Author Topic: Bhagavan Ramana Teachings  (Read 197743 times)

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #720 on: September 11, 2014, 11:24:06 AM »
If you remain in the "don't want" state, everything will come to you. That is why both likes and dislikes are not wanted.
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #721 on: September 11, 2014, 11:27:49 AM »
The jnani appreciates all distinctions, but he always perceives and experiences the one Reality in all of them. That is why he has no preferences. Whether he moves about, or talks or acts, it is all the one Reality in which he acts or moves or talks. He has or sees nothing apart from the one Supreme Truth.
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #722 on: September 11, 2014, 12:48:52 PM »
Natural being or natural abidance itself is without concepts. For, in this state the mind is free from doubts. It has no need to swing between alternatives of possibilities and probabilities. It has no active predispositions [vikalpas] of any kind. It is sure of the Truth. It feels the presence of the real. Even when it is active, it knows it is active in the Reality, the Self, the Supreme Being.
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #723 on: September 11, 2014, 12:50:11 PM »
In direct knowing, you can feel yourself one with the One that exists. The whole body becomes a mere power, a force-current. Your life becomes a needle drawn to a huge mass of magnet; and, as you go deeper and deeper, you become a mere centre and then not even that; for you become a mere consciousness. There are no thoughts or cares any longer, they were shattered at the threshold. It is an inundation. You are a mere straw, you are swallowed alive, but it is very delightful. For you become the very thing that swallows you. This is the union of the individual with the Absolute, self with Reality, the loss of ego in the real Self, the destruction of falsehood, the attainment of Truth.
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #724 on: September 11, 2014, 12:54:32 PM »
You are a limb of society. Society is the body, individuals are its members, its limbs. Just as the various limbs help and cooperate with one another, and thus are happy, so each must unite with others in being helpful to all, in thought, speech and action.
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #725 on: September 11, 2014, 01:24:47 PM »
'WHO AM I?' -  INQUIRY:

For all thoughts, the Source, is the 'I-thought'.  The mind will merge only by Self Inquiry.  'Who am I?' The thought,
'Who am I?' will destroy all other thoughts and finally kill itself also.  If thoughts arise, without trying to complete
them, one must inquire to whom did this thought arise.  What does it matter how many thoughts arise?  As each
thought arises one must be watchful and ask to whom is this thought occurring.  The answer will be 'to me'.  If you
inquire, 'Who am I?' the mind will return to its Source (or where it issued from).  The thought which arose will also
submerge.  As you practice like this more and more, the power of the mind to remain at its source is increased.

By means of moderate quantity of Sattvic food which is superior to all the other rules and regulations of self discipline,
the sattvic or pure quality of the mind will grow and Self inquiry will be helped.

contd.,

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.       

Ravi.N

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Re: Bhagavan Ramana Teachings
« Reply #726 on: September 12, 2014, 07:23:46 AM »
Talk 73.
Mr. Ekanatha Rao, the engineer, asked, ?What about the despondency of not obtaining any encouragement from the Master - much less his Grace??
M.: It is ignorance only. The quest must be made as to who is despondent and so on. It is the phantom of the ego arising after sleep which falls a prey to such thoughts. In deep sleep the person was not afflicted. Who is afflicted now while awake? The sleep state is about the normal one. Let him search and find out.
D.: But there is no incentive for want of encouragement.
M.: Does not one find some kind of peace while in meditation? That is the sign of progress. That peace will be deeper and more prolonged with continued practice. It will also lead to the goal. Bhagavad Gita - Chapter XIV - the final verses speak of gunatita (one who has transcended the gunas). That is the final stage. The earlier stages are asuddha satva (impure being), misra satva (mixed being), and suddha satva (Pure Being). Of these, the impure being is when overpowered by rajas and tamas; the mixed being is that state in which the being - satva - asserts itself spasmodically; the suddha satva overpowers rajas and tamas. After these successive stages there comes the state transcending gunas.

Talks with Sri Ramana Maharshi

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #727 on: September 12, 2014, 12:53:13 PM »
Because you are accustomed to identifying yourself with the body, and sight with the eyes, you say you do not see anything. What is there to be seen? Who is there to see? How do you see? There is only one consciousness, which manifests as the 'I'-thought, identifies itself with the body, projects itself through the eyes and sees the objects around. The individual is limited in the waking state and expects to see something different. The evidence of his senses will be the seal of authority. But he will not admit that the seer, the seen and the sight are all manifestations of the same consciousness.

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

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #728 on: September 12, 2014, 01:15:58 PM »
'Who am I?' - Inquiry:

continues...

Though ancient and timeless sense attachments in the shape of vasanas, (subtle tendencies) may rise countless like
the waves of the sea, they will all be destroyed as Dhyana progresses.  Without giving any room for doubt, whether
it would all be possible to eradicate all those vasanas, and be the Self alone, one must take hold ceaselessly of dhyana
of the Self.  However great a sinner one may be, instead of lamenting 'I am a great sinner, how can I make any progress?'
one must completely forget the fact of being a sinner and earnestly pursue meditation of Self.  He is then sure to succeed.

If the ego is present, all else will also exist.  If it is absent, all else will also vanish.  As ego is all this, to inquire what this
ego is, is to give up attachment. 

Controlling speech and breath, and diving deep within oneself, as a man dives into water, to recover something that has
fallen there, one must find out the source whence the ego rises, by means of keen insight.

Inquiry which constitutes the path of Jnana, consists not in orally repeating 'I', I', but in searching by means of a deeply
introverted mind whence from the 'I' springs.  To think 'I am not this', 'I am that' may be of help in the inquiry, but cannot
be the actual inquiry.

When we quest within our mind, 'Who am I?' and reach the Heart, 'I' topples down and immediately another entity
will reveal itself proclaiming 'I-'I'. Even though it also emerges saying 'I', it does not connote the ego, but the One Perfect
Existence.,

If we unceasingly investigate the form of the mind, we find there is no such thing as the mind.  This is the direct path
open to all..

contd.,

Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva.       
       

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #729 on: September 12, 2014, 09:10:32 PM »
Keep an open mind,

dive within and find out the Self.
The truth will itself dawn upon you.
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #730 on: September 13, 2014, 01:55:54 PM »
'WHO AM I?' - INQUIRY:

Continues...

Thoughts alone constitute the mind, and for all thoughts the base or source is the 'I'-thought.   'I' is the mind.
If we go inward questing for the source of the 'I', the 'I' topples down.   This is the Jnana inquiry. 

Where the 'I' merges, another entity emerges as 'I'-'I' if its own accord.  That is the Perfect Self.

There is no use removing  doubts.  If we clear one doubt another arises and there will be no end of doubts.  All doubts
will cease only when the doubter and his source have been found. Seek for the source of the doubter, and you find he is
really non existent.  Doubter ceasing, doubts will cease.

Reality being  yourself, there is nothing for you to realize.  All regard the unreal as real.  The object of all meditation
(dhyana) or Japa is only that, to give up all thoughts regarding non self, to give up many thoughts and to hold on
to one thought.  The object of all sadhana is to make the mind one pointed, to concentrate it on one thought and thus
exclude our many thoughts.  If we do this, eventually even the one thought will go and the mind will get extinguished
in its source.

contd.,


Gems from Bhagavan.
Devaraja Mudaliar.

Arunachala Siva..           
 
   
 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #731 on: September 13, 2014, 03:31:44 PM »
In the following verse 63 of Arunachala Aksharamanamaalai, Sri Bhagavan pleads to Arunachala as follows:



 நோக்கியே கருதி மெய் தாக்கியே பக்குவம்
 ஆக்கி நீ ஆண்டருள் அருணாசாலா.

It generally means: O Arunachala!  You gaze at me, You think of me, and touch my body (hastha diksha) and rule
over me and grace me.

But Sri Bhagavan uses the word, 'thaakkiyE'  which also means means 'attacking my body'. Why should He say,
'attacking'?  If Brahman (here Annamalai) touches the bhakta, it is like attacking that is the impact will be heavy,
because of the bhakta's merger with Brahman, (here Arunachala).

Arunachala Siva.

     

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #732 on: September 14, 2014, 12:47:46 PM »
WHO AM I ? INQUIRY:

When we inquire within 'Who am I?' , the 'I' investigated is the ego.  It is that which makes Vichara (inquiry) also.
The Self has no vichara.  That which makes the inquiry is the ego.  The 'I' about which the inquiry is made is also the ego.
As the result of the inquiry the ego ceases to exist and only the Self is found to exist.

What is the  best way of killing the ego?  To each person that way is best which appears easiest or appeals the most.
All the ways are equally good, as they lead to the same goal, which is merging of the ego in the Self.  What the bhakta
calls surrender,  the man who does Vichara calls Jnana. Both are trying to take the ego back to the source from which
is sprang and make it merge there.

To ask the mind to kill itself is like making the thief the policeman.  He will go with you and pretend to catch the thief,
but nothing will be gained.  So you must turn inward, and see from whence the mind rises and then it will cease to exist.

Breath and mind arise from the same source and when one of them is controlled the other is also controlled.  As a matter
of fact, in the quest method -- which is more correctly 'Whence am I?' and not merely 'Who am I?' -- we are not trying to
simply eliminate, saying 'We are not the body, nor the senses and so on.', to reach what remains as the ultimate reality,
but we are trying to find out whence the 'I'-thought or the ego arises within us. The method contains within it, though
implicitly and not expressly, the watching of the breath.  When we watch where from the 'I'-thought arises, we are necessarily
watching the breath also, as the 'I'-thought and the breath arise from the same source. 

Breath control may serve as an aid but can never by itself lead to the goal.  While doing it mechanically, take care to be alert
in mind and to remember the 'I'-thought and the quest for its source.  Then you will find that where the breath sinks, there the
'I'-thought arises.  They sink and arise together.  The 'I' - thought will also sink along with the breath. Simultaneously, another
luminous and infinite 'I--'I' will emerge, and it will be continuous and unbroken.  That is the goal.  It goes by different names
-- God, Self, Kundalini, Shakti, Consciousness, etc.,

contd.

Gems from Bhagavan
Devaraja Mudaliar.

Arunachala Siva.         
               

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #733 on: September 14, 2014, 10:54:42 PM »
That inner Self, as the primeval Spirit,
Eternal, ever effulgent, full and infinite Bliss,
Single, indivisible, whole and living,
Shines in everyone as the witnessing awareness.
That self in its splendour, shining in the cavity of the heart
This self is neither born nor dies,
Neither grows nor decays,
Nor does it suffer any change.
When a pot is broken, the space within it is not,
And similarly, when the body dies the Self in it remains eternal.


The collected works
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #734 on: September 15, 2014, 10:53:22 AM »
Question: Why does not Bhagavan go about and preach the truth to the people at large?

Sri Ramana Maharshi: How do you know I am not doing it? Does preaching consist in mounting a platform and haranguing the people around? Preaching is simple communication of knowledge; it can really be done in silence only. What do you think of a man who listens to a sermon for an hour and goes away without having been impressed by it so as to change his life? Compare him with another, who sits in a holy presence and goes away after some time with his outlook on life totally changed. Which is the better, to preach loudly without effect or to sit silently sending out inner force?

Again, how does speech arise? First there is abstract knowledge. Out of this arises the ego, which in turn gives rise to thought, and thought to the spoken word. So the word is the great grandson of the original source. If the word can produce an effect, judge for yourself how much more powerful must be the preaching through silence.
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta