Author Topic: nan yar-Who Am I -Guidance from Sri Bhagavan  (Read 211 times)

Ravi.N

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nan yar-Who Am I -Guidance from Sri Bhagavan
« on: December 09, 2017, 05:00:14 PM »
The nan yar is a gem of a little booklet wherein Sri Bhagavan delineated in clear terms the why and how of self-enquiry and spiritual practice in general...this is a boon for all earnest aspirants...it will be of immense benefit to one and all to go through it in small snippets and deliberate on the practical hints that it abounds.. not sure whether this sort of a study was taken up in this forum...opening this thread for this purpose.

« Last Edit: December 09, 2017, 07:08:21 PM by Ravi.N »

Ravi.N

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Re: nan yar-Who Am I -Guidance from Sri Bhagavan
« Reply #1 on: December 09, 2017, 06:04:31 PM »
1.சகல ஜீவர்களும் துக்கமென்ப தின்றி எப்போதும் சுகமாயிருக்க விரும்புவதாலும், யாவருக்கும் தன்னிடத்திலேயே பரம பிரிய மிருப்பதாலும், பிரியத்திற்கு சுகமே காரண மாதலாலும், மனமற்ற நித்திரையில் தின மனுபவிக்கும் தன் சுபாவமான அச் சுகத்தை யடையத் தன்னைத் தானறிதல் வேண்டும். அதற்கு நானார் என்னும் ஞான விசாரமே முக்கிய சாதனம்.

Since all living beings desire to be always happy without what is called misery, since for everyone the greatest love is only for oneself, and since happiness alone is the cause of love, [in order] to attain that happiness, which is one's own [true] nature that is experienced daily in [dreamless] sleep, which is devoid of the mind, oneself knowing oneself is necessary. For that, jnāna-vicāra [knowledge-investigation] 'who am I' alone is the principal means

This is is available in Michael james site and it is well worth to refer to it:
http://www.arunachala-ramana.org/forum/index.php?action=post;topic=8767.0;last_msg=94423

For our purpose,we shall break it up into several simple sentences for our deliberation:
1.Every Jiva desires to be ever happy and without any misery.
2.Everyone has supreme love for oneself.
3.Happiness is the cause of this (self) love.
4.This happiness is experienced daily in deep sleep ,devoid of mind....This happiness is one's nature.
5.To attain this happiness (in states other than deep sleep) it is necessary to know oneself.
6.Jnana Vichara is the principal means for this (attainment).

At the very outset ,Sri Bhagavan is making it clear that all jivas have the same fundamental characteristic and purpose...the thirst for and securing  of unalloyed happiness.
Strangely as Bhagavan points out that although this happiness is experienced daily by everyone in deep sleep spontaneously ,it is seemingly lost the moment one wakes up...and instead of finding out why we lose it in the first place ,we set about searching for it in the world outside and trying to secure it through our doings in the day to day world.
Bhagavan points out that this happiness is our very nature and as such it need not be acquired anew...and it cannot be acquired through any sort of doing...What is necessary is to know our Real nature and in doing so we reclaim our seemingly lost happiness ....and to know our real nature,Jnana Vichara is the principal means.
In saying that Jnana Vichara is the principal means,Bhagavan does not rule out the utility and necessity for 'auxiliary means' and he covers this as well in this work....although the main thrust is on the principal means.
continued...
« Last Edit: December 09, 2017, 07:08:41 PM by Ravi.N »

srkudai

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Re: nan yar-Who Am I -Guidance from Sri Bhagavan
« Reply #2 on: December 09, 2017, 09:06:20 PM »
Dear Ravi ji,
     :) Thanks for starting this thread.

Happiness is not in the outside world, but within : this is a very significant understanding.
If only we are done with seeking it outside , what is inside shines by itself.

