Anubhava, or experience.  The Self is Experience.  All that are mental products, books, logic, thoughts
are outside.  After a deep sleep, one gets up in the morning and says:  "I had a good sleep."
No one says during the sleep that he slept well!  All descriptions of the Self in the books are all
thoughts.  All the books are all the spitted saliva of the experiencer!

Now how the mind can inquire the mind?  There is no other go. Bhagavan Ramana says in Sri Arunachala Ashatakam Verse 5:

With the mind that is stone, the Ruby has to be discovered,  by rubbing against the mind, another stone!   The mind becomes the Self!  The stone becomes the Ruby!

The question of polisher and the polished comes with this mind grinding the mind.  There is really only
one.  The mind, the polisher becomes the polished, the Ruby. 

Now we know the flame in the chimney.  We know the cloth. Then what/where is the soot or smoke? 
The Self is blemishless, taintless.  But the Self is covered by the vasanas [the latent tendencies of good and bad] coming through several births, which are mind products.  Only this soot or the smoke has to be
polished.  For that one has to use the mind.  Again mind rubbing the mind to find it as Ruby.

Mani Kadainthu ena manam manam ennum kallil maru ara
kadaiya nin arul oli mevum..... Arunachala  Ashtaakam., Verse 5.

Arunachala Siva.   

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1398 on: October 20, 2015, 07:36:59 AM »

Bhagavan Sri Ramana says:

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.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1399 on: October 21, 2015, 02:01:09 PM »


On 22nd July 1946, one Mr. Vaidyanathan, the RDO brought in his adviser one Mr. Ramamurti and
the latter's brother also had come.

Mr. Ramamurti's brother at that time, asked Bhagavan:

"I find it difficult to believe in a personal God.  In fact, I find it impossible.  But I can believe in an
impersonal God, a Divine Force which rules and guides the world, and it would be a great help to me,
even in my work of healing [the questioner was doing naturopathy healing],  if this faith, were increased.
May I know how to increase this faith?"

After a slight pause, Bhagavan Ramana replied:

"Faith is in things unknown but the Self is self-evident.  Even the greatest egoist cannot deny his own existence,  that is to say, cannot deny the Self.  You can call the ultimate Reality by whatever name
you like and say that you have faith in it or love for it, but who is there who will not have faith
in his own existence or love for himself?  This is because faith and love are our real nature..

A little later, Ramamurti asked:  "That which rises as 'I' within us is the Self, is it not?"

Bhagavan:  No, it is the ego that rises as 'I'.  That from which it arises is the Self.

Ramamurti:  They speak of a lower and a higher Atman.

Bhagavan:  There is no such thing as lower or higher in Atman.  Lower and higher apply to the forms,
not to the Self or Atman.

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1400 on: October 21, 2015, 02:05:56 PM »

On 21st July 1946, in the afternoon, two questions were put by Mr. Bhargava, an elderly visitor from Jhansi,
U.P.

1. How am I to search for the 'I' from start to finish?

2. When I meditate I reach a stage where there is a vacuum or void.  How should I proceed from there? 

Bhagavan Ramana:

Never mind whether there are visions or sounds or anything else or whether there is a void.  Are you
present during all  this or are you not?  You must have been there even during the void to be able to
say that you experienced the void.  To be fixed in that 'you' is the quest for the 'I' from start
to finish.    In all books of Vedanta, you will find this question of a void or of nothing being left, raised
by the disciple and answered by the Guru.  It is the mind that sees the objects and has experienced
and that finds a void when it ceases to see and experience, but that is not 'you'.  You are the constant
illumination that lights up both the experiences and the void.  It is like the theater light which enables
you to see the theater, actors and play while the play is going on, but also remains alight and enables
you to say that there is no play on and when it is finished.

Bhagavan Ramana in this context, quoted the verses 212 and 213 of Vivekachoodamani, in which
the disciple says:  "After  I eliminate the five sheaths as not-Self, I find that nothing at all remains."

The Guru replied that the Self or That by which all modifications [including the ego and its creatures]
and their absence [that is the void] are perceived is always there.

Arunachala Siva. 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1401 on: October 21, 2015, 02:10:38 PM »


On 19th July 1946, a visitor put questions:

I do not understand how to make inquiry, 'Who am I?'

Bhagavan:  Find out whence the the 'I' arises.  Self  inquiry does not mean arguments or reasoning
such as goes on when you say, "I am not this body, I am not the senses" etc.;   all that may also help
but it is  not the inquiry.  Watch and find out where in the body 'I' arises and fix your mind on that.

