Author Topic: Guru Ramana Vachana Maalaa:  (Read 8200 times)

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #15 on: December 19, 2012, 12:53:47 PM »
Part II - The Quest:

8. The Quest of the Self:

continues....

162. The State of being the Real Self, which is won by the Quest, 'Who is the doer?' or 'Who is separated one?' or 'Who is the
fallen one?' or 'Who is the ignorant one>?' -- is itself all the four paths.

163. In this wise, the immense superior path  of Vichara, has been clearly shown by the Guru Ramana; therefore this path,
namely the Quest of the Self taught by Him, is the greatest of all the Yogas, Maha Yoga.

165. So long as  the ego is alive, the complexes of threes also appear; one should persevere in the practice of the Quest
so long as these complexes appear.

167. True subjugation of the mind is being the pure consciousness (which one really is) by the dissolution of the delusion
'I am the mind', which comes when the mind's activities are stilled.

169. Those who have devoted themselves to the Quest  of the Self never stray aside from the path through error. The
path of the Quest leads them on to the supreme state by its own light, like the Sun.

concluded.

Arunachala Siva.
     

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #16 on: December 20, 2012, 10:15:23 AM »
Part II - The Quest:

9. The conduct of the Sadhaka:

170. Since non remembrance of the Real Self is itself death, the only observance binding on the seeker of the Self
is taking care not to forget, and no other.

171. Since observances do help,l the seeker should honor them; but if and when they become hindrances to the practice
of the Quest, he should then omit them.

172. Since the doing one's own routine duties conduce to the forgetting of the Self, is it necessary to warn him that he
should not engage in actions concerning others?

173. Though the Sadhaka may inadvertently disobey the injunctions of sacred lore, he should not, as a faithful disciple,
be guilty of setting at naught what the Guru tells him.

174. The mightiest tapas (mental discipline) is to remain at peace, giving up egoism and the notion of doership in actions,
by the understanding that God does everything.

175. Though thus resigned to God's will, the Sadhaka should make efforts in the practice of the right method taught by
the Guru, so long as he does not cease to be a Sadhaka by the extinction of the ego,

176. Though there are many injunctions to be observed, the injunction to eat rightly is declared to be sufficient for the Sadhaka,
to win the Goal of the State of the Real Self, since it enhances the quality of sattva.

177. Bhagavan Sri Ramana has stated that the belly curses those that eat without giving time for it to rest and recuperate.

178. The rule regarding taking food is that one should allow time enough for the belly to recuperate, and after that, when
hunger comes, should eat measured and Sattvic  food.

179. Meditation on a Name or Word, worship of the forms of God and like do help in the practice of the Quest by rooting out
the old taints of the mind.

180. As the restlessness of the elephant's trunk is checked by a chain held by the elephant, so the restlessness of the mind
is corrected by meditation on Names or Forms.

contd.,

Arunachala Siva.         
 

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #17 on: December 21, 2012, 01:44:33 PM »
Part II: The Quest:

9. The conduct of the Sadhaka:  continues....

181. Never does desire for enjoyment abate by indulgence. On the other hand, it waxes more and more, as fire does with
oblations; remembering this one should be wary.

182. So long as the ego is not dead, humility alone is good for a Sadhaka; acceptance of obeisance from others is not good.

183. Since what is light floats on water, and what is heavy goes down, it follows that superiority is not to be inferred from
being in a high position, nor inferiority from being in a low one - in a worldly sense.

184, The Sadhaka who has given up the notion of the body being himself and thus does not think 'I have a family' is superior
to the ascetic who thinks 'I am an ascetic'.

185. A pot takes in water and sinks. A log does not take in water and does not sink. So too, who so is attached becomes
bound. The unattached one is not bound, even if he remains at home.

186. As the regulating block is necessary for the proper running of a chariot, so afflictions with a cool mind, and the firm faith
that they occur by the grace of God, to help to steady the mind.

187. Oh Sadhaka, overcome afflictions with a cool mind, and the firm faith that they occur by the grace of God, to help to
steady the mind.

188. It is better for the Sadhaka to be in a worldly position arousing compassion from other men, than for him to be in a state
to be envied by them.

189. When any act has become fruitful, do not become proud, thinking - 'This was achieved by my enterprise; (On the other
hand, become convinced that God is gracious.

191. When the desired success is not won, it should not be thought that the action has proved unfruitful; the fruit of it is just
the understanding that actions become fruitful in the usual sense by the grace of God, not by mere human effort.

contd.,

Arunachala Siva.                 

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #18 on: December 22, 2012, 08:43:35 AM »
9. The conduct of the Sadhaka: 

continues.....

192. If the Sadhaka overlooks the faults of others, and sees only their merits, and thus keeps his mind serene, his whole life
will be pleasant.

193. To be unconcerned in all things, with the mind cool, desireless and without hate, is beautiful in a Sadhaka.

194. The Sadhaka's enemy hates the ego (in the Sadhaka) whom the Sadhaka wants to kill; thus, like the anvil to
the goldsmith, he is actually a friend.

195. Appropriating oneself specially, thinking 'this is mine', something that shall not be available to all is not right for
a discriminating Sadhaka, since it violates the ideal of equality.

196. By 'fate' is meant only action done by oneself previously with effort; hence with well directed effort one can wipe off
fate.

197. The Sadhaka ought not to act as he likes, even to achieve a good result; if the act be done wrongly, it becomes a sinful
action.

198. He that would deserve God's Grace ought not to kill any living being for any reason. Since he has not the skill to
revive what is dead.

199.  That alone is right action, which is done with a peaceful and pure mind; all action is sinful, which is done with an
agitated mind or from desire.

200. The most powerful tapas consists in the Sadhaka  maintaining peace of mind, resigning all his worldly burdens to God.

contd.,

Arunachala Siva. 
     

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #19 on: December 23, 2012, 10:58:22 AM »
Chapter II:  The Quest:

9. The conduct of a Sadhaka:

201. The most powerful tapas consists in the Sadhaka maintaining peace of mind, resigning all his worldly burdens to God.

202. As the grains that are close to the pivot of a hand-mill are not crushed, so those that have taken refuge with God are
unaffected by the severest of afflictions.

203. Those that have minds fixed with love on God, as the magnetized needle points always fixedly to have the north,
never swerve from the straight path through ignorance.

204. Never worry thinking 'when shall I attain this state?'; this state transcends both space and time and it neither far nor near.

205. The Real Self exists free, pervading everything by its essential being; how can He be bound by Illusion? Do not Oh
Sadhaka, be despondent in this.

206. The notion 'I am an unsteady jiva' has arisen by losing hold of the Unmoving Self that one really is; the Sadhaka should
efface this thought and remain in supreme Silence.

207. To end the restlessness of the mind the following is the means; Look upon all things that are perceptible and the perceiver
as the Self.

208. Even a pure thought which serves to expel an impure one, needs to be given up (after it has served the purpose), just
like a thorn used for removing a thorn (in the flesh).

209. The truth of Non Duality is to be only meditated upon by the mind; do not do any action from belief in Non Duality.
The idea of Non Duality is fit to be cherished in respect of all things whatsoever, but not with respect to the Guru.

ciontd.,

Arunachala Siva.
           

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #20 on: December 24, 2012, 01:24:24 PM »
Ch.II - The Quest:

9. The conduct of a Sadhaka:

210. The 'I' which is a reflection of the Self, in the mirror of the mind, is moved  by the movements of the mind. To stop the movement
and make the reflection still, one should fix the mind on the Unmoving Self.

211. Many seek the Self in the Sutra Bhashya, but do not find Him. Forget not that the True Self is to be sought within, in the Heart
and not in books nor elsewhere outside.

212. All research into the non Self which one makes neglecting the Real Self, is vain, like scrutinizing of waste hair by a barber.

213. The trembling of the body through fear, which comes to the meditator because of his sense of 'I am the body', will cease
when he attains completeness of being as Absolute Consciousness.

214. As the pearl diver brings up the pearl by diving down weighted by a stone, so one should win the Self diving into the Heart,
weighted by non attachment.

sub-chapter concluded.

Arunachala Siva.         

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #21 on: December 25, 2012, 09:15:39 AM »
PART III - EXPERIENCE:

10. Liberation:

215. Illumination, Happiness, Immortality, Solitude, Liberation, Union with God, the Natural State, the Transcendental State,
Nirvana, Birth, the Good Goal, Renunciation,

216. Non lying, Silence, the Bursting of Bonds, the Fulfillment of All Desires, the State without mental taints, Peace, Having
Nothing to Do, Extinction of Mind,

217. The Highest State, Perfect Devotion, the Supreme Speech, Self-Rule, the Heaven of the Self, God's Fullest Grace, --
these are some of the names of the Experience of the Self.

218. When the mind becomes calm through the extinction of the ego, who is there subject to bondage? This ego is itself
bondage, and subject to bondage; there is no bondage otherwise.

219.  There never was any bondage for the Self who is the Only Reality. He is ever free and aware; the one that is bound
is the illusory jiva, which is ego.

220. Liberation is the simultaneous cessation of the thoughts, namely bondage and liberation, by the Quest 'Who am I that is
bound?'

221. Those mind-free ones that have attained the natural State by becoming aware of the Self, unlimited like the sky and
ever aware, were never in the darkness of ignorance.

222. The three groups of actions become extinct in the case of the Mukta, because his sense of being the doer is gone. The
sense of being the doer was lost along with the ego, who alone was the doer.

223. Nothing remains to be striven for by those that have become established in this State. They should be understood
to be beyond the necessity of doing anything, to have known whatever needs to be known, and to be free from doubt.

continued.......

Arunachala Siva.       

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #22 on: December 26, 2012, 01:21:47 PM »
Part III - Experience.

10. Liberation: continues.....

224. The enlightened one that has become one with the unchanging Supreme Consciousness, -- like a river that has
become one with the ocean - takes birth no more in a body.

225. Though he appears to men embodied, the Sadhaka should understand  that he is bodiless by giving up the sense of 'I am
the body', his body has been surrendered to the the current karma.

226. He that is without perception of the illusory objects, having fallen asleep in the Heart, is wide awake. All others are sunk in
the profound sleep of ignorance.

227. He sleeps, who thinks this dream of the world to be waking, ignoring the Real Self, whose nature is constant waking.
The enlightened one is ever awake.

228. The state of liberation may be described as eternal sleep without any waking, or as eternal waking uninterrupted by sleep. 

229. As falling from one's own natural state, -- which is dearest of all and perfectly happy - is death, so being established in that
State, by the grace of Holy Guru is eternal birth.

contd.,

Arunachala Siva.       

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #23 on: December 27, 2012, 11:44:11 AM »
Part III - Experience: continues....

230. Birth in the world due to ignorance and desire, is verily for the sake of death. And every creature dies only to be born
again in the world. But the death of the ego is the real death and eternal birth not shadowed by death.

231. As and when the sea overflows the shore, no creature can raise its held but is overwhelmed, so when the Consciousness
of the Self is in flood,  the ego-thought cannot arise.

232. The falling off of the five sheaths of the one that has become established  in the ecstasy of Silence, by the grace of the
Supreme Being, was called Nirvana by the Buddha.

233. Just as the moon does not shine at all when the sun rises in the east, so when the Sun of Pure Consciousness rises,
the self assertiveness of the Jiva ceases at once.     

234. Three taints of mind are mentioned; of these foremost is the ego sense in relation to the body; the other two are rooted
in that. When that is lost, the others two will also be lost.

contd.,

Arunachala Siva.   

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #24 on: December 28, 2012, 01:31:43 PM »
Part III - Experience: continues....

236. The mortal becomes immortal by that method, bu which the mind, which is extremely restless, is made motionless
like a lame man, free from wishes.

237. Learned men speak of Illumination as thought of infinite form; but thoughts are necessarily finite. The mukta is free
from thoughts, as a river reaching the ocean is without movement.

238. The Supreme Silence that arises as pure Consciousness on the death of the ego, through the mind becoming free of
thoughts in the heart, is the transcendental speech.

239. This Supreme Silence, the Being Consciousness-Bliss, which is the Source of all things, pervades inside and outside.
It is that which the wise call Jnana.

240. This state of being the Real Self by Jnana is the real becoming God, the eternal Peace, the State beyond the three,
namely,m waking, dream and deep sleep, the treasure of freedom.

sub-chapter - concluded.

Arunachala Siva.               

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #25 on: December 29, 2012, 10:35:05 AM »
11. Non Duality:

241. When by the Grace of God, which is easily won by devotion, the mind becomes calm in the Heart, then is experienced that
One, which is both the light and the space by which and in which the mind and all else seem to exist.

242. The space of Pure Consciousness is like a cremation ground, where the One alone remains, the false self being cremated,
in the fire of Realization, as a forest is burnt by a conflagration.

243. No object appears in the presence of the Real Self, since  it is all burnt to nothing, by the fire of Pure Consciousness. The One
Self alone remains, the unlimited Eye, in that Supreme State.

245. How can the man who knows not the Self, and whose consciousness is limited to the body, imagine the nature of the
State of the Illumined One, who is aware of naught other than the Self, having won the Experience of the Infinite
Self?

246. The Self alone is real. All else is illusory; therefore in the end (when the Truth is realized) all else will glide out of
vision and the truth of oneself will alone be left.

247. In this State of Silence which is ego-less and mind free, who is there called 'I' to say, 'I am Brahman.'?

contd.,

Arunachala Siva.   
                   

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #26 on: December 30, 2012, 09:51:52 AM »
11. Non Duality:

continues.....

248.  This is the Vision Infinite, where there are no pairs of opposites, nor space, nor time, nor action, nor its fruition,
nor any other non-self, implying duality.

249. As wetness, sweetness, and coolness are really water and not three different entities, so, in the Experience of the
Self, Reality, Consciousness and Ecstasy are only the Real Self.

250. In the immutable State of Reality, which is taught by the Vedanta there is no time, nor distinction of persons as 'I'
and 'you' and 'he', nor the triads.

251. As the one undivided Space is perceived  as differentiated by identification with a pot or a building, so the Blissful
Consciousness, the Self, is conceived as soul and God. These two are not really different.

252. As two figures of sandal wood made to represent a master and a servant, are both sandal wood, so God and the soul
are both the Real, namely Brahman; they are not different.

253. As one and the same woman, unchanged, is designated by words, 'wife', 'mother' and the like according to the standpoint
of the speaker, so the immutable Self is perceived variously by men whose minds are engrossed in worldly pursuits.

254. The Liberated One has neither knowledge of difference, nor knowledge of non difference. The non arising of knowledge
is referred to by the wise as 'knowledge of non difference.'

******

Arunachala Siva. 
           

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #27 on: December 31, 2012, 08:36:56 AM »
11. Non Duality:

continues.....

255. Just as the ignorant see objects of sense objects because of their mind being directed outwards, so the one whose
bonds are broken is aware only of the Consciousness which is the real substratum of all appearances.

256. Knowing the non-self is possible only so long as the Self is perceived as with form. When one realizes the formless
Self, to whom can the knowledge of non-self occur?

257.  Let God-forms as well as forms of the world appear so long as one does not realize the Self. When the Self is realizes,
to whom are these forms real?

258. If in the Heart the State of being the Self is won by persistence in the Quest, by the exclusion of thoughts, then the
Space of Pure Consciousness will shine alone without anything else, either subject or object.

259. The ego is unreal. This world of objects seen is also unreal. The mind that is aware of the two is also unreal. Only the
Space of Pure Consciousness remains over in Self Realization as real.

260. I shall declare the essence of the teaching, as given in all Upanishads. When by the death of the ego, the Self
is realized to be the same as that Supreme Consciousness, there remains over only the Self who is Pure Consciousness.

sub chapter on Non Duality is concluded.

******

Arunachala Siva. 
   
     

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #28 on: January 01, 2013, 09:22:15 AM »
12. Consciousness:

261. That transcendental state, which is Liberation is called Self Consciousness. Is the Self the object of Consciousness, or
is Consciousness identical with the Self?

262. Since it is conclusively proved by the experience of all alike, that the Self is one, the Self never becomes an object of
Consciousness; therefore the first interpretation does not fit in here.

263. The triad of knower, knowing and known does not exist in the Transcendental State; Consciousness is the very nature
of the Self.

264. The act of knowing (or becoming conscious) is denied here, because in that supreme  State, there is no object for knowing;
ignorance is also denied because there is no other being than the Knower.

265. By the denial of ignorance it is declared that the Self is not insentient;  whatever is insentient shines by the Consciousness
of another. The Self shines by His own light, being of the nature of Consciousness. 

266. For one who looks outwards, (at objects) both ignorance and knowledge exist. Consciousness in the case of the Knower
of the Self is free from both, always of the same nature.

267. To be is the only nature of the Self, which is ever experienced in the form of 'I am'. This is the Pure Consciousness spoken
of as existing in the state of mukti.

268. The State of Pure Consciousness is the moveless state of the mind, freed from thoughts, and therefore calm like a
waveless sea.

269. The ignorant, whose minds are turned outwards, seek to know all things one by one; they know not that Consciousness
on knowing which all things will become known.

270. If one knows not the Self, but knows all things else, what is the use? But if he knows the Self, what else is there for him
to know?

*****

Arunachala Siva.           

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #29 on: January 02, 2013, 09:54:31 AM »
12. Consciousness:

continues.......

271, Even if one knows subtle things not easy to be known, he does not become wise thereby, so long as he knows
not that Pure Consciousness  by which he knows all that.

272. Knowledge relating to objects, which comes to him that knows not the Self, should be understood as ignorance. Self-
Knowledge -- which is known as Liberation --  is alone true Knowledge.

273. What is wrongly called knowledge, is manifold, having the forms of objects, like jewels made of gold. Knowledge rightly
so named is one, pure and unchanging, like the gold of which jewels are made.

274. Would the Enlightened one who has attained his own real nature, as Pure Consciousness, consider as knowledge that
which takes the forms of objects, and which springs out of the sense of 'I am the body', and is without savor?

275. This Pure Consciousness, which is the nature of the Real Self, is uncaused, eternal, transcendental, the unmoving basis
of the bits of objective knowledge coming to living beings.

276. Aside from this Consciousness, uncaused by objects, what other basis can there be, say, for the manifestation of this
universe of moving and unmoving objects?

277. True Knowledge is just the practical experience to the effect that, that which seems unreal, being concealed by false
appearances, is alone real, and that the seemingly real ego, called Jiva, is unreal.

contd.

Arunachala Siva.