Author Topic: Bhagavan Ramana Teachings  (Read 196796 times)

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #375 on: August 09, 2013, 02:03:38 PM »

What is the nature of  Maya?

Maya is that which makes us regard as non existent the Self, the Reality, which is always and everywhere present, all pervasive,
and self luminous, and as existent the individual jiva, the world and god which have been conclusively proved to be non existent
at all times and places.

(Spiritual Instructions - Ch. II).

Arunachala Siva.       


Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #376 on: August 09, 2013, 04:11:18 PM »


Now Advaita is not the same as is usually meant by Monism nor is it some catch word to avoid difficulties.  The word means,
of course, Not-Two, but this is not the equivalent for One, though to the casual thinker it is not easy to see where the difference
lies.  But if we call Monism then premising one we infer a whole series, one, two, three etc., No such series actually exists,
there is just Not-Two.

When we see things we see duality; in one sense duality is not unreal.  It is only unreal in the sense that there is Not Two.
It is there in appearance but yet is impermanent and fleeting.  This fleeting manifestation is called Maya, which is often taken
to mean illusion, but actually means 'that which is not' or which we sets a limit to the limitless.  In fact we sense everything,
everything being in the mind, and the senses being only the instrument of the mind.  For as a matter of fact, there is no illusion
only impermanence.

The same truth is behind all. 

Arunachala Siva.

                 

Jewell

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Re: Bhagavan Ramana Teachings
« Reply #377 on: August 09, 2013, 06:42:16 PM »

Have faith in God and in yourself; that will cure all.
Hope for the best, expect the best, toil for the best and everything will come right for you in the end.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #378 on: August 09, 2013, 07:46:25 PM »

Q:  What are the marks of the Guru's Grace?

Bhagavan: It is beyond words or thoughts.

Q: If that is so, how is it that it is said that the disciple realizes his true nature, by the Guru's Grace.

Bhagavan: It is like the elephant which wakes up on seeing a lion in its dream.  Even as the elephant wakes up at the mere
sight of the lion, so too is certain that the disciple wakes up from the sleep of ignorance into the wakefulness of true Knowledge
through Guru's benevolent look of Grace.

Maharshi in Spiritual Instructions


Arunachala Siva. 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #379 on: August 10, 2013, 09:55:16 AM »

Sri Bhagavan says in Who am I?:

Since all living beings desire to be happy always, without any misery, since in everyone supreme love exists only for oneself,
and since happiness alone is the cause of love, in order to obtain that happiness, which is one's very nature, and which is
experienced daily in deep sleep, where there is no mind, it is necessary for one to know oneself.  For that, enquiry in the form
of Who am I? alone is the principal means.


Arunachala Siva.       

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #380 on: August 10, 2013, 11:10:35 AM »
Sri Bhagavan in Spiritual Instructions - Part II

How long should one practice?

Until the mind attains effortlessly its state of freedom from concepts, that is, till the sense of 'I' and 'mine' are totally
destroyed.

Arunachala Siva.     

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #381 on: August 10, 2013, 11:53:09 AM »


   
The state we call Realization is simply being oneself,
not knowing anything or becoming anything.
If one has realized, he is That which alone is,
and which alone has always been.
He cannot describe that state.
He can only be That.


(Gems)
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #382 on: August 10, 2013, 11:57:20 AM »
                           

We are not going to create space anew. We fill up the
place with various articles. If we want space, all that we need
do is to remove all those articles and we get space.


(Gems)
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #383 on: August 10, 2013, 12:00:53 PM »


  Our wanting mukti is a very funny thing. It is like a man
who is in the shade voluntarily leaving the shade, going into
the sun, feeling the severity of the heat, making great efforts
to get back into the shade, and then rejoicing β€˜At last I have
reached the shade, how sweet is the shade!’ We are doing
exactly the same.
  (Gems)
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #384 on: August 10, 2013, 12:13:51 PM »


We are not different from the Reality. We imagine we are different,
i.e., we create the bheda bhava (the feeling of difference) and then
undergo great sadhanas to get rid of the bheda bhava and realize
the oneness. Why imagine or create the bheda bhava and then destroy it?


(Gems)
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #385 on: August 10, 2013, 12:20:57 PM »


what was once the means becomes itself the goal

(Gems)
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #386 on: August 10, 2013, 12:30:25 PM »


First one sees the Self as objects, then one sees the Self as
void, and then one sees the Self as the Self; only in this last
case is there no seeing because seeing is becoming.


(Gems)
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #387 on: August 10, 2013, 02:33:32 PM »

In the Indian spiritual vocabulary one can find the terms Manolaya, Savikalpa Samadhi, Nirvikalpa Samadhi and Sahaja
Samadhi, and these are apt to cause some confusion to those not familiar with the terminology.

Manolaya is just a blank mind.  Advaitins are often accused of trying to achieve this, which is quite absurd though I have
at times met those who told me that this was their aim, and they would be most happy to achieve it. I would point out
to them, that this could be attained by them every night in sleep so what was the use of undergoing all sorts of austerities,
spending hours in meditation, to obtain a thing that could be got by just lying down in their bed?

With regard to this, Bhagavan used to tell the story of the Yogi who was practicing tapas, on the bank of the Ganga.  He told
his disciple to go and fetch him some water and in the meantime went into a state of Manolaya.  After a thousand years, he awoke,
and the first thing he did was to demand his water, but the disciple had become a skeleton at his side the Ganga had changed
its course and the whole country was different.  What good had the long trance done?  It had just been a blank when the time
stood still.

Savikalpa Samadhi is the state of deep meditation when one is sunk in peace but still retains the consciousness of one's identity.
One knows that one is meditating and can still consciously continue one's Sadhana.

In Nirvikalpa Samadhi one has attained to a state where the identity has been lost and sunk entirely in the highest Self. However
long it may last it is only temporary, one must return eventually to one's normal state of consciousness.  One is unable to function
in this state and so long as it lasts one is in a state of trance.  It is usually preliminary to the final state.  But Bhagavan attained
Sahaja Samadhi directly without any intermediate state.  Many people consider that Nirvikalpa Samadhi is final, and once having
attained it seek the progress no further.

Sahaja Samadhi is the final and most blessed state, the goal of all Yogis.  In this state, the individual has become completely
merged in the Supreme Self. His identity which became lost in Nirvikalpa Samadhi has become enlarged and is now the Supreme
Self and knows itself as such. Trances are no longer necessary, a person can still carry on with the ordinary day to day activities.
But he no longer identifies himself with the activities, but watches them like a dreamer watching a dream.  There is no more to do,
and no more to be attained.  This is the Supreme State of Absolute Bliss. But in the simple words of Bhagavan, it is the SELF and
it can be realized by one and all by Self Inquiry.

Major Chadwick as he heard from Sri Bhagavan.

***

Arunachala Siva,.                       

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #388 on: August 10, 2013, 03:51:39 PM »
These are important for every Sadhaka's reflections Sir. thank you.

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

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #389 on: August 10, 2013, 03:56:03 PM »


The fourth, ananda (bliss), is also called an obstacle, because
in that state a feeling of separation from the source of ananda,
making the enjoyer say, β€˜I am enjoying ananda,’ is present.
Even this has to be surmounted, and the final stage of samadhana
or samadhi has to be reached, where one becomes ananda, or One
with the Reality, and the duality of enjoyer and enjoyment ceases
in the ocean of Satchidananda (Existence-Consciousness-Bliss) or the Self.


(Gems)
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta