Author Topic: Bhagavan Ramana Teachings  (Read 197309 times)

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1485 on: March 21, 2016, 06:58:27 AM »


Talk No. 238 is briefly as under:

In answer to some question, Bhagavan Ramana said: "There is a state when words cease and silence
prevails."

Devotee:  How to communicate thought to each other?

Bhagavan:  That is only when there is notion of two!

Devotee:  How to get peace?

Bhagavan:  That is the natural state.  The mind obstructs the innate peace.  Our investigation is
only in the mind.  Investigate the mind; it will disappear.  There is no enmity by name mind.
Because of the emergence of thoughts, we surmise something from which they start.  That we
term mind.  When we probe to see what it is, there is nothing like it.  After it has vanished,
Peace will be found to remain eternal.
............
............
............

Devotee: Emerson says:  "Soul answers soul by itself --- not by description of words.

Bhagavan:  Quite so.  However much you learn, there will be no bounds to knowledge.  You ignore
the doubter but try to solve the doubts.  On the other hand, hold on to the doubter and doubts will
disappear. 

Devotee:  Then the question resolves itself to knowing the Self.

Bhagavan:  Quite so.

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1486 on: March 27, 2016, 07:49:08 AM »

Question:  Is the mind control induced by pranayama also temporary?

Bhagavan:  Quiescence of mind lasts only so long as the breath is controlled.  So it is transient. 
The goal is not clearly pranayama.  It extends on to pratyahara, dharana etc., etc., These stages
deal with the control of mind.  Such mind control becomes easier for a person who has earlier practiced pranayama.  Pranayama therefore leads one to higher stages. Because these stages involve controlling
of mind, one can say that mind control is the ultimate aim of yoga.  A more advanced man will naturally
go direct to control of mind without wasting his time in practicing control of breath.

                                                           Talks

Question:  Pranayama has three phases -- exhalation, inhalation and retention.  How should they
be regulated?

Bhagavan:  Completely giving up identification with the body alone is exhalation, [rechaka]; merging
within through the inquiry 'Who am I?' along is inhalation [puraka]; abiding as
the one reality 'I am That' alone is retention, [kumbhaka].  This is the real pranayama.

                                             - Guru Vachaka Kovai, Verse 701

Question:  I find it is said in Maha Yoga that in the beginning of meditation one may attend to the
breath, that is, its inspiration and expiration, and that after a certain amount of stillness of mind is
attained, one can dive into the Heart seeking the source of the mind.  I have been badly in want
of some practical hint.  Can I follow this method?  Is it correct?

Bhagavan:  The thing is to kill the mind somehow.  Those who have not the strength to follow the
inquiry method are advised to adopt pranayama as a help to control the mind.  This pranayama is
of two kinds, controlling and regulating breath, or simply watching the breath.

                                    - Day by Day, Devaraja Mudaliar.

Arunachala Siva.   

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1487 on: March 27, 2016, 07:52:26 AM »

Question:  It is said that the Self is beyond the mind and yet the realization is with the mind.
The mind cannot think it. It cannot be thought of by the mind and the mind alone can
realize it.  How are these contradictions to be reconciled?

Bhagavan:  Atman is realized with the Mruta Mind [dead mind].  That is, devoid of all thoughts
and turned inward. Then the mind sees its own source and becomes That [Self]. It is not as the
subject perceiving an object.  When the room is dark, a lamp is necessary to illumine and eyes to
cognize the objects.  But when the sun has risen, there is no need of a lamp to see objects.
To see sun, no lamp is necessary. It is enough if you turn your eyes towards the self-luminous
sun.  Similarly with the mind.  To see the objects reflected light of the mind is necessary.  To see
the Heart, it is enough that the mind is turned towards it.  The mind loses itself and the Heart shines forth.

                                                          - Talks

Bhagavan:  The real 'I' in which the activity of thinking and forgetting has perished, alone is pure
liberation.  It is devoid of 'pramada' [forgetfulness of the Self], which is the
cause of birth and death.

                                   - Guru Vachaka Kovai Verses 722 & 731

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1488 on: March 28, 2016, 07:17:44 AM »



Bhagavan Ramana's own philosophy [which is of course, the only true philosophy of this universe],
is reflected in His own works.  But in His life, He had to meet several people, with different backgrounds
/levels of maturity. Therefore He had to water down the message depending upon the devotee.
These replies, should not be taken out of context. One cannot pick up one or two replies
and say that this is the final teaching of Bhagavan Ramana. Take this illustration:-

1. Once Dilip Kumar Roy sang some nice songs and then asked Bhagavan whether the music
alone sung in devotion to god, would confer him liberation.  Bhagavan Ramana said:
"Why not? Pursue this with conviction."

2. To Devaraja Mudaliar, who got excited by some Tiruppugazh songs which were sung in the Hall, asked Bhagavan Ramana, whether singing Tiruppugazh alone could take one to liberation.
Bhagavan Ramana said: "O Mudaliar! Go behind these songs and see the mounam, Silence which is all pervading." 

Arunachala Siva.

