Author Topic: Bhagavan Ramana Teachings  (Read 196520 times)

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #900 on: December 22, 2014, 01:12:30 PM »
Bhagavan Ramana Teachings:

Mrs. Roda McIver was a devout Parsee devotee of Sri Ramana Maharshi, residing in the vicinity of Sri Ramanasramam
all her life.  For years, she was nurturing within herself the none too improbable prayer of putting her head on the sacred
feet of her Sadguru,. Bhagavan Ramana.   The rules of the Asramam, however, strictly prohibited anyone touching the
Maharshi's feet!  Thus, she wanted to accomplish her cherished wish when the Maharshi was all alone.  Fortunately for her,
one day, after breakfast, the Maharshi was walking alone through a small room and Roda rushed to Him and was about to
fall at His feet. The Maharshi gesticulated inquiring what she wanted.  She said: Bhagavan! My life's one prayerful ambition
is to put my head at the sacred feet of my Sadguru Ramana. Please permit me and thus bless me, Bhagavan!

The Maharshi coming closer to her and pointing to His feet, said: Roda! Are these feet of the Sadguru?  The Sadguru's
feet are ever here (pointing to her Heart)!  Merge your mind in the Heart; and, truly that is putting your head at the feet
of your Sadguru!'

V. Ganesan.

Arunachala Siva.         

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #901 on: December 22, 2014, 01:17:22 PM »
But when the body is dead, am I dead?

This body, is it I?

The fact is, there is neither birth nor death.

Deathlessness is our real nature.

This complete Wholeness pervades all creation within and without like formless space.

What is all this?

Of what does it consist?

It is the Self Alone.

That is the Real Truth.

This treasure safely guard within your Heart.

After the Rain.

Arunachala Siva.   

atmavichar100

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Re: Bhagavan Ramana Teachings
« Reply #902 on: December 23, 2014, 06:46:51 AM »
Many intrepret this message of Bhagavan to mean being  indifferent to the suffering of others but Bhagavan was talking about this in a more holistic sense and only a mature mind can understand the deeper significance of this message

« Last Edit: December 23, 2014, 06:49:05 AM by atmavichar100 »
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

Balaji

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Re: Bhagavan Ramana Teachings
« Reply #903 on: December 23, 2014, 12:07:33 PM »

Ramana Yoga Sutra II: 'Hridi visa.' Enter the heart.

1. The word 'heart' here is used in its verbal sense. It means 'that which carries away', 'that which engulfs', 'that which digests everything into itself'. The meaning is that the world, and consequently ideas of it submerge into the heart. Logically, the ideas of the world must submerge into that from which they originally sprung. In effect, the base on which thoughts arise and into which they finally subside is the heart. Really it is indefinable. For, a definition means a significant distinctive statement of the characteristics of a thing. All these are included in the realm of ideas which do not appear there, where the heart alone is.

2. Therefore, the heart mentioned here should exclude the following definitions of the heart given in various schools of philosophy:
a) It does not mean the blood-pumping organ in the body i
b) It does not mean the 'anahata chakra' mentioned in Yoga; In the Yoga-sastra it is said that there is a conduit pipe for the flow of the vital prana inside the spinal column consisting of two canals and sheathed into one. Through one of them, the 'purva sushumna,' the Kundalini power flows from below upwards, when forced by the practice of Yoga to these centres; and when the power inheres in each chakra, various mystic powers are attained. The fourth chakra from below is called the 'anahata' and is about the level of the sternum. Evidently this is not the heart mentioned or intended here :

c) Neither is it the Atman. Bhagavan explained the hridayam as consisting of two words 'hrid' plus 'ayam'. This is the 'hrid' that is the Atman. It is said above in the first aphorism that to reach the Atman one must enter the heart.

d) Nor Is it the heart mentioned by Bhagavan as being on the right side of the chest .between the two nipples. That is the point according to Bhagavan where first the 'Chit-sakti' (knowledge-power) enters in to the body of a being, that power goes to the head (sahasrara, through the Amrita nadi, and comes down through the suhumna giving us the experiences of the various worlds);

e) It is not the heart which signifies the center of emotions.
All these definitions must be eschewed before the exact significance of the word ?hrid' is comprehended. Hrid really means a state of consciousness and force. It is from this sea of consciousness that during the wakeful state thoughts arise, and into this that they again subside.

