Bhagavan Sri Ramana Maharshi     507 posts


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Q. The six chakras are mentioned. The jiva is said to reside in the heart. Is that so?

A. The heart need not be taken to be fleshy one. It does not matter.

We are not concerned with anything less than the Self. About that we have certainty within ourselves; no doubts or discussions.

The centers are for purposes of concentration. They are interpreted symbolically. The current of kundalini is ourselves.

- Conscious Immortality p. 42

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One should remain as a witness to whatever happens, adopting the attitude, 'Let whatever strange things that happens happen, let us see!' This should be one's practice. Nothing happens by accident in the divine scheme of things.

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THE POWER OF HIS SPEECH

One result of the originality of Sri Bhagavan’s Self-realization was that his approach to problems addressed to him was equally original. His replies to questions were never recondite or bookish, but always simple and direct. Like Christ he spoke as a man of authority because his words came not from book learning or hearsay, but from first-hand knowledge and experience. He said what he knew; he knew what he said. He went to the root of any question and simplified its terms. There were no confusing technicalities when he spoke, for he would give homely, concrete illustrations along with his answers that always made his meaning crystal clear.

Sri Bhagavan could appear learned if the occasion demanded it. In the course of a casual talk he might suddenly give long verbatim quotations from scriptural and scholarly works, and not just the standard works such as the Upanishads and the Gita. As a Telugu and Sanskrit scholar I considered myself to be a fairly well-read man. I was familiar with the Hindu classics and with large areas of secular literature as well, but Sri Bhagavan would occasionally astound me and everyone else in the hall by delivering appropriate quotations from sources and texts I had never even heard of. Sri Bhagavan once explained how he acquired all this learning.

‘I simply remained silent,’ he said. ‘People speaking different languages would come to me and make discourses exhibiting all their erudition. Whatever in them was worth remembering stuck to my mind.’

Sri Bhagavan’s manner of speaking was itself unique. His normal state was silence. He spoke so little, casual visitors who only saw him for a short while wondered whether he ever spoke. To put questions to him and to elicit his replies was an art in itself that required an unusual exercise in self-control. A sincere doubt, an earnest question submitted to him never went without an answer, though sometimes his silence itself was the best answer to particular questions. A questioner needed to be able to wait patiently. To have the maximum chance of receiving a good answer, you had to put your question simply and briefly. Then you had to remain quiet and attentive. Sri Bhagavan would take his time and then begin slowly and haltingly to speak. As his speech continued, it would gather momentum. It would be like a drizzle gradually strengthening into a shower. Sometimes it might go on for hours together, holding the audience spellbound. But throughout the talk you had to keep completely still and not butt in with counter remarks. Any interruption from you would break the thread of his discourse and he would at once resume silence. He would never enter into a discussion, nor would he argue with anyone. The fact was, what he spoke was not a view or opinion but the direct emanation of light from within that manifested as words in order to dispel the darkness of ignorance. The whole purpose of his reply was to make you turn inward, to make you see the light of truth within yourself.

- G. V. Subbaramaiah, The Power of the Presence

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GURU SHOPPING: 'WHEN ALL GOES, THE SELF REMAINS'


When Bhagavan was still on the hill, a postcard came in which the sender wrote:


"I am a poor elementary school teacher. My mother is old and my salary is so small that I cannot look after her properly. Kindly see that I get a raise."


Bhagavan laughed and said: "Well, why not?"


Another card came after some time in which he wrote: "By your grace, my salary was increased. Now there is a vacancy in a higher grade. If I am given that grade, I shall earn more and make my mother very happy."


Bhagavan had a good laugh and said: "Good."


Again after some days, another card: "My mother is bedridden and there is nobody to nurse her. If I could get married, my wife would look after her. But I am a poor man. Who will give me his daughter in marriage? And where shall I get the money for expenses? Bhagavan may kindly arrange."


Bhagavan laughed and said: "Well, let it be so."


After some months another postcard came: "By your kindness, I was married quite easily. My wife is already with me. My mother wants a grandchild before she dies. Please provide.


"Why not?" said Bhagavan.


