Author Topic: Kaivalya Navaneeta Translated By Swami Ramanananda Saraswathi  (Read 14163 times)

Subramanian.R

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Re: Kaivalya Navaneeta Translated By Swami Ramanananda Saraswathi
« Reply #45 on: October 10, 2010, 02:31:09 PM »



Padamalai and Kaivalya Navaneetam:

Verse 2069 of Padamalai:

Like removing the dirt with dirt, PADAM whitens the impure and dirty maya with  the sublime light of beneficial maya.

This is reflection on the Verse 57 of Kaivalya Navaneetam, I. [Tamizh
version I. 50]

Just as poison is commonly antidoted with another poison, an iron spike is extracted with another piece of iron, arrows are turns aside
by others, and dirt is washed away with other dirt [e.g. fuller's earth], so ignorance, which is weak in itself, can be eradicated by methods, which are themselves of the same maya. Later, this also perishes like the pole used to turn a corpse that is burnt.



Arunachala Siva.     

Subramanian.R

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Re: Kaivalya Navaneeta Translated By Swami Ramanananda Saraswathi
« Reply #46 on: October 10, 2010, 03:09:18 PM »



Muruganar covers in a few Padamalai verses about the concept of Maya.

Verse 603:  This powerful phenomenon [maya], this indescribably potent illusion, has absolutely no connection with myself, none
whatsoever.

Verse 604:  It is the ego mind that declares it to be real and connects
it with me.

Verse 605:  Even the ego mind that declares in this way is trapped within that harmful maya.  Realize the truth of this definitive conclusion in the mind-free state.

Verse 557:  As only that which is, shines as the Heart, in the Heart,
the deceitful mind-maya is just a concept.

Verse 885:  Maya Vada [the doctrine of illusion] means regarding the non existent maya as real.  It does not mean calling maya as illusory.

Bhagavan:  When Sankara is called Mayavadi [a follower or propounder of the theory of maya] it may be retorted, 'Sankara says maya does not exist.  He who denies the existence of maya and calls it mithya or non existent, cannot be called a mayavadi.  It is those who grant its existence and all its product, the world, a reality who should rightly be called mayavadi.

Question:  When the Upanishads say that all is Brahman, how can we say, like Sankara, that this world is mithya or illusory?

Bhagavan: Sankara also said that this world is Brahman or the Self.  What he objected to is imagining that the Self is limited by the names and forms that constitute the world. He only said that the world does not exist apart from Brahman.  Brahman or the Self is like the screen, and the world is like the pictures on it.  You can see the picture only so long as there is a screen.  But when the seer himself becomes the screen, only the Self remains.  Kaivalya Navaneetam has asked and answered six questions about maya.  They are quite instructive.

The six questions and Master's answers are available in Kaivalya Navaneetam, II. 94-95 [English version]. Tamizh Version II. 195-196.

These six questions and the answers have been given earlier in one of my responses in this serial.



Arunachala Siva.           

Subramanian.R

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Re: Kaivalya Navaneeta Translated By Swami Ramanananda Saraswathi
« Reply #47 on: October 11, 2010, 11:50:46 AM »



I checked up other books on Sri Bhagavan for Kaivalya Navaneetam
references.  There is nothing to my knowledge, on any other reminiscences of Suri Nagamma, T.R. Kanakammal, Major Chadwick,
Akhilandamma, G.V. Subbaramiah and such others.  There is one
reference in Sri Ramana Vijayam, Tamizh, by Suddhanda Bharati.

There, after seeing Bhagavan Ramana's stand of total tranquility and
ever in His true nature, the author refers to Verse I.91 [English I. 98]
of Kaivalya Navaneetam.  There the state of Jivan muktas is nicely
described.


They would not think of the past or future, would partake of what
comes unsolicited, would not wonder if the sun turned into the moon or at any marvel; whether the sky were to spread its shoots like a banyan tree or a corpse were to be revived; nor would they distinguish good and bad for they always remain as the unchanging Witness of all.



Arunachala Siva.   
   

ramana_maharshi

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Re: Kaivalya Navaneeta Translated By Swami Ramanananda Saraswathi
« Reply #48 on: October 11, 2010, 12:33:43 PM »
excellent and much appreciated Subramanian garu.

Subramanian.R

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Re: Kaivalya Navaneeta Translated By Swami Ramanananda Saraswathi
« Reply #49 on: October 12, 2010, 09:40:19 AM »



I was going through Smt. T.R. Kanakammal's two volume commentary
on the Collected Works of Sri Ramana Maharshi.

There while explaining Sri Arunachala Akshara Mana Maalai, Verse 63:
"Nokkiye karudi mei tak-kiye pakkuvam
Akkini andaruL Arunachala"

Smt. Kanakammal cites reference to the famous Verse I.8.,
where Tandavaraya Swami says about three types of diksha.

The Master lovingly considered him, like a tortoise its eggs;
looked at him, like a fish at its eggs; and passed his hands over
him, like a bird its wings over its eggs, and said: "There is a means
to put an end to your rebirths.  I will tell you, and if you act upon it your rebirths will cease.

The symbolism is towards three kinds of initiation - by thought,
by look and by touch. 

Nokkiye - by look         - fish
Karudi   - by thought    - tortoise
Mei thaakiye - by touch - bird

Bhagavan Ramana pleads to Arunachala to give Him diksha by
look, by thought, and by touch.



Arunachala Siva.