Author Topic: Bhagavan Ramana Teachings  (Read 201002 times)

Nagaraj

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practice becomes swabhAvA
« Reply #15 on: October 20, 2012, 01:18:39 PM »
Whatever we practice becomes the swabhAvA

Once when meditating in the presence of Bhagavan, the mind persisted in wandering. I couldn't control it. So I gave up meditation and opened my eyes. Bhagavan at once sat up and said, "Oh! You abandon it thinking it is swabhAvA (nature) of the mind to wander. Whatever we practice becomes the swabhAvA. If control is practiced persistently that will become the swabhAvA."

(sundaram AryA, sAdhu trivEnigiri swAmi)

(ABROG III), 23)

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

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #16 on: October 20, 2012, 02:19:24 PM »
Dear Nagaraj,

Yes, Everything requires practice - including Self Inquiry. Practice, concentration, efforts, perseverance are all essential in any
pursuit - spiritual or otherwise. PAdap PAda rAgam says a Tamizh proverb.

Arunachala Siva.

Nagaraj

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bhaktI and Self Enquiry
« Reply #17 on: October 21, 2012, 11:18:37 AM »
bhaktI and Self Enquiry

D: Does bhaktI imply duality?

M: bhaktI and Self Enquiry are one and the same. The Self of the advaitins is the God of the bhaktAs.

(27th October, 1936)


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

Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #18 on: October 21, 2012, 01:29:14 PM »
Dear Nagaraj,

Yes. Did not Sri Bhagavan, even after Self Realization, expressed His abundant bhakti to Arunachala in Stuti Panchakam?
Did not Sri Sankara write Sivananda Lahari?

Arunachala Siva. 

Ravi.N

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Re: Bhagavan Ramana Teachings
« Reply #19 on: October 21, 2012, 04:19:22 PM »
Friends,
Sri Bhagavan's ஆன்மவித்தை (Atma Vidya Kirtanam)is one of the Best ever that I have come across in the whole of works that teach Atma Vidya.Those who understand and can speak Tamizh are indeed fortunate as Sri Bhagavan's words have to be heard;these words rise in a crescendo and inundate the listener, wave after wave  of supreme Bliss.Sri Bhagavan's words have this mantric power and have the innate ability to convey the Truth they embody.

I wish to share this composition in Tamizh;the English translation is nowhere near Sri Bhagavan's Original tamizh!

 --------------ஆன்மவித்தை--------------

(பல்லவி-Refrain)
ஐயே! யதிசுலபம்---ஆன்மவித்தை
ஐயே! யதிசுலபம்

(அனுபல்லவி)
நொய்யார் தமக்குமுளங் கையா மலக்கனி
பொய்யா யொழியமிகு மெய்யா யுளதான்மா-------------(ஐயே! )

சரணங்கள் 
மெய்யாய் நிரந்தரந்தா னையா திருந்திடவும்
பொய்யா முடம்புலக மெய்யா முளைத்தெழும் பொய்
மையார் நினைவணுவு முய்யா தொடடுக்கிடவே
மெய்யா ரிதயவெளி வெய்யோன் சுயமான்மா--விளங்குமே:
இருளடங்குமே;இட ரோடுங்குமே;இன்பம் பொங்குமே
--------(ஐயே! )

(Refrain)
Lo, very easy is Self-Knowledge,
Lo, very easy indeed.

Even for the most infirm So real is the Self
That compared with it the amlak In one's hand appears a mere illusion.
 
True, strong, fresh for ever stands The Self.
From this in truth spring forth The phantom body and phantom world.
When this delusion is destroyed And not a speck remains,
The Sun of Self shines bright and real In the vast Heart-expanse.
Darkness dies, afflictions end, And bliss wells up

The Translation is by prof.K Swaminathan and it is clear that it is nowhere near the Original!In Sri Bhagavan's Original,there is the sound of Exclamation mark(!) in the fourth line of the Main verse-it seems to be sounding-Lo the Self Shines!Darkness Dies!Affliction Ends!Bliss Wells!This needs to be heard in Tamizh even if one does not understand the Language!
continued....