After some months another card: "My wife gave birth to a child, but she has no milk for it. I cannot afford milk for the baby. Please get me a promotion."


Then another card: "I got a promotion and an increment. The child is doing well. I owe everything to your kindness."


Bhagavan remarked: "What have I done? It is his good karma that all goes well with him."


After some days another card: "Mother died. She worshiped you before her death.

"Well," said Bhagavan.


After a month, another card: "Swami, my child has died."


"Sorry," said Bhagavan. Another month had passed and a card came saying: "My wife is pregnant again." Then another card: "My wife gave birth to a child. Both died."


"Ram, Ram,'' said Bhagavan. "Everything seems to be over."

Then another card: "Due to family trouble my work was very irregular and I was dismissed. I am completely destitute now.''

Bhagavan said, heaving a deep sigh:

"All that came has gone; only his Self remained with him. It is always like this. When all goes, only the Self remains."


-- from "The Bhagavan I Knew" in the Ramana Smriti Souvenir.

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Christ is the ego and the Cross, the body. When the ego is crucified and it perishes, what survives is the Absolute Being (God); cf.., ‘I and my Father are one.’ This glorious survival is called the Resurrection. God the Father represents Isvara, the Son is the Guru, and the Holy Ghost is the Atman. The Bible says, ‘Be still and know that I am God,’ Psalm 46. Found in the Ecclesiastics: ‘There is one alone and there is
no second’ and ‘The wise man’s heart is at the right hand and a fool’s heart is at the left’.

Source: Gems from Bhagavan, Chapter XIII

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Teaching in Words and Silence

On a Shivaratri day, after dinner, Bhagavan was reclining on the sofa surrounded by many devotees. A Sadhu suggested that, since this was a most auspicious night, the meaning of the verse in praise of Dakshinamurti should be made clear. Bhagavan gave his approval and all were eagerly waiting for him to say something.

He simply sat, gazing at us. We were gradually absorbed in ever deepening silence, which was not disturbed by the clock striking the hour, every hour, until 4 a.m. None moved or talked. Time and space ceased to exist. Bhagavan’s grace kept us at peace and silence for seven hours. In this silence, Bhagavan taught us the Ultimate, like Dakshinamurti. At the stroke of four Bhagavan asked us whether we had understood the meaning of the silent teaching. Like waves on the infinite ocean of bliss, we fell at Bhagavan’s feet.

- T. K. Sundaresa Iyer, Ramana Smrti Souvenir

Maharshi has been looking into the Siva Purana this day.
He says: Siva has the transcendental and immanent aspects as represented by His invisible, transcendental being and the linga aspect respectively. The linga originally manifested as Arunachala stands even to this day.

This manifestation was when the moon was in the constellation of Orion (Ardra) in December. However, it was first worshipped on Maha Sivaratri day which is held sacred even now. In the sphere of speech Pranava (the mystic sound AUM) represents the transcendental (nirguna) and the Panchakshari (NamaSivaya or SivayaNama) represents the immanent aspect (saguna).

- Talks 218

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BHAGAVAN DISCUSSES AUROBINDO WITH SWAMI MADHAVATHIRTA

Sri Aurobindo believes that the human body is not the last on this earth. Establishment in the Self, according to him, is not perfectly attained in a human body, for Self-knowledge does not operate there in its natural way. Therefore the vijnanamaya sarira [the body made of pure knowledge] in which Self-knowledge can work naturally must be brought down on this earth.
M: Self-knowledge can shine very well in the human body, so there is no need of any other body.

Q: Sri Aurobindo believes that the vijnanamaya sarira will not be attacked by disease, will not grow old, and will not die without one’s desire.

M: The body itself is a disease. To wish for a long stay of that disease is not the aim of the jnani. Anyhow, one has to give up identification with the body. Just as the I-am-the-body consciousness prevents one from attaining Self-knowledge, in the same way, one who has got the conviction that he is not the body will become liberated even if he doesn’t desire it.

Q: Sri Aurobindo wants to bring the power of God into the human body.