Sadhak

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Re: Bhagavan Ramana Teachings
« Reply #1489 on: March 28, 2016, 11:01:13 AM »
Dear Subramanian,

A very apt example.  Bhagawan's teaching is self enquiry. But he added a rider that vichara was only for 'advanced' people. The rest follows. Allowances were made for all those who came to him but who could not pursue self enquiry.  It is quite likely that such people considered their own method to be part of his teaching, though Bhagawan only considered them as different ways to purify the mind in preparation for his teaching, namely self enquiry.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1490 on: March 28, 2016, 02:00:07 PM »

Sri Bhagavan's Teachings:

Not to desire anything extraneous to oneself constitutes Vairagya (dispassion) or Nirasa (desirelessness).
Not to give up one?s hold on the Self constitutes Jnana (knowledge). But really Vairdgya and Jnana are one and the same.

Arunachala Siva.

Balaji

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Re: Bhagavan Ramana Teachings
« Reply #1491 on: March 29, 2016, 02:15:29 AM »
Question: How long is a Guru necessaryfor Self-realisation?

Bhagavan: Guru is necessary so long as there is the laghu [pun on Guru = heavy; laghu = light" Laghu is due to the self-imposed but wrong limitation of the Self . God, on being worshipped bestows steadiness in devotion which leads to. surrender. On the devotee surrendering, God shows his mercy by manifesting as the Guru. The Guru, otherwise God, guides the devotee, saying that God is in you and he is the Self. This leads to introversion of the mind and finally realisation .

53 Guru's Grace GVK
« Last Edit: March 29, 2016, 02:21:40 AM by Balaji »
Om Namo Bagavathe Sri Ramanaya

Balaji

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Re: Bhagavan Ramana Teachings
« Reply #1492 on: March 29, 2016, 02:20:57 AM »
Muruganar: It is the daily experience of everyone that sorrow arises through mental movements. These arise in the jiva through samsara which in turn arises from the twin karmas. As restlessness of mind is itself sorrow, the medicine to destroy it is very much needed by sadhakas. That medicine is meditating on the Guru's grace by following his teachings, which lead to complete contentment of mind. You should know that there is no greater calming medicine than this.

53 GVK
Om Namo Bagavathe Sri Ramanaya

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1493 on: March 30, 2016, 07:51:15 AM »


Talk No. 68 [extracts] is as under:

Dr. Radhakamal Muhkherjee, a well known Professor asked:

Is not the state of non-consciousness close to Infinite Consciousness?

Bhagavan:  Consciousness alone remains and nothing more.

The lady who came with him asked Bhagavan about Brahmaakara-vritti.

Bhagavan replied:  Vritti belongs to the Rajasic mind.  The Sattvic mind [mind in repose] is free
from it.  The Sattvic is the witness of the Rajasic.  It is no doubt true consciousness.
Still it is called Sattvic mind because the knowledge of being witness is the function of abhasa
[reflected consciousness]. Mind is abhasa, reflected consciousness.  Such knowledge
also implies mind.  But the mind is by itself inoperative.  Therefore it is called Sattvic mind.
Such is the Jivanmukta's state.  It is also said that the mind is dead.  Is it not a
paradox that a Jivanmukta has a mind and that it is dead? This has to be conceded in argument
with ignorant folk.  It is also said that Brahman is only the Jivanmukta's mind. How can one speak
of him as Brahma-vid, knower of Brahman? Brahman can never be an object to be known.
This is, however, in accordance with common parlance.

Sattvic mind is surmised of the Jivanmukta and of Ishwara. "Otherwise," they argue,
"how does the Jivanmukta live and act?"  So, this Sattvic mind has to be admitted as a
concession for argument.

Arunachala Siva. 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1494 on: March 30, 2016, 07:52:49 AM »


Under Talk No. 46,  Bhagavan was clarifying certain points to Mr. Ramachandra Iyer of Nagercoil.

Bhagavan said:

The mind is only identity of the Self with the body.  It is a
false ego that is created.  It creates false phenomena in
its turn and appears to move in them, all these are false.
The Self is the only Reality.  If false identity vanishes, the
persistence of the Reality becomes apparent.....

Look, the Self is only Be-ing, not being this or that. It is
simple Being.  Be - and there is an end of the ignorance.
Inquire for whom is the ignorance.... Realize your pure
Being.  Let there be no confusion with the body.  The body
is the result of thoughts.  The thoughts will play as usual,
but you are not affected.  You were not concerned with the
body when asleep.  So, you can always remain.

Actions form no bondage.  Bondage is only the false notion.
'I am the doer.'  Leave off such thought and let the body
and the senses play their role, unimpeded by your interference.

