The Forum dedicated to Arunachala and Bhagavan Sri Ramana Maharshi

Ramana Maharshi => The teachings of Bhagavan Sri Ramana Maharshi => Topic started by: Subramanian.R on December 05, 2012, 01:18:04 PM

Title: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on December 05, 2012, 01:18:04 PM
Guru Ramana Vachana Maalaa:

I. Disscrimination:

2. Deisrelessness:


24. The mind revels in sense objects, turning away from its rightful Lord, the Real Self, who is bliss. This is unchaste.

25. The Realization of the truth  of the Self, whose nature is Reality, Consciousness and Bliss, comes easily to those
who as a result of their good deeds in the past lives are unattached to the pleasures that there are in this and that
other worlds.

27. As one that, being caught in the flood of a river, and trying to reach the shore, fails to do so, being prevented by
the boys throwing stones at him, so those that they try to attain Self Realization, which is the shore of the river of
Samsara fail to reach it, being hindered by the Vasanas.

28. If the Vasanas that come forth from the mind, like soldiers from within a fort, are then and there killed by the sword
of quest of the Self, the mind is finally conquered.

30. The ignorant look upon Peace and Power as two things, distinct from each other; that which is Peace in the introverted
state of the mind is the Power in the mind's extroverted state.

 31. Praying for powers - which should be despised by Sadhakas  -- from God who is ready to give His own Self to His
devotee, is like  begging for stale food from a rich person  that gives freely.

33. Like one that takes medicine to worsen his disease, those that are deluded by the sense 'I am the body' which is the
root cause of all ills, seek to attain durability of the body by practicing tapas.

34. Once upon a time Dadhyangatharvana said: 'A dog enjoys with a bitch the same pleasure, that Indra enjoys with Indrani.

Arunachala Siva.       
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on December 06, 2012, 11:19:20 AM
2. Desirelessness - continues....

36. The serpent kills by biting; but the five mouthed serpent, namely desire for enjoying sense objects, kills through mere
thought or sight of the objects.

37. The happiness that is enjoyed in sleep, in a swoon, when something desired is won, or when something hated is
destroyed, is due to the temporary union o the mind and the Self in the Heart.

38. One should know that the pleasures that are believed to arise from sense objects, both here and in the other worlds,
are really minute fractions of the happiness of Self Realization, and not at all independent.

39. A hungry man is satisfied by eating unappetizing food, just as if he had taken tasty food. It follows that  pleasure is not
from the object, but from the cessation of desire for it.

42. The truth about happiness  and suffering, which has been correctly determined by the wise, is this: outwardness of the
mind is suffering; its inwardness is happiness.

contd.

Arunachala Siva.     
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on December 07, 2012, 10:51:50 AM

2. Desirelessness: continues.....

43. The sheaths are like father in  law's house to a new bride. The Supreme Reality which is Pure Consciousness in the Heart,
is like parents' house, so one should cast off suffering there is in the former by getting fixed in the latter.

44. Desire exaggerates an object, which is unattained, to the size of Mount Meru; after it is attained, it reduces the same
thing to atomic size. Therefore we know of no abyss so difficult to full up as desire.

45. Since it has been said that desire for even the Supreme State should be renounced, need it be said that love of thigs
other than the Self, such as the body, should be altogether renounced by strivers for liberation?

46. The individual, the world and God are illusory creations in the Supreme Reality, like the snake in the rope. Knowing thus,
be happy in unity with that blissful One by dissolving the three in Him.

43. Self Realization is the non appearance of the world as world and as non Self. Desirelessness is the renunciation of it,
realizing its illusory nature.

Sub Chapter 2 concluded.

Arunachala Siva.               
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on December 08, 2012, 10:55:35 AM
3. The Three States:

(only select paragraphs)

48. The two states, waking and dream, are filled up by forms and names, which are the creations of the restless mind.
Therefore, they are alike unreal.

51. By self deceiving power of the mind, the waking state appears to be long and the dream state is be short; really the thing
called time is itself a mental form and not real.

52. The dream body is obviously different from the waking one. when the karma giving rise to the dream becomes active,
the mind necessarily takes on another body,.

53. The emission of semen in the waking body caused by the dreamer enjoying sexual union with a dream woman, is due
to the speed with which the mind enters the body, leaving the other.

contd.,

Arunachala Siva.     
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on December 09, 2012, 10:24:03 AM
The Three States:

continues.....

54. Because of the conviction of identify of the Self with the sheath of intelligence -- which men are subject to - it is said that
a sheath of happiness survives in sleep. When the former is dissolved in Self Realization, supreme happiness alone remains.

55.  When there is an end of the impurity of the mind which is beginningless, and which is the root cause of the states of waking
and dream, then this state of dull, dreamless sleep will itself become transformed into the state of transcendental Consciousness,
which is the Natural State of the Self.

57. In the course of instruction given to those that have not overcome the nescience that survives in sleep and become established
in the Transcendental State, it is said to that there are these three states, the fourth transcendental state, and another transcending
the fourth, turiya and turiyatita. (However Sri Ramana has said that this statement is not meant strictly accurate, and that there
is only one Transcendental State, called turiya but really atita.)

58. So long, as there is one (the ego or individual soul) having the sense of living in the three states, the states are experienced.
When he ceases to be, as a result of the Quest of the Self, then there remains only the transcendental State which alone is Real.

concluded.

Arunachala Siva.         
 
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on December 10, 2012, 10:25:55 AM
I. DISCRIMINATION:

4. The Truth about Bondage:

59. The so called Jiva, who is nothing more than the knot (nexus) between Pure Consciousness and the insentient body, and
who arises in the body as 'I' is himself bondage, and the bound one, both in one.

61.  Man becomes an insignificant Jiva and suffers endless misery, because of his fall from his original fearless nature, like hair
fallen from its place on the head.

62. This ego is to be regarded as a ghost appointed by the Overself (god) to keep the body intact so long as the current karma
is not spent by their fruits being experienced.

63. Forgetting one's real nature and getting exiled from the world, of the Real Self, the world bound one becomes a prisoner
in the body and is swallowed by the serpent Moha (delusion.).

64. Strange indeed is this: This Maya, namely the mind, is not real; but those that are bitten by this unreal serpent are losing
their lives.

67. The very mind, which by subjection to desires becomes finite as the Jiva and suffers endlessly, is itself the Supreme
and Infinite Being when it becomes desireless and immovable, (not oscillating).

69. Just as the tenth man -- in the story of the tenth man - counted others leaving out himself, the first, so, man leaves
out his own Self and thinks of sense objects.

72. The inner meaning of the Biblical narrative, that Jesus rose up after being crucified and went to heaven, has been shown
by the Guru as follows:

73.  The body is the cross. The sense of its self hood is named Jesus. His attainment of the State of the Real Self by the
extinction of that sense is the resurrection.

75. If this so called Jiva arising as I  out of the darkness of ignorance, like the pretended companion of the bridegroom
of the story, be forced to flee by the Quest of the Real Self, then the truth of the Real Self will shine itself.

76. One should not be afraid that in the egoless state, the self will be lost. Whoever became himself lost in sleep, when
there is no ego.             

78. He that abides in peace without desires, as limitless Reality-Consciousness-Bliss, through the thoughts, is established
in the Supreme Silence.

Sub chapter 4 concluded.

Arunachala Siva.   
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on December 11, 2012, 12:55:17 PM
I. DISCRIMINATION:

5. Inferential Knowledge:

79. Just as a rakshasa is ironically called punya-jana, righteous being, so is indirect knowledge of the Self (which is never absent,
as if he were something absent), designated as Knowledge.

80. When mirage water can quench thirst, and painted fire can cook meals, then Deliverance can be had by mere book knowledge.

81. Only sense objects are absent; to all alike the Self is ever present; but men seek to know Him through book knowledge,
as if He were absent.

82. Even a book, that has been studied zealously as giving true knowledge, will come to be wholly forgotten and lost to the Sadhaka,
when his mind turns inwards in practicing the means prescribed for Self Realization, viz., Quest.

84. As an immature girl may think that the festivities of marriage are conjugal enjoyment, so the man that has not won the Experience
of the Truth believes book knowledge to be same as that of Experience.

85. Such a one, being mistakenly convinced that he has won real Knowledge, while being devoid of Experience, presumes to test, by
the skill of his intelligence, the knower of the Truth, who is firmly established in the transcendental Silence.

Sub Chapter concluded.       
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on December 12, 2012, 09:51:07 AM
Chapter II:

Sub chapter 6. Devotion:

86. The truth of the Supreme Being is the one Infinite Reality transcending all relativity, which is the fundamental Substance of the
'I', which is the basis of the world.

87. Only the one whose mind is ripened by supreme devotion to Him can attain Deliverance through the zeal for the Quest of the
Self and inward turning of the mind.

88. The might of God's grace and the Quest of the Self in the form of the question 'Who am I?' -- these two together lead the seeker
(Sadhaka) to the Heart and give Him the Supreme State, which is the state of his own Real Self.

89. If the God -- who is in the Heart -- does not draw the Sadhaka's mind inwards by the might of His Grace, who can attain
Peace by diving into the Heart, by the mere, power of his own mind, which is treacherous?

91. Since even the gods Vayu and Agni were unable to lift or burn a blade of grass, in the presence of God, how can ego ridden
person accomplish anything whatever, by his own endeavor, unsustained by Grace?

92. The man who is deluded by the conviction 'I am the body' thinks that God's world is outside himself and far away. Really
God's world is inside the Heart. There is no world in reality.

***

Arunachala Siva.           
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Jewell on December 12, 2012, 03:00:37 PM
Dear Sri Subramanian sir, Wonderful words! True,there is nothing but God in Reality,and there is nothing which is not His doing. Everything Is His Grace,and due to that same Grace only. Love began this play and love will take us back Home. Altrough,we never really left it. Only ego imagines it is. Thank You for these beautiful writings! With love and prayers,
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on December 13, 2012, 08:26:51 AM
Sub Chapter 6. Devotion:

continues.....

93. Since the vital fire called Kundalini flames upwards and the moon, namely the intellect, flows downwards, the Supreme
Self, the Sun, Consciousness, who is the One Source of both, dwells between them in the Heart.

95. Since the Supreme One Himself shines in the heart of every living being as 'I-I', it needs to be understood that, thus God teaches
all, saying "I am the one Self in all."

96. Being himself exactly the Supreme Being, but thinking himself to be separate from Him, man strives to become united
to Him. What is there stranger than this?

97. As the sky is untainted by the properties of air and other material elements in it, as the Sun is unaffected by the actions
of men, so He, being egoless, is unaffected by whatever goes on in the world.

98. Power over all and adorability by all came to God, because He never says, 'I' even through forgetfulness.

99. The Supreme Self is described as being smaller than the tiny atom and greater than the greatest, because He is
beyond the reach of the mind, which is itself infinite and atomic.

100. It is said that Hari gives Liberation and that Hara gives Illumination; But Illumination is the true nature of Liberation;
hence Hari and Hara are the same.

102. God's creation surely leads man, through devotion to Guru to the state of Self Realization. Thus it becomes a means
of liberation from bondage, and should therefore be considered as benign.

103. God's grace consists in the fact that He shines in the heart of everyone as the Self; that power of grace does not
exclude anyone, whether good or otherwise.

contd.,

Arunachala Siva.     
         
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on December 14, 2012, 12:57:55 PM
Chapter II - The Quest:

6. Devotion:

continues....

104. That God prompted Kannappa, the great devotee, to offer to Himself, his own eyes, was in order to confer on him
His own State through the extinction of his ego.

105. Those who serve God (Siva) for the sake of objects desired do not really serve Him. They serve the desired objects.
Hence they do not win the true reward of devotion.

106. for those great ones that see in their hearts the lotus feet of God, arises the Light of Consciousness of the One Real
Self, through the extinction of their mental taints.

107. Since God Himself is the Self in the heart, therefore constant meditation on the Truth of oneself is the devotion
that is most pleasing to God.

108. Since His name is 'I', the seeker who constantly practices meditation of the 'I' will be taken inside to the Source
of Being, the world of God.

109. It is said: 'The self must be made a gift to Him'. What is the meaning of this? Is the self separate from the Supreme One,
so as to be given to Him.

110. Man is guilty of theft, in thinking himself to be a being separate from that Pure Indivisible Consciousness which is the true
nature of the Supreme One.         

contd.,

Arunachala Siva.
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on December 15, 2012, 01:29:01 PM
Chapter II: The Quest:

6. DEVOTION:

111. Like the offering of a bit of jaggery, taken off from Lord Ganesa made of jaggery, is the offering of one's own self to God.
Is there any entity called the self, apart from Him.

112. The act of making the ego serve as the food of God, by stilling the mind in the Heart, by the power of devotion to God
in His real nature, (as the Self), is the real offering of ourselves to Him.

113. Offering of the self to that which is the reality of God in the Heart, through the extinction of the ego, is the final outcome
of long continued devotion to Him.

114-A: He that has practiced devotion to God in the 'monkey style', through many lives, attains supreme Illumination by the
grace of God, through devotion in the 'kitten style'.

115. The man who has the sense of the body being himself cannot possibly worship God as formless; whatever worship he
makes will be worship in form alone, not otherwise.

116.  But he that is unqualified for the formless worship obtains the grace of God in the end the Illumination of the Real Self,
by worshipping Him with form.

117. Whatever one does in the world is worship of God, if he has the conviction that difference does not really exist, since
all things are only manifestations of God in forms.

118. Days, planets, astrological 'yogas', time periods and constellations are all auspicious for practicing devotion to the Most
Auspicious, for those that have sincere devotion to Him.

121. That auspicious and immortal Reality which remains over as the residue, when the individual (false) self is cremated
in the fire of Illumination, is the real meaning of the 'holy ash', Vibhuti.

122. Understand that the truth of the vermilion powder (kumkum) is the fire of Illumination by which the delusion, 'I am the
body' is burnt out in the Heart, as the effect of the Quest of the Self.

Chapter on Devotion - concluded.

******

Arunachala Siva.           
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on December 16, 2012, 10:24:55 AM
Chapter II:  The Quest:

7. The Truth of the Guru:

124. The seeker of Illumination should approach (as the disciple) not the bound one who (merely) knows the sense of
of sacred lore, but the Jivan Mukta, the one that is in the Supreme Silence, who is happy in unity with the Reality.

125. He who has himself crossed the ocean of relativity can alone help other men to cross the same. An unenlightened person
elected as Guru by another unenlightened one is like a blind guide to another blind person.

126. Even if one who has shaken off all faults and won the divine endowment, has gone forth from the house as a homeless
ascetic and practiced discipline (tapas) will not win complete happiness without the company of a competent Guru.

127. So long as one has the notion 'I am the body', he does not become illumined, even though he has the merit of great
self discipline; look upon him only as a sadhaka, that is one who is on the path.

129. The Supreme Lord Himself appears as Guru in human form to the aspirant, being pleased with his devotion.

131. It is by delusion that one says: 'I have seen this Sage, I shall see that one also;'  if he knows the Sage that is within
himself, then  all Sages will be seen (seen to be) one and the same.

132. The Guru reduces only the unreal to nothing, thus causing the one Real Self to shine; thereby he kills, without killing,
the false ego.

contd.,

Arunachala Siva.                   
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on December 17, 2012, 01:27:56 PM
Chapter II - The Quest:

7. The Truth of the Guru:   continues.....

133&134: As in a great forest, a roving robust elephant, seeing the eyes of a lion in the night, loses his life,
and is eaten up by the lion, so the ego named 'I' roving in the forest of relativity, is killed by the mere glance
of the Guru, and is eaten up by Him, out of Grace.

135. As a lion seen in a dream by an elephant, awakens him, so the guru who is a Sage, awakens the disciple
from the dream of ignorance.

137. The meaning of the saying, that one should not approach the Guru empty handed, is simply this: 'One should go
to him who is not distinct from the Supreme Being, with a heart full of love.'

139. The truth of the Namaskaram is just that Silence, wherein the ego, who is the sole cause of distinction between the
disciple and the Guru, and between God and the soul, springs up no more.

140. Adoration of the Guru is just not the revoking of the gift, by means of the ideas, 'I' and 'mine', after surrendering to the
Guru everything including the body.

141. The 'leavings' of the Guru are just the words uttered by Him, on the strength of His own Experience. The eating of the
leavings is just remaining fixed in Unity with Him, in silence.

142. True adoration of is becoming dissolved in the sea of the homogeneous essence of the Experience of the Self as hail
gets dissolved in the sea.

143. As a deer seized by a tiger, (cannot escape), so a disciple on whom the Guru's gracious look has rested will never be
let go, but will surely be led to the State of Kaivalyam.

subchapter 7 concluded.

Arunachala Siva.               
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on December 18, 2012, 09:25:15 AM
Chapter II - The Quest:

8. The Quest of the  Self.

144. The Sadhaka who has learned to discriminate between the real and the unreal, and desires to win liberation from the
bondage of relative existence, which consists in the false ego sense, is worthy to receive the teaching.

145.  The highest teaching of the Vedanta, free from doubts, is the state of Supreme Silence brought about by the unification
of the Transcendent and the individual soul which is the ego.

147. Revelation added the words 'That' and 'art' in order to help to turn inwards the minds of other Sadhakas, whose
mentality is unripe, not for anything else.

149. Man behaves recklessly, even while believing ' I am this very little body'; if he begins to think 'I am that Supreme One'
will anything remain which he would consider wrong to do?

150. The true nature of the Self in its purity is, the unqualified consciousness, 'I am'. Therefore the Sadhaka should only
meditate, 'I am' without any predicate, earnestly and constantly.

151. The One and only Reality can be experienced only by those that attain peace by stilling the mind's movements; it is
beyond the reach of those whose minds are restless.

152. The state of liberated Being can be reached only by dying; but dying does not consist in destruction of the body. One
should understand that true death is the extinction of the ideas of 'mine' and 'I'.

154. The mind is led to perfect quiescence in the heart through the Quest of the Real Self in the form of the question 'Who
am I?', when the world appearance ceases. That Being which shines as 'I AM" is thy Real Self.

156. All human thoughts are strung upon the thread of the thought 'I am this body'. All thoughts therefore will cease if
one dives into the Heart, seeking the practical answer to the question 'Who may I be?'             

158. The Resolve to see the Real Self in the Heart, by mind concentrated on the question Who am I? is the Quest, but
not an intellectual conviction about the Self reached by reasoning.

159. This State of Self Realization cannot be attained by any method, aside from the Quest in the Heart, neither lots of
action, nor breath regulation, nor any other device.

contd.

Arunachala Siva.       
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on December 19, 2012, 12:53:47 PM
Part II - The Quest:

8. The Quest of the Self:

continues....

162. The State of being the Real Self, which is won by the Quest, 'Who is the doer?' or 'Who is separated one?' or 'Who is the
fallen one?' or 'Who is the ignorant one>?' -- is itself all the four paths.

163. In this wise, the immense superior path  of Vichara, has been clearly shown by the Guru Ramana; therefore this path,
namely the Quest of the Self taught by Him, is the greatest of all the Yogas, Maha Yoga.

165. So long as  the ego is alive, the complexes of threes also appear; one should persevere in the practice of the Quest
so long as these complexes appear.

167. True subjugation of the mind is being the pure consciousness (which one really is) by the dissolution of the delusion
'I am the mind', which comes when the mind's activities are stilled.

169. Those who have devoted themselves to the Quest  of the Self never stray aside from the path through error. The
path of the Quest leads them on to the supreme state by its own light, like the Sun.

concluded.

Arunachala Siva.
     
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on December 20, 2012, 10:15:23 AM
Part II - The Quest:

9. The conduct of the Sadhaka:

170. Since non remembrance of the Real Self is itself death, the only observance binding on the seeker of the Self
is taking care not to forget, and no other.

171. Since observances do help,l the seeker should honor them; but if and when they become hindrances to the practice
of the Quest, he should then omit them.

172. Since the doing one's own routine duties conduce to the forgetting of the Self, is it necessary to warn him that he
should not engage in actions concerning others?

173. Though the Sadhaka may inadvertently disobey the injunctions of sacred lore, he should not, as a faithful disciple,
be guilty of setting at naught what the Guru tells him.

174. The mightiest tapas (mental discipline) is to remain at peace, giving up egoism and the notion of doership in actions,
by the understanding that God does everything.

175. Though thus resigned to God's will, the Sadhaka should make efforts in the practice of the right method taught by
the Guru, so long as he does not cease to be a Sadhaka by the extinction of the ego,

176. Though there are many injunctions to be observed, the injunction to eat rightly is declared to be sufficient for the Sadhaka,
to win the Goal of the State of the Real Self, since it enhances the quality of sattva.

177. Bhagavan Sri Ramana has stated that the belly curses those that eat without giving time for it to rest and recuperate.

178. The rule regarding taking food is that one should allow time enough for the belly to recuperate, and after that, when
hunger comes, should eat measured and Sattvic  food.

179. Meditation on a Name or Word, worship of the forms of God and like do help in the practice of the Quest by rooting out
the old taints of the mind.

180. As the restlessness of the elephant's trunk is checked by a chain held by the elephant, so the restlessness of the mind
is corrected by meditation on Names or Forms.

contd.,

Arunachala Siva.         
 
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on December 21, 2012, 01:44:33 PM
Part II: The Quest:

9. The conduct of the Sadhaka:  continues....

181. Never does desire for enjoyment abate by indulgence. On the other hand, it waxes more and more, as fire does with
oblations; remembering this one should be wary.

182. So long as the ego is not dead, humility alone is good for a Sadhaka; acceptance of obeisance from others is not good.

183. Since what is light floats on water, and what is heavy goes down, it follows that superiority is not to be inferred from
being in a high position, nor inferiority from being in a low one - in a worldly sense.

184, The Sadhaka who has given up the notion of the body being himself and thus does not think 'I have a family' is superior
to the ascetic who thinks 'I am an ascetic'.

185. A pot takes in water and sinks. A log does not take in water and does not sink. So too, who so is attached becomes
bound. The unattached one is not bound, even if he remains at home.

186. As the regulating block is necessary for the proper running of a chariot, so afflictions with a cool mind, and the firm faith
that they occur by the grace of God, to help to steady the mind.

187. Oh Sadhaka, overcome afflictions with a cool mind, and the firm faith that they occur by the grace of God, to help to
steady the mind.

188. It is better for the Sadhaka to be in a worldly position arousing compassion from other men, than for him to be in a state
to be envied by them.

189. When any act has become fruitful, do not become proud, thinking - 'This was achieved by my enterprise; (On the other
hand, become convinced that God is gracious.

191. When the desired success is not won, it should not be thought that the action has proved unfruitful; the fruit of it is just
the understanding that actions become fruitful in the usual sense by the grace of God, not by mere human effort.

contd.,

Arunachala Siva.                 
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on December 22, 2012, 08:43:35 AM
9. The conduct of the Sadhaka: 

continues.....

192. If the Sadhaka overlooks the faults of others, and sees only their merits, and thus keeps his mind serene, his whole life
will be pleasant.

193. To be unconcerned in all things, with the mind cool, desireless and without hate, is beautiful in a Sadhaka.

194. The Sadhaka's enemy hates the ego (in the Sadhaka) whom the Sadhaka wants to kill; thus, like the anvil to
the goldsmith, he is actually a friend.

195. Appropriating oneself specially, thinking 'this is mine', something that shall not be available to all is not right for
a discriminating Sadhaka, since it violates the ideal of equality.

196. By 'fate' is meant only action done by oneself previously with effort; hence with well directed effort one can wipe off
fate.

197. The Sadhaka ought not to act as he likes, even to achieve a good result; if the act be done wrongly, it becomes a sinful
action.

198. He that would deserve God's Grace ought not to kill any living being for any reason. Since he has not the skill to
revive what is dead.

199.  That alone is right action, which is done with a peaceful and pure mind; all action is sinful, which is done with an
agitated mind or from desire.

200. The most powerful tapas consists in the Sadhaka  maintaining peace of mind, resigning all his worldly burdens to God.

contd.,

Arunachala Siva. 
     
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on December 23, 2012, 10:58:22 AM
Chapter II:  The Quest:

9. The conduct of a Sadhaka:

201. The most powerful tapas consists in the Sadhaka maintaining peace of mind, resigning all his worldly burdens to God.

202. As the grains that are close to the pivot of a hand-mill are not crushed, so those that have taken refuge with God are
unaffected by the severest of afflictions.

203. Those that have minds fixed with love on God, as the magnetized needle points always fixedly to have the north,
never swerve from the straight path through ignorance.

204. Never worry thinking 'when shall I attain this state?'; this state transcends both space and time and it neither far nor near.