Visitor:  Will Gayatri help?

Bhagavan:  What is Gayatri?  It really means:  Let me concentrate on that which illumines all.
Dhyana really means only concentrating or fixing the mind on the object of Dhyana.  But meditation
is our real nature.  If we give up other thoughts what remains is 'I' and its nature is Dhyana
or meditation or Jnana, whichever we choose to call it.  What is at one time the means becomes the end; unless meditation or Dhayana were the nature of the Self it could not take you to the Self.  If the means
were not of the nature of the goal, it could not bring you to the goal.

Arunachala Siva.   

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1402 on: October 22, 2015, 08:26:29 AM »


On 23rd May 1946, Mr. Poonja, a Punjabi gentleman asked some questions about the Heart.
Bhagavan Ramana replied:

"I ask you to see where the 'I' arises in your body, but it is really not quite correct to say that the
 'I' rises from and merges in the Heart in the right side of the chest.  The Heart is another name
for Reality and It is neither inside nor outside the body.  There can be no 'in' or 'out' for It, since
It alone is.  I do not mean by 'heart' any physiological organ or any plexus of nerves or anything
like that, but so long as one identifies oneself with the body and thinks he is in the body he is
advised to see where in the body the "I-thought" rises and merges again.  It must be the Heart
at the right side of the chest, since every man, of whatever race and religion and in whatever
language he may be saying "I", points to the right side of the chest to indicate himself.  This is
all over the world, so that must be the place.  And to keenly watching the daily emergence of the
'I-thought' on waking and its subsiding in sleep, one can see that it is in the Heart on the right side.

(Source: Day by Day, Devaraja Mudaliar)

Arunachala Siva. 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1403 on: October 22, 2015, 08:31:12 AM »



Suri Nagamma writes in her Letters from Sri Ramanasramam, entry dated 2nd May 1946.

This afternoon some Andhras came with their ladies and went away after staying for sometime in
Bhagavan's Presence.  One of them asked Bhagavan Ramana with folded hands, "Swami! We have
come here after going on pilgrimage to Rameswaram and other places and worshipping the gods there.
We want to know from you what Paratpara Rupam (Form of the Supreme Being) is like.  Please let us know."

With a smile Bhagavan said:  "Is that so?  It is the same.  You yourself are saying that you have come
after worshipping all the gods.  Though He is one in all that which is above all is Paratpara Rupam.
It means, the form of the Supreme Being. As you have seen all those temples, it has occurred to you
to wonder what that Supreme Being is, which is the Source of all these gods.  Would this question arise
if you had not seen them all?

On looking at Bhagavan Ramana's face, it appeared as if the Supreme Being was dancing on His face.
That glow on His face, beaming with happiness must be seen!  Though those words were not understood
by that young man, he was satisfied with the benevolent look of Bhagavan and so went away with his
people after prostrating to Bhagavan Ramana.

After they went away, Bhagavan said enthusiastically to a devotee
sitting nearby,  "See, the real meaning is in their words themselves.
Parapara Rupam means the form or figure of the Supreme Being
which is highest of the high.  The meaning of the question itself
is not known.  If the meaning is known, the reply is in the question
itself."

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1404 on: October 28, 2015, 07:14:17 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 lifted
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 deliverance
to Uma!

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1405 on: October 28, 2015, 07:58:24 AM »
Non dualtiy and practice:-

1. Practising Nonduality, treating everyone is equal, no higher and lower castes, no White and
no Afro-American, no man and no woman, is impossible in this dualistic world.  India govt.
tried to abolish casteism and Brahmin supremacy.  It resulted in various new classifications only.
There are govt.approved schemes for scheduled castes, scheduled tribes, other back ward
classes etc.,  Banning one type of classification gave room for another type of classification.
Still poverty continues in India. People suffer due to new classifications.  The American govt.
banned segregation between Whites and Blacks, since John Kennedy's times.  Today, is America
without any classifications?

There is a huge gap between rich and poor in U.S.  There are social security schemes for unemployed Americans.  The super-rich lobby rules the nation.  Hence duality is bound to be there in human life.
Practice non duality in Heart.  Treat everyone without difference.  Love everyone, help everyone.
Feed every poor person regardless of castes, color and sex.  This is what Ramana meant
by practising Non-duality in Heart.  Mixed marriages alone would not solve the problem.  If mixed
marriages could help society, say between a White and Afro-American, then why not a super rich
Hollywood actor marry a slum girl of New York?  It does not happen. Why not a rich scheduled caste
person of India, marry a poor brahmin girl?  It does not happen.  You try to solve the casteism but
you cannot solve the rich-poor divide.