3. Some say that thoughtlessness itself is the state of Self-realization. Surely not. We have no thought when we enter sleep or when experiencing a fit. Surely those states are not the state of the Atman. Buddha calls this state only ' sunyata', or void. But Atman is a positive conception.
Hindu philosophy explains that the Divine has an indefinable power called Maya. Maya should not be equated with illusion. These two are not the same. Maya Has two powers: it acts as a sheath to the Atman. This power is called ' Avarana sakti'. There is another co-related power; this is the power of manifestation, of becoming many. That power is called the ' vikshepa sakti'. Now in sleep we are not in command of our own mind, that is, of the totality of thoughts. Our will does not function. We are said to be in a state of tamas.

4; To attain Realization we must have awareness! We must be wakeful and get the experience. We must have the sattva-guna.

The state of the void is called 'tamasi' by the Advaitins, or the maya. Buddhists call it the sunyata. Modern Indian philosophers have made a total confusion between the two. They mistakenly proclaim that sunyata is the Brahman. No. One may or may not get the sunyata state before Realization. "Tripura Rahasya" says that there are six different states before attaining the final realization.

5. In yoga also, in the nirvikalpa Samadhi, one gets a state of thoughtlessness; practically the glory of Self-realization is experienced then. The only difference between that state and the state of Self-realization advocated by Bhagavan is that in the former one slips back to the normal consciousness eventually. But when once Realization, or Atma-nistha; is attained, one never departs from it.
« Last Edit: December 23, 2014, 12:09:27 PM by Balaji »
Om Namo Bagavathe Sri Ramanaya

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #904 on: December 23, 2014, 01:11:38 PM »
Bhagavan Ramana Teachings:

The central teaching  of the Maharshi is that one's divisive mind has to be merged at its Source, the Self. And, that the
Self resides at one's Heart.  He also said, that God, Guru, and Self are synonymous. Thus, the Guru, as the Self, ever
shines as one's Heart; and therefore, Guru's holy feet too are none other than one's own Heart!  This clearly brings out the
truth, 'The Teaching is the Teacher!'

Sri Nisargadatta Maharaj, while expounding the teachings of non duality, never swerved away from being himself in that state
of I AM- Awareness.  Thus, all the time he advocated the validity and truth  of this highest spiritual state of Wholeness, by himself
remaining ever in that state!

It is also equally important to note that daily in the morning, he was doing ritualistic worship of (puja) to the portraits of
his Guru, his Guru's Guru and his Guru's Guru's Guru!

V. Ganesan.

Arunachala Siva.             

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #905 on: December 23, 2014, 01:15:11 PM »
A fledgling is protected by the parent birds only till such time it grows its wings.

It is not protected forever. 

Similarly with devotees.

I have shown the way.

You must now be able to follow it up and find peace wherever you are!

After the Rain.

concluded.

Arunachala Siva. 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #906 on: December 24, 2014, 01:17:15 PM »
Bhagavan Ramana Teachings:

contd.,

Noticing this apparent dichotomy, a Western devotee questioned the Maharaj:  'Maharaj!  You are the unique Saint who
teaches Advaita in its purest essence and in the most uncompromising manner too.  However, your doing the ritual of puja
to your Gurus and Gods surprises me!  Your teaching of 'there is Oneness alone' and also doing this dualistic worship is
most contradictory! Will you please explain it!?

Sri Nisargadatta Maharaj, with a smile said (pointing to His Heart): 'Here, there is no contradiction. The contradiction is in
your mind!  The non dual state of Wholeness is none other than the inner Guru. The outer Gurus too, in all Wholeness alone,
is being extolled, adored and worshipped! Where there is contradiction? The teaching and the teacher are one and the same!'

V. Ganesan.

Arunachala Siva.         

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #907 on: December 24, 2014, 01:23:26 PM »
This is indeed a place which, of itself, confers Liberation.

Rishis in unending succession took birth here. 

Even the Gods in heaven chose to take birth, here in order to meditate upon It and there by attain that DEATHLESS STATE.

A rich and deathless city (..),  in its wells flow the heavenly river whose waters never fail, and in its groves grow the celestial
trees of Swaraga.

This indeed is the Abode of Lord Siva.

All trees here are the wish granting trees of Indra's Heaven.

Its rippling waters are the Ganga flowing through our Lord's matted locks.

Food eaten here is the ambrosia of the Gods.  Words spoken here are holy scriptures, and to fall asleep here is to be
absorbed in Samadhi.

Can any other place equal this sacred Arunachala?

Aruna of the Golden Fire.

Arunachala Siva.     

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #908 on: December 25, 2014, 10:59:33 AM »
Bhagavan Ramana Teachings:

Mrs. Roda McIver, a long standing Parsee lady-devotee of Sri Bhagavan, once brought her friend from Mumbai.  And, while
introducing the friend to Him.  Bhagavan said, 'My friend has taken as His Guru a man who is not even a Sadhu. I brought him
here  so that he would give up this guru and follow you, Bhagavan. Please make him do so.' Sri Bhagavan replied sternly:
'Who are you to say say who is the right Guru for him?  By what power can you make out a man really is?  And,m are you sure
that the guru counts so much?  All depends on the disciple. Even if you worship a stone with great devotion it will be seen as God.'

In India, all through the ages, there has never been a dearth of genuine teachings, or for that matter, any lack of compassionate
Teachers. We are thus proud to possess the most authentic collection of teachings in the form of Vedas, Upanishads, Epics and
Puranas.  Especially, the Bhagavad Gita is recognized as the spiritual treatise par excellence, all over the world. Likewise, in
addition to the glory of the Vedic Rishis of yore, sages, and saints continue to adorn Punya Bharat, century after century.

V. Ganesan.

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #909 on: December 25, 2014, 02:12:16 PM »

In primordial time... there appeared in the place a mighty pillar of Light.

Standing motionless higher than the highest heavens, deeper than the lowest abyss, it is the sign of Siva, who IS before anything
else comes to me, and who still IS when everything has been consumed and forgotten.

The Pillar cannot be shaken and nothing can move It, since It has the stability of Being itself. It sheds the light on all sides
and at the same time consumes all  that consumes into contact with It.

Aruna of the Golden Fire.

Arunachala Siva. 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #910 on: December 26, 2014, 01:15:46 PM »
Bhagavan Ramana Teachings:

Our tradition has thus always been proud to uphold the importance of the teachings and the teachers.  As such, it has
handed over to man the gift, as it were a Golden Chain of Eternity, made up of perennial truths of God, World, Scriptures,
Guru, Teachings, Wholeness, Oneness, Fullness, Freedom, Release, Moksha and, encouraged him to own it himself.
Man too has all along been obediently worshipping it, wondering over its grandeur and its invaluable worth!  Yet, time and again,
it has remained unused, for the simple reason that this previous Golden Chain is disjointed, loose and incomplete, as a vital
link in it is missing.  That missing vital link keeps it away from man, unadorned!

What is that missing link, the discovery and replacing it of which will complete the Golden Chain?

The missing link is YOU - the 'You' referring to every one of us, individually.  The 'You' refers to one who is now reading
this line!  Adding this 'You' to it, which means waking up to one's own inner Divinity, will alone make the Golden Chain
of Eternity complete. Isn't it amazing?  Suddenly the 'You' becomes all important in the scheme of Existence.  Yet, it is
absolutely true.

To understand it better, one has to raise the questions: 'For whom is the teaching?', 'For whom is the teacher?'

V. Ganesan.

Arunachala Siva.   
,           

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #911 on: December 26, 2014, 01:21:03 PM »
In the end everyone must come to Arunachala.

As the moon derives its light from the Sun, so other holy places derive their sanctity from Arunachala.

It is the heart of the world.

Know it to be the secret and sacred Heart Center of Lord Siva.

All the spheres of the vast universe are located in It.

It contains all in Itself.

It is the inmost core of all beings. 

It is neither Iswara nor the Jiva but the inmost non dual Reality.

It can be realized only by the Self .

It is the Self.

And there is nothing apart from It.

