Author Topic: Direct Teaching of Bhagavan Ramana:  (Read 14493 times)

Beloved Abstract

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #45 on: December 20, 2012, 07:58:43 PM »
" i LOOOOOVE stories ! "  ..... Homer Simpson
simply stop telling the story of the self and see who you are without it

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #46 on: December 21, 2012, 09:28:50 AM »
BLOSSOMS OF BLESSINGS:

Part II: continues...

A man asked the Maharshi to say something to him. When asked what he wanted to know, he said that he knew nothing
and wanted to hear something from the Maharshi.

Maharshi: You know that you know nothing. Find out that Knowledge. That is liberation, mukti.


                                                             - Talk No. 12.

Maharshi: When a man dies,  the funeral pyre is prepared and the body is laid flat on the pyre. The pyre is lit. The skin
is burnt, the flesh and then the bones until the whole body falls to ashes. What remains thereafter? The mind. The question
arises, 'How many are there in this body --- one or two?' If two why do people say, 'I' and not 'we'? There is therefore only
one. Whence is it born? What is its nature? (swarupa)? Inquiring thus the mind also disappears. Then what remains over is seen
to be "I'. The next question is 'Who am I?' The Self alone. This is contemplation. It is how I did it. By this process, attachment
to the body (deha vasana) is destroyed. The ego vanishes. Self alone shines.

                                                                    - Talk No. 34.

*****

Blossoms of Blessings - Part II - concluded.

Arunachala Siva.
   

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #47 on: December 22, 2012, 10:33:31 AM »
BLOSSOMS OF BLESSINGS:

Part III:

Maharshi: 'I am that I am'. 'I am' is God.  -- not thinking 'I am God'. Realize 'I am' and do not think I am. 'Know I am God'
-- it is said, and not 'Think I am God.'

Later Sri Bhagavan continued: It is said "I AM that I AM". That means a person must abide as the 'I'. He is always the
'I' alone. He is nothing else. Yet he asks 'Who am I?' a victim of illusion would ask 'Who am I?' and not a man fully aware of
himself. The wrong identity of the Self with the non-self makes you ask, 'Who am I?'

Later still: There are different routes to Tiruvannamalai, but Tiruvannamalai is the same by which ever route it is gained.
Similarly the approach to the subject varies according to the personality. Yet the Self is the same.  But still, being in
Tiruvannamalai, if one asks how to realize the Self it looks absurd. You are the Self. Remain as the Self. That is all. The
questions arise because of the present wrong identification of the Self with the body. That is ignorance. This must go.
On its removal the Self alone is.

                                                   Talk No. 354.

Mrs. Jennings: Sri Bhagavan says that the state of Realization is freedom from the tyranny of thoughts. Have not the
thoughts got a place in the absence of things -- may be on a lower plane?

Maharshi: The thoughts arise from the 'I-thought' which in its turn arises from the Self. Therefore the Self manifests as
'I' and other thoughts. What does it matter if there are thoughts or no thoughts?

Devotee: Are good thoughts helpful for Realization? Are they not authentic via media, a lower rung of the ladder, to Realization?

Maharshi: Yes -- this way. They keep off bad thoughts. They must themselves disappear before the state of Realization.

Devotee: But are not the creative thoughts an aspect of Realization and therefore helpful?

Maharshi: Helpful only in the way said before. They must all disappear in the Self. Thoughts, good or bad, take you farther
and not nearer, because the Self is more intimate than thoughts. You are Self, whereas thoughts are alien to the Self.

Devotee: So the Self finally absorbs its own creation which had helped its Realization. Whereas civilization wrongly worships
and so separates and 'short circuits' its own creations which had helped its advance.

Maharshi: Are you not distinct from thoughts? Do you not exist without them? But can the thoughts exist without you?

                                                                         - Talk No. 341.

*******

Arunachala Siva.
                                                                         
               

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #48 on: December 23, 2012, 10:38:42 AM »
Devotee: Is there avidya?

Maharshi: For whom is it?

Devotee: For the ego-self.

Maharshi: Yes, for the ego. Remove the ego; avidya is gone. Look for it, the ego vanishes. The real Self alone remains.
The ego professing avidya is not to be seen. There is no avidya in reality. all Sastras are meant to disprove the existence
of avidya.

Devotee: How did the ego arise?

Maharshi: Ego is not. Otherwise do you admit two selves? How can there be avidya in the absence of the ego? If you
begin to inquire, the avidya which is already non existent, will be found not to be or you will say it has fled away.

Ignorance pertains to the ego. Why do you think of the ego and suffer? What is ignorance again? It is that which is non
existent. However, the worldly life requires the hypothesis of avidya. Avidya is only our ignorance and nothing more. It is
ignorance or forgetfulness of the Self. Can there be darkness before the Sun? Similarly, can there be ignorance before the
self evident and self luminous Self? If you know the Self there will be no darkness, no ignorance and no misery.

It is the mind which feels the trouble, misery, etc., Darkness never comes nor goes. See the Sun and there is no darkness.
Similarly, see the Self and avidya will be found not to exist.

Devotee: How is one to know the Self?

