Author Topic: Direct Teaching of Bhagavan Ramana:  (Read 25339 times)

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #15 on: December 13, 2012, 09:16:32 AM »
Blossoms of Blessings:

Part II - continues......

The significance must be traced and understood. It is not enough to repeat bare words or think of them.

Reality is simply the loss of the ego. Destroy the ego by seeking its identity. Because the ego is no entity it will
automatically vanish and  Reality will shine forth by itself. This is the direct method. Whereas all other methods are done,
only retaining the ego. In those paths, there arise so many doubts and the eternal question remains to be tackled finally.

But in this method, the final question is only one and it is raised from the very beginning.

There is no greater mystery than this -- viz., ourselves being the Reality, we seek to gain Reality. We think that there
is something hiding our Reality and that it must be destroyed before the Reality is gained. It is ridiculous. A day will dawn
when you will yourself laugh at your past efforts. that which will be on the day you laugh is also here and now.

Devotee: So it is a game of pretending?

Maharshi: Yes.

In Yoga Vasishta it is said: 'What is Real is hidden from us, but what is false, is revealed as true.' We are actually experiencing
the Reality only; still, we do not know it. Is it not a wonder of wonders?

The quest Who am I? is the axe with which to cut off the ego.

                                                                - Talk No. 146.

contd...

Arunachala Siva.       

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #16 on: December 14, 2012, 10:26:51 AM »
BLOSSOMS OF BLESSINGS:

Part II:

continues.....

Maharshi: Grace is the Self. I have already said, 'If you remember Bhagavan, you are prompted to do so, by the Self.'
Is not Grace already there? Is there a moment when Grace is not operating in you? Your remembrance is the forerunner
of Grace. That is the response, that is the stimulus, that is the Self and that is Grace.

There is no cause for anxiety.
                 
                                                                                                             - Talk No. 251.

Where the psychology ends, there philosophy begins. This is experience. The mind is born. We see it. Even without the
mind we exist. That is everyone's experience to prove it.

Devotee: Is the study of science, psychology, physiology, philosophy, etc., helpful......

Maharshi: Very little. Some knowledge is needed for Yoga and it may be found in books. But practical application is the thing
needed, and personal example,  personal touch and personal instructions are the most helpful aids.

                                                                                                           - Talk No. 28.

Devotee: Contemplation is possible only with control of mind and control of mind can be accomplished only by contemplation.
Is it not a vicious circle?

Maharshi: Yes. They are interdependent. They must go side by side. Practice and dispassion bring about the result gradually.
Dispassion is practiced to check the mind from being projected outward; practice is to keep it turned inward. There is a
struggle between control and contemplation. It is going on constantly within. Contemplation will in due course be successful.

Devotee: How to begin? Your Grace is needed for it.

Maharshi: Grace is always there. 'Dispassion cannot be acquired, nor realization of the Truth, nor inherence in the Self,
in the absence of Guru's Grace,'  the Master quoted.

Practice is necessary. It is like training a roguish bull confined to his stall, by tempting him with luscious grass and preventing
him from straying.

                                                    - Talk No.  220.

****

Arunachala Siva.                 
 

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #17 on: December 16, 2012, 12:58:09 PM »
BLOSSOMS OF BLESSINGS:

Part III:

'Practice the teaching - Sri Bhagavan.'

'Look, the Self is only Being and not being this or that. It is simple Being. Be -- and there is end of the ignorance.
Inquire for whom is the ignorance. The ego arises when you wake up from sleep. Realize your pure Be-ing. Let there
be no confusion with the body. The body is the result of thoughts. The thoughts will play as usual. But you will not be
affected. You were not concerned with the body when asleep. So you can always remain.

                                                             - Talk No. 46.

Maharshi: Can the world exist without someone to perceive it? Which is prior? The Being-Consciousness or the rising
Consciousness? The Being-Consciousness is always there, eternal and pure. The rising consciousness rises forth and
disappears. It is transient.
                               
                                                             -   Talk No. 53.

Devotee: What is the practice?

