Author Topic: Guru Ramana Vachana Maalaa:  (Read 7589 times)

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #30 on: January 03, 2013, 10:21:30 AM »
12. Consciousness: continues....

278. It is said that the Enlightened One 'knows everything'. How is it? In the State of being the Self which is called Liberation,
what is there to be known?

279. That delusion which is caused by knowing even a little, when the mind is unpacified, will become very much stronger
if all-knowledge be gained!

280. To him that believes himself to be knowing little, Revelation says, that God knows all; but in truth, God who is the one
Infinite Reality does not know anything because in fact, there is nothing for Him to know.

281. What is loosely called all-knowledge is just that Pure Consciousness in which nothing other than the Self is known, not
the specific knowledge of objects or events in space and time.

282. By meditating on the teachings of the Guru, it is known that what was looked up (in ignorance) as the forest of bondage,
is all nothing but the Space of the Silence of Pure Consciousness, and that all else is mere dream.

sub-chapter on Consciousness concluded.

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Arunachala Siva.   

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #31 on: January 04, 2013, 10:14:45 AM »
13 The Real Self:

283. There is in the heart of everyone an Akshara, which alone is real, the original of all aksharas, pure, self luminous, and the
giver of illumination. Who is there to write it? (From Sri Bhagavan' s stray verse).

284. That Silence, which was taught by God and Guru (Sri Dakshinamurti) at the foot of the banyan tree is the original
Source of all words,  the Sacred Word, which is never falsified.

285. That Pure Consciousness which has the form 'I AM' is the truth of the Self. This is not a thought in the mind, because the
mind is dead when the ego is dead.

286. This Pure Consciousness which has the form "I AM" and which transcends (the three known states of life in ignorance)
has no rising, nor setting, unlike the insignificant ego. It is shining eternally without a break, blissful and beyond relativity.

287. That Pure Consciousness which is the Reality, and which shines without a break, as 'I am I' when the mind becomes
calm, in the Supreme Bliss.

288. The three categories of the creator, the creature, and the world, Maya the creative consciousness who plays with
them, and the place where she plays, all these are pure Reality only.

289. The Infinite Reality is motionless like the screen, on which the moving pictures appear; the soul, the world, and God
are like moving pictures; the Infinite Reality alone is Real.

290. Though these three are unreal, they are not different from the Supreme Reality. But the Supreme Reality is different from
these, because It exists without these in the State of Self Realization.

291. He that sees the changing objects, namely the soul, world and God, does not see the unchanging  Supreme Reality,
namely Brahman. He that sees Supreme Reality does not at all see the changing spectacle.

292. The mind in the case of ignorant, is greatly confounded, ignoring the Self -- which is like the unchanging screen -- and
looking upon one of the moving pictures, as the individual self, and other pictures as other selves and as the world.

contd.,

Arunachala Siva.     
       

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #32 on: January 05, 2013, 10:28:14 AM »
13. The Real Self:

293. As the Space is in no way affected by the formation and dispersion of clouds, so the Real Self is in no way affected by
the birth and death of the body.

294. Since there is no chance of the thought 'I am happy' arising in that State of Non Duality, the Self transcends happiness;
It is not something having the form of happiness.

295. The truth of the Real Self is that unborn and deathless Supreme Reality, which is the basic substance, by virtue of which
all this, which is unreal, seems real.

296. As the screen is to the moving pictures of the cinema show, and as the keynote is to the changing musical notes,
so is the Real Self - the eternal, changeless Brahman -- to the world, being its basic substance.

297. If it be said that the (individual) soul, who identifies himself with the body, is a body of another soul, then the latter
is the real Self; the former is certainly unreal, he is but a body.

298. This so called Jiva, who is unsteady, moving up and down like the rim of a wheel, is not the Self; he that is eternal and
fixed like the axle of the wheel is alone the Real Self.

299. That sleepless, unwinking Deity who directs the intellects from within, unknown to them, is the Self.

300. The Real Self alone is Infinite; all else is trivial; we do not see anything other than the Self which is worthy to be won
by selling the self.

301. Every deity that is worshipped appears (in a vision) and then disappears; the Self is eternally present; hence He alone
is the real Deity.

Chapter 13 - The Real Self - concluded.

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Arunachala Siva.   

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #33 on: January 06, 2013, 09:24:01 AM »
14. CATHOLICITY:

302. Know that of all faiths, the best is the Supreme Silence, which arises upon the extinction of the ego, which is the seed
of differences of faith.

