Author Topic: Self-surrender and its meaning as revealed by Maha Guru Bhagwan Sri Ramana  (Read 67563 times)

Nagaraj

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From Talks 164

D.: What is Renunciation?
M.: Giving up of the ego.
D.: Is it not giving up possessions?
M.: The possessor too.

we have no say anymore, like Bhagavan said, Ninnishtam - Ennishtam, your wish is my wish.

as quoted before by Subramanian Sir -

Sri Bhagavan says to Muruganar (in Sri Ramana Sanndhi Murai):

(He said) iruntha padiye iru enRAn  - Be what you are.
(He said) guru aruL cheluthum vazhikke chel enRAn - Go the way in which the grace of Guru directs you to.

We have no more headache of choosing, deciding, judging.



Again, Dear i,

this is slightly tricky, continuing from the other post, the struggle of the emerged 'i' is being fully stripped, like an onion, as we keep stripping the skin one by one, nothing remains. it is to a certain extant a painful process (as long as the 'i' remains) it is giving up!, giving up is not easy! Giving up means to die, losing complete power, nothing more in my hands! the emerged 'i' realises this, ultimately, he has to let go, but, it is a struggle, from within. pure jnana can make this easier, knowledge can make it lighter. I may be rambling too much here on these subtle things, but, i see how important it is to stick to this vulnerable point, for, here is where, the darkness needs to be annihilated.

what is this struggle to give up? why does it not easily give up, completely, in the spirit as - "“YOU SHOULD NOT CONTINUE AS A SEPARATE ENTITY AT THE END OF EITHER COURSE—ENQUIRY OR SURRENDER."

what 'know how' can facilitate this smoothly. which is why i have strongly come to trust these words of Bhagavan, which is, perhaps, a smooth way out -

Bhagavan says (talks 40) -

"Unless intellectually known, how to practice it? Learn it intellectually first, then do not stop with that. Practise it."

Therefore, it is evident, there is a lack of understanding here, that, the vulnerability exists because, it is unable to grasp this. It knows, yet, it does not! It is bordering to suicide, yet, it is not really a suicide, it has to cease to really remain! It is Resurrection, of sorts.

Musings... thank you

Salutations to Bhagavan

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

eranilkumarsinha

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Dear Sri Subramanian Sir,

Ji. Yes. Thank you so much, sir. I shall be very happy to get the translation of the the Great Work by Dr. Sri Vanmika Nathan. I await to get publisher's name and place from you. 

Quote:
"But some songs of Tiruvachakam like Tiruembavai and PoRRi tiruahaval have been rendered in Tamizh by Robert Butler,
David Godman and Dr. Venkatasubaramanian. These have been published in different issues of Mountain Path in recent
years."

Dear sir, is there not a compilation of the same, in a book-form, available in the Ashramam Book-depot? I do not get copies of the Mountain Path regularly by post. I collect my copies only when I visit Sri Ramanasramam.

Regards,
  Anil

Subramanian.R

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Dear /anil,

There is no book form compilation. But I can post you the issue numbers and years soon.

Arunachala Siva. 

eranilkumarsinha

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Namo Ramanaya is the wisdom and learning.
Namo Ramanaya is the mantra we know.
Namao Ramanaya is for tongue a rare ornament.
Namo Ramanaya brings us to the right path.


Namo Ramanaya is indestructible.
Namo Ramanaya is what ‘I’ imports.
Namo Ramanaya cherished at heart
Namo ramanaya yields the highest results.


Namo Ramanaya is what shines ahead of us.
Namo Ramanaya is what makes shine.
Namo Ramanaya is what shines as we.
Namo Ramanaya is Wisdom, Being and Bliss.


Namo Ramanaya is the knower and being known.
Namo Ramanaya is the illumination of wisdom.
Namo Ramanaya is the universe entire.
Namo Ramanaya is our own Self-Being.

       From Tirumantiram, Sri Ramana Sannidhi Murai   


Thank you,
  Anil

eranilkumarsinha

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Padam [God] questions: ’When the burden of this  world, created by myself, is for me alone, why should you have that thought ?
                                                                                                                          Padamalai

It is God who manages and protects the many worlds. The imagining of jivas, who are just a multitude of reflections, that they are bearing the burden of the world is a farce.
                                                                                                                           Padamalai                             
                                             

Dear Devotees,

Sri Bhagwan says that surrender can take full effect only when it is done with full knowledge as to what surrender really means. Such knowledge comes after enquiry and reflection and ends invariably in self-surrender.
Dear devotees, Sri Bhagwan says that there is no difference between Jnana and absolute surrender to the Lord; there will be no distinction when the surrender is complete.

Thank you,
   Anil   

Subramanian.R

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Dear Anil,

Muruganar says in of his verses: He (Sri Bhagavan) told me: Iruntha padikke iru - Be as you are. Guru aruL chelutthum
vazhikke sel - In the worldly matters, go as per the directions of the Guru.

The first is Self Inquiry.

The second is self surrender.

Muruganar also has said: OdukinRa neeril kiLLipotta ilayai pol iru - Be like that bit of leaf thrown on the running waters.
Go as the waters take you; do not resist.

This is also self surrender.

Arunachala Siva.

Nagaraj

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Dear i,

i am impelled to recollect the instances of first visit of Muruganar, the background that led to his poetical compositions:

Will I, an unworthy ignorant one, ever be accepted as a devotee by Lord Siva who, as the Divine Guru with the wealth of grace, showed clearly to the world the greatness of Manikkavachagar? And even if I get such a chance, will I be able to sing of the glories of his grace-showering feet in the same way as Tiruvachakam [Manikkavachagar's most famous poetical work]?'

Like many other thoughts that arose in my mind, this thought, a long time ago, appeared and disappeared, like a flash of lightning manifesting in the sky.

Then I heard from devotees who had redeemed themselves by taking as their support the grace of the one at Tiruvannamalai, who is the embodiment of true jnana, and who shines as the flame of true tapas. When they spoke of the greatness of his grace, they melted in joy. Hearing them, I was lost in admiration and unceasing joy…

The compassionate Supreme One, who is endowed with jnana, then decided in his heart to be my Lord and Master. In the same way that wax melts on encountering fire, on seeing his feet, my mind dissolved and lost its form.

There was in me a thirst, an intense longing to subside [into the Self], that was prompted by the thought of the divine feet, which abound in grace. So, like one who, suffering from thirst, comes across a Ganges of cold water, on an auspicious day, a golden day for my thirst, I went [to Ramana Maharshi] with eleven verses that began 'Leaving Mount Kailas…' and met the excellent sage, the jnana Guru, the ocean of mauna, the bestower of jnana.

In the same way that wax melts on encountering fire, on seeing his feet, my mind dissolved and lost its form. Like the calf finding its mother, my heart melted and rejoiced in his feet. The hairs on my body stood on end. Devotion surged in me like an ocean that has seen the full moon. Through the grace of chitsakti [the power inherent in consciousness], my soul was in ecstasy.

With an unsteady and quivering voice, I read the eleven verses and placed them at his feet. At that very moment he graciously looked at me with his lotus eyes. From that day on, the praises given out by my impartial tongue belonged only to him.

From the way he bestowed his grace, becoming my Lord and Master, I was completely convinced that he was Siva himself. As my new 'owner', he made my 'I' and 'mine' his own.

Even if I get submerged in the miry mud [of this world], I will not forget the mighty nobility of the bountiful bestower of grace.

(The Power of the Presence, David Godman)



Will I, an unworthy ignorant one, ever be accepted as a devotee by Lord Siva who, as the Divine Guru with the wealth of grace, showed clearly to the world the greatness of Manikkavachagar? And even if I get such a chance, will I be able to sing of the glories of his grace-showering feet in the same way as Tiruvachakam

Salutations to Bhagavan
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

eranilkumarsinha

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Dear Devotees,

It is said that Bhakti is Jnana Mata, or the Mother of Jnana. Sri Bhagwan has on several occasions said that all talks of surrender is like pinching jiggery from the jiggery image of Lord Ganesha. Therefore, it follows that at best, we can say only that we falsely imagined till now that all these which are Lord’s were ours. Now we realize that all are yours.  “I shall no more act as if they are mine.”

And, dear devotees, THE KNOWLEDGE THAT THERE IS NOTHING BUT GOD OR THE SELF, THAT ‘I’ OR ‘MINE’ DO NOT REALLY EXIST, IS JNANA. Thus there is no difference between Bhakti and jnana. Bhakti is the Jnana Mata.

Thank you,
   Anil
   

eranilkumarsinha

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Observe the disciplines of external conduct, knowing in your heart their real object by properly reflecting on their inner meaning.
                                                                       Padamalai

Dear Devotees,

Some visitors who came for Sri Bhagwan’s darshan used to perform ashtanga namaskaram in the traditional way. They believed that this practice, done devoutly, was indispensible for those who wanted His Grace.
However, in spiritual life mere mechanical observance of any sadhana, without knowing its inner meaning, will not make one blessed. In order to drive home this point, Sri Bhagwan, addressing one such devotee, said, “The benefit of performing namaskaram to the Guru is only the removal of the ego. This is not attained except by surrender. Within the Heart of each devotee the gracious Guru is giving darshan in the form of consciousness. To surrender is to offer fully, in silence, the subsided ego, which is a mere name-and-form thought, to the Aham-sphurana, or the effulgence of ‘I’, THE REAL HOLY FEET OF THE GRACIOUS GURU.

Self-Realisation cannot be attained by merely bowing of the body, but only by the bowing of the ego. It follows therefore that if spiritual practices are to yield their fruits without fail, they should be practiced with a full awareness of their purpose.

Thank you,
   Anil     

Nagaraj

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Meekness

இணைஞ்சிநடக் கின்ற வியபினள வானெ
நிறைஞ்சுவரு மாந்தர் நிலைமை மறந்தும்
மலகுமகங் காரமெழா மாண்பெ யிறைவற்
குலகடங்கத் தாழு முயர்வு
(494, GVK)

Innain.cinattak Kinnnrra Viyalpinnnalla Vaannne
Nirrain.cuvaru Maandar Nilaimai Marrandum
Malagumagang Kaaramezhaa Maannape Yirraivarr
Kulakattanggat Daazhu Muyarvu

One's nearness to perfection may be measured by the meekness of one's behavior. When even unawares one's turbid ego never rises, one attains the height supreme of meekness which all the world adores in God.

என்றாலுஞ் சிடர்தமை யெற்ற குணமென்னும்
குன்றெறி தின்ற குரவொர்தம் பொன்றா
அனுபுதி யாற்சொனநல் லாற்றினக ணூன்றிக்
களவெயு நிற்றல் கடன்
(798, GVK))

Ennnrraalun. Sittartamai Yerrrra Gunnamennnnnnum
Gunnnrrerri Dinnnrra Guravordam Ponnnrraa
Annnuputi Yaarrsonnnanal Laarrrrinnnaka Nnuunnnarrik
Kallaveyu Nirrrral Kattannn

"Once caught in Guru's grace one can't esacpe." Even so, one's duty is, awake or dreaming, to walk firm upon the path based on experience, taught and shown by masters who stand high through gracious kindness to disciples.

Salutations to Bhagavan
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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True meaning of prostration

ஊமாஞ் சிவ னுடையான் றிருவடிக்கிழ்
மானமுடி செர்க்கும் வணக்கந்தான் ் யானென்னுஞ்
சிவபொ தத்தைச் செறுத்துச் சிவபொத
மெவலா மாங்கதன் மெல்
(207, GVK)

Uumaan. Civa Nnnuttaiyaannn Rriruvattikkizh
Maannnamutti Serkkum Vannakkantaannn  Yaannnennnnnnun.
Civapo Tattaic Cerruttuc Civapoda
Mevalaa Maanggatannn Mel

When the imperfect jiva bows, his proud head at the Feet of God, it means the overcoming of 'I' the individual self, by, the knowledge-contemplation of Siva-Awareness.

Salutations to Bhagavan
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Subramanian.R

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Dear Nagaraj,

David Godman for this Verse 207 of GVK, quotes from Sri Ramana Darsanam:

Bhagavan: The true meaning of namaskaram is the ego bowing its head and getting destroyed at the feet of Guru.
(This also comes in Padamalai, of Muruganar)

A certain lady, who had a lot of devotion, performed a traditional ritual for worshipping sages whenever she came into
Sri Bhagavan's presence to have darshan. She would prostrate to Bhagavan, touch His feet and then put the hands that
had touched Bhagavan's feet on her eyes.

After noticing that she did this daily, Bhagavan made the following remarks:

Only the Supreme Self, which is ever shining in your Heart as the Reality, is the Sadguru. The pure awareness, which is
shining as the inward illumination 'I', is his gracious feet. The contact with these (inner holy feet) alone can give you true
redemption. Joining the eye of reflected consciousness (chidabhasa) which is your sense of individuality (jiva bodha), to those
holy feet, which are the real consciousness, is the union of the feet and the head that is the real significance of the word 'asi',
in Tattvam asi. As these inner holy feet can be held naturally and unceasingly, hereafter, with an inward  turned mind, cling to that
inner awareness that is your own real nature. This alone is the proper way for the removal of bondage and the attainment  of the
Supreme Truth.

*

'Asi' which means 'are' refers to the Mahavakya tat tvam asi (You are That). Bhagavan's metaphor indicates that the inner
state of being is revealed when individuality is merged in the 'holy feet' of pure consciousness.

Arunachala Siva.                 

Nagaraj

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Dear i,

yes, without the knowledge of the true import, what a great deluge of ignorance would it to be? even now, we may not be that pure or a great devotee, but just this bit of grace of knowledge of Bhagavan has really saved us from who knows how many more births?

Quote
As these inner holy feet can be held naturally and unceasingly, hereafter, with an inward  turned mind, cling to that
inner awareness that is your own real nature. This alone is the proper way for the removal of bondage and the attainment  of the
Supreme Truth.

Prostrations to Bhagavan
« Last Edit: May 09, 2012, 04:42:09 PM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Subramanian.R

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Dear Nagaraj,

The entire Padamalai of Muruganar is only about PAdam which is actually padam (source).

Saint Manikkavachagar says in his TirutoL Nokkam in Tiruvachakam:

This is about Chandeswara Nayanar.

When he was doing blemishless siva karmam,
his father came and kicked the sivalingam (made of sand)
immediately he took his cowherd's stick*
and cut off both the legs of his father,
And took Siva's legs as refuge and place of salvation.

(*the stick became an axe instantly.)

Theehilliai mAni sivakarumam chithaithAnai.......   

eranilkumarsinha

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Love flowing like a stream of oil towards the Supreme Lord, even without his desire, takes the mind of a person surely to his true form.
                                                                                     V. 4, Ch. 16, Sri Ramana Gita

Dear Devotees,

Truth is that we cannot live without loving the Lord. We cannot help being devoted. Can we ? We all love ourselves. Don’t we? That is the experience. This is because the Self, in truth, is the dearest object. Sri Bhagwan says that the Self or Lord is not somewhere else but is inside each of us. AND IN LOVING ONESELF, ONE LOVES ONLY THE SELF.

Dear devotees, we must know the Consciousness which alone is the experience of the True Love. Sensory experiences are not the Consciousness. These are spurious and the false reflection and only a semblance of the True Love.

Thank you,
  Anil