Author Topic: Bhagavan Ramana Teachings  (Read 321826 times)


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Re: Bhagavan Ramana Teachings
« Reply #1575 on: June 02, 2016, 06:37:29 AM »

ALATA SHANTI - can be understood in two different ways.
And that is how Sankara interprets.

FIRE - Thoughts emanating from the mind.

Another way:

FIRE - Thought emanating from the mind.

The Stick is just is.  It has no form, no mind, no thoughts.

Bhagavan Ramana and earlier Sankara said in Vivekachoodamani, that mano-nasam
is moksham.  Staying in thoughtless state permanently is Liberation.

Arunachala Siva.


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Re: Bhagavan Ramana Teachings
« Reply #1576 on: June 02, 2016, 06:43:33 AM »

There is one way of looking at the mystery of Arunachala. It baffles people, both believers and
non-believers.  And that is true.  There are a lot of particles whose nature and structure
science is yet to be unraveled .  In the Swiss-French border, people are working at 'discovery'
of God's Particle or Higgs Particle, the primary Source, from which the entire universe took its
birth.  This project is called Large Hadron Collider Experiment and they have so far failed.
Stephen Hawking the author of the famous science books [not fiction], like the Brief
History of Time, the illustrious Lucasian Professor of Mathematics in Cambridge, has said that
god's particle can never be found.

Because to search for God outside is a waste because the god is within you.  That
is why Brahma Jnanis have found the universe within them and if they have done it,
why not Arunachala can contain the entire universe, with all its riches and pleasures.
[Arunachala Mahatmyam].

Bhagavan Ramana said that Arunachala is the axis of the earth and there must be some mysterious
hill on the other side of the earth, to balance.  Major Chadwick tried to find out from some
books on geography, but could not succeed.  But now after 50 years, some scientists have found
out one Mount Pacchu, near Peru in South America, which is very powerful religiously
as per the aborigines of that place.  I have written sometime back about the latitude and longitude
details of this Mount Pacchu, in the Forum.

Jnanis words never fail.

Arunachala Siva.   


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Re: Bhagavan Ramana Teachings
« Reply #1577 on: June 02, 2016, 11:50:30 AM »
I think you mean Machu Pichu in Peru. A site that is located above a region known as the Sacred Valley. The height of the mountain there is over 7,000 feet which makes it twice as tall as Arunachala.


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Re: Bhagavan Ramana Teachings
« Reply #1578 on: June 02, 2016, 02:29:07 PM »
Dear Sadhak,

I have read only as Machu Pichu.  I am not sure about its height etc.,

Arunachala Siva. 


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Re: Bhagavan Ramana Teachings
« Reply #1579 on: June 06, 2016, 07:35:50 AM »

Swami Madhavatirtha, a sannyasi and the author of Sri Ramana Maharshi's teachings in Gujarati,
writes about his questions and Bhagavan's replies:-

Question:  It is believed that the vijnanamaya sarira will not be
attacked by disease, will not grow old, and will not die without
one's desire.

Bhagavan:  The body itself is a disease.  To wish for a long stay
in that disease is not the aim of a Jnani.  Anyhow, one has to give
up identification with the body.  Just as I am the body consciousness"
prevents one from attaining the Self Knowledge, in the same way, one
who has got the conviction that he is not the body, will become liberated
even without his desire.

Q: What about bringing down God's power in the human body?

Bhagavan:  If after surrendering, one still has a desire, then surrender has not been successful.
If one has the attitude, "If the higher power is to come down, it must come in my body",
this will only increase identification with the body.  Truly speaking, thre is no need for any
such descent.  After the destruction of the "I am the body" idea, the individual becomes the
form of the Absolute.  In that state, there is no above or below, front or back.

(Source:  Arunachala's Ramana, Boundless Ocean of Grace,
Volume 6. Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.   


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Re: Bhagavan Ramana Teachings
« Reply #1580 on: June 06, 2016, 07:41:18 AM »

Sri Ramanananda Swarnagiri says in his Crumbs from His Table:-

Devotee:  When I am engaged in enquiry as to the Source from
which the "I" springs, I strive at a stage of stillness of mind,
beyond which I find myself unable to proceed further.  I have no
thought of any kind, and there is an emptiness, a blankness.  A
mild light pervades and I find that it is myself, body-less.  I have
neither cognition nor vision of body and form.  The experience lasts nearly
half an hour and is pleasing.  Would I be correct in concluding that all that was
necessary to secure eternal happiness (i.e freedom or salvation or whatever one calls it)
was to continue the practice till this experience could be maintained for hours, days
and months together?

Bhagavan:  This does not mean salvation.  Such a condition is termed "manolaya" or
temporary stillness of thought.  Manolaya means concentration, temporarily arresting
the movement of thoughts, old and new, rush in as usual and even though this
temporary lulling of mind should not a thousand years, it will never lead to total destruction
of thought, which is what is called salvation or liberation, from birth and death.  The practicer
must therefore be ever on the alert and inquire within as to who has this
experience, and who realizes its pleasantness.  Failing this inquiry, he will go into a long trance of
deep sleep (Yoga Nidra).  Due to the absence of a proper guide at this stage of spiritual practice,
many have been deluded and fallen a prey to false sense of salvation and only a few have, either
by the merit of good acts in their previous births, or by extreme grace, have been enabled to reach
the goal of safety.

(Here Bhagavan tells the story of a Yogi, who was feeling thirsty and asked his disciple to bring
 a cup of drinking water.  Suddenly he went into that trance of mano-laya and several years passed. 
When he woke up from this trance, the first question he asked was: Where is my cup of water?)

The first thing which he asked for was water, because, before going to deep concentration,
the topmost layer of thought in his mind was water, and by concentration, however deep
and prolonged it might have been, he had only been able to TEMPORARILY LULL HIS THOUGHTS,
and when, therefore, he revoked consciousness, this topmost thought flew up with all the speed
and force of a flood, breaking through the dykes.  If this is the case, with regard to a thought which
took shape immediately before he sat for meditation, there is no doubt that thoughts which have
taken deeper roots earlier will still remain un-annihilated.  If annihilation of thoughts is salvation,
can he be said to have attained salvation?

(Source:  Crumbs from His Table, Sri Ramananda Swarnagiri, Sri Ramanasramam, Tiruvannamalai.) 

Arunachala Siva.   


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Re: Bhagavan Ramana Teachings
« Reply #1581 on: June 06, 2016, 09:51:13 AM »
Dear Subramanian,

Yes indeed. Before somebody raises a question about 'TEMPORARILY LULL HIS THOUGHTS'.  Even thousands of years is considered temporary, anything limited by time is temporary. Which is what Bhagawan seems to be stressing.


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Re: Bhagavan Ramana Teachings
« Reply #1582 on: June 07, 2016, 04:02:01 PM »

As a related subject, the subject of a Jnani and an Avatara, came up two times as indicated
in Talks of M. Venkataramiah and once in Day by Day of Devaraja Mudaliar.

Bhagavan Ramana has clarified to Devaraja Mudaliar (in his
entry of 14th Sept. 1946) that the Jnani was higher than the
avatara, according to some books.  When Devaraja Mudaliar
had written earlier in a letter to his brother "that Jnani is the highest manifestation
of God on earth, next perhaps only to an avatara",

Bhagavan had said this.  When Mudaliar wanted to correct his letter, Bhagavan Ramana said:
"Why do you correct it?  Let it go as it is"

Earlier, there are two "talks" in Munagala Venkataramiah's book.

In Talk No. 307, Bhagavan Ramana when asked by someone regarding avatars of Vishnu, had said:
 "Let us know our own avatara, the knowledge of the other avataras will follow."

In Talk No. 471, a devotee said:

The avatars are said to be more glorious than the self realized
Jnanis.  Maya does not affect them from birth, divine powers are manifest,new religions are started
and so on.           

Bhagavan:  (1) "Jnani tvatmaiva me matam."
                 (2) "Sarvam khalvidam brahma."

How is an avatar different from a Jnani; or how can there be an
avatar as distinct from the universe?

Devotee:  The eye is said to be repository of all forms.  So the
ear is of all sounds, etc.,  The one Chaitanya operates as all.
No miracles are possible without the aid of the senses, indriyas.
How can there be miracles at all?  If they are said to surpass
human understanding so are the creation in dreams.  Where then
is the miracle?

The distinction between Avataras and Jnanis is absurd.
"Knower of Brahman becomes Brahman only." is otherwise contradicted.

Bhagavan: Quite so.

(Source:  As indicated above)

Arunachala Siva.   


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Re: Bhagavan Ramana Teachings
« Reply #1583 on: June 07, 2016, 04:04:21 PM »
Bhagavan said:

The priests in one way, are fortunate to be of service to God,
by washing God's image, adorning with flowers, silks, sandal
paste, vibhuti etc.,  This opportunity has given to them by
the Almighty, due to their merits of the previous births.  It
stops with that.  The mere functioning as a priest, shall not
confer deliverance.  They have to work it out, through meditation
and self inquiry.  Further, if as a priest, someone does some sins,
like asking money from devotees or giving priority to rich vis a vis
poor etc., it adds to their sins.

In Periya Puranam, the story of 63 Saints, there are only a few
brahmins and still a fewer were priests in the Siva temples. This
clearly shows that mere priesthood shall not confer deliverance.

Arunachala Siva.


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Re: Bhagavan Ramana Teachings
« Reply #1584 on: June 09, 2016, 07:40:23 AM »

Dr. M.H. Syed writes:

What does the modern science say?  In his book, The Limitations of Science, J.W.N. Sullivan says:
There is also the hypothesis held by a few distinguished scientists that life as old as matter,
and in that sense, has had no origin."  Further, the same author says in his Bases of Modern Science:
"It is quite possible that the actual substance of the Universe, is mental, that the stuff of events
is similar percepts.  The fact that a piece of matter has been reduced by the theory of relativity to
a system of events, that it is no longer regarding as the enduring stuff of the world, makes
the hypothesis that the "physical" and the "mental" are essentially similar, very possible."
In this respect, the words of the Maharshi are crystal clear.  In Who am I?, He says:

"Nor is there any such thing as the physical world apart from and independent of thought...
Just as the spider draws out the thread of the cobweb from within itself and withdrawn it again
onto itself, the mind projects the world and absorbs it back into itself." 

That is the metaphysical basis of Bhagavan Ramana's philosophy, which we see is quite in harmony
with the trend of modern scientific thought.  Bow how does He solve the moral problem of good and
evil?  Does He simply etherealize all evil and deny the problem?  No.  The real Master that He is,
the Maharshi you:  "All the evil lies in you in the form of the ego.  Endeavor first to eradicate it,
instead of probing into the evil you see in others.  As you are, so is the world."  It is a hard percept
to practice, hard, indeed, even to accept, unless you have the purity of heart, and understanding,
without which, however, no spiritual endeavor is at all possible.  In a few lines, the Sage tells you
the attitude that you should adopt towards the external world, in which, in fact, is not external to
your mind.  In Who am I?, He says:

"There are no two minds, one good and the other evil.  It is only the vasanas or tendencies of the
mind that are of two kinds, good and favorable, evil and unfavorable.  When associated with the latter,
it is called evil-mind.  However evil-minded others may appear to you, it is not proper to hate and
despise them.  Likes and dislikes, love and hatred -- are equally to be eschewed.  It is also not proper
to let the mind often rest on objects and affairs of mundane life.  As far as possible, one should not
interfere in the affairs of others.  Everything offered to others is really an offering to oneself.  And
if only this truth is realized, who is there that could refuse anything to others?"