303. That Silence, which is the actual experience of the Real Self, and in which no disputes arise, that 'It is not', 'it is', 'it is one',
'it is twofold', 'it is manifold', is alone the true faith; nothing else.

304. Since this Silence is evenly balanced toward all faiths, the different faiths do not contradict It. As the paths to Its realization,
they are acceptable.

305. The Sadhaka should practice (sadhana) according to the faith he likes; he should not engage in disputes regarding others'
faiths, letting his mind stray from its aim within, from egoistic attachment to his own faith.

306. That faith which is tangled with arguments of logic, but fails to point to the people the Truth of the Self in the Heart, is like
the noise of a bazaar. 

sub chapter - concluded.

Arunachala Siva.   

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #34 on: January 10, 2013, 10:35:17 AM »
15. The Jivan Mukta:

307. If one knows by actual experience, his own Real Self, who is Infinite and beyond pleasure and becomes silent, and ever
satisfied, would he desire anything whatever for the sake of pleasure?

308. The young woman named mind, suffered in her husband's home, namely the five sheaths. Returning thence and coming to
her home of birth, she became freed from suffering and became happiness itself. (The return to parent's place is return to the
Source, the Self.)

309. Consciousness is the truth. Happiness is that Consciousness; the Real Self is just this Truth-Consciousness-Happiness.
The Sage is happy in the Self and the ignorant one, who is like a thief, does not win real happiness and peace.

310. The happiness of sleep is like the scattered moonshine seen under a tree; the happiness of a Jivan Mukta, it should be understood
is like the unobstructed moonshine in an open place.

311. The man suffers, not knowing the Self who is happiness, and gets entangled in desires for objects,like the musk deer.
The Sage does not get entangled in them. (The musk deer has the source of the smell of musk in itself but it thinks the source
to be outside. The ignorant resemble this deer in thinking that happiness lies elsewhere in objects and not within.)

Arunachala Siva.       

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #35 on: January 11, 2013, 10:36:41 AM »
15. Jivan Mukta:

continues.....

312. He whose mind is swallowed by the Light of the Self is not affected as before by anything whatever, though seeing, hearing,
smelling, eating foods, breathing and walking as before.

313. As one that is profoundly asleep in a carriage -- is unaware of the varying states of the carriage - (its running, stoppages, and
unyoking of horses) -- so the one in the Transcendental State is unaware of the varying states of the body.

314. The Illumined one who is happy in the peace (of the Self), without thought of the past and the future, and  like a mere witness
of the present, is said to have the knots of bondage cut.

315. He who, renouncing desire for pleasures, has become fixed in his own natural State, through extinction of the mind, is the
real abstainer; not so the man who has no experience of this Self even though he abstains from food.

316. As the cinema-screen is not burnt by the picture of fire (passing over it), so the Jivanmukta is not moved by grief by the
disasters of fire (passing over it), so the Jivanmukta is not moved by to grief by the disasters of the world.

317. This itself is the great tapas that he does, namely his being in his own real nature; but that tapas avails for the good of
all jivas.

318. Even in the midst of a great battle the Illumined one is not moved from that Supreme Silence, which prevails in the Heart
when the noise of the thoughts of the mind subsides.

319. Can the defects of character that arise from the delusive ego occur in the case of him who is established, by the grace of
God, in his own real nature?

320. It is proper that in the case of the knower (of the Self), the threefold karma dies with doer (namely ego); that the karma
that is current remains was said to dull witted people.

contd.,

Arunachala Siva.               

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #36 on: January 12, 2013, 12:58:02 PM »
15. Jivan Mukta:

continues....

321. If you say, 'The body being the effect of current karma it would die if all the karmas cease', (then answer the question),
'Who looks upon Sage's body as real?'

322. Or (it may be said that) the body of the Jivanmukta is like a burnt cloth -- seemingly real, but unreal; its form is really
lost, thought it seemingly retains its form.

323.  Like the path of the bird in the sky, or of the fish in water, the path by which the enlightened ones attained their own Self
is difficult to trace.

324. The liberated one, whose taints of mind are gone, is not the doer of actions, even while (apparently) doing them, like a
listener to a story whose mind is elsewhere.

325. The bound one, because his taints of mind survive, is a doer of action, even when keeping quiet, just as a man in a dream
falls into a pit, while the body remains in the bed still.

