Bhagavan Ramana Teachings

[Subramanian.R]

Bhagavan Ramana Teachings:

Another unique aspect of Bhagavan's teaching is that He revealed the importance of paying 'attention'. We can thus
boldly say that the correct technique of Self Inquiry as taught by Bhagavan is paying full attention to the mere feeling
'I'. As soon as we try to attend to the feeling of 'I', all sorts of thoughts arise and distract our attention.  However,
it is interesting to observe that thoughts do not rise of their own accord, they rise only because 'we think' them.
Moreover, thoughts do not have any power of their own, they gain power only by our attending to them.  If we do not
pay attention to the thoughts that rise, they will subside of their own accord.  Bhagavan says: 'If you deny the ego
and scorch it by ignoring it, you would become free. If you accept the ego, it will impose limitations on you and throw
you in a vain struggle to transcend them.'  We have, thus, to set aside thought-attention and regain Self attention.

This method of attention is clearly taught by Bhagavan in the small book WHO AM I? where He says: 'If thoughts arise
one should, without attempting to complete them, inquire 'To whom did they rise? What does it matter however many
thoughts rise?   At the very moment, that each thought rises, if one valiantly inquires Who am I? the mind (our power
of attention) will turn back (from the thought) to its Source, the Self (then, since no one is there to attend to it) the
thought which had risen will also subside.  By repeatedly practicing thus, the power of the mind, to abide in its
Source increases.'  This is a great clue for seekers, for practitioners of the way. So long as our attention clings to this
feeling of 'I', we cannot know or attend to anything else. The sole purpose of the quest is to draw out attention back
towards this 'i'. Therefore, Self can be known  only by means of Self Inquiry and Self inquiry is not an activity of the
mind but cessation of all forms of mind activity, viz., the state of the stillness of mind.  As Bhagavan says om Verse
26 of Upadesa Saram, 'Being the Self is itself is knowing the Self, because Self is not two. This is Self abidance.'

V. Ganesan.

Arunachala Siva. 
                     

[Subramanian.R]

Then the Lord's great bull devotee declared:

In the seven clouds, whose massed forms pour down rain as all incarnation ceases at the yuga's end, were each to be multiplied
ten million-fold and to rain drops the size of palmyra fruits for a thousand years. all, that rain would be reduced to a mere river
upon this Hill. 

A single act of bathing here yields fruit a thousandfold.  Its equal cannot be found anywhere. Thus spoke Nandi.

And the assembly addressed him saying:

O who you possess the great wealth which is to serve Kailash's King, who is clad in the skin of a rutting elephant trunk,
tell how in that great city Lord Siva manifested in the form of fire, how later that fire became a Hill, and how Vishnu and Brahma
suffered, seeking in vain, one the foot, the other the head of that Hill of Fire.

Aruna the Golden Fire.

Arunachala Siva.
                       

[Subramanian.R]

Bhagavan Ramana Teachings:

In verse 27 of Ulladu Narpadu, Bhagavan declares that unless we pay attention to Self we cannot attain the state of egolessness
in which 'I' does not rise, and unless we attain the egolessness we cannot abide in our true state of oneness with the Reality.
Why should this be so?  Why should not other Sadhanas also enable us to realize the Self?  The reason is lucidly explained by
Sri Bhagavan in Maharshi's Gospel (Book I - Ch. I): 'Self inquiry alone is the direct means to realize the Self, because every other
kind of sadhana presupposes the retention of the mind as the instrument for carrying sadhana and without mind  it cannot be
practiced. Therefore, the attempt to destroy the ego or mind by sadhanas other than Self Inquiry, is just like a thief posing
as a policeman and pretending to try to catch the thief. Self Inquiry alone can reveal the truth that neither the ego nor mind
really exists, and thus it alone can enable one to realize the Self.' Bhagavan has also employed another analogy. He used to
explain that trying to kill the mind by other sadhanas is like trying to bury one's shadow. If the mind were real, it will perhaps
kill itself. But the truth is that the mind is non existent and hence it can no more kill itself than a man can bury his own shadow!

V. Ganesan.

Arunachala Siva.       

[Subramanian.R]

Nandi gave this account:  Angry  words flew back and forth....Shooting dense streams of fire and sparks from their narrowed
eyes..., Vishnu and Brahma tossed each other up in the air and fell down again., only to charge at each other once more, bending
towards  one another exchange their barbed retorts...They traded blows,...whirling hither and thither like a thousand tornadoes.
It was the powerful onset of ruddy evening and black night, both at the same time.

Mountains were ground into dust.  The cosmic shell exploded into fragments. The hot rays of the Sun and the Moon's cold
beams, all were blotted out. Even the serpent Adishesahan writhed in pain, unable to bear the weight upon his head.
The Gods themselves thought that the end of the world age must be at hand.

Aruna of the Golden Fire.

Arunachala Siva.     

