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Messages - Balaji

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26.  விதவிதமா நிலைகளெல்லாம் விசாரஞ் செய்து
             மிச்சையறு பரமபதம் யாதொன் றுண்டோ
       வதனையே திடமாக வகத்தாற் பற்றி
             யனவரத முலகில்விளை யாடு வீரா
      வெதுசகல விதமான தோற்றங் கட்கு
            மெதார்த்தமதா யகத்துளதோ வதைய றிந்தா
      யதனாலப் பார்வையினை யகலா தென்று
            மாசைபோ லுலகில்விளை யாடு வீரா.

(Vasishtha said to Rama) O Hero, having enquired into all the states, which are of various kinds, play (your role) in the world always clinging firmly with the mind only to that one which is the supreme state devoid of unreality. O Hero, since you have known that (Self) which exists in the heart as the Reality of all the various appearances; therefore without ever abandoning that outlook, play (your role) in the world as if (you have) desire.

Note: All the states mentioned at the beginning of this verse may mean all the states of consciousness such as waking, dream and sleep, or all the conditions of life such as youth, old age, health, sickness, wealth, poverty, fame, ill-fame, joy, suffering and so on. All these different states or conditions are based only upon the feeling I am this body, I am so-and-so, I am an individual being. The supreme state devoid of unreality mentioned in the same sentence is the state of Self-abidance, which is completely devoid of that unreal feeling I am this body.

That outlook mentioned in the second half of this verse is the true outlook (drishti) in which Self is experienced as the sole reality underlying the appearance of the world and of all the various states, and conditions.

This verse is adaptedfrom Yoga Vasishtha 5.18.20 and 23.

25.  அகில வுபாதி யகன்ற வறிவே
       தகமச் சிவமென் றனிச -மகத்தே
       யகலாத் தியான மதனா லகத்தி
       னகிலவா சக்தி யகற்று.

By the ever  unbroken meditation in the heart, what knowledge (or consciousness) is devoid of all adjuncts (upadhis)  that Siva is I, destroy all the attachments of the mind.

Note: When the consciousness I rises mixed with adjuncts as I am this or I am that, it is the ego, mind or individual soul; but when the same consciousness I remains devoid of all adjunct as mere I am, it is Siva, the supreme reality or Self. Since all attachments beginning with the dehabhimana or attachment to the body because of the mixing of the adjuncts with the pure consciousness I, and since adjuncts become mixed with the consciousness I only because of one's failure to keenly scrutinize and know that pure consciousness as it is, in this verse it is taught that one should destroy all attachments by meditating with love upon the pure adjunctless consciousness I, having the firm conviction that, that consciousness is Siva.

This meditation upon the pure consciousness I, which is Self-attention is the sadhana of fixing the mind in the pure Heart, which is of the nature of consciousness mentioned in the previous verse. Only by this sadhana will all the vasanas, which are the attachments accumulated in the mind, be destroyed entirely. Verse 9 of this work may again be read here. Unless we attend keenly to the pure consciousness I, which shines devoid of impurities in the form of upadhis and devoid of movement in the form of thoughts, the destruction of the vasanas, which is the state called liberation, cannot be attained.

As mentioned in the note to verse 9 of this work, the above verse is adapted from verse 47 of Devikalottara  Jnanachara-Vichara-Padalam. The following is the fresh translation of verse 47 which Sri Bhagavan made while translating the whole of the Jnanachara-Vichara-Padalam into Tamil verses:

which means, By uninterruptedly meditating with love, What one exists as the form of consciousness (chit- rupa) which is devoid of all adjuncts (upadhis)  that Siva is I, you should destroy all attachments.


24.   ஆதலினா லறிவுமய மாஞ்சுத்த
        விதயத்தே யகத்தைச் சேர்க்குஞ்
        சாதனையால் வாதனைக ளொடுவாயு
        வொடுக்கமுமே சாருந் தானே.

(Vasishtha concluded): Therefore, by the practice (sadhana) of fixing the mind in the pure Heart (the real Self), which is of the nature of consciousness, the subsidence of the breath (prana) along with the tendencies (vasanas) will be accomplished automatically.

Note: After reading verse 28 of Ullada Narpadu, some aspirants wrongly conclude that it is necessary to practice some technique of breath-control (pranayam) in order to be able to harness the mind and turn it inwards to know its source, the Heart or real Self. However, in this present verse Sri Bhagavan clearly reveals that it is not necessary to practice any special techniques of breath-control, because the breath or prana will subside automatically when one fixes the mind in the Heart through Self-attention. Refer here to the eighth chapter of The Path of Sri Ramana  Part One, where this point is explained in more detail.

This verse is adapted from Yoga Vasishtha 5.78.38.

23.அதுவேமுக் கியவிதய மதன்கண்ணிவ்
               வகிலமுமே யமர்ந்தி ருக்கு
     மதுவாடி யெப்போருட்கு மெல்லாச்செல்
               வங்கட்கு மதுவே யில்ல
     மதனாலே யனைத்துயிர்க்கு மறிவதுவே
               யிதயமென வறைய லாகுஞ்
     சிதையாநிற் குங்கற்போற் சடவுடலி
               னவயவத்தோர் சிருகு றன்றால்.

Vasishtha continued : That (the real Self, whose form is consciousness) alone is the important Heart (mukhya hridayam). In it all these (worlds) are existing. It is the mirror to all objects (that is, it is the mirror in which all objects appear in front of us like a reflection, as mentioned in verse 21), It alone is the abode of all wealth. Hence, consciousness alone is declared to be the Heart of all beings. It is not a small portion in a part of the body, which is perishable and insentient like a stone.

This verse is adapted from Yoga Vasishtha 5.78.36 and 37.

22. கொளத்தக்க துந்தள்ளத் தக்கதுமா
                மிவ்விரண்டின் கூறு கேளா
      யளத்தற்கா முடம்பின்மார் பகத்தொரிடத்
                திதயமென வமைந்த வங்கந்
      தளத்தக்க தோரறிவா காரவித
               யங்கொள்ளத் தக்க தாமென்
      றுளத்துட்கொள் ளஃதுள்ளும் புறமுமுள
               துள்வெளியி லுள்ள தன்றாம்.

(Vasishtha continued): Listen to the characteristics of these two, one which is fit to be accepted and one which is fit to be rejected. Know that the organ called heart which is situated in a place within the chest of the limited body is that which is fit to be rejected, and the Heart whose form is the one consciousness is that which is fit to be accepted. That exists both inside and outside, (but) it is not that which exists (only) inside or (only) outside.

Note: The real spiritual Heart is not a place in the limited body, but is only the timeless, placeless and unlimited Self, whose form is the pure consciousness  I am. Though this real Heart is said to exist both inside and outside, it is in truth that which exists devoid of all such distinctions as inside or outside, because these distinctions exist only with reference to the body, which is itself unreal. The following simile will illustrate this point.

Let us suppose that a pot made of ice is immersed deep in the water of a lake. Now where is the water? Is it not wrong to say that the water is either only inside the pot or only outside the pot? Is it not both inside and outside? In actual fact, the pot itself is truly nothing but water. Therefore, when water alone exists, where is the room for the notions inside and outside Likewise, when the Heart of Self alone exists, there is truly no room for the notions that it exists either inside or outside the body, for the body itself does not exist apart from Self. Refer here to verses 3 and 4 of Ekatma Panchakam, in this book.

This verse is adapted from Yoga Vasishtha 5.78.34 and 35.

21. எப்பெருகண் ணாடியின்கண் ணிவையாவு
               நிழலாக வெதிரே தோன்று
      மிப்பிரபஞ் சத்துயிர்கட் கெல்லாமவ்
              விதயமென விசைப்ப தேதோ
      செப்புதியென் றேவினவு மிராமனுக்கு
              வசிட்டமுனி செப்பு கின்றா
      னிப்புவியி னுயிர்க்கெல்லா மிதயமிரு
              விதமாகு மெண்ணுங் காலே.

To Rama, who asked, Tell (me), in which great mirror do all these (worlds) appear in front (of us) as a reflection, and what is that which is declared to be the Heart of all the beings in this universe, the Sage Vasishtha said, When considered, the Heart of all the beings of this world is of two kinds.

Verse 21 is adapted from Yoga Vasishtha 5.78.32 and 33 (first line).

20.  இதயமலர்க் குகையகமா யிலகிறையே
            குகேசனென வேத்தப் பட்டோ
      னிதமனைய குகேசன்யா னெனுஞ்சோகம்
            பாவனைதா னின்னு டம்பிற்
      றிதமுறுநா னெனுந்திடம்போ லப்பியாச
            பலத்தாலத் தேவாய் நிற்கிற்
      சிதையுடனா னெனுமவித்தை செங்கதிரோ
            னெதிரிருள்போற் சிதையு மன்றே.

The Lord who shines as I in the cave of the heart-lotus (or who shines having the cave of the heart-lotus as His abode), is indeed He who is adored as Guhesan. If, by the strength of constant practice of the meditation He is I (soham bhavana) in the form That Guhesan is I (in other words I am only He who shines in the heart as I), you abide as that Lord (that is, as I) as firmly as (the feeling) I is (now) established in your body, then the ignorance I am this perishable body will perish like darkness in front of the red sun.

Note: This verse was adapted by Sri Bhagavan from verses 59 and 62 of chapter 19 of Prabhulingalila as Tamil
work by Turaimangalam Sivaprakasa Swamigal. These verses contain the teachings which the Sage Allama Prabhu gave to Goraknath, a siddha and hatha yogi who believed that he had attained immortality by so perfecting his body that it could not be destroyed.

[For summary of the story of Allama Prabhu and Gorakhnath as told by Sri Bhagavan refer to (1) Crumbs from His Table pp 36-39, (2) Talks p.30 and (3) At the Feet of Bhagavan pp. 63-66].

The soham bhavana referred to in this verse is not mere mental repetition or manisika japa of the thought I am He, but is the thought-free inner clarity of conviction, that which shines in the heart as I is the supreme reality. having made the mind subside in the heart and having given up the sense of I in the body and so on, when one motionlessly enquires, abiding as one is with the enquiry Who am I who exist in the body, the sphurana I-I will subtly appear. One should abide with the motionless conviction (nischala bhavana) that that atma-swarupa I is itself the paramatma swarupa which shines as everything and as nothingness also, everywhere and without the difference outside and inside. This itself is called soham bhavana? says Sri Bhagavan in Vichara Sangraham (Chapter 6, Brahma-vidya).

In this verse Sri Bhagavan reveals how the practice of such soham bhavana, if correctly understood and applied, can lead to the experience of Self-knowledge. That is, if by the strength of the conviction I am I gained through the constant remembrance. The reality which shines in the heart as I alone is I, one abides as that reality, which is the mere existence-consciousness I am, instead of rising as a separate individual in the form of the feeling I am this body, then the sun of Jnana will shine forth swallowing the darkness of ajnana, which is the attachment to the perishable body as I.

General Discussion / Re: Rough Notebook-Open Forum
« on: May 22, 2015, 07:50:37 PM »
Sri Graham's old photo

19.  அதன்முக மிகலுள தகமுள சிறுதுளை
       யதனிலா சாதியோ டமர்ந்துள திருந்தம
       மதனையா சிரித்துள வகிலமா நாடிக
       ளதுவளி மனதொளி யவற்றின திருப்பிடம்.

Its mouth is closed; in the tiny hole which is inside (it), there exists the dense darkness (of ignorance) together with desire (anger, greed, delusion, pride, jealousy), and so on; all the major nerves (nadis) are connected with it; it is the abode of the breath, the mind and the light (of consciousness).

Note: The above two verses are translated from the Malayalam version of Ashtanga Hridayam, a standard work on ayurvedic medicine in Sanskrit and Malayalam.

It is to be noted that the description of the spiritual heart given in these two verses is not the absolute truth, but is true only from the standpoint of ignorance (ajnana), in which the body and world are taken to be real. In Upadesa Manjari, chapter two, in answer to the ninth question, What is the nature of the heart, Sri Bhagavan says, Although the scriptures (srutis) which describe the nature of the heart say thus (quoting the above two verses), in absolute truth it is neither inside or outside the body.

