Author Topic: Bhagavan Ramana Teachings  (Read 196385 times)

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #705 on: September 02, 2014, 12:54:08 PM »
MIND:

continues...

The body composed of insentient matter cannot say 'I' (i.e. cannot be the cause of the I-thought).  On the other hand,
the Eternal Consciousness cannot have such a thing as birth.  Between the two something arises within the dimensions
of the body.  This is the knot of matter and Consciousness (chit jada granthi), variously called bondage, jiva, subtle body,
ego, samsara (attachment), mind, etc.,

Bhagavan pointed to his towel and said,. 'We call this a white cloth, but the cloth and its whiteness cannot be separated;
and it is the same with the illumination and the mind that unite to form the ego.  The following illustration is given in the
books:  The lamp in the theatre is Para Brahman or illumination.  It illuminates itself, the stage and the actors. We see
the stage and the actors by its light, but the light still continues when there is no more play.  Another illustration is an
iron rod that is compared to the ,mind.  Fire joins it and it becomes red hot.  Like fire it glows and can burn things, but
still it has a definite shape unlike fire.  If we hammer it, it is the red hot that receives the blow, not the fire.  The rod is
the Jivatman, the fire, the Self or Paramatman.  The mind can do nothing by itself.  It emerges only with the illumination
and can do no action good or bad,  except with the illumination.  But while the illumination is always there, enabling the
mind to act well or ill, the pleasure or pain resulting from such action is not felt by the illumination, just as when you hammer
a red hot iron it is not fire but the iron that gets the hammering.

If we control the mind, it does not matter where we  live.

concluded.

Gems from Bhagavan.
Devaraja Mudaliar.

contd.,

Arunachala Siva.       

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #706 on: September 03, 2014, 03:55:42 PM »
HAPPINESS:

All beings desire happiness always, happiness without a tinge of sorrow.  At the same time everybody loves himself best.
The cause of love is only happiness.  So, that happiness must lie within oneself.  Further, that happiness is daily experienced
by everyone in sleep when there is no mind.  To  attain that natural happiness, one must know oneself.  For that Self Inquiry,
'Who am I?' is the chief means. 

Happiness is the nature of the Self.  They are not different.  The only happiness there is, is of the Self. That is the truth.
There is no happiness in worldly objects.  Because of our ignorance, we imagine we derive happiness from them.

If, as a man generally imagines, his happiness is due to external causes, it is reasonable to conclude that his happiness
must increase with the increase of possessions and diminish in proportion to their dimunition.  Therefore, if he is devoid of
possessions his happiness should be nil.  What, however, is the real experience of man?  Does it confirm this view?  In deep
sleep the man is devoid of all possessions, including his own body.  Instead of being unhappy, he is quite happy.  Everyone
desires to sleep soundly.  The conclusion therefore, is that happiness is  inherent in man and is not due to external causes.
One must realize his Self in order to open the store of unalloyed happiness.

contd.,

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.             

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #707 on: September 04, 2014, 02:11:14 PM »
HAPPINESS:

continues...

There is a story in Panchadasi, which illustrates that  our pains and pleasures are not due to facts but to our concepts.

Two young men of a village went on a pilgrimage to North India.  One of them died there.  But the other having picked
some job decided to return to his village only after some time.  Meanwhile he came across a wandering pilgrim and sent
word through him to his village about himself and his dead friend.   The pilgrim conveyed the news and in doing so
inadvertently changed the names of the living and the dead man.  The result was that dead man's people were rejoicing
that he was doing well and the living man's people were in grief that he was dead.

I used to sit on the floor  and lie on the ground.  No cloth spread out.  That is freedom.  This sofa is a bondage.  It is a
jail for me.  I am not allowed to sit where and how I please. Is it not a bondage?  One must be free to do as one pleases
and should not be served by others.  'No want' is the greatest bliss.  It can be realized only by experience.  Even an emperor
is no match for a man with no wants.

concluded.

Gems from Bhagavan.
Devaraja Mudaliar.

contd.,

Arunachala Siva.             

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #708 on: September 05, 2014, 01:45:31 PM »
THE SELF AND NON SELF :
THE REALITY AND THE WORLD:

Existence or Consciousness is the only reality.  Consciousness plus waking we call waking.  Consciousness plus sleep
we call sleep. Consciousness plus dream we call dream.  Consciousness is the screen on which all pictures come and go.
The screen is real, the pictures are mere shadows on it.

The Self and the appearances therein, as the snake in the rope, can be well illustrated like this.  There is a screen. On
that screen first appears the figure of a king.  He sits on a throne. Then before him on that same screen a play begins
with various figures and objects.  And the king on the screen watches the play on the same screen, which is the only 
reality, supporting all the 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. 

