Bhagavan Ramana Teachings

[Sadhak]

Dear atmavichar,

" Right from childhoos there is tremendrous pressure from family , School , Collage ,Society to "be somebody"  and even if someone goes to the spiritual line , he/she is considered successful only when he/she becomes somebody great."

You are right. But one cannot wait for this "environment" to change first.  The real change is within. In fact as a schoolboy he was living in a similar environment. But his determination to get to the root of the true meaning of death resulted in freedom and merging with the Self.  Of course the pressures you describe do make it more difficult by creating more vasanas.

[Subramanian.R]

On 9th Jan 1946, one Mr. P. Banerjee asked Bhagavan:
"What is the difference between Jivanmukti and Videhamukti?"

Bhagavan:  There is no difference.  For those who ask, it
is said:  A Jnani with body is a Jivanmukta and he attains
Videhamuki when he drops off the body.  But this difference
is only for the onlooker, not for the Jnani.

[Ribhu Gita, English translation, The Song of Ribhu gives
a detailed chart as an appendix about these states, again
from the onlooker's point of view.]

Arunachala Siva.

[Subramanian.R]

From the entry dated 6th Jan 1946, of Devaraja Mudaliar
in his book Day by Day.

In the afternoon, there were Lakshman Sarma and me along
with others.  ... We talked about astrology and I asked Bhagavan
about His view on astrology.  He said: "It is all right.  Why not?
If one accepts the theory of karma, one will have to accept
the theory of astrology and horoscope also.  After this, S. Rao
went on to say how mere dust of the feet of men like Bhagavan,
how a look from them, can burn away all our sins etc.,  There
are propitiatory pujas etc., can modify the destiny only to a
small extent and what is destined to happen will happen.
Satsangh is exceptionally a definite cure.  Then, the talk
came to Reality in Forty Verses, Supplement and the five
stanzas regarding satsangh.  I (Devaraja Mudaliar) then asked
Him about these stanzas.  Bhagavan said:  "I have translated
the verses, as I found them in Sanskrit.  Don't ask me!"

(Source: As indicated above)

Arunachala Siva.

[Subramanian.R]

Guru Tattvam:

This is a story from Sri Vaishnava devotees.  There
was one devotee by name Kani KaNNan.  He was in
Kanchipuram.  The Pallava King wanted him to write a
poem on him.  Kani KaNNan said that he would not sing
on any mortals but only on Narayana.  [Remember Muruganar
refused to write anything other than Bhagavan Ramana after
he became His devotee].  The king wanted him to out of
Kanchipuram.  The devotee Kani KaNNan told Narayana
who was lying on Adisesha also to go with him.  Narayana
also left Kanchipuraam, fold his mat [Adisesha]!  The devotee
and Narayana stayed for one day in a near by village called
Or-Irukkai [one day seat!].  The king came to the devotee
and prostrated before him, requesting him to come back.  Kani KaNNan composed another song asking Narayana to fold back
his mat and come back with him.  Narayna promptly agreed!
This story comes in Kanchi Puranam.

Arunachala Siva.       

10409
The teachings of Bhagavan Sri Ramana Maharshi / Guru Gita - 2
? on: May 31, 2009, 02:49:41 PM ?
The work then proceeds to describe the nature of the guru,
in some verses.  It proclaims that none of the spiritual
sadhana are of any avail, unless the real nature of the Guru
[Guru Tattva] is understood by the seeker.

Verse 24:-

"Japatapa vratam tirtham yajno danam tathaivacha
guru-tattvam avijnnaya sarvam vyartham bhavet-priye!"

Japa, austerities, observances, pilgrimage, sacrifice,
charity -- all these become a mere waste without
understanding the real nature, the Guru Tattva,
O dear Parvati!

Verse 25:-

"Guru-buddhya tamano nanyat satyam satyam varanane
tallabhartham prayanastu kartavyscha manisishibhi" 

O Parvati, [of winsome face], I declare unto Thee, with
all the emphasis at my command, that there is no difference
between the Guru and the Self.  Therefore, efforts should be
made by seekers, men learned in the scriptures, men of
wisdom for its attainment.

The system of sadhana is so centred on the Guru has come
to be known as Guru Yoga, by Shirdi Sai Baba.  The attainment
of a qualified Guru is the only means to the attainment of
Jnana.  Therefore there is no difference between the Guru
and Atma Jnana.

Guru Yoga holds that the Guru is the sole facilitator of the
disciple's realization.  The disciple's task consists merely in
placing his or her complete faith in the Guru and serving
him day and night with full devotion.  In the course, the
Guru takes compassion upon him and confers Jnana. 

