Author Topic: Guru Ramana Vachana Malai - by Lakshmana Sarma - 'WH0'  (Read 4419 times)

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Guru Ramana Vachana Malai - by Lakshmana Sarma - 'WH0'
« on: March 07, 2016, 03:24:37 PM »
(The original of the Guru Ramana Vachana Mala is a Sanskrit rendering of selected verses from the Guru
Vachaka Kovai.  This is the English translation of that Sanskrit version.)

*

Introductory Verses:

1. Obeisance to the unique Being, the One Self in all, namely the serene and unfathomable Bhagavan
Ramana, who has no ego and possessiveness.

2. The compilation of the oral teachings of  Bhagavan Ramana, made by the saintly Muruganar, is here
rendered into Sanskrit.

3.  This work, named Paramartha Deepam, is the essence of Vedanta and is hence worthy to to be
studied many times over by the seekers of the State of Liberation.

Chapter I - DISCRIMINATION

1.  THE TRUTH ABOUT THE WORLD

4.  To become aware of the Real Self, since Hem is ever present within the Heart of everyone, would
be very easy if the notion that the body and the world are real should become utterly extinct.

5.  Oh man who, believing the world to be real, has been cheated of happiness, like the parrot that
expected to eat the ripe fruit of the silk cotton tree, what proof have you that the world really exists?

6.  If you think that this world is real because it appears, then conclude that the mirage water also
is real, because it also appears.  What material difference is there between the two?

7.  How can the world, which is diversified by space and time, mutable and transient, be real?
That alone is real, which is eternal, unchanging and beyond space and time.

8. All this appears whenever there is mental activity, that is, in the dream and waking states; not
only does it not appear in deep sleep, but it does not appear in the Transcendental State, where the
Self is alone, and the mind is at rest; therefore it is unreal.

9,  Revelation does describe creation in diverse ways (in different places); this must not be understood
literally;  the purpose of these passages is to indicate that which is the Source of the world and the individual
soul, not to enjoin a belief in he fact of creation. 

10. If the individual soul and the world be taken as real, then how can the Supreme Being be infinite
as He is declared to be by Revelation?  Unless His infiniteness be given up, how can this contention
that the soul and the world are real, be right?

contd.,

Arunachala Siva.         

Subramanian.R

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Re: Guru Ramana Vachana Malai - by Lakshmana Sarma - 'WH0'
« Reply #1 on: March 08, 2016, 09:53:34 AM »
11.  The real meaning of the two (teachings), namely that 'He Himself became all this', and that 'That
same Overself created all this', is that the world is just a false appearance in Him.'

12.  As the dog conceals the stone (of which it is made), when to be a real dog, and is (seen to be)
only stone, and not a dog, when its truth is known, so is this world (in the states of ignorance and of
illumination respectively.)

13.  So long as this world appears, its substance, the Real Self, does not appear;  when the world ceases
to appear, the Real Self appears as He really is.

14. This world, which is of the stuff of dreams, (but) appears as real by veiling the Self, will be seen
as the Self Itself, if it be veiled by the Self.

15.  As the many hued peacock is but the substance of the egg, so this variegated world is the Self
and nothing else; thus wilt thou see who thou art in thy Natural State, (as the Real Self).

16. To him -- (the Sage) -- that never strays from the Self, who is Consciousness,this world is of the
essence of the Self; therefore he says that the world is real.

17. But how can the enlightened one, who is without experience of the Reality and consequently
sees the world as 'outside' and of distinct from himself, understand the true meaning of this saying
of the Sage?

18.  The world is said to be God's creation, to those that delight in it, regarding it as real; but it should
be regarded as the stuff of the mind by those that seek to know the Truth (of the Self) in order to
become free from bondage.

19.  The world is not other than the body; the body is not other than mind; the mind is not other than
Pure Consciousness.  That exists unborn in Peace.  (Ajata Siddhanta)

20. There is neither creation nor destruction; there is no one that is bound, nor one striving for liberation;
nor is there any liberated person;  such is the truth as realized by the sages.

contd.,

Arunachala Siva.                 
     

Subramanian.R

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Re: Guru Ramana Vachana Malai - by Lakshmana Sarma - 'WH0'
« Reply #2 on: March 09, 2016, 10:32:59 AM »
21.  There is no mind, nor body, nor world, nor any one called a soul.  One Pure Reality alone exists,
without a second , unborn and unchanging, abiding in utter Peace.

22. Though the holy Ramana has uttered teachings of diverse tenor, to suit the minds of questioners, the
teaching He has given us as being in accord with His own experience is the 'Teaching of the Unborn',
which has been stated above.

23.  Therefore, only by renouncing the world as illusory and turning the mind inwards can one dive into
the Heart, persevering in the will to realize the Self, and thus attain Liberation.

DESIRE-LESS-NESS:

24.  The mind revels in sense objects, turning away  from her rightful Lord, the Real Self, who is Bliss.
This is unchaste.

25.  The Realization of the truth of the Self, whose nature is Reality, Consciousness and Bliss, comes
easily to those who as a result of their good deeds in the past lives are unattached to the pleasures
that there are in this and other worlds.

26.  The realization of the Self is not easy for those whose minds are in slavery to desires;  let them
attain desire-less-ness by profound devotion to God, who is desire-less.               

27. As one that, being caught in the flood of a river, and trying to reach the shore, fails to do so,
being prevented by boys throwing stones at him, so those that try to attain Self Realization, which
is the shore of the Samsara (relative existence), fail to reach it, being hindered by the Vasanas
(taints of mind).

28.  If the Vasanas that come forth from the mind, like soldiers  from within a fort, are then and there
killed by the sword of the Quest of the Self, the mind is finally conquered.

29.  The seeker of liberation must understand that the truth of desireless-ness is the prompt extinguishing
of every thought, as and when it arises, in its source (the Heart), by the practice of the Quest.

30. The ignorant look upon Peace and Power as two things, distinct from each other;  that which is Peace
in the introverted state of the mind, is the Power in the mind's extroverted state.

contd.,

Arunachala Siva.             

Subramanian.R

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Re: Guru Ramana Vachana Malai - by Lakshmana Sarma - 'WH0'
« Reply #3 on: March 10, 2016, 09:36:31 AM »


31. Praying for powers -- which should be despised by Sadhakas -- from God who is ready to give His own
Self to His devotee, is like begging for stale food from a rich person that gives freely.

32. Restfulness of the mind is itself Liberation; that being so, how can they, whose minds are fixed on
the attainment of powers, which are to be won by mental activity, ever attain the bliss of Liberation?

33:  Like one that takes medicine to worsen his disease, those are deluded by the sense, 'I am the body',
which is the root cause of all ills, seek to attain durability of the body by practicing tapas.

34.  Once upon a time Dadhayangathavarna said, 'A dog enjoys with a bitch the same pleasure that Indra
(the Chief of the gods in Heaven) enjoys with Indrani (his consort).

35. The unenlightened man thinks, 'I am enjoying these pleasures', and is thus ever deluded by the craving
for pleasures; he does not know the truth of the matter, namely that the pleasures are eating up his vitality.

36.  The serpent kills by biting; but the five mouthed serpent, namely desire for enjoying sense objects,
kills through mere thought or sight of the objects.

37.  The happiness that is enjoyed in sleep, in a swoon, when something desired is won, and when something
hated is destroyed, is due to the temporary union of the mind and the Self in the Heart.

38.  One should know that the pleasures that are believed to arise from sense objects, both here and in the
other worlds, are really minute fractions of the happiness of Self Realization, and not at all independent.

39. A hungry man is satisfied by eating unappetizing food, just as if he had eaten tasty food;  it follows
that pleasures is not from the object, but from the cessation of the desire for it.

