Author Topic: Bhagavan Ramana Teachings  (Read 196664 times)

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #585 on: November 30, 2013, 12:53:35 PM »
Sri Bhagavan's Teachings:



Just as the elephant’s trunk which is otherwise restless, will become steady if it is made to hold an iron chain,
so that the elephant goes its way without reaching out for any other object, so also the ever-restless mind,
which is trained and accustomed to a name or form through meditation or invocation, will steadily hold on to that alone.


Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #586 on: November 30, 2013, 01:11:17 PM »
Upadesa Manjari: Chapter III- Anubhava:

1. Q: What is the light of consciousness?

    B: It is the self luminous existence consciousness which reveals to the seer the world of names and forms both inside
and outside.  The existence of this existence-consciousness can be inferred by the objects illuminated by it.  It does not
become the object of consciousness.

2. Q: What is knowledge (vijnana)?

    B: It is that tranquil state of existence-consciousness which is experienced by the aspirant and which is like the waveless
    ocean or the motionless ether.

3. Q: What is biliss?

    B: It is the experience of joy or peace in the state of vijnana free of all activities and similar to deep sleep.  This is also
called the state of kevala nirvikalpa (remaining with out concepts).

contd.,

Arunachala Siva.   

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #587 on: December 01, 2013, 12:10:54 PM »
Upadesa Manjari - continues....

Anubhava:

4. Q: What is the state beyond Bliss?

    B:  It is the state of unceasing peace of mind which is found in the state of absolute quiescence, jagrat sushupti (lit. sleep
         with awareness),  which resembles inactive deep sleep.  IN this state, in spite of the activity of the body and the senses,
         there is no external awareness, like a child immersed in sleep.  (who is not conscious of the food given to him by his mother).
         A Yogi who is in this state is inactive even while engaged in activity.  This is also called Sahaja Nirvikalpa Samadhi (natural
         state of absorption in oneself without concepts).

5. Q: What is the authority for saying that the entire moving and  unmoving worlds depend upon oneself?

    B:  The Self means the embodied being.  It is only after the energy, which was latent in the state of deep sleep, emerges
         with the idea of 'I' that all objects are experienced.  The Self is present in all perceptions as the perceiver.  There are no
         objects to be seen when the 'I' is absent.  For all these reasons it may undoubtedly be said that everything comes out
          of the Self and goes back to the Self.

contd.,

Arunachala Siva.                     

Balaji

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Re: Bhagavan Ramana Teachings
« Reply #588 on: December 01, 2013, 04:21:37 PM »
To my repeated Prayers , O, my Lord Ramana, Ramana, Ramana, please graciously come and be seated in my Heart, Lord Ramana told me, “from where am I to come? I am there in you (your Heart) already. Just be quiet. You will know me automatically”.

Sri Ramana Jnana Bodham by Sri Muruganar - Part 5, verse 574
Om Namo Bagavathe Sri Ramanaya

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #589 on: December 02, 2013, 12:31:41 PM »
Upadesa Manjari:

Anubhava:

continues....

Q: 6.  As the bodies and the selves animating them are everywhere, actually observed to be innumerable, how can it be said
that the Self is only One?

If the idea 'I am the body' is accepted, the selves are multiple.  The state in which this idea vanishes is the Self, since in that
state, there are no other objects.  It is for this reason that the Self is regarded as the One Only.

7: Q: 7. What is the authority for saying that Brahman can be apprehended by the mind and at the same time it it cannot be
apprehended by the mind?

It cannot be apprehended by the impure mind but can be apprehended by the pure mind. 

continued...

Arunachala Siva, 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #590 on: December 03, 2013, 12:22:36 PM »
Upadesa Manjari:

Anubhava:  continues.....

Q:8: What is pure mind and what is impure mind?

B:     When the indefinable power of Brahman separates itself from Brahman and, in union with the reflection of consciousness
(chidabhasa) assumes various forms, it is called impure mind.  When it becomes free from the reflection of consciousness (abhasa),
through discrimination, it is called pure mind.  Its state of union with the Brahman is its apprehension of Brahman.  The energy
which is accompanied by the reflection of consciousness is called the impure mind and its state of separation from Brahman
is non apprehension of Brahman.

Q: 9: Is it possible to overcome, even while the body exists, the karma (prarabdha) which is said to last till the end of the body?

B:  Yes. If the agent (doer) upon whom the karma depends, namely the ego, which has come into existence between the body
and the Self, merges in its source and loses its form, will the karma which depends upon it alone survive?  Therefore, when there
is no 'I' there is no karma.

Q: 10: As the Self is existence and consciousness, what is the reason for describing it as different from the existent and the non
existent, the sentient and the insentient?

B:  Although the Self is real, as it comprises everything, it does not give room for questions involving duality about its reality,
or unreality.  Therefore it is said to be different from the real and unreal.  Similarly, even though it is consciousness, since there
is nothing for it to know or make itself known to, it is said to be different from the sentient and insentient.

The chapter on Anubhava is concluded.

Arunachala Siva.           

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #591 on: December 04, 2013, 11:37:51 AM »
Upadesa Manjari:

Chapter IV - Arudha - Attainment:

Q: 1:  What is the state of attainment of knowledge?

B:  It is firm and effortless abidance in the Self in which the mind which has become one with the Self does not subsequently
emerge again at any time.  That is, just as everyone usually and naturally has the idea, 'I am not a goat nor a cow nor any
other animal but human', when he thinks of his body, so also when he has the idea 'I am not the principles (tattvas) beginning
with the body and ending with sound (nada) but the Self which is Existence Consciousness and Bliss, the innate self consciousness
(atma prajna), he is said to have attained firm knowledge.

Q: 2:  To which of the seven stages of knowledge (Jnana bhoomikas) does the sage (Jnani) belong?

B: He belongs to the fourth stage. 

(The seven stages of Jnana Bhoomikas are -

1. subhechcha (the desire for enlightenment)
2. vicharana (inquiry)
3. tanumanasa (tenuous mind)
4. sattvapatti - (self realization)
5. asamsakti - (non attachment)
6. padartha bhavana (non perception of objects)
7. turyaga (transcendence)

Those who have attained the last four bhoomikas are called brahmavit, brahmavidvara, brahmvidvariya, and
brahmavid varishta respectively.)

****

Arunachala Siva.         
   

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #592 on: December 05, 2013, 10:17:02 AM »
Upadesa Manjari - Chapter IV:

Arudha - Attainment:

continues...

Q: 3: If that is so why have three more stages superior to it (seven jnana bhoomikas) been distinguished? 

B:      The marks of the stages four to seven are based upon the experiences of the realized person (jivan mukta).  They are
not states of knowledge and release.  So far as the knowledge and release are concerned no distinction is whatever 
is made in these four stages. 

4. Q:  As liberation is common to all, why is the varishta (lit: the most excellent) alone praised exclusively?

B:       So far as the Varishta' s common experience of bliss is concerned he is extolled only because of the special merit
acquired  by him in his previous births which is the cause of it.

contd.,

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #593 on: December 06, 2013, 10:03:05 AM »
Upadesa Manjari:

Chapter IV - ANUBHAVA:

Q: 5:  As there is no one who does not desire to experience constant bliss, what is the reason why all Sages do not attain
the state of Varishta?

B:      It is not to be attained by mere desire or effort.  Karma (prarabdha) is its cause.  As the ego dies along with its cause
even in the fourth stage (Bhoomika), what agent is there beyond that stage to desire anything or to make efforts?  So long
as they make efforts they will not be Sages.  Do the sacred texts which specially mention the Varishta say that the other three
are unenlightened persons?

Q: 6:  As some sacred texts say that the supreme state is that in which the sense organs and the mind are completely destroyed,
how can that state be compatible with the experience of the body and the senses?

B:       If that were so there would not be any difference between that state and the state of deep sleep.  Further, how
can it be said to be the natural state when it exists at one time and not at another?  This happens, as stated before, to some
persons according to their prarabdha karma for some time till death.  It cannot properly be regarded as the final state.  If it could
it would mean that all great souls and the Lord, who were the authors of Vedantic works and the Vedas, were unenlightened
persons. If the Supreme State is that in which neither the senses nor the mind exist and not the state in which they exist,
how can it be perfect state? (paripooram)?  As Karma alone is responsible for the activity or inactivity of the Sages, great
souls have declared the state of Sahaja Nirvikalpa Samadhi alone to be the ultimate state.

contd.,

Arunachala Siva.
     
   
         
   

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #594 on: December 07, 2013, 10:17:30 AM »
Upadesa Manjari - Chapter IV:

continues....

Q: 7:  What is the difference between ordinary sleep and waking sleep (jagrat suhsupti)?

B:       In ordinary sleep, there are not only no thoughts but also Awareness.  In waking sleep there is Awareness alone.  That
is why it is called while sleeping, that is the sleep in which there is Awareness.


Q: 8:  Why is the Self described both as the fourth state (turiya) and beyond the fourth state (turiyatita)?

B:       Turiya means that which is the fourth.  The experiencers (jivas) of the three states of waking,, dreaming and deep
sleep known as Visva, Taijasa, and Prajna, who wander successively in these three states, are not the Self. It is with the
object of making this clear, namely that the 'Self is that which is different from them and which is the Witness of these states,
that is called the fourth (turiya).  When this is known , the three experiencers disappear and the idea that the Self is a Witness,
that is the fourth, also disappears.  That is why the Self is described as beyond fourth - turiyatita.

contd.,

Arunachala Siva.         

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #595 on: December 08, 2013, 10:17:23 AM »
Upadesa Manjari - Chapter IV:

continues...

Q: 9:  What is the benefit derived by the Sage from the sacred books (Srutis)?

B:       The Sage who is the embodiment of the truth mentioned in the scriptures has no use for them.

Q: 10: Is there any connection between the attainment of supernatural powers (siddhis) and liberation (mukti)?

B:       Enlightened inquiry alone leads to liberation.  Supernatural powers are all illusory appearances created by the power
          of Maya (mayashakti).  Self Realization which is permanent is the only true accomplishment (siddhi).   Accomplishments
          which appear and disappear being  the effect of Maya cannot be real.  They are accomplished  with the object of enjoying fame, , 
          pleasures etc., They come unsought to some persons through their karma. Know that the union with Brahman is the real
          aim of all accomplishments.  This is also the state of liberation (aikya mukti) known as (sayujya)

contd.,

Arunachala Siva. 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #596 on: December 09, 2013, 10:18:37 AM »
Upadesa Manjari - Chapter IV:

anubbava:

Q:11.  If this is the nature of liberation, why do some scriptures connect it with the body and say that the individual soul
can attain liberation only when it does not leave the body?

B:        It is only if bondage is real, that liberation and the nature of its experiences have to be considered.  So far as the Self
(Purusha) is concerned it has really no bondage in any of the four states.  As bondage is merely a verbal assumption according
to the emphatic proclamation of the Vedanta system, how can the question of liberation, which depends on the question of bondage,
arise when there is no bondage?  Without knowing this truth, to inquire into the nature of bondage and liberation, is like inquiring
into the non existent color, height of a barren woman's son or the horns of a hare.

Q:  12.  If that is so, do not the description of bondage and release found in the scriptures become irrelevant and untrue?

B:         No, they do not.  On the contrary, the delusion of bondage fabricated by ignorance from time immemorial can be removed         
only by Knowledge.  And for this purpose the term 'liberation' has been usually accepted.  That is all.  The fact that the characteristics
of liberation are described in different ways proves that they are imaginary.

contd.,

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #597 on: December 10, 2013, 12:31:07 PM »
Upadesa Manjari - Chapter IV:

Anubhava:

Q: 13:  If that is so, are not all efforts such as study (lit. sravana), reflection, etc., useless?

B:  No. They are not.  The firm conviction that there is neither bondage nor liberation is the supreme purpose of all efforts.
As this purpose of seeing boldly, through direct experience, that bondage and liberation do not exist, can be achieved except
with the aid of the aforesaid practices, these efforts are useful.

Q: 14: Is there any authority for saying that there is neither bondage nor liberation?

B:        This is decided on the strength of experience and not merely on the strength of the scriptures. 

Q: 15:  If it is experienced, how is it experienced?

B:        Bondage and liberation are mere linguistic terms.  They have no reality of their own.  Therefore they cannot function
of their own accord.  It is necessary to accept the existence of some basic thing of which they are the modifications.  If one
inquires, 'for whom is there bondage and liberation?' it will be seen, 'they are for me'.  If one inquires 'Who am I?' one will
see that there is no such thing as the 'I'. It will then be clear as an amalaka fruit in one's hand that what remains is one's real
being.  As this truth will be naturally and clearly experienced by those who leave aside mere verbal discussions and inquire into
themselves, inwardly, there is no doubt that all realized persons uniformly see neither bondage nor liberation so far as the
true Self is concerned.

contd.,

Arunachala Siva.               

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #598 on: December 11, 2013, 11:50:54 AM »
Upadesa Manjari -

Anubhava - continues...

Q: 16:  If truly there is neither bondage nor liberation what is the reason for the actual experience of joys and sorrows?

B:         They appear to be real only when one turns aside from one's real nature.  They do not really exist.

Q: 17:  Is it possible for everyone to know directly without doubt what exactly is one's true nature?

B:         Undoubtedly it is possible.

Q: 18:   How?

B:          It is the experience of everyone that even in the states of deep sleep, fainting etc., when the entire universe, moving
             and stationery, beginning with earth and ending with the prakriti disappear, he does not disappear.  Therefore the
             state of pure being which is common to all and which is always experienced directly by everybody, is one's true
              nature.  The conclusion is that all experiences in the enlightened as well as the ignorant state, which may be described
             by newer and newer words, are opposed to one's real nature.

Chapter on Anubhava - concluded.

Arunachala Siva.       

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #599 on: December 12, 2013, 09:55:34 AM »
Upadesa Manjari -


Part I - Upadesa:


Q:1:  What are the marks of a real teacher (Sadguru)?

B:       Steady abidance in the Self, looking at all with an equal eye, unshakeable courage at all times, in all places and
          circumstances.

Q: 2:  What are the marks of an earnest disciple (Sadsishya)?

B:       An intense longing for the removal of sorrow and attainment of joy and an intense aversion for all kinds of mundane
          pleasure.

Q:3:    What are the characteristics of instruction (upadesa)?

B:         The word upadesa means 'near the place or seat - upa - near, desa - place or seat.  The Guru who is the embodiment
of that which is indicated by the terms sat, chit and ananda, prevents the disciple who, on account of his acceptance of the forms
of the objects of the senses, has swerved from his true state and is consequently distressed and buffeted by joys and sorrows,
from continuing so and establishes him in his own real nature without differentiation.

            Upadesa also means showing a distant object quite near.  It is brought home to the disciple that Brahman which he
believes to be distant and different from himself is near and not different from himself.

contd.,

Arunachala Siva.