Ravi.N

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Re: Bhagavan Ramana Teachings
« Reply #20 on: October 21, 2012, 05:09:37 PM »
--------------ஆன்மவித்தை--------------(Verse 2)   (Atma Vidya Kirtanam)

ஊனா ருடலிதுவே நானா மெனு நினைவே
நானா நினைவுகள்சே ரோர்நா ரெனுமதனா
னானா ரிடமெதென்றுட் போனா னினைவுகள் போய்
நானா னெனக்குகையுட் டானாய்த் திகழு மான்ம----ஞானமே:
இதுவே மோனமே;ஏக வானமே;இன்பத் தானமே
---------(ஐயே)

The thought `I am the body' is the thread
On which are strung together various thoughts.
Questing within, enquiring `Who am I?
And whence this thought?' all other thoughts
Vanish. And as 'I', 'I' within the Heart-cave
The Self shines of its own accord.
Such Self-awareness is the one Space,
This stillness, this abode of bliss.





Ravi.N

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Re: Bhagavan Ramana Teachings
« Reply #21 on: October 21, 2012, 05:34:50 PM »
--------------ஆன்மவித்தை--------------(Verse 3)   (Atma Vidya Kirtanam)

தன்னை யறிதலின்றி பின்னை யெதறிகிலென்?
றன்னை யறிந்திடிற்பின் னென்னை யுளதறிய?
பின்ன வுயிர்களில பின்ன விளக்கெனுமத்
தன்னைத் தனிலுணர மின்னுந் தனுளான்ம-----பிரகாசமே;
அருள் விலாசமே;அக விநாசமே;இன்ப விகாசமே-------(ஐயே)

Of what avail is knowing things
Other than the Self? And the Self being known,
What other thing is there to know?
That one light that shines as many selves,
Seeing this Self within
As Awareness' lightning flash;
The play of Grace; the ego's death;
The blossoming of bliss.


Ravi.N

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Re: Bhagavan Ramana Teachings
« Reply #22 on: October 21, 2012, 05:50:31 PM »
--------------ஆன்மவித்தை--------------(Verse 4)   (Atma Vidya Kirtanam)

கன்மா திகட்டவிழ சென்மா திநட்டமெழ
வெம்மார்க் கமதனினு மிம்மார்க் கமிக்கெளிது
சொன்மா னததனுவின் கன்மா திசிறிதின்னறிச்
சும்மா வமர்ந்திருக்க வம்மா வகத்திலான்ம------சோதியே;
நிதானு பூதியே;இராது பீதியே;இன்பவம் போதியே-------------(ஐயே)

For loosening karma's bonds and ending births,
This path is easier than all other paths.
Abide in stillness, without any stir
Of tongue, mind, body. And behold
The effulgence of the Self within;
The experience of Eternity; absence
Of all fear; the ocean vast of Bliss.


Ravi.N

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Re: Bhagavan Ramana Teachings
« Reply #23 on: October 21, 2012, 06:10:58 PM »
--------------ஆன்மவித்தை--------------(Verse 5)   (Atma Vidya Kirtanam)

விண்ணாதியவிளக்குங் கண்ணா தியபொறிக்குங்
கண்ணா மனக்கணுக்குங் கண்ணாய் மனவிணுக்கும்
விண்ணா யொருபொருள்வே றெண்ணா திருந்தபடி
யுண்ணா டுளத்தொளிரு மண்ணா மலையெனான்மா------காணுமே;
அருளும் வேணுமே;அன்பு பூணுமே;இன்பு தோணுமே-------(ஐயே)

Annamalai the Self, the Eye
Behind the eye of mind which sees
The eye and all the other senses
Which know the sky and other elements,
The Being which contains, reveals, perceives
The inner sky that shines within the Heart.
When the mind free of thought turns inward,
Annamalai appears as my own Self.
True,Grace is needed; Love surrounds;
Bliss wells up.


Subramanian.R

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Re: Bhagavan Ramana Teachings
« Reply #24 on: October 21, 2012, 06:28:36 PM »
Dear Ravi,

Sri Bhagavan's Atna Vidya Kirthanam is one of the best short poems that convey the message of advaita. He ends it with
aruLum vENume.... Yes. Without aruL - Sri Bhagavan's Grace, the self inquiry would never succeed.

I remember that you have sent the CD of Nochur on this kirtanam and also the Ulladu Nalladu Narpadu, last group of songs
discoursed by Nochur along with Sri Chandrasekhara Vijayam about Paramacharya.

Incidentally, Muruganar was responsible to make Sri Bhagavan compose this kirtanam along with two other major works
Upadesa Undiyar, and Ulladu Narpadu.

Thanks

Arunachala Siva.       

Ravi.N

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Re: Bhagavan Ramana Teachings
« Reply #25 on: October 21, 2012, 06:47:37 PM »
Subramanian,
Yes,Atma vidya Kirtanam of Sri Bhagavan is power packed;In this Sri Bhagavan is driving home the Truth in word after word of Grace;They come wave after wave and engulf the fortunate listener.To listen to a recitation of this wonderful composition is enough to steep one in the Self.
Namaskar.

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #26 on: October 21, 2012, 07:21:43 PM »
Sri Ravi, Subramanian Sir,

This is certainly only of my favorites of Bhagavan's works. i vaguely remember having read or heard, that one day muruganAr sang some song of some tamil poet, in the likes of either mAnickavAchakar or tAyumAnavar or so, which conveyed how Atma vidyA is so difficult, perhaps in his anguish and Sri Bhagavan inspired this song... ஐயே! யதிசுலபம்---ஆன்மவித்தை ஐயே! யதிசுலபம் so self pacifying (not sure though)!

This following explanatory paraphrase of Sri Michael James is well written:

ஆன்ம வித்தை (Anma-Viddai), the ‘Science of Self’, also known as Atma-Vidya Kirtanam, the ‘Song on the Science of Self’, is a Tamil song that Sri Ramana composed on 24th April 1927 in answer to the request of Sri Muruganar.

That is, Sri Muruganar composed the pallavi and anupallavi (refrain and sub-refrain) of a kirtana (song), in which he said that atma-vidya (the science and art of self-knowledge) is extremely easy, and he then asked Sri Ramana to complete the kirtana by composing the charanas (verses). Sri Ramana accordingly composed the charanas, in which he emphatically confirmed the truth that atma-vidya is extremely easy.

The title of this song, ஆன்மவித்தை (anma-viddai), is a Tamil form the Sanskrit term atma-vidya, which is a compound of two words: atman, which means ‘self’, and vidya, which means ‘knowledge’, ‘science’, ‘philosophy’ or ‘art’. Thus atma-vidya (or anma-viddai) means the ‘science of self’ — that is, the science and art of true self-knowledge, the practice of which is called atma-vichara or ‘self-investigation’.

In the pallavi or refrain (which completes the meaning of the anupallavi and each of the four verses) Sri Muruganar says, ‘Ah [what a wonder], atma-vidya is extremely easy, ah, [so] extremely easy!’ and in the anupallavi or sub-refrain he says that self (‘I am’) is so very real even to simple-minded people that in comparison even an amalaka fruit in our palm is unreal. That is, nothing is so clear, self-evident and obviously real as ourself, our fundamental consciousness of being, ‘I am’.

In verse 1 Sri Ramana says that though self is always imperishably (indubitably or unforgettably) real, the body and world, which are in fact unreal, sprout up and appear as real; but that when mind (or thought), which is composed of unreal darkness (the darkness of self-ignorance), is dissolved in such a manner that not even a trace of it survives, self, which is the real sun (of pure self-consciousness), will shine forth spontaneously in the space of our heart, the darkness (of self-ignorance) will disappear, suffering will cease and happiness will surge up.

That is, the cause of the unreal appearance of our body and this world, and of the suffering that always follows in their wake, is only our mind, which is the embodiment of self-ignorance — the imaginary darkness in which it arises. Therefore, when this mind is dissolved in the clear light of pure self-consciousness — like darkness in the bright light of the sun — the body, the world and the suffering that they cause will all cease to exist, and only perfect happiness will remain.

In verse 2 he says that since the thought ‘this body composed of flesh is certainly I’ is the one string on which all our other various thoughts are strung, if we penetrate within ourself by scrutinising ‘who am I?’ or ‘what is the place [the source or ground from which this false ‘I’ rises]?’, all thoughts will disappear and self-knowledge (atma-jnana) will shine forth spontaneously as ‘I [am only] I’ within the cave (of our heart), and he declares that this self-knowledge alone is silence (mauna), the ‘one space’ (the non-dual space of infinite being-consciousness) and the abode of bliss.

That is, since other thoughts can arise only after our primal thought ‘I am this body’ has arisen (because this primal thought is the false ‘I’ that thinks all other thoughts), and since this primal thought can rise and stand only by thinking those other thoughts, when — instead of thinking any other thought — it attends only to itself in order to know ‘who am I?’, it will subside and dissolve in the source from which it has arisen (which is our real ‘I’), and hence all other thoughts will disappear along with it. What will then remain is only pure self-consciousness, the clear knowledge that ‘I am only I’, which is the state of absolute silence — complete absence of the ever-chattering mind — and therefore the infinite abode of true happiness.

In verse 3 he asks us what use it is if we know anything else but do not know ourself, and what there is to know if we have known self (since everything else will cease to exist when we know ourself as we really are and thereby destroy the illusion of our mind and everything that it appears to know). He then says that when we know within ourself the one real self, which clearly shines without any difference in all the different souls (or living beings), the bright light of self (atma-prakasa) will flash forth within ourself, and that this is the shining forth of grace, the destruction of ‘I’ (the mind or ego) and the blossoming of true happiness.

In verse 4 he says that for the bonds of action (karma) and so on (that is, action and objective knowledge or experience) to be untied and for the destruction of birth and so on (that is, bodily birth, life and death) to occur, rather than any other path (or means), this path (of knowing self) is extremely easy. He then explain what ‘this path’ is and why it is so very easy, saying that when we settle down and just be, without the least action (karma) of speech, mind or body, ah, the light of self (atma-jyoti) in our heart will be our eternal experience, fear will not exist, and the ocean of happiness alone will remain.

That is, since this path of atma-vichara or scrutinising and knowing ourself does not involve even the least action of our mind, speech or body, but is simply the state in which our mind subsides and remains as it really is — that is, as simple non-dual thought-free self-conscious being, ‘I am’ — it is infinitely easier than any other spiritual practice, all of which involve some form of action of our mind, speech or body. What can be easier than just being?

Since our being is always self-conscious, in order to know ourself all that is required is that we just be — that is, just remain as we really are, clearly and exclusively self-conscious, thereby excluding all thoughts and all actions (which are actually just thoughts). Therefore knowing and being our real self is ‘extremely easy, ah, [so] extremely easy!’ This is the decided conclusion that Sri Ramana knew from his own experience.

Finally in verse 5 he says that ‘in the ullam [heart or mind] that scrutinises [itself] within [by just being] as it is, without thinking anything else’, self — which is called Annamalai (an alternative name of Arunachala, which in this context means ‘God’), and which is the one porul (substance, essence or reality) that shines as the ‘space even to the mind-space’ (that is, as the fundamental space of consciousness in which the ‘space’ of our mind is contained) and as the ‘eye even to the mind-eye, which is the eye even to the [five physical] senses beginning with the eye, which illumine [the five physical elements] beginning with space’ — will be seen. He then adds that ‘grace is also needed’ (in order for us just to be and thereby to experience self as it really is) and therefore advises us to ‘have love’ (that is, to have love for just being, which is the true form of grace), and concludes by saying that ‘happiness will [thereby] arise’.

Thus in this verse Sri Ramana once again emphasises that the easiest — and indeed the only — means by which we can experience ourself as we really are is just to be as we really are by inwardly scrutinising ourself and thereby excluding all other thoughts, and he also emphasises that we can experience this state of ‘just being as we are’ only if we have all-consuming love for it.

« Last Edit: October 21, 2012, 07:23:32 PM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

latha

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Re: Bhagavan Ramana Teachings
« Reply #27 on: October 22, 2012, 12:41:04 AM »
Dear Nagarajji,

The song was Ayye metha kadinam by Gopalakrishna Bharathi which I believe was sung by a visitor. Nochurji has talked about this in one of his discourses. As you have mentioned Sri Muruganar has said atma vidya is easy in the pallavi of the ayye athi sulabam atma vidai.

Om Namo Bhagavate Sri Ramanaya

Nagaraj

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Re: Bhagavan Ramana Teachings
« Reply #28 on: October 22, 2012, 01:28:12 PM »
bhakti, karmA, jnyAnA and yOgA, all thesepaths arre one. You cannot love God without knowing Him nor know Him without loving Him. Love manifests itself in everything you do and that is karmA. The development of mental perception (yOgA) is the necessary preliminary before you can know or love God in the proper way.

(ARBOG III, 81)

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

Nagaraj

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vAsanAs
« Reply #29 on: October 22, 2012, 03:01:28 PM »
vAsanAs, it's a good thing to let them come out.

One of the old disciples had been causing a lot of trouble and annoyance to people by constantly pushing himself forward as of more importance than the rest. Eventually the manager went to talk to Bhagavan privately and ask him what he should do about it. Bhagavan listened without a word and then when he had finished remarked, "Yes, it's his vAsanAs, it's a good thing to let them come out." And that was all. Excellent philosophy no doubt but not as much consolation for the manager!

(sAdhu arunAcalA)


Now, it struck me as i typed these, whether Bhagavan's remark was targetted at the the old disciple or the manager ('complainer' in ourselves!) What a great revelation! Really!

(AROBG III, 108)
« Last Edit: October 22, 2012, 03:08:19 PM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta