Author Topic: Direct Teaching of Bhagavan Ramana:  (Read 34750 times)

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #120 on: March 06, 2013, 08:32:10 AM »
BOUQUET OF BEATITUDE:

continues.....

Some time ago, when a Bengali youth asked similar questions, Sri Bhagavan explained to him at great length.  His doubts
not being cleared, that youth asked, 'You say that the Self is present at all times and at all places. Where exactly is that 'I'?'
Sri Bhagavan replied with a smile, 'When I say you are present at all times and at all places, and you ask where is that 'I',
it is something  like asking when you are in Tiruvannamalai, 'where is Tiruvannamalai?'  When  you are everywhere, where are
you to search?  The real delusion is the feeling that you are the body.  When you get rid of that delusion, what remains is your
Self. You should search for a thing which is not with you, but where is the need to search for a thing which is always with you?
All sadhanas are for getting rid of the delusion that you are the body.  The knowledge that 'I am' is always there; call it Atma,
or Paramatma, or whatever you like.  One should get rid of the idea that 'I am the body'.  There is no need to search for that 'I'
that is the Self, That Self is all pervading.

***

As soon as she left the Hall, Sri Bhagavan burst out laughing and said, turning towards us, 'She says that it is enough if only
moksha is given to her. She does not want anything else.'  Subbalakshmamma who was seated by my side, took up the thread
of the conversation and quietly said, 'We have come and are staying here for the same purpose. We do not want anything more.
It is enough if you give us moksha.'

Bhagavan said, 'If you renounce , give up every thing, what remains is only moksha.  What is there for others to give you?  It
is there always.  That is all.'

'We do not know all that.  Bhagavan Himself must give us moksha.'; so saying she left the Hall. Looking at the attendants who were
by His side, Sri Bhagavan remarked, 'I should give them moksha, they say. It is enough if moksha alone is given to them.  Is not
that itself a desire?  If you give up all desires, that you have, what remains is only moksha. And you require sadhana to get rid of
all those desires.'

continued...

Arunachala Siva.   
       

Balaji

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #121 on: March 06, 2013, 11:13:24 PM »
Question: What is to be meditated upon?

Ramana Maharshi: Anything that you prefer.

Question: Siva, Vishnu and gayatri are said to be equally efficacious. Which should I meditate upon?

Ramana Maharshi: Any one you like best. They are all equal in their effect. But you should stick to one.

Question: How do I meditate?

Ramana Maharshi: Concentrate on that one whom you like best. If a single thought prevails, all other thoughts are put off and finally eradicated. So long as diversity prevails there are bad thoughts. When the object of love prevails only good thoughts hold the field. Therefore hold on to one thought only.
Dhyana is the chief practice.
Dhyana means fight. As soon as you begin meditation other thoughts will crowd together, gather force and try to sink the single thought to which you try to hold. The good thought must gradually gain strength by repeated practice. After it has grown strong the other thoughts will be put to flight. This is the battle royal always taking place in meditation.
One wants to rid oneself of misery. It requires peace of mind, which means absence of perturbation owing
to all kinds of thoughts. Peace of mind is brought about by dhyana alone.

from the Ramana Rajyam Facebook
Om Namo Bagavathe Sri Ramanaya

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #122 on: March 07, 2013, 08:52:57 AM »
BOUQUET OF BEATITUDE:

continues.....

A new comer to the Asramam asked Sri Bhagavan,  "Is it possible to attain moksha while still in this body?"

Bhagavan said: "What is moksha?  Who attains it?  Unless there is bondage, how can there be moksha?  Who has that bondage?"

'Me' said the questioner.

"Who really are you?  How did you get the bondage?  And why?  If you first know that, then we can think of attaining moksha
while in this body", said Bhagavan.  Unable to ask any further questions, he kept quiet and after a while went away.

After he left, Bhagavan looked at the rest of us with kindness in His eyes and said, "Many people ask the same question.  They
want to attain moksha in this body.  There is a sangham (society) .  Not only now, but even in olden days, many people not
only taught their disciples but also wrote books to the effect that there were kaya kalpa vratas (rejuvenation), and such things.
And that this body could be made as strong as an adamant, so as to become imperishable. After saying all that, doing ever so
many things and writing about them at length, they died in course of time.  When the guru himself  who talked and preached of
rejuvenation passed away, what about his disciples?  We do not know what will happen the next moment to a thing that we see
now.  Peace cannot be attained unless through Self Inquiry, one realizes that one is not the body and, with Vairagya (absence of
worldly desires and passions), one ceases to care about it.  Moksha is after all the attainment of Shanti (perfect peace).  If therefore,
peace cannot be attained as long as the body is identified with the Self, any attempt to keep the body for ever as it is, increases
the bondage instead of decreasing it.  It is all an  illusion," said Bhagavan.

continued....

Arunachala Siva.           
 

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #123 on: March 08, 2013, 08:51:28 AM »
BOUQUET OF BEATITUDE:

continues....

Ramamurthi asked, 'Where does the difference come between the atom and the infinite?'

'It comes from the body itself', said Sri Bhagavan.

'How is it that we see many forces in the world?' Ramamurthi asked.

Bhagavan said:  "The mind alone is the cause. It is the mind that makes you see so many different forces. When that is born,
all else is born.  The five elements, and the forces beyond the elements,  whatever they are, and the forces beyond others also
take shape, once the mind is born. If the mind is dissolved, all others also get dissolved.  The mind is the cause of everything.'

continued.....

Arunachala Siva.     

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #124 on: March 09, 2013, 08:49:26 AM »

BOUQUET OF BEATITUDE:

continues.....

The Brahmin again asked pointedly, "Even though people commit adultery and theft and take alcoholic drinks and so on,
can their sins be wiped out by doing japam with the mantras mentioned above?  Or will the sins stick to them?"

"If the feeling 'I am doing Japa' is not there, the sins committed by a man will not stick to him.  If the feeling 'I am doing the
Japa' is there, why not not the sin arising from bad habits stick on?" said Bhagavan. "Will not this punya (result of virtuous
acts) extinguish that papam (result of those sinful acts)? asked the Brahmin.

"So long as the feeling 'I am doing' is there one must experience the result of one's acts, whether they are good or bad. How
is it possible to wipe out one act with another?  When the feeling that 'I am doing' is lost, nothing affects a man.  Unless one
realizes the Self, the feeling of 'I  am doing' will never vanish."

contd.,

Arunachala Siva.     

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #125 on: March 10, 2013, 09:44:35 AM »
BOUQUET OF BEATITUDE:

continues.....

That devotee said, "Does dissloving one's self in its own place mean that with buddhi (developed mind) one discards the
annamaya and other kosas and after that discards buddhi itself?"

Bhagavan replied: "Where do you go if you discard buddhi?  The buddhi remaining in its own state is the knowing of one's
state.  To eliminate or discard the various elements mentioned already, buddhi must be used as a punishing rod. The buddhi
is described as of two parts, unclean and clean. When it is associated with the work of the antahkarana it is stated to be unclean.
That is known as mind and ahankara. When buddhi is used as a punishing rod to drive away those things and to give the inspiration
of the Self (aham sphurana), i.e. 'I', it is known as clean buddhi.  If that is caught and the rest is discarded, that which is, remains
as it is." 

Further questioning was, "It is said that, that buddhi must be made one with Atma. How is that?"  Sri Bhagavan replied, "How can
it be made one with Atma when it is not a thing which comes from outside?  It is within oneself.  The feeling or shadow of Atma
is buddhi.  If that buddhi, the static thing, is known, one remains as one's own Self.  Some called that buddhi, some 'shakti' and
some call it 'aham'.  Whatever the name, it must be caught hold of firmly to drive away all that comes from elsewhere."

contd.,

Arunachala Siva.
             

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #126 on: March 11, 2013, 08:37:20 AM »
BOUQUET OF BEATITUDE:

continues.....

"Bhagavan says that sadhana must be done to discard all such bad things. But the mind itself is inert and cannot do anything
by itself. Chaitanya is achalam - non moving. and so will not do anything.  Then how to perform sadhana?" someone asked.

Sri Bhagavan replied: "Oho ! But how do are you able to talk now?"

"Swami, I do not understand that and that is why I ask for enlightnement." he said.

Bhagavan replied: "All right. Then please listen. The mind which is inert is able to achieve anything by the force of its contract,
sAnnidhya bala (the strength of proximity) with Chaitanya, which is achala.  But without the aid of Chaitanya, the inert mind cannot
accomplish anything by itself. Chaitanya being immobile, cannot accomplish anything without the help of the mind. It is relationship
of abhinna bhAvam, one dependent on he other and inseparable. That is why elders discussed this matter from various angles and
came to the conclusion that the mind is chit-jada-atmakam.  We have to say that the combination of Chit (Self) and Jada (inert)
produces action."

Bhagavan has written nicely about this chit-jada-granthi in his Ulladu Narpadu, Verse 24, as follows:

"The body does  not say 'I'.  The Atman is not born.  In between, the feeling "I" is born in the whole body.  Whatever name you
give it that is chit-jada-granthi, and also bondage and samsaram."

contd.,

Arunachala Siva.         

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #127 on: March 12, 2013, 08:49:04 AM »
BOUQUET OF BEATITUDE:

continues....

Lady:  Bhagavan! How can one attain the Self?

Bhagavan:  Why should you attain the Self?

Ladu: For shanti (peace)/

Bhagavan: So ! Is that it?  Then there is what is called peace, is there?

Lady:  Yes !  There is.

Bhagavan: All right!  And you know that you should attain it. How do you know?  To know that, you must have experienced it at
some time or other.  It is only when one knows that sugarcane is sweet, that one wishes to have some. Similarly, you must have
experienced peace. You experience it now and then.  Otherwise, why this longing for peace?  In fact, we find every human being is
longing similarly for peace.  Peace of some kind. It is therefore obvious that peace is the real thing, the Reality. Call that shanti, soul,
or Paramatma or Self -- whatever you like.  We all want it;  don't we?

Lady: Yes ! But how to attain it? 

Bhagavan: What you have got is Shanti itself. What can I say if someone asks for something which he has already got?  If it is
anything to be brought from somewhere, effort is required. The mind with all its activities has come between you and your Self.
What you have to do now is to get rid of that.

****

Arunachala Siva.       

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #128 on: March 13, 2013, 08:38:21 AM »
BOUQUET OF BEATITUDE:

continues.....

"Swami, it is all right if we sit up for meditation with closed eyes; but if we keep them open, the outer senses give trouble.
What should we do?"

Bhagavan: What happens even if the eyes are kept open?  It is enough if you make the mind sleep just like your sleeping in
a house, keeping the windows open.

Devotee: That means the mind should be kept away from worldly affairs.  However much we try, we are not able to control the mind/

Bhagavan:  Yes, that is true.  That is why it is said that when a child tries to catch its own shadow, by running after it, and weeps
when unable to do so, the mother comes and prevents it from running.  So also the mind should be prevented from running away.

Devotee: By what method can that be prevented?

Bhagavan: The mind should be held by hearing, and meditating on the sayings of the Vedanta and thereby prevent it from going astray.

Devotee: That means, you must give up worldly pleasures and catch hold of Atma Ananda.  Is that so?

Bhagavan: Ananda always exists.  It is only the worldly things that have to be given up. If they are given up, what remains is only
Ananda, Bliss. That which IS, is the Self.  Where is the question of catching that which IS ? That is one's own nature, swabhava.

Devotee: Is that nature also called Swarupa (the Self)? 

Bhagavan: Yes. There is no difference between the two.

Devotee: If it is said that Ananda is the Self itself, who is it that experiences it?

Bhagavan:  That is the point. So long as there is one who experiences, it shall have to be stated, that Ananda is the Self itself.
When there is no one to experience, where is the question of a form for Ananda?  Only that which IS remains. What IS, is Ananda.
That is the Self.  So long as the feeling that the Self is different from oneself persists, there will be one who inquires and experiences,
but when one realizes the Self, there will be no one to experience. Who is there to ask?  What is there to say?  In common parlance,
however, we shall have top say that Bliss is the Self or is our Real Nature, Swarupa.

Devotee: That is all right, Swami.  But however much we try, this mind does not get under control and envelops the Swarupa so that
it is not perceptible to us. What is to be done?

Bhagavan with a smile, placed His little finger over His eye and said:  Look. This little finger covers the eye and prevents the whole
world from being seen.  In the same way, this small mind covers the whole universe and prevents the Brahman from being seen.
See how powerful it is !

******

Arunachala Siva.                 

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #129 on: March 14, 2013, 08:43:12 AM »
BOUQUET OF BEATITUDE:

continues....

A Pandit asked, "Life itself becomes extremely hard in some places.  How is one to perform Sadhana in such places?"

Bhagavan replied:  "The place is within you.  You are not in the place. When you are in all places, where is the question of
difficulties in some places and not in others? All are within yourself. How can they cause you difficulties?"

"But we get no peace of mind at all in some places.", he protested and Sri Bhagavan replied:  "That which always exists is Peace.
That is your natural state.  You are not able to recognize your natural state, you get deluded by aberrations which are unreal and
feel sorry that there is no peace. If you realize your Self, all places will become suitable for Sadhana."

****

"As you know we undoubtedly exist.  The world also exists as Brahman.  That being so, what is there that one could see as
Brahman?  We should make our vision as the all pervading Brahman. Ancients say, 'Drshtim Jnanamayim Kritva Pasyeth Brahmamamayam Jagat.'  The world is as we see it.  If we see it as material, it is material.  If we see it as Brahman, it is Brahman.
That is why we must change our outlook.  Can you see the picture, in a film, without the screen?  If we remain as we are,
everything adjusts itself to that attitude."

contd.,

Arunachala Siva.

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #130 on: March 15, 2013, 08:43:44 AM »
BOUQUET OF BEATITUDE:

continues.....

A retired judge of ripe old age said, 'Swamiji, I should also be given my share of service to the feet of the Guru.'

To this Bhagavan replied:  'Oh really?  Atma vai guruhu (Service to the Self is service to Guru.)  You are now 70 years of age.
You to do service to me?  Enough of that !  At least from now onwards, serve yourself.  It is more than enough, if you remain
quiet.'

Sri Bhagavan was relating His experiences in Madurai of he vision of death, 'In the vision of death, though all the senses were
benumbed, the aham sphurana (Self awareness) was clearly evident, and so I realized that it was that awareness that we call 'I',
and not the body.  This Self awareness never decays.  It is unrelated to anything.  It is Self luminous. Even if this body is burnt,
it will not be affected.  Hence, I realized on that very day so clearly that that was "I".

Part I - concluded.

Arunachala Siva.         

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #131 on: March 16, 2013, 08:50:28 AM »
BOUQUET OF BEATITUDE:

Part II:

(Excerpts from Fragrant Petals)

Bhagavam Ramana set before us, as the glory and goal of life, the realization of the full Divine Consciousness of our Self.
The Self is not something to be created or attained, but which is fully aware of itself with an awareness that that can neither
begin nor end, as it is eternal.  He proclaimed the Absolute as the Self, "I AM" in each individual life, ever being itself.  Such a
realization endows everyone ultimately with Pure Consciousness, a state of impersonality, timelessness, spacelessness, cause-
lessness, freedom and peace. He was Himself, a testimony for such an august revelation that always stands at the very doorstep
of one and all. Sri Ramana awakens in every one of us the dormant Divinity.

To know Bhagavan is to be Bhagavan Himself.  Because, Knowing is Being and Being is Knowing.

                                - Swami Rajeswarananda.

contd.,

Arunachala Siva.           

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #132 on: March 17, 2013, 08:52:57 AM »
BOUQUET OF BEATITUDE:

Part II:

continues....

The essence of what Bhagavan said to me in my talks with Him was:  "You say that on final analysis all that I see or think
or do is one; but that reality comprises two notions; the all that is seen and the  I that does the seeing, thinking and doing,
and says, 'I'. Which of these two is the more real, true and important?  Obviously the seer, since the seen is dependent on it.
So turn your attention to the seer who is the source of your 'I' and realize that. This is the real task.  Up to now you have been
studying the object, not the subject.  Now find out for what reality this word 'I' stands.  Find the entity which is the source of the
expression 'I'. That is the self, the Self of all selves."

"This direct and simple teaching was like a tonic to me. It swept away the unrest and confusion that till then haunted my mind.
It is, of course, the essence of Ulladu Narpadu and the central theme of all Bhagavan's writings. The simplicity of it made me
burst out:  "Then Bhagavan, Self Realization is very easy, just as you say in the poem Atma Vidya!"

Bhagavan smiled and said:  "Yes, yes, it seems so at first, but there is difficulty too. You have to overcome your present false
values and wrong identification.  Therefore the quest requires concentrated effort and steadfast abidance in the source when
this is reached."

However, even while warning me, he also added words of solace. "But don't let that deter you. The rise of the urge to seek for
the "I" is itself an act of Divine Grace.  Once the urge gets hold of you, you are in its clutches.  The grip of Divine Grace never
relaxes and finally devours you, just as the prey in a tiger's jaws is never allowed to escape."

-- G.L.N.

continued....

Arunachala Siva.
   

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #133 on: March 18, 2013, 08:16:36 AM »
BOUQUET OF BEATITUDE:

Part II: continues......

Once four ladies came to Sri Ramanasramam to have darshan of Sri Ramana.  They belonged to different nationalities ----
one was an American, one an Italian, one French and the fourth, an Indian Christian.  They sat in the prayer hall near the
southern wall  right in front of Sri Bhagavan, after duly paying their respects to Him. The American lady began the conversation,
putting questions to Him and getting answers which were interpreted by a devotee in the Hall. In the end the American lady asked
Bhagavan:  'Can we have your Grace for our spiritual development?'  Sri Bhagavan replied:  'If you had not the Grace, you would
not have thought of coming here.'  What an encouraging reply !  No one who came to His presence ever went away discouraged.
To an earnest inquirer, He would always say: 'You are already That, only the veil of ignorance has to be removed.'

Swami Vivekananda used to tell his followers: 'Don't believe the self possessed teacher who says, 'I see, you cannot see.'
Sri Bhagavan never observed any secrecy with to His teachings.

His attitude was plain and always encouraging. He would say: 'You are already Real and you are not going to realize anything
new.  Your effort must be directed towards, removing the veil of ignorance by inquiry.'

Now to return to the visitors, the American lady said:  'Bhagavan!  I am going back to America.  Will you come there?'
Bhagavan with a smile on His face and in a tone expressing certainty replies: 'I am already there. I am above time and space.'

-C.V. Subramania Iyer

****

Arunachala Siva.   

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #134 on: March 19, 2013, 08:25:45 AM »
BOUQUET OF BEATITUDE:

Part II - continues.....

Ramdas addressed Sri Ramana thus:  'Maharaj, here stands before thee a humble slave. Have pity on him. His only prayer
to thee is to give him thy blessing.'

The Maharshi turned His beautiful eyes towards Ramdas and looked intently for a few minutes into his eyes, as though
He was pouring into Ramdas His blessing through the orbs, then shook His head to say He had blessed. A thrill of inexpressible
joy coursed through the frame of Ramdas, his whole body quivering like a leaf in the breeze.....

Ramdas went to Ramana Maharshi in a state of complete obliviousness of the world. He felt thrills of ecstasy in His presence.
The Maharshi made the awakening permanent in Ramdas. Some people told Ramdas:  'You went to Maharshi and you got
illumination.  Give us illumination like that.'

Ramdas said: 'You must come to Ramdas in the same spirit and in the same state as he went to the Maharshi.  Then you will
also get  it. Where was his Heart?  How intense was his longing?  What was the world to him at that time?  If you come in that
state, it is all right.

****

Arunachala Siva.