326. If it be said, 'If the liberated one has no doership, how can action be done? We do see actions being done by him.'
Then understand that all his seeming actions are really done by God who is within the Heart.

327. The cessation of all thoughts,. through the death of ego, which is the root cause  of thought of difference, is the Self-knower's
meditation without meditation.

328. The Self Knower who has given up the ego, which is for the ignorant the obstacle to the realization, that God is all, (alone)
worships God rightly.

329. By the Love (of the Self) that springs up when the profound peace is born though the final death of the false ego, the
Sage has the highest devotion to God.

330. The Sage who abides in the experience of the Real Self, having cremated the ego by the fire of supreme devotion of self
surrender, saying  'Obeisance to Siva', has the realization, 'I am Siva.'

continued.....

Arunachala Siva,     

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #37 on: January 13, 2013, 01:38:19 PM »
15. The Jivan Mukta:

continues....

331. The world abounds in deluded ones, who seek to prove the greatness of the knower (the Self) by inventing extraordinary
powers called Siddhis. His greatness is something quite different.

332. Proving the greatness of the Sage by siddhis is like assessing the greatness of the Sun from various hues seen in the
dust particles floating in the single beam of light.

333. The Illumined One, who does actions without losing his equanimity, in success and defeat, is free from ill will and the perception
of difference, and is content with whatever comes by mere chance without effort, is untainted by actions.

334. If the non doing of actions be the sign of Illumination, then even one disabled by disease would be Illumined. The majesty
of the Illumined one consists (not in not doing actions but) in being free from desire (for success) and repugnance ( to failure).

335. Actions done by the Jivanmukta, who is asleep in the Heart, must be regarded as similar to the eating of food by a boy,
who has fallen asleep, but is partially awakened and forced  to eat by his mother.

336. Not having the sense of being the doer, he does not see anything that he is bound to do; being without perception of anything
not the Self, he does not become subject to doubts.

337. The man who is averse to the experience of the Self has a taste for disputation. Not so the Sage; when the ego, who
(alone) could dispute, does not arise at all, then who is it that can enjoy disputation?

338. It is mistakenly said by some ignorant ones, that the jivanmukta while seeing the differences, enjoys non differences in them.
But the Mukta never sees differences.

339. That eternally happy one that slays that Sura, 'I', the ego, who rules all the world through the six senses is the
Son of God (Subrahmanya).

340. He that says 'I am the body' is the demon naraka. he that slays him with disc, the quest of the Self, is Vishnu Himself,
so Bhagavan Ramana - who is Vishnu - told us.

continued....

Arunachala Siva.             

Subramanian.R

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Re: Guru Ramana Vachana Maalaa:
« Reply #38 on: January 14, 2013, 12:42:23 PM »
15. The Jivan Mukta:

continues.....

341. The Jivanmukta who is childlike in his freedom from passions and pure from the extinction of possessiveness and egoism,
is never away from the lap of the Mother of all, which is rightfully his.

342. He who having attained the Natural State, has transcended even the Sattva (state of mind) and has no sense of being
a doer of actions, may sometimes appear to have a mental mood of the quality of Rajas, like a crystal mirror.

343. The realization that in everything that appears there is only One Self that is Consciousness, is the truth abut the
equal vision of the Jivanmukta.

344.The wish fulfilling tree of Heaven (Karpaga Tree), being insentient, automatically gives what is craved, whether good or
evil; the holy Guru grants only that which is good for the disciple, even though he may not wish for it.

345. Like bees settling on a full blown lotus, the minds of those who approach the Jivanmukta, whose heart overflows with the
honey of peace, are filled with joy.

346. He that bathes in the gaze of Jivanmukta, who has over passed death through experience of the Self, himself wins immortality,
having become aware of the Real Self, himself wins immortality, having become aware of the Real Self through His Grace.

347. He that meditates on the true nature of the Jivanmukta who is identical with Siva as the Self of all, through death of the mind,
obtains Experience of the Self.

16. conclusion:

348.  My devout obeisance to Bhagavan Sri Ramana, my own Real Self, who has appeared to me as Guru and has made me His own,
-- I who was in distress as if caught hold of by Maya.

349. Long live Arunachala! Long Live Sri Ramana. Long live His devotees. Long live this Paramartha Dipa, called Guru Ramana Vachana
Mala.

concluded.

Arunachala Siva.