Author Topic: Bhagavan Ramana Teachings  (Read 196352 times)

Sadhak

  • Full Member
  • ***
  • Posts: 247
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #1620 on: July 20, 2016, 09:58:33 AM »
Dear Subramanian,

"Jainism and Buddhism prescribed vegetarianism as the code of conduct.  But practically today, they have fallen way behind eating
all sorts of non vegetarian items, like pigs, snakes, sharks and whales and frogs!"

I assume you are talking about East Asian countries from Thailand through Japan where such food is being consumed by Buddhists. That is probably true. But not the Jains in India who are still quite strict in their diet. In fact the Jains I know are far more disciplined than many Brahmins who have unashamedly turned carnivorous. Buddhism does not prescribe a vegetarian diet because the Buddha accepted anything offered to him during Bhiksha including meat. His acceptance is probably a misinterpretation on the part of Buddhism since it is likely the Buddha was following the dharma of a beggar which is to accept anything that is offered. The donors may have also thought he would eat meat since he was born a kshatriya. Bhagavan never had to face this issue when he went begging since he was known as Brahmana Swamy in his early days.

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #1621 on: July 21, 2016, 07:51:15 AM »
Dear Sadhak,

Yes. I am only talking about East Asian Countries.

Arunachala Siva.

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #1622 on: July 21, 2016, 07:53:30 AM »


Kenneth Rose writes in the book The Light of the Self, a memoir on visit to Bhagavan Ramana.
The following is a further extract, from the extract given in Mountain Path, July-Sep 2009:

As I sat in front of Bhagavan's couch in the Old Hall during the long
quiet periods between meals, I began to trace out the place where
my sense of being myself emerged from the background of the true
Self.  It was not easy, since the stream of images and thoughts that
constitute the mind gushed up ceaselessly like a fountain from a
hidden source. But occasionally, the stream would suddenly vanish
and a clear expanse of awareness free of the stains of images and
thoughts would unfurl itself crisply like a white banner in my
awareness.  Then I knew with intuitive directness and certainty
that the Self is more real than the mental and physical worlds,
which otherwise seem to be the true and final boundaries of the real.

Other times during meditation, I felt as if a door had opened out
beneath my mind, and I passed over into an alternative reality,
which is infinite in all directions.  This change in consciousness
was sudden, and the barrier between the prison of Aham, the false
self, and the freedom of Atman, the true Self, appeared like an
insubstantial film or coating, no more durable than a bubble.  Then
currents of Bliss from the hidden source of life, Brahman, pierced
me like golden waves of light, and in the cave of my heart, Atman,
the true Self sang me awake and a wine of Prema, of divine love,
intoxicated me.  I felt extraordinarily light*, as if I could float off
at any moment like a leaf lofted by a light summer breeze.

These moments of illumination were elusive, and I fell quickly back
into my ordinary mind, which was colored by a basic theme of
dissatisfaction, edged with anxiety about illness, loss, and death.
But at least I had seen the other country, the country without tears.  And now that Bhagavan
was my Guru, even if He was no longer present in a physical body, for I sensed that I was being
inwardly guided in the practice of self inquiry by Bhagavan, who had promised His devotees that
death of His body was not the death of His Presence, which would ALWAYS BE AVAILABLE
TO EVERYONE WHO SOUGHT IT.

(*  The Unbearable lightness of the Being - J.D. Salinger)

Arunachala Siva. 

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #1623 on: July 22, 2016, 07:29:01 AM »



Only the Atma is the Truth.  The world, individual souls, personal gods are all imaginations. 
Truth has to be investigated by the seeker only.  No books will help.  No Guru will help.  They will
at best show the Way.  You have to reach the Goal through that way, the way that you love most,
and reach the Goal.  Again, reaching the Goal does not bring about a halo around your face.
You are what you are, but in Peace, the Peace that passeth understanding.   

Arunachala Siva.

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #1624 on: July 22, 2016, 07:34:16 AM »



On 17th February 1937, Mrs. Jinarasadasa asked Bhagavan Ramana:

Mrs. J:  But how did the ego arise?

Bhagavan:  Ego is non-existent, otherwise you would be two instead
of one -  you the ego and you the Self.  You are a single, indivisible
whole.  Enquire into yourself and the apparent ego and ignorance
will disappear.

