Author Topic: Bhagavan Ramana Teachings  (Read 268428 times)


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Re: Bhagavan Ramana Teachings
« Reply #1305 on: June 29, 2015, 07:48:42 AM »

A few verses of Arunachala Venba of Sri Sadhu Om, as translated by Sadhu Tanmaya Chaitanya, are given below:-

Verse 4:-  The holy mountains of Meru, Mandhara Giri, the sky-high Kailas of the Himalayas, the Vindhyachala etc.
are glorified as the dwelling place of Lord Siva.  However, unlike the above abodes of Siva, Arunachala Hill is
unique and most glorious as It is the very form of Siva.

Verse 7:-  If a spiritual aspirant (a tapasvi, sadhu) yearns to become a sthithaprajna (that is, a jnani of steadfast
intellect) by dissociating from the dreadful temptation of the sense objects, worse than poison, then this
Arunachala Kshetra is the most conducive place of residence for such a tapasvi (as staying near
the Hill, going round the Hill, as pradakshina etc., are powerful modes of satsangh, association with the Satvastu.

Verse 12:-  Having composed the Arunachala Aksharamana Malai,
and offered it to the bridegroom Arunachala in celebrations of their wedding and then by virtue of merging into Him, Bhagavan Sri Ramana became my loving mother and Arunachala my father. Thus for my eyes, this Arunachala Hill
ever shines as Lord Siva with His consort Mother Unnamulai.

Verse 15:-  This separative I-thought, limiting itself to a finite mortal body suffers endless misery through sheer
alienation from the all-pervasive Lord.  Arunachala absorbs this divisive ego unto Itself and eliminates once for
all the entirely false notion "I am separate from the Lord."  Achieving such a wondrous seamless
fusion, Arunachala alone remains as the nondual Self, in pure Kaivalya Sththi.

Verse 18:-  Arunachala wears the hymn-garlands strung by the famed Saivite saints viz., Tiru Navukkarasar,
Tiru Jnana Sambandhar, Sri Sundaramoorthy and Manikkavachagar, in the divine outpourings of Tevaram and Tiruvachakam.  In recent times, Arunachala shines with added lustre by wearing one such divine garland in
the form of Sri Arunachala Akshara Manamalai, that poured forth from the divine sweet countenance of Bhagavan

Verse 20:- Many seekers crying in anguish "O Lord! I am crushed in suffering by my lot of Prarabdha Karma. 
I am unable to endure them any longer.  Please protect me!", take refuge in the proximity of Arunachala.
Arunachala enters the hearts of such sincere seekers and roots out all types of karmic misery without any
vestige and bestows liberation.  Thus Arunachala indeed is the ultimate refuge surpassing all.

Arunachala Siva.       


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Re: Bhagavan Ramana Teachings
« Reply #1306 on: June 30, 2015, 07:31:32 AM »

I shall give a few more verses of Arunachala Venba of Sri Sadhu Om as translated by Sadhu Tanmaya Chaitanya:-

Verse 85:-  The holy name Arunachala, is he loud instruction proclaimed by Sri Ramana Sadguru with the Will
that His devotees should attain by invoking the Lord's Name, the highest blessedness through extinction of all
desires in the flame of Vichara.  Arunachala is indeed the king ruling over the mighty trinity of deities Brahma,
Vishnu and Rudra.

Verse 87:-  Arunachala is the holy mantra from the lotus countenance of Sadguru Ramana, who came with
the lustre of a hundred rising suns effulgent in true Self Knowledge. Arunachala is verily the Supreme Knowledge
of the Self.

Verse 89:-  It is a wonder if a seeker does not understand in a trice what this 'love of Self' or 'Self Inquiry'
means, as championed by Sri Ramana.  But then it is Arunachala who has kept it as a mystery.  My swadharma
(foremost duty), is the quest of the Self, and as Arunachala is the Self, Arunachala is my swadharma.

Verse 90:-  Arunachala stands before me so that I may lose myself in His worship.  Arunachala waits for me there
to dissolve myself in tears of love.  What is Arunachala but the true meaning of pure devotion which makes me Siva
the Self, by cleansing me in those tears of love!

