Author Topic: Bhagavan Ramana Teachings  (Read 197348 times)

atmavichar100

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Re: Bhagavan Ramana Teachings
« Reply #1410 on: November 02, 2015, 02:16:21 PM »
CONSCIOUS IMMORTALITY

SAGEHOOD AS AN IDEAL


Q. Do you have thoughts?
Sri Ramana: I usually have no thoughts.

Q. But when you are reading?
A. Then I have thoughts.

Q. And when someone asks you a question?
A. Then, too, I have thoughts when replying, not
otherwise.

Q. How can I keep the idea of that real state always
before me?

A. Because you think you are a body you are not able to keep that single idea, you are not firm!
The idea that you must go to Tiruvannamalai and see Maharshi is only a function of the intellect.

Really no help is required. You are already in your original state; how can anyone help you to arrive where you already are? The help given is only to clear out your wrong notions. The great men, the gurus can help only by removing the obstacles in your way.

A child and Jnani are in some ways similar. The child ceases to think of incidents after they have passed off. Thus
it shows that they do not leave deep impressions on the child's mind. So too with a Jnani.

Conscious Immortality
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

atmavichar100

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Re: Bhagavan Ramana Teachings
« Reply #1411 on: November 02, 2015, 05:22:50 PM »
CONSCIOUS IMMORTALITY

Silence


Language is only a medium for communication of one' s thoughts, It is used after thoughts have arisen, and they arise only after the I'-thought. The 'I'-thought "is the root of all conversation.

One can understand another when one remains without thinking, by the universal language ? silence. Silence is ever-speaking; it is perennial; speech interrupts it. Words obstruct that mute language.

When there is electricity flowing in a wire, and resistance occurs in its passage, it glows as a lamp or turns as a fan. The wire remains full of electric energy.

Similarly, silence is the eternal flow of language obstructed by words. What one fails to know by a conversation that extends to several years, can be known in a flash, in silence or before silence;
look at Dakshinamurti's teaching, for example. That is the highest and most effective language.

People insist on asking me questions and so I must reply, but the truth is beyond words.

P 152
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

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1412 on: November 03, 2015, 06:47:19 AM »




Devaraja Mudaliar writes in his entry dated 26.6.1946:
[abridged]:

Mr. Khanna told Bhagavan:  I have been coming to you and this time, I have remained nearly for
a month at your feet and I find no improvement at all in my condition. My vasanas are as strong
as ever.  When I go back to my friends, they will laugh at me and ask what good my stay
here has done me.

Bhagavan said:  Why distress your mind thinking that Jnana has not come or that the vasanas have not disappeared?  Do not give room for thoughts.  In the last stanza of Sukavari by Tayumanavar [the
Ocean of Bliss], the Saint says much the same as is written in your paper.  The verse goes:

The mind mocks me and though I tell you ten thousand times you are indifferent, so how am I to
attain peace and bliss?

Khanna further replied:  It is not only that I find no improvement but I think I have grown worse.  The vasanas are stronger now.  I cannot understand it.

Bhagavan again quoted the last three stanzas of Mandalathin... of Tayumanavar, [A great Expanse]: 
Here in these verses, the mind is coaxed as the most generous and disinterested of givers, to go back
to its birthplace or source and thus give the devotee peace and bliss, and he asked me [Devaraja
Mudaliar] to read out a translation of it that I once made.

Khanna then asked:  The illumination plus mind is Jivatma and the illumination alone is Paramatma,
it is right?

Bhagavan explained that it is more like the glowing red-hot iron ball.  The ball glows and can burn things
like fire, but still it has a definite shape, unlike fire.  If we hammer it, it is the rod that receives the blows
not the fire.  The rod is the Jivatma and the fire the Self, or Paramatma.

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1413 on: November 06, 2015, 06:57:23 AM »



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. Sri 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.

atmavichar100

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Re: Bhagavan Ramana Teachings
« Reply #1414 on: November 06, 2015, 08:27:30 PM »
CONSCIOUS IMMORTALITY

Joy and pain are the attributes of the ego. When, by atma vichara, you realize that you are not that sheath (the ego), where is the pleasure or pain for you?

Your real nature transcends all such feelings. So the benefit of atma vichara is tangible in the shape of escape from all the ills and sorrows of life. What more could one want?

One who is always stationed in the Atman will not be disturbed, even in the midst of a crowd. Such a one has no need or desire for solitude.

One who knows the Self has nothing more to do, nor has he any more thoughts. From then on, the infinite power will carry out all further actions that may be necessary for him.

Peace is the inner nature of humankind. If you find it within yourself, you will then find it everywhere.

The peace that you discovered in your temporary spiritual experiences was found in your Self. It was not imposed upon you. A time will come when we shall have to laugh at our own efforts to realize, for we shall find that what we were before and after is the same.

- p 156
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

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1415 on: November 07, 2015, 06:33:35 AM »


Once Devaraja Mudaliar was reading Siva Jnana Bodham commentary of Nalla Swami Pillai.
He came across a sentence in which the author challenges anyone to show in any purana
that Siva took birth as an avatara anywhere.  Mudaliar then asked Bhagavan whether it was
not true that Siva was born as a child to Vallalala Maharaja in Tiruvannamalai and Siva
even performed annual ceremonies to Maharaja.

Bhagavan then explained:

Siva was not born in any woman's womb even according to that story.  When wife of Vallala Maharaja approached Siva [ for the detailed story see Arunachala Puranam, Tamizh verses with meaning. 
Saiva Ellappa Navalar], Siva became a child and the queen called Vallala and both came to lift
the child and hug.  Siva then disappeared, but with a promise that He would perform annual
ceremonies to him, after his death, as a child.  Even today, there is one festival every year
in Arunachaleswarar temple to commemorate this ceremony.

Bhagavan further narrated a story from Tiru ViLaiyadal Puranam, caled Vriddha, Kumara, Bala
Patalam, where Siva appeared as an old man first, then a youth and then finally into a child.

(Source: Day by Day,  10.2.1946)

Arunachala Siva.

Arunachala Siva.   

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1416 on: November 07, 2015, 06:36:27 AM »


I posted the information about Tiruchuzhi Sthala Puranam in Tamizh.  Since there was no
standard Sthala Puranam for Tiruchuzhi,  Viswanatha Swami was requested by devotees to
compile one by referring to various puranas.  This is now available in Sri Ramanasramam as
reprint and an English version is also there.  Suri Nagamma rendered this in Telugu and it was
submitted to Bhagavan Ramana for perusal.  This Telugu translation should also be available in Sri Ramanasramam. 

Source: Day to Day.  Devaraja Mudaliar, entry dt. 18.2.1946)

Arunachala Siva. 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1417 on: November 19, 2015, 07:21:59 AM »



Once Bhagavan Ramana made a small four line Tamizh poems describing the Jnani's state. 
"Since a Jnani does not have the body consciousness, his moving about and doing work,
is like the state of a drunkard, who when stone-drunk does not know whether his clothes
are there on his body or not." Bhagavan Himself changed some words and meter and finally
completed this poem.  A copy was made out by Devaraja Mudaliar in his notebook.  Bhagavan
Ramana further added that there is no corresponding verse in Bhagavatam about this concept,
but in Sita Rama Anjaneya Samvadam, a Telugu work, this state is given in great details while
speaking about Jnani's state.  Balarama Reddiar who was in the Hall at that time said: 
Sita Rama Anjaneya Samvadam is to the Telugus what Kaivalyam is to the Tamizhians. 
The book is full of advaita concepts.

(Source: Day by Day by Devaraja Mudaliar. 20.1.1946.
The actual Tamil verse is also available in the Volume 5
of Arunachala's Ramana, Boundless Ocean of Grace.)

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1418 on: November 24, 2015, 06:43:25 AM »


Once Bhagavan Ramana made a small four line Tamizh poem describing the Jnani's state.
"Since a Jnani does not have the body consciousness, his moving about and doing work,
is like the state of a drunkard, who when stone-drunk does not know whether his clothes are
there on his body or not."

Bhagavan Himself changed some words and meter and finally completed this poem.  A copy
was made out by Devaraja Mudaliar in his notebook.  Bhagavan Ramana further added
that there is no corresponding verse in Bhagavatam about this concept, but in Sita Rama Anjaneya Samvadam, a Telugu work, this state is given in great details while speaking about Jnani's state.
Balarama Reddiar who was in the Hall at that time said:  Sita Rama Anjaneya Samvadam is to the
Telugus what Kaivalyam is to the Tamizhians.  The book is full of advaita concepts.

(Source: Day by Day by Devaraja Mudaliar. 20.1.1946.
The actual Tamil verse is also available in the Volume 5
of Arunachala's Ramana, Boundless Ocean of Grace.)

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1419 on: November 24, 2015, 06:45:13 AM »

On 9th Jan 1946, one Mr. P. Banerjee asked Bhagavan:

"What is the difference between Jivanmukti and Videhamukti?"

Bhagavan:  There is no difference.  For those who ask, it is said:  A Jnani with body is a Jivanmukta
and he attains Videhamuki when he drops off the body.  But this difference is only for the onlooker,
not for the Jnani.

[Ribhu Gita, English translation, The Song of Ribhu gives
a detailed chart as an appendix about these states, again
from the onlooker's point of view.]

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1420 on: November 28, 2015, 07:09:28 AM »



On 2nd Jan 1946, a visitor asked whether Jnanis retire generally from active life and do not engage
in any worldly activities.

Bhagavan replied:

They may or may not.  Some, even after realizing, carry on
trade and business, or rule over a kingdom, [like Janaka].
Some retire into forest and abstain from all acts except those
absolutely necessray to keep life in the body. So, we cannot
say all Jnanis give up activity and retire from life.

Visitor further asked: I want to know if Bhagavan can give concrete examples , like the butcher Dharmavyadha mentioned in our books, of Jnanis now living and doing their
ordinary daily work in life.

Bhagavan did not answer. {Readers can guess the purpose
of this question from the visitor}

Visitor:  Is renunciation necessary for Self Realization.

Bhagavan:  Renunciation and realization are the same. They are different aspects of the same state. 
Giving up the non-self is renunciation.  Inhering in the Self is Jnana or Self Realization.  One is the
negative and the other the positive aspect of the same single truth.  Bhakti, Jnana, Yoga -- are
names for Self Realization or mukti which is our real nature.

(Source: Day by Day, Devaraja Mudaliar)

Arunachala Siva.   

Balaji

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Re: Bhagavan Ramana Teachings
« Reply #1421 on: November 30, 2015, 12:23:06 AM »
19  Since the cause itself ( reality) appears as the effect (the
world], and because consciousness - the cause of this vast world
described by the sastras  [the scriptures] as being merely names
and forms - is a truth as obvious as the nelli fruit on one's palm
it is proper to term this great world 'real'.

'Nelli is the Tamil name for a small green fruit that physically
resembles a gooseberry. It is known elsewhere in India as 'amla. In
many parts of India people say, 'It's as obvious as the amla on one s
palm' when they mean that something is clear, easily perceived and
irrefutable. In Atma Vidya, one of Bhagavan's poetical compositions,
he wrote: 'Even for the most infirm, so real is the Self that compared
with it the amla [on the palm of] one's hand appears a mere illusion.

Guru Vachaka Kovai
Om Namo Bagavathe Sri Ramanaya

Balaji

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Re: Bhagavan Ramana Teachings
« Reply #1422 on: November 30, 2015, 12:30:03 AM »
Truth is so simple that it is hard to grasp. Sri Bhagavan
said, Who does not know that he exists? Everyone is Self realised,
only he does not know?. Who will believe that
Self-realisation is so simple a process? No elaborate rite and
ritual, no asana and pranayama, no dispute and dissertation,
only turn the mind to its source. Ego is not boosted, not fed,
but simply dissolved in this process. Indeed Ramana 's teaching
is hard for the confusion-ridden, samskara-bound mind; only
those who have already exhausted them can comprehend it.
But in the spiritual world intensity is counted and not numbers,
and the few are sufficient for our ever-shining guru

from the Ramana Smrti
Om Namo Bagavathe Sri Ramanaya

Balaji

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Re: Bhagavan Ramana Teachings
« Reply #1423 on: November 30, 2015, 12:33:27 AM »
People came to him for illumination and peace. From all
walks of life at all stages of inner growth they came. And he
was accessible to them all. They came for solace, world-weary
and exhausted, some hopefully and some casually. He set them
all at ease by his compassionate look and drew them gently
out of the quagmire of delusion into the inner sanctuary where
the heart rules with the subdued mind in attendance. From
the enlightened muni they learnt that one illimitable force
alone is responsible for all phenomena we see and for the act
of seeing them. They acclaimed him as the Dakshinamurthi,
the Jnana Guru, of our age.

from the Ramana Smrti
Om Namo Bagavathe Sri Ramanaya

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1424 on: November 30, 2015, 07:17:21 AM »



There is a verse, benedictory.  Bhagavan Ramana is like what?  He is like a large deep ocean of milk.
All the worldly activities around Him are like little waves on the ocean's shore. Aparasatchit sukavari......
He is non-moving, deep delving, calm, wave-less ocean of milk.  Ocean of Sat Chit Ananda.  Ananda is
His nature.  Chit, Self Knowledge is His Power.  He is the One, Sat, without the second.  The entire
world, people running around with all sorts of egoistic problems, challenges, doubts, fears,
unstable happiness, miseries, anger and hate --- are like waves.  Without bothering about the
waves, if one goes into the ocean, he can dive deep into that Paramananda Sagara.

Arunachala Siva.