It is not that the Guru is extracting a price from the disciple
by way of service in exchange for this favor.  The Guru,
merged in the Self, is in no need of service from the disciple
or anybody else.  His receiving of service is meant only an
opportunity for the disciple to overcome the baser instincts
of his ego and thus merit the Guru's grace, for eventual
annulment of the ego.  [Chitta suddhi].  We find here a
parallel to Bhagavan Ramana's teachings.  The realization
is the result of the Master's grace more than his teachings,
conversations etc., They are only secondary aids whereas
the former is the primary and the essential cause.  [Talks
No. 13 of 07.01.1935].

Verse 39:-

"Guru-murtim smarennityam gurornama sada-japet
Gurorajnam prakurvita guroranyaannabhavayet."

This verse speaks clearly of surrender that is expected
of the disciple. 

One should always keep the Guru's form in mind, should
always do japa of the Guru's name, should carry out the
Guru's orders and should not think of anything other than
the Guru.

[We have seen from Appothi Adigal's story, that he was
chanting only the name of Tiru Navukkarasu and not even
Panchakshara.]

Arunachala Siva.

[Nagaraj]

......As soon as i neared him he smiled a welcome and asked me if i had performed my 'madhyannikam' (a daily ritual performed by brahmins in the afternoon). i gave a negative reply. He said "Go and perform it and we shall sit down for breakfast.".......

Arunachalas Ramana Vol 1, TKS Sundaresa Iyer Part II

[Nagaraj]

21-8-46 Afternoon

A visitor from Bengal asked Bhagavan, ?Shankara says we are all free, not bound, and that we shall all go back to God from whom we have come as sparks from fire.  Then, why should we not commit all sorts of sins??

Bhagavan:  It is true we are not bound,  i.e., the real Self has no bondage. It is true you will eventually go back to your source. But meanwhile, if you commit sins, as you call them, you have to face the consequences of such sins. You cannot escape their consequences. If a man beats you, then, can you say, ?I am free, I am not bound by these beatings and I don?t feel any pain. Let him beat on??  If you can feel like that, you can go on doing what you like.  What is the use of merely saying with your lips ?I am free??

Day by Day

[Balaji]

Sri Muruganar experienced Bhagavan's power and grace on his very first meeting .

In the same way that wax melts on encountering fire, on seeing his feet, my mind dissolved and lost its form. Like the calf finding its mother, my heart melted and rejoiced in his feet. The hairs on my body stood on end. Devotion surged in me like an ocean that has seen the full moon. Through the grace of chit-sakti the power inherent in consciousness], my soul was in ecstasy.'

Padamalai

[Balaji]

13 Like an incorporeal voice emanating from the heavenly sphere, padam utters in ringing tones
words of surpassing  Sivajnana.

 Once, we were all listening to the radio in the Jubilee Hall. At the end of the programme the names of all the artistes were announced. Bhagavan said, 'See! The radio sings and gives speeches. It even announces the names of the performers. But there is nobody inside the radio. In the same way my existence is also like the sky. Though the body may appear to speak, like a radio there is no individual person [asami] inside. There is only God [Sami]

Padamalai

[Balaji]

Once, when Ganapati Muni was in the hail, a group of villagers asked, 'How are we control the mind?

 In reply Bhagavan asked them to look into the origin of the mind and explained the path of self-enquiry. Soon they left and Bhagavan as usual went out for a walk. 
 
Remarking to the others [Ganapati] Muni said, 'The path of Self-knowledge which Bhagavan teaches is so difficult even for the learned, and Bhagavan advocated it to the poor villagers. I doubt whether they understood it and still less whether they can practise it. If Bhagavan had advised them to practise some puja or japa, that would have been more practical.

 When this was conveyed to Bhagavan, he commented, `What to do? This is what I know. If a teaching is to be imparted according to the traditional way, one must first see whether the recipient is qualified or not. Then puja, japa or dhyana are prescribed step by step. Later the Guru says that this is all only preliminary and one has to transcend all this. Finally, the ultimate truth that -Brahman alone is real" is revealed and to realise this, the direct path of self-enquiry is to be taught. Why this roundabout process? Should we not state the ultimate truth and direct path at the beginning itself rather than advocating many  methods and rejecting them at the end? ?

Padamalai

[Sadhak]

Dear Balaji,

Indeed. Bhagavan taught only self inquiry (and surrender which he said is the same). Not only Ganapathi Sastri but even today there are so called scholars who claim that Bhagavan advocated various other methods and practices.  Unfortunately Bhagavan is not present in the body to correct them. As said in the Bible we must beware of wolves in sheeps clothing.

[Ravi.N]

Talk 107.
Later the Yogi asked: How is the spiritual uplift of the people to be effected? What are the instructions to be given them?
 M.: They differ according to the temperaments of the individuals and according to the spiritual ripeness of their minds. There cannot be any instruction en masse.
Talks with Sri Ramana Maharshi

[Sadhak]

Yes. There are methods for spiritual uplift based on the maturity of the individual. They have been well described in different traditions. But Bhagavan's focus was on liberation (as opposed to uplift). And for that he always taught only self inquiry or surrender.

[Ravi.N]

Bhagavan was deeply interested in the construction of the Shrine built over his Mother's tomb. He attended every function in connection with it, placing his hands in blessing on the various objects that were to be enclosed in the walls. At night, when no one was about he would walk round and round the construction consecrating it. That he should take such a demonstrative part in anything has a very deep significance. It was extremely rare and has been doubted by many, but I myself was an eye-witness to these things and can vouch for their truth.

He took a personal interest in the cutting of the Sri Chakra Meru in granite which was installed in the completed temple and is regularly worshipped. This is about one and a half feet square and proportionately high. At the time of the Kumbhabhishekam, on the penultimate night before the sacred water was poured over the images, he personally superintended the installation in the inner shrine. It was an extremely hot night and with three charcoal retorts for melting the cement adding to the heat, it must have been intolerable inside the airless cave of the inner shrine, but for about an hour and a half Bhagavan sat there telling the workmen what to do.

On the last night of the function he went in procession, opening the doors of the new Hall and temple and passing straight up into the Inner Shrine, where he stood for some five minutes with both hands laid on the Sri Chakra in blessing. I happened that night to be at his side the whole time; this was unusual as I deliberately avoided taking prominent part in such things, preferring to watch from the back. Strangely, something made me keep by him on this occasion and on account of this I was able to understand his deep interest in the Temple and especially in the Sri Chakra. It was because of this knowledge that I was instrumental after Bhagavan's passing, in persuading the Ashram authorities to institute the Sri Chakra Poojas six times a month. The explanation for this unusual action on Bhagavan's part may be found in the necessity that Siva must be always accompanied by Shakti. The world would stop otherwise. On the only occasion when such a Pooja was performed shortly after the dedication of the Temple during the life of Bhagavan, he refused to go for his evening meal but insisted on remaining a witness of it until the end. When someone remarked how magnificent it had been and it would be a good thing if such Poojas could be performed regularly, 'Yes', replied Bhagavan, 'but who will take the trouble'? The trouble is being taken now and it undoubtedly has the blessings of Bhagavan.
A Sadu's Reminiscences of Ramana Maharshi-Sadu Arunachala

[Ravi.N]

தொன்றுதொட்டு வருகின்ற விஷயவாசனைகள் அளவற்றனவாய்க் கடலலைகள் போற் றோன்றினும் அவையாவும் சொரூபத்யானம் கிளம்பக் கிளம்ப அழிந்துவிடும். அத்தனை வாசனைகளு மொடுங்கி, சொரூபமாத்திரமா யிருக்க முடியுமா வென்னும் சந்தேக நினைவுக்கு மிடங்கொடாமல், சொரூபத்யானத்தை விடாப்பிடியாய்ப் பிடிக்க வேண்டும். ஒருவன் எவ்வளவு பாபியாயிருந்தாலும்நான் பாபியா யிருக்கிறேனே! எப்படிக் கடைத்தேறப் போகிறேனென்றேங்கி யழுதுகொண்டிராமல், தான் பாபி என்னு மெண்ணத்தையு மறவே யொழித்து சொரூபத்யானத்தி லூக்க முள்ளவனாக விருந்தால் அவன் நிச்சயமா யுருப்படுவான்.

Even though viṣaya-vāsanās  from time immemorial rise [as thoughts]seemingly endlessly  like ocean-waves , they will all be destroyed as svarūpa-dhyāna  gathers momentum. Without giving room to even the doubting thought as to whether it would be possible for all the vasanas to subside and  remain as just the Self , it is necessary to cling tenaciously to swarupa dhyana. However great a sinner a person may be,instead of anxiously lamenting  'I am a sinner! How am I going to be saved?', if he completely rejects the thought that he is a sinner and is zealous  in Swarupa Dhyana, he will certainly be redeemed.
நானார்?(who am I?)-Sri Bhagavan

[atmavichar100]

Of all the restrictive rules, that relating to the taking of sattvic food in moderate quantities is the best; by observing this rule, the sattvic quality of mind will increase, and that will be helpful to Self-enquiry.
(From 'Who Am I', Q. 12)