Verse 99:-  It is Arunachala who bears with all the failings.  In my egoistic life caused by my body, mind and
speech. As I failed to abide in the silence of Self Knowledge that Guru's Grace can bestow. It is Arunachala
who will ultimately root out my ego.

Verse 100:-  Praise be unto the golden form of Arunachala! Praise be unto the lotus feet of Guru Ramana!
Praise be unto those devotees who have surrendered to Arunachala Ramana Sadguru!
Praise be unto the holy name of ARUNACHALA SIVA.

Om Tat Sat
Sri Ramanarpanamastu.

Arunachala Siva.


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Re: Bhagavan Ramana Teachings
« Reply #1307 on: June 30, 2015, 07:46:35 AM »

Arunachala Venba of Sri Sadhu Om, contains some more verses of exquisite poetry and meaning:

Verse 40:-  Truly speaking, them ego has no independent existence. In delusion, it appears to possess an existence.  Arunachala annihilates this darkness of primordial delusion and thus restores the truly non existent status quo ante
of the ego, by arising as the sun of Self-Knowledge in the bosom of the seeker.   Thus Arunachala bestows the supreme gift of the union with Lord Siva, which is the ineffable bliss of ultimate silence and liberation.  Such is the reward for the total surrender of the ripe soul and which cannot otherwise be won by any other effort,  however mighty it may be.

Verse 45:- However learned in scriptures one is or however severe one's austerities are, yet the sincere seeker is repeatedly tormented by the misery of body consciousness, which is the root cause of all human afflictions.  Tired and vexed with this tyranny of ignorance, the seeker finally surrenders at the divine feet of Arunachala as the ultimate refuge.  Arunachala protects such devotees unfailingly, without ever abandoning their care.

Verse 47:- Atheists who constantly denigrate the Lord and His devotees while preening themselves to be the sole
purveyors of rational thought do not realize that in such a bargain they are only cheating themselves of infinite bliss,
while settling fo petty worldly gains.  Arunachala takes pity on such people too, and shatters their foolish pride in
ever so many ways and awakens their hearts to a higher power that rules over all, making them submit to His
soverignty and eventually melts even their stony hearts in loving devotion.  Such indeed is the power of

Verse 49:-  Sometimes in a sattvic mood, the mind feels, "Alright, let me abide quickly in the Self." and at other times
it rebels.  "Enough let me rise and entertain myself." Thus the ego is continuously tossed in the fiery battlefield of the
two-fold modes of mind (Pravritti Vs. Nivritti, that is activity and withdrawal.)  The Grace of Arunachala triumphs in
this battle royal of the mind-field and takes the loving seeker into the stillness of the samadhi bhumi and enables
him to settle down in perfect tranquility.

Verse 54:-  Seekers complain in the initial stages.  "Where is this Supreme Self which is utterly invisible?  I keep
seeing only this wretched world full of misery."  To such souls who moan and groan under the yoke of ignorance, Arunachala initiates them to inquire as to who is this complaining entity in the first place and leading them further
into the self enquiry, eventually reveals Itself as their true blissful Self, thus destroying their tormenting sadness
which was never real as in the story of "the missing tenth man."

Verse 55:- Misguided people who seek siddhis (occult powers) with the perverse desire of gaining name and fame
in the process are no better than mad man running after pebbles because even if they perform the most austere
penance for eons of ages. Arunachala will not reveal Itself to them.  For such deluded souls, Arunachala remains
ever unattainable.  (The Katha Upanishad states that the Self reveals Itself only to that person who seeks the Self
alone to the exclusion of everything else.  Arunachala chose Sri Ramana to reveal Itself because as a lad, He chose
to know who he was and faced death fearlessly like Nachiketas.)

(Source: Tr. of Sadhu Tanmaya Chaitanya, appearing in Mountain Path issues 2008.)

Arunachala Siva.


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Re: Bhagavan Ramana Teachings
« Reply #1308 on: June 30, 2015, 09:15:15 AM »

Arunachala Venba is a poetic work by Sri Sadhu Om, in Tamizh verses of Venba metre.  It glorifies Arunachala
and Bhagavan Ramana. Sadhu Tanmaya Chaitanya has rendered them in English prose. I shall give a few verses,

Verse 23:  When intense seekers (mumukshus) discard as pithless straw even the exalted heavenly pleasures
attainable by means of Vedic rituals, (karma kanda or purva veda) and hunger only for the knowledge of the Self,
the very same Vedas, in their final portion, (Vedanta) serve the liberating feast of the Mahavakya (Great Saying):
Tat Tvam Asi (You are That)  teaching.

Verse 24: All human relationships pertain only to the physical status and well being of the seeker and are not
always helpful to the spiritual upliftment of one's soul.  Unlike such ephemeral and unreliable relatives, Arunachala
remains forever our true and absolute relative!  Arunachala never deserts us even for a moment and finally saves
us from the fearsome clutches of the lord of death, Yama, by revealing our true immortal sense.

Verse 28:  When a child is stricken with fear, the loving mother, takes it on her own lap and caressing it with
soothing words of comfort, she wards off all fears from the child, infusing joy and courage.  While this mother's compassion for the child is supreme among all human relationships, the Grace and compassion of Arunachala for
a genuine seeker far exceeds that of even such a loving mother.  It shines in unrivalled glory with no example to
match.  Its supreme compassion other than Arunachala Itself.

Verse 31:  It is possible for a seeker to deviate from the goal of abidance in the Self due to a variety of factors like
name and fame, intellectual brilliance, wealth and position, temptations of gross objects and subtle occult powers
(Siddhis), and lose the blissful peace of immersion in the Heart.  As a consequence, one may wander again outward
in futile suffering.  Arunachala does not tolerate such straying away from the Self-attention and brings back the seeker
in mysterious ways to the core of one's Antarmukha Sadhana (inward dwelling meditation).

Verse 32:  Whatever one may do, the 'I' thought (ego) cleverly continues to survive in the form of "I am doing this
exalted mode of sadhana'.  In order to eliminate this primal thought and thus take one to the blissful, thought-free
state of Self Awareness, Sadguru Ramana instructs the seeker to inquire.  "Who is this "I" which makes such a claim?", thus facilitating the inward orientation of the mind.  Inquiring "Who is this Guru Ramana?", the seeker finds Him to
be none other than Arunachala Himself, manifest in human form.

Verse 37: To quell the egoistic clash that arose between Brahma and Vishnu, Arunachala alone manifested as an
infinite column of fire, to reach whose top and bottom ends, the mighty deities took the form of a swan and a
boar respectively.  Failing in that mission, they stood humbled in their pride, submitting before the Lord Arunachala
who cooled down in the form of this divine Hill.  He acceded to their prayers and is everywhere accessible to all
His devotees.  For them, Arunachala is the divine wealth of unsurpassed value.

Verse 38:-  "Harken and come hither!" The remedy in the form of Arunachala, for the malady of Maya that has overwhelmed you, is waiting here to cure you of all samsaric ills.  Arunachala indeed is the supreme medicine." 
- such was the clarion call of Guru Ramana.  Heeding His call, all devotees who have repaired to the vicinity
of Arunachala in total faith and surrender very soon find the Hill to be their supreme wealth and verily the priceless
crown jewel of their life.

Arunachala Siva.   


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Re: Bhagavan Ramana Teachings
« Reply #1309 on: July 01, 2015, 07:43:18 AM »

In Spiritual Instruction, (Upadesa Manjari) there is a question:

What is the significance of the saying that the nature of real Guru is that of the Supreme Lord (Sarveswara)?

Bhagavan's reply:

In the case of the individual soul which desires to attain the state of true knowledge or the state of Godhead
Iswara), and with that object always practices devotion, when the individual's devotion has reached a mature stage,
the Lord who is the Witness of that individual soul and identical with it, comes forth in human form with the help
of Sat-chit-ananda, His three natural features (of being Real, the Knowledge and the Bliss), His three natural
features and form and name which He also graciously assumes, and in the guise of blessing the disciple, absorbs
him in Himself.  According to this doctrine, the Guru can truly be called the Lord.

Arunachala Siva. 


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Re: Bhagavan Ramana Teachings
« Reply #1310 on: July 02, 2015, 07:36:48 AM »

1. Making the Sky conceivable in the mind and making the mind object-less, know him to be to be motionless
Brahman. This is the character of one who is in deep meditation (Samadhi).

2.  One who conceives of the essence of self as tinged with void is released from virtue as well as vice.

3. There is no possibility of mental fixation of the invisible, whatever is perceptible is subject to destruction.
How does a Yogi (Read Jnani) meditate on Brahman, the colorless, soundless and formless entity?

By the word meditation, dhyana, we do not mean a form with specific parts.  So the objection is untenable.

4. Making the Heart unaffected by impurities and considering it to be free of ailment, realizing that 'I am all this'
one attains the highest bliss. 

5. Know that the highest indestructible Brahman, free from the quality of the voiced sound.  It is not consonant,
nor vowel. It neither belongs to the palate, throat, lips or nose nor to the lines exposing the letters.  It is destitute
of the quality of the sibilant sound and it never perishes.

6. The body is exceedingly impure.  The embodied self is exceedingly pure.  Once one knows the difference
between the two, who needs any further purification?    There is no need even of water to purify it.

Arunachala Siva.
« Last Edit: July 02, 2015, 07:39:59 AM by Subramanian.R »


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Re: Bhagavan Ramana Teachings
« Reply #1311 on: July 06, 2015, 07:39:27 AM »

Sri Guru Ramana Prasadam: Murugnar:

(TR. Robert Butler)

Murugnar in the following verses describes how with Sri Bhagavan's grace, he attained his true nature,
that is the Self awareness.

Verse 536:-  Mistaking dream for reality, my changing mind had been overspread by dark clouds of delusion,
intoxicated by its own error until it was submerged in the reality of the immutable Self and merged into a true
existence where all conflict is absent.

Verse 537:-  When He showed me the mark of the eternal, so that I came to shelter in the deep shade of the
supreme Self nature, Peace flourished at His holy feet, entirely destroying the burning desert of anguish.

Verse 538:-   Through the love of Lord Siva, supreme and immovable source of diverse grace, the clinging delusion
of "I" and "mine" disappeared, and my mind, no longer rushing forth in search of objects external to itself, ceased
to be deluded and was filled with a deep peace.

Verse 539:-  My mind had been constantly in motion like a mischievous monkey, but the moment it tasted the
Prasadam of grace -- the healing medicine bestowed with love of the guru -- and withdrew into the heart, a healing
peace at once blossomed forth; words cannot describe the wonder of it.

Verse 540:-  Assuming the nature of the delusion which hold it captive, my mind languished until it dissolved into the nature of the loving grace of the Sadguru -- whose own radiant nature is that of realization -- and merged with the existence whose nature is the reality of the Lord Siva.

Verse 541:-  Now that the supreme reality, vast like the heavens above, has come in the form of the guru to rule
over me, so that my body, my very life has been destroyed yet somehow still remains, my "I" flourishes as the
supreme reality itself.

Verse 542:- He merged with me in the heart, bringing me to the blessed state of deep clarity in which "I" was
no longer separate from his own Self, and then within that Self, the supreme that is our true nature, there flourished
a deep devotion.

Verse 543:-  By the power of grace which entered my heart through devotion to noble Sri Ramana, whose form
is that of the Dweller in Thillai's (Chidambaram) Golden Hall, (Tiru Chitrambalam), the light of reality shone forth,
putting an end to the agonizing poverty which was nothing more than an illusion caused by my mental sloth.

(Source: Sri Guru Ramana Prasadam, Muruganar. Tr. Robert Butler,  Published by Robert Butler )

Arunachala Siva.
« Last Edit: July 06, 2015, 09:08:58 AM by Subramanian.R »


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Re: Bhagavan Ramana Teachings
« Reply #1312 on: July 06, 2015, 09:17:36 AM »

Sri Guru Ramana Prasadam - Muruganar.

Translation by Robert Butler:
Muruganar lists out the things that are eradicated and destroyed by gaining of divine grace of the Guru:-

Verse 520:-  Amidst the burgeoning reality of Sivahood which removes all obstacles, the "I" sense was lost and my true nature stood revealed.  Through the luminous conduct that possesses the divine power of supreme Jnana (Para-Jnana Vibhuti) the shroud of delusion that covered me was utterly destroyed.

Verse 521:-  Will those who have attained Jnana - the highest siddhi -have any regard for other siddhis?  When the
siddhi in which I abide as that supreme reality arose, infatuation with other siddhis, which are flawed, disappeared completely.

Verse 522:-  In the sense of realization that shines as Pure Consciousness, when there is neither birth nor death, separation, nor union, thinking, nor forgetting, joy nor sorrow, all other associations became meaningless and

Verse 523:-  Through, the light of supreme Jnana, conferred through the miracle of His form manifesting within
the heart, the illusion that is the mind, -- the error that deceived me -- was revealed as non existent, died and
fell away.

Verse 524:-  His royal sovereignty came to rule as the supreme reality within my Heart through the clarify of consciousness, whose form is love.  Through that rule, the wicked, empty, debased mind was abolished.

Verse 525:-  As treacherous infatuation with the mind's creations ended and I was suffused by the sudden radiance
of the supreme, my defective individual consciousness (Jiva bodham) was expunged in the overflowing clarity of Siva-Consciousness (Siva bodham).

Verse 526:-  When, through the rays of the sun that is the supreme Self, Ramana engendered in me the supreme
state of remaining simply as the Witness, the totally confused error propagated by the Jnanis -- that the Supreme is
Void -- disappeared, and my soul attained salvation.

Verse 527:-  He is the Sun King of Jnana, in whose presence we come to shine as the Self.  When the nature of
the Self -- final liberation - blazed forth, the Heart  - the vast expanse of grace  -- was freed from the powerful fetters
of the ego that causes the aberration of the bewildered mind.

Verse 528:-  Why should I, dwelling upon the adverse conditions that arise in the world through this bodily existence,
lose patience  and become displeased with the Lord?  Let life proceed in the way the Lord dictates.  With this attitude,
I live with no anxieties in my heart.               

Arunachala Siva.


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Re: Bhagavan Ramana Teachings
« Reply #1313 on: July 06, 2015, 09:24:18 AM »

In the same Sri Guru Ramana Prasadam, Muruganar lists out various benefits that are obtained through Guru's
Grace.  He covers such things in 15 verses. (TR. Robert Butler)

Verse 529:-  That poisoned life, based on the cruel delusion of the false understanding in which I denied God's
existence, was ended completely as the light of his Self-hood flooded my heart and filled it to the brim.

Verse 530:-  Behold,  in the vast expanse of grace, -- the unalloyed pure consciousness (Chit) in which, all else
disappears, being revealed as consciousness itself -- the fulfillment that is experienced at the flawless feet of the
mauna guru is indeed  freedom from all ills (niramayam).

Verse 531:-  My ego self dissolved in the shower of pure bliss which rained down from the Cloud of Dharma,
refreshing the hearts of His loving devotees, and I entered an existence which overflowed with the joy of His love.

Verse 532:-  Through the blissful rain of grace that pours down, establishing itself as his own unique nature within
the hearts of those saintly men who have no attachment to their actions, the sorrow of birth vanished for me, His
devotee, and awareness welled up as liberation within my own heart.

Verse 534:-  Through the gracious mark of His penetrating gaze, implanting itself within my heart and restoring it
to its true nature, my purified consciousness attained a great clarity, and a one-pointed awareness spread throughout
my being.

Verse 535:-  Supreme liberation -- reality, the absolute fullness of Sivam (Consciousness) -- became my very nature through the direct perception of the divine, shining as consciousness within Heart (Darsanam), and saving me
from the false, deluding workings of the mind.

Verse 536:-  Eliminating the errors of my words, thoughts and deeply flawed ego-mind so that all my defects
subsided, a greater existence enfolded me, the wealth of the Real, flaring up within my heart in the form of dynamic consciousness (Siva Sakti.)

Arunachala Siva.   


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Re: Bhagavan Ramana Teachings
« Reply #1314 on: July 06, 2015, 11:36:59 AM »
Muruganar Story:

In the late 1920s, Muruganar began to record the verbal teachings that Bhagavan was giving out to visitors
and devotees.  These upadesa were recorded by Muruganar in the form of Tamizh verses.  When a sufficient
number of verses had been collected, they were arranged in thematic order.  Bhagavan went through this
collection of His statements very carefully, making innumerable changes and corrections.  In the early 1980s
I found a proof copy of the first edition in the Ramansramam archives that Bhagavan Himself had extensively
corrected and reworked.  In addition to making these corrections, Bhagavan also composed new verses that He
added at the appropriate places in the text.  There are 28 of Bhagavan's verses interpolated in various places
in the text.  The entire work was published in Tamizh under the title Guru Vachaka Kovai, meaning 'A collection
of the Guru's Sayings'

Prof.K. Swaminathan translated this work and this was serialized in Mountain Path, over many years and was
eventually published in its entirety in 1992.  This translation tried to bring out the poetry of the original verses
as well as the profound meaning.  Michael James and Sadhu Om, has brought out a translation.

In the Sadhu Om and Michael James version, the poetry of the original verses is sacrificed for greater accuracy
in translation. 

There are three divisions in Guru Vachaka Kovai:  The Quest, Continued Practice, and Experience of Reality.

David Godman has translation of many verses.

I have given only a few here.
Prefatory Verses:

3.  The perfect Jnana Guru ably and precisely presents the correct meaning ion many contradictory statements
and passes apt judgement over various discussions, revealing the one Supreme Truth that lies in harmony
among them all. May my head rest beneath His feet.

The Secret of Action:

705. Since the flawless non dual knowledge alone shines as the goal of the observance of all kinds of dharmas                 ,
the jnani alone is the one who has observed all dharmas.


706. Seeking 'What is the source from which the 'I' arises?' is the most direct route to knowledge. It will be
better for those who cannot dive deeply within in silence to study carefully, while mentally doing japa, where
the Supreme Void arises.

The Holy Name:

713. Since along with the previously mentioned first name, 'am' always shines as the light of reality,
'I am' alone is the name.

Bhakti and Vichara:

728.  The inquiry 'Who am I?' which is the means for abiding within, and the grace of God are each a great
help to the other.  Together they lead to the state of oneness with the Supreme Self. This is the truth.


737. Among all the rice grains, only those that move here and there, and there will be crushed by the
handmill. Those grains that do not move away from the center will not be crushed.

Meditation and Inquiry:

741.  The truth is, Siva shines as the formless consciousness. If one meditates on Him and then sees Him
as one of the objects that the senses perceive, this is a result of the folly of not knowing oneself by
inquiring 'Who am I?'


753. Do not determine the God's grace merely by the achievement of various kinds of prosperity that
come as a result of meritorious deeds, but only by the peaceful clarity of consciousness, a clarity that
is devoid of all the mental activities that are caused by forgetting the Self.                   


Arunachala Siva.


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Re: Bhagavan Ramana Teachings
« Reply #1315 on: July 07, 2015, 09:07:16 AM »
Muruganar Story:

Guru Vachaka Kovai:

(tr. David Godman)

Only some verses have been given here.

Aids to Inquiry:

763.  The Self Inquiry will only be successful if the mind has gained inner strength of a single minded focus.
A weak mind will be like wet wood put into the fire of Jnana Vichara.

Self Abidance and Discrimination:

772. Those who have destroyed ignorance by the clarity of knowledge and who are established firmly in
Self abidance, have minds that are completely dead.  They will survive as eternally liberated, having been
given jiva samadhi at the feet of Siva.   

Being Still:

773. What our Lord (Ramana) firmly teaches us to take as the greatest and most powerful tapas, is only
this much:  'Summa iru'.  There is no other duty for the mind and its thoughts.

The individual I:

779.  The nature of bondage is merely the rising, ruinous thought 'I am different from the reality'. Since one
surely cannot remain separate from reality, reject that thought whenever it arises.

The conduct of Sadhaka:

790. To err is human nature. Yet if those who have strongly practiced virtuous behavior make mistakes,
it is good for them to admit their errors and to reform themselves instead of hiding their mistakes in order
to maintain their prestige.


797. Agitation is the trouble giving enemy.  Agitation drives one to do heinous sins; agitation is drunkenness;
agitation of mind is the dark pit.

The conduct of a disciple:

800. The words of sages say that if one does a wrong to God, it can be rectified by the Guru, but a wrong
done to the Guru cannot be rectified even by God.

Non attachment:

825. Instead of clinging to this wonderful but utterly false world for refuge and thereby drowning in it,     
it is wise to renounce it inwardly, like a shell of a tamarind fruit, and to forget it totally.



Arunachala Siva.   


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Re: Bhagavan Ramana Teachings
« Reply #1316 on: July 09, 2015, 07:36:42 AM »

Bhagavan explains the Arunachala Tattvam:-

What is Arunachala Tattvam?  Is it merely the epic story that Brahma and Vishnu who went in search of the top
and bottom of the huge effulgence?  Puranic story apart, what do Brahma and Vishnu represent?  This is
described by Saint Poet Muruganar in his verse on Sri Arunachala Tattvam.  He says:

Buddhi (Intellect) and Ego (Ahankaram) try to reach the Atma within.  But both fail.  The Buddhi or intellect is
represented by Brahma.  He flew on a swan to the skies and tried to find the top of the column of effulgence.
But he failed.  Because, the swan's wings got blunted due to the long journey without end.  Brahma himself
became tired as dead.  Then he finds a Thazhambu, a kind of flower,  long and leaf-like, descending from the
above.  He catches hold the flower and requests it to give as witness the falsity that Brahma had seen the top
of the column.  The flower unfortunately agreed.  Siva, the column of effulgence, knew the truth and simply
plucked with His nail one of the four heads of Brahma and also cursed the flower that it would no longer adorn
His matted locks.  Thus the intellect finds it difficult and impossible to realize the Atma within.  The intellect at best,
would use its crookedness and try to pose as if it knows Atma.  But Atma knows the truth.

The Ego or Ahankaram, digs the earth to find out Atma, as Vishnu tried to find the bottom of effulgence.  Ahankaram or Ego knows that it can never realize Atma and all that it knows is only anatma, non-Self.  But one's ego knows where
it stands.  It does not bluff that it knows Atma.  Vishnu did not bluff but agreed his defeat, whereas Buddhi bluffs
stating from book reading and other pseudo learning that it knows Atma.

The Upanishads say that Atma can be realized only when Atma wills that way.

Muruganar's song:

Buddhi ahankaram pulampeidha ongum
Matthi idayanthan maraiyavanum malum
Natta ariyathu nalankulaiya annar
Matthi oLir Annmalaiyinathu meyye.

Muruganar then requested Bhagavan Ramana to compose a verse on Sri Arunachala Deepa Darsana Tattvam,
the meaning and purport of Mahadeepam, which is lighted every year in Kartikai Poornima day.

Arunachala Siva.


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Re: Bhagavan Ramana Teachings
« Reply #1317 on: July 10, 2015, 07:25:08 AM »

O Arunachala!  "Thou dost root out the ego who think of you in the Heart."

The above verse appears as the first verse of Sri Arunachala Aksharamana Malai, of Bhagavan Sri Ramana.
The same meaning is also conveyed in Verse 5 of Sri Arunachala Maahatmyam, in a little more elaborate manner,
which reads as under:-

My form of grace, the Hill of Arunachala, seen from the perceptible limit beheld physically or remembered
deeply in the heart even from afar, without rigors of painful observances of physical and mental disciplines of
the four-fold sadhana, the concealed import of Vedanta (Brahman or the Self) difficult to obtain without sustained
toil is attainable by everyone without distinction. 

This verse along with six other verses of Sri Arunachala Maahatmyamhave been rendered in Tamizh verses by
Bhagavan Ramana.

Arunachala Siva.
« Last Edit: July 10, 2015, 07:30:15 AM by Subramanian.R »


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Re: Bhagavan Ramana Teachings
« Reply #1318 on: July 14, 2015, 07:17:42 AM »

Seeing Arunachala s only being consumed by It.  Bhagavan Ramana says the same in Sad Darsanam,
Verses 20 and 21:

To see God and not the Self that sees is only to see a projection of the mind. It is said that God is seen
by him alone who sees the Self.  But one who has lost the ego and seen the Self is none other than God.  (Verse 20)   

When scriptures speak of 'seeing the Self' and 'seeing God', what is the truth they mean?  How to see the Self?
As the Self is one without a second, it is impossible to see It. How to see God?  To see Him is to be consumed by Him. (Verse 21)

But in the Subbalakshmi Ammal's case, Bhagavan Ramana did not want to mention anything revolutionary.  He always
respected devotional stories like Bhakta Vijayam and Periya Puranam.  So, He had to give her a reply that God
appears in human form to coax the devotees towards the path of Self realization.

The commentators of Periya Puranam say that the devotees who wanted a darshan of Siva, in fact had it, but
instantaneously,  they merged in Siva, the Self.   

It is something like Tsunami.  How can I watch Tsunami gushing forth towards my house in 100 meters tall waves,
smoking a cigarette at the foot-steps of my village house?  To watch it, is to be engulfed by it.  It is like an ant
kissing the Hill of Fire.

How can an ant go near and kiss the Hill of Fire?  To go near and see, is to be burnt by it.  Or it is like fire-fly
trying to measure the heat of the lamp.

Arunachala Siva.
« Last Edit: July 14, 2015, 09:08:38 AM by Subramanian.R »


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Re: Bhagavan Ramana Teachings
« Reply #1319 on: July 14, 2015, 07:25:56 AM »

Sri Sankara, as described in Maneesha Panchakam, immediately understood that 'this Chandala has taught Vedanta
to me, by his words'.  He thanked him in his heart and then replied to him in five verses.

Verse 3 (Sankara's answer 1)

Jagrath swapna sushuptishu sputathara ya samvidhujjruambathe
Ya bramhathi pipili kanthathanushu proda jagatsakshini
Saivaham na cha dhruchyavasthvidithi dhruta prajnapi yasyasthi chet
Chandaaloasthu sa thu dhivjoshtu gurithyeha manisha mama:

In wakeful state, in dream state, in deep sleep state, there is one pure Awareness which clearly shines, and that
which is the Witness for all beings from Brahma to the ant, and that which is in all bodies in and out, that I,I,
is not the objective reality. One who realizes this Knowledge in full determination, he is -- be he a down-caste,
Chandaala or be he a Brahmin, he is my Guru.  This is my conviction and faith.

One who knows the Truth, regardless of his caste, he is fit to be my Guru, says Sri Sankara. 

This reflection is also seen in Gaudapada's Mandukya Upanishad Karika.

The Witness, the Sakshini, is ever shining.  We are not able to realize It, due to our ignorance and ego.  This
is the knowledge of Consciousness.  Pure Consciousness is revealed only for those who this all pervading Witness,
and not by their mere learning or birth and caste.

This is Prajananam Brahmam.  Consciousness is Brahman.

This is the first Mahavakya (the great saying of) of Upanishad. And it is called Lakshna Maha Vakyam.  This gives the characteristic of Brahman. 

The Vedanta teachings are called Vishayam, the substance. The one who knows its purport is called Vishayee,
the realizer. This realization comes not from learning but from contemplation after removing all the worldly
thoughts,  the objective knowledge.

This realization of the Effulgence within, comes from negating all objective knowledge.   Bhagavan Ramana says the same thing in Upadesa Saram, Verse 16:-

It is true wisdom, From the mind to turn away
From outer objects and behold
Its own effulgent form.
            (Tr. Prof. K. Swaminathan)

Again, Bhagavan Ramana says in Verse 27 of Upadesa Saram that It is the only Knowledge, and there is
nothing more to know. And this is neither worldly(objective)  knowledge nor ignorance. That is true Knowledge
which transcends both knowledge and ignorance for in Pure Knowledge Is no object to be known.         
                                       (Tr. Prof. K. Swaminathan)

Thus in the 3rd Verse of Manisha Panchakam, which is Sri Sankara's first reply, he has elucidated the meaning
and purport of Maha Vakya, Prajnanam Brahmam.

Arunachala Siva.   
« Last Edit: July 14, 2015, 09:06:50 AM by Subramanian.R »