Author Topic: Kaivalya Navaneeta Translated By Swami Ramanananda Saraswathi  (Read 15847 times)

Subramanian.R

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Re: Kaivalya Navaneeta Translated By Swami Ramanananda Saraswathi
« Reply #30 on: October 09, 2010, 06:47:54 PM »



Brahmavid and Praradha:

In the world of spirituality, the truth about Prarabdha is an enigma
that it is not easily understood.  The question arises whether or not a Jivanmukta has prarabdha has been examined since time immemorial.
Though it is true that the scriptures are the ultimate source for providing an answer to all such questions, it is the experience of the sages, that, 'Different scriptures give different teachings and all are not consistent. The scriptures do not give definitive answers to such questions.  As the world of intellect views things from two different angles, the phenomenal and the spiritual, the answers to its questions will also be of two different types. 

But the truth is Prarabdha exists only for bodies.  And the questions about Prarabdha only arise for the worldly, those whose attention is focused on bodies.  As long as bodies and identification with them exist, Prarabdha deserves to be accepted.

Kaivalya Navaneetam verse quoted by Sadhu Natananda states:
I.96:

The huge store of karma [sanchita] gathered in many births, is completely burnt away in the fire of Jnana, like cotton in a huge
conflagration.  Newly accumulating karmas [agamya] can never approach a Jnani.  The karma that has brought about the present incarnation is exhausted by experiencing its fruits.

However, in experiencing prarabdha, there is a difference between
the ignorant and a Jnani.  Space, which supports the movement of
other four elements, remains untouched by them.  In the same way,
the Supreme Self, the substratum for the appearance and subsidence of the senses, is not affected by pain and pleasure of the senses.  Consequently the Jnani, whose form is the Supreme Self, is not affected by the experience of prarabdha that is associated with the body.  The pleasures and pains attached to the body are an unavoidable consequences of prarabdha.  As the Jnani knows the truth regarding prarabdha, he remains merely as a witness, indifferent to all such pains and joys and he abides in the natural
state.

Pairs of opposites, such as elation and depression do not attach to him.  Because of this the final conclusion is that, from the view
point of the Jnani, prarabdha does not exist for him. {ULLadu Narpadu}.

In I.93 Kaivaya Navaneetam, it is said:  Brahmavid experiences the misery arising from things seen. 

When an attendant who could not bear Bhagavan's body condition, during the terminal illness, appealed to Him that He should transfer the diease to him and stay in the body for some more years.

Wondering at the devotee's child-like innocence, Bhagavan Ramana looked at him with compassion and replied graciously: "Who created this disease?  Is it not he alone who has the freedom to change it?  Is it not enough that I have borne until today, all by myself this load of flesh that once it is dead, must be carried by four persons? Do it continue to bear it even longer?"

From this it is obvious that prarabdha and law of destiny is inexorable and they appear to a Jnani also.  But he remains as a witness, without making judgeements, and firmly established in the natural state.

Hence the question whether or not a Jivanmukta has prarabdha arises only for the ignorant onlookers.  Vanquishing the ego makes these questions disappear.



Arunachala Siva.       

Subramanian.R

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Re: Kaivalya Navaneeta Translated By Swami Ramanananda Saraswathi
« Reply #31 on: October 09, 2010, 06:58:05 PM »



Sadhu Natananada says in the final pages of his book:

The destruction of the adjuncts [the body] does not have any particular effect on the undivided non dual state of a Jnani that is the true
nature of Self consciousness.

He cites Kaivalya Navaneeam, Verses I. 96-97:

The causal body of ignorance, is reduced to ashes in the fire of true
Jnana.  The visible gross body becomes a corpse in due course.  Then, like a drop of water, falling on a red hot iron, the subtle body is dissolved in the Self,that underlies these three bodies and remains perpetually whole.

As soon as the entity of a pot is broken up, the Akasa in the pot
becomes indistinguishable from the all pervading Akasa.   Likewise,
when then limitation of the body is gone, the Jivanmukta reverts to the natural, eternal disembodied state of liberation, from from beginning, middle and end and in or out.

This is called Videha Kaivalyam or Brahma Nirvanam or Maha
Nirvanam.  Bhagavan describes this in ULLadu Narpadu and also
in Atma Sakshatkara Prakaranam.

We the ignorant need a Guru and His grace, to make the unreal
as unreal and to make the real as real.

What Annamalai Swami says about certain Kaivalya Navaneetam
verses, we shall see in due course.



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Subramanian.R

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Re: Kaivalya Navaneeta Translated By Swami Ramanananda Saraswathi
« Reply #32 on: October 09, 2010, 08:31:49 PM »



Annamalai Swami's references to Kaivalya Navaneetam, either as told
to him by Bhagavan Ramana or through his later reminiscences, are
available in three books:

1. Sri Ramana Ninaivugal - Tamizh - his own diary.
2. Living with the words of Bhagavan - Ed. David Godman.
3. Final Talks - David Godman.

From Book [1]:

I asked Bhagavan:  It is said that moksha can be attained easily,only
through Guru's Grace. How?

Bhagavn Ramana said:  Moksha is not outside.  It is within everyone.  When a person has got intense desire to attain moksha,
the Guru inside pulls him in.  The Guru outside is pushing him in.

He then quoted the Kaivalya Navaneetam verse I.79: [in Tamizh version].

"Lord, you are the Reality remaining as my inmost Self, ruling
me during all countless incarnations!  Glory to you who have put on an external form in order to instruct me!  I do not see how I can repay your grace for having liberated me.  Glory to your holy feet!"
[I.86 in English version].



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Subramanian.R

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Re: Kaivalya Navaneeta Translated By Swami Ramanananda Saraswathi
« Reply #33 on: October 09, 2010, 08:49:15 PM »



Sri Ramana Ninaivugal / Kaivalya Navaneetam:

A devotee asked Sri Bhagavan:  How long, should I stay in the presence of Guru.  I read in Sunday Times, an article by Swami
Ramadas, that a devotee after staying with Guru for some time,
should go away and do sadhana on his own.  Under a fully grown
tall tree, another tree cannot grow.  Is it correct?

Sri Bhagavan cited as an answer the verse II.2 of Kaivalya Navaneetam:

The disciple, pure minded and self realized, clung to his Master, from the time of wrong identification of the self with the body, to the moment of unmoded, unembodied, liberation, like a young monkey to its mother.



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Re: Kaivalya Navaneeta Translated By Swami Ramanananda Saraswathi
« Reply #34 on: October 10, 2010, 10:07:09 AM »



Sri Ramana Ninaivugal, Annamalai Swami - Kaivalya Navaneetam:

On 26.01.1939, some devotees asked Bhagavan:  Why a Jnani confers
anugraha only to some, and to others he is showing anger?  Why
not Jnanis correct everyone who comes to him?  Why Jnanis do these?

Bhagavan Ramana answered with love:  This is because, Jnanis do
such different things according to the maturity of the devotees.  He
then quoted the following verses from Kaivalya Navaneetam.

II.60;  II. 61;   II. 50;  II. 59; II. 35;

I have given the meanings in English for the above verses already
under a recent response to Annamalai Swami post.  Kindly refer.



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Subramanian.R

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Re: Kaivalya Navaneeta Translated By Swami Ramanananda Saraswathi
« Reply #35 on: October 10, 2010, 10:19:51 AM »



On 07.04.1939, some devotees asked Bhagavan:

Bhagavan is telling it is easy.  But we have not be able to overcome
the idea that we are the bodies.

Bhagavan:  Since that thought is very strong, it is not going easily.

Devotees:  Why?  How that strong thought has come?

Bhagavan:  Because this question of yours has not come.  This
question is answered in Kaivalya Navaneetam.

And then Bhagavan cited the said verse in Kaivalya Navaneetam:

Verse II. 94:  Disciple!  "O Master!  who are like a typhoon in  dispersing the clouds of maya!

a] Of what is nature is Maya?

b] Who are in its grip?

c] How did come into being?

d] Why did it arise?

e] Duality is inevitable if maya is separate from Brahman. 

f] If not separate, Brahman Itself is false like maya.

Verse II.95:

Master replied:

a] Because its nature is not determinable, maya is said to be inexpressible.

b] They are in its grip who think:  "This is mine - I am the body -
the world is real.

c] O Son, no one can ascertain how this mysterious illusion came
into being.

d] As to why it arose, it is because of the person's want of vichara
-discerning inquiry.



Arunachala Siva.

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Re: Kaivalya Navaneeta Translated By Swami Ramanananda Saraswathi
« Reply #36 on: October 10, 2010, 10:41:54 AM »



On 05.06.1939, a devotee asked Bhagavan:

Bhagavan! Sri Rama when he was born should have also been with
the thought that he was only a body.  Is it not?

Bhagavan:  Sri Rama, as soon as he was born appeared as Vishnu
to mother Kousalya.  Immediately thereafter, he appeared as a child.
Later when he was searching for Sita, here and there, all the time crying, Parvati asked Siva:  Why should Rama search for Sita?  Does
he not know where Sita is?   Siva then told Parvati:  You go in the guise of Sita and stay in front of Rama and then see.  Parvati accordingly went in the guise of Sita.  Sri Rama looked at her and then further moved, telling, Sita, where are you, Sita, where are you?

Bhagavan then quoted a verse from Kaivalya Navaneetam, II. 137:

[This verse appears as ii.36 in English version]

Disciple:.... You speak of a Jnani and Iswara as the same.  How can that be so?

Master:  Yes. Iswara and the Jnani are the same because they are
free from "I" and "mine".  The Jnani himself is Iswara, the totality
of the Jivas and also the cosmos. 



Arunachala Siva.

Subramanian.R

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Re: Kaivalya Navaneeta Translated By Swami Ramanananda Saraswathi
« Reply #37 on: October 10, 2010, 11:11:30 AM »



Annamalai Swami once asked Sri Bhagavan [date of entry not known]:

To be in meditation for some time and to be do worldly work during other times, what is the difference?

Bhagavan:  The meditation and the worldly work are one and the same [for advanced sadhaks].  It is like telling the same thing in two different languages.  The crow with its single eye sees both sides.
The elephant with its trunk, breathes and also drinks water.  The snake with its ears also see and listen. 

In this connection, Bhagavan quoted the Verse II. 173 of Kaivalya
Navaneetam:

If you remain always aware that I am perfect Consciousness, what does it matter, how much you think or what you do?  All this is unreal, like dream visions after waking.  I am all Bliss.



Arunachala Siva.


Bhagavan then quoted Kaivalya Navaneetam, verse II. 173:

If you always remain aware that "I" am perfect Consciousness,
what does it matter how much you think or what you do?  All this
is unreal like  dream visions after waking.  I am all Bliss!



Arunachala Siva.

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Re: Kaivalya Navaneeta Translated By Swami Ramanananda Saraswathi
« Reply #38 on: October 10, 2010, 11:59:07 AM »



Living by the Words of Bhagavan - David Godman -  Verses in
Kaivalya Navaneetam quoted by Bhagavan as per request of
Annamalai Swami:

I once asked Bhagavan, 'What are the most important verses in
Kaivalya Navaneetam?'  I gave my copy of the book to Bhagavan
who immediately picked out verses 12 and 13 from Chapter I.

Look here my son!  He who has forgotten his true nature is alternately born and dies, turning round and round in the unceasing wheel of time, like a feather caught up in a whirlwind, until he realizes the true nature of the Self.  If he comes to see the individual self and its substratum, the Self, then he becomes the
substratum, which is Brahman, and escapes rebirths. Should you know yourself, no harm will befall you.   As you have asked I have told you this.   

After reading them out Bhagavan remarked:  All the other verses in Kaivalyam are just elaboration and a commentary on these two verses.

In the English version, these verses are numbered as I. 19 and 20.



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Re: Kaivalya Navaneeta Translated By Swami Ramanananda Saraswathi
« Reply #39 on: October 10, 2010, 12:07:41 PM »



Once I asked Sri Bhagavan, "What is the difference between a child
and a Jnani?

Sri Bhagavan replied:  The child is an ignorant child because of ajnana
whereas the Jnani is a wise child because of Jnana.

Sometime later, a devotee asked Bhagavan:  Why does a Jnani appear to bestow his grace on some people and and show anger to others?  Why does the Jnani not correct all those who come to him?
What is that Jnanis work for?

Bhagavan answered:  The maturity and past karma of each sadhaka
is different.  Because of this Jnanis must speak in different ways to different people.

Then He quoted five verses from Kaivalya Navaneetam:

II.60; II.61; II.50;  II.59 and II.35;

I have given the English translation already in a post covering
Annamalai Swami's Tamizh book Sri Ramana Ninaivugal.

[source:  Living by the Words of Bhagavan, Annamalai Swami;
Ed. David Godman.]



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Re: Kaivalya Navaneeta Translated By Swami Ramanananda Saraswathi
« Reply #40 on: October 10, 2010, 12:30:38 PM »



From Annamalai Swami's conversations as mentioned in David
Godman's Living by the Words of Bhagavan:

Question:  Some people have no devotion towards Arunachala.  They
just live and work here.  Does the power that is radiating from the Hill do them any good?

A.S:  You can take as much water from the ocean as you are capable of carrying, but if you don't bother to go down to the shore with a pot, you get nothing at all.  Arunachala only gives its grace to those
who have some kind of vessel to receive it in.  If the mind thinks about Arunachala in a loving way, it automatically creates space within itself which can receive a little of the Hill's grace.   

Many people do pradakshina of this Arunachala Hill.  They have many desires.  They want to achieve many things. In due course, they may get what they desire.  But if you do giri pradakshina as a Sadhana,
for obtaining Knowledge of the Self, then you will get that.

There is a verse in Kaivalya Navaneetam:

If you go near a tree you will get shade.  If you go near a fire,
you will be relieved of coldness.  If you go to the river and drink,
your thirst will be quenched.  If you go near God you will get His
grace.  If you do not go near and do not receive His grace, is it the
fault of God?

The one who gets the most grace is the one who is completely desireless. Such a person will have no desire even for moksha.



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Re: Kaivalya Navaneeta Translated By Swami Ramanananda Saraswathi
« Reply #41 on: October 10, 2010, 12:49:24 PM »



Muruganar has also mentioned the Kaivalya Navaneetam in his
Guru Vachaka Kovai, either as a direct teaching or as a commentary
to explain the verse.

Guru Vachaka Kovai Verse 115:-  If it is asked, 'When the prime entity is only one, why do all teachers and religions soften their stance and accept initially that it is beneficial to say that the prime entities are three?"  the answer is:  "Unless it is agreed that the three entities are real, the Jiva, being whirled about by externalized  attention [suttarivu] will not be able to accept that One, the Reality."

This encapsulates a common Vedantic idea, as in Kaivalya Navaneetam, I. 26:

Vedanta as a whole, mentions as a cause of bondage and release
'superimposition' [aropa] and its effacement [apavada] respectively.
Bondage is caused by superimposition, release by its effacement.

David Godman adds here:  Bhagavan dropped the idea of superimposition and replaced it with the alternative notion that in the state where attention is externalized [suttarivu], one is incapable of comprehending the truth of the oneness of the Self.

This is also the idea reflected in ULLadu Narpadu, Verse 2.

[Source: GVK verse and notes, David Godman's Eng. Tr.]



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Re: Kaivalya Navaneeta Translated By Swami Ramanananda Saraswathi
« Reply #42 on: October 10, 2010, 02:01:36 PM »



Muruganar in his Guru Vachaka Kovai, Verse 153 states:

What is the reason that the two -- Supreme Atma Jnana and the eight
great Siddhis, beginning with anima - do not unfailingly co-exist
in the way that the people desire?  The reason is that the nature of
prarabdha is twofold for people of the world.  Hence attaining Jnana
and possessing the wealth of Siddhis are different from each other.

In this context, Bhagavan Ramana says in Talks No. 597:

Self realization may be accompanied by the occult powers or it may not.  If the person had sought such powers before realization, he
may get the powers after realization.  There are others, who had not sought such powers and had attempted only Self Realization.  They do not manifest such powers.

In this connection, Verses II.44 and II.45 of Kaivalya Navaneetam
can be seen to throw the same light.

Disciple: O Siva in the form of my Master!  If these powers and deliverance are together the fruits of tapas, then all the Sages should possess both, as the ancient sages did.  We have known that ancient sages had these siddhis and were also liberated at the same time.  Why do not all Jnanis possess such powers as well?

Master:  Of the two types of tapas, namely tapas for the fulfilment
of one's desires, and dispassionate tapas, the former bestows the powers desired, and the latter Jnana.  Each can yield its allotted fruits only.  That is the law.  The ancient sages had evidently performed both kinds of tapas.



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Re: Kaivalya Navaneeta Translated By Swami Ramanananda Saraswathi
« Reply #43 on: October 10, 2010, 02:10:07 PM »

[]

Muruganar says in Guru Vachaka Kovai Verse 596:

To say that the perishable, unreal, inert maya binds and subjugates
the Self, the light of consciousness, and then releases it, is much more ridiculous than saying, 'A mosquito opened its mouth, completely swallowed the vast akasa, and then vomitted it out.'

The imagery in the last sentence has been taken from Kaivalya Navaneetam, Verse II.88.  The English rendering of this verse,
has already been given by me elsewhere, under this serial responses.

Bhagavan Ramana summarized the contents of this verse in a reply
to Dr. Syed in Sri Ramana Reminscences of Prof. G. V. Subbaramiah.



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Re: Kaivalya Navaneeta Translated By Swami Ramanananda Saraswathi
« Reply #44 on: October 10, 2010, 02:25:09 PM »



Muruganar in his Padamalai, has covered the ideas of Kaivalya Navaneetam in a few verses.

Padamalai Verse 1313:

PADAM advises:  Keeping one's attention on the subtle consciousness that is experienced by the extremely subtle mind is a personal service to me.

This is reflecting the ideas of Verse II. 87 [Tamizh version Verse
II. 80] of Kaivalya Navaneetam. 

Kunju Swami narrates one incident, where Bhagavan spoke about
the verse II. 80 of Kaivalya Navaneetam.

....I began to feel an urge to devote myself entirely to Sadhana.  I wanted to spend all my time alone.  However, I could not easily reconcile myself to the idea of giving up my personal service to
Sri Bhagavan.  I had been debating the matter for some days and the answer came in a strange way.  As I entered the Hall one day, I heard Sri Bhagavan explain to others who were there, that real service to Him did not mean attending to His physical needs.  It meant following the essence of His teachings.  That is, concentrating on realizing the Self.  Needless to say, that automatically cleared my doubts. 

I had heard Sri Bhagavan speak like this before.  Once I heard Him say, "It is no use saying to oneself, 'I am doing personal service to
Sri Bhagavan. I am dusting His bed; I have served Him for so many years.'  In addition to serving the Guru personally, it is also important to follow the path shown by the Guru.  The best service to the Guru is engaging in Vichara, dhyana and other practices with a purity of body, speech and mind." 

When Sri Bhagavan spoke like this, He would often point out Verse 87 of Kaivalyam Part II. [Verse II.80 in Tamizh version], in which the disciple asks the Guru how he can repay Him for the grace, He has received.  The Guru replies that the highest return the disciple can render to the Guru is to remain fixed in the Self without being caught
by the three kinds of obstacles that obstruct it.  Hearing Sri Bhagavan speak like this made me resolve to find a new attendant
so that I could devote myself full time to meditation.

We have already seen Sadhu Natananda in his Sri Ramana Darsanam, quoting this verse, vide my serial responses about the book.



Arunachala Siva.