Arunachala Siva. 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1495 on: March 31, 2016, 07:47:16 AM »


Once on 9th October 1945, when K. Mahatani was there, the conversation was on a Jnani's pains
and miseries.  When Bhagavan Ramana explained that a Jnani will go through the activities of the body, without any anxiety.  Mahatani was not satisfied and Bhagavan Ramana referred him to read
the article on renounication, that is found at the end of Gita Press edition of Bhagavad Gita.  It is said
that when one who has reached the seventh stage of renounciation, he will not feel pain even when
is body is cut by a weapon.  When that portion was read out in the Hall, Bhagavan remembered
the following poem which means:

"They won't be afraid even if guileful enemies stab their
chest or they are surrounded by the fire or bitten by a cobra,
all will be bliss for them."  This is found in Ponnambala Swami's
commentary on Bhagavad Gita, in Tamizh verses, Chapter VI
Verse 17. [page 150 of the Asramam book].  Continuing
this topic, I [Devaraja Mudaliar] said: 

"It is true such things are said in the books.  But we see
that the Jnani feels pain.  Even one like Sri Ramakrishna
Paramahamsa felt pain when he had throat cancer and cried
out: "Why Mother sent this pain to me!"

Bhagavan:  It may be like that in the beginning, due to long
association or habit.  But afterwards, it will pass off.

In this connection, I must record that long ago, once when
Bhagavan was suffering from some illness [not cancer],
and I expressed concern, Bhagavan was pleased to explain
to me that He  felt the pain as in a dream, and no more.

(Source: Day By Day.  Devaraja Mudaliar, entry 9th Oct. 1945.)

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1496 on: March 31, 2016, 07:49:19 AM »

On 8th October 1945, Janaki, daughter of Subbarayadu,
the Deputy Superindent of Police of Tiruvannamalai, asked Bhagavan
Ramana:  "I wan to do Namasmarana always.  But I am
also keen on getting higher education.  What should I do?"

Bhagavan:  "There is nothing contradictory between the two
desires."

Janaki:  "If I am always doing Namasmarana, how can I
carry on studies for which the mind is required?"

Bhagavan Ramana did not answer.  But Maruice Frydman
and I [Devaraja Mudaliar] told the girl, "It was said that
both could be done at the same time.  Frydman added:
"Give the mind to studies and the heart to God!"

(Source: Arunachala's Ramana. Boundless Ocean of Grace.
Volume 5. Sri Ramanasramam, Tiruvnnamalai.)

Arunachala Siva.

atmavichar100

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Re: Bhagavan Ramana Teachings
« Reply #1497 on: April 01, 2016, 08:19:46 AM »

A man from Masulla asked the Master: ?How to realise the Self??

M.: Everyone has experience of the Self every moment of his life.
D.: But the Self is not realised as one would like.
M.: Yes. The present experience is viparita - different from real. What is not is confounded with what is.
D.: How to find the Atman?
M.: There is no investigation into the Atman. The investigation can only be into the non-self. Elimination of the non-self is alone possible. The Self being always self evident will shine forth of itself.
The Self is called by different names - Atman, God, Kundalini, mantra, etc. Hold any one of them and the Self becomes manifest. God is no other than the Self. Kundalini is now showing forth as the mind. When the mind is traced to its source it is Kundalini. Mantra japa leads to elimination of other thoughts and to concentration on the mantra. The mantra finally merges into the Self and shines forth as the Self.
(From 'Talks with Sri Ramana Maharshi' 78)
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 #1498 on: April 02, 2016, 08:00:37 AM »


Thoughts are product of sin.  Here, the sin means ego, which is the first principle, that divides
man and godhead. This thought can be good or bad.  Bad thoughts, we all agree create bad
actions.  Even these bad actions are called bad according to circumstances.  A soldier can
kill any number of soldiers of enemy camp, and get appreciation.  But if he kills a civilian on
the road, he is punished.  A king can marry any number of girls and bring them to his harem.
A citizen cannot marry many girls.  So all good thoughts also produce evil.  Take atom bomb. 
It came out of a detailed experiment in science, whose basic laws of relativity and thermo-
dynamics are quite good for peaceful purposes.  But the same principles created an atom bomb
and killed lakhs of people. 

Now to bad thoughts, bad thoughts apparently produce bad actions which are sin.  But there
could be some bad thoughts [very rare indeed], which can produce good results.  Like the rishi
who decided to bluff to the hunter who had come chasing a deer, saying that there was no
deer on that side.  The deer was saved.  All said, it is a lie. That is why, Bhagavan Ramana said:
Summa Iru, Be Still, Be thoughtless.  But it is quite difficult for most of us.

Arunachala Siva.

Sadhak

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Re: Bhagavan Ramana Teachings
« Reply #1499 on: April 02, 2016, 09:59:02 AM »
Dear Subramanian,

Good and bad are only judgments based on thoughts. When the mind is active (true for all but jnanis) it engages in thinking that includes judgments, justification or condemnation.

Bad thoughts producing bad results and good thoughts producing good results are also part of value judgments. It can vary from person to person, from one family or society to another family or society. For example, going abroad is now considered a 'good result' for many families. But for a temple priest it could be considered a 'bad' result since in many cases one cannot return to that job after crossing the oceans. Another example would be two people in a love marriage after rejecting all their arranged matches by their families. The couple would feel that it is a good end result and feel elated but their parents may feel it is an awful result and get depressed.

The ashram itself cannot function today as it did during Bhagawan's time. There used to be a separate section for Brahmins in the dining hall those days. Something that would be considered bad today.