Maharshi: Knowing the Self means Being the Self. Can you say that you do not know the Self? Though you cannot see your own
eyes and though not provided with a mirror to look in, do you deny the existence of your eyes? Similarly, you are aware of the Self even though the Self is not  objectified. Or, do you deny your Self because it is not objectified? When you say, 'I cannot know the Self', it
means the absence in terms of relative knowledge, because you have been so accustomed to relative knowledge that you identify
yourself with it. Such wrong identity has forged the difficulty of not knowing the obvious Self because it cannot be objectified.
And you ask, 'How to know the Self?' Your difficulty is centered in 'How?' Who is to know the Self? Can the body know it? Let
the body answer. Who says that the body is perceived now?

                                                      - Talk No. 363.

Arunachala Siva.     

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #49 on: December 24, 2012, 01:54:06 PM »
BLOSSOMS OF BLESSINGS:

Part III:

Devotee: How to meditate?

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 one good thoughts hold the
field. Therefore, hold on to the one thought only. Dhyana is the chief practice.

A little later Sri Bhagavan continued:

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 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 thoghts.
Peace of mind is brought about by dhyana alone.

                                          - Talk No. 371.

Arunachala Siva.   

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #50 on: December 26, 2012, 01:34:14 PM »
BLOSSOMS OF BLESSINGS:

Part III: continues.....

Devotee: When I read Sri Bhagavan's works, I find that investigation is said to be the one method for Realization.

Maharshi: Yes. That is vichara.

Devotee: How is that to be done?

Maharshi: The questioner must admit the existence of his Self. 'I AM' is the Realization. To pursue the clue till Realization,
is vichara. Vichara and Realization are the same.

Devotee: It is elusive. What shall I meditate upon?

Maharshi: Meditation requires an object to meditate upon, whereas there is only the subject without the object in Vichara.
Meditation differs from Vichara in this way.

Devotte: Is not dhyana one of the efficient processes for Realization?

Maharshi: Dhyana is concentration on an object. It fulfills the purpose of keeping away diverse thoughts and fixing the mind
on a single thought, which must also disappear before Realization. But Realization is nothing new to be acquired. It is already
there, but obstructed by a screen of thoughts. All our attempts are directed for lifting this screen and then Realization is
revealed.

.......
                                      Talk No.  390.

***

Arunachala Siva.

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #51 on: December 27, 2012, 11:35:10 AM »
BLOSSOMS OF BLESSINGS:

Part II - continuies...

Devotee: Is concentration of mind one of the sadhanas?

Maharshi: Concentration is not thinking one thing. It is, on the other hand, putting of all other thoughts which obstruct
the vision of our true nature. All our efforts are only directed to lifting the veil of ignorance. Now it appears difficult to quell
the thoughts. In the regenerate state it will be found more difficult to call in thoughts. For are there things to think of?
There is only the Self. Thoughts can function only if there are objects. But there are no objects. How can thoughts arise at all?

The habit makes us believe that it is difficult to cease thinking. If the error is found out, one would not be fool enough to
exert oneself unnecessarily by way of thinking.

                                                                - Talk 398.

Arunachala Siva.   

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #52 on: December 28, 2012, 02:45:47 PM »
BLOSSOMS OF BLESSINGS:

Part III - continues.....

Devotee: It is said that the Guru can make his disciple realize the Self by transmitting some of his own power to him?
Is it true?

Maharshi: Yes. The Guru does not bring about Self Realization. He simply removes the obstacles to it. The Self is always
realized.

Devotee: Is there absolute necessity of a Guru for Self Realization?

Maharshi: So long as you seek Self Realization, the Guru is necessary. Guru is the Self. Take Guru to be the Real Self and your
self as the individual self. The disappearance of this sensed of duality is removal of ignorance. So long as the duality persists
in you, the Guru is necessary. Because you identify yourself with the body you think the Guru too to be of some body. You are
not the body, nor is the Guru. You are the Self and so is the Guru. This knowledge is gained by what you call Self Realization.

Devotee: How can one know whether a particular individual is competent to be a Guru?

Maharshi: By the peace of mind found in his presence and by the sense of respect you feel for him.

                                                                Talk No. 282.

Arunachala Siva.   

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #53 on: December 29, 2012, 10:25:30 AM »
Devotee: The Heart is said to be on the right, on the left or in the center. With such differences of opinion how are we to
meditate on Hridaya?

Maharshi: You are and it is a fact. Dhyana is by you, of you, and in you. It must go on where you are. It cannot be outside
you. So you are the center of dhyana and that is the Heart. A location is however given to it with reference to the body.
You know that you are. Where are you? You are in the body and not out of it. Yet not the whole body. Though you pervade the
whole body, still you admit of a center where from all your thoughts start and wherein they subside. Even when the limbs are
amputated you are there but with defective senses. So a center must be admitted. That is called the Heart. The Heart is not merely
the center but the Self. Heart is only another name for the Self.

Doubts arise only when you identify it with something tangible and  physical. The scriptures no doubt describe it as the source
of 101 nadis etc., In Yoga Vasishta, Chudala says that kundalini is composed of 101 nadis, thus identifying one with the other.