Love!
Silence

Ravi.N

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Re: nan yar-Who Am I -Guidance from Sri Bhagavan
« Reply #3 on: December 10, 2017, 05:32:16 AM »
udai garu,
"If only we are done with seeking it outside , what is inside shines by itself"
Yes....Sri Bhagavan clarifies this down the line in this work.
namaskar


Ravi.N

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Re: nan yar-Who Am I -Guidance from Sri Bhagavan
« Reply #4 on: December 10, 2017, 06:49:53 AM »
Deliberations on paragraph 1 of nan yar:
Having read paragraph 1 of nan yar,we shall try to deliberate and internalize what Sri Bhagavan has stated....We have gone through that paragraph with keen interest and attention...this is what is the equivalent of sravana(listening).
The Key aspects of sravana are:
1.First and foremost,it is coming from Bhagavan and carries with it an authentic stamp.
2. Bhagavan is in fact referring to our own everyday experience and we have a clear reference to appreciate and  validate it.
3.It plainly seems to be within our reach and worthy of our utmost attention and endeavor to realize the Truth of it.

If we have truly grasped what has been stated,nothing more is needed!...however,for most of us there is only a seed of interest sown...and it requires further deliberation and nurturing to firm up our understanding and grasp of what is stated...this firming up is what is called manana...the objective of manana is not to think but to put an end to thinking...the objective  is to gain clarity on what we have heard and although we employ thinking, it is only with the view of firming our understanding ....and once the clarity is there,the thinking comes to an end... one form of manana is to dramatize what we read in the form of  a question and answer:
Q:It is indeed true that all of us experience happiness in the state of deep sleep...Why is it not present on waking up?
A:If it was present in the state of deep sleep,there is simply no reason why it should not continue in the waking state....It is indeed present in the waking state as well.
Q:If it is present now in my waking state,how is it that I am not experiencing it?
A:To experience it you need to know who you are.
Q:Well,I clearly know myself as so and so,the person now wide awake...and I can certainly confirm that the peace and happiness experienced in the deep sleep state is just not there now!
A:You have mistaken yourself as the person so and so...this mistaken identity is the reason why you are not experiencing the continuance of the happiness experienced in deep sleep by you.
Q:If I am not this person,who else am I?
A:You are what you were in deep sleep....You are That(Tat tvam asi)...You are only That even now and not the person you think you are.
Q:Why are you referring to me as 'That' as if I am some inanimate object?
A:Were you not alive and present in your deep sleep?...Why should you think  that 'you are That' is referring to something inanimate?....I have called it as 'That' to mean whoever you truly are irrespective of whether you are in deep sleep,dream or waking state...Whoever you were in the deep sleep state,you are That in the waking state now.
Q:Can I Know who I truly am?.....How?
A:Yes,you can...through Jnana Vichara....The very first step is to question your false assumption that you are a 'person' ....you now have a credible ground to doubt that false identity....and you also have an inkling of who you are through your experience in deep sleep....It is not as if you are totally unaware of who you truly are....it is just that you are not clear about it.

Firming up:This much is clear to me-I am  not the person that I take myself to be.

« Last Edit: December 10, 2017, 11:54:51 AM by Ravi.N »

atmavichar100

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Re: nan yar-Who Am I -Guidance from Sri Bhagavan
« Reply #5 on: December 10, 2017, 08:18:24 AM »
Thanks Sri Ravi for starting this thread
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

Ravi.N

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Re: nan yar-Who Am I -Guidance from Sri Bhagavan
« Reply #6 on: December 12, 2017, 08:01:32 AM »
2.நானார்? ஸப்த தாதுக்களா லாகிய ஸ்தூல தேகம் நானன்று. சப்த, ஸ்பரிச, ரூப, ரஸ, கந்த மென்னும் பஞ்ச விஷயங்களையும் தனித்தனியே அறிகின்ற சுரோத்திரம், துவக்கு, சக்ஷுஸ், ஜிஹ்வை, கிராண மென்கிற ஞானேந்திரியங்க ளைந்தும் நானன்று. வசனம், கமனம், தானம், மல விசர்ஜனம், ஆனந்தித்தல் என்னும் ஐந்து தொழில்களையும் செய்கின்ற வாக்கு, பாதம், பாணி, பாயு,உபஸ்தம் என்னும் கன்மேந்திரியங்க ளைந்தும் நானன்று. சுவாஸாதி ஐந்தொழில்களையும் செய்கின்ற பிராணாதி பஞ்ச வாயுக்களும் நானன்று. நினைக்கின்ற மனமும் நானன்று. சர்வ விஷயங்களும் சர்வ தொழில்களு மற்று, விஷய வாசனைகளுடன் மாத்திரம் பொருந்தியிருக்கும் அஞ்ஞானமும் நானன்று. மேற்சொல்லிய யாவும் நானல்ல, நானல்ல வென்று நேதிசெய்து தனித்து நிற்கும் அறிவே நான். அறிவின் சொரூபம் சச்சிதானந்தம்.

Who am I? The sthūla dēha [the gross physical body], which is [composed] of sapta dhātus [the seven constituents, namely chyle, blood, flesh, fat, marrow, bone and semen], is not 'I'. The five jnānēndriyas [sense organs], namely the ears, skin, eyes, tongue and nose, which individually [and respectively] know the five viṣayas [sense domains or types of sense perception], namely sound, touch [texture and other qualities perceived by touch], form [shape, colour and other qualities perceived by sight], taste and smell, are also not 'I'. The five karmēndriyas [organs of action], namely the voice, feet [or legs], hands [or arms], anus and genitals, which [respectively] do the five actions, namely speaking, walking, giving, defecation and [sexual] enjoyment, are also not 'I'. The panca vāyus [the five 'winds',  vital airs or metabolic forces], beginning with prāṇa [breath], which perform the five [metabolic] functions, beginning with respiration, are also not 'I'. The mind, which thinks, is also not 'I'. The ignorance [the absence of all dualistic knowledge] that is combined with only viṣaya-vāsanās [dispositions, propensities, tendencies, inclinations, impulses, desires, taste or liking to experience the objects of sensory perception] when all viṣayas [sensory perceptions] and all actions have ceased [as in sleep], is also not 'I'. Having eliminated everything mentioned above as not 'I', not 'I', the aṟivu [knowledge, awareness or consciousness] that stands isolated alone is 'I'. The nature of [this] knowledge ['I am'] is sat-cit-ānanda [being-consciousness-bliss]

continued...
« Last Edit: December 12, 2017, 08:09:44 AM by Ravi.N »

Ravi.N

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Re: nan yar-Who Am I -Guidance from Sri Bhagavan
« Reply #7 on: December 12, 2017, 09:28:39 AM »
nan yar-second paragraph continued...
As ever we shall break up what has been said by Bhagavan into simple sentences for our sravana....What is said here is the classic traditional approach to Vichara.
1.Who am I?
2.I am not the gross body constituted by Chyle,blood,flesh,fat,marrow,bone and semen.
3.I am not the five sense organs...i.e the ear that reports sound,the skin that reports touch,the eyes that report form,the tongue that reports taste and the nose that reports smell...each of the sense organs confine themselves to their domain only,i.e the ear will only report sound and not sight,etc.
4.I am not the five organs of action...i.e the mouth that does the act of speech,the legs that do the act of locomotion,the hands that do the act of giving,the excretory organ that does the expulsion of stools, and the organ of procreation  that facilitates sexual enjoyment.
5.I am not the five vital airs or forms of prana...the five forms of prana that help sustain life in the body through their respective actions....the prana facilitates the intake of energy through respiration.....the samana facilitates the digestion and assimilation of food,the vyana facilitates the circulation and distribution in the body,the udana facilitates growth and upward movement and propping up the body against gravity,and Apana which facilitates the outgoing of energy.
6.I am not the mind that thinks.
7.I am not the ignorance that is a bundle of  vasanas bereft of any sensory perception and activity....i.e the vasanas that are potentially dormant and are yet to surface into the field of perception and action.
8.Eliminating all the above by doing neti as 'not I' 'not I' ,what abides alone as consciousness is 'I'. ...the Nature of this (pure) consciousness is sat-chit-ananda.

continued...

