Author Topic: Atma Gita  (Read 1505 times)

Subramanian.R

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Atma Gita
« on: January 16, 2010, 10:15:53 AM »
Sadhu Natananda had composed a Tamil poem titled Atma Gita
after Bhagavan Ramana's mahasamadhi. The poem is called
Nenjaga Kanni, Couplets an address of the mind to the Self.

A few exccerpts:-

1.  O mind!  That which became the Jnana Guru Ramana, who
transformed me into Consciousness by teaching the difficult-
to-teach truth, is indeed Bhuma (Brahman).

7-11.  O mind!  It is extremely rare for someone like Ramana,
who came as a Sadguru for the whole world, to appear even once
in a yuga (aeon).  It is our great good fortune that we also took
birth, and became His slave at the same time as the Lord incarnated.  The venerable old lady, Avviayar (a Tamil poetess)
said:  If one practices worship of Siva for many many lives, then
good sense will blossom slightly!  Today, I became an example
to the world, proving that there is no fault in Avvaiayar's statement.  This is an indication that I have worshipped the Lord through the
good chariya* and so on.  The aim of performing such as chariya
is only to approach the feet of the Supreme Guru.

(* good nishkamya karmas)

22-24.  O mind!  Not all trees are wish-fulfilling celestial karpaga
trees, nor are all gurus Saduguru.  The one (Dakshinamurty) adept in truth, who appeared below the banyan tree, and also at Kaladi*,
is the one who appeared in Tiruchuzhi.  Because of the appearance there of the one who possesses wisdom and grace, Tiruchuzhi,
also achieved the same fame that was attained by the banyan
tree and Kaladi.

(* Kaladi, the birthplace of Sri Sankara.)

30.  O mind!  Through his gracious glance he enabled us to
experience the being-consciousness -- which cannot be described
as 'being like this' -- like an object in our hand.

31.  O mind!  Beginning with the Rig Veda, the core principle
of the Vedas, is that Pure Being is our real nature.  The aim
of the Upadesa is to separate us from the body and make us
shine as the luminous Self.

63-65.  O mind!  He said: "They say I am going. Where can I go?
I am here!" Where then can He go, and how?  Though He has
given up the perishable body, He will always be present in our
Heart as "that which is", beyond the knowledge of the senses.
He who bestowed His grace more sweetly than one's own mother
will from now on also shine as our unseen guide and support!

(Source:  Sri Ramana Darsanam, Sadhu Natanananda. Tr. by
David Godman.)

Arunachala Siva. 

Subramanian.R

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Re: Atma Gita
« Reply #1 on: January 18, 2010, 11:10:37 AM »
Atma Gita of Sadhu Natananda continues:-

Verses 66-68:  O mind!  When the Vedas declare that the rare
Supreme Being abides as one's own Self, how can one consider
the Guru to be different from our Self?  It is ignorance to regard
the Guru as different from us.  So, without having the idea "I
and God", merge in the Reality, the non-dual Consciousness.

Verse 79-87:  O mind!  A householder's life also bestows true Jnana.
However, it is rare for that Jnana to shine as well as it does in
sannyasa.  Ponder deeply over the fact the venerable old lady
Avvaiyar (Tamil Saint Poetess), who said:  "There is no better
dharma than the householder", gave up that way and took to
Sannyasa.*  The saying that liberation can be attained even by
staying at home - that is, as a householder, - is meant only for
unqualified persons.  Those working in the kitchen will not and
cannot remain dirtied by dust and soot.  In the same way, those
who have a connection with a household, can rarely appear to be
people without attachment.  Even Yajnavalyaka who realized the
Self as a householder later on beame a Sannyasin, considering
(the householder's life) to be a pain.  He said that een living
a householder's life with his Maitreyi, who had not attachments
herself, was not a beneficiallife.**

* What Avvayaiyar said was different.  She said:  "In case your
wife is not suitable to your saintly temperament, you go out
without even telling her and take up sannyasa."  I think this
should hold good even for housewives.  But, in the male chavunistic
society of ancient India, this was not said very clearly.  Karaikal Amma continued her housewife's role, even after her husband left
her, after witnessing Siva's miracle.  However, she left home only
when her husband got remarried, and even got a girl child which
she had come to know much later in years.

** Most of the ancient Rishis of Upanisadic times were married
people.  They all went by the usual route of karma, vanaprasta
and sannyasa.  In householder's life, one cannot do fire sacrifices without a wife.  The wife had to bring the Agni to light the fire.
After householder's life, even in forest dwelling, Vanaprasta, the
wife accompanied the husband.  Only at the Sannyasa state, they got separated volunatrily, and continued their pursuit of liberation.         

David Godman adds in his translation and commentary, that
Bhagavan Ramana compared true sannyasa to a ripe fruit that
had naturally fallent of a tree.  It is a process, which cannot
be forced by a decision to abandon one's life as a householder.
He would often quote the advice Jnanadeva gave to Vithoba,
who wanted to take sannyasa in Bhakta Vijayam.

(Source:  Sri Ramana Darsanam, Tr. and Commentary by
David Godman.)

Arunachala Siva.