Mrs. J:  Why then do we need to concentrate?

Bhagavan: Concentration, meditation and all spiritual practices are not performed with the
object of realizing the Self, because the Self is ever-present, but of realizing the non-existence
of ignorance.  Every man admits his own existence and does not need a mirror to prove it to him.
Existence is Awareness, which is the negation of ignorance.  Then why does a man suffer? 
Because he imagines himself to be other than what he is in reality is, e.g., the body,
this, that and the other -- "I am Gopal, son of Parashuram, father of Natesan," etc., In reality
he is the intelligent "I-am" alone, stripped of qualities and super-impositions, of names and forms. 
Does he see his body and all these qualities, shapes and colors in dreamless deep sleep?  Yet he
does not deny that he is then himself existing even without a body.  He must hold on to that existence,
that lone being - Kaivalya - even when he is in the waking state. The man of wisdom simply is. 
"I-am-That-I-am" sums up the whole Truth.  The method is summed up by "Be still and know
that I am God."  What does stillness mean?  Cessation of thinking, which is the universe of forms,
colors, qualities, time, space, all concepts and precepts whatever.  *****

A visitor asked:

"If the ego or "I" be an illusion who then casts off the illusion?

Bhagavan:  The "I" casts off the illusion of "I" and yet remains as "I".  This appears to be a
paradox to you.  It is not so to the Jnani.  Take the case of the bhakta (devotee).  His "I" prays
to the Lord to unite it with Him, which is its surrender.  What remains as residuum after the
surrender, is the eternal "I", which is God the Absolute, Paramatman Himself.  What has happened
to the "I" which originally prayed?  Being unreal it simply vanished!

(Source:  Guru Ramana, S.S. Cohen.)

Arunachala Siva.     

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #1625 on: July 23, 2016, 12:28:58 PM »


Whenever a thought occurs, ask for whom this thought?  To me.
will be the answer.  Ask who am I?  The thought goes off.  If
it reappears again after some time or days, again use the same
process.  There is nothing like good and bad at all.   Both are
contextual and not absolute.  When I shoot a person on the road,
I am sent to jail.  A solider can shoot many of the enemy forces
and will get Veer Chakra award.  The Upanishad speaks about a
brahmin, who is dead hungry and he finds a horse-rider on the road.
The horse rider gives him some horse-grams.  He eats and says
You are my life giver.  This brahmin would not touch raw horse-grams
on any other day.

Arunachala Siva.



Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #1626 on: July 23, 2016, 12:31:45 PM »




Bhagavan Ramana never spoke about in any detail, since the Self
has no sex and Bhagavan saw everyone as Himself, the Self.  No
woman and man differences.  But He took people as they were and
graced them to improve.  David Godman mentions about one such
question by a devotee and Bhagavan Ramana said:  "You can sleep
with your voluptious neighbour, provided you have no sense of doership!" 
This answers all the questions.

Once Chinnaswamy drove away a coolie because he was making
advances to another voluptuous lady-coolie.  Bhagavan Ramana
did not say anything at all about this incident.  Next day, while
coming down from the Hill, He saw a dog vigorously copulating
with a bitch.  He asked a devote who was standing beside Him:
"Who is going to drive away these dogs?"

Un kaNNil neer vazhinthal kannamma, en kaNNil udhiram kottuthadee.....
Poet Subrahmanya Bharati.  If tears flow down from your eyes, blood flows
down from My eyes!  Bhagavan Ramana treated even the most sinful as worth
for improvement and not for punishing.  He has also said:  "I have come here to grace the
people and not to punish them.  If I start punishing erring beings,
not even a crow can fly over the Asramam!" 

Arunachala Siva.

akash8m

  • Newbie
  • *
  • Posts: 13
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #1627 on: July 23, 2016, 06:08:44 PM »
I couldn't find this book: Kenneth Rose - The Light of the Self,

Could you please tell me where I can find this book, it is not available in Amazon or in online.

Thanks.

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #1628 on: July 24, 2016, 07:35:11 AM »



On 17th February 1937, Mrs. Jinarasadasa asked Bhagavan Ramana:

Mrs. J:  But how did the ego arise?

Bhagavan:  Ego is non-existent, otherwise you would be two instead
of one -  you the ego and you the Self.  You are a single, indivisible
whole.  Enquire into yourself and the apparent ego and ignorance
will disappear.

Mrs. J:  Why then do we need to concentrate?

Bhagavan: Concentration, meditation and all spiritual practices are
not performed with the object of realizing the Self, because the
Self is ever-present, but of realizing the non-existence of ignorance.
Every man admits his own existence and does not need a mirror to
prove it to him.  Existence is Awareness, which is the negation of
ignorance.  Then why does a man suffer?  Because he imagines
himself to be other than what he is in reality is, e.g., the body,
this, that and the other -- "I am Gopal, son of Parashuram, father
of Natesan," etc., In reality he is the intelligent "I-am" aone, stripped
of qualities and super-impositions, of names and forms.  Does he
see his body and all these qualities, shapes and colors in dreamless deep
sleep?  Yet he does not deny that he is then himself existing even without
a body.  He must hold on to that existence, that lone being - Kaivalya - even
when he is in the waking state. The man of wisdom simply is.  "I-am-That-I-am"
sums up the whole Truth.  The method is summed up by "Be still and know that I am
God."  What does stillness mean?  Cessation of thinking, which is the universe of forms,
colors, qualities, time, space, all concepts and precepts whatever.

*****

A visitor asked:

"If the ego or "I" be an illusion who then casts off the illusion?

Bhagavan:  The "I" casts off the illusion of "I" and yet remains
as "I".  This appears to be a paradox to you.  It is not so to the Jnani.
Take the case of the bhakta (devotee).  His "I" prays to the Lord to
unite it with Him, which is its surrender.  What remains as residuum
after the surrender, is the eternal "I", which is God the Absolute, Paramatman
Himself.  What has happened to the "I" which originally prayed?  Being unreal
 it simply vanished!

(Source:  Guru Ramana, S.S. Cohen.)

Arunachala Siva.   

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #1629 on: July 25, 2016, 07:46:34 AM »



Mr. C. asks if the Jnani dreams. (Date of this entry is not known).

Bhagavan:  Yes. He does dream.  But he knows it to be a dream,
in the same way as he knows the waking state to be a dream.
You may call them dream No. 1 and dream No. 2  The Jnani being
established in the 4th state - Turiya, the Supreme Reality - he
dedatchedly witnesses the three other states - waking, dreaming
and dreamless deep sleep -- as pictures superimposed on it.

Mr. C. then asks about desires.
      "Does a Jnani have sankalpas (desires)?

Bhagavan:  The main qualities of the ordinary mind are tamas
and rajas (sloth and excitement). Hence it is full of egoistic
desires and weaknesses.  But the Jnani's mind is Suddha-Sattva
(pure harmony) and form-less, functioning in the subtle vijnananamayakosa,
(the sheath of knowledge), through which he keeps contact with the world.  His desires
are therefore also  sattvic.

(on the same day)

A visitor asks Sri Maharshi whether desire does not destroy Jnana.

Bhagavan:  The desires of a Jnani are external to him like other
objects and cannot taint him.

Visitor:  The Puranas say that Jnanis warred against Jnanis.
  How is it that?

Bhagavan:  Yes. Sri Krishna fought against Bhishma.  The Jnanis
view all as Brahman, yet they fight!

(Source:  Guru Ramana, S.S. Cohen)

Arunachala Siva. 

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #1630 on: July 27, 2016, 07:51:24 AM »





The state of I AM is simply I AM. 
It is definitely not I am this or I am that.
I AM is the state of Existence/Witness.

It is very difficult to remain in that I AM. That is why
Bhagavan Ramana said:  Ask for whom this thought?  It is for me.
Who am I?  Keep on killing the soldiers coming out of the enemy
fortress.  It is difficult, so Bhagavan said Atma Vidya is very easy.
It is because, we are carrying huge dirt of thoughts and vasanas,
from many  previous births.  Guru's Grace alone will remove it one
stroke, like the Sun removes the darkness of a room, closed and kept
in darkness for years.   

Arunachala Siva.

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #1631 on: July 28, 2016, 07:38:51 AM »



A few further verses of Arunachala Venba of Sri Sadhu Om, as
translated by Sadhu Tanmaya Chaitanya, are further given below:-

Verse 4:-  The holy mountains of Meru, Mandhara Giri, the sky-high
Kailas of the Himalayas, the Vindhyachala etc., are glorified as the
dwelling place of Lord Siva.  However, unlike the above abodes of
Siva, Arunachala Hill is unique and most glorious as It is the very
form of Siva.

Verse 7:-  If a spiritual aspirant (a tapasvi, sadhu) yearns to become
a sthithaprajna (that is, a jnani of steadfast intellect) by dissociating
from the dreadful temptation of the sense objects, worse than poison,
then this Arunachala Kshetra is the most conducive place of residence
for such a tapasvi (as staying near the Hill, going round the Hill, as
pradakshina etc., are powerful modes of satsangh, association with the
Satvastu.

Verse 12:-  Having composed the Arunachala Aksharamana Malai,
and offered it to the bridegroom Arunachala in celebrations of their
wedding and then by virtue of merging into Him, Bhagavan Sri
Ramana became my loving mother and Arunachala my father.
Thus for my eyes, this Arunachala Hill ever shines as Lord Siva
with His consort Mother Unnamulai.

Verse 15:-  This separative I-thought, limiting itself to a finite
mortal body suffers endless misery through sheer alienation from
the all-pervasive Lord.  Arunachala absorbs this divisive ego unto
Itself and eliminates once for all the entirely false notion "I am
separate from the Lord."  Achieving such a wondrous seamless
fusion, Arunachala alone remains as the non-dual Self, in pure
Kaivalya Sththi.

Verse 18:-  Arunachala wears the hymn-garlands strung by the
famed Saivite saints viz., Tiru Navukkarasar, Tiru Jnana Sambandar,
Sri Sundaramoorthy and Manikkavachagar, in the divine outpourings
of Tevaram and Tiruvachakam.  In recent times, Arunachala shines
with added luster by wearing one such divine garland in the form
of Sri Arunachala Akshara Manamalai, that poured forth from the divine
sweet countenance of Bhagavan Ramana.

Verse 20:- Many seekers crying in anguish "O Lord! I am crushed
in suffering by my lot of Prarabdha Karma.  I am unable to endure
them any longer.  Please protect me!", take refuge in the proximity
of Arunachala.  Arunachala enters the hearts of such sincere seekers
and roots out all types of karmic misery without any vestige and bestows
liberation.  Thus Arunachala indeed is the ultimate refuge surpassing all.

Arunachala Siva.   


Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #1632 on: July 28, 2016, 07:44:43 AM »



Arunachala Venba is a poetic work by Sri Sadhu Om, in Tamizh verses
of Venba meter.  It glorifies Arunachala and Bhagavan Ramana.
Sadhu Tanmaya Chaitanya has rendered them in English prose.
I shall give a few verses, courtesy, Mountain Path, July-Sep.2008.

Verse 23:  When intense seekers (mumukshus) discard as pithless
straw even the exalted heavenly pleasures attainable by means
of Vedic rituals, (karma kanda or purva veda) and hunger only for the
knowledge of the Self, the very same Vedas, in their final portion,
(Vedanta) serve the liberating feast of the Mahavakya (Great Saying):
Tat Tvam Asi (You are That)  teaching.

Verse 24: All human relationships pertain only to the physical
status and well being of the seeker and are not always helpful
to the spiritual up-liftment of one's soul.  Unlike such ephemeral
and unreliable relatives, Arunachala remains forever our true and
absolute relative!  Arunachala never deserts us even for a moment
and finally saves us from the fearsome clutches of the lord of death,
Yama, by revealing our true immortal sense.

Verse 28:  When a child is stricken with fear, the loving mother,
takes it on her own lap and caressing it with soothing words of comfort,
she wards off all fears from the child, infusing joy and courage.  While
this mother's compassion for the child is supreme among all human relationships,
the Grace and compassion of Arunachala for a genuine seeker far exceeds that of
even such a loving mother.  It shines in unrivaled glory with no example to
match.  Its supreme compassion other than Arunachala Itself.

Verse 31:  It is possible for a seeker to deviate from the goal of
abidance in the Self due to a variety of factors like name and
fame, intellectual brilliance, wealth and position, temptations of
gross objects and subtle occult powers (Siddhis), and lose the
blissful peace of immersion in the Heart.  As a consequence, one
may wander again outward in futile suffering.  Arunachala does
not tolerate such straying away from the Self-attention and brings
back the seeker in mysterious ways to the core of one's Antamukha Sadhana
(inward dwelling meditation).

Verse 32:  Whatever one may do, the 'I' thought (ego) cleverly continues
to survive in the form of "I am doing this exalted mode of sadhana'.  In order
to eliminate this primal thought and thus take one to the blissful, thought-free
state of Self Awareness, Sadguru Ramana instructs the seeker to inquire.
"Who is this "I" which makes such a claim?", thus facilitating the inward orientation of the
mind.  Inquiring "Who is this Guru Ramana?", the seeker finds Him to be none
other than Arunachala Himself, manifest in human form.


Verse 37: To quell the egoistic clash that arose between Brahma and Vishnu,
Arunachala alone manifested as an infinite column of fire, to reach whose top
and bottom ends, the mighty deities took the form of a swan and a boar respectively.
Failing in that mission, they stood humbled in their pride, submitting before the
Lord Arunachala who cooled down in the form of this divine Hill.  He acceded to
their prayers and is everywhere accessible to all His devotees.  For them,
Arunachala is the divine wealth of unsurpassed value.

Verse 38:-  "Harken and come hither!" The remedy in the form of Arunachala,
for the malady of Maya that has overwhelmed you, is waiting here to cure you
of all samsaric ills.  Arunachala indeed is the supreme medicine."  - such was the
clarion call of Guru Ramana.  Heeding His call, all devotees who have repaired to
the vicinity of Arunachala in total faith and surrender very soon find the Hill
to be their supreme wealth and verily the priceless crown jewel
of their life.

Arunachala Siva.   

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #1633 on: July 29, 2016, 07:39:32 AM »


Question:-

What is the end of devotion (Bhakti) and the path of
Siddhanta (i.e. Saiva Siddhanta)?

Bhagavan Ramana:

It is to learn the Truth that all one's actions peformed with
unselfish devotion, with the aid of the three purified instruments
of body, speech and mind), in the capacity of the servant of the
Lord, become the Lord's actions, and to stand forth free from
sense of "I" and "mine".  This is also the Truth of what Saiva
Siddhantins call Para Bhakti (Supreme Devotion) or living in the
service of God (Irai Pani Nittral in Tamil, as indicated by Muruganar).

(Courtesy:  Spiritual Instructions, Bhagavan Ramana Maharshi)

Arunachala Siva.

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #1634 on: July 30, 2016, 07:38:28 AM »




Bhagavan Ramana's kindness was proverbial.  His concern for
the downtrodden and ignorant was phenomenal.  His kindness
was directly proportional to the misery of the visitor.  Also,
his welcoming smile to an infant was warmer than that to a
learned scholar.

There were several occasions when people exceeded their
limits in their talk and 'discourses' with Bhagavan Ramana.
Such behavior was looked upon as a nuisance by those who
came to Him for meditation or self inquiry which was facilitated
by His presence and some of them did feel the results straightaway.

There was one Sanksrit scholar who came and was talking about
scriptures everyday, day in and day out.  Everyone got annoyed
but Bhagavan simply was listening to him.  After a few days,
the Pandit came to the Old Hall and simply kept silent!  No talks,
no Sanskrit scriptures, no lingual diarrohea!  Bhagavan Ramana
simply looked at the devotees and said:  Pandit has also become
like us! 

On another occasion, a Pandit was speaking in Sanskrit.  Again,
torrents of speeches in the tongue of the gods that even gods
would begin to sulk. Jagadeeswara Sastri had to stand up and
shout:  "O dhushta, (mischievous fellow)  please stop all this nonsense!" Pandit then kept quiet.

Why did aberrations occur?  By the touch of Bhagavan's Sakti,
the mind of some visitors got churned and their latent tendencies,
vasanas, surfaced.  These were imbued with three gunas and
showed themselves as irreverent acts.

This is how a Guru acts due to abundant grace.

Nokkiye karuthi mei thakkiye pakkuvamm
Akki nee andu aruL arunachala!  (Verse 66 of Sri AAMM)

By seeing, considering or thinking, and then by touching
me, you cooked me with your grace, O Arunachala!

Arunachala Siva.