The Sage abides in the transcendent state of mindlessness.  He is a trigunatita.  For a description
of this transcendental state of Absolute Being, untouched by good and evil, I cannot do better
than quote the learned words of Dr. Bhagavan Das (Science of Peace):  "The knower of Brahman
knows that there is no ruthless cruelty, no nightmarish agony of helplessness in it, for, at every
moment, each condition is essentially voluntary, the product of the utterly free will of the Self
(and therefore of all selves), which there is none else to bend and curb in any way, the will that
is truly liberated from all bondage. 

He knows, He cognizes Brahman.  And looking on all selves as Himself, desiring their happiness
as He labors for His own, He realizes and is Brahman.  Such a one is truly Mukta, free from all
fearful bonds of doubt.  He knows He is Absolute, the Self absolved from all the limitations of
the non-self.  To Him belongs the everlasting Peace!

(Source:  Arunachala's Ramana, Boundless Ocean of Grace, Volume 6. Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.     


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Re: Bhagavan Ramana Teachings
« Reply #1585 on: June 11, 2016, 07:42:46 AM »

Bhagavan Ramana did not much recommend Raja Yoga marga, because this method is considered
tough and any mistake will result in negative consequences. The Kundalini Power is a double edged
sword and one has to be extremely cautious about it.  But Sri Sankara did recommend.  In case of
Kavyakanta Ganapati Sastri, he had this unbearable burning sensation in the crown when he was
practising in Tiruvottiyur and Bhagavan Ramana had to go in his subtle body skyward
and place His hand on Sastri's skull, to quell the heat and burning sensation. 

With an experienced teacher, the Raja Yoga is quite good. 

Arunachala Siva.


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Re: Bhagavan Ramana Teachings
« Reply #1586 on: June 15, 2016, 07:34:45 AM »

Over the ground level thoughts can be overcome by self
inquiry.  No doubt.  But there are numerous hidden thoughts/
tendencies, which are called Vasanas, they have to be brought
out and stamped out.  These are the worse enemies, attacking
us, without warning.  For this only, Guru's Grace is essential.
Mother Azhagamma was in death bed.  Bhagavan was holding
His hands on her head and chest.  Bhagavan Ramana says later:
"....So many thoughts came as mental  pictures to her swiftly for
some minutes.  Then they all got dissolved and the breath got
merged in the Heart...."

Arunachala Siva.   


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Re: Bhagavan Ramana Teachings
« Reply #1587 on: June 15, 2016, 07:36:22 AM »

From Sadhu Arunachala (Major Chadwick) writes, in Arunachala's
Ramana, Boundless Ocean of Grace, Volume 6, Sri Ramanasramam,

"Those who expect Bhagavan Ramana to hand them Self Realization,
as if it were some tangible thing, are surely sadly deluded.  How
can anybody give one what one has already got?  All He can do
is to help one to remove the ignorance that hides it.  It is like
going to lake with a cup and sitting by its side praying to it to
fill the cup with water.  You may sit there for a thousand years
but it is certain that unless you lean forward and dip the cup
into the water yourself, nothing will happen.  Even then you
have to make certain that the cup is not already full of a lot
of rubbish.  Most cups are!

"How then to obtain the perfect state?"  -- you may ask.  You
may as well ask, "How to empty the cup of rubbish?"

Bhagavan Ramana tells one other thing.  He says "BE".  Just
be your real Self, that is all. 

"Certainly it sounds all right," you say "but when one tries to
do it, it does not seem easy.  Has He no method?"

Method!  Well what exactly do you mean by method?  Sitting
on the floor and concentrating on the navel?  Or blowing the
wind out of alternative nostrils?  Or repeating some incantation
one 10 million and 8 times?  No, He has not got any method.

All these are no doubt good in their way and help to prepare
one.  But Bhagavan does not happen to teach them.  That is all!

"Then what am I to do?"

"You must just BE," He says.  And to BE, you must know the
" I that is."  To know the "I that is", just go on enquiring,
"Who am I?"  Don't take any notice of anything except the "I",
throw everything else like the rubbish out of the cup.  And when you have at last found the "I" BE.