Heart is no conception. No object for meditation. But it is the seat of meditation. The Self remains all alone. You see the body in
the Heart, the world in it. There is nothing separate from it. So, all kinds of effort are located there only.

                                                                           - Talk No, 403.

***

Arunachala Siva.       
 

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #54 on: December 30, 2012, 10:00:51 AM »
Blossoms of Blessings:

Part III:

Devotee: What is the best thing to do for ensuring the future?

Maharshi: Take care of the present, the future will take care of itself.

Devotee: The future is the result of the present. So, what should I do to make it good? Or should I keep still?

Maharshi: Whose is the doubt? Who is it that wants a course of action?  Find the doubter. If you hold the doubter
the doubts will disappear. Having lost hold of the Self the thoughts afflict you, the world is seen, doubts arise, also
the anxiety for the future.  Hold fast to the Self, these will disappear.

                                            - Talk No. 240.

Devotee: What is sphurana (shining)?

Maharshi: Aham, Aham - is the Self. Aham idam. 'I am this' or 'I am that' is the ego. Shining is there always. The ego is transitory.
When the 'I' is kept up as 'I' alone, it is the Self. When it flies at a tangent and says, 'this', it is the ego.

                                                - Talk No. 363.

Blossoms of Blessings - concluded.

Arunachala Siva. 

sanjaya_ganesh

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #55 on: December 30, 2012, 12:20:42 PM »
:) I cant believe people went to Maharishi and asked questions like these - "What is the best thing to do for ensuring the future?", "The Heart is said to be on the right, on the left or in the center. With such differences of opinion how are we to meditate on Hridaya?"

How does these all matter - when all you have to do is to find who is asking and wanting answers to these? I can only compare Maharishi;s patience with one thing - NATURE herself, the great maha maya. How patiently he answers even such questions, just like mother nature (maha maya) acts. Of course, Maha Maya is nothing but Maharishee's shakthi.

Sanjay
Salutations to Bhagawan

atmavichar100

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #56 on: December 30, 2012, 12:37:15 PM »
:) I cant believe people went to Maharishi and asked questions like these - "What is the best thing to do for ensuring the future?", "The Heart is said to be on the right, on the left or in the center. With such differences of opinion how are we to meditate on Hridaya?"

How does these all matter - when all you have to do is to find who is asking and wanting answers to these? I can only compare Maharishi;s patience with one thing - NATURE herself, the great maha maya. How patiently he answers even such questions[/b]]How patiently he answers even such questions, just like mother nature (maha maya) acts. Of course, Maha Maya is nothing but Maharishee's shakthi.

Sanjay

It is very important to have a clear mind .Only a clear mind can understand what is right or wrong and perform right action .Even God or Gurus words are completely misunderstood if the mind is not clear .Hence a clear mind is very important for correct Sadhana - Mathru Sarada ( on her New Year 2012 Message )
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

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #57 on: December 30, 2012, 12:53:10 PM »
dear atmavichar100,

Sri Bhagavan is known for His phenomenal patience. Any answer from Him will revolve only around: Find out who you are?
Find out who is the doubter?  People have asked questions as to when their daughters' marriages would take place!
Sri Bhagavan had answered those questions too.   

Arunachala Siva.

atmavichar100

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #58 on: December 30, 2012, 01:35:59 PM »
dear atmavichar100,

Sri Bhagavan is known for His phenomenal patience. Any answer from Him will revolve only around: Find out who you are?
Find out who is the doubter?  People have asked questions as to when their daughters' marriages would take place!
Sri Bhagavan had answered those questions too.   

Arunachala Siva.

Yes Bhagwan's Brahma Astra was always this "Enquire the enquirer" .
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

Subramanian.R

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Re: Direct Teaching of Bhagavan Ramana:
« Reply #59 on: December 31, 2012, 10:30:50 AM »
Simply Be Aware:

Why do we go to listen to someone? Why do we read books? Is it because of the hope that the speaker or writer will
convey something new to us? Novelty is a trap!

'Navo navo bhavati' say the Vedas, of Reality. 'It is new, ever new.' Maharshi while extolling this statement, pointed out
that the conception of 'new' presumes the concept of 'old'. Thus Maharshi explained  that navo-navo means 'fresh, ever fresh.'
Reality is always fresh, like a rose in bloom. Freshness is the essence of Reality. 'Behold, I make all things new', says the Biblical
God.

Sri Bhagavan says that the Supreme Sage is ever born and daily renewed. Association (satsnagh) with such beings, helps us
not to acquire something new but to rediscover this eternal freshness. This is the importance and liveliness of satsanghs.
We visit saints, we feel the freshness, we perceive the living embodiment of the saying, 'navo navo bhavati.'

Every saint and (why not?) each one of us lives this life of freshness. Only, we are not aware of it. When one lives life in the
freshness of every moment, -- that is the spiritual life. Not following a technique or a pattern.  Not stopping or arriving at a conclusion.
But endless, conscious, moment to moment living.

The one striking quality one observes in saints and sages is that they are always fresh. One may go to them with a problem, and
when one leaves them, the problem may or may not have been solved., But one leaves inspired with a sense of renewal.

contd.

Arunachala Siva.