Author Topic: Bhagavan Ramana Teachings  (Read 196353 times)

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #1545 on: May 05, 2016, 07:50:41 AM »
One should not allow the mind to dwell much upon worldly matters.  As far as possible, one should not
interfere in the affairs of others.  All that one gives to others, one gives only to yourself. If this truth
is known,  who indeed will not give to others?

-  Sri Ramana Maharshi in Who am I?


Arunachala Siva.   

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #1546 on: May 06, 2016, 07:36:13 AM »
What is the meaning of brahmacharya?


Only inquiry into Brahman should be called brahmacharya.

- Sri Ramana Maharshi - Spiritual Instruction, Chapter II.

Arunachala Siva.   

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #1547 on: May 06, 2016, 07:41:53 AM »
Does an aspirant (Sadhaka) lose anything by not observing the rules of caste and orders of life (Asramas)?

The attainment of Jnana is the supreme benefit of all other practices. Irrespective of whatever order of
life one may be in, for the one who is constantly practicing Jnana there are no caste or asrama rules
that have to be observed.  If such a person follows the rules of caste and asramas, he does so for the good
of the world.  He does not derive any benefit by observing the rules.  Nor does he lose anything by not
observing them.


-  Sri Ramana Maharshi, Spiritual Instruction, Chapter II.

Arunachala Siva. 

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #1548 on: May 07, 2016, 08:25:09 AM »
"Although tendencies towards sense objects (vishaya vasanas), which have been recurring down the ages,
rise in countless numbers like the waves of the ocean, they will perish as Self attention (Swarupa Dhyana)
becomes more and more intense.  Without giving room even to the doubting thought, 'Is it possible to destroy
all these tendencies (vasanas) and to , remain  as Self alone?,  one should persistently cling 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

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #1549 on: May 08, 2016, 07:46:57 AM »
Just  as it is fruitless for one to scrutinize the garbage which is to be collectively thrown away,
so it is fruitless for one who is to know himself to count the number and scrutinize the properties o
of the tattvas (the principles that constitute world, soul and God) which are veiling oneself, instead
of collectively casting all of them aside.  One should consider the universe (one's whole life in this world)
to be like a dream.

- Sri Ramana Maharshi in Who am I?


Arunachala Siva. 

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #1550 on: May 09, 2016, 07:35:59 AM »
What is knowledge (vijnana)?

It is that state of stillness, pure consciousness which is experienced by the aspirant and which is
like the waveless ocean or the motionless ether.

- Sri Ramana Maharshi, Spiritual Instruction, Chapter III.

Arunachala Siva.   

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #1551 on: May 09, 2016, 07:42:05 AM »

The Self is revealing all the time.  At the waking level, at the dream level, and at the deep sleep level.
The Self reveals because that it is its nature.  The Self is eternal light.  It reveals the world, the body,
the senses and the mind.  Even in deep sleep, where the mind, senses, and the body are absent,
the Self is still revealing.  It is like fire, where the burning capacity manifests when something flammable
like a piece of wood, is brought near it.  Fire burns only when something comes into contact with it. 

But unlike fire, the revelation of the Self is always manifest because it reveals not only the presence of
objects, as in the case of waking and dream states, but also the absence of objects, as in the case of
deep sleep.  The power of revelation of the Self is manifest in the presence as well as the absence
of objects.

It is the non-relational Self that becomes the Jiva, due to Avidya. The mind-sense-body complex is a
product of Avidya.  What is called the Jiva is the Self in association with or conditioned by the mind-body complex.  The Jiva is the Self in the body.  Though the Self by its very nature is non-relational, it becomes relational, as it were, with the mind sense body complex and gets involved in empirical existence as the knower, agent and enjoyer.  The Self-in-itself, which is not involved in any empirical experience, is called Tuirya, or simply the Fourth.


Arunachala Siva.

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #1552 on: May 10, 2016, 07:44:05 AM »
What is called 'mind' is a wondrous power residing in the Self. It causes all thoughts to arise.
Apart from thoughts, there is no such thing as mind.  Therefore, thought is the nature of mind.
Apart from thoughts, there is no independent entity called the world.

- Sri Ramana Maharshi in Who am I?

Arunachala Siva. 

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #1553 on: May 10, 2016, 07:50:28 AM »
Except that waking is long and dream is short, there is no difference (between the two).  To the extent
to which all the events which happen in waking appear to be real, to the same extent even the events
which happen in dream appear at that time to be real.  In dream, the mind assumes another body.
In both waking and dream, thoughts and names-and-forms (objects) come into existence simultaneously
(and hence there is no difference between these two states).


- Sri Ramana Maharshi in Who am I?

Arunachala Siva.       

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #1554 on: May 11, 2016, 07:49:42 AM »
Why do thoughts of many objects arise in the mind even when there is no contact with the external
objects?

All such thoughts are due to the 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 disappear at once.

- Sri Ramana Maharshi, Spiritual Instructions, Chapter II.



Arunachala Siva.       

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #1555 on: May 13, 2016, 07:40:11 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 thermodyanamics 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.

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #1556 on: May 14, 2016, 09:28:50 AM »


Stated differently, the problem of freewill, according to the theologians, places God, the Creator,
between the horns of a dilemma. If God gave human beings free will, then God is neither
omnipotent nor omniscient.  If humans have free will, then God does not know what will happen
because what happens will depend on the free will of what people decide.  God will not have control of everything, because humans will have the power to change things.  On the other hand, if God is
omniscient and omnipotent and does control everything, while humans have no free will or possibly
to do things other than as they happen, then such a God is unbelievably cruel and capricious.  People are advised by sages and scriptures to be good, yet, if they have no ability to change their fate, then that
is just cruel.

In the same way, that person who realizes his identity with the deathless Self acts his part on the
human stage without fear or anxiety, hope or regret, not being touched by the part played.
If one were to ask what reality one has when all one's actions are determined, it would lead only
to the question: Who then, am I? If the ego that thinks and makes decisions is not real, and
yet I know that I exist, what is the reality of me?  This is but a preparatory, mental version of the quest.  "Others are not responsible for what happens to us.  They are only instruments of what would happen to us someway or other."  [Conscious Immortality by Paul Brunton and Munagala Venkatramaiah, Sri Ramanasramam,Tiruvannamalai.]

Arunachala Siva.

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #1557 on: May 15, 2016, 08:01:36 AM »



If one could genuinely seek His guidance, He will not only call him, but also choose him.
He has Himself said:  WHERE CAN I GO?  I AM HERE!"

Onc can visit Tiruvannamalai, as frequently as possible, depending upon one's health, family and
some money. His Presence is felt more intensely in Sri Ramanasramam, to strengthen our trust in
Him.  But this is definitely not a 'must' for who cannot make it.  Intense devotion with
the conviction that "He is my Guru" and living a life according to His Words are more than sufficient.

Arunachala Siva.

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #1558 on: May 16, 2016, 07:37:32 AM »
What is the meaning of brahmacharya?

Only inquiry into Brahman should be called brahmacharya.

- Sri Ramana Maharshi,  Spiritual Instruction, Chapter II.


Arunachala Siva.

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #1559 on: May 18, 2016, 07:38:40 AM »



A topic on which Bhagavan Ramana's teaching can never be omitted is the state of Sahaja Nishta,
in which according to His devotees, He was permanently established.  Once can easily conceive
of Nirvikalpa Samadhi, where one is absorobed in the Self that all else is non-existent, where one is
awake to the Self and dead to the world, where stands rooted in the Absolute or transcendental
plane alone.  But how can one function both in relative and the absolute plane at the same time?
How can one, while seeing the Self or Brahman and nothing else, live in the world and function
outwardly as the other men do?  This is something that I at any rate cannot comprehend.  I have asked Bhagavan Ramana about it. He agreed it is really impossible to explain that only a Jnani can
fully understand it.  But by various illustrations, He sought to impress on me how it is possible.
One of these is the cinema. The child takes the pictures on the screen to be real, while the
adult knows all the time they are only shadows on the screen. The adult need not be blind to the
pictures, but he does not mistake them for reality.  He knows that they are only fleeting appearances
sustained by the substratum of the screen.

Bhagavan has often said that the Jnani sees only the Self and nothing else, in all  that we see.
This is also what is said in all our books.  There come to my recollection, two instances in
which while not expounding the state of Sahaja Nishta, He spontaneously referred to His personal
experiences.  He was telling us of some old devotee of His wo arranged a tour for Him to the
several places all over India.  Bhagavan declined to go for various reasons.  When telling us about it,
He remarked:  "What is the use of my going anywhere?  I cannot see anything."  He clearly meant
that wherever He goes and whatever He is shown, He sees only the Self.

On another occasion, when A. Bose's mother prepared various dishes at home, brought them to
the dining hall and served at lunch to Bhagavan and others, He took a little of each and mixed them
all up in one lump, as very often He does and ate them.  He said:

"Let her not make such efforts any more.  What can I eat?  I see only one taste."

(Source:  My Recollections of Sri Bhagavan Ramana, A. Devaraja Mudaliar.)

Arunachala Siva.