Author Topic: Bhagavan Ramana Teachings  (Read 196421 times)

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #960 on: January 17, 2015, 09:55:48 AM »
Yet all this is of no avail if it be not borne in mind that these accessories are but props for exalting consciousness to the pitch
necessary for contacting the subtle emanations of grace, which spring from the spaceless Arunachala Siva, whose eternal
abode is the Heart.

For all takes place in and is supported by the Void, of which the Hill us the perfect and singular symbol.

Aruna of the Golden Fire.

Arunachala Siva.           

atmavichar100

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Re: Bhagavan Ramana Teachings
« Reply #961 on: January 17, 2015, 01:08:04 PM »
Don?t regard the abidance in the ?I am? as a part-time activity. You must have a life long commitment to get yourself established in it. - Annamalai Swami
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

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #962 on: January 17, 2015, 01:28:31 PM »
One day I asked Bhagavan: Swami! Whether one can practice Sahaja Samadhi right from the beginning?

Sri Bhagavan: Aha! One can practice right from the early stages.

I asked: How to practice?  What is Nirvikarpa Samadhi? How many types are there in Samadhi?

Sri Bhagavan: Samadhi is only one.  It is not of many types. When one remain intently without any thought of various
things, it is Nirvikarpa Samadhi.  If one remains doing his own work and then remain in the state of one's own true nature,
it is Sahaja Samadhi. Both give the same bliss.

Annamalai Swmi - Bhagavanum atiyyEnum.

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #963 on: January 18, 2015, 08:48:12 AM »
Silence vibrates in tune with the Heart of  this Hill, which stands silently witnessing the passing of civilizations.
It is potent to reap the rich harvest of enlightenment for those who withdraw the mind from its extroverted  function
and fix it firmly on the void nature of things.

In the substratum of myriad images is found the pure river of the Consciousness.

Irresistible in its adamantine might, it calls the Jiva to merge again with its source, to let the shadows and senses be
mirrored on the shining surface of its unsurpassable brilliance, before once more melting and merging in the mighty
current that  bears life endlessly on.

Aruna of the Golden Fire.

Arunachala Siva.     


Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #964 on: January 18, 2015, 09:33:09 AM »
What is it that now prevents us from abiding without thought as the Reality?   The Reality or the Self ever shines in the
Heart beyond thought, as the pure adjunct-less 'I AM". But instead of abiding as that 'I AM',  there rises an ego, a
separate individual who feels 'I am this body'. 'I am so and so'.  This ego is the first root thought, the 'I' - thought.
Without it no other thoughts can exist.  Therefore, it is this individual 'I' which assumes the thought form, as 'body',
'world' etc., that obstructs our natural abidance as 'I AM'.  Hence, if we want to abide without thought as the Self and thereby
realize the Reality as it is, we need only to remove this obstruction, the first thought or 'ego'. That is why so many of the verses
of Ulladu Narpadu analyze and describe the nature of the ego and its by-products -- the body and world -- for, only when we
understand their nature will we know how to remove them.

What is the nature of this ego, and how are we to prevent its rising?  The answer to this question is the uniqueness of Bhagavan's
teachings. In verse twenty four of Ulladu Narpadu, He tells us that the insentient body cannot know of its own accord say 'I',
that the Eternal 'I' does not rise or set, but between these two rises a false 'I' which is limited to the body; this is the ego,
otherwise known as the chit jada granthi -- the knot between the sentient Self and the insentient body. It is also known as bondage,
the individual soul, mind and so on. 

V. Ganesan.

Arunachala Siva.                 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #965 on: January 19, 2015, 08:38:51 AM »
Finally it is all up with anyone who has paused, even for a moment, to attend to the gentle whisper of Arunachala ---

Arunachala has already taken him captive and will play with him without mercy to the bitter end.

Darkness after light, desertion after embraces, he will never let him go until he has emptied him of everything in himself
that is not the one and only Arunachala and that still persists in giving him a name, -- as one names an other -
until he has finally been swallowed up, having disappeared for ever in the shining of his dawn light.

Aruna of the Golden Fire,

Arunachala Siva.
       

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #966 on: January 19, 2015, 08:50:12 AM »
Bhagavan Ramana Teachings:

In the next verse, Bhagavan tells us: 'This formless and ghostly ego comes into existence by grasping a form ( a body);
grasping a body, it endures. Feeding upon forms which it grasps it waxes more. Leaving one form it grasps another form...'
How then are we to remove this sole obstruction which prevents us from peacefully abiding as the Self?  The answer given
by Bhagavan in the next verse (Verse 25):

'When sought for, it takes to flight.'! This is another unique clue given by Bhagavan. He illustrated it with a story. A man
posed himself as a friend of both the bride's and the bridegroom's party.  So long as everyone believed him, he got on
very happily bossing over both the parties and feasting sumptuously.  But as soon as an inquiry was started about him
as soon as the people tried to find out who he was, he took flight and disappeared. Such is the case with the ego, which
likewise poses both the Self and as the body. It is endowed with Consciousness and shines as 'I' which are the properties
of Self and, at the same time, it is limited to a form and it rises and sets, which are the properties of the body.  So long
as we do not inquire into its nature, this ego will boss over us, and will feast on the knowledge of objects gained through
the five senses. But as soon as we start Self inquiry, as soon as we try to know who this ego is, it will take to its heels
and disappear.

V. Ganesan.

Arunachala Siva.
           

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #967 on: January 20, 2015, 08:32:44 AM »
Who is Arunachala?

The best definition is I AM THAT I AM.

It is only Being, but different from the real and the unreal.

It is Knowledge, but different from knowledge and ignorance.

How can it be defined at all?

It is simply Being.

Aruna of the Golden Fire.

Arunachala Siva.
 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #968 on: January 20, 2015, 08:43:57 AM »
Bhagavan Ramana Teachings:

Why, some wonder, does the ego thus disappear when it is scrutinized or attended to?  As Bhagavan explains, the ego
comes into existence only grasping  form; also it endures by grasping forms. Without a form to grasp, the ego cannot
stand. All thoughts, all objects, all knowledge of second and third persons are forms only.  Therefore, so long as the ego
attends to objects, to second and third persons, it waxes and grows strong. But the ego itself has no form. So, if it tries
to attend to itself, the first person or subject, it will lose its strength, subside and disappear.  Disappear in the sense that the ego
falls back into its Source, the Heart. So long as it attends to second and third persons, it appears to exist; But when it tries to
pay attention to itself, Who am I,  it is found to be nonexistent. This truth is clearly stated by Bhagavan in verse 17 of Upadesa
Saram: 'If one inquires into the nature of the mind, or ego, it will be found that there is no such thing as mind at all! This is the
direct path.'

'When the ego thus disappears , being found to be non existent, what remains?  Only the Self, the Reality!  This, therefore,
is the direct path which enables us to abide in the Heart as it IS' as Bhagavan says in the first benedictory verse of Ulladu Narpadu.

contd.,

Arunachala Siva.                 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #969 on: January 21, 2015, 08:19:25 AM »
Bhagavan Ramana Teachings:

Another unique contribution of Sri Bhagavan is His clear exposition that there are no two 'I's, one the ego and one the
Self - 'duality during practice (Sadhana) and non duality on attainment (Saadhyam) is untrue.' says Bhagavan emphatically.

And, the Self is the only 'I'. Only on this ocean of 'I AM' arise all emotions, feelings and thoughts, the adjuncts of the
individual, the ego making us feel that the ego is the 'I'. Therefore, if we closely scrutinize this apparent 'I', we will find
that in truth is not the ego, but only the Self.

contd.,

V. Ganesan.

Arunachala Siva.           

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #970 on: January 21, 2015, 08:26:01 AM »
Arunachala drew me into himself and taught me the secret song of silence, that which underlies all that is sung by men or by the
created world, the essential hymn which no song uttered by human lips can ever adequately express, however mighty be its
resonance, or on the other hand, however, soft its whisper.

But those who enter into the depth of the Heart of Arunachala have lost even their own name and all that till then they were,
so that, henceforth, they are only the dweller within the Cave of the Heart of Arunachala.

They have entered their own depth, have been swallowed up in the Self, having discovered at the deepest center of themselves
the secret of Arunachala.

From the very depth of Arunachala's Heart, there sounds a call to the one who speeds towards the depth of the
Heart of Arunachala.

Aruna of the Golden Fire,

Arunachala Siva.

               

Balaji

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Re: Bhagavan Ramana Teachings
« Reply #971 on: January 21, 2015, 06:36:31 PM »

Yoga Sutra IV secrets of breath control.

'Satata Pratyavekshanaf.' By constant watch (of the breath). Notes ;

1. There are several methods advocated for breath control. The method the Maharshi teaches is a rare one; if it is merely watched, and no attempt at control is made, the breath, of itself, slows down almost to a vanishing point. This is a practical tip, and is the essence of several types of yoga practice,

2. Normally in 'Hatha yoga' the nostrils are closed and opened with the fingers for definite intervals. Some say that if the time taken for in-breathing is one unit, the retention of the breath should be for four units and breathing but for two units. To practice this is to fight a battle, as it were, with the force of the breath; were this battle to be conducted on wrong lines, dangers or disasters might follow, particularly were it to be lost. Forced effort may end in various kinds of diseases; it may entail madness, and in some cases, if the kundalini or life-force rises uncontrolled, the body gets almost burnt up, and death results; so that this practice is to be done under the personal surveillance of the Master, with great care and circumspection, adopting easy techniques from time to time, and under different restrictions as to diet, time and posture. The Maharshi bids us strictly to avoid this method of Hatha yoga.

3. Do not fight with the natural flow of the breath: only watch it, as if you were a witness to a process. It is called the 'saksni bhava' in philosophical terminology,

4.  The advantages of the Maharshi's method are many. It automatically turns the thoughts away from the ideas and objects of the world, effecting a severance between the world and one's self. The world of affairs will amount to zero for one practicing this method. All the tribulations that naturally follow any contact with the world cease; one becomes an untouchable for them, so that all disturbing factors are brought to an abrupt end. Not for him are the emotional surges and fits of despair found in the bhakti marga. Nor are the anxieties of the karma marga present. The dangers of the yoga marga will never touch him; not even the troubles of the path of raja yoga will face him: one is almost the Divine (the, kootastha, who is said to be the witness of the three states of consciousness, Waking, dream and sleep).

5. The result will be slowing down of the speed with which thoughts arise; they become slower, and at the end, a thought arises and sinks, an interval ensues, and only then another thought arises. That means, since the thoughts arise in consciousness (the ulterior Self), the thoughts sink again into the consciousness, and before another thought ensues, there is only the consciousness, and no thought; in reality one is the consciousness, and then there is no idea of the manifested world, either gross or subtle One is almost in the state of Divinity. It is the 'hrid' state of consciousness. which is thoughtless., One has reached the highest possible goal of individual effort, where the little self is not known; it is almost attainment of the Atman

6. The practice of this method need's no niyamas; differences in time, circumstances, clime, personality, sex, race and religion are all gone. The moment you begin this practice you are away and over the world's dualities. There, no more sastras(scriptural doubts), no more discussions trouble you. Others need not know that you are a sadhaka of this sort. Generally people praise a sadhaka for his consistency, good nature and high spiritual attainment. This praise is the greatest danger to a sadhaka In "Ullada Narpudu" (supplement) Bhagavan has clearly pointed out this danger. In this method, even the vanity of being a sadhka is given up.

7. We said, "almost the, Divine"; the reason for this reservation is, that the Self, even in this, state, is shrouded over by the avarana sakti of Maya(veiling power). None can remove this shroud by his own effort; For when one is in the state of 'hrid', there is no individual left to make any effort for the removal of this shroud. Then what is the way? Nothing but the Divine Grace can help you now. The state of hrid contains in itself the seeds of later manifestations. The force of those seeds must get weakened by efflux of time and experiences of their results in the various worlds, both subtle and gross. When the force of those seeds becomes negligible, the Atman of itself emerges in all Its glory. The state of 'hrid' is a negative experience. The state of the Atman is a positive experience, entirely dependent upon Its own grace. The Kathopanishad Upanishad says "To him whom It chooses, it reveals Itself".
Om Namo Bagavathe Sri Ramanaya

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #972 on: January 22, 2015, 09:34:54 AM »
Who will ever know the secret of the mutual communion between a mother and the child nestled in the womb?  Many indeed
in the course of the centuries have found in Arunachala the place of new birth, as it were the gateway to a world hitherto
unknown!

The secret of what passes between guru and disciple is beyond anyone's grasp even though the words they exchange may
be spoken aloud and listened to. But still more inexplicable is the secret message which passes between the Hill of stone
and those who in solitude and nakedness, meditate silently in its rocky clefts.

Arunachala is relentless. He tears one away from everything, strips one of everything, removes every support to which one
might still be tempted to cling. 

For that is how he wants it for he one he has called, and to that he will bring him, free and naked with the freedom and
nakedness of the Self.

Aruna of the Golden Fire.

Arunachala Siva.
     

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #973 on: January 22, 2015, 10:48:45 AM »
Bhagavan Ramana Teachings:

To remain with any form of ignorance is painful indeed!  Especially, spiritual non knowing drowns one in endless recurring pain.
Hence the scriptures of all religions proclaim that release from ignorance is the goal of life.  Sri Ramana Maharshi gives us a crystal
clear spiritual solution to end this apparently incurable pain, the root of all ignorance.  Not knowing the truth about oneself     
is this gross ignorance. Self Inquiry is the sole method, the Maharshi asserts, to cut off this mass of ignorance, root and branch.
Ignorance removed, what remains is the ever shining Light of Pure Wisdom. One's own inner Reality is this Brilliant Flame.
'Be Your Self' is the Royal Command of the Maharshi, following which one recognizes that one is ever that Eternal Light
only! Scriptures declare that the Self is the thousand- splendoured Sun. 'To be the Self is to know the Self.', said Maharshi.
Self Realization, therefore, is the crowing of all human efforts.     

V. Ganesan.

Arunachala Siva.

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #974 on: January 23, 2015, 08:26:41 AM »
O Arunachala, like a moth, I let myself be deceived by Your flame and in it You have consumed me. 

May I pass into You, may I become You, yet to say 'You' is to say 'I' of myself You have burnt up every trace.

Consume me, burn up all in me, that is not You.

O Pillar of Fire!

Know then that there is on earth a rare medicine which kills without killing anyone who thinks of it but once.

Know that this rare medicine is the mighty Aruna Hill, this and nothing else.


Aruna of the Golden Fire.

Arunachala Siva.