Author Topic: Bhagavan Ramana Teachings  (Read 202374 times)

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43902
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #525 on: September 13, 2013, 10:02:18 AM »
Vichara Sangraham:


Devotee: Even though the heart and the Brahmarandhara alone are the loci fit for meditation, could one meditate, if
necessary, on the six mystic centers (adharas)?

Maharshi:  The six mystic centers, etc., which are said to be loci of meditation, are but products of imagination.  All these
are meant for beginners in Yoga.  With reference to meditations on the six centers, the Siva Yogins says, 'God who is
of the nature of on dual plenary, Consciousness-Self , manifests, sustains and resolves us all.  It is a great sin to spoil
that Reality by superimposing on it  various names and forms such as Ganapati, Brahma, Vishnu, Rudra, Maheswara and
Sadasiva.', and the Vedantins declare, 'All those are but imaginations of the mind.'  Therefore, if one knows one's Self which
is of the nature of consciousness that knows everything, one knows everything.  The great one have also said, 'When that
One is is known as it is in Itself, all that has not been known becomes known.'  If we are endowed with various thoughts
meditate on God that is the Self, we would get rid of the plurality of thoughts by that one thought; and even that one
thought would vanish.  This is what is meant by saying that knowing one's Self is knowing God.  This knowledge is Release.

****
(Excerpts from Vichara Sangraham - completed)

Arunachala Siva.                     


Subramanian.R

  • Hero Member
  • *****
  • Posts: 43902
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #526 on: September 14, 2013, 10:27:55 AM »
T.K. Sundaresa Iyer - At the Feet of Bhagavan:

Who am I?

I am the Self (Atman).  I am Being-Consciousness.  Being is my nature.  I am the Self aware Witness-Consciousness.  I have
no identity with the three states -- waking, dream, and deep sleep.  They pass and re-pass in my presence.  I am the Knower
of Reality.  I have my identity with the Divine.

Being unattached to any fluctuations of the life-force and the mind, I have neither joys nor sorrows.  These pertain to the states
of waking and dream, which are the mental modes of the individual soul.  In the waking state, he is known as the Viswa. In the
dreaming state he is known as the radiant, Taijasa.  In the sleeping state he is known as the wise, Prajna.  I am the Knower
of Reality.

These three states are really non existent,  they function only as the result of the latent tendencies (vasanas) of the mind.  And
even while they function and screen my real identity, I am the Self.

I am the Present ever present, so I am not newly discovered or obtained, only I have no delusion about myself.  I am unborn
(aja), so death does not mean loss of body, whether gross, subtle or causal.  To me death means only identifying the self with
the non-Self.  This is the intoxication (Pramada) and this intoxication is Death.  So has Sri Maharshi taught.

The discrimination which removes this intoxication (pramada) is Immortality.  This Immortality  is not obtained after prolonged
penance and at some distant point of time. It is obtained HERE AND NOW.  As a result of this discrimination, I steady myself to
inquire who I am.  After this inquiry, as instructed by the Benign Guru, I find the 'I' to be the real substratum, the Self, ever aware.
All this inquiry is only on the path, for the Final Goal is the supreme Wholeness, into which there is nothing to inquire.

I am the Final Goal of the path.  The Reality that I AM appears to be hidden by confusion and a veil.  But by the Grace of the Guru,
I being fixed firmly in my own reality, the veils have fallen away, both inside and out.  So I am the One indivisible, the Turiya (Fourth
State). Yet though it is termed the 'fourth' with reference to the changing three states, yet this 'fourth' is the substratum and
and the primal state of Being. When this fourth is in contact with the Guru's real nature, then is established Being, and then is
the One Whole.

I am the Heart (hrdaya), the one eternal 'I-I'.


****

Arunachala Siva.     
         

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43902
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #527 on: September 15, 2013, 11:15:21 AM »
At the Feet of Bhagavan - T.K. Sundaresa Iyer:

The Knower and the Magician:

People who visited Bhagavan used to discuss with Him several aspects of spiritual life and also the attainment of psychic and
magical powers, (siddhis).  Bhagavan used to say that we are all siddhas, because it is only after very great efforts and penances
that we achieved this bodily existence.  The purpose of this wonderful attainment is to achieve the greatest of all attainments -
the Pure Existence-Knowledge-Bliss.  But if we use the embodiment only to gain psychic powers, we only put on more fetters -
golden chains for iron ones.  All the same, fetters are fetters, and to remove those gold you have to requisition the service of the
supreme fetter breaker, namely one who has attained nirvana.     

In the view of the knower (Jnani), these powers are not more real than those gained in a dream.  Suppose a beggar has a
dream that he is a king ruling some kingdom.  So long as the dream lasts, he has the pleasure and satisfaction of being a
king, but the moment he wakes up he has to pick up his begging bowl again to appease his hunger.  So too, these powers
satisfy only so long as they pertain to the existence of the inner nature.  But when that is found to be non existent, then will
come the rude shock of finding these powers as essentially fake.

contd.,

Arunachala Siva. 

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43902
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #528 on: September 16, 2013, 11:23:08 AM »
T.K. Suindaresa Iyer - At the Feet of Bhagavan:

The Knower and the Magician:

continues....

To illustrate this principle, Bhagavan used to quote the story in the Prabhulinga Leela of a great Siddha named Goraknath.
After very great efforts of various kinds, this man had so perfected his physical body, that it would not die even for a thousand
years.  He put his body to various tests, and it stood them well.  In high glee, at the success of his bodily perfection he invited
all great souls and the yogis, to cut his body with a sword.  When they subjected his body to this test, it could never be cut or
pierced  by the sword, but it emanated such a loud metallic clang that its resonance lasted for several minutes, as in the case
of temple bells. The Siddha was so contented at having overcome the fear of death, that it never occurred to him that his     
embodied state still come to an end some day or other. 

While he was feeling supremely happy in his foolish paradise, he heard of a great Jnani, Allamma Prabhu, to whom people
were flocking day in and day out in large numbers, to sit at his feet and imbibe the bliss of his Being, and to benefit from the
Truth of his spoken words.  Needless to say, this Jnani was in fact Lord Sankara Himself incarnate in that form to help mankind.
He explained to all who came to Him that all our bodily experiences are false; being based on the non existent separateness
of individuals; also that unless the 'Self be realized as the Witness-Light before whom the three states of waking, dream and
sleep pass and re-pass, one cannot remain unaffected by the experiences of mind-stuff, pleasant and painful and that the
Fourth State is the permanent aspect of Being, experienced in and as the Center (akasa) of the Heart.  This State is one
indivisible whole in all beings, on realizing which all sense of opposites and triplicities vanish. In brief, His teaching was that
you are the Absolute Reality, the One unique witness of all -- indeed, rather, that very 'all' does not exists, for the word
implies something outside itself as a non existent duality, whereas there is only the One Consciousness Being Awareness,
which you are. To be That is the only real Bliss.

Now our great Siddha resorted to this Jnani's presence out of idle curiosity to see what kind of man He was, and if possible
to arrogantly challenge Him and scoff at His teaching,

contd.,

Arunachala Siva.                                       

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43902
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #529 on: September 17, 2013, 10:49:48 AM »
T.K. Sundaresa Iyer - At the Feet of Bhagavan:

The Knower and the Magician:

continues... 

He was surprised to find that the Jnani was a poor specimen of bodily health, a mere skeleton of skin and bone. He accosted
him in not very venerable terms, saying, 'They say you are a great Jnani who has overcome the fear of death.  But what a miserable
sort of body you live in !  Do you think that with this body you can have overcome the fear of death?  Look at me!  I am sure that
I have so perfected my body that it can never be killed.  Here is a sword; try it on this body, and you will see for yourself the
nature of attainment !

The Jnani requested to be excused from making such a hazardous experiment. But when Gorakhnath persisted in his request,
He took up the sword  and struck it against his body.  Of course, the metallic sound came out and echoed for a while.  IN all
seeming humility, Allamma Prabhu pretended to be greatly impressed by the man's attainment.  Said He: It is indeed a great power
you have attained. All the glory to you !  But now I have granted your request to test your body, you must grant my request
to subject my body to the same experiment. Please take the sword and kill me with it.

The Siddha was afraid to do this.  He said that the Jnani would die.  But the Jnani said, 'It will not matter if I die for I shall not
hold you responsible.' So the man took up the sword and struck at the Jnani's body. To his great surprise, the sword passed
straight through the body without affecting it in any way, as it is swished through open space.  Gorakhnath found that he could
pass it from left to right, from right to left, to and fro and yet Allamma Prabhu was in no way affected by it.  It was as though
the sword were passing through empty air !

