Author Topic: Bhagavan Ramana Teachings  (Read 197189 times)

Balaji

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Re: Bhagavan Ramana Teachings
« Reply #930 on: January 02, 2015, 10:11:30 PM »
Prapatti Ashtakam
Eight Verses on Surrender
by Sri Jagadisa Sastri

ABOUT 1945, Sri Jagadisa Sastri, a great Sanskrit scholar and compiler of Ramana Sahasranamam, was seriously ill and bed-ridden. All had lost hope of his survival. Bhagavan's special intervention to save him was sought.

A.Devaraja Mudaliar writes about it in My Recollections of Bhagavan Sri Ramana: Jagadisa Sastri, whom I used to call the Sanskrit Poet of Bhagavan's Court, wrote the stanzas called 'Prapatti Ashtakam.' He was on his deathbed, and wrote his final appeal in this poem (Prapatti Ashtakam) declaring that he would not accept any plea by Bhagavan that prarabdha must follow its course, and that if only Bhagavan willed it, His Grace could cancel prarabdha and save him. Bhagavan took such compassion on him that he was pulled out of the jaws of death.
To show how much importance Bhagavan gave to this special prayer, we shall quote from Devaraja Mudaliar's book again: These verses were translated into Tamil with the approval and encouragement of Bhagavan by T.K.Sundaresa Iyer. I got a tiny notebook stitched and wanted to have the Sanskrit and Tamil versions on alternate pages in it.

The Sanskrit I wanted to have written in Tamil script. I wrote the Tamil verses first and left the alternate pages blank for the Sanskrit. I was on the lookout for somebody who would be able and willing to transliterate them for me. I certainly did not intend to trouble Sri Bhagavan to do such a job for me but, as usual with me, in the course of a talk I told Bhagavan of my desire and he, brushing aside all objections, took the notebook from me and copied the Sanskrit verses into it in Tamil script, neatly and beautifully as was his wont, and gave it back to me. The notebook is with me and will go to my sons as an heirloom. The above text was reproduced in the October, 1985 Mountain Path, wherein the Ashtakam was reproduced in Bhagavan?s own handwriting.
This issue can be downloaded from the Sri Ramanasramam's /resource_centre/publications/mountain-path/) pages.
Needless to say, Bhagavan responded to the devotion of Jagadisa Sastri, expressed in this composition, and he soon recovered to live a long life in the service of the Master.

Below is the Sanskrit, transliteration and translation of Prapatti Ashtakam.

1.To Him born in Tiruchuli, I surrender; to Him who sported in Pandya country, I surrender; to the dweller on Arunachala slopes, I surrender; to the bikshu unaffected by the rigours of tapas, I surrender.
 
आवर्तपुर्यां जनितं प्रपद्ये पाण्ड्येशदेशे विहृतं प्रपद्ये ।
शोणाचलप्रस्थचरं प्रपद्ये भिक्षुं तपःक्लेशसहं प्रपद्ये ॥ 1 ॥
āvartapuryāṁ janitaṁ prapadye pāṇḍyeśadeśe vihṛtaṁ prapadye |
śoṇācalaprasthacaraṁ prapadye bhikṣuṁ tapaḥkleśasahaṁ prapadye || 1 ||

2.To Him who is alike to all, from the Creator to the worm, I surrender; to the subduer of the six passions, I surrender; to the bearer of the essence of Knowledge, I surrender; to the store of unbounded mercy, I surrender.
 
आब्रह्मकीटान्तसमं प्रपद्ये जितारिषड्वर्गमहं प्रपद्ये ।
सर्वज्ञतासारभृतं प्रपद्ये निस्सीमकारुण्यनिधिं प्रपद्ये ॥ 2 ॥
ābrahmakīṭāntasamaṁ prapadye jitāriṣaḍvargamahaṁ prapadye |
sarvaj?atāsārabhṛtaṁ prapadye nissīmakāruṇyanidhiṁ prapadye || 2 ||

3.To Him who surpasses the universe, I surrender; to Him whom the Vedas say to be the universe and more, I surrender; to the chastiser of death in order to be rid of fear of the all-devouring alligator Time, I surrender.
 
अस्मात्प्रपञ्चादधिकं प्रपद्ये विश्वाधिकोक्तेर्विषयं प्रपद्ये ।
कालग्रहग्राहभयापनुत्यै कृतान्तशिक्षाकृतिनं प्रपद्ये ॥ 3 ॥
asmātprapa?cādadhikaṁ prapadye viśvādhikokterviṣayaṁ prapadye |
kālagrahagrāhabhayāpanutyai kṛtāntaśikṣākṛtinaṁ prapadye || 3 ||

4.To the embodiment of Knowledge, who conquers the pain of sensual life, I surrender; to the enemy of Kama, come down in sport, to prevent the fevers caused by proud Cupid, I surrender.
 
विनेतुमार्तिं विषयाध्वजन्यां विज्ञानमूर्तिं दधतं प्रपद्ये ।
कन्दर्पदर्पज्वरवारणाय कामारिलीलावतरं प्रपद्ये ॥ 4 ॥
vinetumārtiṁ viṣayādhvajanyāṁ vij?ānamūrtiṁ dadhataṁ prapadye |
kandarpadarpajvaravāraṇāya kāmārilīlāvataraṁ prapadye || 4 ||

5.To the strictly life-long celibate, I surrender; to the holder of kamandalu and staff, I surrender; to Him that rests in dhyana on Brahmasana, I surrender; to the Hermit at one with Brahman, I surrender.
 
ājanmavarṇivratinaṁ prapadye kuṇḍībhṛtaṁ daṇḍadharaṁ prapadye |
brahmāsanadhyānarataṁ prapadye brahmātmabhūyaṁ yatinaṁ prapadye || 5 ||
आजन्मवर्णिव्रतिनं प्रपद्ये कुण्डीभृतं दण्डधरं प्रपद्ये ।
ब्रह्मासनध्यानरतं प्रपद्ये ब्रह्मात्मभूयं यतिनं प्रपद्ये ॥ 5 ॥

6.To Hara, I surrender; to the never-decaying, I surrender; to the abode of independence, I surrender; to Him of immeasurable skill, I surrender; to the foremost of spotless knowers, I surrender.
 
हरं प्रपद्ये विजरं प्रपद्ये स्वतन्त्रतायास् सदनं प्रपद्ये ।
अमेयसामर्थ्यवहं प्रपद्ये विशुद्धविज्ञानिवरं प्रपद्ये ॥ 6 ॥
haraṁ prapadye vijaraṁ prapadye svatantratāyās sadanaṁ prapadye |
ameyasāmarthyavahaṁ prapadye viśuddhavij?ānivaraṁ prapadye || 6 ||

7.To the dispeller of fever caused by ill luck, threefold ills, delusion, and karma, I surrender; to Him of true resolve, no taint, perfect contentment and bliss, I surrender.
 
दौर्भाग्य तापत्रय कर्म मोह सन्तापहन्तारमहं प्रपद्ये ।
यथार्थसङ्कल्पमपेतपापमवाप्त कामं विशुचं प्रपद्ये ॥ 7 ॥
daurbhāgya tāpatraya karma moha santāpahantāramahaṁ prapadye |
yathārthasaṅkalpamapetapāpamavāpta kāmaṁ viśucaṁ prapadye || 7 ||

8.To the face of gentle smile that brings peace to the devotees, I surrender; to RAMANA (Blessing), so named because, removing all pain, He brings in joy, I surrender.
 
मनः प्रसादं भजतां ददानं मुग्धस्मितोल्लासिमुखं प्रपद्ये ।
व्यथामशेषां व्यपनीय मोदप्रदेन नाम्ना रमणं प्रपद्ये ॥ 8 ॥
manaḥ prasādaṁ bhajatāṁ dadānaṁ mugdhasmitollāsimukhaṁ prapadye |
vyathāmaśeṣāṁ vyapanīya modapradena nāmnā ramaṇaṁ prapadye || 8 ||

9.To Siva the bestower of bliss, the Master, the store of all virtues, I surrender; to the indweller of my heart-lotus, I surrender; to the refuge and Lord, I surrender.
 
शिवं प्रपद्ये शिवदं प्रपद्ये गुरुं प्रपद्ये गुणिनं प्रपद्ये ।
मदीयहृत्पद्मजुषं प्रपद्ये शरण्यमीशं शरणं प्रपद्ये ॥ 9 ॥
śivaṁ prapadye śivadaṁ prapadye guruṁ prapadye guṇinaṁ prapadye |
madīyahṛtpadmajuṣaṁ prapadye śaraṇyamīśaṁ śaraṇaṁ prapadye || 9 ||

10.May all others also wisely surrender to Ramana, in order to gain His qualities by His blessings.
 
प्रपत्तिं रमणस्यैतां तन्वतां तत्त्वदर्शिनः
तत्क्रतुन्यायरसिकाः तत्तादृशफलाप्तये ॥ 10 ॥
prapattiṁ ramaṇasyaitāṁ tanvatāṁ tattvadarśinaḥ |
tatkratunyāyarasikāḥ tattādṛśaphalāptaye || 10 ||

Note: This ashtakam does not conform exactly to the regular structure of an ashtakam (8 verses). This interesting discrepancy is seen in other noted ashtakams and compositions. For surrender. example, Sri Bhagavan?s divine composition Arunachala Padikam (padikam, meaning 10 verses) actually contains 11 verses.

from the newsletters of arunachala org
« Last Edit: January 02, 2015, 10:13:22 PM by Balaji »
Om Namo Bagavathe Sri Ramanaya

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #931 on: January 03, 2015, 01:15:17 PM »
Bhagavan Ramana Teachings:

But while stating the truth of our inner being thus, the head side of the coin, should we not also observe the obverse of the coin?
The external world with its attractions and distractions devour's man's attention, perhaps, absorbingly and wholly.  The complicated
speed of the world outside to which the human system is so very strongly drawn, attached, is for ever drawing more and more
to involve himself with matter, objects, activities, external to oneself.  Time too rushes onward like a roaring stream carrying the
human race along with it and drowning them in its flux. In such a struggle, -- all the time forced to run outward and forward
endlessly, both physically and mentally -- if a man is asked to take a leap backwards to dive within, it will be nothing short of
a gymnastic feat.  And telling such a totally shattered man about the Divine Awareness and the need for him to turn inwards
would be all but futile.

V. Ganesan.

Arunachala Siva.     

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #932 on: January 03, 2015, 01:22:53 PM »
Looking upon Arunachala, 'The Hill of Light' one is filled with awe and is overwhelmed by a great Spiritual Power.

Everything is vibrant and speaks to us in Silence.

The puranas speak of this Hill as being hollow with cities and streets inside it. 

I have  also seen such things in visions. Books speak of the Heart as a cavity.  But penetration into it proves to be an expanse
of light. Similarly this Hill is one of Light, its caves covered up with that light.

For the human eye, Annamalai is only a form of earth and stone but its real form is Jyoti.

That which is not reachable by Brahma and Vishnu is Annamalai.

Anna means unreachable, the embodiment of Jyoti which is beyond word or mind.

Aruna of the Golden Fire.


Arunachala Siva.         
   

atmavichar100

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Re: Bhagavan Ramana Teachings
« Reply #933 on: January 03, 2015, 01:23:09 PM »
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

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Re: Bhagavan Ramana Teachings
« Reply #934 on: January 04, 2015, 01:18:58 PM »
Bhagavan Ramana Teaching:

He would treat such information merely as a hallucination of human fancy and infantile idealism.  If he has to interest himself
to take a right about turn in his life, that is, to turn his conscious attention from his activities outward to introspection inward,
he needs a good cause.

What is the imminent cause?

Without further compelling him to involve himself yet again externally, in the name of spiritual disciplines, ethical codes,
ritualistic regulations, he should be smoothly but firmly made to turn within and exposed to the Truth that is his Being.
Bhagavan Sri Ramana Maharshi has opened a Royal Path, to attain this 'diving within' is the easiest, most direct and simple
way. To understand it clearly we will have to take up a microscopical view point, as till now we have been making only general
observations.  That is, from our preoccupation with the 'human race' let us shift our attention to the individual.

V. Ganesan.

Arunachala Siva.   

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Re: Bhagavan Ramana Teachings
« Reply #935 on: January 04, 2015, 01:25:27 PM »
The universe resounds with Rudra's presence. He is sound and echo, intangible vibration, and the infinitesimal substance of
every particle of dust and foam. 

His presence is immanent in verdant trees and the soft green grass.

He is in the rustling withered leaves and the silent dead.  He has each and every one's face.  Everything human is in him,
for he is in every person.

In the Sun it is light.  In the eye it is sight, says the scripture.

Arunachala is ever the Seer-Subject (drk vastu), shining as the Blissful Self, obtaining as Pure Existence in unsullied triumphant
glory!

Invoke the aid of Arunachala of golden brightness, beautiful, one thought of whom brings final freedom.

Aruna of the Golden Fire.

Arunachala Siva.

 

atmavichar100

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Re: Bhagavan Ramana Teachings
« Reply #936 on: January 05, 2015, 06:33:52 AM »
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

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Re: Bhagavan Ramana Teachings
« Reply #937 on: January 05, 2015, 11:58:07 AM »
Bhagavan Ramana Teachings:

Bhagavan Sri Ramana Maharshi, as a young boy of sixteen experienced His own 'death' and survived it, confirming
the Biblical statement: 'By losing your life, you gain it!' Thus, without the interference of or clouding by even a
vestige of thought, He directly stood face to face with Reality, thereby getting established in Truth Perennial. With
that Supreme Spiritual Victory, He reigned as Sovereign Monarch of the Wisdom Kingdom, for fifty four years!
This lad knew nothing of the contents of the Scriptures when He had that unique and total spiritual experience.
Though, later, when He was exposed to the very scriptural texts, He found them uniformly corroborating His own direct
experience.  As such, one finds in His teachings His laying great emphasis on logical clarity, directness, naturalness, lucidity,
and one's own experience.  He also shunned all unnecessary theories and affirmed: Truth is simple and ever present.
One has only to turn within to experience it.'

V. Ganesan.

Arunachala Siva.           

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Re: Bhagavan Ramana Teachings
« Reply #938 on: January 05, 2015, 01:30:39 PM »
All the movements of the mind are stopped by Arunachala.

It is difficult to convey - save to him who has experienced it - but it is a fact that even a picture of the strange shape
of the Hill of Light, seen by our mind's eye, helps in a concentration which is not only the beginning, but a very condition
of our advancement towards the Goal.

Other sacred hills are described as the abodes of some deity.

But Arunachala is God Himself.

Thus the scripture says:  The whole world is sanctified by contact with dust from the feet of one who takes even a single
step in pradakshina of Lord Sonadri.

Aruna of the Golden Fire.


Arunachala Siva.
 
 
   

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Re: Bhagavan Ramana Teachings
« Reply #939 on: January 06, 2015, 02:12:17 PM »
Bhagavan Ramana Teachings:

Though every one says 'I--'I', yet strangely not many make an effort to know what exactly this 'I' is or what it means.
By 'I' usually primarily we mean only the body, but on deeper analysis we mean by it faculties of thinking, feeling and
willing. We can easily arrive at the conclusion that the body is not the 'I'  since it is insentient. By insentience we mean
that the body is always known and never the knowing principle. Said the great Hindu Sage, Allamma Prabhu:
'Know yourself without losing your awareness. If the body be yourself, why do you say, 'My body'?  Everybody
speaks of his possessions as 'my clothes, my gold'.  Tell me if anyone ever identifies himself saying, 'I am the clothes or
I am the gold'? You are mistaking a superimposition for a fact when you take the body to be your Self.'

Then what is this 'I'?

contd..,

V. Ganesan.

Arunachala Siva.         

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #940 on: January 06, 2015, 02:34:07 PM »
Prada means giver of boons.  kshi, destroyer of karma and na, giver of Jnana. 

Holy Arunachala is the primal Adi Linga. The path around its base is the sacred Yoni.

Thus pradakshina of the Hill is circuit of the source of all Lingas!

It has been said that one who has gone round it once in the proper way remains as Brahmakara, i.e. the Absolute embodied.

The proper way to walk is to walk  slowly as a queen in full pregnancy.

The red sores by the pricking stones on the way, it is said, will become diamonds in the crowns of Gods.   

It does not matter whether one has faith in pradakshina or not.  Just as fire will burn all who touch it whether they
believe it will or not, so Arunachala will do good to all those who go round It.

Aruna of the Golden Fire.

Arunachala Siva.   

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #941 on: January 07, 2015, 02:48:30 PM »
Bhagavan Ramana Teachings:

In the body, which is insentient, there arises a sense of alertness, a sensation of 'I'. It is termed 'mind'. Bhagavan
Ramana says that if one investigates the nature of the mind, it is seen to be a bundle of thoughts .  Mind is, therefore
a function wherein the 'I' functions as the basis of all thoughts.  Every thought is centered round the 'I', as 'I think',
'I feel', 'I know' etc., Even when the thought does not appear to be directly related to the 'I'; as in 'They are coming',
'That is beautiful' and such thoughts which seem to be purely about the 'other I' is surely implied.  Without awareness
of 'I', how can one think of anything or anyone else?  Hence the thought 'I' or the feeling 'I', the feeling of individuality,
of being 'so and so' is the fulcrum around which all thoughts revolve. All other thoughts are dependent  on the 'I thought' but
the 'I' thought' is independent of all other thoughts. Because all other thoughts come and go but the 'I' thought, as their
very basis, is continuous.  Or so it seems, until on closer scrutiny one recognizes that the 'I' thought (or the feeling of
being someone) also disappears. That too daily! When? In deep sleep!

V. Ganesan.

Arunachala Siva.                     

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Re: Bhagavan Ramana Teachings
« Reply #942 on: January 07, 2015, 02:55:16 PM »
What does it matter how a gold ornament is melted down - whole or in parts -- or what shape it has?
All you are interested is whether or not it is gold.
Gold is not an ornament, but the ornament is nothing but gold.

Whatever shape the ornament, there is only one Reality.

Formless and imperishable Being stands revealed in this my Aruna Hill, the embodied Presence of the three eyed God.
This formless Self Awareness, fathomless to the mind, shines forth without any preexisting cause.

A realized being sees the Self like a goldsmith estimating gold in various jewels.  When all things have merged in
the upsurging plenitude of Siva, what still abides is but Self Being.

Aruna of the Golden Fire.

Arunachala Siva.     
     

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Re: Bhagavan Ramana Teachings
« Reply #943 on: January 08, 2015, 12:12:25 PM »
Bhagavan Ramana Teachings:

For in deep sleep, one is not aware of oneself in the manner of waking and dreams. In fact, on waking, when the sense of 'I'
returns, one says 'I know nothing. I slept very well.' The first 'I know nothing' indicates that the sense of 'I' as we know it is
totally absent in deep sleep.  However, 'I slept well' points to the fact that awareness was not broken even during sleep.
Otherwise how could one record having slept well?  This brings the recognition that we exist even in the absence of the 'I'
as we know it during waking, which we call the 'I'-thought and which is the essence of the mind.  And this which exists in the
absence of 'I'-thought must be our essential nature.

This propels us to awake to the knowledge of the naked truth of Awareness which is hidden unattended within. For, it is
imperative to observe closely the 'I' thought since it is the link between the body and the essential 'I' spoken of as hidden
within us by scriptures. We must trace the 'I'-thought to its source, by paying full attention to it and whence it arises.

How to do this?

contd.,

V. Ganesan.

Arunachala Siva.     

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Re: Bhagavan Ramana Teachings
« Reply #944 on: January 08, 2015, 12:16:29 PM »
The one who in the golden temple of awareness sees Siva as the form of pure awareness and offers Him the worship of
Awareness, his awareness becomes Truth Supreme.

But why is Siva, who is formless and shines as pure Awareness, oft mistaken for some poor object apprehensible by the
senses?  It is because of the failure to seek inquiring Who am I? and find the Self within the Heart!

Aruna of the Golden Fire.

Arunachala Siva.