Author Topic: Sri Ramanopadesa Noonmalai ஸ்ரீ ரமனோபதேச நூன்மாலை  (Read 21389 times)

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                                ...அதனால் --மீ முறையே
30.   நானா ரெனமனமுண் ணாடியுள நண்ணவே
       நானா மவன்றலை நாணமுற --நானானாத்
       தோன்றுமொன்று தானாகத்  தோன்றினுநா னன்றுபொருள்
       பூன்றமது தானாம் பொருள்.... 

Therefore, when the mind reaches the Heart by inwardly scrutinizing 'Who am I?' in the above manner and when he, who is the 'I', (the ego or mind, which rises in the form 'I am the body') dies, the one (existence-consciousness) appears spontaneously' as 'I-I'. Although it appears (seemingly anew), it is not 'I' (the rising 'I' or ego); it is the Whole Reality (puma vastu), the Reality which is Self.

Note: Although in verse 7 of this work Sri Bhagavan said that the Reality is that which shines without appearing and disappearing, in this verse He says that when the ego dies something appears spontaneously as 'I-I'. Therefore, in order to make clear that that which thus appears as 'I-I' is not other than the Reality described in verse 7, He concludes this verse by saying, "Although it appears, it is not 'I' (the ego); it is the whole reality, the Reality which is Self". That is, just as the rope alone was seen even when it was mistaken to be a snake, so the reality (the pure existence-consciousness 'I am') alone shines even when it is mistaken to be the ego (the adjunct-mixed feeling ' I am this body'); but just as the rope seems to appear newly when the ignorant notion that it is a snake is removed, so the reality 'I am' seems to appear newly when the ignorant notion 'I am this body' is removed.

Compare here verses 19 and 20 of Upadesa Undiyar.
Om Namo Bagavathe Sri Ramanaya

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                                          ...பொங்கித் தோன்றவே
31.    தன்னை யழித்தெழுந்த தன்மையா னந்தருக்
        கென்னை யுளதொன் றியற்றுதற்குத் -தன்னையலா
        தன்னிய மொன்று மறியா ரவர்நிலைமை
        யின்னதென் றுன்ன லெவன்...

When it (the Reality) surges forth and appears (as 'I-I'), for Him (the jnani) who enjoys the bliss of Self, which has (thus) risen by destroying the (individual) self (the ego), what single thing exists to do? He does not know anything other than Self (which shines as the one reality); (therefore) how to (or who can) conceive what His state is?

Note: Compare here verse 15 of Upadesa Undivar.
Om Namo Bagavathe Sri Ramanaya

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                                                    ....பரமாப் --பன்னும்
32.   அதுநீயென் றம்மறைக ளார்த்திடவுந் தன்னை
       யெதுவென்று தான்றேர்ந் திராஅ --ததுநா
       னிதுவன்றென் றெண்ணலுர னின்மையினா லென்று
       மதுவேதா னாயமர்வ தாலே...

When it (the Reality) surges forth and appears (as 'I-I'), for Him (the jnani) who enjoys the bliss of Self, which has (thus) risen by destroying the (individual) self (the ego), what single thing exists to do? He does not know anything other than Self (which shines as the one reality); (therefore) how to (or who can) conceive what His state is?
Note: Compare here verse 15 of Upadesa Undivar
Om Namo Bagavathe Sri Ramanaya

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                                               ....-அதுவுமலாது
33.   என்னை யறியேனா னென்னை யறிந்தேனா
       னென்ன னகைப்புக் கிடனாகு -மென்னை
       தனைவிடய மாக்கவிரு தானுண்டோ  வொன்றா
       யனைவரனு பூதியுண்மை யால்.

Besides that, saying (either), "I do not know myself", (or), "I have known myself", is a wide ground for ridicule. Why? To make oneself an object known, are there two selves (one of which can be known by the other)? Because, being one is the truth of everyone's experience (that is, whether they be a Jnani or an ajnani, everyone experiences the truth 'I am one').
Om Namo Bagavathe Sri Ramanaya

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                                      ...ஓர்--நினைவறவே
34.        என்று மெவர்க்கு மியல்பா யுளபொருளை
            யொன்று முளைத்து ளுணர்ந்துநிலை --நின்றிடா
            துண்டின் றுருவருவென் றென்றிரண் டன்றென்றே
            சண்டையிடன் மாயைச் சழக்கொழிக...


Instead of firmly abiding as the Reality, which always  exists without even a single thought as the nature of  everyone, by knowing (that Reality) in the Heart, where it  exists (or by knowing it with the mind merging within disputing, 'It (the Reality) exists', 'It does not exist', '(It form', '(It is) formless', '(It is) one (or non-dual)', '(It is two (or dual)', 'It is not (either one or two)', is ignorance born of illusion (maya). Give up (all such disputes)!

Note: The words 'ondrum ulattu ul' can give two meanings, namely (i) in the Heart, where it (the reality) exists', and (2) 'with the mind merging within'.
Om Namo Bagavathe Sri Ramanaya

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                                                              ...--ஒண்டியுளம்
35.       சித்தமா யுள்பொருளைத் தேர்ந்திருத்தல் சித்திபிற
           சித்தியெலாஞ் சொப்பனமார் சித்திகளே -நித்திரைவிட்
           டோர்ந்தா லவைமெய்யோ வுண்மைநிலை நின்றுபொய்மை
           தீர்ந்தார் தியங்குவரோ தேர்ந்திருநீ....

The subsided mind having subsided, knowing and being the Reality, which is (always) attained, is the (true) attainment (siddhi). All other siddhis are merely (like) siddhis acquired in dream; if one wakes up from sleep, will they be real? Will those who, by abiding in the real state (of self-knowledge) have discarded the unreal state (of Self-forgetfulness), be deluded (by those unreal siddhis)? (Therefore) know and be (as) you (the Reality) are.
 
Note: The word ' siddhi' means attainment in general and the attainment of occult powers in particular. Our present life in this world, our so-called waking state, is truly nothing but a dream occurring in the long sleep of self-forgetfulness;. Therefore any occult powers (siddhis) that we may acquire in this dream will be found to be unreal when, by abiding in the real state of Self-knowledge, we wake up from the unreal state, the sleep of self-forgetfulness.
 
 Also refer verse 15 & 16 of Ulladu Narpadu Anubandam.
Om Namo Bagavathe Sri Ramanaya

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                                                               ...--கூர்ந்து மயல்
36.  நாமுடலென் றெண்ணினல நாமதுவென் றெண்ணுமது
      நாமதுவா நிற்பதற்கு நற்றுணையே-யாமென்று
      நாமதுவென் றெண்ணுவதே னான்மனித னென்றெணுமோ
      நாமதுவா நிற்குமத னால்..


If we think, having delusion, that we are the body, thinking, 'No (we are not this body), we are That (the Reality)', will be a good aid for (reminding and encouraging) us to abide as That. (However) since we (in truth ever) abide as That, why to think always, 'We are That'? Does one (always) think, 'I am a man'? (That is, in order to be a man, does a man always need to meditate, I am a man, I am a man?)
 
 Note: Refer to the note to verse 29 of this work, where it is explained how meditating, "I am not this body, I am That", may in the beginning be an indirect aid for reminding and encouraging us to know and abide as That. However, so long as we meditate, "I am not this body, I am That", is it not clear that we still feel ourself to be the body and that we do not actually experience ourself to be That (the reality or Brahman)? Just as there is no need for a man to meditate, "I am a man", so there would be no need for us to meditate, "I am That", if we were actually experiencing the truth that we are always That.
Om Namo Bagavathe Sri Ramanaya

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                                          ...-அறியா-தேமுயலும்
37.   சாதகத்தி லேதுவிதஞ் சாத்தியத்தி லத்துவித
       மோதுகின்ற வாதமது முண்மையல--வாதரவாய்த்
       தான்றேடுங் காலுந் தனையடைந்த காலத்துந்
        தான்றசம னன்றியார் தான்...

Even the argument which says, "Duality (dvaita) during practice (sadhana)  which one undertakes (due to) not knowing (the truth that one is always Brahman) ? and non-duality (advaita) after attainment (that is, duality is true during the time of practice and non-duality becomes true only after the attainment of Self-realization)", is not true. Who else is one except the tenth man, both when one is anxiously searching (for the tenth man) and when one finds oneself (to be the tenth man).

Note: This verse (v.37) and verse 40 were both composed earlier than the other verses of Ulladu Narpadu, and were written for the benefit of Iswara swami under circumstances which are not now known.
Note: According to some schools of thought, duality is true during the time of ignorance and non-duality becomes true only after the attainment of Self-knowledge. However Sri Bhagavan says that even this is not true, because non-duality (advaita) is always the truth and duality (dvaita) is always unreal. That is, the one non-dual Self alone exists and is real even when in the ignorant outlook of the individual it seems to appear as this unreal world of duality and diversity.

 In order to emphasis that duality is unreal even during the time of its seeming existence, Sri Bhagavan cites the parable of the 'lost' tenth man. Ten foolish men forded a river, and on reaching the other side they wished to make sure that all had crossed safely. So all of them began to count the number of persons on the shore, but since each one forgot to count himself, they all counted only nine. Believing that one of their companions must have drowned, they all began to weep, until a passing wayfarer who understood the situation asked each one to count himself, whereupon they realized that they were always ten men, both during the time of their seeming loss and after their 'finding' the missing man. Similarly, when we attain Self-knowledge we will realize that non-duality (advaita) is always the sole truth, both during the time of our seeming ignorance (when non-duality appears to be lost and duality appears to prevail) and after our 'attaining' Self, the non-dual reality.
 
It is to be noted here that, though non-duality is the truth even during the time of seeming ignorance, this does not mean that no spiritual practice (sadhana) is necessary, as some theoreticians/theorists have wrongly concluded.  So long as the tenth man appears to be lost, it is necessary for each one of the ten to enquire and find out 'Who is lost?' , for then only will the truth be realized that the so called 'lost' tenth man is only oneself, who has in fact never been lost. Similarly, so long as the experience of non-duality appears to be lost, it is necessary for us to enquire and find out 'Who am I, who have lost the experience of non-duality?', for then only will the truth be realized that the seeming individual 'I' who does not experience non-duality is merely an unreal appearance, and that the real 'I' has in fact never lost the experience of non-duality.

 
« Last Edit: March 02, 2015, 01:55:06 AM by Balaji »
Om Namo Bagavathe Sri Ramanaya

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                                                     ...வித்துப்--போன்ற
38.     வினைமுதணா மாயின் விளைபயன் றுய்ப்போம்
         வினைமுதலா ரென்று வினவித் -தனையறியக்
         கர்த்தத் துவம்போய்க் கருமமூன் றுங்கழலு
         நித்தமா முக்தி  நிலையீதே...

If we are the doer of actions (karmas) which are like seeds, we shall experience the resulting fruits. (But) when one knows oneself by enquiring 'Who is the doer of actions?' (in other words) 'Who am I?', the sense of doership (kartriva) will disappear and (hence) all the three karmas (agamya, sanchita and prarabdha) will slip away (since the ego, the doer of the actions and the experiencer of their fruits, will no longer exist). This (the resulting state which is devoid of the ego and which is consequently devoid of the bondage of karma) indeed is the state of liberation, (which is eternal that is, which is our ever-existing and natural state)

Note: The word 'oneself' (tanai) in the clause 'when one knows oneself' may here be taken to mean either the ego or the real Self, for if the ego (the doer) is known it will be found to be non-existent, while if the real self is known it will be found to be the sole existence. In either case, both the sense of doership (kartritva) and the sense of experiencership (bhoktritva) - which are the two faces of the one ego, like the two sides of one piece of paper - will necessarily cease to exist.

The three karmas referred to in this verse are (1) agamya karma, that is, the actions that the individual newly performs in this life through his face of doership, (2) sanchita karma, that is, all the results of his past agamya karmas which are now stored up and which are yet to be experienced by him, and (3) Prarabdha karma, that is, the portion of the results of his past agamya karmas which God has selected from his sanchita and ordained for him to experience in this lifetime through his face of experienceship. For a more detailed explanation, refer to chapter three of The Path of Sri Ramana - Part Two.
Om Namo Bagavathe Sri Ramanaya

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                                                            ...-மத்தனாய்
39.  பத்தனா னென்னுமட்டே பந்தமுத்தி சிந்தனைகள்
       பத்தனா ரென்று தன்னைப் பார்க்குஙகாற் சித்தமாய்
       நித்தமுத்தன் றானிற்க நிற்காதேற் பந்தசிந்தை
       முத்திசிந்தை முன்னிற்கு மோ...


Only so long as one being a mad man (that is a person being devoid of true knowledge), feels 'I am a bound one', (will there exist) thoughts of bondage and liberation. (But) when one sees oneself (by enquiring) 'Who is the bound one?' (in other words, 'Who am I?') and when (thereby) the ever-liberated one (the real Self) alone remains as the established truth, since the thought of bondage cannot remain, can the thought of liberation remain?

 Note: When one knowns oneself by enquiring 'Who am I, the individual who is in bondage?' one will find that the individual or ego is non-existent and that the real Self, which is ever-liberated, alone exists. Since bondage and liberation are both mere thoughts, and since all thoughts depend for their seeming existence upon the first thought, which is the ego, the feeling 'I am so-and-so', when the ego is found to be non-existent the thoughts of bondage and liberation will no longer be able to stand.
Om Namo Bagavathe Sri Ramanaya

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                       மனத்துக் --கொத்தாங்கு
40.   உருவ மருவ முருவருவ மூன்றா
       முறுமுத்தி யென்னி லுரைப்ப-னுருவ
        மருவ முருவருவ மாயு மகந்தை
        யுருவழிதன் முத்தி யுணர்...


If it is said, so as to suit (the maturity of) the mind, that the liberation which one will attain is (of) three (kinds), with form, without form, or with or without form, I will say that liberation is (in truth only) the destruction of the form of the ego which distinguishes (liberation as being of three kinds), with form, without form, or with or without form. Know thus.
Note: Though the scriptures describe various different kinds of liberation, they do so only in order to suit the various different levels of maturity and understanding of the human mind, because there is in truth only one real kind of liberation, namely the destruction of the ego or sense of individuality. All other kinds of liberation are nothing but mere thoughts, which can stand only so long as the ego seems to exist. When the ego is found to be non-existent, the state which remains will be completely devoid of all thoughts such as 'I am a form', 'I am formless' or 'I am free either to become a form or to become formless'.
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                                      ...ஈ--தருள் ரமண
  உள்ளது காட்டும் ஒன்றுகலி வெண்பாவாம்
  உள்ளது காட்டும் ஒளி.

ஸ்ரீ முருகனார்

This kalivenba (which is) all the Forty Verses on Reality (Ulladu Narpadu) joined together (as one single verse) by the gracious Sri Ramana, is the Light which reveals, the Reality. '
Om Namo Bagavathe Sri Ramanaya

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உள்ளது நாற்பது-அனுபந்தம்

மங்கலம்

எதன் கண்ணே நிலையாகி யிருந்திடுமிவ் வுலகமெலா
  மெதன தெல்லா
மெதனின்றிவ் வனைத்துலகு மெழுமோமற் றிவையாவு
  மெதன்பொருட்டா
மெதனாலிவ் வையமெலா மெழுந்திடுமிவ் வெல்லாமு
  மெதுவே யாகு
மதுதானே யுளபொருளாஞ் சத்தியமா மச்சொருப
  மகத்தில் வைப்பாம்.


ULLADU NARPADU-ANUBANDHAM

Mangalam

That in which all these worlds (seem to) exist steadily, that of which all (these worlds are a possession), that from which all these worlds rise, that for which all these exist that by which all these worlds come into existence, and that which indeed is all these - That alone is the existing Reality (or sat-vastu). Let us cherish that Self, which is the Reality, in the heart.
This benedictory verse is adapted from the Yoga Vasishtha-5.8.12. I

In this Tamil verse, as in its Sanskrit original, all the eight grammatical cases except the vocative case are used with reference to the Reality, namely the locative case (in which), the genitive case (of which), the ablative case (from which), the dative case (for which), the instrumental case (by which), the nominative case (which indeed) and the accusative case (that Self).
« Last Edit: March 16, 2015, 11:47:16 PM by Balaji »
Om Namo Bagavathe Sri Ramanaya

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1.  சத்திணக் கத்தினாற் சார்பகலுஞ் சார்பகலச்
     சித்தத்தின் சார்பு சிதையுமே-சித்தச்சார்
     பற்றா ரலைவிலதி லற்றார்சீ வன்முத்தி
     பெற்றா ரவரிணக்கம் பேண்.