M: If, after surrendering, one still has this desire, then surrender has not been successful. If one has the attitude, ‘If the higher power is to come down, it must come into my body’, this will only increase identification with the body. Truly speaking, there is no need of any such descent. After the destruction of the I-am-the-body idea, the individual becomes the form of the absolute. In that state, there is no above or below, front or back.

Q: If the individual becomes the form of the absolute, then who will enjoy the bliss of the absolute? To enjoy the bliss of the absolute, we must be slightly separate from it, like the fly that tastes sugar from a little distance.

M: The bliss of the absolute is the bliss of one’s own nature. It is not born, nor has it been created. Pleasure that is created is destroyed. Sugar, being insentient, cannot taste itself. The fly has to keep a little distance to taste it. But the absolute is awareness and consciousness. It can give its own bliss, but its nature cannot be understood without attaining that state.

Q: Sri Aurobindo wants to bring down to earth a new divine race.
M: Whatever is to be attained in the future is to be understood as impermanent. Learn to understand properly what you have now so that there will be no need of thinking about the future.

Q: Sri Aurobindo says that God has created various kinds of worlds and is still going to create a new world.

M: Our present world is not real. Each one sees a different imaginary world according to his imagination, so where is the guarantee that the new world will be real? The jiva [the individual person], the world and God, all of these are relative ideas. So long as there is the individual sense of ‘I’, these three are also there.
From this individual sense of ‘I’, from the mind, these three have arisen.

If you stop the mind, the three will not remain, but Brahman alone will remain, as it remains and abides even now. We see things because of an error. This misperception will be rectified by enquiring into the real nature of this jiva. Even if this jiva enters Supermind, it will remain in the mind, but after surrendering the mind, there will be nothing left but Brahman. Whether this world is real or unreal, consciousness or inert, a place of happiness or a place of misery, all these states arises in the state of ignorance. They are not useful after realization.

The state of Atmanishta [being fixed in the Self], devoid of the individual feeling of ‘I’, is the supreme state. In this state there is no room for thinking of objects, nor this feeling of individual being. There is no doubt of any kind in this natural state of being-consciousness-bliss.

So long as there is the perception of name and form in oneself, God will appear with form, but when the vision of the formless reality is achieved there will be no modifications of seer, seeing and seen. That vision is the nature of consciousness itself, non-dual and undivided. It is limitless, infinite and perfect.

When the individual sense of ‘I’ arises in the body, the world is seen. If this sense is absent, who then will see the world?

- The Power of the Presence

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THE INFINITE DIVINE BLISS

Bhagavan explained how it is said in books that the highest possible happiness, which a human being can attain or which the ten grades of beings higher than man, ending with gods like Brahma can attain, is like foam in the deluging flood of the bliss of the Self.

Imagine a man in robust health; of vigorous adult age, endowed with unsurpassed wealth and power, with intellect and all other resources, and married to a fair and faithful wife, and conceive of his happiness.

Each higher grade of being above man is capable of a hundred-fold greater happiness than that of the grade below. But the highest happiness of all the eleven grades of being is only the foam in the flooding ocean of divine bliss.

