Author Topic: Bhagavan Ramana Teachings  (Read 197317 times)

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #285 on: December 24, 2012, 01:44:11 PM »
Mr. Ekanatha Rao: How can anyone reconcile such activity with the
     wage-earning which is a necessity for worldly people?

M.: Actions form no bondage. Bondage is only the false notion. “I
     am the doer.” Leave off such thoughts and let the body and senses
     play their role, unimpeded by your interference.


(Talks)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #286 on: December 24, 2012, 01:48:45 PM »
The Brahma akara vritti helps to turn the mind away from other thoughts.
Either some such practice is necessary or association with sadhus should
be made. The sadhu has already overcome the mind and remains in Peace.
His proximity helps to bring about such condition in others. Otherwise
there is no meaning in seeking a sadhu’s company.


(Talks)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #287 on: December 24, 2012, 01:50:59 PM »
The antah pranayama (the internal breath-regulation) is as follows:-

Naham chinta (I-am-not-the-body idea) is rechaka (exhalation).
Koham (who am I?) is puraka (inhalation).
Soham (I am He) is kumbhaka (retention of breath).

Doing thus, the breath becomes automatically controlled.


(Talks)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #288 on: December 24, 2012, 01:58:23 PM »
Some people think that there are different stages in jnana. The Self is nitya aparoksha, i.e., ever-realised, knowingly or unknowingly. Sravana, they argue, should therefore be aparoksha jnana (directly experienced) and not paroksha jnana (indirect knowledge). But jnana should result in duhkha nivriti (loss of misery) whereas sravana alone does not bring it about. Therefore they say, though aparoksha, it is not unshaken; the rising of vasanas is the cause of its being weak (not  unchanging); when the vasanas are removed, jnana becomes unshaken and bears fruit.

Others say sravana is only paroksha jnana. By manana (reflection) it becomes aparoksha spasmodically. The obstruction to its continuity is the vasanas: they rise up with reinforced vigour after manana. They must be held in check. Such vigilance consists in remembering = “I am not the body” and adhering to the aparoksha anubhava (direct experience) which has been had in course of manana (reflection). Such practice is called nididhyasana and eradicates the vasanas. Then dawns the sahaja state. That is jnana, sure.

The aparoksha in manana cannot effect dukha nivritti (loss of misery) and cannot amount to moksha, i.e., release from bondage because the vasanas periodically overpower the jnana. Hence it is adridha (weak) and becomes firm after the vasanas have been eradicated by nididhyasana (one-pointedness).


(Talks)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #289 on: December 24, 2012, 02:08:11 PM »
She: How to practice meditation?

M.: Keep off thoughts.

She: How to reconcile work with meditation?

M.: Who is the worker? Let him who works ask the question. You are
     always the Self. You are not the mind. It is the mind which raises
     these questions. Work proceeds, always in the presence of the Self
     only. Work is no hindrance to realisation. It is the mistaken identity
     of the worker that troubles one. Get rid of the false identity.


(Talks)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #290 on: December 27, 2012, 10:02:13 PM »
A newly arrived Andhra youth told Bhagavan about the vagaries of his senses to which Bhagavan said, “All that is due to the mind. Set it right.” “That is all right, Swami,but however much I try to reduce this anger, it comes on again and again. What shall I do?” said the poor boy.

“Oh! Is that so, then get angry with that anger; it will be all right” said Bhagavan. All people in the hall burst out laughing. A person who gets angry with everything in the world, if only he introspects, and enquires why he does not get angry with his anger itself, will he not really overcome all anger?

Two or three years back 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.

(Letters)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #291 on: December 28, 2012, 09:35:51 AM »
Brahman, while remaining unmoved, illumines the intellect.
This intellect projects its false imagination in the states of waking and
dreaming and merges in the nescience in the state of deep sleep.


(Vichara Mani Mala - Jewel Garland of Enquiry)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #292 on: December 28, 2012, 09:40:15 AM »
A gentleman from Hardwar: When I go on analysing myself I go beyond the intellect, and then there is no happiness.

M.: Intellect is only an instrument of the Self. It cannot help you to know what is beyond itself.


(Talks)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #293 on: December 28, 2012, 09:42:25 AM »
A gentleman from Hardwar: When I go on analysing myself I go beyond the intellect, and then there is no happiness.

M.: Intellect is only an instrument of the Self. It cannot help you to know what is beyond itself.