By sat-sanga (that is, by association with sat, the Reality, or by association with those who know and abide as the Reality), the association (with the objects of the world) will be removed. When (that worldy) association is removed, the attachement (or tendencies) of the mind (that is, the inward attachment towards the objects of the world, in other words, the vishaya-vasanas or tendencies towards sense objects) will be destroyed. Those who are (thus) devoid of (the delusion of) mental attachment, will perish in that which is motionless (in other words, they will lose their ego and will remain in Self, the motionless Reality). (Thus) they attain jivanmukti (liberation from jivatva or individuality). (Therefore) cherish their association.

 Note: This verse was adapted by Sri Bhagavan from verse 9 of Sri Adi Sankara's Moha Mudgara. Sri Bhagavan used to say, "sat-sanga means association (sanga) with the Reality (sat). The reality is Self. The sage (jnani)who knows and abides as Self, is also the Reality. In other words, sat-sanga means either to attend to and abide as Self through the enquiry 'Who am I?' or to associate with a sage, who has realized Self and who is thus an embodiment of the Reality.

By association with a sage, the power of right discrimination is kindled in the mind, one's attachments and desires are thereby removed, and thus it becomes easy for one to turn the mind inwards and to know and abide in the motionless state of Self. Therefore Sri Bhagavan concludes this verse by saying, "cherish their association", which are words not found in the Sanskrit original and freshly added by Bhagavan.
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Om Namo Bagavathe Sri Ramanaya

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2. சாதுறவு சாரவுளஞ் சார்தெளிவி சாரத்தா
    லேதுபர மாம்பதமிங் கெய்துமோ-வோதுமது
   போதகனா னூற்பொருளாற் புண்ணியத்தாற் பின்னுமொரு
   சாதகத்தாற் சாரவொணா தால்.
 
That supreme state (of Self) which is praised (by all the scriptures) and which is attained here (in this very life) by the clear vichara (that is, by the clear Self-enquiry or atmavichara) which arises in the heart when one gains association with a Sage (sadhu) is impossible to attain by (listening to) preachers, by (studying and learning) the meaning of the scriptures, by (doing) virtuous deeds or by any other means (such as worship, japa or meditation).

Note: This verse is adapted by Sri Bhagavan from a Sanskrit verse beginning, "Na tatguroh na sastrarthat..
Om Namo Bagavathe Sri Ramanaya

Balaji

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3.  சாதுக்கா ளாவார் சகவாச நண்ணினா
    லேதுக்கா மிந்நியம் மெல்லாமு-மேதக்க
    தண்டென்றன் மாருதந் தான்வீச வேவிசிறி
    கொண்டென்ன காரியநீ கூறு.


If one gains association with sadhus (that is, with those who know and abide as the Reality), of what use are all these observances (niyamas)? When the excellent cool southern breeze itself is blowing, say, what is the use of holding a hand-fan?

 Explanatory note: Just as a hand-fan may be put aside when the cool breeze is blowing, so all observances or niyamas such as fasting, performing worship or puja, doing japa, practicing meditation or dhyana, and so on, may be discarded when one has gained association with a Sage or Sadhu.

Gaining association with a Sadhu does not only mean living in His physical presence. Since the sadhu is one who abides as Self, the Reality (sat) His bodily presence is not necessary. If one has true love for a sadhu and sincere faith in Him, then one has truly gained His association, whether or not one has ever lived in His physical presence. Refer to Day by Day with Bhagavan, 9-3-1946, where Sri Bhagavan explains that mental contact or association with a Jnani is best, and that, since the Guru is not the physical form, the opportunity of gaining contact or association with Him remains even after the passing away of His physical form.
« Last Edit: March 26, 2015, 02:06:35 AM by Balaji »
Om Namo Bagavathe Sri Ramanaya