Day by Day, 22-11-45 Morning

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Bhagavan Ramana was and is unique. So too, his life and his teaching was and is unique! He was open to all and available to all – all the 24 hours. He treated anyone, everyone and everything equally. His tremendous compassion and love included humans, birds, animals, plants, trees and even rocks.
The dog Jackie would sit motionless in front of the Maharshi, meditating like all other devotees. He neither barked nor wagged his tail when he was there. He never even sniffed food kept on the stool next to him in front of the Maharshi. Seeing this, the Maharshi himself once remarked: “Jackie is in the state of samadhi.”
A monkey once came into the Hall to grab a banana from a big bunch kept in front of the Maharshi. He put his hand on them and looked at the Maharshi, who looked back intently at the monkey. The monkey stayed motionless - in a state of quietude for a long time. When he regained his habitual monkey nature, he grabbed a banana and began to rush out. Sri Bhagavan mildly asked him, “What is the urgency? Why don’t you stay quietly in that state? What kingdom are you going to conquer outside?”
As if praying for the Maharshi’s personal attention and sacred touch to attain the highest state of emancipation, a crow waited three whole days on the top of a pole just outside the Hall. When Sri Bhagavan was informed of it, he got up, went near the crow and said, “Oh! You are waiting for me! ” He then opened the crow’s beak, poured a few drops of water from his kamandalu [water pot] and looked at the crow with intense love. The crow opened its eyes and dropped its body in the hands of the Maharshi. Maharshi himself built its tomb, confirming that it had attained Freedom!
Cow Lakshmi used to come to Sri Bhagavan twice every day – once in the morning and again in the evening. She would ignore everyone else and come straight to Sri Bhagavan – even if there were large crowds around him – and then bend down and lick his feet. The Maharshi used to remark, “Just as all of you prostrate, this cow’s way of conveying reverence is through licking my feet!”
Sri Bhagavan had absolutely no sense of ownership of anything, including his body. When doctors cut off the infected flesh from his cancer affected arm, he too looked on with a detached look, similar to that of the doctors.
When the devotees cried and lamented that he was leaving them all and going away, Bhagavan Ramana, declared, “ Where could I go? I AM HERE ! ” He was indicating the ‘here’ within the Heart of every one of us. On April 14, 1950, the son ‘Ramana’ merged in the Source from where he came - the Hill of the Holy Fire, Father Arunachala - in the form of light!
The light we call Sri Bhagavan had merged with the Light of lights-Arunachala Jyothi !

Source: Sri V Ganesan talks about Ramana Maharshi

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THE STORY OF LAKSHMI , part III

Bhagavan has told of a number of incidents in the life of Lakshmi that showed that she had human intelligence. He used to say that although she could not speak the human language, she understood everything
She used to come up to Bhagavan in the hall at mealtime, and accompany him to the dining hall. In those days, there was no mealtime bell. But Lakshmi was so punctual, that even if Bhagavan was engaged in any other work and had
forgotten the time, he would turn and look at the clock when Lakshmi came in. He would know it was mealtime.
She would go straight up to Bhagavan, and remind
Bhagavan that it was time for lunch. Her devotion gave
her a special right to go close to Bhagavan, and she took no notice of the Ashram inmates or visitors who would be
present in the hall.

Lakshmi’s special status in the Ashram gave her the
freedom to help herself to any food that was brought by
devotees because Bhagavan always supported Lakshmi if devotees complained against her. He would also take her
side if anyone tried to prevent her from coming to see him
in the hall.

Bhagavans devotee N.N. Rajan narrates another anecdote about Lakshmi:

"Once I was bringing foodstuff in a large open vessel to offer to Bhagavan. Lakshmi, who had come behind me, was eating from the vessel unnoticed by me.

Bhagavan noticed it and remarked, 'Enough
Lakshmi, enough! Leave something for us.”
So saying, he gave some more foodstuffs to Lakshml and then sent her away. The attendant ridiculed and chided me for being careless.
But Bhagavan, out of Grace, said, ‘Why do you blame him? Poor man, he is too innocent to notice all this.’

Once 'the certificate of innocence' was received
from my Master, I said to myself, what more do I require
in this life?”

Although, the cow Lakshmi had the entire pasture of the Ashram to herself, she certainly did not content herself with that. She knew when it was ‘mealtime’ and time for ‘tiffin.’ On both occasions she would walk right into the hall and place her head on Bhagavans shoulder. Bhagavan would stroke her with affection and call out to the people in the to give her some food.

At that time in the Ashram, although there was water shortage, a kitchen garden was grown with some difficulty.
As Lakshmi was young and frisky,
she would occasionally break in and play havoc with the young plants in the kitchen
garden and eat the fruits and vegetables. When those in
charge of the kitchen garden complained to Bhagavan about what Lakshmi did, Bhagavan, however, always took Lakshmi’s side and defended her by saying, “She is not to he blamed. She went where she found good food. If you don t want her to go there, you ought to have fenced the garden properly to keep her out."

Lakshmi would stand there innocently like a child, who
had done mischief unknowingly.