   
2. With Guru, the disciple can never practice non duality.  During the search for the Truth, Guru is a
different person.  He becomes One as  you, only when you are realized.  Till such time, He is a
different person, and there is duality, since there is a learner and a Jnani.  If the learner becomes a Jnani, then all are one.  Bhagavan Ramana has also said this idea in ULLadu Narpadu, Sad Darsanam,
Supplement Verse No. 39.

Arunachala Siva. 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1406 on: October 29, 2015, 07:46:16 AM »

During Bhagavan Ramana's post- Nirvana years, Muruganar continued to stay in Tiruvannamalai.  He conducted discourses on Sri Arunachala Stuti Panchakam and Sad Darsanam and Upadesa Saram.
One of the fortunate students was T.R. Kanakamma.  She grasped the message of Bhagavan Ramana,
through the words of Muruganar.  Later, when the Asramam requested T.R. Kanakamma to write
a simple commentary in Tamizh for Bhagavan's complete works, she reluctantly agreed but completed her task, mainly on the basis of Muruganar's discourses.  This two volume book in Tamizh is a splendid work
giving the simple meaning and message of Bhagavan Ramana's works, including the difficult Sad
Darsanam.

Muruganar kept himself in silent meditation, during his last two or three years.  Many later year devotees came to him and requested him to speak about his years with Bhagavan Ramana.  He invariably did not answer.  What is there to say?  How to explain the non-dual experience to someone else?  He
kept his experience, without diluting it in spoken words.

Once someone asked him: "What is your Sadhana for this?" Muruganar kept quiet for some time.  Then he explained: "Sadhana? What Sadhana?  Where was the time for all that? The moment I saw Him, my ego
was annihilated.  Then where is separateness for doing this Sadhana and that Sadhana?"
He resumed his silence.

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1407 on: October 31, 2015, 08:12:58 AM »


Arunachala Pancharatnam - Verse 2:

In the verse, the form of Supreme Self is denoted with reference to the world.  To denote the
distinctness of the world, the word Jagat has not been used.  It has been simply pointed out
as 'all this' and the qualities of a picture are imposed on it.  Therefore, it is clear that the picture
of the Jagat cannot be held without the canvas of the Supreme Self, here Arunachala.  It is in
Arunachala that the world appears, stays and dissolves.  Arunachala is not in the world.  It is in
the mind.  The mind is compressed body! So, the mind is in the Self.  Body is also in the Self.
The world is also in the Self.  All are in the Self.  Nothing is outside the Self.  Therefore, the Self
or Brahman or Arunachala, is the One without a second.  Arunachala is the advaitic principle.

The whole picture, is not only a picture, Chitram, but also a Chitram, a great Wonder.  Moving and
un-moving are both contradictory like darkness and light.  Even then, it is seen that by a special
force, which excels in making the impossible happen, out of the Self or Arunachala, all these rise and
set.  To denote that there is no material cause other than Arunachala or the Self, for the
picture of the universe, Twai, in Thee, the location is used.

Even though Arunachala's status acts as a basis and support for the picture of the multitudes of
universe, Arunachala, is the instrumental cause for all that and Arunachala shines within everything.
This is explained in the second half of the verse.

How can unmoving, dance?  Do not ask such questions.  Once a devotee asked Sri Ramakrishna:
What is God now doing?

Sri Ramakrishna answered:  He is busy pushing a camel into the needle's eye.  Nothing is impossible
for the Self or the God or Arunachala or Brahman.  He is Rachitala Tandava.. The One who moves not
and also dances!  He is infinite.  In Infinity, impossible becomes possible.  Mathematics says:  That two
parallel lines meet at infinity.  The Mathematics does not say, that the two parallel lines shall never meet!
It will meet at Infinity.  This Infinite Principle is Godhead or Brahman.  There is one holy name under 108
Holy Names of Bhagavan Ramana.  Om Rachitala Tandavaya Namah.  Salutations to the One who is
unmoving and dances!

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1408 on: October 31, 2015, 08:17:28 AM »


Let us see Bhagavan Ramana's Sanskrit Verse 2.

Tvayyarunachala sarvam,
Bhutva sthitva pralinameta cittram,
Hrudyahmityatmataya,
Nrtyasi bhoste vadanti hrdayam naama.

Sri Lakshmana Sarma, WHO, has written one paraphrased verse in Sanskrit and then 29 Sanskrit
verses to explain the purport of the second verse.

Sri Lakshmana Sarma says in the varttikam first verse.  "Many are hindered (from making the quest
here taught) because they think the world is real.  Some are afraid of this State, thinking that It is one
of self-extinction.  The second verse has been said for clearing these two doubts."  "Here also are
shown, for increasing our devotion, to the Supreme Being.  His relative and essential nature,
Thatastha Lakshanam and Swarupa Lakshnam of Brahman.

Kapali Sastriar translates the verse as:

O Arunachala, in Thee does all this come into being, get established, and dissolved.  Wonder! 
In the Heart, thou dance as the I, the Self.  They speak of Thy name as the Heart.

Sastri also says that Arunachala is the Light Immutable. Etat sarvam, bhutva, pralinam... This all
which is seen, this picture having come into being, and having itself established, becomes dissolved.

Thou art he from whom the creation, sustenance and dissolution of this entire picture of the world
take place.  By this, the form of Supreme Being is denoted with reference to the world.  By
saying that all this is a picture or even a wonder!  The import is extended to Arunachala (which
is Sivam, Brahman) on which the picture is drawn.

Arunachala Siva. 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1409 on: October 31, 2015, 03:59:03 PM »



Sri Arunachala Pancharatnam's second verse speaks about the Swarupa Lakshnam, of the Self or
Brahman.  Brahman is both Nature and Grace.  Nature is mentioned in this verse.  Grace or
the Anugraham has been mentioned in the first verse.

The Tamil verse reads as under:

Chittiramam ihdhu ellam Chemmalaiye nin pale,
Uthithamay ninre odungidumal  -  Nittiyamum
Nan enru idhayam nadithiduvaiyal un per
Than idhayam enriduvar thaam.
 

The Chemmalai is the Red Hill, Arunachala.  Bhagavan does not distinguish between the Self
and Arunachala.  This is the Heart, This Chemmalai is a Wonder.  Chitram is the Sanskrit word, which means picture and also the wonder. 

Sri Sankara uses this word in Sri Dakshinamurthy Stotram.  Chitram vadatharor mule, vriddha sishya
gurur yuva.....  Bhagavan Ramana uses both the meaning picture and wonder. 

On the Red Hill, Brahman, ALL things inanimate, animate etc., have their beginning or appearance.  Then they stay there and eventually they curl up there, after the purpose for which they have come.  Men and women, are born, they stay in the world for sometime and then die.  Every soul curl up in Brahman.
Not only human and other living beings, even animate objects appear, stay and die out.  The oceans get
dry, the earth has its crumbling, the air stops, the fire extinguishes. The old continents are not there today.  Eg. Lemuria continent, which has sunk in Indian Ocean.  With global warming the ice and ozone zones are dissipating.  The oceans get dry.  There is no air beyond 100 kms of earth's circumference.  What remains?
Only Space.  Akasam.  The Space is Brahman and it is portrayed as Red Hill, Arunachala.

Bhagavan Ramana says in Who am I? "Just like Aditya, the Sun rises without any wish or thought,
iccha and sankalpa and upon whose Presence, the sun-stone emits fire, the lotus blooms, lakes dry up,
the people in the world conduct and finish their work as per the three types or five types of work that they
are destined.  It is like needle moving when brought near a magnet.  The magnet does no do a thing!
It is the needle's dance all the way!  Iswara or Brahman is Sankalpa-rahita.  No wish, no thought. 
It is like the world's karmas do not affect the Sun, none of the works affect the Brahman.  Like the Space,
not affected by the other four elements.

The Brahman dances in Pure Space.  This is the dance of Nataraja, the Cosmic Dancer.  Chitadakasam.  The same Brahman dances within you as I, I, I, in the Heart Center.  His name is Heart.  For the seekers, it
is first the Heart Center. Then he will realize that he is Brahman, the one without a second, the Pure Space.  This dance is eternal. Bhagavan uses the word Nittiyamum, ever, eternally.  He also uses the word dance,
this dance is the Cosmic dance.  The dance always means staying as well as moving in rhythm.  Everything
is stationery but moving due to Mahamaya in perfect rhythm. Mahamaya is inseparable part of Brahman.  Unnamulai is the inseparable concorporate of Annamalai.


Arunachala Siva.