Author Topic: Bhagavan Ramana Teachings  (Read 196460 times)

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #690 on: August 21, 2014, 01:47:46 PM »
SELF REALIZATION:

The state we call Realization is simply being oneself, not knowing anything or becoming anything.  If one has realized,
he is That which alone IS, and which alone has always been.  He cannot describe that state.  He can only be That.  Of course
we loosely talk of Self Realization for want of better term.

That which IS, is Peace.  All that we need do is to keep quiet. Peace is our real nature.  We spoil it.  What is required is
that we cease to spoil it.  For instance, there is space in the hall.  We are not going to create space anew.  We fill up the
place with various articles and if we want space, all that we need to do is remove all those articles and we get space. Similarly
if we remove all the rubbish from the mind, the peace will become manifest.  That which is obstructing the peace must be
removed.  Peace is the only Reality.

Mukti or Liberation is our Nature.  It is another name for us.  Our wanting Mukti is a very funny thing.  It is like a man whose
is in the shade, voluntarily leaving the shade, going into the Sun, feeling severity of the heat, making great efforts to get
back to the shade, and then rejoicing 'At least I have reached the shade, how sweet is the shade!'  We are doing exactly
the same.  We are not different from the Reality.  We imagine we are different i.e. we create the bheda bhava (the feeling
of difference) and then undergo great Sadhanas to get rid of the bheda bhava and realize the oneness. Why imagine
or create the bheda bhava and then destroy it?

It is false to speak of realization.  What is there to realize?  The real is as it is, ever.  How to realize it?  All that is required
is this:  We have realized the unreal i.e. regarded i.e, regarded as Real, what is unreal.  We have to give up this attitude.
That is all that is required for us to attain Jnana.  We are not creating anything new or achieve something which we did not have
it before.  The illustration given in the begs is this: We dig a well and create a huge pit.  The akasa in the pit or well has not
been created by us. We have just removed the earth which was filling the akasa there.  The akasa was there, then, and is also
now.  Similarly we have simply to throw out all the age long samskaras which are inside us.  When all of them have been given
up, the Self will shine there. 

contd.,

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.                       

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #691 on: August 22, 2014, 01:21:59 PM »
SELF REALIZATION:  CONTINUES...

Effortless and choice-less awareness is our Real State.  If we can attain It or be in It, it is all right.  But one cannot reach
It without effort, the effort of deliberate meditation.  All the age-long vasanas carry the mind outwards and turn it to
external objects.  All such thoughts have to be given up and the mind turned inward.  For most people effort is necessary.
Of course, everybody and every book says Summa Iru, be quiet or still.  But it is not easy.  That is why all this effort is
necessary. Even if you find one who has effortlessly achieved the mouna (silence) or Supreme State indicated by Summa Iru,
you may take it that the effort necessary has already been completed in a previous life.  Such effortless and choice-less
awareness is reached only after deliberate meditation.

The books no doubt speak of Sravana, (hearing), manana (reflection) nididhyasana (one pointed concentration, Samadhi
and Sakshatkaram (Realization).  We are always the Sakshat (Real) and what is there for one to attain (kaaram) after that?
We call this word Sakshat or pratyaksha (directly present).  What is changing, what appears and disappears, what is not
Sakshat, we regard it as Sakshat.  We ARE always, and nothing can be more directly present than we, and about that we have
to attain Sakshatkaram after all these Sadhanas.  Nothing can be more strange than this.  The Self is not attained by doing
anything other than remaining still and being as we are.

We say that what we see with the eyes alone is pratyaksha.  There must first be the seer before anything could be seen.
You are yourself the eye that sees, andhamilaak kaN, the Infinite Eye referred to in Ulladu Narpadu. 