In Maharshi's Gospel, Book Two, Chapter four, Sri Bhagavan explains that the Heart is in truth pure consciousness which has no form, no within or without, no right or left, and that from this absolute standpoint no place can be assigned to it in the body. But He then goes on to say, But people do not understand this. They cannot help thinking in terms of the physical body and the world..It is by coming down to (this) level of ordinary understanding that a place is assigned to the Heart in the physical body.

That is to say, so long as the body is felt to be I, a place can be experienced in the body as the rising place of the mind or ego, the feeling I am the body, and that place is two digits to the right from the centre of the chest. It is only from this point in the body that the feeling I begins to spread throughout the body as soon as we wake up from sleep, since on the relative plane this point is the place from which the feeling I rises in the body, and since in actual truth, the reality from which this feeling I rises is only the Heart or Self, this point in the body is said to be the place or seat of the Heart.

In order to make clear that the description of the heart given in the above two verses is not the absolute truth about the heart, Sri Bhagavan subsequently translated some verses from Yoga Vasishtha, which are now included in this work as verses 21 to 24, in which the real nature of the spiritual heart is described.

18. இருமுலை நடுமார் படிவயி றிதன்மே
     லிருமுப் பொருளுள நிறம்பல விவற்று
     ளொருபொரு ளாம்பல ரும்பென வுள்ளே
     யிருவிரல் வலத்தே யிருப்பது மிதயம்.

Between the two breasts, below the chest and above the stomach there are six things of many colours. Among these, one thing which resembles a lily bud and which is within, two digits to the right (from the centre of the chest), is the heart.

17.பூபரந் தாங்கவிறை போலியுயிர் தாங்கலது
    கோபுரந் தாங்கியுருக் கோரணிகாண்-மாபரங்கொள்
    வண்டிசெலு வான்சுமையை வண்டிவை யாதுதலை
    கொண்டுநலி கொண்டதெவர் கோது.

See, when God is bearing the burden of the world (and of all the people in the world), the pseudo soul (imagining as if it were) bearing (that burden) is a mockery (like) the form of a gopuram-tangi (a sculptured figure which seems to support the top of a temple-tower). Whose fault is it if someone who is travelling in a train, which is bearing a great burden, undergoes suffering by bearing (his small) burden on (his own) head instead of placing (it) on the train?

Note: Since God alone is in truth bearing all the burdens of each and every soul in the world, it is wise for us to surrender ourselves entirely to Him and to live happily free from all cares and anxieties. If, instead of thus surrendering everything to Him, we imagine that we are bearing our own small burden, we will suffer needlessly, like a man who, though travelling in a train, continues to carry his own small luggage on his head instead of placing it down on the train.

When it is so foolish for us even to imagine that we are bearing our own small burden, how much more foolish will it be if we imagine that we have to bear the burdens of other people or of the whole world? Therefore, in order to show what a foolish mockery are the efforts of those people who wish to reform or rectify the world, in this verse Sri Bhagavan compares them to a gopuram-tangi.

Just as the gopuram-tangi does not in fact support even a small portion of the tower, but is itself supported by the tower, so the individual soul, who is a spurious and unreal entity, does not in fact sustain even a small part of the world's burden, but is himself sustained only by God.

The word gopuram-tangi literally means tower-bearer and is a name given to the sculptured figures which stand near the top of a south Indian temple-tower and which seem to be making strenuous efforts to support the upper portion of  the tower; by  extension, the word gopuram-tangi    is commonly used to mean a person who has an immoderate sense of self-importance and who believes that on himself alone everything depends).

16.  சித்தத்தின் சாந்தியதே சித்தமா முத்தியெனிற்
       சித்தத்தின் செய்கையின்றிச் சித்தியாச் -சித்திகளிற்
       சித்தஞ்சேர் வாரேங்ஙன் சித்தக் கலக்கந்தீர்
      முத்திசுகந் தோய்வார் மொழி.

Since peace of mind (chitta-santi) alone is liberation (mukti), which is (in truth always) attained, say, how can those who set (their) mind upon occult powers (siddhis), which cannot be attained without activity of the mind, immerse in the bliss of liberation, which is devoid of all turbulance of mind?

15. சத்தியினாற் றாமியங்குந் தன்மையுண ராதகில
     சித்திகணாஞ் சேர்வமெனச் சேட்டிக்கும்-பித்தர்கூத்
     தென்னை யெழுப்பிவிடி னெம்மட்டித் தெவ்வரெனச்
     சொன்னமுட வன்கதையின் சோடு.

The buffonery of the madmen who, not knowing the manner in which they function by sakti (that is, not knowing the truth that it is only by the atma-sakti or power of Self that they are enabled to function and perform activities), engage in activities (such as sacrificial oblation, worship, japa or meditation) saying, We shall obtain all occult powers (siddhis), is like the story of the cripple who said, If someone helps me to stand, what are these enemies (that is, how powerless they will be in front of me)

Note: People who make efforts to attain sakti and siddhis do so only because of their ignorance of the truth that all the actions of their mind, speech and body are functioning only due to the power of the Presence of Self.

Also refer GVK 168 and 169.

Soon after our(Nagalakshmi, affectionately called Nagu, w/o Swami Ramananda) marriage, Aunt Alamelu and Uncle Pichu Iyer took Nagu to Sri Bhagavan for His Blessings.

When she came out of the old hall after Sri Bhagavan?s darshan, she saw a young woman, who had come from Madras with her parents. Nagu was impressed by the sari worn by that young lady, Mangalam by name and told her ?How beautiful is your sari!? Mangalam had later mentioned this to her father. On returning to Madras, he purchased two saris similar to the one admired by Nagu and sent them by parcel to Sri Ramanasramam with a request that the packet be given to Nagu. All letters addressed to the Ashram were invariably placed before Sri Bhagavan and so was this packet and the covering letter.

Next day, when Bhagavan saw Nagu at the Ashram kitchen, he said, ?Nagu, when you see someone wearing nice ornaments or a nice sari, you should think that you are wearing them.? Nagu, with her eyes moist and voice tremulous, said, ?Bhagavan, I did not ask for the sari, I only said that the sari was beautiful.? But Sri Bhagavan repeated His upadesa and moved on. From that day onward till her last moment 55 years later, Nagu never asked for anything from anybody. She found contentment to be the best of riches, thanks to Bhagavan?s gracious upadesa.

SWAMI RAMANANANDA, former President of Ramanashramam
from the mountain path

14. வினையும் விபத்தி வியோகமஞ் ஞான
      மினையவையார்க் கென்றாய்ந் திடலே -வினைபத்தி
      யோகமுணர் வாய்ந்திடநா னின்றியவை யென்றுமிறா
      னாகமன லேயுண்மை யாம்.

Enquiring to whom are these (four defects), karma (or action performed with a sense of doership), vibhakti (or absence of love for God), viyoga (or separation from God) and ajnana (or ignorance of the true nature of God),?' is itself karma (the path of desireless action), bhakti (the path of devotion), yoga (the path of union) and jnana (the path of knowledge). (How?)

When one enquiries (thus), (the ego or individual I will be found to be non-existent, and) without I (the individual who has those four defects) they (the defects) never exist. (when the ego and all its defects are thus found to be ever non-existent, it will be realized that) remaining as the (defectless) Self, alone is the truth (that is, it will be realized that the truth is that we have never had any of those four defects, for we always exist and shine as the ever- defectless Self).

Note: The four defects, namely karma or action performed with a sense of doership, vibhakti or absence of love for God, viyoga or separation from God, and ajnana or ignorance of the true nature of God, all exist only for I , the ego or individual. But if one scrutinizes the nature of this individual I by enquiring Who am I, it will be found to be non-existent. When the ego is thus found to be non- existent, all these four defects will also be found to be ever non-existent, because without the ego they can never stand,and thus the truth that we always remain as the ever- defectless Self, will be revealed. Hence, since the aim of the four yogas, namely karma yoga, bhakti yoga, raja yoga and jnana yoga, is only to remove these four defects, and since when one enquires Who am I, the individual for whom these defects exist the truth is revealed that all these four defects are ever non-existent; by one's enquiring thus one is truly fulfilling the aim of all the four yogas.

Verse 10 of Upadesa Undiyar may also be referred to here.

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