Author Topic: Direct Teaching of Bhagavan Ramana:  (Read 14339 times)

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #105 on: February 13, 2013, 07:47:02 AM »
WHO AM I? - SIMPLE TEACHING OF THE GREAT MASTER:

continues......

Without further compelling him to involve himself yet again externally, in the name of spiritual disciplines, ethical codes,
ritualistic regulations, he should be smoothly but firmly made to turn within and exposed to the Truth that is his Being.
Bhagavan Sri Ramana Maharshi has opened up a Royal Path to attain this "diving within" in the easiest --- most direct and
simple way. To understand it clearly we will have to take up a microscopical view point, as till now we have been making only
general observations. That is, from our preoccupation with the 'human race' let us shit our attention to the 'individual'.

chapter concluded.

contd.,

Arunachala Siva.   
 

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #106 on: February 14, 2013, 08:45:48 AM »
PERFECTION:

The Spiritual Aroma of Self Discovery:

Bhagavan Sri Ramana Maharshi, as a young boy of sixteen experienced His own 'death' and survived it, confirming the Biblical
statement;  "By losing your life you gain it!"  Thus, without the interference of or clouding by even a vestige of thought, He
directly stood face to face with Reality, thereby getting established in the Truth Perennial. With that Supreme Spiritual Victory,
He reigned as Sovereign Monarch of Wisdom  Kingdom, for fifty four years!

This lad knew nothing of the contents of the Scriptures when He had that unique and total spiritual experience. Though, later,
when He was exposed to the very scriptural texts, He found them uniformly corroborating His own direct experience. As such,
one finds in His teachings His laying great emphasis on  logical clarity, directness, naturalness, lucidity, and one's own experience.
He also shunned all unnecessary theories and affirmed: "Truth is simple and ever present. One has only to turn within to experience it."

Though everyone says, 'I', 'I', yet strangely not many make an effort to know what exactly this "I" is or what is means. By 'I', usually
primarily we mean only the body, but on deeper analysis we mean by it the faculties of thinking, feeling and willing. We can easily
arrive at the conclusion that the body is not the 'I' since it is insentient. By insentience, we mean that the body is always the known
and never the knowing principle. Said the great Hindu sage,  Allamma Prabhu: "Know yourself without losing your awareness. If the
body be yourself, why do you say, 'My body'?  Everybody speaks of his possessions as 'my clothes, my gold' . Tell me if anyone ever
identifies himself saying 'I am the clothes or I am the gold'? You are mistaking a superimposition for a fact, when you take the body
to be your Self."

Then, what is this 'I'?

contd.,

Arunachala Siva.
   
     
         

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #107 on: February 15, 2013, 08:47:47 AM »
The Spiritual Aroma of Self Discovery:

continues....

In the body, which is insentient, there arises a sense of alertness, a sensation of 'I'. It is termed 'mind'. Bhagavan Sri Ramana
says that if one investigates the nature of the mind, it is seen to be a bundle of thoughts. Mind is, therefore, a function wherein
the 'I' functions as the basis of all thoughts. Every thought is centered round the 'I', as in 'I think', 'I feel', 'I know' etc., Even when
the thought does not appear to be directly related to the 'I' as in 'They are coming', 'That is beautiful' and such thoughts which seem
to be purely about the 'other', 'I' is surely implied. Without the awareness of 'I', how can one think of anything or anyone else? Hence
the thought 'I' or the feeling 'I', the feeling of individuality, of being 'so and so' is the fulcrum around which all other thoughts revolve.
All other thoughts are dependent on the 'I' thought but the 'I' thought is independent of all other thoughts.  Because all other thoughts
come and go but the 'I' thought, as their very basis, is continuous.  Or so it seems, until on closer scrutiny one recognizes that the
'I' thought (or the feeling of being someone) also disappears.  That too daily !

When? In deep sleep. For, in deep sleep, one is not aware of oneself in the manner of waking and dreams. In fact, on waking, when
the sense of 'I' returns, one says, 'I know nothing. I slept very well.'  The first 'I know nothing' indicates that the sense of 'I' as we
know it is totally absent in deep sleep. However, 'I slept well' points to the fact that awareness was not broken even during sleep.
Otherwise, how could one record having slept well?  This brings the recognition that we exist even in the absence of the 'I' as we know
it during waking, which we call the 'I'-thought and which is the essence of the mind.  And this which exists even in the absence of 'I'
thought, must be our essential nature.

continued......

Arunachala Siva.                   

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #108 on: February 16, 2013, 08:59:26 AM »
The Spiritual Aroma of Self Discovery:

continues....

This propels us to awake to the knowledge of the naked truth of Awareness which is hidden unattended within. For, it is
imperative to observe closely the 'I'-thought since it is the link between the body and the essential 'I' spoken of as hidden
within us by the scriptures. We must trace the 'I'-thought to its source, by paying full attention to it and whence it arises.

How to do so?

It is like this. When other thoughts arise we should bring back our attention to the 'I' thought. All the time one's attention
should unwaveringly be directed to the feeling of 'I' or the 'I' thought. If attention wavers to other thoughts, one should draw
it back to the 'I' remembering that these are only 'my thoughts'.  But, Who am 'I'?  Without knowing what the 'I' is, is it not
absurd to think of anything related to the 'I'?  Hence, attention would return to the inquiry Who am I? and remain fixedly on the
'I' in order to discover its nature.  This process must be repeated as often as often as attention moves away from the 'I'.

When one is probing into oneself, inquiring into the 'I' persistently by fixing attention only on the 'I' thought, it sinks into its
Source. One gets in direct touch with the inner Reality, the Self, the 'I'-'I'.  The measure of seriousness and one pointedness
with which one delves within to be the 'I AM', is also the measure of how rewarding it will be. To be oneself is not only the straight
path but also the easiest since you do not at all need any outer aid. As enjoined by Sri Maharshi, we can, therefore, conclude
that any act that directs or drives the outgoing mind inward to its Source, 'I', is spiritual and anything that drags the mind outward
engaged it in identity, is non spiritual.

contd.,

Arunachala Siva.           

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #109 on: February 17, 2013, 08:56:56 AM »
The Spiritual Aroma of Self Discovery:

continues....

Bhagavan Ramana has opened a path to wake us all up to this Truth of Inner Felicity, which is going to reverberate through
the entire world. This path will stand the test of time, logical analysis and clinical practical application. Seekers of Truth will
hold on to it and thus keep the torch of Truth burning for all time to come.  Anyone can follow this silent, inward path of Sri
Ramana wherever they may be and in whatever walk of life they may be placed, not carried away by the challenges of complex
environment nor depending on them. Thus, this path of introspective Self Inquiry is an ever one path and anyone can tread it.
It is simple, direct and rationally supported by intuition and utterly free from any onward influence, be it religion or dogma. This
path, therefore is meant for practical businessmen, office-goers and factory workers, or professional men, no less than for those
who are monastic and ready to renounce the world. What makes Maharshi's method unique is that it is based on intuition
checked by reason, also, this pure reasoning is employed in the inquiry into the Self only by illumined intuition.

continued.....

Arunachala Siva.   

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #110 on: February 18, 2013, 08:44:32 AM »
The Spiritual Aroma of Self Inquiry:

So, to summarize, we shall quote Sri Ramana's own words:  "The state of non emergence of 'I' is the state of Pure Being, Pure
Awareness. ('Heart' is the word used by Him for this Pure Reality within us). This can be achieved only through inquiring
Who am I?.  Just as a man would dive in order to get something that had fallen in water, so one would dive into oneself with
a keen one-pointedness and find the place whence the 'I' originates. The only inquiry leading to Self Knowledge is seeking the
source of the feeling 'I'. If one inquires Who am I?, within, the individual 'I', the limited 'I' falls down abashed  as soon as one
reaches the Heart. Immediately Reality manifests itself spontaneously as 'I', 'I'. Although it reveals itself as 'I', it is not limited
'I' known to us, but the Perfect Being, the Eternal 'I', the Divine Essence in us. The Self, the Truth, that you seek to know is
thus verily yourself."

chapter concluded.             

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #111 on: February 19, 2013, 08:43:30 AM »
ONE'S TRUE ANCHORAGE - BODY, MIND OR THE SELF?

The uniqueness of Sri Ramana Maharshi's teachings is that though it is rooted in logic, couched in rational terms, it
is extraordinarily simple in its spiritual content.

All technical jargon, giving room for ambiguity and perplexity are totally avoided. The directness of its applicability in one's
daily life, irrespective of one's occupation in life, makes His teachings easily adaptable, unfettered by he conditions of class,
clime and religion. Thus, no one is excluded from its finale of spiritual perfection. Swami Vivekananda once said that the
spiritual seeker only needs encouragement in his pursuance of sadhana.  Seekers taking to the teachings of Sri Ramana
Maharshi are abundantly vouchsafed such encouragement as His guidance is readily available at every step one takes
towards the goal of Self Realization.

The term Self Enquiry or Atma Vichara is found in many of the ancient scriptures of India. In his great work Vivekachudamani,
Adi Sankara says that Liberation cannot be attained by any amount of action but only by Self Enquiry.

In Jnana Vasishta sage Vasishta proclaims, 'Shining in everybody as 'I','I' is nothing but the Self on which one has to meditate....
With the stick of enquiry strike the fierce looking mind and snake like senses and make them abide in Heart.'

Kaivalya Navaneeta declares: 'Enquiry alone can lead to the Knowledge revealed in the Vedas. Knowledge of Self cannot be
gained by study.'

Srimad Bhagavad Gita portends: 'Fix the mind firmly in the Self.'

continued......

Arunachala Siva.       

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #112 on: February 20, 2013, 08:52:51 AM »
ONE'S TRUE ANCHORAGE - BODY, MIND OR THE SELF?

continues.....

So when it is asked, 'When the Self Enquiry is already mentioned in scriptures, what new revelation has been made by
Sri Bhagavan?' The answer is easy and ready for those who have eyes to see and ears to hear.

Though Self Enquiry is mentioned in the scriptures, actual method of practicing it is not clearly given. The scriptures give clues,
it is true, such as, 'You are not the body, prana, mind etc., you are Brahman', but these clues do not emphasize how to put it
into practice.  Such meditation brings in again another activity of mind --- any act by the mind fetters oneself.  We start with
meditation but soon we find ourselves where we started!  Perhaps, noticing this constant riddle continuing in spite of existing
scriptural statements, the Supreme Reality which gave those scriptures, out of profound compassion for human race, has come
again in the comely form of Bhagavan Ramana, in order to give easier clues to find the Truth that can be readily understood,
practiced, and realized by the common man.

The uniqueness of Sri Bhagavan's teaching is that it is not within the framework of the mind.  In fact, Bhagavan is a great Master
who has  exclusively dealt with the realm, scope and ultimate futility of trying to be rid of  the shackles of the mind through mental
methods. When the mind itself is questioned, it will merge in its source, and a new dimension of functioning will come  about.

In the first benedictory verse of Ulladu Narpadu, by Sri Bhagavan Ramana, Sri Bhagavan points out the futility of meditation (in the
sense in which the term is generally understood) by asking: 'Since the Reality exists in the Heart, beyond thought, who can and how
to meditate upon Reality, which is called the Heart?' That is to say, if meditation is understood in its usual sense, namely a process
of thinking, no amount of meditation can enable one to know or realize, the Reality, which is beyond thought. For, how can any
amount of thought enable one to realize that which is beyond the range of thought?

How then is the Reality to be realized? The answer is given by Sri Bhagavan Himself in the remaining portion of the same verse.
'To abide in the Heart, as it IS, is truly meditating upon it.'  In other words, since the Reality is beyond thought, to abide without
thought as that Reality ever IS, is the only way to meditate upon It and realize It as it IS.  But how to abide thus without thought?

contd.,

Arunachala Siva.                   

Tushnim.Asanam

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #113 on: February 20, 2013, 10:12:01 AM »
Quote
So when it is asked, 'When the Self Enquiry is already mentioned in scriptures, what new revelation has been made by
Sri Bhagavan?' The answer is easy and ready for those who have eyes to see and ears to hear.


Its readily available only for a person who wants to create a "Cult" over Ramana's teaching. Ramana did not teach anything new, becoz there is fundamentally no need for a new teaching. Ramana might have given a couple of pointers that are very useful ... he did not teach something new and its not true that there is something specifically called Ramana's method. Aham Asmi is a standard meditation practise ... vedantic. Ofcourse its only after Ramana started speaking about it that it became very popular. This does not still mean that Ramana gave a new teaching. Self Enquiry is Aham Asmi abidance , which is clear. And also Self Surrender is very well there in the scriptures. So there is no reason to believe Ramana gave any new teaching.

Quote
'Since the Reality exists in the Heart, beyond thought, who can and how
to meditate upon Reality, which is called the Heart?' That is to say, if meditation is understood in its usual sense, namely a process
of thinking, no amount of meditation can enable one to know or realize, the Reality, which is beyond thought. For, how can any
amount of thought enable one to realize that which is beyond the range of thought?


This is another pathetic misinterpretation. Though the truth is beyond thought, we need not know the truth with thought. All words are used to negate the non-truth superimposition only. Thats why though scriptures state that Self is beyond thought, the same scriptures give mantras which when chanted lead to abidance which is thoughtless. Scriptures are not using thoughts to "realize" whats beyond thought. Scriptures suggest thoughts and words to undo thoughts and words ... one need not know Self, one is already Self.

Quote
The scriptures give clues,
it is true, such as, 'You are not the body, prana, mind etc., you are Brahman', but these clues do not emphasize how to put it
into practice.
This is purely lack of understanding of what scriptures are teaching and nothing more. One just reads peripherally about scriptures and feels Ramana said something new or tries to prove Ramana said something new to just create a cultish feeling !!
Ramana is no better than Ashtavakra, neitehr is Ashtavakra better than Ramana. They are just One! This is the Truth that needs to be realized first.
Being a devotee of Ramana does not mean one feels "my path is superior to the scriptural path" ! what a ego that would be !!
Harih OM!
http://www.selfabidance.blogspot.in/

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #114 on: February 21, 2013, 09:30:17 AM »
One's True Anchorage: Body, Mind or the Self?

continues......

What is it that now prevents us from abiding without thought as the Reality? (summar iruthal). The Reality or Self ever shines in
the Heart beyond thought, as the pure adjunct-less "I AM".  But instead of abiding as that "I AM", there rises an ego, a separate
individual who feels 'I am this body',  'I am so and so'. This ego is the first root thought, the 'I' thought;  without it no other thoughts
can exist. Therefore, it is this individual 'I' which assumes the thought form as 'body', 'world', etc., that obstructs our natural abidance
as I AM.  Hence, if we want to abide without thought, as the Self, and thereby realize the Reality as it is, we need only to remove
this obstruction, the first thought or ego. That is why in many verses of Ulladu Narpadu analyze and describe the nature of the ego
and its by products --- the body and world --- for, only when we understand their nature will we now how to remove them.

What is the nature of this ego, and how are we to prevent its rising? The answer to this question is the uniqueness of Sri Bhagavan's
teachings. in verse 24 of Ulladu Narpadu, He tells us that the insentient body cannot of its own accord say 'I', that the Eternal I does
not rise or set, but between these two rises a false 'I' which is limited to the body.  This is the ego, otherwise known as the chit-jada
granthi -- the knot between the sentient Self and the insentient body.  It is also known as bondage, the jiva, mind, samsara and so on.

contd.,

Arunachala Siva.                       

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #115 on: February 22, 2013, 10:08:32 AM »
ONE'S TRUE ANCHORAGE: BODY, MIND OR THE SELF?

continues....

In the next verse, Sri Bhagavan tells us: 'This formless and ghostly ego comes into existence by grasping  a form ( a body);
grasping a body it endures; feeding upon forms which it grasps it waxes more; leaving one form it grasps another form.....'   
How then are we to remove this sole obstruction which prevents us from peacefully and happily abiding  as the Self?
The answer is given by Sri Bhagavan in the next verse, Verse 25. 'When sought for, it takes to flight'!  This is another unique
clue given by Bhagavan.  He illustrated it with a story. A man posed himself as a friend of both the bride's and the bride-groom's
party!  So long as everyone believed him, he got on very happily bossing over both the parties and feasting sumptuously.  But
as soon as an inquiry was started about him, as soon as the people tried to find out who he was, he took flight and disappeared.
Such is the case with the ego, which, likewise poses both as the Self and as the body. It is endowed with Consciousness and shines
as 'I', which are the properties of the Self and, at the same time, it is limited to a form and it rises and sets, which are the properties
of the body.

So long as we do not enquire into its nature, this ego will boss over us and will feast on the knowledge of objects gained through
the five senses.  But as soon as we start Self inquiry, as soon as we try to know who this ego, it will take to its heels and disappear.

contd.,

Arunachala Siva.           

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #116 on: February 23, 2013, 08:53:02 AM »
ONE'S TRUE ANCHORAGE: BODY, MIND OR THE SELF:

continues.....

Why, some wonder, does the ego thus disappear  when it is scrutinized or attended to?  As Sri Bhagavan explains, the ego
comes into existence only by grasping a form. Also, it endures by grasping forms. Without a form to grasp, the ego cannot
stand.

All thoughts, all objects, all knowledge of second and third persons are forms only.  Therefore, so long as the ego attends
to objects, to second and third persons, it waxes and grows strong. But the ego itself has no form. So if tries to attend to
itself, the first person or subject, it will lose its strength, subside and disappear.  Disappear in the sense that the ego falls back
into its Source, the Heart.

continues.....     

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #117 on: February 24, 2013, 08:42:22 AM »
ONE'S TRUE ANCHORAGE: BODY, MIND OR SELF?

continues....

So long as it attends to second and third persons, it appears to exist, but when it tries to pay attention to itself, to inquire,
'Who am I? ' it is found to be non existent.  This truth is clearly stated by Sri Bhagavan in verse 17 of Upadesa Saram:
"If one inquires into the nature of the mind (or ego), it will be found that there is no such thing as mind at all!  This is
the direct path."  When the ego thus disappears, being found to be non existent, what remains?  Only the Self, the Reality !

This,  is therefore, is the direct path which enables us to "abide in the Heart as it IS" as Sri Bhagavan says in the first benedictory
verse of Ulladu Narpadu.

Another unique contribution of Sri Bhagavan is His clear exposition that there are no two 'I's, one the ego and one the Self ---
'duality during practice (sadhana) and on duality on attainment (sadhyam) is untrue" says Sri Bhagavan emphatically. And
the Self is the only 'I'.  Only on this ocean of "I AM" arise all emotions, feelings and thoughts, the adjuncts of the individual, the
ego making us feel that the ego is the 'I'. Therefore, if we closely scrutinize this apparent 'I', we will find that the 'I' in truth is
not the ego but only the Self.

chapter - concluded.

Arunachala Siva.                 

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #118 on: February 25, 2013, 08:29:29 AM »
PEACE:

Love Yourself !  Know Yourself !  Be Yourself !

To remain with any form of ignorance is painful indeed !  Especially, spiritual non knowing drowns one in endless recurring pain.
Hence, scriptures of all religions proclaim that release from ignorance is the goal of life.

Sri Ramana Maharshi gives us a crystal-clear spiritual solution to end this apparently incurable pain, the root of all ignorance.
Not knowing the truth about oneself is this gross ignorance.   Self inquiry is the sole method, the Maharshi asserts, to cut off
this mass of ignorance, root and branch.  Ignorance removed, what remains is the ever shining Light  of Pure Wisdom.  One's
own inner Reality is this Brilliant Flame. 'Be Your Self', is the Royal Command of the Maharshi, the following which one recognizes
that one is ever that Eternal Light only!

Scriptures declare that the Self is he thousand splendoured Sun.  "To be the Self is to know the Self', said  Maharshi. Self Realization
therefore, is the crowning of all human efforts.

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 Sri Bhagavan is paying full attention to the mere feeling 'I'.  As soon as we try
to attend 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 arise, they will subside of their own
accord.

continued..

Arunachala Siva.         

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #119 on: February 26, 2013, 08:36:20 AM »
PEACE:

Love Yourself ! Know Yourself ! Be Yourself !

continues...

Sri 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 into a vain struggle to transcend them."   We have, thus, top set aside thought-
attention and regain Self attention.  This method of attention is clearly taught by Sri Bhagavan in the small book WHO AM I?
where He says, "If other 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, 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 'I', we cannot know or
attend to anything else.  The sole purpose of the quest is to draw our attention back towards this 'I'. Therefore, Self can be known
only by mans of Self Inquiry and Self Inquiry is not the activity of the mind but cessation of all forms of mind activity, viz., the state
of the stillness mind.  As Sri Bhagavan says in verse twenty six of Upadesa Saram, "Being the Self is itself is knowing the Self,
because Self is not two.  This is Self Abidance."

continued....

Arunachala Siva.