205. The Real Self exists free, pervading everything by its essential being; how can He be bound by Illusion? Do not Oh
Sadhaka, be despondent in this.

206. The notion 'I am an unsteady jiva' has arisen by losing hold of the Unmoving Self that one really is; the Sadhaka should
efface this thought and remain in supreme Silence.

207. To end the restlessness of the mind the following is the means; Look upon all things that are perceptible and the perceiver
as the Self.

208. Even a pure thought which serves to expel an impure one, needs to be given up (after it has served the purpose), just
like a thorn used for removing a thorn (in the flesh).

209. The truth of Non Duality is to be only meditated upon by the mind; do not do any action from belief in Non Duality.
The idea of Non Duality is fit to be cherished in respect of all things whatsoever, but not with respect to the Guru.

ciontd.,

Arunachala Siva.
           
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on December 24, 2012, 01:24:24 PM
Ch.II - The Quest:

9. The conduct of a Sadhaka:

210. The 'I' which is a reflection of the Self, in the mirror of the mind, is moved  by the movements of the mind. To stop the movement
and make the reflection still, one should fix the mind on the Unmoving Self.

211. Many seek the Self in the Sutra Bhashya, but do not find Him. Forget not that the True Self is to be sought within, in the Heart
and not in books nor elsewhere outside.

212. All research into the non Self which one makes neglecting the Real Self, is vain, like scrutinizing of waste hair by a barber.

213. The trembling of the body through fear, which comes to the meditator because of his sense of 'I am the body', will cease
when he attains completeness of being as Absolute Consciousness.

214. As the pearl diver brings up the pearl by diving down weighted by a stone, so one should win the Self diving into the Heart,
weighted by non attachment.

sub-chapter concluded.

Arunachala Siva.         
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on December 25, 2012, 09:15:39 AM
PART III - EXPERIENCE:

10. Liberation:

215. Illumination, Happiness, Immortality, Solitude, Liberation, Union with God, the Natural State, the Transcendental State,
Nirvana, Birth, the Good Goal, Renunciation,

216. Non lying, Silence, the Bursting of Bonds, the Fulfillment of All Desires, the State without mental taints, Peace, Having
Nothing to Do, Extinction of Mind,

217. The Highest State, Perfect Devotion, the Supreme Speech, Self-Rule, the Heaven of the Self, God's Fullest Grace, --
these are some of the names of the Experience of the Self.

218. When the mind becomes calm through the extinction of the ego, who is there subject to bondage? This ego is itself
bondage, and subject to bondage; there is no bondage otherwise.

219.  There never was any bondage for the Self who is the Only Reality. He is ever free and aware; the one that is bound
is the illusory jiva, which is ego.

220. Liberation is the simultaneous cessation of the thoughts, namely bondage and liberation, by the Quest 'Who am I that is
bound?'

221. Those mind-free ones that have attained the natural State by becoming aware of the Self, unlimited like the sky and
ever aware, were never in the darkness of ignorance.

222. The three groups of actions become extinct in the case of the Mukta, because his sense of being the doer is gone. The
sense of being the doer was lost along with the ego, who alone was the doer.

223. Nothing remains to be striven for by those that have become established in this State. They should be understood
to be beyond the necessity of doing anything, to have known whatever needs to be known, and to be free from doubt.

continued.......

Arunachala Siva.       
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on December 26, 2012, 01:21:47 PM
Part III - Experience.

10. Liberation: continues.....

224. The enlightened one that has become one with the unchanging Supreme Consciousness, -- like a river that has
become one with the ocean - takes birth no more in a body.

225. Though he appears to men embodied, the Sadhaka should understand  that he is bodiless by giving up the sense of 'I am
the body', his body has been surrendered to the the current karma.

226. He that is without perception of the illusory objects, having fallen asleep in the Heart, is wide awake. All others are sunk in
the profound sleep of ignorance.

227. He sleeps, who thinks this dream of the world to be waking, ignoring the Real Self, whose nature is constant waking.
The enlightened one is ever awake.

228. The state of liberation may be described as eternal sleep without any waking, or as eternal waking uninterrupted by sleep. 

229. As falling from one's own natural state, -- which is dearest of all and perfectly happy - is death, so being established in that
State, by the grace of Holy Guru is eternal birth.

contd.,

Arunachala Siva.       
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on December 27, 2012, 11:44:11 AM
Part III - Experience: continues....

230. Birth in the world due to ignorance and desire, is verily for the sake of death. And every creature dies only to be born
again in the world. But the death of the ego is the real death and eternal birth not shadowed by death.

231. As and when the sea overflows the shore, no creature can raise its held but is overwhelmed, so when the Consciousness
of the Self is in flood,  the ego-thought cannot arise.

232. The falling off of the five sheaths of the one that has become established  in the ecstasy of Silence, by the grace of the
Supreme Being, was called Nirvana by the Buddha.

233. Just as the moon does not shine at all when the sun rises in the east, so when the Sun of Pure Consciousness rises,
the self assertiveness of the Jiva ceases at once.     

234. Three taints of mind are mentioned; of these foremost is the ego sense in relation to the body; the other two are rooted
in that. When that is lost, the others two will also be lost.

contd.,

Arunachala Siva.   
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on December 28, 2012, 01:31:43 PM
Part III - Experience: continues....

236. The mortal becomes immortal by that method, bu which the mind, which is extremely restless, is made motionless
like a lame man, free from wishes.

237. Learned men speak of Illumination as thought of infinite form; but thoughts are necessarily finite. The mukta is free
from thoughts, as a river reaching the ocean is without movement.

238. The Supreme Silence that arises as pure Consciousness on the death of the ego, through the mind becoming free of
thoughts in the heart, is the transcendental speech.

239. This Supreme Silence, the Being Consciousness-Bliss, which is the Source of all things, pervades inside and outside.
It is that which the wise call Jnana.

240. This state of being the Real Self by Jnana is the real becoming God, the eternal Peace, the State beyond the three,
namely,m waking, dream and deep sleep, the treasure of freedom.

sub-chapter - concluded.

Arunachala Siva.               
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on December 29, 2012, 10:35:05 AM
11. Non Duality:

241. When by the Grace of God, which is easily won by devotion, the mind becomes calm in the Heart, then is experienced that
One, which is both the light and the space by which and in which the mind and all else seem to exist.

242. The space of Pure Consciousness is like a cremation ground, where the One alone remains, the false self being cremated,
in the fire of Realization, as a forest is burnt by a conflagration.

243. No object appears in the presence of the Real Self, since  it is all burnt to nothing, by the fire of Pure Consciousness. The One
Self alone remains, the unlimited Eye, in that Supreme State.

245. How can the man who knows not the Self, and whose consciousness is limited to the body, imagine the nature of the
State of the Illumined One, who is aware of naught other than the Self, having won the Experience of the Infinite
Self?

246. The Self alone is real. All else is illusory; therefore in the end (when the Truth is realized) all else will glide out of
vision and the truth of oneself will alone be left.

247. In this State of Silence which is ego-less and mind free, who is there called 'I' to say, 'I am Brahman.'?

contd.,

Arunachala Siva.   
                   
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on December 30, 2012, 09:51:52 AM
11. Non Duality:

continues.....

248.  This is the Vision Infinite, where there are no pairs of opposites, nor space, nor time, nor action, nor its fruition,
nor any other non-self, implying duality.

249. As wetness, sweetness, and coolness are really water and not three different entities, so, in the Experience of the
Self, Reality, Consciousness and Ecstasy are only the Real Self.

250. In the immutable State of Reality, which is taught by the Vedanta there is no time, nor distinction of persons as 'I'
and 'you' and 'he', nor the triads.

251. As the one undivided Space is perceived  as differentiated by identification with a pot or a building, so the Blissful
Consciousness, the Self, is conceived as soul and God. These two are not really different.

252. As two figures of sandal wood made to represent a master and a servant, are both sandal wood, so God and the soul
are both the Real, namely Brahman; they are not different.

253. As one and the same woman, unchanged, is designated by words, 'wife', 'mother' and the like according to the standpoint
of the speaker, so the immutable Self is perceived variously by men whose minds are engrossed in worldly pursuits.

254. The Liberated One has neither knowledge of difference, nor knowledge of non difference. The non arising of knowledge
is referred to by the wise as 'knowledge of non difference.'

******

Arunachala Siva. 
           
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on December 31, 2012, 08:36:56 AM
11. Non Duality:

continues.....

255. Just as the ignorant see objects of sense objects because of their mind being directed outwards, so the one whose
bonds are broken is aware only of the Consciousness which is the real substratum of all appearances.

256. Knowing the non-self is possible only so long as the Self is perceived as with form. When one realizes the formless
Self, to whom can the knowledge of non-self occur?

257.  Let God-forms as well as forms of the world appear so long as one does not realize the Self. When the Self is realizes,
to whom are these forms real?

258. If in the Heart the State of being the Self is won by persistence in the Quest, by the exclusion of thoughts, then the
Space of Pure Consciousness will shine alone without anything else, either subject or object.

259. The ego is unreal. This world of objects seen is also unreal. The mind that is aware of the two is also unreal. Only the
Space of Pure Consciousness remains over in Self Realization as real.

260. I shall declare the essence of the teaching, as given in all Upanishads. When by the death of the ego, the Self
is realized to be the same as that Supreme Consciousness, there remains over only the Self who is Pure Consciousness.

sub chapter on Non Duality is concluded.

******

Arunachala Siva. 
   
     
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on January 01, 2013, 09:22:15 AM
12. Consciousness:

261. That transcendental state, which is Liberation is called Self Consciousness. Is the Self the object of Consciousness, or
is Consciousness identical with the Self?

262. Since it is conclusively proved by the experience of all alike, that the Self is one, the Self never becomes an object of
Consciousness; therefore the first interpretation does not fit in here.

263. The triad of knower, knowing and known does not exist in the Transcendental State; Consciousness is the very nature
of the Self.

264. The act of knowing (or becoming conscious) is denied here, because in that supreme  State, there is no object for knowing;
ignorance is also denied because there is no other being than the Knower.

265. By the denial of ignorance it is declared that the Self is not insentient;  whatever is insentient shines by the Consciousness
of another. The Self shines by His own light, being of the nature of Consciousness. 

266. For one who looks outwards, (at objects) both ignorance and knowledge exist. Consciousness in the case of the Knower
of the Self is free from both, always of the same nature.

267. To be is the only nature of the Self, which is ever experienced in the form of 'I am'. This is the Pure Consciousness spoken
of as existing in the state of mukti.

268. The State of Pure Consciousness is the moveless state of the mind, freed from thoughts, and therefore calm like a
waveless sea.

269. The ignorant, whose minds are turned outwards, seek to know all things one by one; they know not that Consciousness
on knowing which all things will become known.

270. If one knows not the Self, but knows all things else, what is the use? But if he knows the Self, what else is there for him
to know?

*****

Arunachala Siva.           
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on January 02, 2013, 09:54:31 AM
12. Consciousness:

continues.......

271, Even if one knows subtle things not easy to be known, he does not become wise thereby, so long as he knows
not that Pure Consciousness  by which he knows all that.

272. Knowledge relating to objects, which comes to him that knows not the Self, should be understood as ignorance. Self-
Knowledge -- which is known as Liberation --  is alone true Knowledge.

273. What is wrongly called knowledge, is manifold, having the forms of objects, like jewels made of gold. Knowledge rightly
so named is one, pure and unchanging, like the gold of which jewels are made.

274. Would the Enlightened one who has attained his own real nature, as Pure Consciousness, consider as knowledge that
which takes the forms of objects, and which springs out of the sense of 'I am the body', and is without savor?

275. This Pure Consciousness, which is the nature of the Real Self, is uncaused, eternal, transcendental, the unmoving basis
of the bits of objective knowledge coming to living beings.

276. Aside from this Consciousness, uncaused by objects, what other basis can there be, say, for the manifestation of this
universe of moving and unmoving objects?

277. True Knowledge is just the practical experience to the effect that, that which seems unreal, being concealed by false
appearances, is alone real, and that the seemingly real ego, called Jiva, is unreal.

contd.

Arunachala Siva.               
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on January 03, 2013, 10:21:30 AM
12. Consciousness: continues....

278. It is said that the Enlightened One 'knows everything'. How is it? In the State of being the Self which is called Liberation,
what is there to be known?

279. That delusion which is caused by knowing even a little, when the mind is unpacified, will become very much stronger
if all-knowledge be gained!

280. To him that believes himself to be knowing little, Revelation says, that God knows all; but in truth, God who is the one
Infinite Reality does not know anything because in fact, there is nothing for Him to know.

281. What is loosely called all-knowledge is just that Pure Consciousness in which nothing other than the Self is known, not
the specific knowledge of objects or events in space and time.

282. By meditating on the teachings of the Guru, it is known that what was looked up (in ignorance) as the forest of bondage,
is all nothing but the Space of the Silence of Pure Consciousness, and that all else is mere dream.

sub-chapter on Consciousness concluded.

*****

Arunachala Siva.   
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on January 04, 2013, 10:14:45 AM
13 The Real Self:

283. There is in the heart of everyone an Akshara, which alone is real, the original of all aksharas, pure, self luminous, and the
giver of illumination. Who is there to write it? (From Sri Bhagavan' s stray verse).

284. That Silence, which was taught by God and Guru (Sri Dakshinamurti) at the foot of the banyan tree is the original
Source of all words,  the Sacred Word, which is never falsified.

285. That Pure Consciousness which has the form 'I AM' is the truth of the Self. This is not a thought in the mind, because the
mind is dead when the ego is dead.

286. This Pure Consciousness which has the form "I AM" and which transcends (the three known states of life in ignorance)
has no rising, nor setting, unlike the insignificant ego. It is shining eternally without a break, blissful and beyond relativity.

287. That Pure Consciousness which is the Reality, and which shines without a break, as 'I am I' when the mind becomes
calm, in the Supreme Bliss.

288. The three categories of the creator, the creature, and the world, Maya the creative consciousness who plays with
them, and the place where she plays, all these are pure Reality only.

289. The Infinite Reality is motionless like the screen, on which the moving pictures appear; the soul, the world, and God
are like moving pictures; the Infinite Reality alone is Real.

290. Though these three are unreal, they are not different from the Supreme Reality. But the Supreme Reality is different from
these, because It exists without these in the State of Self Realization.

291. He that sees the changing objects, namely the soul, world and God, does not see the unchanging  Supreme Reality,
namely Brahman. He that sees Supreme Reality does not at all see the changing spectacle.

292. The mind in the case of ignorant, is greatly confounded, ignoring the Self -- which is like the unchanging screen -- and
looking upon one of the moving pictures, as the individual self, and other pictures as other selves and as the world.

contd.,

Arunachala Siva.     
       
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on January 05, 2013, 10:28:14 AM
13. The Real Self:

293. As the Space is in no way affected by the formation and dispersion of clouds, so the Real Self is in no way affected by
the birth and death of the body.

294. Since there is no chance of the thought 'I am happy' arising in that State of Non Duality, the Self transcends happiness;
It is not something having the form of happiness.

295. The truth of the Real Self is that unborn and deathless Supreme Reality, which is the basic substance, by virtue of which
all this, which is unreal, seems real.

296. As the screen is to the moving pictures of the cinema show, and as the keynote is to the changing musical notes,
so is the Real Self - the eternal, changeless Brahman -- to the world, being its basic substance.

297. If it be said that the (individual) soul, who identifies himself with the body, is a body of another soul, then the latter
is the real Self; the former is certainly unreal, he is but a body.

298. This so called Jiva, who is unsteady, moving up and down like the rim of a wheel, is not the Self; he that is eternal and
fixed like the axle of the wheel is alone the Real Self.

299. That sleepless, unwinking Deity who directs the intellects from within, unknown to them, is the Self.

300. The Real Self alone is Infinite; all else is trivial; we do not see anything other than the Self which is worthy to be won
by selling the self.

301. Every deity that is worshipped appears (in a vision) and then disappears; the Self is eternally present; hence He alone
is the real Deity.

Chapter 13 - The Real Self - concluded.

****

Arunachala Siva.   
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on January 06, 2013, 09:24:01 AM
14. CATHOLICITY:

302. Know that of all faiths, the best is the Supreme Silence, which arises upon the extinction of the ego, which is the seed
of differences of faith.

303. That Silence, which is the actual experience of the Real Self, and in which no disputes arise, that 'It is not', 'it is', 'it is one',
'it is twofold', 'it is manifold', is alone the true faith; nothing else.

304. Since this Silence is evenly balanced toward all faiths, the different faiths do not contradict It. As the paths to Its realization,
they are acceptable.

305. The Sadhaka should practice (sadhana) according to the faith he likes; he should not engage in disputes regarding others'
faiths, letting his mind stray from its aim within, from egoistic attachment to his own faith.

306. That faith which is tangled with arguments of logic, but fails to point to the people the Truth of the Self in the Heart, is like
the noise of a bazaar. 

sub chapter - concluded.

Arunachala Siva.   
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on January 10, 2013, 10:35:17 AM
15. The Jivan Mukta:

307. If one knows by actual experience, his own Real Self, who is Infinite and beyond pleasure and becomes silent, and ever
satisfied, would he desire anything whatever for the sake of pleasure?

308. The young woman named mind, suffered in her husband's home, namely the five sheaths. Returning thence and coming to
her home of birth, she became freed from suffering and became happiness itself. (The return to parent's place is return to the
Source, the Self.)

309. Consciousness is the truth. Happiness is that Consciousness; the Real Self is just this Truth-Consciousness-Happiness.
The Sage is happy in the Self and the ignorant one, who is like a thief, does not win real happiness and peace.

310. The happiness of sleep is like the scattered moonshine seen under a tree; the happiness of a Jivan Mukta, it should be understood
is like the unobstructed moonshine in an open place.

311. The man suffers, not knowing the Self who is happiness, and gets entangled in desires for objects,like the musk deer.
The Sage does not get entangled in them. (The musk deer has the source of the smell of musk in itself but it thinks the source
to be outside. The ignorant resemble this deer in thinking that happiness lies elsewhere in objects and not within.)

Arunachala Siva.       
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on January 11, 2013, 10:36:41 AM
15. Jivan Mukta:

continues.....

312. He whose mind is swallowed by the Light of the Self is not affected as before by anything whatever, though seeing, hearing,
smelling, eating foods, breathing and walking as before.

313. As one that is profoundly asleep in a carriage -- is unaware of the varying states of the carriage - (its running, stoppages, and
unyoking of horses) -- so the one in the Transcendental State is unaware of the varying states of the body.

314. The Illumined one who is happy in the peace (of the Self), without thought of the past and the future, and  like a mere witness
of the present, is said to have the knots of bondage cut.

315. He who, renouncing desire for pleasures, has become fixed in his own natural State, through extinction of the mind, is the
real abstainer; not so the man who has no experience of this Self even though he abstains from food.

316. As the cinema-screen is not burnt by the picture of fire (passing over it), so the Jivanmukta is not moved by grief by the
disasters of fire (passing over it), so the Jivanmukta is not moved by to grief by the disasters of the world.

317. This itself is the great tapas that he does, namely his being in his own real nature; but that tapas avails for the good of
all jivas.

318. Even in the midst of a great battle the Illumined one is not moved from that Supreme Silence, which prevails in the Heart
when the noise of the thoughts of the mind subsides.

319. Can the defects of character that arise from the delusive ego occur in the case of him who is established, by the grace of
God, in his own real nature?

320. It is proper that in the case of the knower (of the Self), the threefold karma dies with doer (namely ego); that the karma
that is current remains was said to dull witted people.

contd.,

Arunachala Siva.               
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on January 12, 2013, 12:58:02 PM
15. Jivan Mukta:

continues....

321. If you say, 'The body being the effect of current karma it would die if all the karmas cease', (then answer the question),
'Who looks upon Sage's body as real?'

322. Or (it may be said that) the body of the Jivanmukta is like a burnt cloth -- seemingly real, but unreal; its form is really
lost, thought it seemingly retains its form.

323.  Like the path of the bird in the sky, or of the fish in water, the path by which the enlightened ones attained their own Self
is difficult to trace.

324. The liberated one, whose taints of mind are gone, is not the doer of actions, even while (apparently) doing them, like a
listener to a story whose mind is elsewhere.

325. The bound one, because his taints of mind survive, is a doer of action, even when keeping quiet, just as a man in a dream
falls into a pit, while the body remains in the bed still.

326. If it be said, 'If the liberated one has no doership, how can action be done? We do see actions being done by him.'
Then understand that all his seeming actions are really done by God who is within the Heart.

327. The cessation of all thoughts,. through the death of ego, which is the root cause  of thought of difference, is the Self-knower's
meditation without meditation.

328. The Self Knower who has given up the ego, which is for the ignorant the obstacle to the realization, that God is all, (alone)
worships God rightly.

329. By the Love (of the Self) that springs up when the profound peace is born though the final death of the false ego, the
Sage has the highest devotion to God.

330. The Sage who abides in the experience of the Real Self, having cremated the ego by the fire of supreme devotion of self
surrender, saying  'Obeisance to Siva', has the realization, 'I am Siva.'

continued.....

Arunachala Siva,     
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on January 13, 2013, 01:38:19 PM
15. The Jivan Mukta:

continues....

331. The world abounds in deluded ones, who seek to prove the greatness of the knower (the Self) by inventing extraordinary
powers called Siddhis. His greatness is something quite different.

332. Proving the greatness of the Sage by siddhis is like assessing the greatness of the Sun from various hues seen in the
dust particles floating in the single beam of light.

333. The Illumined One, who does actions without losing his equanimity, in success and defeat, is free from ill will and the perception
of difference, and is content with whatever comes by mere chance without effort, is untainted by actions.

334. If the non doing of actions be the sign of Illumination, then even one disabled by disease would be Illumined. The majesty
of the Illumined one consists (not in not doing actions but) in being free from desire (for success) and repugnance ( to failure).

335. Actions done by the Jivanmukta, who is asleep in the Heart, must be regarded as similar to the eating of food by a boy,
who has fallen asleep, but is partially awakened and forced  to eat by his mother.

336. Not having the sense of being the doer, he does not see anything that he is bound to do; being without perception of anything
not the Self, he does not become subject to doubts.

337. The man who is averse to the experience of the Self has a taste for disputation. Not so the Sage; when the ego, who
(alone) could dispute, does not arise at all, then who is it that can enjoy disputation?

338. It is mistakenly said by some ignorant ones, that the jivanmukta while seeing the differences, enjoys non differences in them.
But the Mukta never sees differences.

339. That eternally happy one that slays that Sura, 'I', the ego, who rules all the world through the six senses is the
Son of God (Subrahmanya).

340. He that says 'I am the body' is the demon naraka. he that slays him with disc, the quest of the Self, is Vishnu Himself,
so Bhagavan Ramana - who is Vishnu - told us.

continued....

Arunachala Siva.             
Title: Re: Guru Ramana Vachana Maalaa:
Post by: Subramanian.R on January 14, 2013, 12:42:23 PM
15. The Jivan Mukta:

continues.....

341. The Jivanmukta who is childlike in his freedom from passions and pure from the extinction of possessiveness and egoism,
is never away from the lap of the Mother of all, which is rightfully his.

342. He who having attained the Natural State, has transcended even the Sattva (state of mind) and has no sense of being
a doer of actions, may sometimes appear to have a mental mood of the quality of Rajas, like a crystal mirror.

343. The realization that in everything that appears there is only One Self that is Consciousness, is the truth abut the
equal vision of the Jivanmukta.

344.The wish fulfilling tree of Heaven (Karpaga Tree), being insentient, automatically gives what is craved, whether good or
evil; the holy Guru grants only that which is good for the disciple, even though he may not wish for it.

345. Like bees settling on a full blown lotus, the minds of those who approach the Jivanmukta, whose heart overflows with the
honey of peace, are filled with joy.

346. He that bathes in the gaze of Jivanmukta, who has over passed death through experience of the Self, himself wins immortality,
having become aware of the Real Self, himself wins immortality, having become aware of the Real Self through His Grace.

347. He that meditates on the true nature of the Jivanmukta who is identical with Siva as the Self of all, through death of the mind,
obtains Experience of the Self.

16. conclusion:

348.  My devout obeisance to Bhagavan Sri Ramana, my own Real Self, who has appeared to me as Guru and has made me His own,
-- I who was in distress as if caught hold of by Maya.

349. Long live Arunachala! Long Live Sri Ramana. Long live His devotees. Long live this Paramartha Dipa, called Guru Ramana Vachana
Mala.

concluded.

Arunachala Siva.