Author Topic: Bhagavan Ramana Teachings  (Read 83708 times)


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Re: Bhagavan Ramana Teachings
« Reply #645 on: January 26, 2014, 10:33:19 AM »
Vichara Sanghraham:

Chapter III:

The World:

Creation:  The main purpose of the scriptures is to expose the illusory nature of the world and to reveal the Supreme
Spirit as the only Reality,  They have built up the theory of creation with this sole end in view.  They even go into details
and entertain the lowest order of seekers with the narration of the successive appearance of the Spirit, of the disequlibrium
of reflected consciousness , of the fundamentals of elements, of the world, of the body, of life, and so on.  But for the highest
order of seekers the scriptures would say, in short, that the whole world appears like a panorama in a dream with an
apparent objectivity and independent existence due to ignorance of the Self and consequent obsession with obtrusive
thoughts,  They seek to show the world as an illusion in order to reveal the Truth.  Those who have realized the Self by
direct and immediate experience clearly perceive beyond all doubt that the phenomenal world   as an objective, independent
reality is wholly non existent. 


Arunachala Siva.   


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Re: Bhagavan Ramana Teachings
« Reply #646 on: January 27, 2014, 10:41:56 AM »
Vichara Sanghraham:

Chapter IiII:

The World:

Discrimination between the Seer and the Seen:

Object seen: insentient                                          The seer: sentient

The body, a pot etc.,                                               the eye

The eye                                                                   the optic nerve center in the brain.

The optic nerve center                                            the mind

The mind                                                                 the individual self or ego.

The individual self                                                    Pure Consciousness

Since the Self, which is pure Consciousness, cognizes everything, as stated in the classification above, it is the ultimate
Seer.  All the rest: the ego, mind etc., are merely its objects.  The subject in one line becomes the object in the next;
so each one of them except the Self or Pure Consciousness is a merely externalized object and cannot be the true Seer.
Since the Self cannot be objectified, not being cognized by anything else, and since the Self is the Seer seeing all else,
the subject-object relation and the apparent subjectivity of the Self exist only on the plane of relativity and vanish in the
Absolute.  There is in truth no other than the Self, which is neither the seer, not the seen, and is not involved, as subject
or object.

Chapter III - concluded.

Arunachala Siva.                                                                                   


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Re: Bhagavan Ramana Teachings
« Reply #647 on: February 05, 2014, 11:56:16 AM »
Sri Ramana Maharshi - The Essence of Instruction (Upadesa Saram)

(Translated by Prof. K. Swaminathan)

1.  Action yields fruit,
For so the Lord ordains it.
How can action be the Lord?
It is insentient.

2.  The fruit of action passes.
But action leaves behind
Seed of further action
Leading to an endless ocean of action;
Not at all to moksha.

3.  Disinterested action
Surrendered to the Lord
Purifies the mind and points
The way to moksha.

4.  This is certain:
Worship, praise and meditation,
Being work of body, speech and mind,
Are steps for orderly ascent.

5.  Ether, fire, air, water, earth,
Sun, moon, and living beings --
Worship of these,
Regarded all as forms of His,
Is perfect worship of the Lord.

6.  Better than hymns of praise
Is repetition of the Name;
Better low-voiced than loud,
But best of all
Is meditation in the mind.

7.  Better than spells of meditation
Is one continuous current,
Steady as a stream,
Or downward flow of oil.

8.  Better than viewing Him as Other,
Indeed the noblest attitude of all,
Is to hold Him as the `I' within,
The very `I'.

9.  Abidance in pure being
Transcending thought through love intense
Is the very essence
Of supreme devotion.

10.  Absorption in the Heart of being,
Whence we sprang,
Is the path of action, of devotion,
Of union and of knowledge.

11.  Holding the breath controls the mind,
Like a bird caught in a net.
Breath-regulation helps
Absorption in the Heart.

12.  Mind and breath (as thought and action)
Fork out like two branches.
But both spring
From a single root.

13.  Absorption is of two sorts:
Submergence and destruction.
Mind submerged rises again;
Dead, it revives no more.

14.  Breath controlled and thought restrained,
The mind turned one-way inward
Fades and dies.

15.  Mind extinct, the mighty seer
Returns to his own natural being
And has no action to perform.

16.  It is true wisdom
For the mind to turn away
From outer objects and behold
Its own effulgent form.

17.  When unceasingly the mind
Scans its own form,
There is nothing of the kind.
For everyone
This path direct is open.

18.  Thoughts alone make up the mind;
And of all thoughts the `I' thought is the root.
What is called mind is but the notion `I'.

19.  When one turns within and searches
Whence this `I' thought arises,
The shamed `I' vanishes
And wisdom's quest begins.

20.  Where this `I' notion fades,
Now there as I, as I, arises
The One, the very Self, The Infinite.

21.  Of the term, `I' the permanent import
Is `That'. For even in deep sleep
Where we have no sense of `I'
We do not cease to be.

22.  Body, senses, mind, breath, sleep --
All insentient and unreal --
Cannot be `I',
`I' who am the Real.

23.  For knowing That which Is
There is no other knower.
Hence Being is Awareness
And we are all Awareness.

24.  In the nature of their being, creature and creator
Are in substance one.
They differ only
In adjuncts and awareness.

25.  Seeing oneself free of all attributes
Is to see the Lord,
For He shines ever as the pure Self.

26.  To know the Self is but to be the Self,
For It is non-dual.
In such knowledge
One abides as That.

27.  That is true knowledge which transcends
Both knowledge and ignorance,
For in pure knowledge
There is no object to be known.

28.  Having known one's nature one abides
As being with no beginning and no end
In unbroken consciousness and bliss.

29.  Abiding in this state of bliss
Beyond bondage and release,
Is steadfastness
In service of the Lord.

30.  All ego gone,
Living as That alone
Is penance good for growth,
Sings Ramana, the Self.

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« Last Edit: February 05, 2014, 11:58:05 AM by Balaji »
Om Namo Bagavathe Sri Ramanaya