Aruna of the Golden Fire.

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #912 on: December 27, 2014, 01:12:48 PM »
Bhagavan Ramana Teachings:

We have been stressing the importance of the teachings and the teacher.  However hoary the teachings may be, it has value
and meaning only to one who imbibes it. Isn't it?  Without the taught, where is the importance for the teacher? Who is the
imbiber of the teachings?

O Reader!  'You' who are reading this line, it is for 'You' that all teachings and all the teachers are intended.  Your waking up
to and owning them is actually the refining of he missing link to its rightful place in the Golden Chain of Eternity.

Be assured that till 'You' wake up, this precious jewel will remain unadorned! Hence, the Vedas proclaim "Tat Twam Asi."
"You Are That."

See, in a strange way, 'You' forget and ignore yourself. Who is it who has forgotten to include oneself, as a vital link, in this
Chain? Does not this ignorance, forgetfulness, remind us of the story of the Ten Fools?

V. Ganesan.

Arunachala Siva.       

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #913 on: December 27, 2014, 01:18:40 PM »

The Light who is both beginningless and endless, unbroken, infinite space, Lord Aruna is the source giving light to the Sun,
the moon and the fire.

Glorious with light, all enjoyments are to be found here.

But Its light is not of this world.  It lights up the meaning of 'I' in the 'I am' constantly throbbing in the heart,
which is the form of Arunachala -- the Supreme Self.

Ocean of Nectar, full of grace, O Self Supreme, O Hill of Light, whose spreading rays engulf all things. shine as
the Sun, which makes the heart lotus blossom fair.

Aruna of the Golden Fire.

Arunachala Siva.   

Balaji

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Re: Bhagavan Ramana Teachings
« Reply #914 on: December 27, 2014, 09:46:31 PM »
 Ramana Yoga Sutra III.
 

III. 'Pavana chalana rodhat' By controlling the movement of the breath Explanation: 1. Bhagavan explains how one can enter the heart or the state of thoughtlessness. He says it can be done by controlling the movements of the breath. It is said that the word 'pavana' here is used in a technical sense. It means 'prana' or the vital force. The vital force in a body works mainly in five ways and in another five ways which are subsidiary. The first five movements are called the pancha-pranas. The first force makes one breathe in: Another enables him to talk. Another enables one to expel things out of the body. Still another aids digestion, and the fifth spreads all over the body, keeping it alive. The pavana of the vital force here intended is that which makes one breathe in and out. It is called the ?Mukhya-prana'.

2. When the breath is held, it is observed that the thoughts also decrease and finally when the breath-movement is brought to a stand-still the thoughts also completely subside. This is a practical tip given by Bhagavan. He explains the rationale in a couplet in "Upadesa Saram" where he says, "Force divides into two branches. One is the mind and the second is the prana." They are like a couple of horses yoked to a carriage. When the reins of one are held tight, it naturally has to stop, there by rendering the other unable to proceed.
Contrary to what medical science says, stoppage of breath does not result in an increase of carbon dioxide in the blood which should weaken you. Yogis have been said to prolong their lives for hundreds of years by completely stopping their breath (by adopting what is called 'lambikayoga'), Now, completely stopping the breath is not possible in the beginning; it is a matter of practice. Certain other things are helpful (such as remaining fixedly in an asana) for effecting control of breath.
By controlling any one prana it is seen, in practical life, that you control the other pranas also.

3. When the movements of the vital force are controlled, this vital force NO longer gives any scope for the sense-organs to reach out towards worldly objects. Consequently the vital force fills the body and returns to its source, the Atman, where the mind also dissolves at the same time. It is, so to speak, as if a dam were raised across a running torrent; which would perforce be obliged to reverse the direction of its flows

4. It is said that if one stops talking for a dozen years the mind will be rendered fairly calm, when, silencing of the thoughts altogether, can be practiced. With a dozen years of practice of the latter variety, the silence attained will be profound and deep; and that is the state of Samadhi. Sri Rama Yogi, a well-known disciple of Sri Bhagavan, had practiced the silence of the first variety, and the progress he made is well described in Paul Brunton's "A Search in Secret India".
Om Namo Bagavathe Sri Ramanaya