The Ajata school of Advaita says, 'Nothing exists except the one Reality.  There is no birth or death, no projection
or drawing in, no Sadhaka, no mumukshu (one who desires to be liberated), no mukta (one who is liberated), no
bondage, no liberation.  The One Unity alone exists for ever.'

To those who find it difficult to grasp this truth and ask, 'How can we ignore this solid world we see all around us?' the
dream experience is pointed out and they are told, 'All that you see depends on the seer.  Apart from the seer there is no
seen.'   This is called drishti-srishti vada, or the argument that one first creates out of his mind and then sees what his mind
itself has created.

To those who cannot grasp even this and who further argue, 'The dream experience is so short, while the world always
exists.  The dream experience was limited to me. But the world is felt and seen not only by me but by so many and we
cannot call such a world non existent.', the argument called Srishti-drishti vada is addressed and they are told, 'God first
created such and such a thing out of such and such an element and then something else and so forth.'  That alone will
satisfy them.  Their minds are not otherwise satisfied and they ask themselves, 'How can all geography, all maps, all
sciences, stars, planets and the rules governing or relating to them, and all knowledge be totally untrue?' To such it
is best to say, 'Yes. God created all this and so you see it.'  All these are only to suit the capacity of the hearers.  The
absolute can only be one.

contd.,

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.                   

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #709 on: September 06, 2014, 01:24:08 PM »
THE SELF AND THE NON SELF:
Reality and the World:

continues...

There is first the white light, so to call it, of the Self, which transcends both light and darkness.  In it no object can be seen.
There is neither seer nor seen.  Then there is also total darkness (avidya) in which no objects are seen.  But from the Self
proceeds a reflected light, the light of pure mind (manas), and it is this light which gives room for the existence of all the
film of the world, which is seen neither in total light nor in total darkness, but only in the subdued or reflected light.

From the point of view of Jnana (Knowledge) or the Reality, the pain seen in the world is certainly a dream, as is the world,
of which any particular pain like hunger is an infinitesimal part.  In the dream also you yourself feel hunger.  You see others
suffering from hunger.  You feed yourself and moved by pity, feed the others whom you find suffering from hunger. So
long as the dream lasted, all those pains were as real as you now think the pain in the world to be.  It was only when you
woke up that you discovered that the pain in the dream was unreal.  You might have eaten to the full and gone to sleep.
You dream that you work hard and long in the hot sun all day, are tired and hungry and want to eat a lot.  Then you wake up
and find your stomach is full and you have not stirred out of your bed.  But this does not mean that while you are in a dream
you can act as if the pain you feel is not real.  The hunger in the dream has to be assuaged by the food in the dream and had
to be provided in the dream.  The fellow beings you found so hungry in the dream had to be provided with food in that dream.
You can never mix up the two states, the dream and the waking state. Till you reach the state of Jnana and thus wake out
of Maya, you must do social service by relieving suffering whenever you see it.  But even then you must do it without
ahankara, i.e without the sense of 'I am the doer', but with the feeling 'I am the Lord's tool.' Similarly one must not be
conceited by thinking, 'I am helping a man below me.  He needs help.  I am in a position to help. I am superior and he is
inferior.'  But you must help the man as a means of worshipping God in that man.  All such service is for the Self and not for
anybody else. You are not helping anybody else, but only yourself.

contd.,

Gems from Bhagavan.
Devaraja Mudaliar.   
               
Arunachala Siva.

Ravi.N

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Re: Bhagavan Ramana Teachings
« Reply #710 on: September 06, 2014, 05:48:20 PM »
Talk 322.
A cultured lady, daughter of a well-known solicitor of Madras asked:What should one do in order to remain free from thoughts as advised by you? Is it only the enquiry 'Who am I?'
M.: Only to remain still. Do it and see.
D.: It is impossible.
M.: Exactly. For the same reason the enquiry 'Who am I?' is advised.
D.: Raising the question, no response comes from within.
M.: What kind of response do you expect? Are you not there? What more?
D.: Thoughts rise up more and more.
M.: Then and there raise the same question, 'Who am I?'
D.: Should I do so as each thought arises? Well. Is the world our thought only?
M.: Leave this question to the world. Let it ask, 'How did I come into being?'
D.: Do you mean that it is not related to me?
M.: Nothing is perceived in deep sleep; all these are seen only after waking; only after thoughts arise the world comes into being; what can it be but thought?
Another visitor asked: What should we do to make the mind still?
M.: First let the mind be caught hold of and brought here: then we shall consider ways and means of stilling it.
D.: I meant to say that it is always changing - even when we do our japa.
M.: Japa is meant only for stilling the mind.
D.: What japa is good for it?
M.: Anything suitable, such as Gayatri.
D.: Will Gayatri do?
M.: Can anything excel it? Only those who cannot do it look for others. It contains the whole range of truth in it. Chanting (japa) will lead to dhyana (meditation) and it is the means for realising the Self.
D.: Will half an hour a day do for it?
M.: It must be done always, or as long as you can
.

Talks with Sri Ramana maharshi
« Last Edit: September 06, 2014, 05:50:44 PM by Ravi.N »

Ravi.N

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Re: Bhagavan Ramana Teachings
« Reply #711 on: September 06, 2014, 06:23:12 PM »
D.: On enquiry into the origin of thoughts there is a perception of 'I'.But it does not satisfy me.
M.: Quite right. The perception of 'I' is associated with a form, maybe the body. There should be nothing associated with the pure Self. The Self is the unassociated, pure Reality, in whose light, the body, the ego, etc. shine. On stilling all thoughts the pure consciousness remains over.Just on waking from sleep and before becoming aware of the world there is that pure 'I-I'. Hold to it without sleeping or without allowing thoughts to possess you. If that is held firm it does not matter even though the world is seen. The seer remains unaffected by the phenomena.

Talk 196,Talks with Sri Ramana maharshi
« Last Edit: September 06, 2014, 06:25:40 PM by Ravi.N »

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #712 on: September 06, 2014, 09:47:46 PM »
511.

Devilish qualities [asura sampat] will bring only ruin on you. Knowing this well, develop only divine qualities [deyva sampat]. Upasana, which will cultivate divine qualities in the heart, alone will save the soul.

Muruganar

Guru Vaachaka Kovai

Sadhu Om: Here, upasana should be understood to mean clinging to Self, that is, attending to Self, which is Selfenquiry. For, Self-enquiry alone bestows all the divine qualities [deyva sambat]. The word ?sambat? means ?that which is earned?. Since all things earned externally will bring only misery to the jiva, ?deyva sambat? alone is worthy to be earned, and is developed solely by Self-enquiry.

ஆசுர சம்பத்தால் அனர்த்தம் விளைவது அறிந்து
நீ சுர சம்பத்தே நிகழ்த்து - மீசுரமாத்
தெய்வ சம்பத்து ஒளிரச் செய்யும் உபாசனையே
உய்தி தர வல்லது யுயிர்க்கு.


« Last Edit: September 06, 2014, 10:03:17 PM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #713 on: September 07, 2014, 11:21:02 AM »
THE SELF AND NON SELF:
THE REALITY AND THE WORLD:

continues....

The book Kaivalya Navaneetam has asked and answered six questions on Maya.  They are instructive:

1. What is Maya?  The answer is: It is anirvachaniya or indescribable

2. To whom does it come?  The answer is: To the mind or ego who feels that he is a separate entity, who
thinks 'I do this' or 'this is mine'.

3. Where does it come from and how did it originate?  The answer is: No body can say.

4. How did it arise?  The answer is: Through non-vichara, through failure to inquire 'Who am I?'

5. If the Self and Maya both exist, does this not invalidate the theory of Advaita?  The answer is: It need not, since
Maya is dependent of the Self as the picture on the screen.  The picture is not real in the sense that the screen is real.

6. If the Self and Maya are one, could it not be argued that the Self is of the nature of Maya and that it is also illusory?
The answer is: No. The Self is capable of producing illusion without being illusory.  A conjuror may create for our
entertainment the illusion of people, animals and things, and we see all of them as clearly as we see him, but after
the performance he alone remains and all the visions he created have disappeared.  He is not part of the vision but
solid and real. 

contd.,

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.     
       


Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #714 on: September 08, 2014, 01:27:03 PM »
The SELF and On Self:
Realty and the World:

continues....

The books use the following illustration to help explain creation:  The Self is like the canvas for a painting.  First a
paste is smeared over it and to close the small holes that are in the canvas.   This paste can be compared to the
Antaryaamin, (Indweller) in all creation.  Then the artist makes an outline on the canvas.  This can be compared to
the Sukshma Sarira (subtle body) of all creatures.  For instance, the light and sound (bindu and nada) out of which
all things arise.  Within this outline the artist paints his picture, with colors. etc., and this can be compared to the
gross forms that constitute the world.

Vedanta says that the cosmos springs into view simultaneously with the seer.  There is no creation by stages or steps.
It is similar to the creation in the dream where the experiencer and the objects of experience comes into existence
at the same time.  To those who are not satisfied with this explanation, theories of gradual creation are offered in the books.

It is not at all correct to say that Advaitins of the Sankara School deny the existence of the world. Or they call it unreal.
On the other hand, it is more real to them than to others.  Their world will always exist whereas the world  of the other
schools will have origin, growth and decay, and as such cannot be real.  They only say that the world as 'world' is not
real, but that world as Brahman is real.

contd.,

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.   

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #715 on: September 09, 2014, 09:37:40 AM »
534.

Let highly mature and courageous aspirants who have a bright and sharp intellect, firmly accept that soul [jiva] is only one [eka] and thereby be established deep in the heart [by enquiring ?Who am I, that one jiva??]. It is only to suit immature minds that scriptures generally say that souls [jivas] are many [nana].

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

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #716 on: September 09, 2014, 01:47:06 PM »
THE SELF AND NON SELF:

The Reality and the World:

continues....

The Self is the one Reality that always exists, and it is by the light of the Self that all other things are seen. We forget it
and concentrate on the appearance.   The light in the Hall burns both when persons are present and when they are absent,
both when persons are enacting something, as in a theatre, and when nothing is being enacted.  It is the light which enables
us to see the Hall, the persons and the acting.  We are so engrossed with the objects or appearances revealed by the light,
that we pay no attention to the light.  In the waking or dream state, in which things appear, and in the sleep state in which
we see nothing, there is always the light of Consciousness or Self, the Hall lamp which is always burning.  The thing to do is
to concentrate on the seer and not on the seen, not on the objects, but on the Light, which reveals them.

Questions about the reality of the world, and about the existence of pain or evil in the world, will all cease when you
inquire 'Who am I?' and find out the seer.  Without a seer the world and the evils thereof alleged do not exist. 

The world is of the form of the five categories of sense objects, and nothing else.  These five kinds of objects are sensed
by the five senses.  As all are perceived by the mind through these five senses, the world is nothing but the mind.  Is there
a world apart from the mind?

Though the world and consciousness emerge and disappear together, the world shines or is perceived only through
consciousness.  That Source where in both these arise and disappear, and which itself neither appears nor disappears,
is the perfect Reality. 

contd.,

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.     

Ravi.N

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Re: Bhagavan Ramana Teachings
« Reply #717 on: September 10, 2014, 07:16:17 AM »
Talk 541.
A certain visitor asked Sri Bhagavan: There is so much misery in the world because wicked men abound in the world. How can one find happiness here?
M.: All are gurus to us. The wicked say by their evil deeds, ?Do not come near me?. The good are always good. So then, all persons are like gurus to us.


Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #718 on: September 10, 2014, 02:18:25 PM »
THE SELF AND THE NON SELF:

Reality and the World:

continues..

If the mind, the source of all knowledge and activity subsides, the vision of the world will cease.  Just as the knowledge
of the real rope does not dawn till the fancied notion of the serpent disappears, vision (experience) of the Reality
cannot be gained unless the superimposed vision of of the universe is abandoned. 

That which really exists is only the Self. The world, Jiva and Iswara are mental creations, like the appearance of silver
in mother of pearl.  All these appear at the same time and disappear similarly.  The Self alone is the world, ego and iswara.

To the Jnani it is immaterial whether the world appears, or not.  Whether it appears or not, his attention is always on the
Self.  Take the letters and the paper on which they are printed.  You are wholly engrossed with the letters and have no
attention left for the paper.  But the Jnani thinks only of the paper as the real substratum, whether letters appear or not.

You make all kinds of sweets from  various ingredients and in various shapes, and all they taste sweet because there is
sugar in all of them.  And sweetness is the nature of the sugar.  In the same way, all experiences and the absence of them
contain the illumination, which is the nature of the Self.  Without the Self they cannot be experienced, just as without sugar
not one of the articles you make can taste sweet.

The Immanent Being is called Iswara. Immanence can only be with Maya.  It (Iswara) is the Knowledge of Being along with
Maya.  From the subtle conceit Hiranyagarbha rises.  From Hiranyagarbha the gross, concrete Virat rises. Chit-Atma
is Pure Being only.

As regards the existence of pain in the world, the wise one explains from his experience, that if one withdraws within
the Self there is an end  to all pain.  The pain is felt so long as the object is different from  oneself.  But when the Self
is found to be an undivided Whole, who and what is there to feel?

The Upanishadic text, 'I am Brahman' only means 'Brahman exists as I.'

concluded.

Gems from Bhagavan.
Devaraja Mudaliar.

contd.,

Arunachala Siva.               

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #719 on: September 11, 2014, 11:22:17 AM »
"This perception of division between the seer and the object that is seen, is situated in the mind. For those remaining in the heart, the seer becomes one with the sight."
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta