Namo Ramanaya is the knower and the being known.
Namo Ramanaya is the illumination of wisdom.
Namo Ramanaya is the universe entire.
Namo Ramanaya is our own Self-Being.
Who is Ramana, the Master ?
Behold, He indeed is Ramana, the Master !
Sri Muruganar sings Sri Bhagwan and His Glory as spontaneously and effortlessly as birds, or as flows the river.
â€˜During the search, duality; on attainment, unityâ€™â€”This doctrine too is false. When he eagerly sought himself and later when he found himself, the tenth man in the story was the tenth man and none else.
There is no doubt about the meaning and implication of the above Verseâ€”37 of the Ulladu Narpadu. What created a bit of ambiguity is the line in the Verseâ€”39 of the Supplement. â€œ Keep advaita within the Heart. Do not ever carry it into action.â€� However, there is no doubt about these things in my mind now.
I feel that the above paragraph is a brilliant piece of writing on Sri Bhagwanâ€™s Teaching and gives clear light with regard to practice and non-practice of advaita during the sadhana stage.
Without turning inwards and merging in the Lord, in His Light that shines within the mind and lends it all its light, how can we know the Light of lights with the borrowed light of the mind.
It means that we should have samabhavana in all living creatures.
the differences would occur but not mano vrittis, that is tendency to touch neighbor's wife.
the senses. It is like moon borrowing light from the Sun and shining at night. When the Self is attained, the moon i.e the mind will also be there, but it will be like the moon on the high noon, when it is hardly visible and is of no use at all.
This explanation, with regard to question of dvaita and advaita, and whether advaita should be kept within the Heart only or should be carried into action also, gives prefect clarity to the subject-matter under discussion. This question initially puzzled me and you might remember that as soon as I joined the forum I started a topic â€œWhy advaita should not be applied against the Guruâ€� under the Forum â€˜General Discussionâ€™ in which you removed some of my nagging doubts. Although, I sensed somehow, instinctively or otherwise, as to how devotees of Sri Bhagwan, pursuing sincerely the Atma-Vichara as taught by Him, should conduct themselves with regard to the practice of advaita, truly speaking sometimes it was a bit hazy.
Here samabhavana is the â€˜watch wordâ€™. It is valid and acceptable in all walks of life, everywhere and in all circumstances. You have said it all so beautifully : â€˜We should have samabhavana in all living creatures. We should see everything as the Self. And on the same count, one should not put samabhavana in action.â€™ For touching the neighbourâ€™s wife is the mano vritti which we aim to do away with and not samabhavana, as taught by Sri Bhagwan to His devotees. On attainment differences may continue to be appearing but not differentiation, or mano vrittis, as you so brilliantly remarked.
I do not have words to express my gratitude. Thank you so much sir.
Seeing God while leaving the seeing Self is merely seeing a projection of the mind, a mental vision, a mental seeing, or seeing by the ego. It cannot be true seeing of God. Sri Bhagwan has said over and over again that the Supreme Truth is this that our own True Self is God, and, therefore, the Self that is God, cannot be an object of seeing outside of oneself, as we see empirically the objective world, as different from us. If, by Self-enquiry, one reaches the source of his individual ego-self, the ego merges in the Source, or the Self. But, there is no subject- object distinction in the Self. So, by â€�seeing Godâ€� is meant â€˜being Godâ€™. Sri Bhagwan says that one whose ego has merged in the Self is none other than God Himself. He alone has seen God who has seen the Self, although there is no seeing the Self ; only being It.
