Bhagavan Ramana Teachings

[Nagaraj]

தண்ணார் அளிசெறி கண்ணா டொருகிறி
பண்ணா மாய்ந்திட ஒண்ணாதெ

tannAr alisEri kannA doru giri
pannA denniru kannAlA



Without playing any trick (upon me),
look (at me) with (your) eyes,
which are full of cool (refreshing) compassion.

Turn your cool, bright glance of grace towards me,
O beloved Eye of my twin eyes. Do not play some trick on me


(navamaNi mAlai)

ॐ

[Nagaraj]

தலைவநின் தன்மை என்னஎன் பார்க்குத் தலைகுனி சிலையென வைத்தாய் talaivanin tanmai ennayen bArk-kut talai guni silai yena vaittAi O Lord! (in reply) to those who ask (me) what Your (real) nature is, You have made (me remain) like a head-bent statue (because the nature of God cannot be expressed in words, being beyond the range of the mind, speech and body). when people ask me "What is your nature?" you make me stand with head hung down, a speechless statue! (padigam, Decad) ॐ

[Nagaraj]

வைத்தநை வாளா வையகத்து உய்யும் வழியறி மதிஅழித்து இங்ஙன் வைத்திடில் ஆர்க்கும் இன்பிலை துன்பெ வாழ்விதிற் சாவதெ மாண்பாம் பைத்தியம் பற்றிப் பயனறும் எனக்குன் பதமுறும் அருமருந்து aருள்வாய் பைத்திய மருந்தாப் பார்ஒளிர் aருண பருப்பத உருப்பெறு பரனெ

Vaittanai Vaallaa Vaiyagattu Uyyum Vazhiyarri Madiazhittu Ingngannn Vaittittil Aarkkum Innnpilai Tunnnpe Vaazhvitirr Saavade Maannpaam Paittiyam Parrrrip Payannnarrum Ennnakkunnn Padamurrum Arumarundu Arullvaay Paittiya Marundaap Paarollir Arunna Paruppata Urupperru Parannne

Having destroyed (in me) the intelligence to know the way of making a living in the world, You have made (me) worthless. If You keep (me) thus (in this condition), it will not be happiness for anyone (for me, for You or for the world) but only misery. Death indeed is better than this (kind of) life. O supreme who have taken the form of Aruna Hill, which shines on earth as the medicine for the madness (of desire for the world) ! Graciously bestow upon me who, (in spite of) being possessed by the madness (of love for You), am deprived of the fruit (of Jnana), the rare medicine (of your grace) which will unite (me) with your Feet (that is, which will make me one with your supreme state of Self).

Destroying in me all thought of making a living in the world, you have turned me into a worthless wastrel. If you leave me in this stage, I can only be miserable and unhappy. Death would be better than this kind of life. Supreme Being embodied in Aruna Hill and shining in the world as the cure for madness, grant me, mad and worthless, the sovereign medicine of clinging to your Feet.


(padigam Decad)

ॐ

[Nagaraj]

நானுதிக்குந் தானமதை நாடாம  - னானுதியாத் தன்னிழப்பைச் சார்வதெவன் சாராமற் றானதுவாந் தன்னிலையி னிற்பதெவன் சாற்று

Naannnudikkun Daannnamadai Naattaama Nnnaannnutiyaat Tannnnnnizhappaic Caarvadevannn Saaraamarr Rraannnatuvaan Tannnnnnilaiyi Nnnirrpadevannn Saarrrru

Unless one scrutinizes the source (the real Self) from which ‘I’ rises,
how to attain the destruction of the (individual) self
(the state of egolessness), in which ‘I’ does not rise? (And)
unless one attains (that non-rising of ‘I’), say, how to abide
in one’s own (real) state (the natural state of Self), in which
one is That?

Without searching whence the ‘I’ arises,
how to attain the self-extinction where
no ‘I’ arises? Without attaining self-extinction,
how to stay in one’s true state where the Self is ‘That’?

(ulladu nArpadu)

ॐ

[Subramanian.R]

Dear Nagaraj,

'thannizhappu' is a beautiful word. Unless one finds out the source from which the ego rises, and kills the ego, one cannot
reach the 'thannizhappu' the loss of 'I' and attaining 'I am'. The egoless state is moksha. Moksha is not somewhere in the
high sky. It is attained here and now, once the ego is totally extinguished.

The last verse of Ulladu Narpadu says:

If asked, 'Which of these three is final liberation - With form, without form or with-and-without form?' I say 'Liberation is
the extinction of the ego which inquires - 'With form, without form, or with-and-without form?'
           (tr. Prof. K. Swaminathan).

Once Major Chadwick when he was an inmate in the Asramam built a small samadhi near his cottage and then told
Sri Bhagavan: I have built samadhi for my ego!  Sri Bhagavan laughed and said: Is it that so easy, Chadwick?
Both laughed.

Arunachala Siva.   

[Nagaraj]

A disciple once lamented, “If you do not take pity on me what can I do? There is no sinner like me.”

Bhagavan: What is the connection between me and you?

Disciple: You are my Gurudeva.

Bhagavan: You say I am your Gurudeva but have you given me any guru-dakshina?

Disciple: I have always been ready to make an offering but Bhagavan had never been ready to accept it. Please let me know what I should offer.

Bhagavan: Are you sure you will not back out?

Disciple: How can you say so, will I ever break a promise?

Bhagavan: You gift me the fruits of all your meritorious acts (punya).

Disciple: Why not? But I have no punya to my credit.

Bhagavan: Give me whatever punya you have.

Disciple: I hereby gift all the fruits of my punya to Ramana.

Bhagavan: You said that you could give only a little, why not gift that which you have in abundance?

Disciple: I shall do so. But let me know what I can give.

Bhagavan: I will, but you must not back out. Disciple: Never, I shall never back out.
 
Bhagavan: If so, give me all your sins.

Disciple: Oh Bhagavan! I have committed innumerable sins.

Bhagavan: I am not concerned with that. Will you give or not? With great anguish the disciple said, “I gift all my sins and their fruits to Ramana as ordered by him. I have nothing to do with them any more.”

Bhagavan: Now see, you have neither merit nor demerit any more. As you are the Atma you don’t have to grieve any more. Simply be,
do nothing.

(Ramana Leela)

ॐ

[Nagaraj]

To whatever extent (that) mind-consciousness dives within, to that same extent will the bliss of the self spring forth and reveal itself. (Guru Vachaka Kovai, 451) ॐ

[Nagaraj]

There is no investigation into the Atman. The investigation can only be into the non-self. Elimination of the non-self is alone possible. The Self being always self evident will shine forth of itself. The Self is called by different names - Atman, God, Kundalini, mantra, etc. Hold any one of them and the Self becomes manifest. God is no other than the Self. Kundalini is now showing forth as the mind. When the mind is traced to its source it is Kundalini. Mantra japa leads to elimination of other thoughts and to concentration on the mantra. The mantra finally merges into the Self and shines forth as the Self.

(Talks)

ॐ

[Nagaraj]

The thoughts are only vasanas (predispositions), accumulated in innumerable births before.
Their annihilation is the aim. The state free from vasanas is the primal state and eternal state of purity.

(Talks)

ॐ

[Nagaraj]

The Self is beyond knowledge and ignorance.

(Talks)

ॐ

[Nagaraj]

There is no necessity to see the Self with another Self.
There are no two selves.

(Talks)

ॐ

[Nagaraj]

Knowledge can remain unshaken only after all the vasanas are rooted out.

(Talks)

ॐ

[Nagaraj]

It will come all right in the end. There is the steady impulse of your determination that sets you on your feet again after every fall or breakdown. Gradually the obstacles disappear and your current gets stronger. Everything comes right in the end. Steady determination is the thing required. (Bhagavan's reply to Sri Raghupati) ॐ

[Nagaraj]

The Maharshi, with an ineffable smile which affected everyone present, replied: “Iswara prasadam is essential to realisation. It leads to God realization. But Iswara prasadam is vouchsafed only to him who is a true bhakta or a yogin who has striven hard and ceaselessly on the path towards freedom. . .” (Surpasing Love and Grace) ॐ

[Nagaraj]

The thought of Iswara is Iswara prasadam.

(Surpasing Love and Grace)

ॐ