This gave him a rude shock indeed.  He said to Allamma, 'What is it that I have achieved after all? I have only baked the pot,
while you have the core of the deathless Being.  Great Guru, pray take me as your disciple, and teach me how to know the
Immortal Self.   Saying this the Siddha fell prostrate at the feet of the Jnani, who accepted him as his disciple and taught him
the Knowledge beyond knowledge and ignorance.

Now this story was a wonderful illustration of the real state of Bhagavan's imperishable Being, and all who loved Truth enjoyed
it and were enlightened about the state everlasting.

****

Arunachala Siva.                     

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43902
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #530 on: September 19, 2013, 10:48:17 AM »
Silent Power:  Swami Madhavananda:

On one occasion, probably in 1939, Sri P.M.N. Swamy, a staunch devotee of Bhagavan and secretary of Sri Ramana
Satchidanada Mandali, Matunga, went to the Asramam at Tiruvannamalai to have darshan of Bhagavan and stayed
for the day there with his wife and nine month old child, Ramanan.

They had their breakfast in the common dining hall in the morning.  After finishing they went to wash their hands at the
tap outside, leaving child in the Hall.  By this time, Ramanan crawled away somewhere and could not be seen.  By this
time Ramanan crawled away somewhere and could not be seen.  The perturbed father called out to the child as,
'Ramana, Ramana'.

Bhagavan, who was then passing on His way to the meditation hall immediately responded to the call and the child
also was found near the well in the Asramam compound.  The response from Bhagavan naturally created a little puzzle
in Sri P.M.N. Swamy's mind because he thought that the call 'Ramana, Ramana' intended for his child might have been
wrongly interpreted by Bhagavan.

Bhagavan was quick to read Sri Swamy's mind and told him: 'Why do you feel puzzled when I responded to the call?
Is there any difference between this Ramana (meaning Himself) and that Ramana (meaning the child)?'

The Self remains with all beings.

****

Arunachala Siva.               

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43902
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #531 on: September 21, 2013, 05:10:17 PM »

Sri Bhagavan has said:


What are sins? Why, for example, does a man drink too much? Because he hates the idea of being bound – bound by the incapacity to drink as much as he wishes. He is striving after liberty in every sin he commits. This striving after liberty is the first instinctive action of God in a man’s mind.

Arunachala Siva.

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43902
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #532 on: September 21, 2013, 07:39:54 PM »
Sri Bhagavan has said to a foreigner:



The realization of truth is the same for both Indians and Europeans. Admittedly the way to it may be harder for those who are engrossed in worldly life, but even then one can and must conquer.


Arunachala Siva.

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43902
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #533 on: September 22, 2013, 10:22:43 AM »
T.K. Sundaresa Iyer - At the Feet of Bhagavan:

THOUGHT TRAVELS TOO.

Mr. and Mrs. S. were visitors from Peru (South America) to the Asramam.  They had heard of the Maharshi and His greatness,
of how He was accepted by Arunachala, and how He and Arunachala are One.  To the couple, Sri Maharshi's presence on the
earth seemed the second coming of the Christ Himself, so they had longed for years to meet this God-Man once in their lives.

They were too poor to find the money for their passage to India.  But in their burning desire to see the God-Man in flesh and blood,
they laid by each week a few coins out of their small wages, and in a few years, they had enough money to become deck passengers
without the pleasant luxury of the higher classes on the ship. So they sailed for several months, and at last reached India and
Tiruvannamalai.

The couple narrated all their story to Bhagavan, all the privations they had undergone to have a look at  Sri Bhagavan.  Bhagavan
was all kindness to them.  He heard their story with great concern, and then remarked: 'You need not have taken all this trouble.
You could well have thought of me from where you were, and so could have had all the consolation of a personal visit.'

This remark of Sri Bhagavan they could not understand easily, nor did it give them any consolation as they sat at His feet like Mary.
Sri Maharshi did not want to disturb their pleasure in being in His immediate vicinity, and so He left them at that.

