Author Topic: Bhagavan Ramana Teachings  (Read 186296 times)

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1635 on: August 05, 2016, 07:31:52 AM »

Arunachala Mahatmyam - Sri Bhagavan's translation in Tamizh:


This Verse is as spoken by Devi Unnamulai:-

Endrume aravor anbark kiruppitam ittalam taan
Ponduruvar pirark kinnavun pun maiyar pannoy tunni
Ondrurathu ozhium teeyor uran oru kanattil angi
Kundruru arunai isan kopa ven tazhal vizhade.

This holy Arunachala is always the haven and refuge of pious
devotees and righteous people who never swerve from their
path.  The wicked who contempate doing evil to others will
suffer from tortuous maladies and come to grief.  The demoniac
powers of the wicked will, in a trice, become fruitless.  Do not
perish by falling into the burning fire of the anger of Lord Arunachala, who appears in the form of the fiery Hill.

This is the advice of Devi to demon Mahishasura.  She was
doing penance to obtain half the body of Siva in Tiruvannamalai.
When the demon came to war with her, she said this.

Siva is said to forgive those who do wrong to him, but does
not forgive those who do wrong to his devotees.  Arunachala
is also like that.

There is one Ganesa shrine inside the Big Temple.  He is called
the Ganesa who took monthly tax from a king.  The story
is that this king from a neighboring country, invaded Tiruvannamalai and
harmed the residents.  The local chieftain and the people rushed to Guhai Namasivaya,
who was doing penance in the Hill.  Guhai Namasivaya then said in a poem:

"O Siva, are your three eyes sleeping?  What happened to your trident and fire on
the hands?  What happened to the serpents on your body?  Why do you not show your
anger towards the harming king?"  Siva then sent his son Ganesa.  Ganesa went to
the enemy barracks as a mad elephant and ransacked the whole army.  The king told
the elephant that he would withdraw, saying that he would pay a monthly tax for the
harm done to the local chieftain!               

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1636 on: August 05, 2016, 07:34:52 AM »


After writing a verse on Sri Arunachala Tattvam, Muruganar
requested Bhagavan Ramana to compose a verse on the significance
of the Seeing the Beacon Light on the Hill.  Bhagavan Ramana
composed the following verse:

Ittanuve nanam enum madhiyai neettap
Buddhi idayate porundi aha nokkal
adduvita mamei ahac chudar kangai bhu
Maddhi yenum anna malaic chudar kaan meyye.

Getting rid of the idea of treating this insentient body as "I",
the mind thus thinking given up and the mind turned inward into
the Heart merging firmly with inward perception, is to realize,
seated as the Heart Center of the universe,  the real form
of effulgence within, the non-dual pure Awareness - the one Sat
within.  Know as Truth is the witnessing of the beacon light on the
crown of Arunachala.         

Arunachala Puranam, the Tamizh epic mentions the fruits of
witnessing the Deepam as follows:

1. Those who behold the beacon light atop the Hill will live
long, freed of afflictions like hunger and disease.

2. Kings will ensure victory for their rightful wars.

3. The Tapasvins shall get their obstacles removed and attain
liberation.

4. Those who witness and pray with devotion will gain liberation
for themselves and their ancestors and descendants covering
twenty one generations.

Once Bhagavan Ramana was asked why He was tirlessly looking
at the Hill, and He replied:  I am looking at the Atma within.

Suri Nagamma writes about Bhagavan Ramana bubbling with
joy and tearful eyes, when the beacon light is lighted on the
Maha Deepam, Kartikai Poornima (as per solar calendar) Day.

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1637 on: August 06, 2016, 07:25:54 AM »


What is Arunachala Tattvam?  Is it merely the epic story that Brahma and Vishnu
went in search of the top and bottom of the huge effulgence?  Puranic story apart,
what do Brahma and Vishnu represent?  This is described by Saint Poet Muruganar
in his verse on Sri Arunachala Tattvam.  He says:

Buddhi (Intellect) and Ego (Ahankaram) try to reach the Atma within.  But both
fail.  The Buddhi or intellect is represented by Brahma.  He flew on a swan to the
skies and tried to find the top of the column of effulgence.  But he failed.  Because,
the swan's wings got blunted due to the long journey without end.  Brahma himself
became tired as dead.  Then he finds a Thazhambu, a kind of flower,  long and leaf-
like descending from the above.  He catches hold the flower and requests it to give
as witness the falsity that Brahma had seen the top of the column.  The flower
unfortunately agreed.  Siva, the column of effulgence, knew the truth and simply
plucked with his nail one of the four heads of Brahma and also cursed the flower
that it would no longer adorn his hair.  Thus the intellect finds it difficult and impossioble
to realize the Atma within.  The intellect at best, would use its crookedness and try
to pose as if it knows Atma.  But Atma knows the truth.

The Ego or Ahankaram, digs the earth to find out Atma, as Vishnu tried to find
the bottom of effulgence.  Ahankaram or Ego knows that it can never realize
Atma and all that it knows is only anatma, non-Self.  But one's ego knows where
it stands.  It does not bluff that it knows Atma.  Vishnu did not bluff but agreed
his defeat, whereas Buddhi bluffs stating from book reading and other pseudo learning that it knows Atma.

The Upanishads say that Atma can be realized only when Atma wills that way.

Muruganar's song:

Buddhi ahankaram pulampeidha ongum
Matthi idayanthan maraiyavanum malum
Natta ariyathu nalankulaiya annar
Matthi oLir Annmalaiyinathu meyye.

Muruganar then requested Bhagavan Ramana to compose a verse on Sri
Arunachala Deepa Darsana Tattvam, the meaning and purport of Maha
Deepam, which is lighted every year in Kartikai Poornima day.



Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1638 on: August 06, 2016, 07:27:41 AM »
Arunachala Mahatmyam:


Verse 6 speaks of glory of Arunachala.  Even those who live 24 miles in and around
Arunachala Hill, gets Mukti.  They need no diksha, i.e. no initiation etc.,

Yojanai moonram it thala vacharku
Asaru dikshai adhi inrium
Pasamil saayujyam payakkumme
Easanan endran aanaiyinale.

Siva says:  Those who live within 3 yojanas (roughly about 24 miles or 36 kilometers around
Arunachala Hill shall be conferred Mukti. 

Mastan Swami, a Muslim gentleman got it in 7 hours, by sitting on the Hill seeing Bhagavan
Ramana.  He is from Desur, about 30 KMs from Tiruvannamalai.

Once Devaraja Mudaliar asked Bhagavan:  "Bhagavan!  Is this all true?"

Bhagavan Ramana said: "Oye, this is Supreme Court Order.  No repudiation."

Arunachala Siva.

atmavichar100

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Re: Bhagavan Ramana Teachings
« Reply #1639 on: August 06, 2016, 11:13:09 AM »
CONVERSATIONS WITH ANNAMALAI SWAMI

Q: Bhagavan often told devotees to 'Be still'. Did he mean ?Be mentally still'?

AS: Bhagavan's famous instruction ?summa iru' [be still] is often misunderstood. It does not mean that you should be physically still; it means that you should always abide in the Self.

If there is too much physical stillness, tamoguna [a state of mental torpor] arises and predominates. In that state you will feel very sleepy and mentally dull. Rajoguna [a state of excessive mental activity], on the other hand, produces emotions and a mind which is restless.

In sattva guna [a state of mental quietness and clarity] there is stillness and harmony. If mental activity is necessary while one is in sattva guna it takes place. But for the rest of the time there is stillness. When tamoguna and rajoguna predominate, the Self cannot be felt. If sattvaguna predominates one experiences bliss, clarity and an absence of wandering thoughts. That is the stillness that Bhagavan was prescribing.

Living by the Words of Bhagavan, p. 273
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

atmavichar100

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Re: Bhagavan Ramana Teachings
« Reply #1640 on: August 07, 2016, 10:57:05 PM »
DO NOT WAIT ?

Question: We know that the pleasures of this world are useless and even painful, yet we long for them. What is the way of ending that longing?

Bhagavan: Think of god and attachments will gradually drop from you. If you wait till all desires disappear to start your devotion and prayer, you will have to wait a very very long time indeed.

- ?Guru Ramana?, S.S Cohen
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

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1641 on: August 08, 2016, 07:17:21 AM »




What is Arunachala Tattvam?  Is it merely the epic story that Brahma and Vishnu
went in search of the top and bottom of the huge effulgence?  Puranic story apart,
what do Brahma and Vishnu represent?  This is described by Saint Poet Muruganar
in his verse on Sri Arunachala Tattvam.  He says:

Buddhi (Intellect) and Ego (Ahankaram) try to reach the Atma within.  But both
fail.  The Buddhi or intellect is represented by Brahma.  He flew on a swan to the
skies and tried to find the top of the column of effulgence.  But he failed.  Because,
the swan's wings got blunted due to the long journey without end.  Brahma himself
became tired as dead.  Then he finds a Thazhambu, a kind of flower,  long and leaf-
like descending from the above.  He catches hold the flower and requests it to give
as witness the falsity that Brahma had seen the top of the column.  The flower
unfortunately agreed.  Siva, the column of effulgence, knew the truth and simply
plucked with his nail one of the four heads of Brahma and also cursed the flower
that it would no longer adorn his hair.  Thus the intellect finds it difficult and impossioble to realize the Atma within.  The intellect at best, would use its crookedness and try
to pose as if it knows Atma.  But Atma knows the truth.

The Ego or Ahankaram, digs the earth to find out Atma, as Vishnu tried to find
the bottom of effulgence.  Ahankaram or Ego knows that it can never realize
Atma and all that it knows is only anatma, non-Self.  But one's ego knows where
it stands.  It does not bluff that it knows Atma.  Vishnu did not bluff but agreed
his defeat, whereas Buddhi bluffs stating from book reading and other pseudo learning that it knows Atma.

The Upanishads say that Atma can be realized only when Atma wills that way.

Muruganar's song:

Buddhi ahankaram pulampeidha ongum
Matthi idayanthan maraiyavanum malum
Natta ariyathu nalankulaiya annar
Matthi oLir Annmalaiyinathu meyye.

Muruganar then requested Bhagavan Ramana to compose a verse on Sri
Arunachala Deepa Darsana Tattvam, the meaning and purport of Maha
Deepam, which is lighted every year in Kartikai Poornima day. This
year Maha Deepam falls on 1st December 2009.

I shall post Bhagavan Ramana's verse separately.

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1642 on: August 08, 2016, 07:19:10 AM »
Arunachala Mahatmiyam:



Verse 6 speaks of glory of Arunachala.  Even those who live 24 miles in and around
Arunachala Hill, gets Mukti.  They need no diksha, i.e. no initiation etc.,

Yojanai moonram it thala vacharku
Asaru dikshai adhi inrium
Pasamil saayujyam payakkumme
Easanan endran aanaiyinale.

Siva says:  Those who live within 3 yojanas (roughly about 24 miles or 36 kilometers around
Arunachala Hill shall be conferred Mukti. 

Mastan Swami, a Muslim gentleman got it in 7 hours, by sitting on the Hill seeing Bhagavan
Ramana.  He is from Desur, about 30 KMs from Tiruvannamalai.

Once Devaraja Mudaliar asked Bhagavan:  "Bhagavan!  Is this all true?"

Bhagavan Ramana said: "Oye, this is Supreme Court Order.  No repudiation."

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1643 on: August 09, 2016, 07:28:46 AM »


Multiplicity comes only for Ajnani, the ignorant.  The
Jnani sees only unity.  Bhagavan Ramana says in Who am I?

What is Real is only Swarupam.  The world, the jiva and the
Iswara are all imaginations like silver in the oyster shell.

Then He says the following:  (so that the people like theosophists would not misunderstand Him!)

Swarupam alone is the world.  Swarupam is Jeeva, the individual
soul.  Swarupam is Iswara.  All are Siva-Swarupam!

Jesus Christ has said:  I and my Father are one and the same.

Arunachala Siva. 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1644 on: August 10, 2016, 08:50:22 AM »

Once a Theosophist once asked Bhagavan Ramana:

"They say the Masters (as per Theosophy) exist in an invisible
form.  How is one to see them?"

Bhagavan:  How can you see those who are invisible?

Visitor:  By Jnana

Bhagavan:  For a Jnani there is no "Other".

An Asramite once said to Bhagavan:  "You say that the world
is an illusion, whereas we don't say so.  Is this not the only
difference between us?"

Bhagavan:  Not at all.  All that we say is that the only Truth is
the Atma and that the world is only Atma.  By saying that the
World, Self and Iswara are Truth, you are apportioning only
one-third of the Truth to Iswara!

(Source: Ramana Leela by Oruganti Venkata Krishnayya, (Sri
Krishna Bhikshu.) )

Arunachala Siva.


Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1645 on: August 11, 2016, 07:17:53 AM »


Talk No. 392 describes the conversation between Swami
Lokesananda, a sannyasi, [not from Sri Ramakrishna Math].

L:  They say that Kundalini must be roused before Realization
and that its awakening makes the body feet hot.  Is that so?

Bhagavan:  The yogis call it Kundalini Sakti.  It is the same
as vrittis of the form of God [Bhagavatakara Vritti] of the
bhaktas and vritti of Brahman [Brahmakara Vritti] of the
Jnanis. It must be preliminary to Realization.  The sensation
produced may be said to be hot.

L:  Kundalini is said to be of the shape of a serpent but
vrittis cannot be so.

Bhagavan:  The Kundalini of Jnana Marga is said to be the
Heart, which is also described in various ways as a network
of Nadis, of the shape of a serpent, of a lotus bud etc.,

L:  Is this Heart the same as the physiological heart?

Bhagavan:  No.  Sri Ramana Gita defines it as the origin of
the 'I-thought'.

L:  But I read it as on the right of the chest.

Bhagavan:  It is all meant to help the bhavana [imagery].
There are books dealing with six centres [shadchakra] and
many other lakshyas [centers], internal and external.  The
description of the Heart is one among so many lakshyas.
But it is not necessary.  It is only the source of the 'I-thought'.
That is the ultimate truth.  [This is described in Sad Darsanam].

L:  May we take it to be source of anthakaranas?

Bhagavan:  The inner organs [anthakaranas] are classified
as five.... Heart is the source of the anthakaranas.

L:  But the mind is said to have these three qualities also.

Bhagavan:  Yes.  There is purity [Sattva] in Sattva [in the
pure quality], activity in it [rajas in sattva] and dullness also
[tamas in sattva].  The quality Sattva implies only its
predominance over the other two qualities.

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1646 on: August 11, 2016, 07:19:01 AM »

Talk No. 394:

Devotee:  How is the mind to be stilled?

Bhagavan:  Looking at the mind with the mind, or fixing
the mind in the Self, brings the mind under control of the
Self.  [See Arunachala Ashtakam].

Devotee:  Is there any yoga, i.e a process for it?

Bhagavan:  Vichara, investigation, alone will do.

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #1647 on: August 11, 2016, 07:21:02 AM »


Talk No. 348 describes the conversation between a devotee
and Bhagavan Ramana, where He explains the term 'diving'.

Devotee:  There are times when persons and things take on
a vague almost transparent form, as in a dream.  One ceases
to observe them as from outside, but is passively conscious
of their existence, while not actively conscious of any kind
of self-hood.  There is a deep quietness in mind.  Is it, at
such times, ready to dive into the Self?  Or is this condition
unhealthy, the results of self-hypnotism?  Should it be
encouraged as a means of getting temporary peace?

Bhagavan:  There is consciousness along with quietness
in the mind.  This is exactly the state to be aimed at.  The
fact that the question has been framed on this point, without
realizing the that it is the Self, shows that the state is no
steady but casual.

The word 'diving' is appropriate to the state of outgoing tendencies,
when the mind is to be diverted and turned within so as to dive below
the surface of externality. But when deep quietness prevails without obstructing
the consciousness, where is the need to dive?  If the state
be not realized as the Self, the effort to do so may be called
'diving'.  The state may be in that way be said to be suitable
for realization or 'diving'.  Thus the last two questions in the
paragraph are unnecessary.

Arunachala Siva. 

atmavichar100

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Re: Bhagavan Ramana Teachings
« Reply #1648 on: August 11, 2016, 09:57:00 PM »
Q: I can understand that the outstanding events in a man's life, such as his country, nationality, family, career or profession, marriage, death, etc., are all predestined by his karma, but can it be that all the details of his life, down to the minutest, have already been determined? Now, for instance, I put this fan that is in my hand down on the floor here. Can it be that it was already decided that on such and such a day, at such and such an hour, I should move the fan like this and put it down here?

Sri Ramana Maharshi : Certainly.

Whatever this body is to do and
whatever experiences it is to pass through
was already decided when it came into existence.

Q: What becomes then of man's freedom and responsibility for his actions?

Sri Ramana Maharshi:

The only freedom man has is to strive for and
acquire the jnana
which will enable him not to identify himself with the body.

The body will go through the actions
rendered inevitable by prarabdha and
a man is free either to identify himself with the body and
be attached to the fruits of its actions,
or to be detached from it and
be a mere witness of its activities.

Q: So free will is a myth?

Sri Ramana Maharshi :

Free will holds the field in association with individuality.
As long as individuality lasts there is free will.
All the scriptures are based on this fact and they advise directing the free will in the right channel.
Find out to whom free will or destiny matters.

Find out where they come from, and abide in their source.
If you do this, both of them are transcended.
That is the only purpose of discussing these questions.
To whom do these questions arise?
Find out and be at peace.

~ From Be as you are boo
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

Orihh

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Re: Bhagavan Ramana Teachings
« Reply #1649 on: August 11, 2016, 11:53:17 PM »
This ^ is a great Q&A!
Om Namo Saradamma