Supreme Truth: OUR OWN SELF IS THE LORD SUPREME ! Therefore, without turning the mind inward towards the Existence-Consciousness ever-present Swarupa â€œI amâ€� and thereby merging in the Lord who alone gives the Light of Consciousness to the mind, with which it sees everything else in the imagined, illusory, and dream-objective world, i.e. other than itself, it is impossible to know the Self, or God who is the Light of lights, with the borrowed light of the mind. So, Sri Bhagwan reveals in this Verse that one can know God who is none other than his own True Self, only by turning within by Atma-Vichara or â€˜Who am I ?â€™enquiry and merging in the Source, or the Self. The Self, illumining the mind from within, is also the basis of the mind. Therefore, it is impossible to know the Self so long as the mind seeks to maintain its separate identity. Only when it ceases to be that the Self is revealed. But then there is no knowing the Self. Only being it. Knowing is being and that alone is true knowing, or other way round, being is true knowing. Therefore, all talk and discussion about seeing the Self and God is subsequently reduced to be ceasing to be as the individual in the first place by the proper enquiry. Knower of Brahman is Brahman Himself. â€œ Be still and know that I am God.â€� And the only method for bringing about this stillness is to turn within and merge in the Self.
Regarding samabhavana with all objects of the world [without mano vritti] as all these are forms of the Self, I remember one or two incidents in Sri Bhagavan's life.
sit with you on the sofa?" Sri Bhagavan smiled and replied: "Yes.
2. Once when Sri Bhagavan was staying in the Skandasramam, some coolies came to Sri Bhagavan and told Him: 'Swami, Swami, please give us something to eat.' It was a hot noon and the coolies were really hungry. Sri Bhagavan told Kunju Swami and told him to find out from Mother Azhagammal whether something was there to be given to the coolies. Kunju Swami went inside and came back empty handed. Sri Bhagavan knew. He said: "O Amma is seeing sesham, impurity" - because she had not eaten her food still. And if brahmins had not eaten, they would not give anything to the beggars, since such food would become impure thereafter. He called the Mother Azhagammal. She came. He said: "Amma, whom do you think, are these? They are all Arunachala Swarupam...." Amma looked at the coolies and became horipilated, since she immediately "realized" [not seen] that they were all forms of Arunachaleswara.
Sri Sankara says that when Desikan shows the Truth, the mature disciples immediately realize That. Amma quietly went inside, brought the cooked rice and distributed to all the coolies and then she took her food. This is sama bhavana on realizing the truth.
Tasyaham na pranasyami sa ca me na pranasyati.
The Verse teaches profound unity in all beings and in all things. When we are merged with the Self within, we are one with everything and all thingsâ€”living as well as non-living.
Sarvatha vartamanoâ€™pi sa yogi mayi vartate.
Whatever his external activities, inwardly such a yogi is merged with the Self and therefore dwells in God. Our true life is the non-dual inner life.
Sukham va yadi va duhkham sa yogi paramo matah.
Atma-aupamya is the equality of all thingsâ€”living and non-living, with oneself. Such a yogi sees that whatever is good and pleasant for him is good and pleasant for all creatures, and whatever is bad and painful for him is bad and painful for all creatures. Such a yogi is no longer afflicted by pain and sorrow, nor is affected by joys and pleasures.
Dear Sir, in Sri Bhagwan alone is the quint essential embodiment of the teaching of the Srimad Bhagavad Gita and other sacred scriptures. In Sri Bhagwan alone can we see for ourselves that these words of our sacred scriptures are not mere words and certainly not a dream or a phantasy.
Sri Bhagwan â€˜s living Itself for more than half a century is the quint essence of the descriptions of sama bhavana and sama darshana in Srimad Bhagavad Gita and other sacred scriptures.
Today is 61st Aradhana of Sri Bhagavan. He left the body at 8.47 PM.
on Tamizh Chitra krishnapakshsa thrayodasi. It was 14th April 1950.
But as per asterism and digit of moon, it has fallen today, in this year of 2011. There must have been long hours of abhishekam, alankaram and archana and arti for Sri Bhagavan. I guess at least 2000 people might have turned up today.
Forsaking me ? Where have you hidden yourself ?
As I, as I the only Self.
That you are, O Venkata !
Sri Bhagwan : Birth and death are for the body, while for I-as â€“Awareness, which contains and transcends time and space, there is no coming or going, no meeting and parting.
Therefore, the body, senses, prana or the life force, intellect and the nescience. I AM ONE SAT BECAUSE ALL THE ABOVE MENTIONED ARE INCONSCIENT, INSENTIENT AND NON-EXISTENT.
All actions such as eating, drinking, coming and going etc. belong only to the body, senses and the mind. Therefore saying like, I ate, I came, I slept etc. amounts to claiming that â€�I amâ€� or â€œIâ€� is the sum total of all these insentient body, mind and senses etc. But these inert entities cannot be said to be the â€˜awarenessâ€™ that is â€œIâ€�. These appear only after the birth and will disappear again after the death. Even in sleep they are not. So, they are not always with us. Sometimes they are, sometimes not and therefore are unreal and non-existent. Besides, can this body which is inert like log of wood or lump of soil ever be said to shine as â€˜Iâ€™ â€˜Iâ€™ by any stretch of even the wild imagination ?
Making the corpse â€“body remain as a corpse, and not even uttering the word â€˜Iâ€™, one should enquire keenly thus : â€œ Now, what is it that rises as â€˜Iâ€™ ? Then, there would shine in the Heart a kind of wordless illumination of the form â€˜Iâ€™ â€˜Iâ€™. That is, there would shine of its own accord the pure awareness which is unlimited and one, the limited and the many thoughts having disappeared. If one remains quiescent without abandoning that experience , the egoity, the individual sense , of the form â€˜I am the bodyâ€™ will be total destroyed, and at the end the final thought, viz., the â€˜Iâ€™-form, also will be quenched like the fire that burns camphor. The great sages and scriptures declare that this alone is release.
Dear devotees, â€� I AM PURE AWARENESSâ€� is the highest form of meditation. Leaving aside the sense and care of the body, if one raises the enquiry â€˜Who am I ?â€™, one stays as â€˜Iâ€™ shining as the Self. Here it is often asserted that the mind is like a turbulent bull. It does not stay as â€˜Iâ€™, however hard one tries. Here I can only remind you that Sri Bhagwan says that the mind and the breath has the same conscious source, the Self. By the path of yoga also the mind can be lulled or made temporarily quiescent. While yoga is like trying to control a turbulent bull though the use of force, the Self-enquiry or the Atma-Vichara is like subduing the turbulent bull by coaxing it with green grass and luscious fodder. So, Sri Bhagwan says that this is the best and straight Path.
Very nice posts on Sri Ramana Anubhuti and Upadesa Saram.
parts. The first part has been renamed as Guru Ramana Prasadam.
This alone has been rendered in English by Robert Butler. The second part which is also called Sri Ramana Anubhuti is yet to be translated.
Muruganar has also made verses under the title Sri Ramana Anubhuti Venba. These are all in Tamizh venba meters.
Ramana, how He helped Muruganar to realize the Self.
heart radiating light in all directions, graciously bestowing boundless mauna - great Prince and holy Brahmin, my Guru Raman, you abolished completely all my maidenly decorum.
and now in mauna, as the experience of the immaculate Self, like sweetest nectar, overwhelms me in its flood, my life has reached the fulfilment.
Butler's translations are excellent. He like David Godman has read and learned Tamizh completely including the classic difficult Tamizh poetry and then has done these translations.
intellect and nescience, I am not. I AM ONE SAT BECAUSE ALL THE ABOVE MENTIONED ARE INCONSCIENT, INSETIENT AND NON-EXISTENT."
You have mentioned that second part of the Ramana Anubhuti is yet to be traslated into English.
I wish to know how many Verses are there in the second part ? If possible, I would request you to yourself translate the most sublime ( if not all ) Verses from the second part and give us at least some of the precious gems so that we who do not know Tamizh may savour those nectar-like Verses.