Author Topic: Bhagavan Ramana Teachings  (Read 202378 times)

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1530 on: April 29, 2016, 07:42:11 AM »

We cannot manoeurve and progress towards victory over an enemy that outnumber us, in such
an inimical battlefield, called the human mind, without soliciting real help.  Without an experienced
guide as the General of our forces, we may even court a fatal consequence. By legitimizing and
even deifying our ego's habitual heedless indifference to God, and by labeling its urges as 'inner guru'
or 'Voice of our Spirit', we inevitably fall into the death trap of pramada.

In the Udyoga Parva of the Mahabharata epic, the blind king Dhritarshtra, who symblizes the blindness
of the ego, cynically asks Sage Sanatsujata:  "What is death?"  The Sage replies:  "Pramada is death!"
[Saint Poet Arungiri Natha uses the word  marana-pramada].  It should be understood that the definitions
of Sanskrit words are subject to philosophical intentions, and thus are prey to individual bias.
Therefore disagreement and even argument concerning proper meaning and usage are commonplace.   Nevertheless, the most learned scholars agree that the ancient definition of the word 'pramada' comes
from its usage in this scripture.  The word 'mada' means intoxication and when prefixed by 'pra' it
becomes intense intoxication to the degree of madness.

Sage Sanatsujata is indicating the presence of 'pramada' brings about a spiritual death.  Thus,
the spiritual madness that at first manifests as indifference, inattention, and negligence becomes deadly because it is directed towards God.  This is not to be defined as forgetfulness of the Self, unless one
admits to a willful and belligerent forgetfulness.

The offspring of pramada is 'duragraha', adamant determination to do that which you know you should
never do.

The compound spiritual fracture of being indifferent to God and habitually partaking in negative action
with utter disregard for the negative consequences, creates a karmic blood-letting, fatal even to
the strongest constitution.

(Source: An article from Mountain Path by Swami Sadasivananda. )

Arunachala Siva.

Ravi.N

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Re: Bhagavan Ramana Teachings
« Reply #1531 on: April 29, 2016, 08:09:46 AM »
Not seeking anything (other than Self) is Dispassion;not letting go of the Self is jnana.Truly both are one and the same.

'nAn yAr'(who am i?)

atmavichar100

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Re: Bhagavan Ramana Teachings
« Reply #1532 on: April 30, 2016, 07:32:31 AM »

Q: I don't understand what work I should do and what not.
Bhagavan: Don't bother. What is destined as work to be done by you in this life will be done by you, whether you like it or not.
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

Ravi.N

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Re: Bhagavan Ramana Teachings
« Reply #1533 on: April 30, 2016, 08:22:25 AM »
He who thinks 'I am the Body' is a suicidal sinner. One who thinks 'I am Atma' is supremely virtuous. Meditating for a moment 'I am Atma' annihilates sanchita karmas even as the sun dispels darkness. Can the store of karma remain undestroyed for one who is ever steeped in meditation?

Entry no.13,from Sri Annamalai Swami's Diary (Bhagavanum adiyenum-Bhagavan and his devotee)
« Last Edit: April 30, 2016, 10:12:30 AM by Ravi.N »

Ravi.N

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Re: Bhagavan Ramana Teachings
« Reply #1534 on: May 01, 2016, 08:40:55 AM »
He who performs activities that come of their own accord without letting go of the Self is indeed a real man.

Entry no.1,from Sri Annamalai Swami's Diary (Bhagavanum adiyenum-Bhagavan and his devotee)

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1535 on: May 01, 2016, 06:44:26 PM »




What is bliss?

It is the experience of joy or peace in the state of Vijnana free of all activities and similar to deep sleep.
This is also called the state of Kevala Nirvikalpa, remaining without concepts.

- (Sri Ramana Maharshi in Spiritual Instruction, Chapter III)     


Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1536 on: May 01, 2016, 06:47:29 PM »



"Although tendencies towards sense objects (vishaya vasana), which have been recurring down the
ages,rise in countless numbers like the waves of the ocean, they will all perish as Self Attention,
Swarupa Dhyana, becomes more and more intense.  Without giving room even to the doubting though,
'Is it possible to destroy all these tendencies (vasanas) and to remain as Self alone?', one should persistently
cling to fast to Self attention.  However  great a sinner one may be, if, not lamenting 'Oh, I am a sinner
How can I attain Salvation?'  but completely giving up even the thought that one is a sinner, one is steadfast
in Self attention, one will surely be saved.;

(Sri Ramana Maharshi in Who am I?

Arunachala Siva.     

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1537 on: May 02, 2016, 07:39:17 AM »
What is the end of path of knowledge (Jnana) or Vedanta?


It is to know the truth that the 'I' does not exist separately from the Lord (Isvara) and to be free
from the feeling of being the doer (Kartatva, Ahamkara).