Later in the evening, Sri Maharshi was inquiring about their day to day life, and incidentally their talk turned to Peru.  The couple
began picturing the landscape of Peru and were describing the sea-coast and the beach of their own town.  Just then Maharshi
remarked: 'Is not the beach of your town paved with marble slabs, and are not coconut palms planted in between?  Are there not
marble benches in rows facing the sea there and did you not often sit on the fifth of those with your wife?'

This remark of Sri Maharshi created great astonishment in the couple.  How could Maharshi, who had never gone out of
Tiruvannamalai, know so intimately such minute details about their own place? 

Sri Maharshi only smiled and remarked: 'It does not matter how I can tell. Enough if you know that in the Self there is no
Space-Time.'

This confirmed in the minds of the couple Sri Maharshi's original statement that they could well have thought of Him even
at their own home and so obtained His blessings.

***

Arunachala Siva.                           

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43902
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #534 on: September 23, 2013, 11:38:05 AM »


T.K. Sundaresa Iyer:  At the Feet of Bhagavan:

About the year 1948. the Asramam received a letter from His Holiness Sri Sankaracharya of Puri (Govardhana Math),
expressing his desire to pay a visit to Bhagavan and to get certain doubts cleared.   Incidentally, the letter categorically
mentioned the doubts and asked that they might be solved in reply letter.  The Chief of these referred to certain Agamic
texts: "Hara Gauri Samyogat....avacchayah yogaha" and the Teacher asked what this 'avacchayah yogaha' is.

I placed this letter at the feet of Bhagavan, and asked what answer should be sent to him.  Bhagavan simply laughed and
said that the questioner knew it all himself and need no fresh light, but that he would know it better if he came in person.

A reply was sent accordingly on these lines.

After some days, the Acharya visited the Asramam. Bhagavan gave instructions for him to be received and attended to with
all the care and respect for his exalted position.  The Asramites spared no pains in arranging his reception and accommodation.

Sri Bhagavan was seated in the Golden Jubilee Hall on the granite sofa.  And eager spectators had gathered in their hundreds.
Quite near to Bhagavan's sofa, a small dais was arranged with a deer's skin for the Pontiff to sit on, and then he was escorted
to the presence of Bhagavan.

On coming before the Maharshi, the Teacher greeted Him with his staff as is the custom of sannyasins, and was shown the
seat arranged for him.  He was surprised that so prominent a seat has been allotted.  He asked the dais to be removed,
spread the deer's skin on the ground and sat.

After a little preliminary talk, the Teacher repeated the main question of his letter and asked Bhagavan to enlighten him on the
meaning of the phrase.  Bhagavan gave him look of Grace and was silent, and the Teacher was all receptive.  No words were
exchanged between them.  Thus over half an hour passed.

Then Bhagavvan smiled and remarked: 'What is there to explain?  You know it already.  This text represents only the very
essence of Divine Knowledge -- when Nature unites with the Person, then the visible becomes all shadows.  It is as meaningful
as pictures on the cinema screen, and then will be experienced the state of All Self as seen.... The One Being Consciousness which
projects this all out of Itself, sustains and then withdraws again into Itself.  Having swallowed all the shadows of the world, Itself
dances as the Ocean of Bliss, the Reality or Substratum of all that is, was and shall be. And then It is I-I.'

The Teacher seemed to have received the new Light and Life.  He was all joy.  He said that in all his wandering through the
country, he had tried to be enlightened upon this mystery; but it was only here that he got the secret and truth of Light as
explained in the texts of Vedanta.

So overwhelmed with joy, was he, that he repeated his visit to Bhagavan when Matrubhuteswara Shrine was consecrated,
and he personally supervised all rituals in the Yagasala and saw to it that everything went off alright.

*****

Arunachala Siva.                   

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43902
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #535 on: September 23, 2013, 05:11:50 PM »
Conscious Immortality: Paul Brunton:

Q: What is renunciation?

Maharshi: Giving up the ego.

Q: Is it not giving up the possessions?

Maharshi: The possessor too.

(This has also appeared in Talks No, 164.)

Of the 62% of Brunton's notes that correspond to the material from Talks.  Of the 62% of notes, 67% of them
matches that text (Talks)  word-by-word.

Arunachala Siva.       