40.  A dog gets pleased ignorantly tasting its own blood, when it chews a bone without any meat on it;
likewise men are infatuated over sense objects, enjoying only the happiness that is their own.

contd.,

Arunachala Siva.   
   

Subramanian.R

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Re: Guru Ramana Vachana Malai - by Lakshmana Sarma - 'WH0'
« Reply #4 on: March 11, 2016, 10:06:40 AM »
41.  Even after experiencing great happiness in sleep, where there are no objects, man desires objects
for the sake of pleasure, because of ignorance due to want of inquiry.

42. The truth about happiness and suffering, which has been correctly determines by the wise, is this:
outwardness of the mind is suffering;  its inwardness is happiness.

43. The sheaths are like the father in law's house (to a new bride); the Supreme Reality, which is
Pure Consciousness in the Heart, is like the parents' house, so one should cast off the suffering there is
in the former by getting fixed in the latter.

44. Desiring exaggerates an object, which is unattained, to the size of Mount Meru; after it is attained,
it reduces the same thing to atomic size;  therefore we know of no abyss so difficult to fill up as desire.

45. Since it has been said that desire for even the Supreme State should be renounced, need it be said
that  love of things other than the Self, such as the body, should be altogether renounced by the strivers
for liberation?

46. 'The individual, the world, and God are illusory creations in the Supreme Reality, like the snake in
the rope', knowing thus, be happy in unity with that blissful One, by dissolving the three in Him.

47.  Self Realization is the non appearance of the world and as non Self; desirelessness is the renunciation
of it, realizing its illusory nature.

contd.,

Arunachala Siva.               
 

Subramanian.R

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Re: Guru Ramana Vachana Malai - by Lakshmana Sarma - 'WH0'
« Reply #5 on: March 12, 2016, 09:59:14 AM »
THE THREE STATES:

48.  The two states, waking and dream,  are filled up by forms and names, which are the creations of the
restless mind;  therefore, they are alike unreal.

49.  A partial unfoldment of the ego sense is called the dream;  the complete expression of it is called
waking; both are alike rooted in the ego sense.

50.  It is not reasonable to object, saying, 'Dream is a creation of he mind; but when waking is not so.'
Each in its own time, seems real;  there is no material difference.

51.  By self deceiving power of the mind the waking state appears to be long and the dream state to
be short; really the thing called time is itself a mental form (not real).

52.  The dream body is obviously different from the waking one.  When the karma giving rise to the
dream becomes active, the mind necessarily takes on another body.

53.  The emission of semen in the waking body, caused by dreamer enjoying sexual union with a
dream woman, is due to the speed with which the mind enters the waking body, leaving the other.

54.  Because of the conviction of identity (of the Self) with the sheath of intelligence -- which men are
subject to -- it is said that a sheath of happiness survives in sleep; when the former is dissolved in Self
Realization, the supreme happiness alone remains.

55.  When there is an end of the impurity of the mind which is beginningless, and which is the root cause
of the states of waking and dream, then this state of dull dreamless sleep will itself become transformed
into the state of transcendental Consciousness, which is the Natural State of the Self).

56.  As the four grosser forms of matter do not really exist apart from the ether, (of space), so the three
states should be understood by the wise one to be not really apart from the transcendental State.

57.  (In the course of the instruction given) to those that have not overcome the nescience (that survives)
in sleep, and become established in the Transcendental State, it is said that there are these three states,
the fourth (transcendental) state, and another transcending the fourth.  (Turiya and Turiaatita).

58. So long as there is one (the ego or individual soul) having the sense of living in the three states,
the states are experienced;   when he ceases to be, as a result of the Quest of the Self, then there remains
only the transcendental State, which alone is real.

contd.,

Arunachala Siva,                 

Subramanian.R

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Re: Guru Ramana Vachana Malai - by Lakshmana Sarma - 'WH0'
« Reply #6 on: March 13, 2016, 10:02:07 AM »
THE TRUTH ABOUT BONDAGE:

59.  The so called Jiva, who is nothing more than the knot (the nexus) between Pure Consciousness and the
insentient body, and who arises in the body as 'I', is himself bondage and the bound one, both in one.

60.  These mad actors that wallow in the misery of relative existence, are merely hallucinations that are
variously projected by imaginations in the sky of Pure Consciousness, namely the Real Self.

61.  Man becomes an insignificant Jiva and suffers endless misery, because of his fall  from his original
fearless nature, like hair fallen from its place on the head.

62. This ego is to be regarded as a ghost appointed by the Overself (God) to keep the body intact so
long as the current karma is not spent by the fruits being experienced.

63.  Forgetting one's real nature, and getting exiled from the world, of the Real Self, the world bound
one becomes a prisoner in the body and is swallowed up by the serpent Moha.  (Moha here means the
delusion that happiness is to be had from sense objects.

64. Strange indeed is this:  This Maya, namely the mind, is not real; but those that are bitten by this
unreal serpent are losing their lives.

65.  Those who cherish the belief that the body -- which surely converts sweets, smelling food into
ordure (after eating) -- is the Self, are lower than the pig.

66.  The Jiva (individual soul) who is called 'I', does not really exist; if he exists at all, then he is just
the Supreme Reality, just as the seeming snake is just the rope,in which it appears.

67.  That very mind, which by subjection to desires, becomes finite as the Jiva suffers endlessly, is
itself the Supreme and Infinite Being when it becomes desire-less and and immovable.  (Jiva is the ego
mind).

contd.,

Arunachala Siva.
 

Subramanian.R

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Re: Guru Ramana Vachana Malai - by Lakshmana Sarma - 'WH0'
« Reply #7 on: March 14, 2016, 09:51:43 AM »
68.  Since birth and death have come by the idea 'I am the body',  the immortality which is natural to the
Self is realized as soon as this delusion ceases.

69.  Just as the tenth man - in the story of the tenth man -- counted others leaving out himself, the first,
so, man leaves out his own Self and thinks of sense objects.

70.  Neglecting to inquire 'How am I now', men vainly ask 'What was I before', and 'what shall I be hereafter?'

71.  This Jiva who has sprung from the Infinite Being, like a bird springing up from its nest and wandering in
the sky necessarily returns to its nest, will surely return and) merge into its Source, namely the Infinite, even
in spite of hindrance.

72.  The inner meaning of the Biblical narrative, that Jesus rose after being crucified and went to heaven,
has been shown by the Guru as follows:

73.  The body is the cross; the sense of its selfhood is named Jesus; his attainment of the State of the Real
Self by the extinction of that sense is the Resurrection. 

74. All those men that have won this State are alike Sons of God, since they have overcome Maya; they are
worthy of being adored. 

75.  If this so called Jiva, arising as I am out of the darkness of ignorance, like the pretended companion
of the bridegroom of the story,  be forced to flee by the Quest of the Real Self, then the truth of the Real
Self will shine of itself. 

76.  One should not be afraid that in the Egoless State, the Self will be lost.  Whoever became himself lost
in sleep, where there is no ego?

77.  Only by becoming aware of the truth of the Self -- by the forgetting of which this great and endless
suffering of relative existence has been incurred -- does one get rid of that suffering, not by any other means.

78.  He that abides in peace, and without desires, as the limitless Reality - Consciousness - Bliss, through
the thoughts, is established in the Supreme Silence.

contd.,

Arunachala Siva.     

Subramanian.R

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Re: Guru Ramana Vachana Malai - by Lakshmana Sarma - 'WH0'
« Reply #8 on: March 15, 2016, 11:33:36 AM »
Inferential Knowledge:

79.  As a rakshasa is (ironically) called Punya Jana (righteous being), so is the indirect knowledge of the Self
(who is never absent - as if he were something absent), designated as Knowledge.

80. When mirage water can quench thirst, and painted fire can cook meals, then Deliverance can be
had by mere book knowledge.

81.  Only sense objects are absent;  to all alike the Self is ever present;  but men seek to know Him
through book knowledge, as if He were absent.

82. Even a book, that has been studied zealously as giving true knowledge, will come to be wholly forgotten
and lost to the Sadhaka, when his mind turns inwards in practicing the means prescribed for Self
Realization, namely Quest.

83. He that comes to see that the essence of all book lore is that Peace of Mind is Deliverance, must
practice pacification of mind.  What for should he go on studying books?

84. As an immature girl may think that the festivities of marriage are conjugal enjoyment, so the man that
has not won Experience of the Truth believes book knowledge to be the same as that Experience.

85. Such a one, being mistakenly convinced that he has won real knowledge, while being devoid of Experience,
presumes to test,  by the skill of his intelligence, the knower of that Truth, who is firmly established in the
transcendental Silence.

contd.,

Arunachala Siva. 
         

Subramanian.R

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Re: Guru Ramana Vachana Malai - by Lakshmana Sarma - 'WH0'
« Reply #9 on: March 16, 2016, 09:42:47 AM »
The Quest:

Devotion:

86. The truth of the Supreme Being is the one Infinite Reality transcending all relativity, which is the
fundamental Substance of the 'I', which is the basis of the world.

87. Only the one whose mind is ripened by supreme devotion to Him can attain Deliverance through zeal
for the Quest of the Self and inward turning of the mind.

88.  The might of God's grace and the Quest of the Self in form of the question 'Who am I?'  --these two
together lead the seeker (Sadhaka) to the Heart and give him the Supreme State, which is the state of
his own Real Self.

89. If God -- who is in the Heart -- does not draw the Sadhaka's mind inwards by the might of His grace,
who can attain Peace by diving into the Heart, by the mere power of his own mind, which is treacherous?

90. If the duties fulfilled according to the injunctions of sacred lore fail to generate devotion to the Supreme
Being, then all such activity is vain; it is even equal to sinful conduct, since it creates fresh bondage.

91. Since even the gods Vayu and Agni were unable to lift or burn a blade of grass, in the presence of God,
how can an ego ridden person accomplish anything whatever by his own endeavor, unsustained by Grace?
(This refers to the story in the Kenopanisad.)

92.  The man who is deluded by the conviction 'I am the body' thinks that God's world is outside himself
and far away.  Really God's world is inside the Heart.  (There is no world in reality.)

contd.,

Arunachala Siva.   
 
 
 

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Re: Guru Ramana Vachana Malai - by Lakshmana Sarma - 'WH0'
« Reply #10 on: March 17, 2016, 10:56:39 AM »
93.  Since the vital fire called Kundalini flames upwards, and the moon, namely the intellect, flows downwards,
the Supreme Self, the Sun Consciousness, who is the one Source of both, dwells between them in the Heart.

94.  'There are no two Selves; the individual self is one; the Supreme is another';  so think the ignorant
ones; but the Self is only one, not two;  the Supreme One is the Real  Self;  the other one is false appearance.

95.  Since the Supreme One Himself shines in the heart of every living being as 'I-I' , (it needs to be understood that) thus God teaches all, saying 'I am the one Self in  all.'

96. Being himself exactly the Supreme Being,  but thinking himself to be separate from Him, man strives
to become united to Him;  what is there stranger  than this?

97.  As the sky is untainted by the properties of air and other material elements in it, as the sun is unaffected
by the actions of men, so He, being ego-less, is unaffected by whatever goes on in this world.

98.  Power over all and adoration  by all came to God, because He never says 'I', even through forgetfulness.

99. The Supreme Self is described as being smaller than any tiny atom, and greater than the greatest,
because He is beyond the reach of the mind, which is itself infinite and atomic. 

100.  It is said that Hari gives liberation, and that Hara gives illumination;  but Illumination is the true
nature of Liberation.  Hence Hari and Haran are one and the same.

101.  God's creation does not bind.  That which does so is jiva's own creation:  this is illustrated by
the false news the one whose son was alive wept, the one whose son was dead, rejoiced.

Arunachala Siva.   
   
« Last Edit: March 17, 2016, 02:38:42 PM by Subramanian.R »

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Re: Guru Ramana Vachana Malai - by Lakshmana Sarma - 'WH0'
« Reply #11 on: March 18, 2016, 10:06:35 AM »
102.  God's creation surely leads man, through devotion to the Guru, to the state of Self Realization;
thus it becomes a means for liberation from bondage, and should therefore be considered as benign.

103.  God's Grace consists in the fact that He shines in the Heart of everyone as the Self; that power of
grace does not exclude anyone, whether good or otherwise.

104. That God prompted Kannappa, the great devotee, to offer to Himself his own eyes, was in order to
confer on him His own state through the extinction of his ego.

105.  Those who serve God (Siva) for the sake of objects desired do not really serve God; they serve the
desired objects; hence they do not win the true reward of devotion.

106.  For those great ones that see in their hearts the lotus feet of God, arises the Light of Consciousness
of the One Real Self, through the extinction of their mental taints.

107.  Since God is Himself the Self in the heart, therefore constant meditation on the Truth of oneself is
the devotion that is most pleasing to God.

108.  Since His name is 'I', the seeker who constantly practices meditation of the 'I' will be taken inside to the
Source of Being, the world of God.

109:  It is said, 'The self must be made a gift of to Him'  What is the meaning of this?  Is the self separate
from the Supreme One, so as to be given to Him?

110. Man is guilty of death, in thinking himself to be a being separate from that Pure Indivisible Consciousness,
which is the true nature of the Supreme One.

111.  Like the offering made of a bit of jaggery, taken off from Lord Ganesa mad of jaggery, is the offering
of his own self to God.  Is there any entity called the self, apart from Him?

contd.,

Arunachala Siva.         

Subramanian.R

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Re: Guru Ramana Vachana Malai - by Lakshmana Sarma - 'WH0'
« Reply #12 on: March 19, 2016, 10:53:31 AM »
112:  The act of making the ego serve as the food of God,  by stilling the mind in the Heart, by the power
of devotion to God in His real nature (as the Self), is the real offering of ourselves to Him.

113:  Offering of the self to that which is the reality of God in the Heart, through the extinction of the ego,
is the final outcome of long continued devotion to Him.

114:  He that sees the Lord in the temple, the living body, by seeking Him within, can alone see Him, the
Infinite, in the temple of the universe, having become the Endless Eye.

114 A: He that has practiced devotion to God in the 'monkey style', through many lives, attains supreme
Illumination by the grace of God, through devotion in the 'kitten style'.  (marjara bhava and markata
bhava).

115: The man who has the sense of the body being himself cannot possibly worship God as formless;
whatever worship he makes will be worship in form alone, not otherwise.

116: But, he that is unqualified for the formless worship obtains by the grace of God, in the end the
Illumination of the Real Self, by worshipping Him with the form.

117:  Whatever one does in the world is the worship of God, if he has the conviction that difference does
not really exist, since all things are only manifestations of God in forms.

118: Days, planets, astrological 'yogas', time periods, and constellations are all auspicious for practicing
the devotion to the Most Auspicious, for those that have sincere devotion to Him.

119:  Ignorant ones look upon love as the seventh taste; the truth is that it is the first and foremost of all
tastes, which gives flavor to all the so called other tastes.

120:  The One (Real Self) becomes three fold; to the devotee He is God; to the seeker of Illumination
He becomes the Guru;  when the mind becomes still in the heart, He Himself becomes manifest as the
Real Self.

contd.,

Arunachala Siva.             

Subramanian.R

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Re: Guru Ramana Vachana Malai - by Lakshmana Sarma - 'WH0'
« Reply #13 on: March 20, 2016, 10:07:27 AM »
121.  That auspicious and immortal Reality which remains over as the residue,  when the individual
(false) self is cremated in the fire of Illumination, is the real meaning of the 'holy ash' (vibhuti).

122. Understand that the truth of the vermilion powder (kumkumam, used by some devotees), is the
fire of Illumination, by which the delusion 'I am the body' is burnt out in the Heart, as the effect of
the quest of the Self.

123. Perfect devotion is just persistence of identity with the One all embracing Reality, which shines forth
when the false 'I' is destroyed utterly in the Heart, by the process of seeking the Self.

The Truth of the Guru:

124.  The seeker of Illumination should approach (as a disciple), not the bound one, who (merely) knows
the sense of sacred lore, (but)  the Jivanmukta, the one that is in the Supreme Silence, who is happy in
unity with the Reality.

125.  He that has (himself) crossed the ocean of relativity can (alone) help other men to cross (the same);
an unenlightened person elected (as Guru) by another unenlightened one is like a blind guide to another
blind person.

126.  Even if one who has shaken off all faults and won the divine endowment,  has gone forth from the
house (as homeless ascetic)  and practiced discipline (tapas), he will not win complete happiness, without
a competent Guru.             

127.  So long as one has the notion 'I am the body' - he does not become illumined, even though he has
(the merit of) great self discipline; look upon him as only a Sadhaka (one that is on the path);

128. Know that he that regards as a mere man the Guru who has won Self Realization and is nothing
but unlimited Pure Consciousness, is a most sinful person with a foul mind.

129.  The Supreme Lord Himself appears as Guru, in human form to the aspirant, being pleased with
(his) devotion.

130.  That form of the Free One -- who is (in truth) intangible like the sky, -- which appears to men,
is really nothing but the reflection of the form of him that sees that form; it is not real.

contd.,

Arunachala Siva.     

Subramanian.R

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Re: Guru Ramana Vachana Malai - by Lakshmana Sarma - 'WH0'
« Reply #14 on: March 21, 2016, 11:36:12 AM »
131.  It is by delusion that one says, 'I have seen this Sage, I shall see that one also'.  If he knows the
Sage that is within himself, then all Sages will be (seen to be) one and the same.

132.  The Guru reduces only the unreal to nothing, (thus) causing the one Real Self to shine; thereby
kills, without killing, the false ego.   

133 & 134:  As in a great forest, a roving robust elephant, seeing the eyes of a lion in the night, loses
his life and is eaten up by him, so the ego, named 'I', roving in the forest of Relativity, is killed by the
mere glance of the Guru, and is eaten up by Him, out of Grace.

135:  As a lion seen in the dream by an elephant, awakens him; so the Guru, who is a Sage, awakens
the disciple from the dream of ignorance.

136.  Sages alone are the virtuous ones;  ignorant ones are without virtue.  Therefore, for the sake of
Deliverance, one should cultivate the society of the Sages, who are delivered from untruth.

137.  The meaning of the saying that one should not approach the Guru empty handed, is simply this:
'One should go to him, who is not distinct from the Supreme Being, with a heart full of love.'

138.  The teaching of the Guru is just the dwelling in the Heart, through the Experience of the One
Reality, won by turning the one pointed mind inwards after understanding that Truth (intellectually).

139. The truth of he Namaskara is just that Silence, wherein the ego, who is the sole cause of the distinction
between the disciple and the Guru, and between God and the soul,  springs up no more.

140.  Adoration of the Guru is just not the revoking the gift, by means of the ideas, 'I' and 'mine', after
surrendering to the Guru everything including the body.

141.  The 'leavings' of the Guru are just the words uttered by Him, on the strength of His own Experience.
The eating of the leavings is just the remaining fixed in Unity with Him, in silence.

142.  True adoration is becoming dissolved in the sea of the homogeneous essence of the Experience of the Self
just as hail gets dissolved in the sea.

143. As a deer seized by a tiger (cannot escape), so a disciple on whom the Guru's gracious look has rested
will never let go, but will surely be led to the State of Kaivalyam.

contd.,

Arunachala Siva.