Maharshi: Constant search for 'I', the Source of the ego. Find out Who am I?. The Pure 'I' is the Reality. The Absolute
Existence Consciousness Bliss. When That is forgotten, all miseries crop up; when that is held fast, the miseries do not
affect the person.

                                                                         - Talk No. 17.

contd.

Arunachala Siva.     

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #18 on: December 17, 2012, 10:47:24 AM »
BLOSSOMS OF BLESSINGS:

Part III - continues....

'Is a Master necessary for realization?' Mrs. Piggot asked first.

Maharshi: The realization is the result of the Master's Grace, more than teaching, lectures, meditation, etc., They are only
secondary aids, whereas the former is the primary and the essential cause.

                                                                         - Talk No. 13.

Maharshi: The power which created you has created the world. If it can take care of you, it can similarly take care of the
world also.
                                                                         - Talks 20.

The present difficulty is that the man thinks that he is the doer. But it is a mistake. It is the Higher Power which does everything
and the man is only a tool. If he accepts that position he is free from troubles. Otherwise he courts them.

                                                                        - Talk No. 63.

Devotee: How to seek the mind?

Maharshi: Dive within. You are now aware that the mind rises up from within. So sink within and seek.

Devotee: I do not yet understand how it is to be done.

Maharshi: You are practicing breath control. Mechanical breath control will not lead one to goal. It is only an aid. While
doing it mechanically, take care to be alert in mind and remember the I-thought and seek its source. Then you will find
that where breath sinks, there I-thought arises. They sink and rise together. The I-thought also will sink along with
the breath. Simultaneously, another luminous and infinite I-I will become manifest, which will be continuous and unbroken.
That is the goal. It goes by different names, -- God, Self, Kundalini Sakti, Consciousness, Yoga, Bhakti, Jnana etc.,

Devotee: Not yet clear yet.

Maharshi: When the attempt is made, it will of itself take you to the goal.

                                                                                                - Talk No. 195.

*******

Arunachala Siva.       

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #19 on: December 18, 2012, 10:49:39 AM »
BLOSSOMS OF BLESSINGS:

Part 3.

Devotee: Seeking the 'I' there is nothing to be seen.

Maharshi: Because you are accustomed to identify yourself with the body and sight with the eyes, therefore, you say,
you do not see anything. What is there to be seen? Who is to see?  How to see? There is only one Consciousness, which
manifesting as 'I-thought, identifies itself with the body, projects itself through the eyes, and sees the objects around.
The individual is limited in the waking state and expects to see something different.  The evidence of his senses will be
the seal of authority. But he will not admit that the seer, the seen, and the sight are all manifestations of the same consciousness --
namely, contemplation helps one to overcome the illusions that the Self must be visual. In truth, there is nothing visual. How do
you feel the 'I' now? Do you hold a mirror before you to know your own Being? The awareness is the 'I'. Realize it and that is the
truth.

Devotee: On inquiry into the origin of thoughts, there is a perception  of 'I'. But it does not satisfy me.

Maharshi: Quite right. The perception of 'I' is associated with a form, may be the body. There should be noting associated with
pure Self. The Self is unassociated, pure Reality, in whose light, the body, the ego, etc., shine. On stilling all thoughts,  pure
Consciousness remains over.

Just on waking from sleep and before becoming aware of the world, there is that pure 'I-I'. Hold to it without sleeping or
without sleeping or without allowing thoughts to possess you. If that is held firm, it does not matter, even though the world
is seen. The Seer remains unaffected by the phenomena.

                                                                                                          - Talk No. 196.

*****

Arunachala Siva.               
   

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #20 on: December 19, 2012, 08:53:53 AM »
Blossoms of Blessings:

Part II - continued.....

Devotee: This 'I-thought' rises from me. But I do not know the Self.

Maharshi: All these are only mental concepts. You are now identifying yourself with a wrong 'I', which is the 'I-thought'.
This 'I' thought rises and sinks, whereas the true significance of 'I' is beyond both. There cannot be a break in your being.
You, who slept, are also now awake. There was no unhappiness in your deep sleep. Whereas it exists now. What is it that
happened now so that this difference is experienced? There was no 'I-thought' in your sleep, whereas it is present now.
The true 'I' is not apparent and the false 'I' is parading itself. This false 'I' is the obstacle to your right knowledge. Find out
where from this false 'I' arises. Then it will disappear. You will be only what you are, i.e., absolute Being.

Devotee: How to do it? I have not succeeded so far.

Maharshi: Search for the source of the 'I' thought. That is all that one has to do. The universe exists on account of the
'I' thought. If that ends, there is an end of misery also. The false 'I' will end only when its source is sought.

                                                                           - Talk No. 222

Arunachala Siva.       

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #21 on: December 20, 2012, 10:39:31 AM »
Blossoms of Blessings:

Part II - continues.....

Devotee: Is solitude helpful for practice?

Maharshi: What do you mean by solitude?

Devotee: To keep away from others.

Maharshi: Why should it be done? It is actuated only fear. Even in  solitude there is the fear of intrusion by others and
of solitude being spoilt. Moreover, how are thoughts to be erased in solitude? Should it not be done in the present environment?

Devote: But the mind is distracted now.

Maharshi: Why do you let go the mind? Solitude amounts to making the mind still. This can be done in a crowd too. Solitude
cannot efface one's thoughts. Practice does it. The same practice can be made here too.

                                                                        - Talk No. 156.

She:  What is the difference between meditation and distraction?

Maharshi: No difference. When there are thoughts, it is distraction. When there are no thoughts, it is meditation. However,
meditation is only practice as distinguished from the real state of Peace.

She: How to practice meditation?

Maharshi: Keep of thoughts.

She: How to reconcile work with meditation?

Maharshi: Who is the worker? Let him who works ask the question. You are always the Self. You are not the mind. It is
the mind which raises this question. Work proceeds, always in the presence of the Self only. Work is no hindrance to
realization. It is the mistaken identity of the worker that troubles one. Get rid of the false identity.

                                                                               - Talk No. 68.

contd.

Arunachala Siva.           

atmavichar100

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #22 on: December 20, 2012, 11:10:11 AM »
Quote
:) LOL! I did not know Ramana said this.

Tushnim

The small dialogue of Bhawan on Solitude came many years back in a small publication by Chinmaya Mission on "Solitude"  that had a collection of articles , dialogues from various saints ( Swami Sivananda , Swami Chinmaya , Ramana , JK , Zen Masters ) on Solitude .

I find nothing surprising in what Bhagwan said .He has always maintained that there is no point in running away from anything and one needs to practice Vichara in whichever position one is . If one is blessed with an Ideal environment for practicing Vichara it is Ok but if one keeps on waiting for such a thing to happen then he feels it will make a person be born again . This is the advice he gave to Annamalai Swamy when he told that he needs a special place free of noise and human disturbance to practice Vichara .

Om Peace .
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

sanjaya_ganesh

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #23 on: December 20, 2012, 11:14:23 AM »
I always find it surprising running away from world for spiritual attainment. The simplest truth is that our biggest attachment is to our own body. Whichever Rishikesh I run to - I have to carry that body, right? So what is the point? If I am anyway not attached to anything including body, how does world around me matter. It sounds so logical to me (may be not that logical for all)

Sanjay
Salutations to Bhagawan

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #24 on: December 20, 2012, 12:20:26 PM »
Dear all,

This incidentally brings to my memory one question from someone long time back: Why did then Ramana run away from home, (Madurai)?

The answer is: Sri Bhagavan had realized Self about 6 weeks before leaving for Tiruvannamalai. So He did not run away to practice
Sadhana.  He came to Tiruvannamalai only to obey His Father's command, Arunachaleswara's command to come there. He came.
He reported. And He stayed there. That is all. He had even resisted the attempts by others to take Him to other places, including
the equally sublime place like Chidambaram.

So Sri Bhagavan did not leave Madurai to have solitude, because the final purpose of solitude ie. keeping the mind still and
attaining the Atma Bodham, has already been achieved. So He came to Arunachala only as per Arunachaleswara's command.

Like one Azhwar (Madhurakavi Aazhwar?) came all the way down south to see NammAzhwar.

Arunachala Siva.           

atmavichar100

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #25 on: December 20, 2012, 12:21:20 PM »
Dear Atmavichar,
   :) There is nothing surprising. What surprised me is that I said exactly this in another thread and there was a debate about it . Call it Ramana Leela or otherwise, had I got this then , that debate would not have prolonged so much.

I always maintained that Solitude is not physical solitude but really remaining as "I AM" :)
--- as Kevala , in kaivalya !
Harih OM!

Tushnim

True

But if physical solitude is a choice / blessing that you have , no harm in making use of it . Problem comes when you are over obsessed in wanting it sacrificing the present for an imaginary future . For me I love spending time in Rishikesh twice a year , apart from solitude , it gives me and some of my close family members a break from the regular chores( no need to cook food , wash clothes , clean utensils etc etc )  and hence act as sort of physical rest / rejuvenation , plus being close to Mother Ganga is a wonderful feeling - lot of prana and it acts as a wonderful detox especially when you come from a City that is filled with noise /atmospheric pollution .
Apart from these benefits - we carry our own body and mind and if I am unable to handle it here , I will be equally miserable there and I am well aware of it  . My brother from USA last time was so much trilled by Rishikesh that he wanted to buy a property there and I told him ,any place is good only when u spend a short time there but when you make it a permanent place it leads to boredom and best is to bring Rishikesh  inside your own house where ever you are . If you have a choice to visit and stay in those places for some time it is fine .If it does not materialize that is also fine .
But to understand this I did spend lot of time in solitude in many places . So in that way compulsory solitude was also beneficial in my case   :)
By the way Swami Sivananda started his Ashram in Rishikesh for the solitude it offered instead of his native town Pattamadi in Thiruvenveli  and so did  and many other saints and Ramana Choose the caves of Arunachala instead of staying in his own home and entire Himalayan Region is full of many such caves and Ashrams and so are many spiritual spots in India all over are situated in wonderful spots that are surrounded by nature and has solitude .Why even Swami Dayanada has kept his Ashram in Rishikesh at a beautiful spot and he too spent many times in solitude reading Scriptures from Swami Tarananad Giri of Kailas Ashram in Rishikesh . So it does have an effect at least in the Initial stages for a sadhak
« Last Edit: December 20, 2012, 12:34:59 PM 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

Nagaraj

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #26 on: December 20, 2012, 12:32:33 PM »
One who is in such a solitude beyond place and time, will have no reason to come up to say, that physical solitude is not mandatory. What is non - solitude for him? Therefore it is meaningless to say, physical solitude is not necessary, for what is necessary or non necessary for such a one? To say so, is simply a pleasure of expression, that is all!

For one who is unable to get solitude, it is said so to encourage him that physical solitude is not a hurdle to yoga, at the same, for one who is able to get soitude, it is makes no sense to say to him that physical solitude is not mandatory.

The issue is neither with the two persons mentioned in the above cases, but the onlooker who interprets if it is necessary or not necessary, He has to be sought. He is the bottom-line. He has broken from tapas, as that is nan udiyaadulla nilai, naam aduvai ulla nilai, any interpretation occurs only when there is the emergence of the 'I'.

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #27 on: December 20, 2012, 01:53:39 PM »
See to whom and what Bhagavan is saying. He is telling a devotee and not to a realized person.

He is neither telling it to the devotee in the book or the case or to a realized personl, he is telling it to you - who ever is reading it at that moment. This must be clear.

It is important to note the view of the devotee in the question -

Quote
Devotee: Is solitude helpful for practice?
Maharshi: What do you mean by solitude?
Devotee: To keep away from others.

The whole point is to bring to light the flaw of generalizing the wisdom. Each person is different, with different background, what holds true for one need not be true for the others.

Let me bring into light Talks 107, Swami Paramahamsa Yogananda:

Later the Yogi asked: How is the spiritual uplift of the people to be
effected? What are the instructions to be given them?

M.: They differ according to the temperaments of the individuals and
according to the spiritual ripeness of their minds. There cannot be
any instruction

Solitude, if it comes, it comes.
If there is no solitude its fine too.
A person who tries to change the circumstances is not meditating.
A meditating person is he who sees HimSelf in all circumstances.
When i try to change the "External", its not meditation.
Because Circumstances get so popped up that the circumstances will go againt the person!
Here , Now... Be.
Thats all one can do.
.

In your above thoughts, you are talking about yourself, that is how it is to you. To take that it is the same for others too, so to tell repeatedly to do the same as you, is the mistake in your approach here.

For you, it may be so that Here Now, you Be, thats all you see, you can possibly do. Similarly, when you say -

A person who tries to change the circumstances is not meditating.
A meditating person is he who sees HimSelf in all circumstances.
When i try to change the "External", its not meditation.
Because Circumstances get so popped up that the circumstances will go againt the person!

That other person, you are referring to in your reflection is verily yourself. This ought to be realised. When this is discerned, you wouldn't strive so much to put across your view with rather a push. You let things be, and allow the nature to takes its course in everybody.

The above observations are your own self, who has seen it. Where from is this push your own reflection on others has arisen?

Here , Now... Be.
Thats all one can do.

When that is all it is one can do, does it not strike to you, each time, when you come about and push your discernment on others, you are ceasing from Being, and pouring water in sky? to fall back on yourself? aren't you doing it on avidya?

why can't you just be with your reflection? This ought to be reflected and contemplated upon, that has to be sought.

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Ravi.N

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #28 on: December 20, 2012, 02:14:20 PM »
Friends,
Here is an excerpt from Guru Ramana by s.s .cohen:
"Three years, I said, had passed since that griha-pravesham day, years of great soul-searching, of incessant attempts to
penetrate the Master’s mind, of reflection, study, meditation, and what not; years of extreme efforts to adjust myself to the
entirely new conditions of life, of physical and psychical strain.They were admittedly intense years, in fact so intense, that I
then felt that I must quit immediately, and informed the Master accordingly.
“Bhagavan,” I said on a day then near my hut, “I feel a strong urge to go on a yatra (pilgrimage) to the South –
Chidambaram, Srirangam, Rameshwaram ...,” but lo! a look on Bhagavan’s face struck me forcibly with the thought “Yatra!
what for? Are you still in doubt?” I instantly remembered his words of long ago: “Where is the room for doubt?” and, as if
in reply to a verbal question from him, I continued: “No, Bhagavan, now I feel that I need a change for some months,
which I intend spending in Hindu holy places.”
He smiled approval and enquired about the date and time of my starting,
and whether I had made arrangements for my stay in the various places I was to visit
. Extremely touched by his
solicitude, I answered that I was going as a sadhu, trusting to chance for accommodation.
For three months thereafter I lay on a mat in Cape Comorin, immensely relieved of the mental tension which
the Master’s physical form had caused me. In solitude I plunged in reflections on his blissful silence and calm repose.
The stillness of his mind haunted me everywhere I went – in the beautiful, gem-like temple of the youthful Virgin Goddess,
on the shores of the vast blue ocean around me and the sand dunes, in the fishing villages and the endless stretches of
coconut groves, which ran along the seashore and the interior of the Cape. I felt his influence in the depths of my soul and
cried: “O Bhagavan, how mighty you are and how sublime and all-pervasive is the immaculate purity of your mind! With
what tender emotions do we, your disciples, think of your incomparable qualities, your gentleness; your serene, adorable
countenance; your cool, refreshing smiles; the sweetness of the words that come out of your mouth; the radiance of your
all-embracing love; your equal vision towards one and all, even towards diseased stray animals!”

Seeking Solitude to 'get away from others' is different than seeking solitude for contemplation and ripening of Sadhana.
No wonder that Sri Bhagavan guides people as per their genuine need.
Namaskar

atmavichar100

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #29 on: December 20, 2012, 02:20:13 PM »
Quote
Seeking Solitude to 'get away from others' is different than seeking solitude for contemplation and ripening of Sadhana.
No wonder that Sri Bhagavan guides people as per their genuine need.
Namaskar

Ravi

That sums it up very well .
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