Author Topic: Bhagavan Ramana Teachings  (Read 186295 times)

Balaji

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Re: Bhagavan Ramana Teachings
« Reply #1560 on: May 18, 2016, 05:54:49 PM »
Bhagavan: Surrender appears easy because people imagine that, once they say with their lips, ' I surrender' and put their burdens on their Lord, they can be free and do what they like. But the fact is that you can have no likes or dislikes after your surrender ... your will should become completely non-existent, the Lord's will taking its place. Such death of the ego is nothing different from jnana. So by whatever path you may go, you must come to jnana or oneness.
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« Last Edit: May 18, 2016, 05:57:30 PM by Balaji »
Om Namo Bagavathe Sri Ramanaya

Balaji

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Re: Bhagavan Ramana Teachings
« Reply #1561 on: May 18, 2016, 05:57:04 PM »
Bhagavan :Again, in a Hindu marriage function, the feasts continue five or six days. A stranger was mistaken for the best man by the bride's party and they therefore treated him with special regard. Seeing him treated with special regard by the bride's party, the bridegroom's party considered him to be some man of importance related to the bride's party and therefore they too showed him special respect. The stranger had altogether a happy time of it. He was also all along aware of the real situation. On one occasion the groom's party wanted to refer to him on some point. They asked for him. He scented trouble and made himself scarce. So it is with the ego. If looked for, it disappears. If not, it continues to give trouble.
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Balaji

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Re: Bhagavan Ramana Teachings
« Reply #1562 on: May 18, 2016, 06:13:08 PM »
A devotee who could freely approach Bhagavan came and told him five or six times that somebody had been abusing him. Bhagavan listened but said nothing. As there was no response from Bhagavan in spite of repeated and varied complaints and in a number of ways, this devotee could not contain himself any longer and so said, 'When I am abused so much unnecessarily, I also get angry. However much I try to restrain my anger I am not able to do so. What shall I do?'
Bhagavan  laughingly said, 'What should you do? You too join him and abuse yourself; then it will be all right.' All laughed.

That devotee, unable to understand anything, said 'That is very good! Should I abuse myself?' `
Yes indeed! What they are abusing is your body, isn't it? What greater enemy is there than this body which is the abode of anger and similar feelings? It is necessary that we ourselves should hate it. Instead of that, when we are unguarded, if anybody abuses us, we should know that they are waking us up. We should realise at least then, and join them in abusing the body, and crying it down. What is the use of counter-abuse? Those who abuse us that way should be looked upon as our friends. It is good for us to be among such people. If you are among  people  who praise you, you get deceived,' said Bhagavan.

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Om Namo Bagavathe Sri Ramanaya

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #1563 on: May 20, 2016, 06:44:48 AM »
First the man feels that he is bound, in the bondage of  samsara, that he is weak and miserable and that unless he leans upon and gets help from God who is all-powerful and can save him, he cannot get out of bondage and misery. Thus he makes  bhakti  to  Ishwara. When  this  bhakti develops and the intensity of his devotion is so great that he forgets his entire self and becomes  Iswaramaya  and complete surrender has been achieved, God takes human shape and comes as Guru and teaches the devotee that there is but one Self and that  That is within him.  Then the devotee attains  jnana  by realizing the Self within him and then he understands that the Ishwara  or Lord whom he worshipped and had  bhakti  for, the Guru who came in human shape, and the Self are all the same.

~ Day by Day
« Last Edit: May 20, 2016, 07:25:38 AM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

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Re: Bhagavan Ramana Teachings
« Reply #1564 on: May 20, 2016, 10:44:54 PM »
relax ..... all is one     :)
simply stop telling the story of the self and see who you are without it

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1565 on: May 21, 2016, 07:31:16 AM »



If one always thinks about God, he will develop a high level of surrender and non-attachment.
So for such a person, even if miseries come, 1) God will quickly remove them or make them
become "thin" so that he can put up with them.  or 2) he will never "feel" the miseries at all.
If they come or not, what does he bother?

1) This is often said in Saiva Siddhantam.  Prarabdha will be
"thinned", so that what comes for the head will take away only
your helmet and you will be safe, but for the damage to the
helmet!  There is one story of a boy eaten away by a crocodile
and brought alive after five years by Sundaramoorthy Swamigal,
one of the first 4 of Saiva devotees.
 
2)  This is often said by Bhagavan Ramana.  Miseries would come because of Prarabdha, but you
would have overcome your mind-body consciousness, that you will not "feel" them.  All pains and
miseries, why, even happiness and pleasures are only for the mind and body.  Is it not?

Arunachala Siva.

Balaji

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Re: Bhagavan Ramana Teachings
« Reply #1566 on: May 23, 2016, 01:17:08 AM »
One afternoon, a lady from Kumbhakonam sat near Bhagavan and  exclaimed, "How glad I am that I have met you, Swami. I have craved to see you for a long time, Swami. Only please be kind and grant me salvation, Swami." With that she got up and went away. Bhagavan had a hearty laugh. "Look at her, all she its is salvation. Give her salvation, she wants nothing else." I said, "Is it not what we all want?" He replied, "Is salvation something to be handed over on request? Do I keep bundles of salvation concealed about me that people should ask me for salvation? She said, 'I do not want  anything.' If it is sincere, that itself is salvation, .What is there I can give and what is there they can take?"

Somebody brought a bell to be rung at the arti ceremony
and it was put into Bhagavan's hands. He tried its sound in various  ways and laughed, "God wants us to make a fire of our , past deeds and burn out karma in it. But these people burn a  copperworth of camphor and hope to please the Almighty. Do  they really believe that they can get something for nothing? They  do not want to bend to God, they want God to bend to them. In their greed they would swallow God, but they would not let  him swallow them. Some boast of their offerings. What have  they got to offer? The idol of Vinayaka (Ganesh) is made  of jaggery. They break off a piece of it and offer it to Him. The only  offering worthy of the Lord is to clear, the mind of thoughts  and remain steady in the peace of Self."

from the Ramana Smri -my life my light  by Varanasi subbalakshmiamma
« Last Edit: May 23, 2016, 01:20:01 AM by Balaji »
Om Namo Bagavathe Sri Ramanaya

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1567 on: May 24, 2016, 06:18:52 AM »


Sri Devi Kaalottaram, Jnanachara Vichara Patalam, rendered in Tamizh verses by Bhagavan Ramana,
in 85 verses from Sanskrit Upa-Agama, (auxiliary scripture), is one of the lesser read or known of
Bhagavan's works, like the Atma Sakshatkara Patalam.

While I was away from comp. I wanted to go through these two books.  They are quite interesting and whatever has been spoken in these scriptures, Bhagavan Ramana was a living example.

Verse 12:

nivritto vishayajnaanaat nishkala jnaanataparah |
anicchanapi medhavee labhate mokshamakshayam ||

Being rid of the worldly knowledge, the great hero who has
acquired pure wisdom, in which there are no sense objects
and which is all pervading and without any form, will attain
immutable moksha without fail, even though he may have no
desire to attain liberation.

(Source: Tr. Sri Ramanasramam, Tiruvannamalai, 1998)

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1568 on: May 24, 2016, 06:21:35 AM »




The first three verses of Ribhu Gita, Chapter 25, as done in Tamizh by Ulaganatha Swamigal and
translated into verses by Dr. H. Ramamoorthy and Nome read as under:-

(SUPREME LIBERATION BY THE BHAVA (CONVICTION) OF
THE PURE BRAHMAN)

In order that the Knowledge of the exalted undivided Supreme
 Brahman may be made firm and strong,
In this discourse, I shall speak to you again
About the bhava (conviction) of being the the pure Supreme.
If you have that bhava (conviction) as instructed,
The sankalpas and vikalpas of the mind,
Will cease without the least remnant.
Son! If they are destroyed, in the intellect that has eliminated
  sankalpas and vikalpas,
The perfectly full Knowledge shall arise.

*

I am, indeed of the nature of the Supreme Brahman, which is
 mere Consciousness alone.
I am, indeed of the nature of the Supreme Brahman, which is an
  expanse of Consciousness.
I am, indeed of the nature of the Supreme Brahman, which is
  blemish-less.
I am, indeed of the nature of the Supreme Brahman, which is
  ever without inter-space.
I am, indeed, of the nature of the Supreme Brahman, which is all
  reality.
I am, indeed ever of the nature of the Supreme Brahman, which
  is ever Bliss.
I am, indeed of the nature of the Supreme Brahman, which is
  only myself.
Be rid of vikalpas with such constant bhava (conviction)

*

         
I am, indeed of the nature of the Supreme Brahman, which is pure.
I am, indeed of the nature of the Supreme Brahman, which is the
  mass of Bliss.
I am, indeed of the nature of the Supreme Brahman, which is
  eternal.
I am, indeed of the nature of the Supreme Brahman, which is
  taintless.
I am, indeed of the nature of the Supreme Brahman, which is
  reality.
I am, indeed of the nature of the Supreme Brahman, which is
  changeless.
I am, indeed of the nature of the Supreme Brahman, which is
  nondual.
Be rid of the vikalpas with such bhava (conviction) always.