Ravi.N

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Re: nan yar-Who Am I -Guidance from Sri Bhagavan
« Reply #8 on: December 13, 2017, 04:29:52 PM »
Deliberations on paragraph two:
It will be appropriate here to refer to what is called 'Death experience' of Sri Bhagavan:
The turning point in Venkataraman's life came spontaneously in mid-July 1896. One afternoon, the youth for no apparent reason was overwhelmed by a sudden, violent fear of death. Years later, he narrated this experience as follows:
It was about six weeks before I left Madura for good that a great change in my life took place . It was quite sudden. I was sitting in a room on the first floor of my uncle?s house. I seldom had any sickness and on that day there was nothing wrong with my health, but a sudden, violent  fear of death overtook me. There was nothing in my state of health to account for it; and I did not try to account for it or to find out whether there was any reason for the fear. I just felt 'I am going to die' and began thinking what to do about it. It did not occur to me to consult a doctor or my elders or friends. I felt that I had to solve the problem myself, then and there.
The shock of the fear of death drove my mind inwards and I said to myself mentally, without actually framing the words: 'Now death has come; what does it mean? What is it that is dying? This body dies'. And I at once dramatized the occurrence of death. I lay with my limbs stretched out stiff as though rigor mortis had set in and imitated a corpse so as to give greater reality to the enquiry. I held my breath and kept my lips tightly closed so that no sound could escape, so that neither the word 'I' or any other word could be uttered, 'Well then'  I said to myself, 'this body is dead. It will be carried stiff to the burning ground and there burnt and reduced to ashes. But with the death of this body am I dead? Is the body 'I'? It is silent and inert but I feel the full force of my personality and even the voice of the 'I' within me, apart from it. So I am Spirit transcending the body. The body dies but the Spirit that transcends it cannot be touched by death. This means I am the deathless Spirit.' All this was not dull thought; it flashed through me vividly as living truth which I perceived directly, almost without thought-process. 'I' was something very real, the only real thing about my present state, and all the conscious activity connected with my body was centred on that 'I'. From that moment onwards the 'I' or Self focused attention on itself by a powerful fascination. Fear of death had vanished once and for all. Absorption in the Self continued unbroken from that time on. Other thoughts might come and go like the various notes of music, but the 'I' continued like the fundamental sruti note  that underlies and blends with all the other notes. Whether the body was engaged in talking, reading, or anything else, I was still centred on 'I'. Previous to that crisis I had no clear perception of my Self and was not consciously attracted to it. I felt no perceptible or direct interest in it, much less any inclination to dwell permanently in it.

This is the spirit with which 'neti' 'neti' is firmed up...It is not something that is a matter of just  superficial analysis (although even such a thing may help to develop a firm conviction by and by)...In Bhagavan's case,it all happened spontaneously and was over in a matter of few minutes...We have the example of Raja Parikshit in Srimad Bhagavatham who was cursed that he would meet with death by snake bite in a mere 7 days...In the Katopanishad,Nachiketas dared to face death...and it is this that turned their mind within.
It is not a matter of just endlessly thinking 'I am not the Body' , 'I am not the Mind' ....It is a firm conviction that  turns the mind to the source which is pure consciousness...If this is truly firmed up nothing more is necessary!...This sifting of the essence from the non essence is vichara.
For most of us,we need to work our way towards this and Bhagavan elaborates it in the coming paragraphs.
« Last Edit: December 13, 2017, 04:56:36 PM by Ravi.N »

Ravi.N

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Re: nan yar-Who Am I -Guidance from Sri Bhagavan
« Reply #9 on: December 14, 2017, 02:50:26 PM »
3.சர்வ அறிவிற்கும் சர்வ தொழிற்குங் காரண மாகிய மன மடங்கினால் ஜகதிருஷ்டி நீங்கும். கற்பித ஸர்ப்ப ஞானம் போனா லொழிய அதிஷ்டான ரஜ்ஜு ஞானம் உண்டாகாதது போல, கற்பிதமான ஜகதிருஷ்டி நீங்கினா லொழிய அதிஷ்டான சொரூப தர்சன முண்டாகாது.

If the mind, which is the cause of all [objective] knowledge and of all activity, subsides, jagad-dṛṣṭi [perception of the world] will cease. Just as knowledge of the rope, which is the base [that underlies and supports the imaginary appearance of a snake], will not arise unless knowledge of the imaginary snake ceases, svarūpa-darśana [true experiential knowledge of our own actual nature or real self], which is the base [that underlies and supports the imaginary appearance of this world], will not arise unless perception of the world, which is an imagination [or fabrication], ceases.

4.மன மென்பது ஆத்ம சொரூபத்தி லுள்ள ஓர் அதிசய சக்தி. அது சகல நினைவுகளையும் தோற்றுவிக்கின்றது. நினைவுகளை யெல்லாம் நீக்கிப் பார்க்கின்றபோது, தனியாய் மனமென் றோர் பொருளில்லை; ஆகையால் நினைவே மனதின் சொரூபம். நினைவுகளைத் தவிர்த்து ஜகமென்றோர் பொருள் அன்னியமா யில்லை. தூக்கத்தில் நினைவுகளில்லை, ஜகமுமில்லை; ஜாக்ர சொப்பனங்களில் நினைவுகளுள, ஜகமும் உண்டு. சிலந்திப்பூச்சி எப்படித் தன்னிடமிருந்து வெளியில் நூலை நூற்று மறுபடியும் தன்னுள் இழுத்துக் கொள்ளுகிறதோ, அப்படியே மனமும் தன்னிடத்திலிருந்து ஜகத்தைத் தோற்றுவித்து மறுபடியும் தன்னிடமே ஒடுக்கிக்கொள்ளுகிறது. மனம் ஆத்ம சொரூபத்தினின்று வெளிப்படும்போது ஜகம் தோன்றும். ஆகையால், ஜகம் தோன்றும்போது சொரூபம் தோன்றாது; சொரூபம் தோன்றும் (பிரகாசிக்கும்) போது ஜகம் தோன்றாது. மனதின் சொரூபத்தை விசாரித்துக்கொண்டே போனால் தானே மனமாய் முடியும். 'தான்' என்பது ஆத்மசொரூபமே. மனம் எப்போதும் ஒரு ஸ்தூலத்தை யனுசரித்தே நிற்கும்; தனியாய் நில்லாது. மனமே சூக்ஷ்மசரீர மென்றும் ஜீவ னென்றும் சொல்லப்படுகிறது.

What is called 'mind' is an atiśaya śakti [an extraordinary or wonderful power] that exists in ātma-svarūpa [our actual self]. It projects [or causes the appearance of] all thoughts. When one sets aside all thoughts and sees, solitarily there is no such thing as 'mind'; therefore thought alone is the svarūpa [the 'own form' or fundamental nature] of the mind. Excluding thoughts [or ideas], there is not separately any such thing as 'world'. In sleep there are no thoughts, and [consequently] there is also no world; in waking and dream there are thoughts, and [consequently] there is also a world. Just as a spider spins out thread from within itself and again draws it back into itself, so the mind projects the world from within itself and again dissolves it back into itself. When the mind comes out from ātma-svarūpa, the world appears. Therefore when the world appears, svarūpa [our 'own form' or actual self] does not appear [as it really is]; when svarūpa appears (shines) [as it really is], the world does not appear. If one goes on investigating the nature of the mind, oneself alone will turn out to be [what now seems to be] the mind. What is [here] called 'oneself' (tāṉ) is only ātma-svarūpa. The mind stands only by always going after [attaching itself to] a gross object [a physical body]; solitarily it does not stand. The mind alone is described as sūkṣma śarīra [the 'subtle body'] and as jīva [the 'soul' or personal self]

continued...
« Last Edit: December 14, 2017, 02:58:05 PM by Ravi.N »