Author Topic: Direct Teaching of Bhagavan Ramana:  (Read 14336 times)

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #120 on: February 27, 2013, 01:46:14 PM »

LOVE YOURSELF !  KNOW YOURSELF !  BE YOURSELF 1

continues....

In the verse twenty seven of Ulladu Narpadu, Sri Bhagavan declares that unless we pay attention to the Self, we cannot attain
the state of egolessness in which 'I' does not rise, and unless we attain that egoless-ness we cannot abide in our true state of
oneness with the Reality.  Why should this be so?

Why should not other sadhanas also enable us to realize the Self?

The reason is lucidly explained by Sri Bhagavan in Maharshi's Gospel (BOOK I - Chapter 1.): "Self Inquiry alone is the direct means
to realize the Self, because every other kind of sadhana presupposes the retention of the mind as the instrument for carrying on the
sadhana, and without the mind, it cannot be practiced.  Therefore, the attempt to destroy the ego or mind by sadhanas other than
Self Inquiry, is just like a thief posing as a policeman and pretending to try to catch the thief. Self Inquiry alone can reveal the truth
that neither the ego, nor mind really exists, and thus it alone can enable one to realize the Self." Sri Bhagavan has also employed another analogy. He used to explain that trying to kill the mind by other sadhanas is like trying to bury one's shadow. If the mind
were real, it will perhaps kill itself.  But, the truth is that the mind is non existent and hence it can no more kill itself than a man can
bury his own shadow !

contd.,

Arunachala Siva.             

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #121 on: February 28, 2013, 02:26:17 PM »
LOVE YOURSELF !  KNOW YOURSELF ! BE YOURSELF !

Continues....

Sri Ramana categorically emphsized in the poem Atma Vidya: "Self Inquiry is the easiest of all paths."  Let us see why Sri
Bhagavan has said the 'easiest'.  What do the terms 'easy' and 'difficult' mean? In the words of Sadhu Om: What we do not
like, what we cannot do and what we do not know, we call it 'difficult', whereas what we already like, what we have already
done and what we already know, we cal it to be easy.   That is, if something is within our power of loving, our power of doing,
and our power of knowing we feel it to be easy. But, if it is not within our power of loving, doing, or knowing, we feel it to be
'difficult'.

With this simple definition, let us see whether Self Inquiry is easy or difficult. Is there anyone who can say that he does not love
himself?  No, among all the things we hold dear, it is our self that we love most. Is there anyone who can say that he does not know
himself? No, because before we know any other thing, we must first know our self; when we say, 'I now so and so' does it not
prove that we know the feeling of 'I'?  And is there anyone who can say that he is not able to remove  all his adjuncts such as the body and mind, and to abide in himself? No, because everyday in deep sleep, we effortlessly and naturally remove all these adjuncts and
remain in our true nature. Thus, it is clear that we all love our Self, we all know our Self, we are all able to abide as our
Self. In other words, the iccha sakti, kriya sakti, and jnana sakti necessary for Self Inquiry are already inherent in us!  Therefore,
self inquiry is the easiest!

All that Bhagavan demands us is: Love yourself !  Know yourself !  Be yourself ! How can this be difficult?

When Bhagavan Ramana assures that Self Inquiry is the easiest,  He has also subtly left us a clue here. His reassurance too is
there that we are not alone in this endeavor, but that His Grace is always there to guide us.  When  His Grace has brought us
all to His lotus feet, will He not help us to attain the most noble and worthy achievement, that of success in Self Inquiry?

Why fear when ' I AM' is now and here!

chapter - concluded.

Arunachala Siva.           

Jewell

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #122 on: February 28, 2013, 09:53:38 PM »
Dear Sri Subramanian sir,

How wonderful post! I feel just the same. It is indeed most easiest way,and like Bhagavan Himself said,direct. Beautiful way to conclude the chapter,with beautiful words from Bhagavan.

Thank You so much Sir!

With love and prayers,
Love

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #123 on: March 01, 2013, 07:53:11 AM »
Dear Jewell,

yes. Sri Bhagavan has said the same thing in many conversations and also in His poem Atma Vidya Kirtanam.  This poem is
in the Collected Works of Sri Bhagavan.

Arunachala Siva.   

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #124 on: March 01, 2013, 08:30:28 AM »


BOUQUET OF BEATITUDE:

(Revelations from Bhagavan Ramana)

"What is a true sadhaka (seeker) needs is nothing but utsaha (positive inducement)," Swami Vivekananda once observed.
In that light, we bring this bouquet of blissful Self-affirming utterances and occurrences that took place in the presence of
Bhagavan Ramana.  As a turbulent bull is squarely brought back to its place of shelter "with a handful of rich green grass",
the boisterous mind of a true seeker will surely be brought back to its place of emergence, --- the Heart --- by constantly,
unremittingly and joyously reading these  copious spiritual offerings.


PART I:

All paths become merged in the path of Self enquiry just as all languages become merged in Silence (mouna).   

                                                      (p.277)*

*These quotes are from Talks. But the page number pertains to some older editions.  Hence I am not giving the page number
in the following quotes.



*
Question: Bhagavan teaches us always to know ourselves.  He should kindly teach us how to know ourselves, and bless us.

Bhagavan:   The kindness is always there. You should ask for something that is not there, and not for something that is there
already.  You should believe with all your heart that the kindness is there.  That is all.
   
*

continued....

Arunachala Siva.

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #125 on: March 02, 2013, 09:42:11 AM »
Bouquet of Beatitude:


continues......

This afternoon at 3 O clock, a devotee stood near Bhagavan's sofa and said:  "Swami, I have only one desire, namely to
put my head on Bhagavan's feet and do namaskar.  Bhagavan must grant me this favor."

Bhagavan asked: "Oh ! is this that desire !  But then which is the foot and which is the head?"

No reply.

After pausing for a while, Bhagavan said: "Where the self merges, that is the foot."

"Where is that place?" asked that devotee.

"Where? It is in one's own Self. The feeling 'I', the ego, is the head.  Where that aham vritti (ego) dissolves, that is the foot
of the Guru."

*

Bhagavan with a smile, said, "Bliss is a thing which is always there and is not something which comes and goes. That which
comes and goes is a creation of the mind and you should not worry about it."

Another questioner: "For realizing that bliss, there must be something to catch hold of, mustn't there?"

Bhagavan: "There must be a duality if you are to catch hold something else; but what IS, is only Self; not a duality. Hence
who is to catch hold of whom? And what is the thing to be caught?"

continued......

Arunachala Siva.         

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #126 on: March 03, 2013, 08:19:05 AM »
BOUQUET OF BEATITUDE:

continues.....

"Swami, how can we find the Self (Atma)?"

"You are in the Self, so how can there by any difficulty in finding it?" Bhagavan replied.

"You say that I am in the Self, but where exactly is that Self?" the questioner persisted.

"If you abide in the heart and search patiently you will find it",  was the reply.

**

"Swami, we take leave of you. We pray that you may be pleased to bless us that our mind may merge or dissolve itself
in Shanti."  Bhagavan nodded His head as usual.  After they had left, He said, looking at Ramachandra Iyer, "Shanti is the
original state. If what comes from outside is rejected what remains is peace.  What then is there to dissolve or merge?
Only hat which comes from outside has to be thrown out."

**

The mind is the cause of both bondage and liberation for man (mana eva manushyanam karanam bandha mokshayoh).
The mind creates many illusions."

The questioner:  "How will that illusion disappear?"

Bhagavan: "If the secret truth mentioned above is ascertained by Self enquriy, the multiplicity resolves itself into five, the
five into three, and the three into one. Suppose you have a headache and you get rid of it by taking some medicine, you
then remain what you were originally, the headache is like the illusion that the body is the Self, it disappears when the medicine
called Self enquiry is administered."

contd.,

Arunachala Siva.       

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #127 on: March 04, 2013, 08:33:34 AM »
BOUQUET OF BEATITUDE:

continues....

Bhagavan: Yes, that is the real thing.  There is a thing called 'I'. Peace being experienced now and then, it must be admitted
that there is a thing called peace; moreover, those feelings called desires are also of the mind.  And if desires were banished,
there would be no wavering of the mind. And if there is no wavering, that which remains is peace. To attain that which is always
there, requires no effort. Effort is required only for the banishing of all desires.  As and when the mind wavers, it must be diverted
from those matters that is done, peace remains as it is.  That is Atma, the Self, that is Liberation, and that is the Self.

*

"Swami,  the people sitting here always ask you something and you give them some replies.  When I see that I also feel tempted
to inquire, but I do not know what to ask you.  How then can I get mukti?"

Bhagavan, looking at him endearingly, and smiling, said: "How do you know that you do not know anything?"  He said: "After
I came here, and heard the questions asked by all these people and the replies Bhagavan is pleased to give them, the feeling
that I do not know anything, has come upon me."

"Then it is all right.  You have found out that you do not know anything; that itself is enough.  What more is required?" said
Sri Bhagavan.

"How to attain mukti by that much alone Swami?" said the questioner. 

"Why not?" There is someone to know that he does not know anything. It is sufficient if you could inquire and find out who
that someone is. Ego will develop if one thinks one knows everything.  Instead of that, isn't it much better to be conscious of
the fact that you do not know anything and then inquires how could gain moksha?"

continued.....

Arunachala Siva.               

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #128 on: March 05, 2013, 08:49:06 AM »
BOUQUET OF BEATITUDE:

continues....

On another occasion, an Andhra youth came and said, "Swami, having a great desire for moksha and anxious to know the
way thereto, I have read all sorts of books on Vedanta. They all describe it, each in a different way.  I have also visited a
number of learned people and when I asked them, each recommended a different path.  I got puzzled and have come to
you;  please tell me which path to take."

With a smile on His face, Bhagavan said, "All right,  then, go the way you came." We all felt amused at this. The poor young man
did not know what to say.  He waited until Sri Bhagavan left the the Hall and then with a depressed look turned to the others
there appealingly, and said,  "Gentlemen, I have come a long way with great hope and with no regard for the expenses or discomfort,
out of my ardent desire, to know the way to moksha.  Is it fair to tell me to go the way I came?  Is this such a huge joke?"

Thereupon, on of them said, "No, sir, it is no joke.  It is the most appropriate reply to your question.  Sri Bhagavan's teaching is that
the enquiry, "Who am I?" is the easiest path to moksha. You asked Him which way 'I' should go, and His saying, "Go the way you came",
meant that if you investigate and pursue the path from which that 'I' came, you will attain moksha."

The voice of a Mahatma indicates the Truth even when speaking in a light vein. Thereupon, the book, Who am I? was placed in the
hands of young man who felt astonished at the interpretation, and taking Sri Bhagavan's words as Upadesa, prostrated himself to
Sri Bhagavan and went away.

Sri Bhagavan usually gives us His teachings either in a humorous or a casual way or by way of consolation.  During my early days
at the Asramam, whenever I felt like going home, I would approach Sri Bhagavan at some time when  there were hardly any people
present and say, "I want to go home, Bhagavan, but I am afraid of falling back into family muddles."  He would reply, "Where is the
question of our falling into anything when all comes and all falls into us?"

On another occasion, I said, "Swami, I am not yet freed from these bonds."  Bhagavan replied, "Let what comes come, let what goes
go. Why do you worry?"  Yes, if only we could realize what that 'I' is, we should not have all these worries.

contd.,

Arunachala Siva.             

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #129 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 #130 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 #131 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 #132 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 #133 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 #134 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.