Author Topic: Sri Ramanopadesa Noonmalai ஸ்ரீ ரமனோபதேச நூன்மாலை  (Read 16850 times)

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4.  தாபந்தண் சந்திரனாற் றைனியநற் கற்பகத்தாற்
    பாபந்தான் கங்கையாற் பாறுமே -தாபமுத
    லிம்மூன்று மேகு மினையில்லா சாதுக்கா
    டம்மா தரிசனத்தாற் றான்.

Heat will be removed by the cool moon, poverty by the celestial wish-fulfilling tree (Kalpaka-taru), and sin by the Ganga (the holy river Ganges). (But Know that) all these three beginning with heat will be removed merely by the great (and rare) sight (darsanam) of incomparable Sadhus (that is, by one's merely seeing them).

Note: The word heat (tapam) may here be taken to mean not only physical heat but also the heat of mental anguish.


« Last Edit: March 27, 2015, 12:43:44 PM by Balaji »
Om Namo Bagavathe Sri Ramanaya

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5. கம்மயமாந் தீர்த்தங்கள் கன்மண்ணாந் தெய்வங்க
   ளம்மகத்துக் கட்கிணையே யாகாவா - மம்மவவை
   யெண்ணினா ளாற்றூய்மை யேய்விப்ப சாதுக்கள்
   கண்ணினாற் கண்டிடவே காண்.

Tirthas (sacred bathing places), which are composed of water, and Daivas (images of deities), which are (made of substances such as) stone and earth, cannot be comparable to those Great souls (mahatmas). Ah (what a wonder)! They (the Tirthas and Daivas) bestow purity (of mind) after countless days, (whereas such purity is instantly bestowed upon one) as soon as Sadhus see (one) by (their) eyes. Know thus.

Note: Since the power of holy waters and of images of deities is derived from and dependant upon the intensity of the devotees faith, devotion and bhava, they can bestow purity upon immature souls only very gradually. But just as fire will burn even those who do not believe it, so the self-luminous power of the gracious glance of the Jnani, who abides as the real Self, will transform even the hearts of those who have no faith in Him.

This Verse is adapted from Srimad Bhagavatam, 10.48.31 Verses 3, 4 and 5 were composed by Sri Bhagavan for Chellamma. Refer to Day by Day (14-9-46) and Letters p.354 to 355, where two slightly different versions are recorded about how Sri Bhagavan came to compose those three verses. Verses 1 and 2, which are also on the subject of sat-sanga, were composed by Sri Bhagavan on two other occasions under circumstances which are not now known.

Om Namo Bagavathe Sri Ramanaya

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6. தேவனா ரார்மனந் தேருவ னென்மன
   மாவியா மென்னா லறிபடுமே -தேவனீ
   யாகுமே யாகையா லார்க்குஞ் சுருதியா
   லேகனாந் தேவனே யென்று.

(The disciple asked) Who is God (The Guru replied with the counter-question) Who knows the mind? (thereby implying that he who knows the mind is God). (The disciple said) My mind is known by me, the soul. (Then the Guru declared) Therefore since the scriptures (srutis) declare that God is one, you are God.
Om Namo Bagavathe Sri Ramanaya

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7. ஒளியுனக் கெதுபக லினனெனக் கிருள்விளக்
    கொளியுண ரொளியெது கணதுண ரொளியெது
    வொளிமதி மதியுண ரொளியெது வதுவக
    மொளிதனி லொளியுநீ யெனகுரு வகமதே.

(The Guru asked: What is the light for you? The disciple replied: For me, in day-time the sun, and in darkness a lamp.) (Guru:) What is the light which knows (those) lights? (Disciple:) The eye. (Guru:) What is the light which knows it (the eye) (Disciple:) The light (which knows the eye) is the mind?. (Guru:) What is the light which knows the mind? (Disciple:) It is I. (Guru:) (Therefore) you are the light of lights (that is, you are the light of consciousness which illumines all the lights mentioned above). When the Guru declared thus, (the disciple realized) I am only That (the supreme light of consciousness).

Note: This verse is a translation of Sri Adi Sankara's Eka sloki.

 
« Last Edit: April 02, 2015, 06:29:31 PM by Balaji »
Om Namo Bagavathe Sri Ramanaya

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8. இதயமாங் குகையி னாப்ப ணேகமாம் பிரம்ம மாத்ர
    மதுவக மகமா நேரே யவிர்ந்திடு மாண்மா வாக
   விதயமே சார்வாய் தன்னை யெண்ணியா ழலது வாயு
   வதனுட னாழ்ம னத்தா லான்மாவி னிட்ட னாவாய் .

In the centre of the cave which is the Heart, the one (non-dual) Brahman alone shines directly in the form of Self as I-I (or I am I ). Enter the Heart (by the mind) sinking scrutinizing Self, or by the mind sinking along with the breath, and be one who abides in Self.


Note: One day in 1915 a devotee named Jagadiswara sastri started to compose a Sanskrit verse beginning with the words. Hridaya-Kuhara-Madhye, (In the centre of the Heart cave), but finding that he was unable to proceed any further to express in verse form the idea which he had in mind, he implored Sri Bhagavan to complete the verse for him. Sri Bhagavan accordingly completed the verse and wrote underneath Jagadisan, thereby indicating that the ideas in the verse were those of Jagadiswara Sastri and not His own. Some years later, at the request of some Tamil devotees who did not know Sanskrit, Sri Bhagavan translated this verse into Tamil, and the Tamil version, which is given above, was later added in the Anubandham.
Om Namo Bagavathe Sri Ramanaya

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9.  அகக்கம லத்தே யமல வசல
    வகமுருவ மாகு மறிவே-தகத்தை
    யகற்றிடுவ தாலவ் வகமா மறிவே
    யகவீ டளிப்ப தறி.

What knowledge (or consciousness) is (shining as) the form of the pure and motionless I (the real Self) in the Heart- lotus  know that, that knowledge which is I(the adjunctless and thought-free self-consciousness) alone will bestow liberation, (the state of) Self, by destroying I (the ego).

Note : As said in the previous verse, that which exists and shines in the heart as I is Brahman or Self. This verse further defines that I, which is the real first person consciousness, as being amala or devoid of adjuncts, which are impurities, and achala or devoid of thoughts, which are movements of the mind. On the other hand, when this first person consciousness which rises mixed with adjuncts   in the form of the thought I am this body, it is the ego the cause of bondage. Therefore liberation, which is the real state of Self, is the state and in which one abides as the Self alone, having destroyed the rising ego.

The teaching given in this verse is that liberation, which is the destruction of the ego, will be attained only when one keenly scrutinizes and knows the true nature of the consciousness which exists and shines within one as I, the adjunctless and thought free knowledge of one's own existence. Thus in this verse Sri Bhagavan clearly reveals that, of the two paths mentioned in the previous verse, the path of scrutinizing and knowing the true nature of the consciousness I alone will bestow liberation, which is the state of self-abidance.

This verse is adapted from verse 46 of Devikalottara  Jnanachara-Vichara-Padalam, while verse 25 of Anubandham is adapted from verse 47 of the same work. Soon after composing these two verses, Sri Bhagavan translated all of the eighty-five verses of the Jnanachara-Vichara-Padalam into Tamil verses, and while doing so He made fresh translations of verses 46 and 47. The following is the fresh translation of verse 46: which means, what consciousness (chit) is (shining as) the form of I (the real Self) in the Heart-lotus and is pure (nirmala) and motionless (nischala)  know that, that consciousness alone will bestow the bliss of liberation (mukti-sukham) by destroying the rising ego.
« Last Edit: April 22, 2015, 10:52:20 PM by Balaji »
Om Namo Bagavathe Sri Ramanaya

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10. தேகங் கடநிகர் சடமிதற் ககமெனுந் திகழ்விலதா
     னாகஞ் சடலமி றுயிலினி றினமுறு நமதியலாற்
     கோகங் கரனெவ ணுளனுணர்ந் துளருளக் குகையுள்ளே
     சோகம் புரணவ ருணகிரி சிவவிபு சுயமொளிர்வான்.

The body (deham) is insentient like an earthern pot; since the consciousness I does not exist for it (that is, since it possesses no I- consciousness) and since our existence is experienced (as I am) daily in (deep) sleep, where the body does not exist, it is not I (naham). Within the Heart-cave of those who abide (as Self) having (scrutinized and) known Who is (this) ego-person (who rises as I am this body) and where is he?, Arunagiri-Siva, the Omnipresent (vibhu), will shine forth spontaneously as the sphurana He is I (soham).

Sri Bhagavan first composed this verse in Sanskrit on Tuesday 20th September 1927, and translated it into Tamil on the same day.

Note: In continuation of the previous two verses, in this verse Sri Bhagavan teaches the true import of the ancient Vedantic revelation, The body is not I. Who am I He is I (deham naham koham soham). In the first two lines He establishes the truth that the body (deham) is not I (naham) by giving two reasons, namely (1) that the body is insentient and therefore has no sense of I (that is, it has no consciousness of its own existence), and (2) that our existence is experienced as I am even in deep sleep, where the body is not known and therefore does not exist. In the third line He teaches that the means whereby one can realize this truth is to abide as Self by enquiring Who am I (koham), and in the last line He reveals that what results from such enquiry is the experience He is I (soham). Thus He teaches that the body is not I (deham naham) is the initial viveka understanding with which the practice is to be commenced, that Who am I (koham) is the actual method of practice, and that He is I (soham) is only the final experience and not the method of practice, as it is often mistaken to be.
 

 
« Last Edit: May 04, 2015, 06:05:56 PM by Balaji »
Om Namo Bagavathe Sri Ramanaya

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11.பிறந்த தெவன்றன் பிரம்மமூ லத்தே
    பிறந்ததெவ ணானென்று பேணிப்-பிறந்தா
    னவனே பிறந்தா னவனிதமு னீச
    னவனவன வன்றினமு நாடு.

Who is born? Know that he alone is (truly) born, who is born in his own source, Brahman, by scrutinizing 'Where
 was I born?' ; He is eternal; He, the Lord of Sages, is ever new and fresh. This verse was composed sometime around the year 1930.
Explanatory paraphrase: Who is truly born? He alone is truly born and he alone is truly living, who has become firmly established in his own source, the real Self, by scrutinizing 'What is the source from which I rose as a limited individual?'; He is ever-living, having transcended birth and death; He is the Lord of Sages and is ever new and fresh.


Om Namo Bagavathe Sri Ramanaya

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12.  இழிவுடல்யா னென்ன லிகந்திடுக வென்று
      மொழிவிலின் பாந்தன்னை யோர்க -வழியு
      முடலோம்ப லோடுதனை யோரவுனல் யாறு
      கடக்கக் கராப்புனைகொண் டற்று.

Give up thinking the wretched body to be I. Know the (real) Self, which is ever-unending bliss. Trying to know the (real) Self and at the same time cherishing the (unreal and) perishable body, is like taking hold of a crocodile in order to cross a river.

Note: The first two sentences of this verse are an original composition of Sri Bhagawan, while the last sentence is a translation by Him of verse 84 of Vivekachudamani. Refer to verses 4 to 7 of Sadhanai Saram, in which the import of this verse is elucidated.
« Last Edit: May 06, 2015, 05:44:58 PM by Balaji »
Om Namo Bagavathe Sri Ramanaya

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 13. தானந் தவம்வேள்வி தன்மம்யோ கம்பத்தி
      வானம் பொருள்சாந்தி வாய்மையருள்-மோனநிலை
      சாகாமற் சாவறிவு சார்துறவு வீடின்பந்
      தேகான்ம பாவமற றேர்.

Know that destroying the feeling I am the body (dehatma-bhava) is charity (dana), asceticism (tapas ),oblation
(yaga), righteousness(dharma), union (yoga), devotion (bhakti), heaven (swarga),.. (etc., as above)... and bliss (ananda).

Note: Sri Bhagavan first composed the last two lines of this verse as a kural venba meaning, Know that destroying the  feeling I  am  the  body  is  death  without dying, knowledge, renunciation, liberation and bliss and He later added the first two lines to make the verse into a venba.

Refer verses 847-848 of Guru Vachaka Kovai.
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14. வினையும் விபத்தி வியோகமஞ் ஞான
      மினையவையார்க் கென்றாய்ந் திடலே -வினைபத்தி
      யோகமுணர் வாய்ந்திடநா னின்றியவை யென்றுமிறா
      னாகமன லேயுண்மை யாம்.

Enquiring to whom are these (four defects), karma (or action performed with a sense of doership), vibhakti (or absence of love for God), viyoga (or separation from God) and ajnana (or ignorance of the true nature of God),?' is itself karma (the path of desireless action), bhakti (the path of devotion), yoga (the path of union) and jnana (the path of knowledge). (How?)

When one enquiries (thus), (the ego or individual I will be found to be non-existent, and) without I (the individual who has those four defects) they (the defects) never exist. (when the ego and all its defects are thus found to be ever non-existent, it will be realized that) remaining as the (defectless) Self, alone is the truth (that is, it will be realized that the truth is that we have never had any of those four defects, for we always exist and shine as the ever- defectless Self).

Note: The four defects, namely karma or action performed with a sense of doership, vibhakti or absence of love for God, viyoga or separation from God, and ajnana or ignorance of the true nature of God, all exist only for I , the ego or individual. But if one scrutinizes the nature of this individual I by enquiring Who am I, it will be found to be non-existent. When the ego is thus found to be non- existent, all these four defects will also be found to be ever non-existent, because without the ego they can never stand,and thus the truth that we always remain as the ever- defectless Self, will be revealed. Hence, since the aim of the four yogas, namely karma yoga, bhakti yoga, raja yoga and jnana yoga, is only to remove these four defects, and since when one enquires Who am I, the individual for whom these defects exist the truth is revealed that all these four defects are ever non-existent; by one's enquiring thus one is truly fulfilling the aim of all the four yogas.

Verse 10 of Upadesa Undiyar may also be referred to here.
« Last Edit: May 19, 2015, 06:39:52 PM by Balaji »
Om Namo Bagavathe Sri Ramanaya

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15. சத்தியினாற் றாமியங்குந் தன்மையுண ராதகில
     சித்திகணாஞ் சேர்வமெனச் சேட்டிக்கும்-பித்தர்கூத்
     தென்னை யெழுப்பிவிடி னெம்மட்டித் தெவ்வரெனச்
     சொன்னமுட வன்கதையின் சோடு.


The buffonery of the madmen who, not knowing the manner in which they function by sakti (that is, not knowing the truth that it is only by the atma-sakti or power of Self that they are enabled to function and perform activities), engage in activities (such as sacrificial oblation, worship, japa or meditation) saying, We shall obtain all occult powers (siddhis), is like the story of the cripple who said, If someone helps me to stand, what are these enemies (that is, how powerless they will be in front of me)

Note: People who make efforts to attain sakti and siddhis do so only because of their ignorance of the truth that all the actions of their mind, speech and body are functioning only due to the power of the Presence of Self.

Also refer GVK 168 and 169.


Om Namo Bagavathe Sri Ramanaya

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16.  சித்தத்தின் சாந்தியதே சித்தமா முத்தியெனிற்
       சித்தத்தின் செய்கையின்றிச் சித்தியாச் -சித்திகளிற்
       சித்தஞ்சேர் வாரேங்ஙன் சித்தக் கலக்கந்தீர்
      முத்திசுகந் தோய்வார் மொழி.

Since peace of mind (chitta-santi) alone is liberation (mukti), which is (in truth always) attained, say, how can those who set (their) mind upon occult powers (siddhis), which cannot be attained without activity of the mind, immerse in the bliss of liberation, which is devoid of all turbulance of mind?

Om Namo Bagavathe Sri Ramanaya

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17.பூபரந் தாங்கவிறை போலியுயிர் தாங்கலது
    கோபுரந் தாங்கியுருக் கோரணிகாண்-மாபரங்கொள்
    வண்டிசெலு வான்சுமையை வண்டிவை யாதுதலை
    கொண்டுநலி கொண்டதெவர் கோது.

See, when God is bearing the burden of the world (and of all the people in the world), the pseudo soul (imagining as if it were) bearing (that burden) is a mockery (like) the form of a gopuram-tangi (a sculptured figure which seems to support the top of a temple-tower). Whose fault is it if someone who is travelling in a train, which is bearing a great burden, undergoes suffering by bearing (his small) burden on (his own) head instead of placing (it) on the train?

Note: Since God alone is in truth bearing all the burdens of each and every soul in the world, it is wise for us to surrender ourselves entirely to Him and to live happily free from all cares and anxieties. If, instead of thus surrendering everything to Him, we imagine that we are bearing our own small burden, we will suffer needlessly, like a man who, though travelling in a train, continues to carry his own small luggage on his head instead of placing it down on the train.

When it is so foolish for us even to imagine that we are bearing our own small burden, how much more foolish will it be if we imagine that we have to bear the burdens of other people or of the whole world? Therefore, in order to show what a foolish mockery are the efforts of those people who wish to reform or rectify the world, in this verse Sri Bhagavan compares them to a gopuram-tangi.

Just as the gopuram-tangi does not in fact support even a small portion of the tower, but is itself supported by the tower, so the individual soul, who is a spurious and unreal entity, does not in fact sustain even a small part of the world's burden, but is himself sustained only by God.

The word gopuram-tangi literally means tower-bearer and is a name given to the sculptured figures which stand near the top of a south Indian temple-tower and which seem to be making strenuous efforts to support the upper portion of  the tower; by  extension, the word gopuram-tangi    is commonly used to mean a person who has an immoderate sense of self-importance and who believes that on himself alone everything depends).


« Last Edit: May 21, 2015, 03:37:02 PM by Balaji »
Om Namo Bagavathe Sri Ramanaya

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18. இருமுலை நடுமார் படிவயி றிதன்மே
     லிருமுப் பொருளுள நிறம்பல விவற்று
     ளொருபொரு ளாம்பல ரும்பென வுள்ளே
     யிருவிரல் வலத்தே யிருப்பது மிதயம்.

Between the two breasts, below the chest and above the stomach there are six things of many colours. Among these, one thing which resembles a lily bud and which is within, two digits to the right (from the centre of the chest), is the heart.
Om Namo Bagavathe Sri Ramanaya