- Sri Ramana Maharshi -Spiritual Instruction.

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1538 on: May 02, 2016, 07:43:50 AM »
Why do thoughts of many objects arise in the mind even when there is no contact with external objects?

All such thoughts are due latent tendencies (purva samskaras).  They appear only to the individual consciousness
which has forgotten its natural state of stillness, pure being, and become externalized.  Whenever particular
things are perceived, the inquiry 'Who is it that sees them?' should be made; they will then disappear at
once.

Sri Ramana Maharshi - Spiritual Instruction, Chapter II.

Arunachala Siva.   

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1539 on: May 03, 2016, 07:55:18 AM »
"The mind will subside only by means of the inquiry 'Who am I?'.  The thought Who am I? (which is but
a means for turning our attention Selfwards), destroying all other thoughts, will itself finally be destroyed
like the stick used for stirring the funeral pyre.  If other thoughts rise thereby indicating that Self attention
is lost, one should, without attempting to complete them, inquire 'To whom dd they arise?'  What does it
matter however many thoughts rise?'

- Sri Ramana Maharshi in Who am I?.

Arunachala Siva. 

Balaji

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Re: Bhagavan Ramana Teachings
« Reply #1540 on: May 03, 2016, 06:05:39 PM »
57 The Greatness of the Guru

321 You may have acquired all the virtues and renounced all the vices; you may have renounced totally all your relationships and have no attachment; you may have completely performed all the many penances enjoined upon the virtuous by the scriptures; but however great you may be by virtue of your intellect and accomplishments, will you attain the experience, the state of kaivalyam [oneness] that is wholly bliss, until you obtain, as a result of meritorious karma, the good fortune of seeing the jnana-Guru?

GVK 57
Om Namo Bagavathe Sri Ramanaya

Balaji

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Re: Bhagavan Ramana Teachings
« Reply #1541 on: May 03, 2016, 06:06:42 PM »
Those who, through rare, intense and surging devotion, exist by trusting solely in the Guru's piercing glance of grace will live in this world like Indra [the king of the gods]. There will be no suffering for them.

Generally 'live in this world like Indra' would imply 'enjoying the maximum amount of pleasure', but Muruganar has appended a brief note to this verse that says, 'They will live like Indra, rejoicing in the spiritual life.

GVK
Om Namo Bagavathe Sri Ramanaya

Balaji

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Re: Bhagavan Ramana Teachings
« Reply #1542 on: May 03, 2016, 06:10:21 PM »
Question: Is it possible to gain knowledge without the blessings of a Guru? Even Rama, who was like a dullard in his early life became a realised soul only with the help of his Guru.

Bhagavan: Yes, how can there be any doubts? The grace of the Guru is absolutely necessary. That is why Thayumanavar praised his Guru in his hymns, and another said, '0 Gurudeva, your look falling upon it, a tiger becomes gentle like a goat, a snake like a squirrel, and a bad man becomes a good man. And what else may not happen? With your gracious look everything becomes good. How can I describe your greatness?' The Guru's grace is extraordinary.

Question: What is Guru-kripa? [Guru's grace] How does it lead to Self-realisation?,

Bhagavan: Guru is the Self ..Sometimes in his life a man becomes dissatisfied with it, and, not content with what he has, he seeks the satisfaction of his desires, through prayer to God, etc. His mind is gradually purified until he longs to know God, more to obtain his grace than to satisfy his worldly desires. Then, God's grace begins to manifest. God takes the form of a Guru and appears to the devotee, teaches him the truth and, moreover, purifies his mind by association .The devotee's mind gains strength and is then able to turn inward. By meditation it is further purified and it remains still without the least ripple. That calm expanse is the Self . The Guru is both 'external' and 'internal'. From the `exterior' he gives a push to the mind to turn inward; from the 'interior' he pulls the mind towards the Self and helps in the quieting of the mind. That is Guru-kripa. There is no difference between God, Guru and the Self'

GVK 57
Om Namo Bagavathe Sri Ramanaya

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1543 on: May 04, 2016, 07:49:59 AM »
What is the light of consciousness?

It is the self luminous existence-consciousness which illumines for the seer of the world of names and forms
both inside and outside.  The existence of this light of consciousness can be inferred by the objects illuminated
by it.  It does not become a separate, known object.

- Sri Ramana Maharshi, Spiritual Instruction, Chapter III.


Arunachala Siva. 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1544 on: May 04, 2016, 07:53:41 AM »
Just as the Sage's past karma is the cause of his present activities will not the impressions (vasanas)
caused by his present activities adhere to him in future?

Only one who is free from all the latent tendencies (vasanas) is a Sage.  That being so how can the
tendencies of karma affect him who is entirely unattached to activity?

- Sri Ramana Maharshi, Spiritual Instruction, Chapter III.

Arunachala Siva.