People are afraid that when the ego or the mind is killed, the result may be mere blank and not happiness.  What really
happens is that the thinker, the object of thought and thinking all merge into the one Source, which is Consciousness and
Bliss itself, and thus that state is neither inert nor blank.  I do not understand why people should be afraid of that state
in which all thoughts cease to exist and the mind is killed.  Every day they experience that state in deep sleep.  There is no
mind or thought in sleep.  Yet when one arises from sleep one says,  'I slept happily.'  Sleep is so dear to everyone that no
one, prince or beggar, can do without it. 

contd.,

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.   
               

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #692 on: August 23, 2014, 03:44:13 PM »
SELF REALIZATION: continues...

When we have vikalpas (false concepts) and are trying to give them up, i.e. when we are still not perfected, but have 
to make conscious efforts to keep the mind one pointed or free from thought, it is Nirvikalpa Samadhi.  When  through
practice we are always in that state, not going into Samadhi, and coming out again, that is the Sahaja (natural) state.
In Sahaja one always sees oneself.  He sees the Jagat (world) as Swarupa (Reality) or Brahmakara (form of Brahman).
Eventually, what was once the means becomes itself the goal, whatever method one follows.  Dhyana, (meditation) Jnana,
Bhakti and Samadhi are all names for ourselves, for our Real State.

Knowing one's Self is only being one's Self, as there is no second existence.  This is Self Realization.

You may go on reading any number of books on Vedanta.  They can only tell you 'Realize the Self.'  The Self cannot be
found in books.  You have to find it yourself in yourself.

The Lord whose home is the interior of the Heart Lotus and who shines there as 'I' is extolled as the Lord of the Cave.
If by force of practice the feeling 'I am He, I am the Lord of the Cave' (Guhesa) becomes firmly established, as firmly
as our present notion that you are the ego is established in the body, and thus you stand forth as the Lord of the Cave,
the illusion that you are the perishable body will vanish like darkness before the rising sun.

The true karma, yoga, bhakti, or Jnana consists in finding out who it is that does the karma, or seeks reunion through
yoga, or feels separation from his Lord or is in ignorance.  All these do not exist without the 'I' So to remain as the 'I'
is the Truth.

contd.,

Gems from Bhagavan
Devaraja Mudaliar.

Arunachala Siva.           

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #693 on: August 24, 2014, 01:41:53 PM »
SELF REALIZATION - CONTINUES...

If we regard ourselves as the doers of action, we shall also be the enjoyers of the fruits of such action. If by inquiring
who does these actions one realizes one's Self, the sense that one is the doer vanishes and with it all the three kinds
of karma, sanchita, agamya, and prarabdha.  This is the state of eternal Mukti or Liberation.

Our Real Nature is Mukti.  But we imagine that we are bound and are making strenuous attempts to become free, while
we are all the time free.  This will be understood only when we reach that stage.  We will be surprised that we are frantically
trying to attain something which we have always been and are.

An illustration will make this clear. A man goes to sleep in this Hall.  He dreams he has gone on a world tour, is roaming over
hill and dale, forest and country, desert and sea, across various continents and, after many years of weary and strenuous
travel, returns to this country, reaches Tiruvannamalai, enters the Asramam, and walks into the Hall.  Just at that moment
he wakes up and finds he has not moved an inch, but was sleeping where he lay down.  He has not returned to the Hall
after great efforts, but is and always has been in the Hall.  It is exactly like that.  If it is asked, 'Why being free we imagine
you were on a world adventure crossing hill and dale, desert and sea?'  It is all mind or maya.

The dyads  or the pairs of opposites, such as pleasure and pain, and the triads, or such differences as the knower, the known,
and the process of knowing, depend on one thing - the ego.  When one seeks for that thing in the Heart and find out its
Real Nature, they will vanish.  Those alone who have found out the Real Nature of the ego have seen the Reality.  They will have
no more doubts or anxieties.

contd.,

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.               
 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #694 on: August 25, 2014, 05:54:18 PM »
SELF REALIZATION:

CONTINUES....

There is no knowledge apart from ignorance. And no ignorance apart from knowledge.  That alone is Jnana or real knowledge.
Which when inquiring to whom knowledge or ignorance arises, reaches that Source which is the Self.,

The thought I am the body is ignorance.  That the body is not apart from the Self is Knowledge.  The body is a mental projection.
The mind is the ego, and the ego rises from the Self.  The body thought is distracting and strays away from the Self.  For whom
the body or birth?  Not for the Self , the Spirit. It is for the non Self which imagines itself separate from the Self.

So long as there is the sense of separation there will be afflicting thoughts.  If the original source is regained and the
sense of separation ends, there is peace.  A stone picked up from its place and thrown up into the sky, has no rest till
it comes  back to earth.  The waters of the sea evaporating and rising into the sky as clouds find no rest till they come back
as rain, and finally rush back to sea.  The ego can have peace only when it merges back into its  Source, the Self.

contd.,

Gems from  Bhagavan.
Devaraja Mudaliar.

Arunachala Siva,     

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #695 on: August 26, 2014, 01:25:04 PM »
SELF REALIZATION:

continues....

Seeing God in any form and speaking to Him is as real as seeing your own reality.  In when you identify yourself with the
body in the waking state, when you see gross objects;  when in the subtle body (the mental plane) as in dream, you see
objects equally subtle; in the absence of all identification, as in dream less sleep, you see nothing.  The objects seen, bear
a relation to the state of the seer.  The same applies to visions of gods.  By long practice, the figure of God as meditated
upon appears in dream and may later appear in the waking state.

There was a saint by the name Nama Dev.  He could see, talk and play with Vithoba, the God of Pandaripura.  God had to
teach him that that was not enough, and one must press on further and realize the Self where seer and seen are one.

Vision of Siva:  Vision is always of an object.  That implies the existence of a subject.  The value of the vision is on the name
as that of the seer.  The nature of the vision is on the same plane as that of the seer.  Appearance implies disappearance
as well.  Whatever appears must also disappear.  A vision can never be eternal.  But Siva is eternal.

Viswarupa Darsan:  (vision of the cosmic form) and Viswatma Darsan (vision of the universal Self) are the same. Such darsan
is not by eyesight or in any gross fashion.  As there is only Being, without a  second, anything seen cannot be real. That is the truth.

The moral behind the story of Ashtavakra and Janaka is simply this:  The disciple surrenders himself to the Master.  That means
there is no vestige of individuality retained by the disciple.  If the surrender is complete, all sense of individuality is lost and
there is no cause for the misery.  The Eternal Self is only happiness and that is revealed.

The whole Vedanta is contained in the two Biblical statements, 'I am that I am' and 'Be still and know that I am
God.'

There is a state beyond our efforts or effortlessness.  Until that is realized, effort is necessary.  After tasting such bliss
even once, one will repeatedly try to regain it.  Having once experienced the bliss of peace, no one would like to be out
it or engage himself otherwise.  It is a difficult for a Jnani to engage in thoughts, as it is for an ajnani to be free from
thought.

Any kind of activity does not affect a Jnani. He remains over in eternal peace. 

Ishta Devata (deity of one's choice) and Guru are aids, very powerful aids on this path.  But for an aid to be effective
requires your effort also.  Your effort is a sine qua non. It is you who should see the Sun.  Can spectacles and the sun
see for you?  You yourself have to see your True Nature.  Not much aid is required for doing it.

contd.,

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.                               

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #696 on: August 26, 2014, 01:48:33 PM »
Bhagavan said:


The gist of his message is: Pursue the enquiry ?Who am I?? relentlessly.
Analyse your entire personality. Try to find out where the I-thought begins. Go on with your meditations.
Keep turning your attention within. One day the wheel of thought will slow down and
an intuition will mysteriously arise. Follow that intuition, let your thinking stop,
and it will eventually lead you to the goal.


Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #697 on: August 27, 2014, 11:58:38 AM »
SELF REALIZATION:

continues....

First one sees the Self as objects, then one sees the Self as Void, and then one sees the Self as the Self. 
Only in this last case, there is no seeing because seeing is becoming.

The more we control thought, activity and food, the more we will be able to control sleep. But moderation ought to
be the rule for the Sadhaka as explained in the Gita. As explained in the Gita, sleep is the first obstacle for all the
Sadhakas.

The second obstacle is said to be Vikshepa, or the sense objects of the world which divert one's attention.  The third
is said to Kashaya or thoughts about previous experiences with the sense objects. The fourth is Ananda (bliss), is also
called an obstacle, because in that state a feeling of separation from the Source of Ananda,  making the enjoyer say,
'I am enjoying Ananda', is present.  Even this has to be surmounted, and the final stage of Samaadhaana or Samadhi
has to be reached, where one becomes Ananda. or One with the Reality, and the duality of enjoyer and enjoyment
ceases in the ocean of Satchitanada.or the Self.

The power of a Jnani's Self Realization is more powerful than all occult powers.  To the Jnani there are no  others.
But what is the highest benefit that can be conferred on 'others' as we call them?  It is happiness. Happiness is
born of peace. Peace can reign only when there is no disturbance by thought. When the mind has been annihilated,
there will be perfect peace. As there is no mind, the Jnani cannot be aware of others.  But the mere fact that His
Self Realization is itself enough to make all others peaceful and happy.

The following extract from a letter of the poet Tennyson to B. P. Blood was read out in Sri Bhagavan's presence:

'...kind of waking trance have frequently had, quite up  from boyhood, when I have  been all alone.  This has generally
come upon me through repeating my own name two or three times to myself, silently, till all at once, as it were out
out of the intensity of consciousness of individuality,  the individuality itself seemed to dissolve and fade away into
boundless Being.  And this is not a confused state but the clearest, the surest of the surest, the weirdest of the weirdest,
utterly beyond words, where death was an almost laughable impossibility,  the loss of personality (if so it were) seeming
no existence but the only true life.'

Bhagavan said:  That state is called abidance in the Self.'

concluded.

continued..

Arunachala Siva.               

Ravi.N

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Re: Bhagavan Ramana Teachings
« Reply #698 on: August 28, 2014, 08:24:48 AM »
Yogi(Paramahansa Yogananda) asked: How is the spiritual uplift of the people to be effected? What are the instructions to be given them?
M.: They differ according to the temperaments of the individuals and according to the spiritual ripeness of their minds. There cannot be any instruction en masse.

Talk 107,Talks with Sri Ramana Maharshi

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Re: Bhagavan Ramana Teachings
« Reply #699 on: August 28, 2014, 01:04:04 PM »
JNANI:

A Jnani has attained Liberation even while alive, here and now.It is immaterial to Him as to how, where and when He
leaves the body. Some Jnanis may appear to suffer, others may be in Samadhi.  Still others may disappear from sight before
death.  But that makes no difference to their Jnana. Such suffering is only apparent, seeming real to the onlookers,  but
not felt by the Jnani, for He has already transcended the mistaken identity of the Self with the body.

The Jnani does not think He is the body.He does not even see the body. He sees  only the Self in the body. If the body is not
there, but only the Self, the question of its disappearing in any form does not arise.

In books, it is mentioned that the greatest malady we have is the body, the bhava-rOgam, disease of birth). And if one
takes medicine  to strengthen and prolong its life, it is like a man taking medicine, to perpetuate his disease.A Sanksrit
Verse in Canto XI of the Bhagavatasays that the body is not real (impermanent).  Whether it is at rest,or moves about,
and whether by reason of prarabdha it clings to Him or falls  of from Him, the Self Realized Siddha is not aware of it,
even as the drunken man blinded by intoxication is unaware whether his cloth is on his body or not.

Illustrations are given in the books as to how a Jnani who is in the Sahaja state and who always sees only the Self,
can move about and live in the world like everyone else. For instance, you see a reflection in the mirror, you know the
mirror to be the reality and the picture in it a mere reflection. In order to see the mirror, is it necessary that one should
cease see the reflection in it?

Or again, take the screen illustration. There is a screen.  One that screen first appears figure of a king. He sits on a  throne.
Then before him in that same screen a play begins with various figures and objects and the king on the screen watches the
play on the same screen.  The seer and the seen are mere shadows on the screen, which is the only reality supporting
these pictures. In the world also, the seer and the seen together constitute the mind and the mind is supported by,
or based on, the Self.

You are under the impression you are the body.So you think that the Jnani also has a body. Does the Jnani say He has
a body?  He may look to you as having a body and doing things with the body as others do. The burnt rope still looks like
a rope but it cannot serve as a rope if you try to bind anything with it.  As long as one identifies oneself with the body,
all this is difficult to understand.

contd.,

Arunachala Siva.         
         

Ravi.N

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Re: Bhagavan Ramana Teachings
« Reply #700 on: August 29, 2014, 07:38:33 AM »
Maj. A. W. Chadwick: Of what nature is the realisation of Westerners who relate that they have had flashes of cosmic consciousness?

M.: It came as a flash and disappeared as such. That which has a beginning must also end. Only when the ever-present consciousness is realized will it be permanent. Consciousness is indeed always with us. Everyone knows ?I am!? No one can deny his own being. The man in deep slumber is not aware; while awake he seems to be aware. But it is the same person. There is no change in the one who slept and the one who is now awake. In deep sleep he was not aware of his body; there was no body-consciousness. In the wakeful state he is aware of his body; there is body-consciousness. Therefore the difference lies in the emergence of body-consciousness and not in any change in the Real Consciousness. The body and body-consciousness arise together and sink together. All this amounts to saying that there are no limitations in deep sleep, whereas there are limitations in the waking state. These limitations are the bondage; the feeling ?The body is I? is the error. This false sense of ?I? must go. The real ?I? is always there. It is here and now. It never appears anew and disappears again. That which is must also persist for ever. That which appears anew will also be lost. Compare deep sleep and waking. The body appears in one state but not in the other. Therefore the body will be lost. The consciousness was pre-existent and will survive the body. In fact, there is no one who does not say ?I am?. The wrong knowledge of ?I am the body? is the cause of all the mischief. This wrong knowledge must go. That is Realization. Realization is not acquisition of anything new nor it is a new faculty. It is only removal of all camouflage.

Maj. Chadwick: I try to shake off the body.

M.: A man shakes off his clothes and remains alone and free. The Self is unlimited and is not confined to the body. How can the body be shaken off? Where will he leave it? Wherever it is, it is his still.

Maj. Chadwick: (Laughter.)

M.: The ultimate Truth is so simple. It is nothing more than being in the pristine state. This is all that need be said. Still, it is a wonder that to teach this simple Truth there should come into being so many religions, creeds, methods and disputes among them and so on! Oh the pity! Oh the pity!

Talk 96,Talks with Sri Ramana Maharshi

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #701 on: August 29, 2014, 03:51:52 PM »
Jnani:

continues.....

Examine all the different kinds of states. Take hold of that State which alone is the Supreme and True One, and engage
yourself in action in the world, regarding your life there as a mere sport.  You have discovered That which is the Reality
inside your Heart behind all the appearances of this world. So,without ever letting That out of sight, disport yourself
as you like in this world. Seeming to have enthusiasm and gratification, anxieties and aversions (but really having none
of them) seeming to begin and persevere in endeavors (but really having no attachment to such efforts), engage yourself
in the affairs of the world without any detriment to yourself. Freeing yourself from all sorts of bonds, maintaining the same
equanimity and doing work externally in conformity with the environment in which you find yourself, disport yourself as
you like in the world.

He whose mind is not attached to any desires, does no action in reality, though his body may act.He is like one who
hears a story with his mind elsewhere. Similarly,  the man whose mind is full of desires is really acting though his body
may be actionless.  A man may be sleeping here with his body inert, and yet he may be climbing hills and falling from
them in dream at the same time.   

contd.,

Arunachala Siva.

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Re: Bhagavan Ramana Teachings
« Reply #702 on: August 30, 2014, 02:43:17 PM »
Jnani - continues....

It is all the same to one who is fast asleep in a cart, whether the cart moves or stops,with bulls left yoked or
unyoked. Similarly for the Jnani who has gone to sleep, in the cart of His physical body, it does not matter whether
He works or is in deep meditation or is asleep.

The statement that the Jnani retains prarabdha while free from sanchita and agamya karmas, is only a formal answer
to the questions of the ignorant. Of several wives none escapes the widowhood when the husband dies.Even so,
when the doer goes  all the three karmas vanish.

The non action of the Sage is really an unceasing activity. His characteristic is eternal and intense activity. His stillness
isl like the apparent stillness of a very fast rotating top. Its extreme speed cannot be followed by the eye and so
it appears to be still. This must be explained, as people generally mistake the stillness of the sage for inertness.

concluded.

continued.

Arunachala Siva.             

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Re: Bhagavan Ramana Teachings
« Reply #703 on: August 31, 2014, 12:57:58 PM »
MIND:

Mind is a wonderful force inherent in the Self.

That which rises in this body as 'I' is the mind.

When  the subtle mind emerges through the brain and the senses, the gross names and forms are cognized.  When
it remains in the Heart, name and forms  disappear.... If the mind remains in the Heart, the 'I' or the ego which is the
source of all thoughts will go, and the Self, the Real, Eternal 'I' alone will shine.Where there is not the slightest trace of
the ego, there is the Self.

Mind and breath have the same source. Hence, breath is controlled when the mind is controlled and the mind when breath
is controlled. Breath is the gross form of the mind. 

Pranayama (breath control) is only an aid to subdue the mind and will not serve to kill it.

Like Praynayama, worship of  a deity, Japa,with a mantra, strict regulation of diet are all aids for mind control.

Control of breath may be internal or external.  The internal is as follows: Naham    (the idea I am not the body)  is rechaka,
exhalation,  Koham  (Who am I?)  is puraka (inhalation), Soham ( I am He) is kumbhaka. Doing this, the breath becomes
automatically controlled. External pranyama is for one not endowed with the strength to control the mind.  There is no way
so sure as control  of mind.  Pranayama need not be exactly as prescribed in hatha yoga. If engaged in Japa, dhyana, bhakti
etc., just a little control of breath will suffice to control the mind. The mind is the rider and breath the horse.

Pranayama is to check on the horse. By that check the rider is checked.   Pranayama may be done just a little. To watch
the breath is one way of doing it. The mind is drawn away  from other activities by being engaged in watching the breath.
That controls the breath, and the mind in turn is also controlled. If rechaka and puraka are found difficult to practice, retention
of breath alone for a short while may be practiced while in japa, dhyana, etc.,  That too will yield good results.

(contd.,)

Gems from Bhagavan
Devaraja Mudaliar.

Arunachala Siva,.
               

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #704 on: September 01, 2014, 01:55:49 PM »
MIND:

continues...

There is no other way of controlling the mind except as prescribed in the books like Gita, drawing the mind as often
as it strays or goes outward, and fixing it in the Self.  Of course, it will not be easy to do it.  It will come only with
the practice of Sadhana. 

God illumines the mind and shines within it. One cannot know God by means of the mind.  One can but turn the mind
inwards and merge it in God.

contd.,

Gems from Bhagavan.
Devaraja Mudaliar


Arunachala Siva.   
« Last Edit: September 01, 2014, 06:23:17 PM by Subramanian.R »