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WILL THE THIEF CATCH HIMSELF?

Q. What is the best way to get rid of thoughts?

A. Is it the mind that tries to kill itself? How can the thief catch himself? It can’t be. So the best way is to try to realize your real nature, what you really are. When we see our Self then there are no thoughts to be got rid of. [Talk 146]

Q. How may the mind be controlled?

A. There are two methods. One is to see what the mind is; then it subsides. The second is to hold something else and control of the mind comes therewith. [Talk 43] Yoga serves to concentrate the mind. The predominant idea keeps off all others. The object is according to the individual. [Talk 52]

- Conscious Immortality p. 36

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The results of vichara meditation are will power, developed concentration, control of passions, indifference to the worldly objects, virtue and equality to all.

Hypnotic methods are not advisable to induce yogic samadhi because light-gazing stupefies the mind and produces catalepsy of will temporarily, and it secures no permanent benefit. -Talk 27]

A deity may be used to meditate upon as a mental image until the meditator merges into the Self. Then the image will fall away of its own accord and the deity will vanish as part of the world illusion.

Only the Supreme Self is to be the object of meditation. Truly speaking, meditation is remaining fixed in Self. But when thoughts cross the mind and the effort is made to eliminate them, the effort is termed meditation. Remain as you are. That is the aim. The technique of meditation is negative only inasmuch as thoughts are kept away.
-Talk 294]

- Conscious Immortality

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If you go on working with the light available,
you will meet your Master,
as he himself will be seeking you.

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'AHAM SPHURANA' (the light of 'I-I')
~ Sri Ramana Maharshi.

'I' is not known in sleep. On waking 'I' is perceived associated with the body, the world and non-self in general. Such associated 'I' is 'Aham vritti'. When 'Aham' represents the Self only it is 'Aham Sphurana'. This is natural to the 'jnani' and is itself called 'jnana' by 'jnanis', or 'bhakti' by 'bhaktas'. Though ever present, including in sleep, it is not perceived. It cannot be known in sleep all at once. It must first be realised in the waking state, for it is our true nature underlying all the three states. Efforts must be made only in the 'jagrat' state and the Self realised here and now. It will afterwards be understood and realised to be continuous Self, uninterrupted by 'jagrat, svapna, and sushupti. Thus it is 'Akhandakara vritti' (unbroken experience). 'Vritti' is used for lack of a better expression. It should not be understood to be literally a 'vritti'. In that case, 'vritti' will resemble an 'ocean-like river', which is absurd. 'Vritti' is of short duration, it is qualified, directed consciousness; or absolute consciousness broken up by cognition of thoughts, senses, etc. 'Vritti' is the function of the mind, whereas the continuous consciousness transcends the mind. This is the natural, primal state of the 'jnani' or the liberated being. That is unbroken experience. It asserts itself when relative consciousness subsides. 'Aham vritti' ('I-thought') is broken, 'Aham sphurana' (the light of 'I-I') is unbroken, continuous. After the thoughts subside, the light shines forth.

- 'Talks with Sri Ramana Maharshi' (Talk-307)

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Q.: Why does an Upanishad say, “He whom the Atman chooses, to him alone does It reveal Itself, not to others”. Does not this seem arbitrary?

Ramana: No. It is correct. It chooses those only who devote themselves to It, who become Its devotees. Such It draws them inwards to Itself. One must turn inward to find the Atman. He who thinks of It, It will draw to Itself. All such thoughts as ‘Attainment is hard’ or ‘Self realisation is far from me’, or ‘I have got many difficulties to overcome to know the Reality’, should be given up, as they are obstacles; they are created by this false self, ego. They are untrue.
Do not doubt that you are the Reality; live in that understanding. Never question it by referring your realisation of it to some future time. It is because people are victimized and hypnotised by such false thoughts that the Gita says
that few out of millions realise the Self. The order of asramas [four stages of life] was established as a general principle, i.e. to regulate the gradual development of the ordinary run of humanity. But in the case of one highly mature and fully ripe for Atma vichara there is no graduated development. In this case jnana vichara, i.e. the Self enquiry and the blooming of jnana, are immediate and quick.

