Author Topic: Bhagavan Ramana Teachings  (Read 197347 times)

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #495 on: September 04, 2013, 11:20:54 AM »

Vichara Sangraham:

Devotee: What is the purport of teaching that one should meditate, through the "I am He" thought, on the truth, that one
is not different from the self luminous Reality that shines like a flame?

Maharshi: (A): The purport of teaching that one should cultivate the idea that one is not different from the self luminous
Reality, is this: ' In the middle of the eight petaled  Heart Lotus which is the nature of all, and which is referred to as Kailsa,
Vaikunta and Paramapada, there is the Reality which is of the size of the thumb, which is dazzling like lightning and which
shines like a flame. By meditating on it, a person, gains immortality.'     

From this we should know that by such meditation, one avoids the defects of (1) the thought of difference, of the form
'I am different, and that is different,' (2) the meditation on what is limited, (3) the idea  that the real is limited, and
(4) that it is confined to one place.

contd.,

Arunachala Siva.   

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #496 on: September 04, 2013, 04:44:41 PM »


 












"Language is only a medium for communicating one's thoughts to another.
It is called in only after thoughts arise; other thoughts arise after the
'I'-thought rises; the 'I'-thought is the root of all conversation. When
one remains without thinking one understands another by means of
the universal language of silence."
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #497 on: September 05, 2013, 11:34:55 AM »









D.: A young man from Mysore gave a written slip to Sri Bhagavan and waited for an answer. He had asked Sri Bhagavan to say where other Mahatmas could be found whom he might approach for guidance. He confessed that he had left his home without informing his elders  in order that he might seek God through Mahatmas. True, he knew nothing of God or of search for Him. Therefore he desired to see Mahatmas.

Sri Bhagavan simply returned the note saying: I must answer any and every question. Unless I do so I am not great. The boy tore away the slip and wrote another, which said, “You are kind to squirrels and hares. You fondle them when they struggle to run away from you. Yet  you are indifferent to human beings. For instance, I have left my home and am waiting here for a fortnight. I have had no food some days. I  am struggling. Still you do not care for me.”

M.: Look here. I am not endowed with television. God has not bestowed that gift on me. What shall I do? How can I answer your questions? People call me Maharshi and treat me like this. But I do not see myself as a Maharshi. On the other hand everyone is a Maharshi  to me. It is good that you in this early age are attempting to seek God. Concentrate on Him. Do your work without desiring the fruits thereof. That is all that you should do.

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

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #498 on: September 05, 2013, 11:54:23 AM »


   
















Bhagavan, you have given a home for this body. Will you please
give me an eternal home for my soul also? It is only for this that
I have come here severing all ties with family and worldly affairs.
Bhagavan, still walking, turned to him after a little time and said,
Cohen, your firm conviction brought you here. Where is the room
for doubt?
(Human Gospel)

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

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #499 on: September 05, 2013, 11:56:13 AM »
When Bhagavan passed by his hut that afternoon, he asked Cohen whether he had eaten his lunch - something he had never done before. Cohen replied that he had eaten just a little rice and vegetable. To which Bhagavan replied, Rice and vegetable? That is very good. When I was in Virupaksha cave, for days there would not be any food. On some days somebody would bring some rice. I would add water to the cooked rice and then eat it without salt. You have got rice, vegetables, salt, and yogurt on top of it. Cohen told me, After that day, not even once was I distracted by any thought of food. He added, That is the advantage when you stay with the Master. Every defect is rooted out once and for all. Living with a master is itself a spiritual sadhana. (Human Gospel)
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #500 on: September 05, 2013, 01:59:19 PM »
Vichara Sangraham:

continues....

(B) The purport of teaching that one should meditate with the 'I am He' thought is this:  sahaham: soham; sah the
Supreme Self, aham the Self that is manifest as 'I'.  The jiva which which is the Sivalinga resides in the heart lotus
which is its seat situated in the body which is the city of Brahman.  The mind which is the nature of egoism, goes
outward identifying itself with the body etc., Now the mind should should be resolved in the heart, i.e. the I-sense
that is placed in the body etc., remaining undisturbed, in the state of the Self-nature becomes manifest in a subtle
manner as 'I-I'; that self nature is all and yet none, and is manifest as the Supreme Self everywhere without the
distinction of inner and outer; that shines like a flame, as was stated above, signifying the truth, 'I am Brahman'.  If,
without meditating that as being identical with oneself, one imagines it to be different, ignorance will not leave.  Hence
the identity-meditation is prescribed.

contd.,

Arunachala Siva.           

Jewell

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Re: Bhagavan Ramana Teachings
« Reply #501 on: September 05, 2013, 03:01:13 PM »

Long live the mantra ‘Namo Ramanaya’,
for the benefit [of all living beings].
Long live the fragrant lotus feet of the True One,
who releases us from [our ignorance]!

Long live [the mantra] Nama Sivaya! Long live the feet of the Master!
Long live the feet that never, even for an eye’s blink, leave my heart!