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43902
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #536 on: September 24, 2013, 10:50:19 AM »
Silent Power - Anonymous:

When in ancient days even Sri Dakshinamurti, the Adi Guru, guru of all gurus was able to reveal the truth of that one Self
only through silence, the speechless speech, who else can reveal it through speech?

In this connection, Sri Bhagavan once told the following story to Sri Muruganar.  When the four aged Sanakadi Rishis first
saw the sixteen year old Sri Dakshinamurti sitting under the banyan tree, they were at once attracted by him, understanding
him to be the real Sadguru.

They approached him, did three pradakshinas around him, prostrated before him, sat at his feet and began to ask very shrewd
and pertinent questions about the nature of Reality and the means of attaining it.  Because of the great compassion, and
fatherly love (vatsalya) which he felt for his aged disciples, the young Sri Dakshinamurti was overjoyed by their earnestness,
wisdom and maturity, and hence he gave apt replies to each of their questions. 

As he answered each consecutive question, further doubts rose in their minds and still they asked further questions.  Thus they
continued to question Sri Dakshirnamurti for one whole year, and he continued to clear their doubts through his compassionate
answers. 

Finally, however, Sri Dakshinamurti understood that if he gave more answers to their questions more doubts would arise in
their minds and hence there would be no end to their ignorance (ajnana).  Therefore, suppressing even the feeling of compassion
and fatherly love which was welling up within him, he merged himself into the supreme silence.  Because of their great maturity
(which had ripened to perfection through their year long association with the Sadguru), as soon as Sri Dakshinamurti thus merged
himself, they too were automatically merged within, into silence, the state of Self. 

Wonder-struck on hearing Sri Bhagavan narrating the story in this manner, Sri Muruganar remarked that in no book is it mentioned
that Sri Dakshinamurti ever spoke anything.  "But this is what actually happened" replied Sri Bhagavan. 

From the authoritative way in which Sri Bhagavan thus replied and from the clear and descriptive way in which He had told
the story, Sri Muruganar understood that Sri Bhagavan was none other than Sri Dakshinamurti Himself.

****

Arunachala Siva.             

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43902
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #537 on: September 24, 2013, 06:10:55 PM »
Crumbs from His Table:  Sri Ramananda Swarnagiri:

Control of mind:

Mind alone is the cause of man's bondage and freedom.

                          - Amritabindu Upanishad

Devotee: I have not learnt to control my mind so I intend to seek ekanta vasam in North India and want Sri Bhagavan's Grace.

Bhagavan: You have come all the way to Tiruvannamalai for ekanta vasam, and that in the immediate presence and vicinity of
Ramana Bhagavan, yet you do not appear to have obtained that mental quiet.  You now want to go elsehwere and from there
you will desire to go to some other place.  At this rate there will be no end to your travels.  You do not realize that it is your
mind that drives you in this manner.  Control that first and you will be happy wherever you are.  I do not know if you have
read Swami Vivekananda's lectures.  It is my impression that he has somewhere told the story of a man trying to bury his shadow
and finding that over every sod of earth he put in the grave had dug for it, it only appeared again, so that it could never be
buried.  Such is the case of a person who tries to bury his thoughts.  One must therefore attempt to get at the very bottom
from which the thought springs and root out thought, mind and desire.

Devotee: When I spent an hour or two on the Hill yonder, I sometimes found even better peace than here, which suggests
that a solitary place is after all more conducive to mind control.

Bhagavan: True.  But if you had stayed there for an hour longer, you would have found that place too not giving you the
calm of which you speak.  Control the mind and even Hell will be Heaven to you.  All other talk of solitude, living in a forest etc.,
is a mere prattle.

(Compare: 1. Men are continually seeking retreats for themselves, in the country or  by the sea, or among hills. And thou
thyself are wont to yearn after like that.  Yet all this is the sheerest folly, for it is open to thee every hour to retire into thyself.
(Marcus Aurelius).  2. Run hither and thither, thou will find no rest in humble subjection under the government of a superior.
A fancy for places, and changing residence hath deluded many.  (Imitation of Christ -  Thomas a Kempis.)

Devotee: If solitude and abandonment of home were not required, where was the necessity for  for Sri Bhagavan  to come here
in His seventeenth year?

Bhagavan: If the same force that took this (meaning Himself) here, should take you also out of your home by all means let
it, but there is no use of your deserting your home by an effort of your own. Your duty lies in practice, continuous, practice of
Self Inquiry. 

