Author Topic: Bhagavan Ramana Teachings  (Read 201462 times)

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #510 on: September 08, 2013, 06:44:08 PM »


     







A simple man, not learned, is satisfied with japa or worship. A Jnani
is of course satisfied. The whole trouble is for the book-worms.
Well, well. They will also get on.
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #511 on: September 09, 2013, 07:40:53 PM »


   

If you make your outlook that of wisdom,
you will find the world to be God.
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #512 on: September 09, 2013, 07:50:57 PM »


   





                               

Practice is for gaining wisdom (jnana).
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #513 on: September 09, 2013, 08:02:02 PM »


Let your standpoint become that of wisdom
then the world will be found to be God.
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #514 on: September 09, 2013, 08:03:51 PM »


The mind is a bundle of thoughts. The thoughts arise because
there is the thinker. The thinker is the ego. The ego, if sought, will
automatically vanish. The ego and the mind are the same. The ego is
the root-thought from which all other thoughts arise.
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #515 on: September 09, 2013, 08:09:44 PM »


This ignorance must go. Again, who says ‘I am ignorant’? He must
be the witness of ignorance. That is what you are. Socrates said,
“I know that I do not know.” Can it be ignorance? It is wisdom.
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #516 on: September 09, 2013, 08:15:10 PM »


Oudasinyam abhipsitam.

Indifference is advised.
But what is it?
It is absence of


love and hatred.
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #517 on: September 09, 2013, 08:19:36 PM »


Even if you try not to do your duty you will be
perforce obliged to do it. Let the body complete
the task for which it came into being.
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

sanjaya_ganesh

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Re: Bhagavan Ramana Teachings
« Reply #518 on: September 09, 2013, 09:13:44 PM »
No wonder Swami Chinmayananda said that he just could not look into the eyes of Bhagawan. Seeing some of the  pictures you posted, Nagaraj ji, I too feel exactly that way.  Cannot explain why... It is the same feeling Ma Yasodha had looking into the mouth of Infant Krishna who ate sand, I guess. You see anantha koti Brahmanda in those eyes - who can bear that?
Sanjay
Salutations to Bhagawan

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #519 on: September 10, 2013, 09:20:29 AM »
Dear sanjaya,

Chinmayananda (he was called Bhaskra Menon at that time), spent only 15 minutes with Sri Bhagavan.  Later he said:
All that I have learned in Uttarakasi, had been conferred to me by Sri Ramana Maharshi, in those 15 minutes!

Arunachala Siva.   

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #520 on: September 10, 2013, 10:49:17 AM »
Vichara Sangraham:

Devotee:  By practicing the disciplines taught above, one may get rid of the obstacles that are in mind.  viz., ignorance,
doubt, error etc., and thereby attain quiescence of mind. Yet there is one last doubt.  After the mind has been resolved
in the heart, there is only Consciousness shining as the plenary Reality.  When thus the mind has assumed the form of
Self, who is there to inquire?  Such inquiry would result in self worship.  It would be like the story of the shepherd searching
for the sheep that was all the time on his shoulders.

Maharshi:  The Jiva itself is Siva. Siva Himself is the Jiva. It is true that the jiva is no other than Siva.  When the grain
is hidden inside the husk, it is called paddy.  When it is dehusked, it is called rice.  Similarly, so long as one is bound by
karma one remains as jiva.  When the bond of ignorance is broken, one shine as Siva, the Deity.  Thus declares a scriptural
text.  Accordingly, the Jiva which is mind is in reality the pure Self; but forgetting this truth, it imagines itself to be an individual
soul, and gets bound in the shape of mind.  So its search for the Self, which is Itself, is like the search for the sheep by the
shepherd.  But still, the Jiva which has forgotten its self, will not become the Self through mere mediate knowledge. By the
impediment caused by the residual impressions gathered in previous births, the Jiva forgets again and again its identity with
the Self, and gets deceived, identifying itself with the body etc., Will a person become high officer by merely looking at him?
Is it not by steady efforts in that direction, that he could become a highly placed officer?  Similarly, the Jiva, which is in bondage
through mental identification with the body, etc., should put forth effort in the form of reflection on the Self, in a gradual and
sustained manner, and when thus the mind gets destroyed, the Jiva would become the Self.

The reflection on the Self which is thus practiced, constantly will destroy  the mind, and thereafter will destroy itself like the
stick that is used to kindle the cinders burning a corpse. It is this state that is called release.

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Arunachala Siva.                 

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #521 on: September 10, 2013, 01:13:39 PM »
At the Feet of Bhagavan - T.K. Sundaresa Iyer:

Where can the Self be found?

In the state of deep sleep (sushpti), the Self experiences repose and unmixed bliss, and has the experience of coming out of it
refreshed, -- from that 'something' into which the Self has receded while in deep sleep.

What is that 'something'?  That is the Self, the pratyag-atma, the unaffected Witness-Conscious-Self Aware.  This is the
unchanging Truth, the ground of one's real Being, in the presence of which the states of waking, dreaming, and sleeping
pass in succession.  It is the real Being that is the 'I-I' in the Heart. 

Sri Bhagavan urges that the basis of all manifestations be realized as the Self, self-aware as 'I-I'  in the inmost core of the
Heart, with Witness-Consciousness unmoved and unconditioned. 

This realization alone can give the experience of the Self with All.  And only on realization of That, can selfless work (nishkama
karma) become a matter of course.  Then everything one does becomes spontaneous and natural (sahaja dharma), and that
is the universal religion (Vishwa dharma), so the inner experience and the outer life become coordinated in Integral Existence.
That is pure devotion, true Yoga, and Full Knowledge (poorna jnana).

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Arunachala Siva.             

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #522 on: September 11, 2013, 11:11:52 AM »
T.k. Sundaresa Iyer: - At the Feet of Bhagavan:


Silence - Self Imposed or Imposed by the Self?

That which is,  us Sat variously termed positively as Light, Supreme, or Prime Consciousness, Fullness, Heaven, Silence,
Grace, and negatively as Nirvana, Nisreyah and so on.  Its aspects of Chit and Ananda, Knowledge and Bliss, are expressed
as the Heart of all that appears as Existence.  In its aspect as Grace its own effort is to express itself through all that exists.
This expression of joy is the eternal Dance behind all the wakefulness, dreams and peaceful deep sleep of life, though
these three alone appear as our experience.

The effort of humanity from time immemorial has been to discover this Joy eternal and this has been termed Tapasya.  The
result of such an effort is not the attainment of something new but only fitting the vehicle so as to be overtaken by the
ever-present Grace and be in It, and then to find that there is nothing but It.  Wherever there is a perfect vehicle overtaking
the expression of Grace are immediate and perfect and such a one is termed Maharshi, Siddha, Jivan Mukta and so on.

contd.,

Arunachala Siva.   

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #523 on: September 12, 2013, 04:52:50 PM »
Vichara Sangrham:

Devotee: What are the characteristics of the Jivanmukta  (the liberated in life) and the Videhamukta (the liberated at death)?

Maharshi: 'I am not the body. I am Brahman which is manifest as the Self.  In me who am the plenary Reality, the world consisting
of bodies etc., are mere appearances, like the blue of the sky.'  He who has realized the truth thus is a Jivanmukta.  Yet, so long
as his mind has not been resolved, there may arise some misery for him because of relation to objects on account of prarabdha
karma, which has begun to fructify and whose result is the present body, and as the movement of mind has not ceased there
will also be the experience of bliss.  The experience of Self is possible only for the mind that has become subtle and unmoving
as a result of prolonged meditation.  He who is thus endowed with a mind that has become subtle, who has the experience of
Self is called a Jivanmukta.  It is the state of jivanmukti that is referred to as the attributeless Brahman and as the Turiya.
When even the subtle mind gets resolved and experience of self ceases, and whn one is immersed in the ocean of bliss and
has become one with it without differentiated existence is called a Videha mukta.  It is the state of Videha mukti that is refrerred
to as the state transcendent state of attributeless Brahman and as the transcendent Turiya.  This is he final goal.  Because of the
grades in misery and happiness, the released ones, the Jivanmuktas and Videha muktas, may be spoken of as belonging to
four categories - Brahmavid, Barhmavara, Brahmavariyan and Brahmavarishta.  But these distinctions are from the stand point
of the others who look at them.  In reality, however, there are no distinctions in release gained through Jnana.

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Arunachala Siva.         

Balaji

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Re: Bhagavan Ramana Teachings
« Reply #524 on: September 12, 2013, 06:28:19 PM »
2-1-46 Afternoon
Another visitor asked Bhagavan if it was not necessary that the varnasrama differences should go if the nation was to progress.
Bhagavan: “How can one say whether it is necessary or not necessary? I never say anything on such subjects. People often come and ask me for my opinion on varnasrama. If I say anything they will at once go and publish in the papers, ‘So and so also is of such and such an opinion.’ The same scriptures which have laid down varnasrama dharma have also proclaimed the oneness of all life and abheda buddhi as the only reality. Is it possible for anyone to teach a higher truth than the Unity or oneness of all life? There is no need for anyone to start reforming the country or the nation before reforming himself. Each man’s first duty is to realise his true nature. If after doing it, he feels like reforming the country or nation, by all means let him take up such reform. Ram Tirtha advertised, ‘Wanted reformers — but reformers who will reform themselves first.’ No two persons in the world can be alike or can act alike. External differences are bound to persist, however hard we may try to obliterate them. The attempts of so-called social reformers to do away with such classes or divisions as varnasrama have not succeeded, but have only created new divisions and added a few more castes or classes to the already existing ones, such as the Brahmo-Samajists and the Arya Samajists. The only solution is for each man to realise his true nature.”
Om Namo Bagavathe Sri Ramanaya