Ramana Puranam

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #502 on: September 06, 2013, 11:17:45 AM »
Vichara Sangraham:

If one meditates for a long time, without disturbance, on the Self ceaselessly, with the 'I am He' thought which is the
technique of reflection on the Self, the darkness of ignorance which in the heart and all the impediments which are but
the effects of ignorance, will be removed, and the plenary wisdom will be gained.

Thus, realizing the Reality in the heart-cave, which is in the city (of Brahman) viz., the body, is the same as realizing the
all-perfect God.

In the city of nine gates, which is the body, the wise one resides at ease.  (Srimad Bhagavad Gita)

The body is the temple; Jiva is God (Siva). If one worships Him with the 'I am He' thought, one will gain release.

The body which consists of the five sheaths is the cave, the Supreme that resides there is the Lord of the Cave.  Thus the
scriptures declare. 

Since the Self is the Reality of all the gods, the meditation on the Self which is oneself is of the greatest of all meditation.
All other meditations are included in this.  It is for gaining this that the other meditations are prescribed. So, if this is gained,
the others are not necessary.  Knowing one's Self is knowing God. Without knowing one's Self that meditates, imagining
that there is a deity which is different and meditating on it, is compared by the great ones to act of measuring with one's
foot one's own shadow and to search for a trivial conch after throwing away a priceless gem that is already in one's
possession.

contd.,

Arunachala Siva.         

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #503 on: September 06, 2013, 12:02:40 PM »
T.K. Sundaresa Iyer - At the Feet of Bhagavan:

What does the Guru say?

We approach the Guru in the restlessness of our mind and find no satisfaction in anything done or achieved.  He gives
us His benign look of Grace; in that one look is the real touch of Grace.  His proximity is the harbor of Peace, in Him you find
your haven of safety.  He is the healer of all sores in you.  You seem to be melted and lost in Him.  You are now still. The
Guru says, 'Be still and Know I am God'.  This knowing is the understanding of the absolute and relative values of Life.

Understanding what?  It is the distinctive knowledge  (the vijnana) of the eternal unchanging  Truth of your Self. In the
background of this eternal and unchanging Truth, the changeful and varying states of your doership move about and cloud
your understanding of the Real Truth of your Being.

To put this more clearly, in the words of Sri Bhagavan, 'You are the Self.'  Now no one will deny he is the Self, the eternal
changeless basis of himself.  This Self is Pure Being, conscious of Itself.  It is Pure Bliss, in the sense that in Itself is not
touched or affected by the pleasures and pains of your varying states.  Know to fix yourself as this Self, and to abide as such,
unmoved by the fluctuating feelings of pain and pleasure, which pass and re pass before you, unaffected by the Self.

contd.,

Arunachala Siva.         

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #504 on: September 06, 2013, 05:50:01 PM »
Bhati blooms only on attainment

One day a lady who was well versed in classical music and who was also proficient in playing the Veena , came up with a question to Bhagavan. “Bhagavan is it possible to attain liberation through music alone or would other spiritual practices be required,?" the lady asked. Bhagavan remained silent as if to reveal the stillness of the Atman where no music can penetrate. The lady, unable to understand Bhagavan's silence further queried, “Did not Saint Thyagaraja and other saints attain moksha by singing the praises of God?" A smile broke forth from Bhagavan. He said, “Thyagaraja and the others did not attain Moksha through their songs but from the ecstasy that sprang forth from within as a result of their realisation of the ultimate. Their songs were just an expression of their blissful state. This was the reason why their music stood the test of time. This is what is called as 'Nadopanishad!"

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

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #505 on: September 06, 2013, 06:47:42 PM »

I am free from sorrow,attachment, malice and fear. For I am other than the mind. 'He is without breath, and without mind,
pure, higher than the high, and imperishable'.

*

As the sun appears after the destruction of darkness by dawn, so Atman, appears after the destruction of ignorance by
Knowledge.

*

Though Atman is an ever present reality, yet because of ignorance It is unrealized.  On the destruction of ignorance, Atman
is realized.  It is like the case of the ornament on one's neck. 

*

Brahman appears to be a Jiva through ignorance, as the stump of a tree appears to be a man.  This jivahood is destroyed
when the real nature of the Jiva is realized.

*

The knowledge produced by the realization of the true nature of Reality, destroys ignorance by notions of 'I' and 'mine' as the
sun, the mistake regarding one's direction. 

Arunachala Siva.

       

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #506 on: September 07, 2013, 11:41:02 AM »
T.K. Sundaresa Iyer - At the Feet of Bhagavan:

What does the Guru say?

continues....

There must be no clouded vision of yourself.  Whatever the nature of your doership and enjoyership, painful or pleasurable
you are always tranquil in the firmness of your real Being, as realized by the distinctive knowledge (vijnana) of yourself.
This is the surest way to Peace, as taught by the Upanishads and by Bhagavan Sri Ramana.

