Author Topic: Bhagavan Ramana Teachings  (Read 196527 times)

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #435 on: August 23, 2013, 06:25:05 PM »

I: What should I do if an undesirable thought creeps into one's mind?

Maharshi:  Do you have any unclean, unwanted thing in your packet?

I: Yes. a dirty handkerchief.

Maharshi: Then what would you do to throw it out?

I: I shall put my hand inside my pocket, take the handkerchief out and throw it away.

Maharshi: Just like that, any undesirable thought should be thrown out with the hand of discrimination.

Sri Bhagavn to one N.S. Pathak.

Arunachala Siva.         

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #436 on: August 24, 2013, 02:12:40 PM »

Other than inquiry, there are no adequate means for mind-control.  It through other means it is attempted, the mind will
appear to be controlled, but will again rise up.  Through the control of breath also, the mind will become quiescent, but only
so long as the breath remains controlled; and with the movement of breath, the mind will also start moving and will wander
as impelled by residual impressions.  The source is the same for both mind and breath.  Thought indeed, is the nature of the
mind.  The thought 'I'  is the first thought of the mind.  And that is egoism.  It is from that whence ego originates that breath
also originates.  Therefore, when the mind becomes quiescent, that breath is controlled, and when the breath is controlled,
the mind becomes quiescent.  But in deep sleep, although the mind becomes quiescent, the breath does not stop.  This is
because of the will of God, so that the body may be preserved and others may not take it as dead.  In the state of waking and
in Samadhi, when the mind becomes quiescent, the breath is also so.  Breath is the gross form of mind.  Till the time of death,
the mind keeps the breath in the body; and when the body dies the mind takes the breath (prana) along with it.  Therefore
breath-control is only an aid for mind control (mano-nigraha); it will not bring about annihilation of the mind (mano-nasa). Like
breath control, meditation on some form of God, repetition of mantras, diet regulation, etc., are but aids for rendering the
mind quiescent for the time being.

- Sri Bhagavan in Who am I?

                     

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #437 on: August 24, 2013, 02:25:01 PM »

Devotee: How to inquire Who am I?

Maharshi:  Actions such as 'going' and 'coming' belong only to the body.  And so, when one says, 'I went, I came', it amounts
to saying that the body is 'I'.  But, can the body be said to be the consciousness 'I', since the body was not before it  was born,
is made up of five elements, is non existent in the state of deep sleep, and becomes a corpse  when dead?  Can this body which
is inert like a log of wood, be said to shine as 'I'-'I" ?  Therefore, the 'I' consciousness which at first arises in respect of the body
is referred to variously as self-conceit (tarbodham), ego (ahamkara), nescience (avidya), maya, impurity (mala), and individual
soul (jiva).  Can we remain without inquiring into this?  Is it not for our redemption through inquiry that all the scriptures declare
that the destruction of the self conceit is release (mukti)?   Therefore, making the corpse body remain as corpse, and not even
uttering the word 'I', one should inquire keenly thus: 'Now, what is it that rises as 'I'?  Then, there would shine in the Heart, a
kind of wordless illumination of the form 'I'-'I'.  That is, there would shine of its own accord of the pure consciousness which is
unlimited and one, the limited and the many thoughts having disappeared. If one remains quiescent without abandoning that
(experience), the ego, the individual sense, of the form 'I am the body' will be totally destroyed, and at the end the final thought
viz., the 'I' form also will be quenched like the fire that burns camphor.  (i.e without leaving any sediment).  The great sages and
scriptures declare that this alone is release.

Vichara Sangraham - Sri Bhagavan to Gambhiram Seshayyar. Tr. T.M.P.  Mahadevan.)

Arunachala Siva.                   

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #438 on: August 24, 2013, 02:39:20 PM »

Devotee: If the entire universe is of the form of mind, then does it not follow that the universe is an illusion?  If that be
the case, why is the creation of the universe is mentioned in the Vedas?

Maharshi: There is no doubt whatsoever that the universe is the merest illusion.  The principal purport of the Vedas is to
make known that the true Brahman, after showing the apparent universe to be false.  It is for this purpose, that the Vedas
admit the creation of the world and not for any other reason.  Moreover, for the less qualified persons, creation is taught,
that is the phased evolution of prakriti (primal nature), mahat-tattva (the great intellect), tanmatas (the subtle essences,
bhutas (the gross elements), the world, the body, etc., from Brahman.  While for the more qualified, simultaneous creation
is taught, that is, that this world arose like a dream on account of one's own thoughts induced by the defect of not knowing
oneself as the Self.  Thus, from the fact that the creation of he world has been described in different ways it is clear that the
purport of the Vedas rests only in teaching the true nature of Brahman after showing somehow or other, the illusory nature
of the universe. 

That the world is illusory, everyone can directly know in the state of realization which is in the form of experience of one's
bliss-nature.

(Sri Bhagavan to Gambhiram Seshayyar - Tr. T.M.P. Mahadevan.)

Arunachala Siva.

             

Jewell

  • Hero Member
  • *****
  • Posts: 6082
  • Love,always love and only love
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #439 on: August 24, 2013, 08:18:18 PM »

Self, which is one’s own true nature, is the substratum of all happiness in this and in other
worlds. Therefore, to be firmly established in Self, unshaken by thoughts concerning the
various other paths [Karmas, Yogas etc.,] which will lead only to the pleasures of this and of
other worlds, is the fruit of this work.

Guru Vachaka Kovai
« Last Edit: August 24, 2013, 08:28:00 PM by Jewell »

Jewell

  • Hero Member
  • *****
  • Posts: 6082
  • Love,always love and only love
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #440 on: August 24, 2013, 08:27:23 PM »

Fear not on seeing this empty world, which appears as a dream in the sleep of Selfforgetfulness.
This imaginary and bondage-causing world-picture, [projected on the background] of the dark, dense mind,
will not stand in the light of Supreme Knowledge, SatChit-Ananda.

O aspirants who hide yourselves away fearing this world, nothing such as a world exists!
Fearing this false world which appears to exist, is like fearing the false snake which appears in
a rope.

Guru Vachaka Kovai

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #441 on: August 25, 2013, 01:18:11 PM »
Devotee:  What is the real purpose of sannyasa (renunciation)?

Maharshi:  Sannyasa is only the renunciation of the 'I' thought, and not the rejection of the external objects.  He who
has renounced (the 'I' thought) thus,  remains the same whether he is alone or in the midst of the extensive samsara
(empirical world).  Just as when the mind is concentrated on some object, it does not observe other things, even though
they may be proximate, so also the sage may perform any number of empirical acts, in reality he performs nothing,
because he makes the mind rest in the Self, without letting the 'I' thought arise.  Even as in dream, one appears to fall
head downwards, while in reality, one is unmoving, so also the ignorant person, i.e. the person for whom the 'I' thought
has not ceased, although he remains alone in constant meditation, is in fact, who performs all empirical actions. Thus the
wise ones have said,

Vichara Sangraham.  Sri Bhagavan to Gambhiram Seshayyar.

Arunachala Siva.     

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #442 on: August 25, 2013, 01:26:24 PM »

Devotee:  Although I have listened to the explanation of the characteristics of inquiry in such great detail, my mind has
not gained even a little peace.  What is the reason for all this?

Maharshi:  The reason is the absence of strength or one pointedness of the mind.

Devotee: What is the reason for the absence of mental strength?

Maharshi: The means that make one qualified for inquiry are meditation Yoga, etc., One should gain proficiency in these
through graded practice, and thus secure a stream of mental modes that is natural and helpful.  When the mind that
has in this manner become ripe, listens to the present inquiry, it will at once realize the true nature which is the Self,
and remain in perfect peace, without deviating from that state.  To a mind which has not become ripe, immediate
realization and peace are hard to gain through listening to inquiry.  Yet, if one practices the means for mind control
for some time, peace of mind can be obtained eventually.