*

The original Sanskrit version contains 50 chapters as translated
by Sri Lingeswara Rao.  The Tamil version of Ulaganatha Swamigal
has got 44 chapters.  The contents are the same.  Only the rescensions are different.


(Source: The Song of Ribhu, Tr. Dr. H. Ramamoorthy and Nome.
Society of Abidance in Truth, California, USA.)

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1569 on: May 29, 2016, 07:53:36 AM »




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

The mind is the policman and the thief.  The policman 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, beyond 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..... A. Ashtaakam., Verse 5.

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1570 on: May 31, 2016, 07:20:27 AM »


In my sight 'I' only am
And 'you' are not.  In your sight
'You' only are and 'I' am not.
In the sight of the Self the Self alone
Exists and nothing else.
In truth I, you and all are nothing
But the Self.

-  Guru Vachaka Kovai - 1245.

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1571 on: May 31, 2016, 07:22:37 AM »

To annihilate recurrent vasanas
And bring to being knowledge free
From dread delusion and desire,
know that the mantra true is but
Devotion to the Guru's Feet.

- Guru Vachaka Kovai - 308.

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1572 on: May 31, 2016, 07:24:41 AM »

Who meditates on Guru's Feet,
The flawless flame of pure awareness,
Gains from grace supreme the gift
Of pure awareness, clarity
Of mind that ends all sorrow.

- Guru Vachaka Kovai 305.

Arunachala Siva.   

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Re: Bhagavan Ramana Teachings
« Reply #1573 on: June 01, 2016, 06:53:13 AM »


Om Suddha tattvasandhanadvaa pasusattih Namah:

Om, By contemplation of the Pure Principle of the Surpeme Reality,
the yogi is freed from bondage.

Bhagavan Ramana arrived at Tiruvannamalai on the morning of
1st September 1896.  He went straight into the Temple of
Arunachaleswara.  It was a Tuesday, around 11 am.  Inside
the temple, providentially, there were practically none.  He went
to the shrine of Siva, Arunachaleswara and embraced the Lingam,
happily.  There union is complete.  He came out of the temple.
One barber asked Him whether He could have a tonsure.  He
agreed.  After that, He tore His dhoti and made a codpiece.
He wore the codpiece and threw away the remaining dhoti.  He
did not keep a portion for an alternate dhoti!  Total freedom
from bondage.  He threw away the sweetmeats into the temple
tank. It was given by Muthukrishna Bhagavatar's sister, the previous day.
He did not keep the packet for His lunch.  Where is the worry about lunch and dinner? 
Total freedom from bondage, the freedom that passeth understanding!  Everything is
Arunachaleswara's burden.  Not His.  He threw away the remaining money also.  He did not
keep something for afternoon coffee and snacks.  Where is the need?  Total freedom from
bondage. All freedom, nothing but freedom.  Ever free like Sivam, the Self.

Bhagavan Ramana attained this state even at Madurai in August 1896.  But it was a mystery,
a secret.  No one knew about it. It was made known to the world by Him, much later.  These
happenings in Tiruvannamalai were only to tell the world about His state of Supreme Realization. 

He was ever in that natural state.  Om Naisargiga Mahatapase Namah:  One who was ever in natural state, through His tapas, penance!  (108 Holy Names of Bhagavan Ramana Maharshi)

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1574 on: June 01, 2016, 06:57:43 AM »

The Pure Mind or Suddha Manas, is the Suddha Sattva.  The impure mind, comes to a person
even while in mother's womb, due to vasanas, the carry bag, that is brought with the jiva
from its previous birth.  The abidance in the Self is nothing but pure sattva, the suddha sattva.
Here, the mind has no role, even if it is there.  Mano-nasam, the word used by Bhagavan Ramana
in Who am I? may mean extinction of mind or even extinction of thoughts, which come about only
when the mature seeker gets that with the grace of god or guru.

The impurities come to a mind, through vasanas, under three categories.  The first is Ego. 
This is the most potent one. The second is Kanma in Tamizh or Karma.  The third is maya
or Mother's play with the jivas.  The seeker upon maturity can overcome the second and third.
 But the first, is the most difficult to conquer.  This ego, or Anava in Tamizh, if conquered,
the Jiva becomes the Self.  Complete Non-duality!

Mind conquest is the most arduous task.  Saint Ramalinga Swamigal says:  "Show me the religion
that can teach me, to kill the mind.  And that is my religion."

Bhagavan Ramana had conquered the second and third even during His previous births.
Or, if you consider Him as an avatara, these were not there at all.  But the ego, was there.
And He easily conquered that with 15 minutes death experience in Madurai.  He became the
Self even at Madurai in August 1896.  He had to come to Arunachala on 1st September 1896,
only to display His state for other's benefits, for 54 years.

Arunachala Siva.