D.: I understand it. But there is no happiness beyond it.

M.: The intellect is the instrument wherewith to know unknown things.But you are already known, being the Self which is itself knowledge;so you do not become the object of knowledge. The intellect makes you see things outside, and not that which is its own source.

The intellect is useful thus far, it helps you to analyse yourself, and no further. It must then be merged into the ego, and the source of the ego must be sought. If that be done the ego disappears. Remain as that source and then the ego does not arise.

D.: There is no happiness in that state.

M.: ‘There is no happiness’ is only a thought. The Self is bliss, pure and simple. You are the Self. So you cannot but be bliss; being so,you cannot say here is no happiness. That which says so cannot be the Self; it is the non-Self and must be got rid of in order to realise the bliss of the Self.

D.: How is that to be done?

M.: See wherefrom the thought arises. It is the mind. See for whom the mind or intellect functions. For the ego. Merge the intellect in the ego and seek the source of the ego. The ego disappears. ‘I know’ and ‘I do not know’ imply a subject and an object. They are due to duality. The Self is pure and absolute, One and alone. There are no two selves so that one may know the other. What is duality then?

It cannot be the Self which is One and alone. It must be non-Self.Duality is the characteristic of the ego. When thoughts arise duality is present; know it to be the ego, and seek its source.

The degree of the absence of thoughts is the measure of your progress towards Self-Realisation. But Self-Realisation itself does not admit of progress; it is ever the same. The Self remains always in realisation.

The obstacles are thoughts. Progress is measured by the degree of removal of the obstacles to understanding that the Self is always realised. So thoughts must be checked by seeking to whom they arise. So you go to their Source, where they do not arise.


(Talks)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #294 on: December 28, 2012, 04:38:33 PM »
God illumines the mind and shines within it.
One cannot know God by means of the mind.
One can but turn the mind inwards and merge it in God.


(Gems from Bhagavan)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #295 on: December 28, 2012, 04:40:52 PM »
The ego's phenomenal existence is transcended when you dive
into the source from where the `I'-thought rises.


(Be as you are)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #296 on: December 28, 2012, 04:53:31 PM »
in the sunshine cotton does not burn; but if the cotton be placed under a lens it catches fire and is consumed by the rays of the Sun passing through the lens. So too, though the awareness of the Self is  present at all times, it is not inimical to ignorance. If by meditation the subtle state of thought is won, then ignorance is destroyed. Also in Viveka Chudamani: ativa sukshmam paramatma tattvam na sthoola drishtya (the exceedingly subtle Supreme Self cannot be seen by the gross eye) and esha svayam jyotirasesha sakshi  (this is Self-shining and witnesses all).

(Talks)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #297 on: December 29, 2012, 06:13:34 PM »
Who is this witness? You speak of “witness.” There must be an object and a subject to witness. These are creations of the mind. The idea of witness is in the mind. If there was the witness of oblivion did he say, “I witness oblivion”? You, with your mind, said just now that there must be a witness. Who was the witness? You must reply “I.” Who is that “I” again? You are identifying yourself with the ego and say “I.” Is this ego “I,” the witness? It is the mind that speaks. It cannot be witness of itself. …

The whole position becomes thus untenable. Consciousness is unlimited. On becoming limited it simply arrogates to itself the position. There is really nothing to witness. IT is simple BEING.


(Talks)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #298 on: December 29, 2012, 06:17:37 PM »
By repeated practice one can become accustomed to turning inwards and finding the Self. One must always and constantly make an effort, until one has permanently realized. Once the effort ceases, the state becomes natural and the Supreme takes possession of the person with an unbroken current. Until it has become permanently natural and your habitual state, know that you have not realized the Self, only glimpsed it.

(Conscious Immortality)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #299 on: December 29, 2012, 06:21:54 PM »
Enquire into the nature of that consciousness which knows itself as ‘I’ and it will inevitably lead you to its source, the Heart, where you will unmistakably perceive the distinction between the insentient body and the mind. The latter will then appear in its utter purity as the ever-present, self-supporting intelligence, which creates, pervades its creation, as well as remains beyond it, unaffected and uncontaminated. Also finding the Heart will be experienced as being the Heart. When this experience becomes permanent through constant practice, the much-desired Self-Realisation or Mukti is said at long last to have been achieved – the ‘I-am-the-body’ illusion has broken for ever.

(Guru Ramana, Cohen)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta