Author Topic: Guru Ramana Vachana Maalaa:  (Read 5063 times)

Subramanian.R

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Guru Ramana Vachana Maalaa:
« on: December 05, 2012, 01:18:04 PM »
Guru Ramana Vachana Maalaa:

I. Disscrimination:

2. Deisrelessness:


24. The mind revels in sense objects, turning away from its rightful Lord, the Real Self, who is bliss. This is unchaste.

25. The Realization of the truth  of the Self, whose nature is Reality, Consciousness and Bliss, comes easily to those
who as a result of their good deeds in the past lives are unattached to the pleasures that there are in this and that
other worlds.

27. As one that, being caught in the flood of a river, and trying to reach the shore, fails to do so, being prevented by
the boys throwing stones at him, so those that they try to attain Self Realization, which is the shore of the river of
Samsara fail to reach it, being hindered by the Vasanas.

28. If the Vasanas that come forth from the mind, like soldiers from within a fort, are then and there killed by the sword
of quest of the Self, the mind is finally conquered.

30. The ignorant look upon Peace and Power as two things, distinct from each other; that which is Peace in the introverted
state of the mind is the Power in the mind's extroverted state.

 31. Praying for powers - which should be despised by Sadhakas  -- from God who is ready to give His own Self to His
devotee, is like  begging for stale food from a rich person  that gives freely.

33. Like one that takes medicine to worsen his disease, those that are deluded by the sense 'I am the body' which is the
root cause of all ills, seek to attain durability of the body by practicing tapas.

34. Once upon a time Dadhyangatharvana said: 'A dog enjoys with a bitch the same pleasure, that Indra enjoys with Indrani.

Arunachala Siva.       

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #1 on: December 06, 2012, 11:19:20 AM »
2. Desirelessness - continues....

36. The serpent kills by biting; but the five mouthed serpent, namely desire for enjoying sense objects, kills through mere
thought or sight of the objects.

37. The happiness that is enjoyed in sleep, in a swoon, when something desired is won, or when something hated is
destroyed, is due to the temporary union o the mind and the Self in the Heart.

38. One should know that the pleasures that are believed to arise from sense objects, both here and in the other worlds,
are really minute fractions of the happiness of Self Realization, and not at all independent.

39. A hungry man is satisfied by eating unappetizing food, just as if he had taken tasty food. It follows that  pleasure is not
from the object, but from the cessation of desire for it.

42. The truth about happiness  and suffering, which has been correctly determined by the wise, is this: outwardness of the
mind is suffering; its inwardness is happiness.

contd.

Arunachala Siva.     

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #2 on: December 07, 2012, 10:51:50 AM »

2. Desirelessness: continues.....

43. The sheaths are like father in  law's house to a new bride. The Supreme Reality which is Pure Consciousness in the Heart,
is like parents' house, so one should cast off suffering there is in the former by getting fixed in the latter.

44. Desire exaggerates an object, which is unattained, to the size of Mount Meru; after it is attained, it reduces the same
thing to atomic size. Therefore we know of no abyss so difficult to full up as desire.

45. Since it has been said that desire for even the Supreme State should be renounced, need it be said that love of thigs
other than the Self, such as the body, should be altogether renounced by strivers for liberation?

46. The individual, the world and God are illusory creations in the Supreme Reality, like the snake in the rope. Knowing thus,
be happy in unity with that blissful One by dissolving the three in Him.

43. Self Realization is the non appearance of the world as world and as non Self. Desirelessness is the renunciation of it,
realizing its illusory nature.

Sub Chapter 2 concluded.

Arunachala Siva.               

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #3 on: December 08, 2012, 10:55:35 AM »
3. The Three States:

(only select paragraphs)

48. The two states, waking and dream, are filled up by forms and names, which are the creations of the restless mind.
Therefore, they are alike unreal.

51. By self deceiving power of the mind, the waking state appears to be long and the dream state is be short; really the thing
called time is itself a mental form and not real.

52. The dream body is obviously different from the waking one. when the karma giving rise to the dream becomes active,
the mind necessarily takes on another body,.

53. The emission of semen in the waking body caused by the dreamer enjoying sexual union with a dream woman, is due
to the speed with which the mind enters the body, leaving the other.

contd.,

Arunachala Siva.     

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #4 on: December 09, 2012, 10:24:03 AM »
The Three States:

continues.....

54. Because of the conviction of identify of the Self with the sheath of intelligence -- which men are subject to - it is said that
a sheath of happiness survives in sleep. When the former is dissolved in Self Realization, supreme happiness alone remains.

55.  When there is an end of the impurity of the mind which is beginningless, and which is the root cause of the states of waking
and dream, then this state of dull, dreamless sleep will itself become transformed into the state of transcendental Consciousness,
which is the Natural State of the Self.

57. In the course of instruction given to those that have not overcome the nescience that survives in sleep and become established
in the Transcendental State, it is said to that there are these three states, the fourth transcendental state, and another transcending
the fourth, turiya and turiyatita. (However Sri Ramana has said that this statement is not meant strictly accurate, and that there
is only one Transcendental State, called turiya but really atita.)

58. So long, as there is one (the ego or individual soul) having the sense of living in the three states, the states are experienced.
When he ceases to be, as a result of the Quest of the Self, then there remains only the transcendental State which alone is Real.

concluded.

Arunachala Siva.         
 

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #5 on: December 10, 2012, 10:25:55 AM »
I. DISCRIMINATION:

4. The Truth about Bondage:

59. The so called Jiva, who is nothing more than the knot (nexus) between Pure Consciousness and the insentient body, and
who arises in the body as 'I' is himself bondage, and the bound one, both in one.

61.  Man becomes an insignificant Jiva and suffers endless misery, because of his fall from his original fearless nature, like hair
fallen from its place on the head.

62. This ego is to be regarded as a ghost appointed by the Overself (god) to keep the body intact so long as the current karma
is not spent by their fruits being experienced.

63. Forgetting one's real nature and getting exiled from the world, of the Real Self, the world bound one becomes a prisoner
in the body and is swallowed by the serpent Moha (delusion.).

64. Strange indeed is this: This Maya, namely the mind, is not real; but those that are bitten by this unreal serpent are losing
their lives.

67. The very mind, which by subjection to desires becomes finite as the Jiva and suffers endlessly, is itself the Supreme
and Infinite Being when it becomes desireless and immovable, (not oscillating).

69. Just as the tenth man -- in the story of the tenth man - counted others leaving out himself, the first, so, man leaves
out his own Self and thinks of sense objects.

72. The inner meaning of the Biblical narrative, that Jesus rose up after being crucified and went to heaven, has been shown
by the Guru as follows:

73.  The body is the cross. The sense of its self hood is named Jesus. His attainment of the State of the Real Self by the
extinction of that sense is the resurrection.

75. If this so called Jiva arising as I  out of the darkness of ignorance, like the pretended companion of the bridegroom
of the story, be forced to flee by the Quest of the Real Self, then the truth of the Real Self will shine itself.

76. One should not be afraid that in the egoless state, the self will be lost. Whoever became himself lost in sleep, when
there is no ego.             

78. He that abides in peace without desires, as limitless Reality-Consciousness-Bliss, through the thoughts, is established
in the Supreme Silence.

Sub chapter 4 concluded.

Arunachala Siva.   

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #6 on: December 11, 2012, 12:55:17 PM »
I. DISCRIMINATION:

5. Inferential Knowledge:

79. Just as a rakshasa is ironically called punya-jana, righteous being, so is indirect knowledge of the Self (which is never absent,
as if he were something absent), designated as Knowledge.

80. When mirage water can quench thirst, and painted fire can cook meals, then Deliverance can be had by mere book knowledge.

81. Only sense objects are absent; to all alike the Self is ever present; but men seek to know Him through book knowledge,
as if He were absent.

82. Even a book, that has been studied zealously as giving true knowledge, will come to be wholly forgotten and lost to the Sadhaka,
when his mind turns inwards in practicing the means prescribed for Self Realization, viz., Quest.

84. As an immature girl may think that the festivities of marriage are conjugal enjoyment, so the man that has not won the Experience
of the Truth believes book knowledge to be same as that of Experience.

85. Such a one, being mistakenly convinced that he has won real Knowledge, while being devoid of Experience, presumes to test, by
the skill of his intelligence, the knower of the Truth, who is firmly established in the transcendental Silence.

Sub Chapter concluded.       

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #7 on: December 12, 2012, 09:51:07 AM »
Chapter II:

Sub chapter 6. Devotion:

86. The truth of the Supreme Being is the one Infinite Reality transcending all relativity, which is the fundamental Substance of the
'I', which is the basis of the world.

87. Only the one whose mind is ripened by supreme devotion to Him can attain Deliverance through the zeal for the Quest of the
Self and inward turning of the mind.

88. The might of God's grace and the Quest of the Self in the form of the question 'Who am I?' -- these two together lead the seeker
(Sadhaka) to the Heart and give Him the Supreme State, which is the state of his own Real Self.

89. If the God -- who is in the Heart -- does not draw the Sadhaka's mind inwards by the might of His Grace, who can attain
Peace by diving into the Heart, by the mere, power of his own mind, which is treacherous?

91. Since even the gods Vayu and Agni were unable to lift or burn a blade of grass, in the presence of God, how can ego ridden
person accomplish anything whatever, by his own endeavor, unsustained by Grace?

92. The man who is deluded by the conviction 'I am the body' thinks that God's world is outside himself and far away. Really
God's world is inside the Heart. There is no world in reality.

***

Arunachala Siva.           

Jewell

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Re: Guru Ramana Vachana Maalaa:
« Reply #8 on: December 12, 2012, 03:00:37 PM »
Dear Sri Subramanian sir, Wonderful words! True,there is nothing but God in Reality,and there is nothing which is not His doing. Everything Is His Grace,and due to that same Grace only. Love began this play and love will take us back Home. Altrough,we never really left it. Only ego imagines it is. Thank You for these beautiful writings! With love and prayers,

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #9 on: December 13, 2012, 08:26:51 AM »
Sub Chapter 6. Devotion:

continues.....

93. Since the vital fire called Kundalini flames upwards and the moon, namely the intellect, flows downwards, the Supreme
Self, the Sun, Consciousness, who is the One Source of both, dwells between them in the Heart.

95. Since the Supreme One Himself shines in the heart of every living being as 'I-I', it needs to be understood that, thus God teaches
all, saying "I am the one Self in all."

96. Being himself exactly the Supreme Being, but thinking himself to be separate from Him, man strives to become united
to Him. What is there stranger than this?

97. As the sky is untainted by the properties of air and other material elements in it, as the Sun is unaffected by the actions
of men, so He, being egoless, is unaffected by whatever goes on in the world.

98. Power over all and adorability by all came to God, because He never says, 'I' even through forgetfulness.

99. The Supreme Self is described as being smaller than the tiny atom and greater than the greatest, because He is
beyond the reach of the mind, which is itself infinite and atomic.

100. It is said that Hari gives Liberation and that Hara gives Illumination; But Illumination is the true nature of Liberation;
hence Hari and Hara are the same.

102. God's creation surely leads man, through devotion to Guru to the state of Self Realization. Thus it becomes a means
of liberation from bondage, and should therefore be considered as benign.

103. God's grace consists in the fact that He shines in the heart of everyone as the Self; that power of grace does not
exclude anyone, whether good or otherwise.

contd.,

Arunachala Siva.     
         

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #10 on: December 14, 2012, 12:57:55 PM »
Chapter II - The Quest:

6. Devotion:

continues....

104. That God prompted Kannappa, the great devotee, to offer to Himself, his own eyes, was in order to confer on him
His own State through the extinction of his ego.

105. Those who serve God (Siva) for the sake of objects desired do not really serve Him. They serve the desired objects.
Hence they do not win the true reward of devotion.

106. for those great ones that see in their hearts the lotus feet of God, arises the Light of Consciousness of the One Real
Self, through the extinction of their mental taints.

107. Since God Himself is the Self in the heart, therefore constant meditation on the Truth of oneself is the devotion
that is most pleasing to God.

108. Since His name is 'I', the seeker who constantly practices meditation of the 'I' will be taken inside to the Source
of Being, the world of God.

109. It is said: 'The self must be made a gift to Him'. What is the meaning of this? Is the self separate from the Supreme One,
so as to be given to Him.

110. Man is guilty of theft, in thinking himself to be a being separate from that Pure Indivisible Consciousness which is the true
nature of the Supreme One.         

contd.,

Arunachala Siva.

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #11 on: December 15, 2012, 01:29:01 PM »
Chapter II: The Quest:

6. DEVOTION:

111. Like the offering of a bit of jaggery, taken off from Lord Ganesa made of jaggery, is the offering of one's own self to God.
Is there any entity called the self, apart from Him.

112. The act of making the ego serve as the food of God, by stilling the mind in the Heart, by the power of devotion to God
in His real nature, (as the Self), is the real offering of ourselves to Him.

113. Offering of the self to that which is the reality of God in the Heart, through the extinction of the ego, is the final outcome
of long continued devotion to Him.

114-A: He that has practiced devotion to God in the 'monkey style', through many lives, attains supreme Illumination by the
grace of God, through devotion in the 'kitten style'.

115. The man who has the sense of the body being himself cannot possibly worship God as formless; whatever worship he
makes will be worship in form alone, not otherwise.

116.  But he that is unqualified for the formless worship obtains the grace of God in the end the Illumination of the Real Self,
by worshipping Him with form.

117. Whatever one does in the world is worship of God, if he has the conviction that difference does not really exist, since
all things are only manifestations of God in forms.

118. Days, planets, astrological 'yogas', time periods and constellations are all auspicious for practicing devotion to the Most
Auspicious, for those that have sincere devotion to Him.

121. That auspicious and immortal Reality which remains over as the residue, when the individual (false) self is cremated
in the fire of Illumination, is the real meaning of the 'holy ash', Vibhuti.

122. Understand that the truth of the vermilion powder (kumkum) is the fire of Illumination by which the delusion, 'I am the
body' is burnt out in the Heart, as the effect of the Quest of the Self.

Chapter on Devotion - concluded.

******

Arunachala Siva.           

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #12 on: December 16, 2012, 10:24:55 AM »
Chapter II:  The Quest:

7. The Truth of the Guru:

124. The seeker of Illumination should approach (as the disciple) not the bound one who (merely) knows the sense of
of sacred lore, but the Jivan Mukta, the one that is in the Supreme Silence, who is happy in unity with the Reality.

125. He who has himself crossed the ocean of relativity can alone help other men to cross the same. An unenlightened person
elected as Guru by another unenlightened one is like a blind guide to another blind person.

126. Even if one who has shaken off all faults and won the divine endowment, has gone forth from the house as a homeless
ascetic and practiced discipline (tapas) will not win complete happiness without the company of a competent Guru.

127. So long as one has the notion 'I am the body', he does not become illumined, even though he has the merit of great
self discipline; look upon him only as a sadhaka, that is one who is on the path.

129. The Supreme Lord Himself appears as Guru in human form to the aspirant, being pleased with his devotion.

131. It is by delusion that one says: 'I have seen this Sage, I shall see that one also;'  if he knows the Sage that is within
himself, then  all Sages will be seen (seen to be) one and the same.

132. The Guru reduces only the unreal to nothing, thus causing the one Real Self to shine; thereby he kills, without killing,
the false ego.

contd.,

Arunachala Siva.                   

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #13 on: December 17, 2012, 01:27:56 PM »
Chapter II - The Quest:

7. The Truth of the Guru:   continues.....

133&134: As in a great forest, a roving robust elephant, seeing the eyes of a lion in the night, loses his life,
and is eaten up by the lion, so the ego named 'I' roving in the forest of relativity, is killed by the mere glance
of the Guru, and is eaten up by Him, out of Grace.

135. As a lion seen in a dream by an elephant, awakens him, so the guru who is a Sage, awakens the disciple
from the dream of ignorance.

137. The meaning of the saying, that one should not approach the Guru empty handed, is simply this: 'One should go
to him who is not distinct from the Supreme Being, with a heart full of love.'

139. The truth of the Namaskaram is just that Silence, wherein the ego, who is the sole cause of distinction between the
disciple and the Guru, and between God and the soul, springs up no more.

140. Adoration of the Guru is just not the revoking of the gift, by means of the ideas, 'I' and 'mine', after surrendering to the
Guru everything including the body.

141. The 'leavings' of the Guru are just the words uttered by Him, on the strength of His own Experience. The eating of the
leavings is just remaining fixed in Unity with Him, in silence.

142. True adoration of is becoming dissolved in the sea of the homogeneous essence of the Experience of the Self as hail
gets dissolved in the sea.

143. As a deer seized by a tiger, (cannot escape), so a disciple on whom the Guru's gracious look has rested will never be
let go, but will surely be led to the State of Kaivalyam.

subchapter 7 concluded.

Arunachala Siva.               

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #14 on: December 18, 2012, 09:25:15 AM »
Chapter II - The Quest:

8. The Quest of the  Self.

144. The Sadhaka who has learned to discriminate between the real and the unreal, and desires to win liberation from the
bondage of relative existence, which consists in the false ego sense, is worthy to receive the teaching.

145.  The highest teaching of the Vedanta, free from doubts, is the state of Supreme Silence brought about by the unification
of the Transcendent and the individual soul which is the ego.

147. Revelation added the words 'That' and 'art' in order to help to turn inwards the minds of other Sadhakas, whose
mentality is unripe, not for anything else.

149. Man behaves recklessly, even while believing ' I am this very little body'; if he begins to think 'I am that Supreme One'
will anything remain which he would consider wrong to do?

150. The true nature of the Self in its purity is, the unqualified consciousness, 'I am'. Therefore the Sadhaka should only
meditate, 'I am' without any predicate, earnestly and constantly.

151. The One and only Reality can be experienced only by those that attain peace by stilling the mind's movements; it is
beyond the reach of those whose minds are restless.

152. The state of liberated Being can be reached only by dying; but dying does not consist in destruction of the body. One
should understand that true death is the extinction of the ideas of 'mine' and 'I'.

154. The mind is led to perfect quiescence in the heart through the Quest of the Real Self in the form of the question 'Who
am I?', when the world appearance ceases. That Being which shines as 'I AM" is thy Real Self.

156. All human thoughts are strung upon the thread of the thought 'I am this body'. All thoughts therefore will cease if
one dives into the Heart, seeking the practical answer to the question 'Who may I be?'             

158. The Resolve to see the Real Self in the Heart, by mind concentrated on the question Who am I? is the Quest, but
not an intellectual conviction about the Self reached by reasoning.

159. This State of Self Realization cannot be attained by any method, aside from the Quest in the Heart, neither lots of
action, nor breath regulation, nor any other device.

contd.

Arunachala Siva.