Author Topic: Bhagavan Ramana Teachings  (Read 196668 times)

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #675 on: August 04, 2014, 04:46:02 PM »
Sri Bhagavan once told a devotee:

I have come here to grace people.  If I want to punish, not even a crow would fly over this Asramam.


Arunachala Siva.

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Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #676 on: August 05, 2014, 10:08:40 AM »


பிறருக் கொருவன் கொடுப்ப தெல்லாம் தனக்கே கொடுத்துக்கொள்ளுகிறான்.
இவ் வுண்மையை யறிந்தால் எவன்தான் கொடா தொழிவான்?


All that one gives to others one is giving only to oneself.
If this truth is discerned, who indeed would refrain from giving?


(நானார்? Bhagavan)
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #677 on: August 08, 2014, 02:51:50 PM »
The three states: Waking, Dream and Sleep:

There is no difference between the dream and the waking state except that the dream is short and the waking long.
Both are the result of the mind. Our real state is called Turiya, which is beyond the waking, dream and deep sleep.

The Self alone exists and remains as It is. The three states ow their existence to avichara (non inquiry), and inquiry
puts an end to them.  However much one may explain, this fact will not become clear until one attains Self Realization,
and wonders how long he was blind to the self evident and only existence for so long.

All that we see is  a dream, whether we see it in the dream state or waking state.  On account of some arbitrary
standards, about the duration of the experience and so on, we call one experience a dream and another waking experience.
With reference to Reality both the experiences are unreal.  A man might have an experience such as getting anugraha
(grace) in his dream, and the effects and influence of it on his entire subsequent life may be so profound and abiding,
that one cannot call it unreal - whilst calling real some trifling incident in the waking life that just flits by, which is casual,
of no consequence and is soon forgotten. Once I had an experience, a vision or a dream, whatever you may call it, I and
some others, including Chadwick, had a walk on the Hill. Returning, we were walking along a huge street with great
buildings, I asked Chadwick and others, whether anybody could say that what we were seeing was a dream, and they
all replied, 'Which fool will say so?' We then walked along, entered the Hall and the vision or dream ceased, or I woke up.
What are we to call this?

Just before waking up from sleep, there is a very brief state free from thought.  That should be made permanent.

In dreamless sleep there is no world, no ego, and no unhappiness, but the Self remains.  In the waking state there are
all of these.  Yet there is the Self.  One has only to remove the transitory happenings in order to realize the ever present
beatitude of the Self. 

Your nature is Bliss.  Find that on which all the rest are superimposed and you then remain as the pure Self. 

In sleep there is no space or time.  They are concepts, which arise after 'I'-thought has arisen.  You are beyond time
and space.  The I thought is the limited 'I'.  The real 'I' is unlimited, universal, beyond time and space.  Just as while
rising from sleep and before seeing the objective world, there is a state of awareness which is your Pure Self.  That
must be known.

Devaraja Mudaliar.
Gems from Bhagavan.

Arunachala Siva. 
 
             

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #678 on: August 10, 2014, 04:36:40 PM »
About Sri Bhagavan,s Self hood experience:




 Finally it happens. Thought is extinguished like a snuffed candle. The intellect withdraws into its real ground, that is, consciousness working unhindered by thoughts. I perceive, what Maharshi has confidently affirmed, that the mind takes its rise in a transcendental source.


Arunachala Siva.

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #679 on: August 11, 2014, 12:29:07 PM »
This Asramam is a place where people can stay and improve themselves and not remark or criticize. In the beginning people come here with the best of intentions to secure the grace of the swami. After a time, they begin to comment, 'this is not right, that is not right', and engage themselves in some kind of activity and run after power and position and, as it were, forget for what they have come here.

(from the records of KRK Murthy)

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

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #680 on: August 11, 2014, 12:33:23 PM »
When one surrenders there is no kartrtva bhava i.e., there is no sense of agency in him. There will be "udasina bhava" and he will not feel any anxiety about acts or results. He does not commence any work, for his own sake, and he becomes "sarva arambha parityagi" (Gita Ch 14) He will have no "ahamkara" (feeling of 'I'). The feeling of 'I', ahambhava will vanish either by jnana-marga or by saranagati.

(from the records of KRK Murthy)

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

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #681 on: August 12, 2014, 11:03:25 AM »
Once devotees were singing songs in praise of Ramana with great devotion. While they were singing the following song in Tamil, "Ramana Sadguru Ramana Sadguru Ramana Sadguru Rayane", Bhagavan also joined and began to sing with them. The devotees were taken aback when they found Ramana himself was praying to Ramana. They were so surprised that they could not but question 'Why Ramana was singing the song?' Ramana replied that Ramana Sadguru refers to the unlimited, All Pervasive Paramatma, who illuminates the hearts of all beings and not to the limited body. Bhagavan thus focussed the attention of the deotees on Ramana, the real, the imperishable and the eternal.

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

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #682 on: August 13, 2014, 05:19:25 PM »
SURRENDER:

God will bear whatever burdens we put on Him.  All things are being carried on by the omnipotent power of a Supreme
God. Instead of submitting ourselves to It, why should we always be planning, 'We should do this or that.' Knowing that
the train carries all the load, why should we, traveling therein, suffer by carrying our small bundle on our heads, instead
of leaving it on the train and being happy. 

The story of Ashtavakra teaches that in order to experience Brahma Jnana all that is necessary is to surrender yourself
completely to the Guru, to give up your notion of 'I' and 'mine'.  If these are surrendered, what remains is the Reality.

There are two ways of achieving surrender.  One is looking into the source of 'I' and merging into that source. The other
is feeling, 'I am helpless myself, God alone is all powerful, and except by throwing myself completely on Him, developing the
conviction that God alone exists and the ego does not count.  Both methods lead to the same goal.  Complete surrender
is another name for Jnana or Liberation. 

Bhakti is not different from Mukti.  Bhakti is being as the Self. One is always That.  He realizes It by means he adopts.
What is Bhakti? To think of God. That means only one thought prevails to the exclusion of all other thoughts.  That thought
is of God, which is the Self or it is the self surrendered unto God.  When He has taken you up, nothing else will assail you.
The absence of thought is Bhakti. It is also Mukti.

Bhakti is Jnana Mata i.e. the mother of Jnana.

Devaraja Mudaliar
Gems from Bhagavan.

Arunachala Siva.         
   
   

Ravi.N

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Re: Bhagavan Ramana Teachings
« Reply #683 on: August 16, 2014, 07:41:04 AM »
Not giving attention to anything other than oneself is non-attachment or desirelessness; not leaving the Self is jnana . In truth, these two are one and the same.

'Who am I'

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #684 on: August 16, 2014, 02:27:31 PM »
Sri Bhagavan continued to say about Surrender:

It is asked, why all this creation is so full of sorrow and evil.  All one can say is that it is God's Will, which is inscrutable.
No motive, no desire, no end to achieve can be attributed to that infinite, all wise, and all powerful Being. 
God is untouched by activities which take place in His Presence.  There is no meaning in attributing responsibility and motive
to the One, before it became many. But God's will for the prescribed course of events is a good solution for the vexed question
of free will.  If the mind is worried over what befalls us, or what has been committed or omitted by us, it is wise to give up the
sense of responsibility and free will, by regarding ourselves as the ordained instruments of the All-Wise and the All-Powerful,
to do and suffer as He pleases.  Then He bears all burdens and give us peace.

A Maharani told Bhagavan:  'I am blessed with everything that a human being would like to have.'  Her Highness's voice
choked. Controlling herself she continued, slowly, 'I have all that I want, a human being may want...but...but. I do not
have peace of mind.  Something prevents it. Probably my destiny.'  There was silence for a while.  Then Bhagavan spoke
in His usual sweet manner: 'All right, you have said what you have wished to say. Well, what is destiny?  There is no
destiny.  Srurender, and all will be well.  Throw all the responsibility on God and do not bear the burden yourself.  What
can destiny do to you then?'

Devotee: Surrender is impossible.

Bhagavan: Yes, complete surrender is impossible. Partial surrender is certainly possible for all.  In course of time, that will
lead to complete surrender.  Well, if surrender is impossible, what can be done?  There is no peace of mind.  You are helpless
to bring it about.  It can be done only by surrender.

Devotee: Partial surrender - well, can it undo destiny?

Bhagavan: Oh yes, it can.

Devotee: Is not destiny due to past karma?

Bhagavan: If one has surrendered to God, God will look to it.

Devotee: That being God's dispensation, how does God undo it? 

Bhagavan: All are Him only.

To a devotee who was praying that she should have more frequent visions of Siva, Bhagavan said, 'Surrender to Him
and abide by His Will, whether He appears or disappears.  Await His pleasure.  If you ask  Him to do as you like it is not
surrender but command to God.  You cannot have Him obey you and yet think you have surrendered.  He knows what is
best and when and how to do it.  His is the burden.  You have no longer any cares.  All your cares are His. Such is
surrender.  That is Bhakti.'

Gems from Bhagavan
Devaraja Mudaliar.

Arunachala Siva.                     

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #685 on: August 17, 2014, 02:13:40 PM »
Grace and Guru:


I have not said that a Guru is not necessary.  But a Guru need not always be in human form. First, a person thinks
that he is inferior and that there is a superior, all knowing, all powerful God who controls his own and the world's
destiny and worships him or does Bhakti.  When he reaches a certain stage, and becomes fit for enlightenment,
the same God whom he was worshipping comes as Guru and leads him onward.  That Guru comes only to tell him,
'That God is within yourself. Dive within and realize'.  God, Guru, and the Self are the same.

Realization is the result of Guru's Grace, more than teachings, lectures, meditations etc., They are only secondary aids,
whereas the former is the primary and essential cause.

Guru's Grace is always there.  You imagine it to be something somewhere high up in the sky, far away and which has
to descend.  It is really inside you in your Heart, and the moment, by any of the methods, you effect subsidence or
merger of the mind into its source, the grace rushes forth, spouting as from a spring from within you.

Contact with Jnanis is good. They will work through silence.  A Guru is not the physical form.  Hence His contact remains
even after the physical form of the Guru vanishes.

After your Bhakti to God has matured you, God comes in the shape of a Guru and from outside pushes your mind inside,
while being inside the as Self He draws you there from within.  Such a Guru is needed generally, though not for very
rare and advanced souls.

One can go to another Guru after one's Guru passes away.  But after all, Gurus are one, and none of them are the form.
Mental contact is always the best.

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.                 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #686 on: August 17, 2014, 05:33:02 PM »
Satsangh means association with Sat or Reality.  One who knows or has realized Sat is also regarded as Sat.  Such
association is absolutely necessary for all. Sankara has said , 'In all three worlds, there is no boat like Satsangh to carry
out safely across the ocean of births and deaths.

Guru not being physical, His contact will continue after His form vanishes.  If one Jnani exists in the world, His influence
will be felt by or benefit all people in the world and not simply His immediate disciples.  As described in Vedanta Choodamani,
all the people in the world can be put under four categories: The Guru's disciples; bhaktas; those who are indifferent to Him
and those who are hostile to Him. All these will be benefited by the existence of the Jnani -  each in his own way and to various
degrees.

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.   

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #687 on: August 18, 2014, 04:56:05 AM »
From the book Divine Grace Through Total Self Surrender by D.C. Desai, Sri Bhagavan read out the following
quotations by Paul Brunton for our benefit:

'Divine Grace is a manifestation of the cosmic free will in operation.  It can alter the course of of events in a operation.
It can alter the course of events in a mysterious manner through its own unknown laws, which are superior to all
natural laws, and can modify the latter by interaction.  It is the most powerful force in the universe.

It descends and acts only when it is invoked by total self surrender.  It acts from within because God resides in the
Heart of all beings.  Its whisper can be heard only in a mind purified by self surrender and prayer. 

Rationalists laugh at it, and atheists scorn it, but it exists.  It is a descent of God into the soul's zone of awareness. It is
a visitation of force unexpected and unpredictable.  It is a voice spoken out of cosmic silence,  It is Cosmic Will which
can perform authentic miracles under its own laws.'   

In truth, God and Guru are not different.  Just as the prey which has fallen into a jaws of a tiger has no escape, so
those who have come within the ambit of the Guru's gracious look will be saved within the ambit of the Guru's gracious
look will be saved by the Guru and will not get lost.  Yet, each one should by his own effort pursue the path shown
by God or Guru and gain release.

Each seeker after God should be allowed to go his own way, the way for which he alone may be meant.  It will not do
to convert him to another path by violence.  The Guru will go with the disciple in his own path and then gradually turn
him onto the Supreme Path at the ripe moment. Suppose a car is going at top seed. To stop it at once or to turn it
at once would be attended with disastrous consequences.

Gems from Bhagavan.
Devaraja Mudaliar

Arunachaa Siva.         

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #688 on: August 19, 2014, 02:44:52 PM »
HEART:

In the center of the cavity of the Heart, the sole Brahman shines by itself as the Atman (Self) in feeling of 'I-I'. Reach
the Heart by diving within yourself, either with control of breath, or with thought concentrated on the quest of the Self.
You will thus get fixed in the Self.

I have been saying all along that the Heart Center is on the right side, even when learned men differed from me. I speak
from experience.  I knew it even my home during my trances (Samadhi).  Again during the incident recorded in the Self
Realization, I had a very clear vision and experience.  All of a sudden a light came from one side erasing the world vision.
I felt that the heart on the left side stopped and the body became blue and inert.  Vasudeva Sastri embraced the body and
wept over my death, but I could not speak. All the time I was feeling that the Heart Center on the right was working  as well
as ever.  This state lasted fifteen or twenty minutes.  Then suddenly something shot out from the right side to the left like
a rocket bursting into the sky.  The blood resumed circulation and the normal condition of the body was restored. 

The entire universe is condensed in the body and the entire body in the Heart.  Thus the Heart is the nucleus of the whole
universe.  This world is not other than the mind.  The mind is not other than the Heart; that is the whole truth.

The Source is a point without any dimensions. It expands as the cosmos on the one hand and as Infinite Bliss on the other.
That point is the pivot.  From it a single vasana starts and expands as the experiencer ('I'), the experience and the
experienced (the world).

To Sri Rama who questioned Vasishta: 'Which is that big mirror in which all these are mere reflections?  What is the heart
of all souls or creatures in this universe?'

Vasishta replied:  'All creatures in this universe have two kinds of hearts -- one to be taken note of and the other ignored.
Hear their respective traits:  The one to be ignored is the the physical organ called the heart which is situated in the chest
as part of the perishable body.  The one to be taken note of is the Heart which is of the  nature of consciousness.  It is
both inside and outside us and has neither an inside or outside.'

This is the really important Heart.  It is the mirror which holds all reflections. It is the basis and source of all objects and all
kinds of wealth.  Therefore, it is only that Consciousness, which is the Heart of all, not that organ - a small part of the
body, which is insentient like a stone, and perishable.  So one can achieve the eradication of all desires and control of breath,
by practice of merging of the mind in the Heart, which is Pure Consciousness.

Concentrating one's thoughts solely on the Self will lead to happiness or bliss.  Drawing in the thoughts, restraining them
and preventing them from going outwards, is called Vairagya.  Fixing them in the Self is Sadhana or abhyasa. Concentrating
on the Heart is the same as concentrating on the Self.  The Heart is another name for the Self. 

The Self is the Heart. The Heart is Self luminous.  Light arises from the Heart and reaches the brain which is the seat of
the mind.  The world is seen with the mind, that is by the reflected light of the Self. It is perceived with the aid of the mind.
When the mind is illumined it is aware of the world.  If the mind is turned inward towards the source of light, objective
knowledge ceases and the Self alone shines forth as the Heart.

The moon shines by the reflected light of the Sun.  When the sun has set, the moon is useful for revealing  objects.
When the sun has arisen, no one needs the moon, although pale disc of the moon is still visible in the sky. So it is
with the mind and the Heart.

Gems from Bhagavan.
Devaraja  Mudaliar.

Arunachala Siva.                         
 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #689 on: August 20, 2014, 02:38:40 PM »
RENUNCIATION:

When asked, 'How does a Grihastha fare in the scheme of Moksha?'  Bhagavan said, 'Why do you think you are a grihastha?
If you go out as a sannyasi, a similar thought that you are a sannyasi will haunt you.  Whether you continue in the household
or renounce it and go to the forest, your mind goes with you.   The ego is the source of all thought.  It creates the body and the
world and makes you think you are a a grihastha.  If you renounce the world it will only substitute the thought sannyasi for
grihastha, and the environments of the forest for the those of household.  But the mental obstacles will still be there.  They
even increase in the new surroundings.  There is no help in a change of environment.  The obstacle is the mind.  It must be
got over whether at home or in the forest.  If you can do it in the forest, why not at home? Therefore, why change environment?
Your efforts can be made even now -- in whatever environment you are now.  The environment will never change according to
your desire.'

If objects have independent existence, i.e. if they exist anywhere apart from you, then it may be possible for you to go
away from them.   But they do not exist apart from you;  they owe their existence to you, your thoughts.  So where can
you go to escape them?

Where can you go, fleeing from the world or objects?  They are like the shadow of a man, which the man cannot flee from.
There is a funny story of a man, who wanted to bury his shadow.  He dug a deep pit, and seeing his shadow at the bottom,
was glad he could bury it so deep.  He went on filling the pit, and when he had completely filled it up, he was surprised and
disappointed to find the shadow on the top.  Even so, the objects or thoughts of them will always be with you until you realize
the Self.

Why should your occupation or duties in life interfere with your spiritual efforts?  For instance, there is a difference between
your activities at home and in the office.  In your office activities you are detached, and so long as you do your duty you do not
care what happens, or whether it results in gain or loss to the employer.  But your duties at home are performed with attachment
and you are all the time anxious as to whether they will bring advantage or disadvantage to you and your family.  It is possible
to perform all the activities of life with detachment and regard only the Self as real.  It is wrong to suppose that if one is
fixed in the Self, one's duties in life will not be performed properly.  It is like an actor.  He dresses, acts and even feels the part he
is playing, but he knows that he really not  that character but someone else in real life.  In the same way, why should the body
consciousness or the feeling 'I am the body' disturb you once you know for certain that you are not the body but the Self.
Nothing that the body does should shake you from abidance in the Self. Such abidance will never interfere with the proper and
effective discharge of whatever duties the body has, any more than the actor's being aware of his real status in life interferes
with his acting as a part on the stage.

Renunciation is always in the mind, not in going to the forest or solitary places, or giving up one's duties. The main thing is to
see that the mind does not turn outward but inward.  It does not really rest with a man whether he goes to this place or
that, or whether he gives up his duties or not.  All that happens according to destiny.

All the activities that the body is to go through are determined when it comes into existence.  It does not rest with you
to accept or reject them.  The only freedom you have is to turn your mind inward, and renounce activities there. Nobody
can say why that freedom alone and no other freedom is left to man.  That is the Divine Scheme.

Giving up activities means giving up attachment to activities or the fruits thereof, giving up the notion 'I am the doer'.
The activities which this body is destined to perform will have to be gone through.  There is no question of giving up
such activities, whether one likes it or not.

If one remains fixed in the Self, the activities will still go on and their success will not be affected.  One should not
have the idea that one is the doer.  The activities will still go on.  That force, by whatever name you call it, which brought
the body into existence will see to it that the activities which this body is meant to go through are brought about.

If the passions are something external to us, we can take arms and ammunition and conquer them.  They all come from
within us.  If by looking into the source whence they come, we prevent their coming up and we shall conquer them.  It is
the world and the objects in it that arouse our passions.  But the world and these objects are only created by the mind.
They do not exist during our deep sleep. 

The fact is that any amount of action can be performed and performed quite well by the Jnani, without His identifying
Himself with it in anyway, or even imagining that He is the doer.  Some power acts through His body and uses His body
to get the work done.

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.