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Messages - Balaji

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34.  மக்கண் மனைவிமுதன் மற்றவர்க ளற்பமதி
       மக்கட் கொருகுடும்ப மானவே -மிக்ககல்வி
       யுள்ளவர்த முள்ளத்தே யொன்றலபலன் னூற்குடும்ப
       முள்ளதுயோ கத்தைடையா யோர்.

Know that for people of little learning others such as children and wife form (only) one family, (Whereas) in the,
minds of those who have vast learning there are not one but many families (in the form) of books as obstacles to yoga (spiritual practice).

Note : The attachment to endless book-knowledge and the pride which results from such knowledge, are a far greater obstacle to the subsidence of the ego than the attachment which an ordinary person has, towards his wife and children.

33.  சஞ்சிதவா காமியங்கள் சாராவா ஞானிக்கூழ்
      விஞ்சுமெனல் வேற்றார்கேள் விக்குவிளம் -புஞ்சொல்லாம்
      பர்த்தாபோய்க் கைம்மையுறாப் பத்தினியெஞ் சாததுபோற்
      கர்த்தாபோ மூவினையுங் காண்.

Saying that sanchita and agamya will not adhere to a Jnani (but that) destiny (prarabdha) will remain (to be experienced by Him), is a reply which is told (not to mature aspirants but only) to the questions of others (who are unable to understand that the Jnani is not the body and mind). Know that just as no wife will remain unwidowed when the husband dies, all the three karmas (sanchita, agamya and prarabdha) will vanish (when) the doer (is destroyed by self- knowledge).

Note : Refer to the note to verse 38 of Ulladu Narpadu, where the meaning of the terms agamya, sanchita and prarabdha is explained. These three karmas can exist only so long as there exists an individual to do and to experience them. Hence, when the ego or mind, which is both the doer of actions and the experiencer of their fruits, is destroyed by self-knowledge (atma-jnana), all the three karmas will become non-existent. Therefore, when it is said in some scriptures that prarabdha remains to be experienced by the Jnani, whose ego has been destroyed, it should be understood to be merely a superficial reply given to the questions of those who are unable to understand that the Jnani is not the body and mind and who consequently ask, If there is no karma for the Jnani, how does he eat, talk, work and so on Since prarabdha is to be experienced only by the body and mind, which are non-existent in the true outlook of the Jnani, there is for Him no prarabdha to be experienced.

Sri Bhagavan first composed the last two lines of this verse,know that just as no wife will remain unwidowed when the husband dies, all three karmas will vanish (when) the doer (is destroyed), as a summary of verse 1145 of Guru vachaka kovai. Later, in June 1939, when Sri Bhagavan decided to include this verse in Ulladu Narpadu   Anubandham, He composed and added the first two lines of this verse.

Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: June 10, 2015, 06:13:40 PM »
Sri Ramana devotees

32.   நனவு கனவுதுயி னாடுவார்க் கப்பா
       னனவு துயிற்றுரிய நாமத்-தெனுமத்
       துரிய மதேயுளதாற் றோன்றுமூன் றின்றாற்
       றுரிய வதீதந் துணி.

For those who experience (the three unreal states of) waking, dream and sleep, (the one real state of) wakeful sleep, which is beyond (those three states), is named turiya (the fourth). (However) since that turiya alone (truly) exists and since the seeming three (states) do not exist, know for certain that turiya is atita (the transcedant state known as turiyatita).

Note : The three states which we now experience, namely waking, dream and deep sleep, are merely unreal appearances.

The only state which truly exists is the state of wakeful sleep, (jagrat-sushupti) that is, the state in which we remain ever awake to the real self and ever asleep to the unreal world of multiplicity. The scriptures refer to this one truly existing state as the fourth (turiya) only for the sake of those who experience the unreal three states, and only with the intention of making them understand that it is something quite different from those other three states. But when this real state is experienced, the unreal three states will be found to be completely non-existent, and hence it will be known that this real state is not really the fourth state but the only existing state. For this reason the scriptures also refer to this truly existing state as that which transcends the fourth (turiyatita).

31.   வண்டிதுயில்  வானுக்கவ் வண்டிசெல னிற்றலொடு
        வண்டிதனி யுற்றிடுதன் மானுமே-வண்டியா
        மூனவுட லுள்ளே யுறங்குமெய்ஞ் ஞானிக்கு
        மானதொழி னிட்டையுறக் கம்.

The (states of) activity, absorption (nishta) and sleep, which are (unknown) to the knower of reality (mey-jnani), who is (wakefully) asleep within the fleshy body, which is (like) a cart, are similar to (the states of) the cart moving, (the cart) standing still and the cart being unyoked, (which are unknown) to one who is asleep in the cart.

Note : The body and mind of a Jnani appear to be real only in the wrong outlook of ajnanis, who mistake themselves to be a body and mind. In the true outlook of the Jnani, who, experiences himself as the space of mere consciousness, ''I am'', the body and mind are completely non-existent. Therefore, since the states of activity, namely waking and dream, the state of absorption (nishta) and the state of sleep are all states which pertain only to the body and mind, they are not at all known to the Jnani, just as the moving, standing and unyoked states of a cart are unknown to someone who is asleep in the cart.

30. சேய்மையுளஞ் சென்றுகதை கேட்பார்போல் வாதனைக
     டேய்மனஞ்செய் துஞ்செய்யா தேயவைக டோய்மனஞ்செய்
     தின்றேனுஞ் செய்ததே யிங்கசைவற் றுங்கனவிற்
     குன்றேறி வீழ்வார் குழி.

Just like one who is (seemingly) listening to a story when (his) mind has (in fact) gone far away, the mind (of the Atma- jnani or knower of self) in which the tendencies (vasanas) have been erased, has not (in fact) done (anything) even though it has (seemingly) done (many things). (On the other hand) the mind (of an ajnani or one who does not know Self) which is saturated with them (tendencies or vasanas), has (in fact) done (many things) even though it has (seemingly) not done (anything), (just like) one who (thinks) in dream (that he) has climbed a hill and is falling over a precipice, even though (his body is in fact lying) here without movement (sleeping on his bed).

This verse is adapted from Yoga Vasishtha 5.56.13 and 14.

29. தத்துவங் கண்டவற்குத் தாமே வளருமொளி
     புத்திவலு வும்வசந்தம் போந்ததுமே-யித்தரையிற்
     றாருவழ காதி சகல குணங்களுஞ்
     சேர  விளங்கலெனத்  தேர் .

Know that luster and power of intellect will automatically increse in those who have known the Reality, like the trees on this earth shining forth will all qualities such as beauty as soon as spring comes.

Note:  This verse is adapted from Yoga Vashishtha 5,76,20:

28.  அறிவுண்மை நிட்டனா மான்மவித் தாவா
      னறிவாற் புலன்செற்றா னார்தா-னறிவங்கி
      யாவனறி வாங்குலிசத் தான்கால காலனவன்
      சாவினைமாய் வீரனெனைச் சாற்று.

Proclaim that He who has conquered the senses by knowledge (jnana) and who abides as existence- consciousness, is a knower of Self (atma-vid); (He) is the fire of knowledge (jnanagni); (He is) the wielder of the thunderbolt of knowledge (jnana-vajrayudha); He, the destroyer of time (kala-kala), is the hero who has killed death.

Note : The Atma-jnani is not merely an incarnation of any particular God; The Jnani is Jnana itself, and hence. He is the reality of all Gods such as Agni, Indra, and Lord Siva.

Since the Jnani burnt ignorance (ajnana) to ashes, He is Himself the fire of knowledge (jnanagni). And since, having given up the identification with the body, which is limited by time and subject to death, He shines as the timeless and deathless Self, He is Himself Lord Siva, the destroyer of time (kalakalan) and the killer of death.

Since the Jnani has conquered the senses, through which the appearance of the universe is projected, He has in truth conquered the whole universe. Therefore, since there is no power in the entire universe greater than the power of the Jnani's firm Self-abidance, His self-abidance is described as the thunderbolt of knowledge (jnana-vajrayudha).

27.     போலிமன வெழுச்சிமகிழ் வுற்றோ னாகிப்
                  போலிலிமனப் பதைப்புவெறுப் புற்றோ னாகிப்
          போலிமுயல் வாந்தொடக்க முற்றோ னாகிப்
                  புரையிலனா யுலகில் விளை யாடு வீரா,
          மாலெனும்பல் கட்டுவிடு பட்டோ னாகி
                 மன்னுசம னாகியெல்லா நிலைமைக் கண்ணும்
          வேலைகள்வே டத்தியைவ  வெளியிற் செய்து
                வேண்டியவா றுலகில்விளை யாடு வீரா.

(Vasishtha continued) O Hero, being one who has seeming mental excitement (or rising) and joy, being one who has seeming mental anxiety and hatred (anger), being one who has seeming effort or initiative but being as one who is (in truth) devoid of (all such) defects, play (your role) in the world. O Hero, being one who has been, released from the many bonds called delusion, being one who is firmly equanimous in all conditions, (yet) outwardly doing actions appropriate to (your) disguise, play (your role) in the world.

This Verse is adapted from Yoga Vasishta 5.18.24 and 26.

At one time Sri Ramana's clothes consisted
of nothing more than a codpiece and a towel
which was little better than a rag. A cowherd
boy who was passing joked about the rag of a
towel, saying that the Governor wanted it! Sri
Ramana joined the fun and said in reply: "Tell
him I won't give it to him!"

from the mountain path 1994

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.

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