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Q: What should we meditate on?

M: Who is the meditator? Ask that question first. Remain as the meditator, then there is no need to meditate. It is the sense of doer ship that is the impediment to dhyana.

Q: What is to be meditated on?

Anything you prefer, but you should stick to one thing. Contemplation involves fight. As soon as you begin meditation other thoughts will crowd in, gather force and try to sink the single thought. The latter must gain strength by repeated practice. This battle always takes place in meditation.

Peace of mind is brought about by contemplation and through the absence of varying thoughts. Once dhyana is well- established it cannot be given up, but will go on automatically even when you are engaged in work, play or even sleep. It must become so deep-rooted that it is natural.

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THE UTTER ILLUSION OF DAILY LIFE

"We read the articles in a newspaper, but do not care to know anything about the paper itself. We take 'the chaff', but Not 'the substance'.

The substratum - on which all this is printed, is the paper, and if we know the substratum, all else will be known.

The One only is The Sat - The Existence; IT is the paper, whereas the world - the things we see - and we ourselves, are the printed words.

This 'external universe', is a 'cinema show', to 'The Realized One'.

It is free, and the performance goes on, day and night!

'The Realized One', lives and works in it, knowing that its objects and bodies (people), are 'illusory appearances', just as an ordinary person, knows the scenes and characters on the cinema screen at a theatre, are illusions, and do not exist in Real Life.

But the ordinary person takes the external objects of daily life as 'Real', whereas The Realized One, sees them only as 'illusory cinema pictures'."

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Grace is always present.
You imagine it as something high in the sky,
far away, something that has to descend.
It is really inside you, in your heart.
When the mind rests in its source,
grace rushes forth,
sprouting as from a spring within you.

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Bhagavan’s Statements about Himself

" I have not given sannyas (the status of renunciate) to anyone, nor have I taken sannyas from anyone. I was living in Skandashram. My mother, who was also living there, passed away in 1922. Her corpse was brought to the foot of the hill and buried here and a samadhi (shrine) was built over it.

From that time puja was started here. After a while, I left Skandashram and came and stayed here. At no time have I taken any title. At no time have I initiated any disciples with diksha (formal initiation) or in any ritualistic way. I do not impose any restrictions or discipline on those who gather around me. I do not invite anyone to come to this place, nor do I tell anyone to leave this place. By birth, I am a Brahmin.

I was a Brahmachari (celibate student) when I came here (i.e. to Tiruvannamalai). Within an hour of arriving, I threw away my sacred thread, clothes, etc.; I shaved my head clean. I had about three rupees and threw it away, and since then I do not touch money. I accept in my hands things that can be eaten. I do not give upadesa (spiritual instruction) or call myself a guru. However, if questions are asked by seekers I answer them. Since 1907 people have called me ' Ramana Rishi'.

I am an 'athyashrami' (beyond the ashrams and castes) not falling within the category of any of the ashrams. This state is recognized in the sastras. It is explained in the Suta Samhita. The athyashrami can own property if necessary. He needs a guru, but the Self is my guru. The athyashrami is not bound to observe any rites. I have no desire to acquire properties, but things come and I accept them. I agree that to own property is worldly, but I do not hate the world.”

- from the court protocol

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Q.: Has the body any value to Self?

M.:
Yes,
it is through the body’s help
that Self is realised.

Q.:
What about diet?

M.:
Food affects the mind,
makes it more satvic (alive, vibrant, rhythmic),
for the practice of any kind of yoga.

Vegetarianism is absolutely necessary.

Q.:
Could one receive spiritual illumination
whilst eating flesh foods?

M.:
Yes,
but abandon them gradually
and accustom yourself to satvic foods.

However,
once you have attained illumination
it will make less difference what you eat,
as on a great fire it is immaterial
what fuel is added.

Source: Conscious Immortality, Ch.8.

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It happened......
Maharshi Ramana was dying.....
On Thursday April 13th, a doctor brought Maharshi a palliative to relieve the congestion in the lungs, but he refused it....
“It is not necessary, everything will come right within two days,” he said...
And after two days he died....

At about sunset, Maharshi told the attendants to sit him up....
They knew already that every movement, every touch, was painful, but he told them not to worry about that....
He was suffering from cancer – he had a cancer in his hand, very painful.... Even to drink water was impossible, to eat anything was impossible, to move his head was impossible.... Even to say a few words was very difficult....

He sat with one of the attendants supporting his head....
A doctor began to give him oxygen, but with a wave of his right hand he motioned him away....

Unexpectedly, a group of devotees sitting on the verandah outside the hall began singing Arunachala-Siva a bhajan that Maharshi liked very much.....

He liked that spot, Arunachala, very much; the hill he used to live upon – that hill is called Arunachala.....
And the bhajan was a praise, a praise for the hill....

On hearing it, Maharshi’s eyes opened and shone....
He gave a brief smile of indescribable tenderness....
From the outer edges of his eyes tears of bliss rolled down....

Somebody asked him,
“Maharshi, are you really leaving us?”

It was hard for him to say, but still he uttered these few word....
“They say that I am dying...but I am not going away...
Where could I go?
I am always here.”

One more breath, and no more....
There was no struggle, no spasm, no other sign of death...only that the next breath did not come....

What he says is of immense significance...
“Where could I go? I am always here.”
There is nowhere to go....
This is the only existence there is, this is the only dance there is.... where can one go?

Life comes and goes, death comes and goes... but where can one go?
You were there before life.....

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TANGA KAI

meaning 'golden-hand', was Bhagavan's boyhood nickname.
He was given it because whichever team he played for always won. The touch of his hand was regarded to be auspicious, so he was asked to touch some special food preparations as well. Also, Seshadri Swami had this name as a boy.

On the evening of the day after jayanti Sri Bhagavan was seated on the couch in the meditation hall. S. Narayana Aiyer, professor of mathematics in the Madurai College, told a few Stores about the time when he was at school with Bhagavan in Dindigul.

At one point he said, 'When we played team games, we would divide into two groups that were invariably headed by Ramana and me. The group led by Ramana would always win. So, the two groups would vie with each other to get ‘Tanga-kai’ as their leader.'

When Aiyer related this, Sri Bhagavan laughed and said, 'You see Narayana, I now have no body. I lost it long ago when I came here. Since I am bodiless, where is the hand that holds the title Tanga-kai? Of the two of us leaders, one of us has disappeared through the loss of his body. You, the survivor, must succeed to the title. You are now ‘Tanga-kai' Narayana. To commemorate your accession to this title you can have my old walking stick.'

It was made of sandalwood and it had been presented to him by a rich devotee. Bhagavan did not like new or expensive products. If devotees gave them, Bhagavan might use them once to make the donor happy. Afterwards, they would be put in an ashram storeroom.

While presenting the stick, Bhagavan continued, 'Do they not usually give a medal along with a title? Where am I to go for a
gold –medal? In the place of a medal, you shall have this walking stick.’
At the conclusion of his speech, Bhagavan presented Professor Narayana with the symbol of his new title.

Tanga-kai, meaning 'golden-hand', was Bhagavan's boyhood nickname.
He was given it because whichever team he played for always won. In Tamil Nadu, this name is often given to people who have demonstrated that they have a lot more luck than is statistically probable.

- Prof Krishnamurti, The Power of the Presence

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TANGA KAI

meaning 'golden-hand', was Bhagavan's boyhood nickname.
He was given it because whichever team he played for always won. The touch of his hand was regarded to be auspicious, so he was asked to touch some special food preparations as well. Also, Seshadri Swami had this name as a boy.

On the evening of the day after jayanti Sri Bhagavan was seated on the couch in the meditation hall. S. Narayana Aiyer, professor of mathematics in the Madurai College, told a few Stores about the time when he was at school with Bhagavan in Dindigul.

At one point he said, 'When we played team games, we would divide into two groups that were invariably headed by Ramana and me. The group led by Ramana would always win. So, the two groups would vie with each other to get ‘Tanga-kai’ as their leader.'

When Aiyer related this, Sri Bhagavan laughed and said, 'You see Narayana, I now have no body. I lost it long ago when I came here. Since I am bodiless, where is the hand that holds the title Tanga-kai? Of the two of us leaders, one of us has disappeared through the loss of his body. You, the survivor, must succeed to the title. You are now ‘Tanga-kai' Narayana. To commemorate your accession to this title you can have my old walking stick.'

It was made of sandalwood and it had been presented to him by a rich devotee. Bhagavan did not like new or expensive products. If devotees gave them, Bhagavan might use them once to make the donor happy. Afterwards, they would be put in an ashram storeroom.

While presenting the stick, Bhagavan continued, 'Do they not usually give a medal along with a title? Where am I to go for a
gold –medal? In the place of a medal, you shall have this walking stick.’
At the conclusion of his speech, Bhagavan presented Professor Narayana with the symbol of his new title.

Tanga-kai, meaning 'golden-hand', was Bhagavan's boyhood nickname.
He was given it because whichever team he played for always won. In Tamil Nadu, this name is often given to people who have demonstrated that they have a lot more luck than is statistically probable.

- Prof Krishnamurti, The Power of the Presence

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HEAVEN IS A WASTE OF TIME

Visitor: It is said in the scriptures that by doing virtuous deeds people are assured of heavenly enjoyments after death.

Bhagavan: Maybe. But are you sure that what all you do are virtuous actions only? Even then after heavenly life, you have to experience the fruits of actions which had not yet fructified. One would have to roll again and again, endlessly, in the cycle of birth.

V: That is why I sought Bhagavan's clarification.

Bh: Our aim should be the attainment of eternal bliss by realizing the truth. How can you aspire for karmic results?

V: Without proper understanding, many people are mad after heavenly enjoyments.

Bh: One might think that heaven is a place of enjoyment. However, things are not very different from this world there. Attachments, prejudices, jealousies etc. are there too. That enjoyment too is perishable for everything is centered on the ego. Because of pleasures, one's mind would not then turn inward in search of truth.

It is such a waste!

After the good karma which gave one the enjoyments of heaven are over one has to return.

What needs to be done is to inquire: 'for whom is this desire for heavenly enjoyment?' Such an inquiry is an absolute necessity.

V: People wrongly superimpose permanence on heavenly enjoyments.

Bh: How can it be? Everlasting bliss can be obtained only by eliminating the cycle of birth and death. Heaven is not the place for the realization of truth.

V: It means that we should not aspire for the fruits of actions but surrender them to God. This also implies we should make an attempt to attain self-knowledge here and now.

Bh: We do not know where heaven is nor as to how it is.
But we aspire for unknown things. In contrast, all the requirements for self-knowledge is ready at hand.
Why bother about unknown things when the wise ones
have shown us the way to attain Self-knowledge here itself?

- N.N.Rajan, More Talks With Ramana Maharshi,
13.4.42 afternoon

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EVERY living being longs to be happy; untainted by sorrow; and everyone has the greatest of love for himself; which is solely due to the fact that happiness is his real nature. Hence in order to realize that inherent and untainted happiness, which indeed he daily experiences when the mind is subdued in deep sleep, it is essential that he should know himself. For obtaining such knowledge the enquiry; "Who am I?” in the quest for the Self is the best means.

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Q: Is it possible to speak to Iswara [God] as Sri Ramakrishna did?

Sri Raman Maharshi : When we can speak to each other why should we not speak to Iswara in the same way?

Q: Then why does it not happen with us?

Sri Raman Maharshi : It requires purity and strength of mind and practice in meditation.

Q: Does God become evident if the above conditions exist?

Sri Raman Maharshi :

Such manifestations are as real as your own reality. In other words, when you identify yourself with the body, as in the waking state, you see gross objects. When in the subtle body or in the mental plane as in dreams, you see objects equally subtle. In the absence of identification in deep sleep you see nothing. The objects seen bear a relation to the state of the seer. The same applies to visions of God.

By long practice the figure of God, as meditated upon, appears in dreams and may later appear in the waking state also.

Source Book: Be as You Are

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