Author Topic: Sri Ramanopadesa Noonmalai ஸ்ரீ ரமனோபதேச நூன்மாலை  (Read 17672 times)

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34.  மக்கண் மனைவிமுதன் மற்றவர்க ளற்பமதி
       மக்கட் கொருகுடும்ப மானவே -மிக்ககல்வி
       யுள்ளவர்த முள்ளத்தே யொன்றலபலன் னூற்குடும்ப
       முள்ளதுயோ கத்தைடையா யோர்.


Know that for people of little learning others such as children and wife form (only) one family, (Whereas) in the,
minds of those who have vast learning there are not one but many families (in the form) of books as obstacles to yoga (spiritual practice).

Note : The attachment to endless book-knowledge and the pride which results from such knowledge, are a far greater obstacle to the subsidence of the ego than the attachment which an ordinary person has, towards his wife and children.


Om Namo Bagavathe Sri Ramanaya

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35.எழுத்தறிந்த தாம்பிறந்த தெங்கேயென் றெண்ணி
    யெழுத்தைத் தொலைக்க வெணாதோ -ரெழுத்தறிந்தென்
    சத்தங்கொ ளெந்திரத்தின் சால்புற்றார் சோணகிரி
   வித்தகனே வேறார் விளம்பு.

For those who do not intend to destroy the letters (of destiny) by scrutinizing where they were born who have learnt the letters (of the scriptures), what is the use of (their) having learnt (those) letters? They have (merely) acquired the nature of a sound-recording machine. Say, O Sonagiri (Arunachala), the knower (of reality), who else (are they but mere sound-recording machines)?

Note: The writings of destiny or prarabdha, can be destroyed for ever only by destroying the ego, the experiencer of prarabdha. The only purpose of reading the letters of the scriptures is to learn the path by which one can destroy the ego, and to strengthen in one the liking to destroy the ego. Therefore those who have no intention to destroy the ego learning the letters of the scriptures will be of no use. Instead of attaining the egoless state of self abidance, such people will only attain the proud state of being able to repeat whatever they have learnt like a sound - recording machine.


Om Namo Bagavathe Sri Ramanaya

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36.  கற்று மடங்காரிற் கல்லாதா ரேயுந்தார்
      பற்று மதப்பேயின் பாலுய்ந்தார்-சுற்றுபல
      சிந்தைவாய் நோயுய்ந்தார் சீர்தேடி யோடலுய்ந்தா
      ருய்ந்ததொன் றன்றென் றுனர்.


Rather than those who have no humility (literally, those who have not subsided) though learned, the unlearned indeed are saved. They are saved from the demon of pride which possesses (those who are learned); they are saved from the disease of countless whirling thoughts; and they are saved from running in search of glory (fame or wealth).  (Therefore) know that, that from which they are saved is not (only) one (evil, but many).

Note : This verse is composed on the same lines as verse 277 of Naladiyar, an ancient tamil work consisting of 400 venbas on moral conduct.
Om Namo Bagavathe Sri Ramanaya

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37.எல்லா வுலகுந் துரும்ப யினுமறைக
    ளெல்லாமே கைக்கு ளிருந்தாலும் -பொல்லாப்
    புகழ்ச்சியாம் வேசிவசம் புக்கா ரடிமை
    யகலவிட லம்மா வரிது.

Even though all the worlds are (renounced as mere) straw and even though all the scriptures are inhand (that is, have been thoroughly mastered), for those who have come under the sway of the vicious harlot which is praise, ah; to escape from slavery (to her) is (indeed very) difficult!

Note : Among the three desires, namely the desires for relationships, possessions and praise, it is the desire for praise that is most difficult to renounce. Even though one has renounced the desire for relationships and the desire for possessions, regarding them as mere straw, if one falls a prey to the desire for being praised or appreciated by others, it is very diffucult to renounce it. Therefore, of all the evils which threaten to befall people of vast learning, it is the desire for praise and fame which is the most dangerous. Refer here to Sadhanai  Saram verses 102 to 109.
Om Namo Bagavathe Sri Ramanaya

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38. தானன்றி யாருண்டு  தன்னையா ரென்சொலினென்
      றான்றன்னை வாழ்த்துகினுந் தாழ்த்துகினுந் -தானென்ன
     தான்பிறரென் றோராமற் றன்னிலையிற் பேராமற்
     றானென்று நின்றிடவே தான்.

When one always abides unswervingly in one's own state (the state of Self) without knowing (any differences such as) oneself and others, what (does it matter) if who says what about one self Even if one praises or even if one disprages oneself, what (does it matter)? (Because in that state of Self-abidance) who is there other than oneself?

This verse was composed by Sri Bhagavan for K.V. Ramachandra Aiyar.

Note : The desire for being praised and the dislike of being disparaged, which are two sides of one coin, can be overcome perfectly only when one knows and abides as Self. So long as the ego, the I am the body  identification survives, one cannot but be affected in some way or other when one is praised or disparaged. See Sri Ramana Sahasram verse 168. But in the non-dual state of self-abidance, in which
the ego or individuality has been destroyed, one does not experience any sense of otherness-that is, one does not feel any such distinction as This is me, that is someone else  and hence if one is praised or disparaged by others it is as if one is praised or disparaged by oneself. In other words, since the Jnani knows that He alone exist, His perfect equanimity cannot be distrurbed even in the least by either praise or disparagement.
 
Om Namo Bagavathe Sri Ramanaya

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39.  அத்துவித மென்று மகத்துறுக வோர்போது
       மத்துவிதஞ் செய்கையி லாற்றற்க -புத்திரனே
       யத்துவித மூவுலகத் தாகுங்  குருவினோ
       டத்துதவித மாகா தறி.

O son, always experience non-duality (advaita) in the heart, (but) do not at any time put non-duality in action. Non-duality is fit (to be expressed even with the three Gods, Brahma, Vishnu and Siva) in (their) three worlds, (but) know that non-duality is not fit (to be expressed) with the Guru.

Note : Non-duality (advaita) is the experience in which it is clearly known that all forms of duality such as the mind, body and world are completely non-existent, and that self, the existence-consciousness I am, alone truly exists. Therefore, since action can be done only in the state of duality, in which the mind and body seem to exist, it is impossible to put non-duality into action. If anyone imagines that he can put non-duality into action, it is clear that he has no true experience of non-duality.

Even though one may go to Brahma-loka and say to Brahma, You and I are one, even though one may go to Vishnu-loka and say to Vishnu, You and I are one, and even though one may go to Siva-loka and say to Siva, you and I are one, one should never say to the Guru, you and I are one.
Why? Because although as an individual one may attain the power to create, sustain and destroy the universe, which are the functions of Brahma, Vishnu and Siva respectively, one can never attain the power to destroy the ignorance of others, which is the role of the Guru.

Even when the Guru has bestowed the experience of non-duality upon a disciple, thereby destroying his individuality and making him one with Himself, such a true disciple will ever continue to pay due respect and honour to the name and form of the Guru, because so long as separate individuals, each having a body and mind of his own, the differences between them will seem to exist. Therefore, even the disciple who has known the Reality, and who thus experiences in the heart that he is one with the Guru, will always behave outward as a humble slave of the Guru, thereby setting a worthy example for other disciples to follow.

This verse was composed by Sri Bhagavan on 16th February 1938 and is a translation of verse 87 of Sri Adi Sankara's Tattvopadesa.
« Last Edit: June 17, 2015, 05:14:42 PM by Balaji »
Om Namo Bagavathe Sri Ramanaya

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40.அகிலவே தாந்தசித் தாந்தசா ரத்தை
     யகமுண்மை யாக வறைவ -னகஞ்செத்
     தகமது வாகி லறிவுரு வாமவ்
    வகமதே மிச்ச மறி.


I shall truly declare the essence of the established conclusion of all Vedanta (Sarva-Vedanta-Siddhanta-Sara). If I (the ego) dies and I (the real self) is (found to be) That (the absolute reality), know that I (the real self), which is the form of consciousness, alone-will be what remains.

Note : Since verses 9, 25 and 40 of this Anubandham were originally composed by Sri Bhagavan as a separate three- verse poem it is fitting to read these three verses together.If the ego, which is the embryo, comes into existence, everything (the entire world of duality) will come into existence.

If the ego does not exist, everything will not exist, (Hence) the ego itself is everything- says Sri Bhagavan in verse 26 of Ulladu Narpadu. Therefore, when the ego is destroyed by self-knowledge, all forms of duality - the mind, body and world - will cease to exist, and the non-dual real self, whose form is Existence Consciousness-Bliss, alone will remain. Such is the final and established conclusion of all Vedanta, as confirmed by the experience of Bhagavan Sri Ramana.



Om Namo Bagavathe Sri Ramanaya

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ஏகான்ம பஞ்சகம்
நூல்
Ekatma Panchakam
                                 
                                           ...ஒருவன்-முன்பாகத்
1.  தன்னை மறந்து தனுவேதோ னாவெண்ணி
    யெண்ணில் பிறவி யெடுத்திறுதி-தன்னை
    யுணர்ந்துதா னாத லுலகசஞ் சாரக்
    கனவின் விழித்தலே காண்க... 

Know that one's formerly forgetting self, thinking a body alone to be oneself, taking countless births, and finally knowing self and being self, is only (like one's) waking up from a dream of wandering about the world.
« Last Edit: June 18, 2015, 06:19:06 PM by Balaji »
Om Namo Bagavathe Sri Ramanaya

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                                                                 ...-அனவரதம்
2.   தனிருந்துந் தானாகத்  தன்னைத்தா   னானெவன்
     யானிருக்குந் தான மெதுவெனக்கேட் -பானுக்கு
     யானெவ னெவ்விடம் யானுள  னென்றமது
     பானனை யீடு பகர்...

Declare that equal to one who (without diving deep within by keenly attending to the feeling I, merely) asks himself (vocally or mentally) Who am I and What is the place where I exist, even though he always exists as self, is a drunkard (who asks) Who am I and In which place am I ?
Om Namo Bagavathe Sri Ramanaya

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                                                       ...சச்சி-தானந்தத்
3.   தன்னுட் டனுவிருக்கத் தானச் சடவுடலந்
      தன்னு ளிருப்பதாத் தானுன்னு-மன்னவன்
     சித்திரத்தி னுள்ளுளதச் சித்திரத்துக் காதார
     வத்திர மென்றெண்ணு வான் போல்வான்..

When (in fact) the body is within self, (which is) existence-consciousness-bliss (sat-chit-ananda), he who thinks that Self is within that insentient body, is like one who thinks that the cloth (of the screen), (which is) the support of the (cinema) picture, exists within the picture.
Om Namo Bagavathe Sri Ramanaya

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                                                            ...-வத்துவாம்
4.   பொன்னுக்கு வேறாகப் பூடண முள்ளதோ
      தன்னை விடுத்துத் தனுவேது-தன்னைத்
      தனுவென்பா னஞ்ஞானி தானாகக் கொள்வான்
      றனையறிந்த ஞானி தரிப்பாய்...

Does an ornament exist as other than gold, which is the substance (vastu) ? (Likewise) without Self, (the sole existing reality), where is the body? He who thinks himself to be the body is an ajnani (whereas) He, who takes (himself) to be the Self, is a Jnani who has known Self. Bear (this in mind).
Om Namo Bagavathe Sri Ramanaya

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                                                ...-தனதொளியால்
5.   எப்போது முள்ளதவ் வேகான்ம வத்துவே
      யப்போதவ்  வத்துவை யாதிகுரு-செப்பாது
      செப்பித் தெரியுமா செய்தன ரேலெவர்
      செப்பித்  தெறிவபபர் செப்பு.

That which always exists (and shines) by its own light, is only the Reality (vastu), that one Self. When at that time (in ancient days) the Adi-Guru (the primal Guru, Dakshinamurti) revealed that Reality without saying (that is, by teaching though silence), say who can reveal (it by) saying (through words).
Om Namo Bagavathe Sri Ramanaya

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                                                        ....என -இப்போதவ்
           
           ஏகான்ம வுண்மை யினைத்தெனத் தேற்றியன்பர்
           தேகான்ம பாவஞ் சிதைவித்தான் -ஏகான்ம
           ஞான சொரூபமா நண்ணுங் குருரமணன்
            றானவின்ற விப்பாவிற் றான்.

                                                                 ஸ்ரீ முருகனார்

Saying thus, Guru Ramana, who abides as the form of the one Self-knowledge (Ekatma jnana-swarupa), has destroyed the feeling ?I am the body? (dehatma-bhava) of (His) devotees by making clear in this verse which He has sung, that the truth of that oneness of Self is such.


Om Namo Bagavathe Sri Ramanaya

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அப்பளப்பாட்டு
Appala Pattu
அப்பள மிட்டுப் பாரு- அத்தைச்
சாபபிட்டுன் னாசையைத் தீரு.

Seek to prepare the appalam (of self-knowledge); eating it,  put an end to your desire.

இப்புவி தன்னி லேங்கித் திரியாமற்
சற்போ தசுக சற்குரு வானவர்
செப்பாது சொன்ன தத்துவ மாகிற
வொப்புயர் வில்லா வோர்மொழி யின்படி .

Instead of wandering in this world craving (for the fulfillment of other desires), seek to prepare the appalam (of self-knowledge) in accordance with the unequalled and unsurpassed unique language (of silence) which is the principle (tattva) that the Sadguru (Sri Dakshinamurti), (the embodiment of) Existence  Consciousness  Bliss (sat-bodha- sukha), spoke without speaking (in words).

Note : Instead of wandering about in this world seeking the fulfilment of your wordly desires, put an end to all your desires by preparing and eating the appalam of self- knowledge - Appalam is a crisp one very much used in south Indian feast. Such is the teaching given in the anupallavi.
Om Namo Bagavathe Sri Ramanaya

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1.  தானல்லா வைங்கோச க்ஷேத்ர மிதில்வளர்
     தானென்னு மானமாந் தான்ய வுளுந்தை
     நானாரென் ஞான விசாரத் திரிகையி
     னானல்ல வென்றே யுடைத்துப் பொடித்து

Crushing the black gram, which is  the  attachment I (am this body) that flourishes in the five-sheathed field (the body), which is not self, and reducing it to powder thus (this body is) not I in the grinding stone of the jnana-vichara Who am I, seek to prepare the appalam (of Self-knowledge).
Om Namo Bagavathe Sri Ramanaya