[Subramanian.R]

Bhagavan Ramana Teachings:

Sri Ramana has categorically emphasized in the poem supreme, Atma Vidya: 'Self Inquiry is the easiest of all paths.'
Let us see why Bhagavan has said 'easiest'. What do the terms 'easy' and 'difficult' mean? In the words of Sadhu Om:
'What we do not like, what we cannot do and what we do not know, we call it difficult, whereas what we already like,
what we have already done, and what we already know, we call 'easy'. That is, if something is within our power of loving,
our power of doing and our power of knowing we feel it to be easy.  But, if it is not within our power of loving, doing
or knowing, we feel it to be 'difficult. With this simple definition let us see whether Self Inquiry is easy or difficult.
Is there anyone who can say that he does not love himself?  No, among all the things we hold dear, it is our self that
we love most. Is there anyone who can say that he does not know himself? No, because before we know any other
thing, we must first know our self. When we say 'I know so and so' does it not prove that we know the feeling of 'I'?
And is there anyone who can say that he is not able to remove all his adjuncts such as body and mind, and to abide
as himself? No, because everyday in deep sleep, we effortlessly and naturally remove these adjuncts and remain in
our true nature. This it is clear that we love our Self, we all know our Self, and we are all able to abide as our Self.
In other words, the iccha sakti, kriya sakti and jnana sakti necessary for Self Inquiry are already inherent in us!
Therefore, Self Inquiry is the 'easiest'.

contd.,

V. Ganesan.

Arunachala Siva.     
 
 

[Subramanian.R]

The stars in their constellations and the massed clouds fell from the sky like falling leaves, as the dust rose up and the tormented
world fell into total disorder. Bhagirathi and all the lesser rivers ran dry and and the Elephants of Eight Directions (Ashta Dik
Ganjangal) bellowed in terror.

All creatures that crawled, hopped or walked took to the air and flew. Anything that stood was toppled.
Trees of all the manifold species were snapped off and destroyed.

Thick blackness enveloped everything. Mount Meru itself trembled, as the seven oceans turned to mud. In the deepest hell
the serpents who dwell there trailed about like handing tendrils.

While its thick roots plunged down far below.

Aruna of the Golden Fire.

Arunachala Siva.         

[Subramanian.R]

Bhagavan Ramana Teachings:

All that Bhagavan demands of us is: 'Love yourself! Know yourself!  Be yourself!' How can this be difficult?

When Bhagavan Ramana assures that Self Inquiry is the easiest, He has also subtly left us a clue here.  His reassurance
too is here that we are not alone in this endeavor, but that His Grace is always there to guide us. When His Grace has
brought us all to His lotus feet, will He not help us to attain the most noble and worthy achievement, that of success in
Self Inquiry?

Why fear when I AM is now and here!

V. Ganesan.

Arunachala Siva.,       

[Subramanian.R]

At that precise moment, the Mountain of Fire exploded. The Gods and Rakshasas fainted away at the sound of the detonation.
The Elephants of the Eight Directions vomited blood, believing that the Sun itself has melted.

Growing upwards through the earth, it expanded through all the realms of the Gods, bursting through the lofty vault of
lotus borne Brahma's sphere.

Going out beyond the universe's enclosing shell it traversed the furthest limit of the vast ethereal region, looking to all the
world like a Mount Meru of pure fire. Rushing out beyond all the worlds, far beyond the reach of those twin horses who
draw the sun's chariot as he spreads the rays of the dawn, dispelling the enveloping sapphire like darkness, it shone
out like a bright beacon set on high, so that all the oceans glowed blood red as if the immeasurable submarine fire
at the world's end had spread abroad.

Aruna of the Golden Fire.

Arunachala Siva.       
 

[Subramanian.R]

Bhagavan Ramana Teachings:

'What a true sadhaka (seeker) needs is nothing but utsaha (positive inducement)', Swami Vivekananda once observed. In that light,
we bring this bouquet of blissful Self affirming utterances and occurrences that took place in the presence of Bhagavan Ramana.
As a turbulent bull is squarely brought back to its place of shelter ' with a handful of rich green grass', the boisterous mind
of a true seeker will surely be brought back to its place of emergence -- the Heart -- by constantly, unremittingly and joyously
reading these copious spiritual offerings.

*

All paths become merged in the path of Self Inquiry just as all languages become merged in Silence (mounda).

**

Question: 'Bhagavan teaches us always to know ourselves. He should kindly teach us how to know ourselves, and bless us.'

Bhagavan: 'The kindness is always there. You should ask for something that is not there, and not for something that is there
already. You should believe with all your heart that the kindness is there.  That is all.'

V, Ganesan.

Arunachala Siva.
     
 
 

[Subramanian.R]

Now the seven great Mountains resembled nought so much as tiny sparks, which had showered down from its summit.
Then in the midst of that scene, eclipsing the ruddy glow in the sky, the three eyed One rose up, his radiant red from all covered
in white ash.  When Vishnu and Brahma , saw how the column shone out spreading its beautiful rays far and wide, they made
obeisance  to the Lord and said: It is not possible for the gods and ourselves to approach and gaze upon its brilliance. Let
it be a simple mountain, concealing within itself all rose countless fiery rays.  Whereupon the Lord made of it a mountain. and
in His compassion spoke: In the month of Kartigai, when the moon is in constellation of Krittika, I shall mount a bright
beacon upon the summit of this Mountain.

They who see that most excellent light will endure and prosper upon the earth, free of disease and hunger. The obstacles
confronting kings and great ascetics will be removed.  We shall grant the boon of liberation to the kin of those who have
praised or gazed upon it down to the twenty first generation.

Aruna of the Golden Fire.

Arunachala Siva.
       

[Subramanian.R]

Bhagavan Ramana Teachings:

This afternoon at 3 O clock, a devotee stood near Bhagavan's sofa and said, 'Swami, I have only one desire., namely
to put my head on Bhagavan's feet, and do namaskar. Bhagavan must grant me this favor.'   'Oh, is that the desire?
But then which is the foot and which is the head? asked Bhagavan. 'Where the Self merges, that is the foot.'
'Where is that place?' asked the devotee. 'Where, It is in your own Self. The feeling of 'I' is the ego, is the head.
Where that aham vritti (ego) dissolves, that is the foot of the Guru.'

V. Ganesan.

Arunachala Siva.       

[Subramanian.R]

And so the Suns and Moons, the bhaivaras. vidyadaras, devas, those in charge of the Eight Directions, the nagas, great tapasvins
and munis, and Brahmas and Vishnus gathered in such proximity that there was no place left to prostrate. And so their wave-like
cry - Hara Hara! - drowned even the roar of oceans!

Every year on Kartigai night, when it appears, the crowds fall down and worship the fire crowned Hill. Before a blaze of camphor
and ghee all bow down and worship the inner and outer light. Then commences Aksharamana Maalai in praise of Lord Arunachala       
with impassioned cries for realization of the Self, for absorption in Him.

The devout listener's heart is stirred to the depths.

Aruna of the Golden Fire.

Arunachala Siva.     

[Subramanian.R]

Bhagavan Ramana Teachings:

Bhagavan with a smile, said, 'Bliss is a thing which is always there and is not something which comes and goes. That which
comes and goes is a creation of the mind and you should not worry about it.'

Another questioner: 'For realizing that bliss, there must be something to catch hold of, must'nt there?'

Bhagavan: 'There must be a duality if you are to catch hold of something else, But what IS, is only Self.  Not a duality.
Hence,who is to catch hold of whom? And what is the thing to be caught?'

'Swami, how can we find the Self (Atma)?

'Your are the Self, so how can there be any difficulty in finding it? Bhagavan replied.

'You say I am in the Self, but where exactly is that Self?' the questioner persisted.

'If you abide in the Heart, and search patiently you will find it.' was the reply.

'Swami, we take leave of you.  We pray that you may be pleased to bless us  that our mind may merge or dissolve itself
in Shanti.' Bhagavan nodded His head as usual.  After they had left, He said, looking at Ramachandra Iyer, 'Shanti
is the original state., If what comes from outside is rejected,what remains is Peace. What then is there to dissolve or
merge?  Only that which comes from outside has to be thrown out.'

V. Ganesan.

Arunachala Siva           

[Subramanian.R]

As this time, a white peacock presented by Maharani of Baroda became the darling of Sri Bhagavan. All the way from Baroda
he had traveled in a saloon with an attendant.  Though very young he was wonderfully  active and intelligent.  He had his cage
beside Sri Bhagavan's couch and was watched by Sri Bhagavan day and night.  He would get up on Sri Bhagavan's book rack
and gently peck at the books with his beak as if he wanted to read them. He would daily visit the work of temple construction
that was going on in the Asramam. So Sri Bhagavan designated him 'the building supervisor'. Occasionally he would also enter
the dining hall and walk between the rows of people seated at meals and so he earned from Sri Bhagavan the title Assistant
Sarvadhikari!

Subbalakshammma observed that the white peacock who was being so much fondled by Sri Bhagavan might be Madhavaswami,
the late attendant of Sri Bhagavan.  A little later, afterwards, Sri Bhagavan used to address him as Madhava.
(But Sri Bhagavan never confirmed that Madhavaswami came as incarnation of peacock.)

G.V. Subbaramayya's Reminiscences.

Arunachala Siva.           

[Subramanian.R]

What is Atma?

What is Brahma?

the inquirer asks.

The Rishi answers:  Brahmic Fire, the Self Fire., the  all absorbing flame whose head is heaven, and whose eyes are the Sun and
the Moon.

He is the great Truth Light blazing out on us for a vision of the Supreme Beatitude.

He is in  the Heart and can be meditated on as the Heart-Self, and as the Fire-Self in fire.

Whatever is seen is seen by that Light.

Just as the eye cannot see without sunlight, the mind cannot see without Self Light, that is, the Light that illumines
everything.

Everything acts or shines by virtue of That.

The Sun, the Moon, the stars and fire shine because the Self God shines.

Aruna of the Golden Fire.

Arunachala Siva.