Devotee: Is it not necessary to seek the company of the wise (the Saints and Sages)?

Bhagavan: Yes. But the best Satsangam is inhering in your Self. It is also the real guhavasam (living in the Cave). Dwelling
in the cave is retiring into your Self.  Association with the wise will certainly help a great deal.

Devotee: I appear to get the same stillness of thought by tracing the root of the mantra which I repeat, as I would put the
Who am I? inquiry.  Is there any harm in my continuing the mantra in the manner or is it essential I should only use Who am I?

Bhagavan: No. You can trace the root of any thought or mantra and continue to do so till you have an answer to your query.

Devotee: What is the effect of japas and mantras?

Bhagavan: Diversion.  The mind is a channel, a swift current of thoughts and  a mantra is a bund or dam put up in the way
of this current to divert the water to where it is needed.

Devotee: Sometime, after the stillness of thought intervened, I used to hear first some sound resembling that which one would
hear if he were in the midst of or near a rolling mill and then, a little later a sound like that of a steam engine whistle.
This way only during meditation when I was at home but here the sound is heard at all times, irrespective of whether I am
before you or walking round the Asramam. (The present experience is that the sound is like that of a humming bee.)

Bhagavan: Ask who hears the sound.  Repeat the question now and then.

****

Arunachala Siva.                   
               

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43902
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #538 on: September 25, 2013, 11:10:50 AM »
T.K. Sundaresa Iyer - At the Feet of Bhagavan:

One morning K. was cutting down the ripe coconuts from the trees while Bhagavan was returning from the cowshed.  Bhagavan
asked K. what rod he was using to pluck the coconuts, whether it has a bamboo bit attached to the end or an iron point.  K.
remarked that it was only an iron sickle.

Bhagavan asked: 'Will not the trees be hurt by the sharp iron?  Would not a rod with a bamboo bit  at the send serve the purpose?'
And Bhagavan did not wait for a reply.

K. went on with his work, nor did he change his instrument, but continued to use the iron sickle every morning. 

A week later, at the same time as on the previous occasion, while K. was cutting down the coconuts from the trees, one
fell on his forehead and struck his nose very painfully.  This news was reported to Bhagavan.

While expressing pity for the man, Bhagavan also remarked: 'Now he will know what it is to be hurt, and also how much his
iron sickle must have heart the uncomplaining trees.'

How like this is of Bhagavan, who finds all nature pulsating with life and light!

****


Arunachala Siva.   
     

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43902
    • View Profile
Re: Bhagavan Ramana Teachings
« Reply #539 on: September 25, 2013, 04:51:37 PM »
Crumbs from His Table - Sri Ramananda Swarnagiri:

Resignation and Renunciation:

Devotee:  I have a good mind to resign from service and remain constantly with Sri Bhagavan.

Bhagavan: Bhagavan is always with you, in you, and you are yourself Bhagavan. To realize this it is neither necessary to
resign you job nor run away from home. Renunciation does not imply apparent divesting of costumes, family ties, home, etc.,
but renunciation of desires, affection and attachment.  There is no need to resign your job, but resign yourself to Him, the
bearer of the burden of all. One who renounces desires etc. actually merges in the world and expands his love to the whole
universe.  Expansion of love and affection would be a far better term for a true devotee of God than renunciation, for one
who renounces the immediate ties actually extends the bonds of affection and love to a wider world beyond the borders of
caste, creed and race.  A Sannyasi, who apparently casts away his clothes and leaves his home does not do so out of aversion
to his immediate relations but because of the expansion of his love to others around him.  When this expansion comes, one does
not feel that one is running away from home, but drops from it like a ripe fruit from a tree; till then it would be folly to leave
one's home or his job.

Devotee: Can everybody see God?

Bhagavan: Yes.

Devotee: Can I see God?

Bhagavan: Yes.

Devotee: Who is my Guide to see God?  Do I not need a guide?

Maharshi: Who was your guide to Ramanasramam?  With whose guidance do you see the world daily?  God is your own
Self beyond body, mind, and intellect. Just as you are able to see the world yourself so also you will be able to see your
Self if you EARNESTLY strive to do so, your Self alone being your guide in that quest also.

*****

Arunachala Siva.