All talk.  All empty words.  "There is nothing to find.  Nothing
at all is except the "I".  Why worry about anything else?  Just BE, now and always, as you were, as you are, and as you ever will be. 

It sounds so easy, doesn't it?  Bhagavan Ramana says that it is the easiest thing in the world.
Ayye adi sulabham, anma viddhai....I really don't know.

The fact is that all our hidden vices and evil tendencies  start to pop up their heads, which one never suspected were there at all.  But it is all for the good.   Bhagavan Ramana says that they all have to come out.  But let them come out, not take charge.  Don't give way to them. This practice is not really easy, as we all know.

(And that is where we all seek Bhagavan Ramana's abundant Grace, Karunaiyal ennai anda nee enakku un kakshi tharalilyai enral..... Sri Arunachala Padigam, Verse 1.  The Guru who has told us the Goal shall also show us the way out.)

Arunachala Siva.   


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Re: Bhagavan Ramana Teachings
« Reply #1588 on: June 16, 2016, 07:00:11 AM »

How can a Brahma Jnani without thoughts, write a book or engage
in activities?

When I said Jnani is like Nature, doing certain thing without the
implements/gadgets i..e the thinking process of a mind, people
said when so many things could happen naturally like a water
spring in the Hill or a cavity on earth, due earthquake, thinking
can also happen naturally.  If that be so, then Bhagavan Ramana
should have said about "natural thinking without the instrument
of mind", somewhere in the Conversations / Tallks compiled by
devotees.  But no such reply has been found anywhere.

I think, Ribhu Gita, comes here with the answer.  The Chapter
26 Verse 25 (Tr. in English free verse by Dr.H. Ramamoorthy
and Nome) runs like this:

That which by knowing firmly as oneself
One has no need to anything else in the least,
By knowing which with full conviction as oneself
All is known for ever.
And by knowing which as oneself in complete certitude
All actions are accomplished in their entirety --
Ever abide in Bliss, without a trace of a concept (sankalpa)
In That itself as That itself.

Incidentally Sri Lingeshwara Rao's Sanskrit-English version,
does not have this!  Everything is Ramana maya.

Arunachala Siva.


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Re: Bhagavan Ramana Teachings
« Reply #1589 on: June 16, 2016, 07:12:36 AM »

For a Brahma Jnani, who is One without a second, where is some one else to place the foot on his head?

In fact, Padamalai of Muruganar is not well known to many, until David Godman translated most
of the verses, in his book.  Sri Ramana Kendra, Delhi (headed by Prof. Swaminathan those days)
published the entire Sri Ramana Jnana Bodham, 9 volumes in Tamizh, about 3000 pages in all,
in subsidized edition through Government of India.  Each volume was priced at Rs 10/= an
unbelievably low price.  There is no second edition.  I picked up 6 of 9 volumes AT THE SAME PRICE OF Rs. 10/- from Sri Ramanasramam, sometime in 2009.  The Tamizh is somewhat tough to understand.
It contains the original Sri Ramana Anubhuti, Sri Ramana Anubhuti Venba and Padamalai. It also
contains Sri Ramana Alankaram.  Some of these books were written during late 1940s before
Bhagavan's Maha Nirvana. Sri Ramana Anubhuti (later called Guru Ramana Prasadam, by Robert Butler),
Sri Ramana Anubhuti Venba (yet to be translated into English) and Padamalai (translated into English
by David Godman) have come out as separate books.

Salutations to You, whose feet are the primordial flowers!
Salutaions to You, whose feet are tender creepers to merge with!
Salutations to You, whose feet are the riches for the devotees!
Salutations to You, whose feet are the ultimate goal for all!
Salutations to You, whose feet are yet to be fathomed by Vishnu
   and Brahma.
Salutations to You, whose glory we shall sing in this Dhanur month!

                    - Tiruvembavai, Manikkavachagar, Verse 20.

I bow to that curved foot which is the goal for us.
          - About Nataraja, in Kunchitangristavam, AruL Nandi Sivam.

Arunachala Siva.