Now you have been told about the constant part of yourself, and you also have to be told about the variable quantity in
you.  It is the mind.  This is responsible for all your moods and states of being, their activities , painful and pleasurable.
Its nature is to identify itself with the body and induce it  to activities, leading to pleasure or pain.  This is due to its rajasic
and tamasic nature.

Though these qualities of the mind not only identifies itself with the gross body, but it also veils and hides the constant
part of yourself, the Atman, the real Self.

But there is also a saving grace about the mind. Apart from its rajasic and tamasic nature, there is in it a Sattvic aspect.
The wise try ever to enhance this sattvic aspect through all activities dedicated to God.  You can learn how to improve
this aspect of the mind through study of the Srimad Bhagavad Gita.  This sattvic aspect should also be so developed
as to first control the rajasic and tamasic qualities and later to annihilate them, so that the sattvic quality come to be
100 percent of the mind.  In this state of the mind can be used as an instrument to get understanding (vijanana) of the
constant quantum of your Being -- the Sat Chit Anandam or Being Consciousness and Bliss.

contd.,

Arunachala Siva.                       

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #507 on: September 07, 2013, 02:06:06 PM »

Vichara Sangraham:

Devotee: What is that which is called the inner worship or worship of attributeless?

Maharshi: In texts such as the Ribhu Gita, the worship of the attributeless has been elaborately explained (as separate discipline).
Yet, all disciplines such as sacrifice, charity, austerity, observance of vows, japa, yoga, puja, are in effect, modes of meditation
of the form 'I am Brahman'.  So, in all the modes of disciplines, one should see to it, that one does not stray from the thought
'I am Brahman'.  This is the purport of the worship of the attributeless.

*****

Arunachala Siva.       

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #508 on: September 08, 2013, 02:16:27 PM »
T.V. Sundaresa Iyer - At the Feet of Bhagavan:

continues...

This understanding can be had by separating the mind from the gross body, to which it has been so long outwardly projecting,
and taking it inwards towards the Self, your constant Being.  When the mind is so trained as to be more and more in contact
with the Self, then there arises perfect understanding and abiding in the Real.

You are really free yourself; the clouds do not really affect you. Yet you are also outwardly active, according to the latencies
of the past karma in you, which work out according to the law of karma.  The potter has given up his hold on the wheel; yes,
but the wheel still moves on owing the momentum still left in it.

In the same way, you move, and yet you are unaffected, no longer clinging to the action.  You do; yet you feel you are no more
the doer.  You enjoy or suffer; yet you feel you are no more the one who suffers or enjoys.  You are a mere witness of all
things in your varying states; waking, dreaming and sleeping. You are you or I am I, or the Self is the Self.  And these states
pass and re-pass.  This is the state of real knowledge (Jnana) or real devotion (Bhakti).  This is the message of the Gita.
This is equally the message of our benign Guru, Sri Ramana Maharshi.

Let us heed it and in our desperate need take full courage. May Sri Gurudeva so bless us that we abide as the Self, and so
have done with the egotistic 'I' and its endless round of coming and going.  Lokamanya Tilak declared:  'Swaraj is my birthright,
and I shall have it.'  So too Gurudeva declares, 'Pure Knowledge is your Birthright and you shall have it.'

*****

Arunachala Siva.   

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #509 on: September 08, 2013, 02:29:19 PM »
Vichara Sangraham:

Devotee:  What are the eight limbs of knowledge (Jnana ashtanga)?

Maharshi:  The eight limbs are those which have been already mentioned, viz., yama, niyama, etc., but differently defined:

1. Yama: This is controlling the aggregate of sense organs, realizing the defects that are present in the world consisting
of the body etc.,

2. Niyama: This is maintaining a stream of mental modes that relate to the Self and rejecting the contrary modes.  In other
words, it means love that arises uninterruptedly for the Supreme Self.

3. Aasana:  That which the help of which constant meditation on Brahman is made possible with ease is Aasana.

4. Pranayama:  Rechaka (exhalation) is removing the two unreal aspects of name and form from the objects constituting
the world, the body etc., Puraka (inhalation) is grasping the three real aspects, existence, consciousness and bliss,
which are constant in those objects, and Kumbhaka is retaining those aspects thus grasped.

5. Pratyahara:  This is preventing name and form which have been removed from re-entering he mind.

6. Dharana:  This is making the mind stay in the heart, without straying outward, and realizing that one is the Self itself
which is Existence-Consciousness-Bliss.

7. Dharana:  This is meditation of the form 'I am only Pure Consciousness.'  That is, after leaving aside the body which consists
of five sheaths, one inquires, 'Who  am I?'  and as a result of that, one stays as 'I' which shines as the Self.

8. Samadhi:  When the 'I'-manifestation also ceases, there is (subtle) direct experience.  This is Samadhi.

For pranayama etc., detailed here, the disciplines such as Aasana etc., mentioned in connection with Yoga are not necessary.
The limbs of knowledge may be practiced at all places and at all times. 

*****

Arunachala Siva.