Vichara Sangraham.  Sri Bhagavan to Gambhiram Seshayyar. Tr. T.M.P Mahadevan.

Arunachala Siva.       
     

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #443 on: August 26, 2013, 02:05:11 PM »

Q: How is one to think of the Self?

Maharshi:  The Self is self luminous without darkness and light, and is the reality which is self manifest.  Therefore, one should
not think of it as this or as that.  The very thought of thinking will end in bondage.  The purport of meditation on the Self is to
make the mind take the form of the Self.  In the middle of the heart-cave the pure Brahman is directly manifest as the Self
in the form of 'I-I'.  Can there be greater ignorance than to think of it in manifold ways, without knowing it as aforementioned?

Vichara Sangrham - Sri Bhagavan to Gambhiram Seshayyar.

Arunachala Siva.

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #444 on: August 26, 2013, 02:35:23 PM »

Q: If these four - mind, intellect, memory and ego -- are one and the same, why are separate locations mentioned for them?

Maharshi:  It is true that the throat is stated to be the location of the mind, the face or the heart of the intellect, the navel
of the memory, and the heart or sarvanga of the ego.  Though differently stated thus, yet, for the aggregate of these,
that is the mind or internal organ, the location is the heart alone.  This is conclusively declared in the Scriptures.

Vichara Sangraham - Sri Bhagavan to Gambhiram Seshayyar.

Arunachala Siva.

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #445 on: August 27, 2013, 11:25:03 AM »
Vichara Sangraham:

Sri Bhagavan to Gambhiram Seshayyar:

Devotee: Is Self experience possible for the mind, whose nature is constant change?

Maharshi: Since sattva guna (the constituent of prakriti which makes for purity, intelligence, etc.,) is the nature of mind,
and since the mind is pure and undefiled like ether, what is called mind is, in truth, of the nature of Knowledge.  When it
stays in that natural (i.e. pure) state, it has not even the name 'mind'.  It is only the erroneous knowledge which mistakes
one for another that is called mind.  What was (originally) the pure sattva mind, of the nature of pure knowledge, forgets its
knowledge-nature on account of nescience, gets transformed into the world under the influence of tamo guna (i.e the constituent
of prakriti which makes dullness, inertness, etc.,) being under the influence of rajo guna (i.e. constituent part of prakriti which makes
for activity, passions etc., )  imagines 'I am the body' etc., the world is 'real', it acquires the consequent merit and demerit through
attachment, aversion, etc., and, through the residual impressions (vasanas) thereof, attains birth and death.  But the mind,
which has got rid of its defilement (sin) through action without attachment performed in many past lives,  listens to the teachings
of scripture from a true guru, reflects on  its meaning, and meditates, in order to gain the natural state of the mental mode
of the form of the Self, i.e. of the form of 'I am Brahman' which is the result of the continued contemplation of Brahman.
Thus will be removed the mind's transformation into the world in the aspect of tamo guna, and its roving therein  in the aspect
of rajo guna.  When this removal takes place, the mind becomes subtle and unmoving. It is only by the mind that it is impure
and is under the influence of rajas and tamas that Reality (i,e. the Self) which is very subtle and unchanging cannot be experienced;
just as a piece of fine cloth cannot be stitched with a heavy crowbar, or as the details of subtle objects cannot be distinguished
by the light of a lamp that flickers in the wind.  But in the pure mind that has been rendered subtle and unmoving by the meditation
that is described above, the Self-Bliss (i.e. Brahman) will become manifest.  As without mind there cannot be experience, it is
possible for the purified mind that is endowed with the extremely subtle mode (vritti) to experience Self Bliss, by remaining in that
form (i.e. in the form of Brahman).  Then, that one's self is of the nature of Brahman will be clearly experienced.

*****

Arunachala Siva.                   
   
 
   

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #446 on: August 27, 2013, 11:34:41 AM »

Vichara Sangraham:

Devotee: Is the aforesaid Self experience possible, even in the state of empirical existence, for the mind has to perform
functions in accordance with its prarabdha (the past karma which has begun to fructify)?

Maharshi: A brahmin may play various parts in a drama.  Yet the thought that he is a Brahmin does not leave his mind.
Similarly, when one is engaged in various empirical acts there should be firm conviction 'I am the Self', without allowing
the false idea 'I am the body', etc., to rise.  If the mind should stray away from its state, then immediately one should
inquire, 'Oh, Oh, We are not the body etc., Who are we?' and thus one should reinstate the mind in that pure state.
The inquiry Who am I? is the principal means to the removal of all misery and the attainment of the supreme bliss.
When in this manner, the mind becomes quiescent in its own state, Self experience arises, of its own accord, without 
any hindrance.  Thereafter, the sensory pleasures and pains will not affect the mind. All (phenomena) will appear then
without attachment, like a dream.  Never forgetting one's plenary Self experience is real bhakti (devotion), yoga (mind
control), jnana (Knowledge) and all other austerities.  Thus say the Sages.

Sri Bhagavan to Gambhiram Seshayyar.

*****

Arunachala Siva.         

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #447 on: August 28, 2013, 01:08:01 PM »

Vichara Sangraham:

Devotee>  If the jiva is by nature identical with the Self, what is that prevents the Jiva from realizing its true nature?

Maharshi: It is forgetfulness of the jiva's true nature; this is known as the power of veiling.

Devotee: If it is true, that the Jiva ha forogtten itself, how does the 'I'-experience arise for all?

Maharshi: The veil does not completely hide the jiva.  (Ignorance cannot hide the basic 'I', but it hides the specific truth
that the jiva is the Supreme Self.).  It is only hides the Self nature of 'I' and projects the 'I am the body' notion.  But it does
not hide the Self's existence which is 'I' and which is real and eternal.

Sri Bhagavan to Gambhiram Seshayyar.

Arunachala Siva.       

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #448 on: August 29, 2013, 02:16:44 PM »
Vichara Sangraham:

Disciple:  Master!  What is the means to gain the state of eternal bliss, ever devoid of misery?

Maharshi:  Apart from the statement in the Vedas that wherever there is body, there is misery, this is also a direct
experience of all people; therefore, one should inquire into one's true nature, which is ever bodiless, and one should
remain as such.  This is the means to gaining that state.


Sri Bhagavan to Gambhiram Seshayyar.

Arunachala Siva. 

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43530
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #449 on: August 29, 2013, 02:26:01 PM »

Vichara Sangraham:

Devotee: How can it be said that the Heart is no other than Brahman?

Maharshi:  Although, the self enjoys its experiences in the states of waking, dream, and deep sleep, residing respectively
in the eyes, throat, and heart, in reality, however, it never leaves its principal seat, the Heart.  In the heart lotus which is
of the nature of all, in other words, in the mind-ether, the light of that self in the form 'I' shines.  As it shines thus in
everybody, this very self is referred to as the Witness (Sakshi) and the transcendent (turiya literally the fourth).  The 'I'-
less Supreme Brahman which shines in all bodies as interior to the light in the form of 'I' is the Self-ether (or knowledge-
ether); that alone is the Absolute Reality.  This is the super transcendent (turiyatita).  Therefore, it is stated that what is called
the Heart is no other than Brahman.  Moreover, for the reason that Brahman shines in the hearts of all souls as the Self,
the name 'Heart' is given to Brahman.  (see Brahma Gita - 'In the hearts of all individual souls, that which shines is Brahman
and hence is called the Heart.).  The meaning of the word hridayam, when split thus 'hrit',  'ayam', is in fact Brahman.  The
adequate evidence for the fact that Brahman, which shines as the Self, resides in the hearts of all is that people indicate
themselves by pointing to the right of the chest, when saying 'I'.

*****

Arunachala Siva.