simpler meaning:
http://www.hindupedia.com/en/Akshara_Mana_Malai(Tamil)
44
'Look within, ever seeking the self with the inner eye, then will (It) be found.' Thus didst Thou direct me, beloved Arunachala!
45
(a) Seeking Thee within but weakly, I came back (unrewarded). Aid me, Oh Arunachala!
(b) Weak though my effort was, by Thy grace I gained the Self, Oh Arunachala!
(c) Seeking Thee in the infinite Self, I regained my own (Self), Oh Arunachala!
46
What value has this birth without knowledge born of realization? It is not even worth speaking about, Oh Arunachala!
47
(a) Let me dive into the true Self, wherein merge only the pure in mind and speech, Oh Arunachala!
(b) I, by thy grace, am sunk in Thy self, wherein merge only those divested of their minds and thus made pure, Oh Arunachala!
48
When I took shelter under Thee as my one God, thou didst destroy me altogether, Oh Arunachala!
49
Treasure of benign and holy Grace found without seeking, steady my wandering mind, Oh Arunachala!
50
On seeking Thy real self with courage, my raft capsized and the waters came over me. Have mercy on me, Arunachala!
51
(a) Unless Thou extend Thy hand of grace in mercy and embrace me, I am lost, Oh Arunachala!
(b) Enfold me body to body, limb to limb, or I am lost, Oh Arunachala!
52
Oh undefiled, abide Thou in my heart so that there may be everlasting joy, Oh Arunachala!
53
(a) Mock me not, who seek Thy protection! Adorn me with thy grace and then regard me, Oh Arunachala!
(b) Smile with grace and not with scorn on me, who come to Thee for refuge, Oh Arunachala!
54
(a) When I approached, Thou didst not bend; Thou stoodst unmoved, at one with me, Oh Arunachala!
(b) Does it not shame Thee to stand there like a post,, (leaving me) to find thee by myself, Oh Arunachala?
55
Rain your mercy on me, With your knowledge, burn me to ashes, Oh Arunachala!
56
Unite with me to destroy (our seperate identities as) Thou and me, and bless me with the state of ever vibrant joy, Oh Arunachala!
57
(a) When shall I (become) like the ether and reach Thee, subtle of being, that the tempest of thoughts may end, Oh Arunachala!
(b) When will waves of thought cease to rise? When shall I reach Thee, subtler than the subtle ether, Oh Arunāchala?
60
In my unloving self Thou didst create a passion for Thee, therefore forsake me not, Oh Arunachala!
61
(a) Fruit shrivelled and spoilt is worthless; take and enjoy it ripe, Oh Arunachala!
(b) I am not (like) a fruit which is overripe and spoilt; draw me, then, into the inmost recess (of the heart) and fix me in eternity, Oh Arunachala!
62
a) Hast Thou not bartered cunningly Thyself for me (for my individuality is lost)? Oh, Thou art death to me, Arunachala!
(b) Hast thou not bartered happily Thyself for me (giving all and taking nothing)? Art thou not blind, Oh Arunāchala?
63
Regard me! Take thought of me! Touch me! Mature me! Make me one with Thee, Oh Arunachala!
64
Grant me Thy grace for the poison of delusion grips me and, rising to my head, kills me, Oh Arunachala!
65
Thyself regard me and dispel illusion! Unless Thou do so who can intercede with Grace itself made manifest, Oh Arunachala?
66
With madness for thee thou hast freed me from madness (for the world); grant me now the cure of all madness, Oh Arunachala!
67
Fearless I seek You, Fearlessness Itself!
How cans You fear to take me, Oh Arunachala?
68
Where is (my) ignorance of (You) wisdom, if I am blessed with union with You, Oh Arunachala?
69
(a) My mind has blossomed, (then) scent it with Thy fragrance and perfect it, Oh Arunachala!
(b) Espouse me, I beseech Thee, and let this mind, now wedded to the world, be wedded to perfection, Oh Arunachala!
70
Mere thought of You has drawn me to You, and who can gauge Your glory (in Itself), Oh Arunāchala?
71
Thou hast possessed me, unexorcizable spirit! and made me mad (for Thee), that I may cease to be a ghost (wandering in the world), Oh Arunachala!
72
Be Thou my stay and my support lest I droop helpless like a tender creeper, Oh Arunachala!
73
You benumbed my faculties with stupefying power,
then robbed me of my understanding
and revealed the knowledge of Thy Self, Oh Arunachala!
74
Show me the warfare of Thy grace in the open field where there is no coming and going, Oh Arunachala!
75
Unattached to the physical frame composed of the (five) Elements, let me forever repose happy in the sight of Thy splendour, Oh Arunachala!
76
Thou hast administered the medicine of confusion to me, so must I be confounded! Shine Thou as grace, the cure of all confusion, Oh Arunachala!
77
Shine Thou selfless, sapping the pride of those who boast of their free will, Oh Arunachala!
78
I am a fool who prays only when overwhelmed (by misery), yet disappoint me not, Oh Arunachala!
79
Guard me lest I flounder storm-tossed like a ship without helmsman, Oh Arunachala!
80
Thou hast cut the knowledge which hid the vision of Thy head and foot (the limitless Self). Motherlike, shouldst thou not complete Thy task, Oh Arunachala?
81
Be not m(like) a mirror held up to a noseless man, but raise me (from my lowness) and embrace me, Oh Arunachala!
82
Let us embrace upon the bed of tender flowers, which is the mind, within the room of the body (or the ultimate truth), Oh Arunachala!
83
How is it that Thou hast become famous from Thy constant union with the poor and humble, Oh Arunachala?
84
Thou hast removed the blindness of ignorance with the unguent of Thy grace, and made me truly Thine, Oh Arunachala!
85
Thou didst shave clean my head (and I was lost to the world), then Thou didst (show Thyself) dancing in transcendent space, Oh Arunachala!
86
(a) Though Thou hast lossed me from the mists of error and made me mad for Thee, why hast Thou not yet freed me from illusion, Oh Arunachala?
(b) Though Thou hast detached me from the world and made me cleave to Thee, Thy passion for me has not cooled, Oh Arunachala!
87
Is it true silence to rest like a stone, inert and unexpansive, Oh Arunachala?
88
Who was it that threw mud to me for food and robbed me of my livelihood, Oh Arunachala?
89
Unknown to all, stupefying me, who was it that ravished my soul? Oh Arunachala
90
I spoke Thus to Thee, because Thou art my Lord; be not offended but come and give me happiness, Oh Arunachala!
91
Let us enjoy one another in the house of open space, where there is neither night nor day, Oh Arunachala!
92
Thou didst take aim (at me) with darts of love and then devoured me alive, Oh Arunachala!
93
Thou art the primal being,
whereas I count not in this nor in the other world. What didst thou gain then by my worthless self, Oh Arunachala?
94
did You not call me in?
I have come in.
Now measure out for me (my maintenance is now Thy burden). Hard is Thy lot, Oh Arunachala!
95
The moment You welcomed me, entered into me and granted me Your divine life;
I lost my individuality, Oh Arunachala!
96
Bless me that I may die without losing hold of Thee,
? or is my fate miserable , Oh Arunachala?
97
From my home Thou didst entice me, then stealing into my heart didst draw me gently into Thine, (such is) Thy grace, Oh Arunachala!
98
I have betrayed Thy (secret) workings. Be not offended! Show me Thy grace now openly and save me, Oh Arunachala!
99
Grant me the essence of the Vedas, which shine in the Vedantas, one without a second, Oh Arunachala!
100
(a) Even my slanders, treat as my praise and guard me forever as Thine own, I pray, Oh Arunachala!
(b) Let even slander be as praise to me, and guard me forever as Thine own, Oh Arunachala!
(c) Place (Thy hand) upon my head! Make me partaker of Thy grace! Do not abandon me, I pray,Oh Arunachala!
101
As snow in water, let me melt as love in Thee, Who art love itself, Oh Arunachala!
102
I had but thought of Thee as Aruna, and lo! I was caught in the trap of Thy grace! Can the net of Thy grace ever fail, Oh Arunachala?
103
Watching like a spider to trap (me in the web of Thy) grace, Thou didst entwine me and when imprisoned feed upon me, Oh Arunachala!
104
Let me be the votary of the votaries of those who hear Thy name with love, Oh Arunachala!
105
Shine Thou forever as the loving saviour of helpless suppliants like myself, Oh Arunachala!
106
Familiar to Thine ears are The sweet songs of votaries who melt to the very bones with love for Thee, yet let my poor strains also be acceptable, Oh Arunachala!
107
Hill of patience, bear with my foolish words, (regarding them) as hymns of joy or as Thou please, Oh Arunachala!
108
Oh Arunachala! My Loving Lord! Throw Thy garland (about my shoulders) wearing Thyself this one (strung) by me, Arunachala!
.......................
gita 4/24
brahmarpanam brahma havir
brahmagnau brahmana hutam
brahmaiva tena gantavyam
brahma-karma-samadhina
.........................................................................
kaivalya up
Kaivalya Upanishad ~ "Na karmanA na prajayA dhanena tyAgena eke amrtattvam Anasuh
Parena nAkam nihitam guhAyAm vibhrAjate yat yatyah visanti
Parena nAkam nihitam guhAyAm vibhrAjate yat yatyah visanti
This sloka from The Kaivalya Upanishad not only reiterates the importance of knowledge as life’s goal, but also gives some guidelines to all those who have understood and seek this goal.
It says: None can seek to attain this state of gnosis by just any activity or endevour- (na karmanA). The greatest of all social workers or Samaritans are not necessarily possessor of this knowledge. It is also not obtained as a hereditary gift-( na prajayA). Children of sages and seers are not necessarily knowledge conscious. You can not buy this knowledge with wealth- (na dhanena).
This only is achievable by practice of renunciation in true sense- (tyAgena eke). This state which the real practitioners of penance (yatyah),
attain, is higher than the concept of the heavenly bliss- (parena nAkam). It shines as the most profound realization within them (nihitam guhAyAm vibhrAjate)."
...................................................................
https://www.facebook.com/media/set/?set=a.253226551468355.1073741882.129262133864798&type=1
shri muruganars commentary of A
Verse 1
O Arunachala you completely uproot the ego of those who think of themselves as non-separate from you by thinking in their mind “Arunachala itself is I”.
Commentary: Arunachala uproots the ego of devotees. The final goal to be attained by devotees through all devotional activities is to obtain the experience of Arunachala Siva as their real Self. Muruganar quotes verse 9 of Upadesa Undiyar in support of this statement. Verse 9 states
“By the force of intense feeling/thinking abidance in pure being transcending thought through love intense is very essence of supreme devotion.”
Ego or “I” he says is the sole obstacle to experiencing Arunachala Siva as the real Self.
Muruganar then quotes a verse of saint Thayumanavar which says that
“The egoity “I” expands as manifold worlds immersing the soul in never ending ocean of miseries that defy description.”
“I” is the seed that projects through the veil of ignorance giving rise to sorrows associated with birth. The darkness of ego-mind being insentient is not the real I.
The five kosas or sheaths are not-self. The real Self is Arunachala of the form of pure sat-chit-ananda. Muruganar here quotes Upadesha Unthiyar verse 8
“I” is the seed that projects through the veil of ignorance giving rise to sorrows associated with birth. The darkness of ego-mind being insentient is not the real I.
The five kosas or sheaths are not-self. The real Self is Arunachala of the form of pure sat-chit-ananda. Muruganar here quotes Upadesha Unthiyar verse 8
“Better than viewing Him as other, indeed the noblest attitude of all is to hold Him as “I” within, the very “I””.
Muruganar further quotes from Arunachala panchratnam second verse
Muruganar further quotes from Arunachala panchratnam second verse
“Oh Arunachala thou art the inner Self who dancest in the Heart as I”.
After establishing that ego or “I” is the single obstacle to experiencing Arunachala Siva as real Self, Muruganar concludes Arunachala destroys the ego which as the same as destruction of root of sin.
AC: What is Arunachala? It is the heart or source of “I”. Arunachala uproots the ego or jiva-nature (individuality personified) of those who enquire “whence is this I” or “Who am I?”.
AC: What is Arunachala? It is the heart or source of “I”. Arunachala uproots the ego or jiva-nature (individuality personified) of those who enquire “whence is this I” or “Who am I?”.
Hence vichara has been taught. Because individuality manifests as “I”; “egoity” is known as the individual.
In the verse the word Arunachalam is used.
In the verse the word Arunachalam is used.
The suffix to Arunachala indicates abheda bhavana or the contemplation that I am not different from Arunachala. Both vichara and contemplation destroy the ego.
Those who meditate in their mind on Arunachala will also lose their individuality.
Ordinary remembrance of Arunachala is shown here to be equally effective to Vichara.
.................
from hindupedia:
http://www.hindupedia.com/en/Akshara_Mana_Malai(Tamil)
1
Oh Arunachala, cut of the pride in the minds,
Of those who meditate on Arunachala.
2
Oh Arunachala, like the words Azhagu in Tamil,
And Sundaram in Sanskrit mean the same beauty,
Let our mind and you be not different and be same.
3
Oh Arunachala, why did you enter in my mind,
Drew me, made me imprisoned in your mind?
4
Oh Arunachala, after having drawn the useless me,
If you remove me later, the world would find fault with you
5
Oh Arunachala, get rid of this bad name,
Oh Mad one, who would leave you now.
6
Oh Arunachala who is kinder than my mother,
This is indeed your great grace.
7
Oh Arunachala, please change yourself,
And sit firmly on my changing mind.
8
Oh Arunachala, show me your beauty,
So that my mind,which wanders round becomes firm.
9
Oh Arunachala, Are you man enough,
So that you destroy my ego,
And merge me with yourself?
10
Oh Arunachala, Is it pretty for you,
To be asleep when others drag me to things bad?
11
Oh Arunachala, Are you not within me,
When the thief of five senses enters within me?
12
Oh Arunachala, If the one who hides you,
Appear before me, it is only your deceit, Oh God
13
Oh Arunachala, who is great and incomparable,
Who can claim ever to know you?
14
Oh Arunachala, It is your bounden duty,
To control me after giving your grace, just like my mother.
15
Oh Arunachala, you watch over me yourself,
To help me see you with the eye of the eyes,
When I am trying to see you with my eyes.
16
Oh Arunachala, be always with me,
Like the magnet attracting a piece of steel,
And be always merge with me never leaving me.
17
Oh Arunachala who is the ocean of mercy,
With the looks of a mountain, please bless me with your grace.
18
Oh Arunachala, Who shines like a gem,
In the minds of the great as well as the base ones,
Destroy this quality of baseness within me.
19
Oh Arunachala, destroy all the crimes that I have committed,
And make me pure, through the mouth of the teacher.
20
Oh Arunachala, Be merciful with me and bless me,
So that I do not fall in the hooks of the bad ones, with sharp swords.
21
Oh Arunachala, like a deceiver you have not shown pity on me,
In spite of my begging, Please tell me, not to be afraid.
22
Oh Arunachala, do not spoil your fame,
Of giving without asking, by not giving to me.
23
Oh Arunachala, bless me with the exuberance of happiness,
By using the juice of the truth of the fruit in my hand,
24
Oh Arunachala, how will I Ever live,
As a slave to you who kills,
Without killing his devotees?
25
Oh Arunachala, who is never angry,
What great did I ever do, to make you,
Choose me to receive your grace?
26
Oh Arunachala, who is the mountain of mercy,
Which is being worshipped by sage Gowthama,
Please see me with your side long glance and bless me.
27
Oh Arunachala, who is the light that swallows all,
Please make the lotus of my mind open fully.
28
Oh Arunachala, when I approached you for food,
You made me your food and made me peaceful.
29
Oh Arunachala, with a view to cool my mind,
Open the nectar like mouth of the bud of my mind.
30
Oh Arunachala, Remove the cloth that covers my mind,
Make me nude and again grace me with your cloth of grace
31
Oh Arunachala, to make my mind ebb with pleasure,
And to make my senses under control, you occupy my mind.
32
Oh Arunachala, from now on, do not test me by deceit,
And show me your form which shines like a flame.
33
Oh Arunachala, do not show the magical shows
To make me completely confused,
And show me that which would build me.
34
Oh Arunachala, If you do not unite with me,
I would melt like water and be destroyed by tears.
35
Oh Arunachala, if you push me away with disdain,
Oh pure one, my actions would burn me,
And so tell me how should I live and win.
....................
when everything has become Self to you = bhuma, else alpa
state where there is no other
na anyat pashyati, na shrunoti, na anyat vjanati, na anyat jigrati
chandogya up. 7.24.1
..................
36
Oh Arunachala, without talking you talked to me,
And told me to stop talking and you kept quiet.
37
Oh Arunachala, If I lazily sleep in pleasure,
Tell me, what other way to get away is there for me.
38
Oh Arunachala, you showed me your prowess
And the darkness in me vanished,
And you remained still, motionless.
39
Oh Arunachala, I am worse than a dog,
For when did I ever steadfastly seek you.
40
Oh Arunachala, I sought you without wisdom,
But did only get tired because of my desire,
And so grace me with the wisdom to seek you.
41
Oh Arunachala, When I as a bee wanted to enter you,
And when I thought that you have not opened like a bud,
To my surprise I found you standing in front of me.
42
Oh my Arunachala, when I did not know the innate philosophy,
You yourself stood before me as the same innate philosophy.
43
Oh Arunachala, please show and make me realize,
That you, yourself are the innate philosophy.
44
Oh my Arunachala, You told me to turn and see,
Within myself, so that I will know it.
45
Oh Arunachala, by your grace I searched inside,
Without inner courage and got you again.
46
Oh my Arunachala, what is the use of this birth,
Without the innate knowledge,
.................
from hindupedia:
http://www.hindupedia.com/en/Akshara_Mana_Malai(Tamil)
1
Oh Arunachala, cut of the pride in the minds,
Of those who meditate on Arunachala.
2
Oh Arunachala, like the words Azhagu in Tamil,
And Sundaram in Sanskrit mean the same beauty,
Let our mind and you be not different and be same.
3
Oh Arunachala, why did you enter in my mind,
Drew me, made me imprisoned in your mind?
4
Oh Arunachala, after having drawn the useless me,
If you remove me later, the world would find fault with you
5
Oh Arunachala, get rid of this bad name,
Oh Mad one, who would leave you now.
6
Oh Arunachala who is kinder than my mother,
This is indeed your great grace.
7
Oh Arunachala, please change yourself,
And sit firmly on my changing mind.
8
Oh Arunachala, show me your beauty,
So that my mind,which wanders round becomes firm.
9
Oh Arunachala, Are you man enough,
So that you destroy my ego,
And merge me with yourself?
10
Oh Arunachala, Is it pretty for you,
To be asleep when others drag me to things bad?
11
Oh Arunachala, Are you not within me,
When the thief of five senses enters within me?
12
Oh Arunachala, If the one who hides you,
Appear before me, it is only your deceit, Oh God
13
Oh Arunachala, who is great and incomparable,
Who can claim ever to know you?
14
Oh Arunachala, It is your bounden duty,
To control me after giving your grace, just like my mother.
15
Oh Arunachala, you watch over me yourself,
To help me see you with the eye of the eyes,
When I am trying to see you with my eyes.
16
Oh Arunachala, be always with me,
Like the magnet attracting a piece of steel,
And be always merge with me never leaving me.
17
Oh Arunachala who is the ocean of mercy,
With the looks of a mountain, please bless me with your grace.
18
Oh Arunachala, Who shines like a gem,
In the minds of the great as well as the base ones,
Destroy this quality of baseness within me.
19
Oh Arunachala, destroy all the crimes that I have committed,
And make me pure, through the mouth of the teacher.
20
Oh Arunachala, Be merciful with me and bless me,
So that I do not fall in the hooks of the bad ones, with sharp swords.
21
Oh Arunachala, like a deceiver you have not shown pity on me,
In spite of my begging, Please tell me, not to be afraid.
22
Oh Arunachala, do not spoil your fame,
Of giving without asking, by not giving to me.
23
Oh Arunachala, bless me with the exuberance of happiness,
By using the juice of the truth of the fruit in my hand,
24
Oh Arunachala, how will I Ever live,
As a slave to you who kills,
Without killing his devotees?
25
Oh Arunachala, who is never angry,
What great did I ever do, to make you,
Choose me to receive your grace?
26
Oh Arunachala, who is the mountain of mercy,
Which is being worshipped by sage Gowthama,
Please see me with your side long glance and bless me.
27
Oh Arunachala, who is the light that swallows all,
Please make the lotus of my mind open fully.
28
Oh Arunachala, when I approached you for food,
You made me your food and made me peaceful.
29
Oh Arunachala, with a view to cool my mind,
Open the nectar like mouth of the bud of my mind.
30
Oh Arunachala, Remove the cloth that covers my mind,
Make me nude and again grace me with your cloth of grace
31
Oh Arunachala, to make my mind ebb with pleasure,
And to make my senses under control, you occupy my mind.
32
Oh Arunachala, from now on, do not test me by deceit,
And show me your form which shines like a flame.
33
Oh Arunachala, do not show the magical shows
To make me completely confused,
And show me that which would build me.
34
Oh Arunachala, If you do not unite with me,
I would melt like water and be destroyed by tears.
35
Oh Arunachala, if you push me away with disdain,
Oh pure one, my actions would burn me,
And so tell me how should I live and win.
....................
when everything has become Self to you = bhuma, else alpa
state where there is no other
na anyat pashyati, na shrunoti, na anyat vjanati, na anyat jigrati
chandogya up. 7.24.1
यत्र नान्यत्पश्यति नान्यच्छृणोति नान्यद्विजानाति स भूमाथ यत्रान्यत्पश्यत्यन्यच्छृणोत्यन्यद्विजानाति तदल्पं यो वै भूमा तदमृतमथ यदल्पं तन्मर्त्य्ं स भगवः कस्मिन्प्रतिष्ठित इति स्वे महिम्नि यदि वा न महिम्नीति ॥ ७.२४.१ ॥
yatra nānyatpaśyati nānyacchṛṇoti nānyadvijānāti sa bhūmātha yatrānyatpaśyatyanyacchṛṇotyanyadvijānāti tadalpaṃ yo vai bhūmā tadamṛtamatha yadalpaṃ tanmartyṃ sa bhagavaḥ kasminpratiṣṭhita iti sve mahimni yadi vā na mahimnīti || 7.24.1 ||
1. Sanatkumāra said: ‘Bhūmā [the infinite] is that in which one sees nothing else, hears nothing else, and knows [i.e., finds] nothing else.
But alpa [the finite] is that in which one sees something else, hears something else, and knows something else.
That which is infinite is immortal, and that which is finite is mortal.’
Nārada asked, ‘Sir, what does bhūmā rest on?’
Sanatkumāra replied, ‘It rests on its own power—or not even on that power [i.e., it depends on nothing else]’.
36
Oh Arunachala, without talking you talked to me,
And told me to stop talking and you kept quiet.
37
Oh Arunachala, If I lazily sleep in pleasure,
Tell me, what other way to get away is there for me.
38
Oh Arunachala, you showed me your prowess
And the darkness in me vanished,
And you remained still, motionless.
39
Oh Arunachala, I am worse than a dog,
For when did I ever steadfastly seek you.
40
Oh Arunachala, I sought you without wisdom,
But did only get tired because of my desire,
And so grace me with the wisdom to seek you.
41
Oh Arunachala, When I as a bee wanted to enter you,
And when I thought that you have not opened like a bud,
To my surprise I found you standing in front of me.
42
Oh my Arunachala, when I did not know the innate philosophy,
You yourself stood before me as the same innate philosophy.
43
Oh Arunachala, please show and make me realize,
That you, yourself are the innate philosophy.
44
Oh my Arunachala, You told me to turn and see,
Within myself, so that I will know it.
45
Oh Arunachala, by your grace I searched inside,
Without inner courage and got you again.
46
Oh my Arunachala, what is the use of this birth,
Without the innate knowledge,
and then why,
Should I try to compare it with that of others.
47
Oh my Arunachala, please bless me to merge within you,
Before the others with purer mind merge in you.
48
Oh Arunachala, when I bent towards you,
Thinking you are my God, you pushed me away.
49
Oh Arunachala, You are the divine treasure,
That I got without searching for it,
And bless me with a stable mind.
50
Oh Arunachala, when I tried to approach you with courage,
The boat of mine tottered and I fell down and so bless me.
51
Oh Arunachala, If you do not merge in me,
When I extend my hands to touch you,
Then I would become, a useless thing.
52
Oh Arunachala, You who are without flaws,
Merge with me from the inside and grace me,
To merge with the ever lasting joy, inside you.
53
Oh Arunachala, this is not the time to laugh at me,
Who has sought and approached you but please see me,
After adorning me with your grace.
54
Oh Arunachala, without shame you stood like a pillar,
When I came myself, seeking you, instead of helping me.
55
Oh Arunachala, before I turn to ash due to your burning advice
Rain your nectar like grace on me, please.
56
Oh Arunachala, destroy the difference between you and me,
And bless me with the state of ecstatic joy.
57
Oh Arunachala, please cut off my nets of thought,
That prevent me to see your subtle divine form.
58
Oh Arunachala, grace me by cutting off my wrong knowledge,
For I am a simpleton who does not have bookish knowledge.
59
Oh Arunachala, when melting with emotions, I tried to enter you,
As my refuge, But,
Should I try to compare it with that of others.
47
Oh my Arunachala, please bless me to merge within you,
Before the others with purer mind merge in you.
48
Oh Arunachala, when I bent towards you,
Thinking you are my God, you pushed me away.
49
Oh Arunachala, You are the divine treasure,
That I got without searching for it,
And bless me with a stable mind.
50
Oh Arunachala, when I tried to approach you with courage,
The boat of mine tottered and I fell down and so bless me.
51
Oh Arunachala, If you do not merge in me,
When I extend my hands to touch you,
Then I would become, a useless thing.
52
Oh Arunachala, You who are without flaws,
Merge with me from the inside and grace me,
To merge with the ever lasting joy, inside you.
53
Oh Arunachala, this is not the time to laugh at me,
Who has sought and approached you but please see me,
After adorning me with your grace.
54
Oh Arunachala, without shame you stood like a pillar,
When I came myself, seeking you, instead of helping me.
55
Oh Arunachala, before I turn to ash due to your burning advice
Rain your nectar like grace on me, please.
56
Oh Arunachala, destroy the difference between you and me,
And bless me with the state of ecstatic joy.
57
Oh Arunachala, please cut off my nets of thought,
That prevent me to see your subtle divine form.
58
Oh Arunachala, grace me by cutting off my wrong knowledge,
For I am a simpleton who does not have bookish knowledge.
59
Oh Arunachala, when melting with emotions, I tried to enter you,
As my refuge, But,
You stood motionless and naked before me.
60
Oh Arunachala, Do not forsake me now.
After showing your desire to me,
As I was not interested in you earlier.
61
Oh Arunachala, Unripe fruits do not lead to good,
Ripen me and merge me with you.
62
Oh Arunachala, you are like the God of death me,
As you gave me yourself and painlessly took me within you.
63
Oh Arunachala, see me,
60
Oh Arunachala, Do not forsake me now.
After showing your desire to me,
As I was not interested in you earlier.
61
Oh Arunachala, Unripe fruits do not lead to good,
Ripen me and merge me with you.
62
Oh Arunachala, you are like the God of death me,
As you gave me yourself and painlessly took me within you.
63
Oh Arunachala, see me,
touch me and
ripen me,
And then take me and then rule over me.
64
Oh Arunachala, shower your grace and save me,
Before the poison of delusion gets hold of me.
65
Oh Arunachala, If you do not see and dispel my illusion,
Who is there,
And then take me and then rule over me.
64
Oh Arunachala, shower your grace and save me,
Before the poison of delusion gets hold of me.
65
Oh Arunachala, If you do not see and dispel my illusion,
Who is there,
who can request you to do that.
66
Oh Arunachala, You cured my mad desire for the world,
And made me mad for you and your grace,
And you are the only medicine to cure this madness.
67
Oh Arunachala, why are you having fear to me joining you,
As I am joining you fearlessly and you are fearless.
68
Oh Arunachala, please tell me which knowledge is bad,
And which is good and bless me to shed the bad knowledge.
69
Oh Arunachala, Bless me with complete knowledge,
For my mind is beset with the scent of this world.
And not the knowledge of perfection.
70
Oh Arunachala, You pulled me towards you,
Even when I just brought your name to my mind,
And who can ever aptly tell your greatness?
71
Oh my Arunachala, when the devilishness left me,
You firmly caught hold of me like a devil,
And made me mad for you like a devil.
72
Oh Arunachala, Please be a staff to support me,
As I am a tender creeper and would wilt, if I do not have a support.
73
Oh Arunachala, Using the dust to make me loose myself,
And completely steal away my understanding,
You blessed me by showing, your knowledge to me.
74
Oh Arunachala, In my mind which is a public road
Where there is no coming and going of thoughts,
Stage and show the clashes of your divine self.
75
Oh Arunachala, cut off my physical attachments,
And grace me with the splendorous sight of yours.
76
Oh Arunachala, When you cured me of my disease,
Of confusion about the problems of birth and life,
Why should I bother and so please shine as the mountain of cure.
77
Oh Arunachala,you have destroyed the ego,
Of the people who were suffering from ego,
And please shine as something beyond ego.
78
Oh Arunachala, I am an ignoramus, who begs,
When some one overwhelms and rules over me,
66
Oh Arunachala, You cured my mad desire for the world,
And made me mad for you and your grace,
And you are the only medicine to cure this madness.
67
Oh Arunachala, why are you having fear to me joining you,
As I am joining you fearlessly and you are fearless.
68
Oh Arunachala, please tell me which knowledge is bad,
And which is good and bless me to shed the bad knowledge.
69
Oh Arunachala, Bless me with complete knowledge,
For my mind is beset with the scent of this world.
And not the knowledge of perfection.
70
Oh Arunachala, You pulled me towards you,
Even when I just brought your name to my mind,
And who can ever aptly tell your greatness?
71
Oh my Arunachala, when the devilishness left me,
You firmly caught hold of me like a devil,
And made me mad for you like a devil.
72
Oh Arunachala, Please be a staff to support me,
As I am a tender creeper and would wilt, if I do not have a support.
73
Oh Arunachala, Using the dust to make me loose myself,
And completely steal away my understanding,
You blessed me by showing, your knowledge to me.
74
Oh Arunachala, In my mind which is a public road
Where there is no coming and going of thoughts,
Stage and show the clashes of your divine self.
75
Oh Arunachala, cut off my physical attachments,
And grace me with the splendorous sight of yours.
76
Oh Arunachala, When you cured me of my disease,
Of confusion about the problems of birth and life,
Why should I bother and so please shine as the mountain of cure.
77
Oh Arunachala,you have destroyed the ego,
Of the people who were suffering from ego,
And please shine as something beyond ego.
78
Oh Arunachala, I am an ignoramus, who begs,
When some one overwhelms and rules over me,
And so without deceiving me show your grace to me.
79
Oh Arunachala, Protect me from this great illusion,
When I am floundering like a ship without helmsman,
And caught amidst, the wind and storm of a storm.
80
Oh Arunachala, when I am trying to untie,
The knot of ego
like the one trying to find your head and feet,
Be like a mother and help me to untie the knot.
81
Oh Arunachala, do not show me a mirror,
To point out my absence of nose,
But raise me and hug me tightly.
82
Oh Arunachala, in the flower bed of my mind,
Within my body,
Be like a mother and help me to untie the knot.
81
Oh Arunachala, do not show me a mirror,
To point out my absence of nose,
But raise me and hug me tightly.
82
Oh Arunachala, in the flower bed of my mind,
Within my body,
permit me to merge with you.
83
Oh Arunachala, how is it that you became great,
Even after again and again mixing with the poor and humble.
84
Oh Arunachala, after removing the collyrium of ignorant confusion,
83
Oh Arunachala, how is it that you became great,
Even after again and again mixing with the poor and humble.
84
Oh Arunachala, after removing the collyrium of ignorant confusion,
By granting me the collyrium of your grace,
you made me truly yours.
85
Oh Arunachala, after completely shaving off my ignorant thoughts,
You danced in the empty stadium of my mind.
86
Oh Arunachala, you removed my attachment to me,
85
Oh Arunachala, after completely shaving off my ignorant thoughts,
You danced in the empty stadium of my mind.
86
Oh Arunachala, you removed my attachment to me,
Put in there attachment to you,
and by your grace,
Keep that attachment from not vanishing.
87
Oh Arunachala, Is it divine silence,
When one is silent and immobile like a stone?
88
Oh Arunachala, who was it,who made me good for nothing,
And robbed me of my livelihood?
89
Oh Arunachala, who was it that destroyed
My mind’s confusion and robbed me for himself?
90
Oh Arunachala, I told it this way because,
I thought that you are one bewitching my mind,
And so without getting angry, make me happy.
91
Oh Arunachala, let us both enjoy this divine happiness,
In this open house where there is no night or day.
92
Oh Arunachala, you shot your arrow at me,
Keeping correct aim and ate me away along with my soul.
93
Oh Arunachala, what is the profit got by you,
Who is the real profit to those who get you,
By taking me, who does nothing here and hereafter.
94
Oh Arunachala, You called me once near you,
And now I have come,
look after me and my problems,
And if you feel sad to do it,
it is but your fate.
95
Oh Arunachala, The moment I came in, when you called,
You entered in to me and showered your grace,
But I lost my selfish egoistic life.
96
Oh Arunachala, To leave you is difficult,
So when I leave this world, be with me,
And please bless me to be always with you.
97
Oh Arunachala, you drew me out of my home,
And you entered and occupied the home of my mind,
And showed me, that you are my permanent home.
98
Oh Arunachala, I have published your acts now,
But please do not hate me for that,
And show your grace and then protect me.
99
Oh Arunachala, please explain to me that,
Which is the essence of all Vedas,
And which is explained in Vedanta.
100
Oh Arunachala, consider my slanderous words as praise.
And make as an object of grace and look after me always.
101
Oh Arunachala, like the hail stones melting in rain,
Please merge me in your form of love, as your form is love itself.
102
Oh Arunachala, as soon as I thought of Arunachala,
I was caught in the net of your grace,
95
Oh Arunachala, The moment I came in, when you called,
You entered in to me and showered your grace,
But I lost my selfish egoistic life.
96
Oh Arunachala, To leave you is difficult,
So when I leave this world, be with me,
And please bless me to be always with you.
97
Oh Arunachala, you drew me out of my home,
And you entered and occupied the home of my mind,
And showed me, that you are my permanent home.
98
Oh Arunachala, I have published your acts now,
But please do not hate me for that,
And show your grace and then protect me.
99
Oh Arunachala, please explain to me that,
Which is the essence of all Vedas,
And which is explained in Vedanta.
100
Oh Arunachala, consider my slanderous words as praise.
And make as an object of grace and look after me always.
101
Oh Arunachala, like the hail stones melting in rain,
Please merge me in your form of love, as your form is love itself.
102
Oh Arunachala, as soon as I thought of Arunachala,
I was caught in the net of your grace,
For the net of your grace never makes mistakes.
103
Oh Arunachala, after great thought you spun a spider’s web,
Imprisoned me and then took me within you.
104
Oh Arunachala, please make me the friend,
Of the friend of a friend of one who chants your name with love.
105
Oh Arunachala, you please kindly protect the oppressed ones,
Like me and continue to live forever.
106
Oh Arunachala, who hears the sweet words,
Of devotees who melt to the chore on singing of him,
Be pleased to accept the poor words of mine too.
107
Oh Arunachala who is a mountain of patience,
When I tell poor words about you, make them good,
As per your wish and please pardon me.
108
Oh Arunachala Ramana, please give me a garland and then
Please wear the garland composed by me.
...............................................
Kaivalya navneetam 92 pdf pgs cream of liberation
http://ramana-maharshi.weebly.com/uploads/2/4/7/2/24723372/kaivalya_navaneeta_-_cream_of_liberation.pdf
4. I adore the Almighty who manifested as my Master in order that the mind, the intellect, the senses and the body,
be reduced to nothing,
like
mist before the sun,
when He taught me
“You and I are
one,” to make me one with Him!
5. I adore the feet of the holy Master who shines forth for ever as the wide expanse which has no beginning or end or interval.
5. I adore the feet of the holy Master who shines forth for ever as the wide expanse which has no beginning or end or interval.
I proceed to tell you the true nature of the
Absolute Being, to explain bondage and Liberation
so that
even those who are too dull to learn the scriptures, may
understand.
................... I write this Kaivalya Navaneeta divided into two parts, the first of which contains a clear exposition of the Truth, and the second clears away all doubts arising from the former.
SECTION I
The Exposition of the Truth . The Sages say that there are four prerequisites for realization of the Truth:
(1) viveka - discrimination between the temporary (therefore unreal phenomena) and the permanent (therefore the Reality, i.e., the noumenal);
(2) indifference to the enjoyment of pleasures here or hereafter;
(3) the group of six qualities; and
(4) the longing for Liberation.
9. & 10. The six qualities are shama, dama, uparati, titiksha, samadhana and shraddha.
Of these:
shama is control of mind; ‣
dama is control of the senses;
uparati is cessation of activities (relating to caste, creed, family, etc.);
titiksha is control of passions, and includes endurance;
samadhana is, according to the Sages, the settling down of the mind to reflect on the Truth, as revealed by the scriptures and the Sages;
shraddha denotes faith in the Master and the scriptures;
11. No one can achieve anything in the world without being properly equipped for the task.
For the same reason, only those who are equipped with these four categories of prerequisites can gain illumination.
A novice cannot get it so readily.
If so gained, it follows that the person has been successively purified in countless incarnations in the past.
12. He alone is fit for Knowledge, who, suffering from the three kinds of troubles rising from the self, the elements, and Providence (from hunger, thirst and so forth; from heat, cold, rain, disease, and the like; from robbers, wild animals, etc.) squirmed like a worm scorched by heat and panted for a dip in the nectar of wisdom so as to put an end to the series of rebirths.
13. As the desire for Liberation grew, he became unconcerned about his wife, children and property, ran away from them like an antelope which had extricated itself from the noose of a hunter, and sought a holy Master and respected him with all his heart.
14. After eagerly saluting his Master, he stood up and sobbed out his heart, saying, “O Lord! I have suffered long the torture of worldly life, which is after all so false!
................... I write this Kaivalya Navaneeta divided into two parts, the first of which contains a clear exposition of the Truth, and the second clears away all doubts arising from the former.
SECTION I
The Exposition of the Truth . The Sages say that there are four prerequisites for realization of the Truth:
(1) viveka - discrimination between the temporary (therefore unreal phenomena) and the permanent (therefore the Reality, i.e., the noumenal);
(2) indifference to the enjoyment of pleasures here or hereafter;
(3) the group of six qualities; and
(4) the longing for Liberation.
9. & 10. The six qualities are shama, dama, uparati, titiksha, samadhana and shraddha.
Of these:
shama is control of mind; ‣
dama is control of the senses;
uparati is cessation of activities (relating to caste, creed, family, etc.);
titiksha is control of passions, and includes endurance;
samadhana is, according to the Sages, the settling down of the mind to reflect on the Truth, as revealed by the scriptures and the Sages;
shraddha denotes faith in the Master and the scriptures;
11. No one can achieve anything in the world without being properly equipped for the task.
For the same reason, only those who are equipped with these four categories of prerequisites can gain illumination.
A novice cannot get it so readily.
If so gained, it follows that the person has been successively purified in countless incarnations in the past.
12. He alone is fit for Knowledge, who, suffering from the three kinds of troubles rising from the self, the elements, and Providence (from hunger, thirst and so forth; from heat, cold, rain, disease, and the like; from robbers, wild animals, etc.) squirmed like a worm scorched by heat and panted for a dip in the nectar of wisdom so as to put an end to the series of rebirths.
13. As the desire for Liberation grew, he became unconcerned about his wife, children and property, ran away from them like an antelope which had extricated itself from the noose of a hunter, and sought a holy Master and respected him with all his heart.
14. After eagerly saluting his Master, he stood up and sobbed out his heart, saying, “O Lord! I have suffered long the torture of worldly life, which is after all so false!
Gracious Master, save me by tearing off the cords which
bind me to the five sheaths, so that my heart may be at
peace!”
15. The Master lovingly considered him, like a tortoise its eggs; looked at him, like a fish its eggs; and passed his hands over him, like a bird its wings over its eggs, and said,
15. The Master lovingly considered him, like a tortoise its eggs; looked at him, like a fish its eggs; and passed his hands over him, like a bird its wings over its eggs, and said,
“There is a means to put an end to your rebirths. I will tell
you, and if you act upon it your rebirths will cease.”
16. At the very sound of the words “your rebirths will cease,” his frame thrilling, his heart rejoicing as if refreshed after a bath in a spacious tank, tears of joy flowing, like love welling forth, he held the holy feet of the Master and prayed further:
17. Even if I, your servant, am unable to carry out your instructions, you can set me right by your grace. You said just now, “There is a means to put an end to your rebirths!” I pray, kindly tell it to me and save me.
18. Finding him self-subdued, the Master looks at the soul of the disciple, and begins to instruct him, so that the soul may regain its true nature, as a wasp places a well chosen caterpillar in its cell of earth, and then buzzes before it.
19 & 20. Master: Son, he who has forgotten his true nature
16. At the very sound of the words “your rebirths will cease,” his frame thrilling, his heart rejoicing as if refreshed after a bath in a spacious tank, tears of joy flowing, like love welling forth, he held the holy feet of the Master and prayed further:
17. Even if I, your servant, am unable to carry out your instructions, you can set me right by your grace. You said just now, “There is a means to put an end to your rebirths!” I pray, kindly tell it to me and save me.
18. Finding him self-subdued, the Master looks at the soul of the disciple, and begins to instruct him, so that the soul may regain its true nature, as a wasp places a well chosen caterpillar in its cell of earth, and then buzzes before it.
19 & 20. Master: Son, he who has forgotten his true nature
is alternately born and dies,
turning round and
round in the unceasing wheel of time,
like a feather caught
up in a whirlwind,
until he realizes the true nature of the
Self.
If he comes to see the individual self and its
substratum, the Overself, then he becomes the substratum,
i.e., Brahman, and escapes rebirths.
Should you know
yourself, no harm will befall you. As you asked, I have told
you this.
21. Disciple: Lord, can there be any in the world who are ignorant of the Self? How then are they all caught up in the cycle of births and deaths? Tell me the unerring Truth for I beseech you in full faith.
22. Master: Only he is Self-realized who knows what is the body and who is embodied.
Disciple: Who else is embodied but this gross thing?
23. Master: You say that you cannot find the embodied being as different from the gross body.
Then tell me who appeared as the subject in your dream; or who experienced the sleep in which even the pain of dream was absent; or again, what is this consciousness in the waking state?
24. Disciple: Every day experience proves that the experiencer in the waking state, or the experiencer of dreams when the waking consciousness is gone, or the experiencer of deep slumber, must be different from the gross body.
21. Disciple: Lord, can there be any in the world who are ignorant of the Self? How then are they all caught up in the cycle of births and deaths? Tell me the unerring Truth for I beseech you in full faith.
22. Master: Only he is Self-realized who knows what is the body and who is embodied.
Disciple: Who else is embodied but this gross thing?
23. Master: You say that you cannot find the embodied being as different from the gross body.
Then tell me who appeared as the subject in your dream; or who experienced the sleep in which even the pain of dream was absent; or again, what is this consciousness in the waking state?
24. Disciple: Every day experience proves that the experiencer in the waking state, or the experiencer of dreams when the waking consciousness is gone, or the experiencer of deep slumber, must be different from the gross body.
Yet it is not realized. It just flashes in the mind,
only to fade away at once. Please explain this.
25. Just as people pointing to a tree on the earth mark the third day crescent moon, and pointing to other stars locate Arundhati, so also the Master began pointing to the gross in order to make known the subtle cause.
26. Master: The Vedanta as a whole mentions as the cause of bondage and release, superimposition and its effacement, respectively.
25. Just as people pointing to a tree on the earth mark the third day crescent moon, and pointing to other stars locate Arundhati, so also the Master began pointing to the gross in order to make known the subtle cause.
26. Master: The Vedanta as a whole mentions as the cause of bondage and release, superimposition and its effacement, respectively.
Bondage is caused by superimposition; release by its effacement.
Now listen as regards the former
27. Superimposition is seeing one thing in another: a snake, for instance, in a rope, a man in a post, water in a mirage, or a blue canopy in the empty sky.
28. Similarly, the five elements and their combinations seen in Brahman — which is free from name and form, one and the same without a second, self-conscious and perfect — are products of illusion.
29. If you ask how superimposition gives rise to creation, the answer is:
The beginningless jivas (i.e., the individual souls) remain unmanifest (avyakta), as in deep slumber.
This state is disturbed by the generative thought of Ishvara, otherwise called Time.
Then avyakta (the unmanifested) ceases to be causal (i.e., latent) and the three gunas manifest.
30. They are sattva, rajas, and tamas, which are pure white, red, and black respectively; or again, clear, turbid, and dark. Though equal, one of them will always predominate.
31. The foregoing is one explanation. Another is as follows: The causal state, which remains unmanifest, later expands as mahatattva (the totality of the jivas, the individual souls) and manifests as the ego wherein the three gunas become apparent.
32. Ether-like Chit (Consciousness) is reflected in them. Of the three, sattva is clear, and is called Maya. Brahman reflected in this is Ishvara, the intelligent cause of the universe, immanent in all, untainted by Maya or by any of the gunas.
33. This Maya is the state of deep slumber, the causal body, and the blissful sheath of Ishvara.
27. Superimposition is seeing one thing in another: a snake, for instance, in a rope, a man in a post, water in a mirage, or a blue canopy in the empty sky.
28. Similarly, the five elements and their combinations seen in Brahman — which is free from name and form, one and the same without a second, self-conscious and perfect — are products of illusion.
29. If you ask how superimposition gives rise to creation, the answer is:
The beginningless jivas (i.e., the individual souls) remain unmanifest (avyakta), as in deep slumber.
This state is disturbed by the generative thought of Ishvara, otherwise called Time.
Then avyakta (the unmanifested) ceases to be causal (i.e., latent) and the three gunas manifest.
30. They are sattva, rajas, and tamas, which are pure white, red, and black respectively; or again, clear, turbid, and dark. Though equal, one of them will always predominate.
31. The foregoing is one explanation. Another is as follows: The causal state, which remains unmanifest, later expands as mahatattva (the totality of the jivas, the individual souls) and manifests as the ego wherein the three gunas become apparent.
32. Ether-like Chit (Consciousness) is reflected in them. Of the three, sattva is clear, and is called Maya. Brahman reflected in this is Ishvara, the intelligent cause of the universe, immanent in all, untainted by Maya or by any of the gunas.
33. This Maya is the state of deep slumber, the causal body, and the blissful sheath of Ishvara.
Rajoguna is avidya
(absence of real knowledge). Chit reflected in this guna
(which is not clear owing to its constant agitation), gives
rise to countless beings. The jiva in this state is known as
prajna.
.........................
for a mature seeker there is no sadhana
stay 'jagrut'
.........................
for a mature seeker there is no sadhana
stay 'jagrut'
abide in that state that you are the Self
...................
34. This is the blissful sheath, the state of deep sleep, and the causal body of the jivas. I have so far described the causal stage of superimposition. Hear me now explain its subtle phase.
35. To provide the wherewithal of experience to the jivas, by the loving grace of Ishvara who has all the wondrous powers of His inseparable Maya, the tamoguna then divides itself into its two aspects, namely:
(1) dense veiling of Reality and
(2) multiplicity of phenomena.
36. In the latter of these two, there appears ether; from ether, air; from air, fire; from fire, water; from water, earth. All these five, in the nascent state, are called elements. From these arise bodies suitable for experiences.
37. The three gunas permeate all these five elements. In sattva, which is pure, there arise the jnanendriyas (the five senses),15 of individual function, and also the mind and intellect, of collective function. These seven products of sattva form the instruments of knowledge.
38. Then in rajoguna there arise the vital airs, of collective function, and the karmendriyas,17 of individual function. These seventeen fundamentals form the subtle
bodies of gods, demons, human beings, animals, and all other living organisms.
39. The jiva, united to such a body, is called taijasa;
and
Ishvara, under similar conditions, is known as
Hiranyagarbha.
In both cases it is called the lingasharira, or
the subtle body, which comprises the three sheaths (the
vital, the mental and the intellectual). This is their dream state.
40. So much for the subtle body. Now hear me describe the process of superimposition of the gross body.
Ishvara, who is ever watchful, combined the five elements so as to evolve gross bodies for the jivas, and objects for experience.
41. Each of the five elements was divided into two halves; each half was subdivided into four quarters. Then the major half of one element was combined with one quarter subdivision of each of the other four. This process gave rise to the gross elements from which the four classes of beings, and their experiences, the universe and its worlds, were created.
42. The jiva, united with the gross body, is called vishva;
40. So much for the subtle body. Now hear me describe the process of superimposition of the gross body.
Ishvara, who is ever watchful, combined the five elements so as to evolve gross bodies for the jivas, and objects for experience.
41. Each of the five elements was divided into two halves; each half was subdivided into four quarters. Then the major half of one element was combined with one quarter subdivision of each of the other four. This process gave rise to the gross elements from which the four classes of beings, and their experiences, the universe and its worlds, were created.
42. The jiva, united with the gross body, is called vishva;
and Ishvara under similar conditions, is known as virat.
The
gross body is the physical sheath, and their waking state.
Remember this brief statement regarding the gross body.
45...
Now, listen to the process of effacement of superimposition, the way to wonderful moksha (Liberation)22 which resembles the placid sky when all the clouds of winter clear away
46. Just as one examines and finds out that this is not a snake but a rope, and this is not a thief but a thick post,
45...
Now, listen to the process of effacement of superimposition, the way to wonderful moksha (Liberation)22 which resembles the placid sky when all the clouds of winter clear away
46. Just as one examines and finds out that this is not a snake but a rope, and this is not a thief but a thick post,
so
also one makes out beyond doubt, by the word of the
Master and the light of the scriptures, that the body, the
world and the elements are only Brahman,
i.e., unchanging
Consciousness.
Know this to be the effacement of
superimposition.
47. Cause and effect are the same, like cloth and yarn, ornaments and gold, utensils and clay. To resolve the body
into its antecedent cause, until avidya (ignorance) is traced as the root-cause of all, is the method of effacing superimposition.
108. The whole universe is as unreal as water in a mirage, silver in mother-of-pearl, the city of Gandharvas in the air, the dreamland of dream, the blue of the sky, the serpent in a rope, the off-spring of a barren woman, the horn of a hare, or the thief in a thick post.
O Son! Pure
Consciousness is alone real. Do not therefore forget the Self
at any moment.
..................end of chp 1....................
30/92
part 2 Doubts cleared away
1. Master: Just as men dig a hole, gently plant a long post in it, fill in earth, and ram it in to fix it firmly, so too, I take to clearing away doubts, that your mind, which has realized the Self as being the supreme Consciousness, may remain unshaken.
2. The disciple, pure minded and Self-realized, clung to his Master from the time of wrong identification of the Self with the body, to the moment of unmoded, unembodied Liberation,
..................end of chp 1....................
30/92
part 2 Doubts cleared away
1. Master: Just as men dig a hole, gently plant a long post in it, fill in earth, and ram it in to fix it firmly, so too, I take to clearing away doubts, that your mind, which has realized the Self as being the supreme Consciousness, may remain unshaken.
2. The disciple, pure minded and Self-realized, clung to his Master from the time of wrong identification of the Self with the body, to the moment of unmoded, unembodied Liberation,
like a young monkey clings to its mother.
3. Finding that the loving disciple keeps to him like his shadow, the Master asks him:
“Are you able to stay
unshaken as a mere witness?
Have all your doubts
disappeared?
Or, does the sense of differentiation creep in at
times?
Tell me your condition.”
4. On this the disciple said:
Master, how can the the phantoms
of differentiation,
(which can roam about only in the
darkness of ignorance,
in the wilderness of worldly life,)
appear to the inner vision in the broad daylight of wisdom
after the sun of your teaching has risen over the summit of
your Grace?
5. Even after the devil is exorcized, just as the person who was possessed is further protected by a talisman against any return of the trouble, so also, though my ignorance has already been dispelled by your teaching, yet, Master, I seek more from you that I may be firmly fixed in the Self.
6. You said, “Know it from the scriptures (that the Self is Brahman), non-dual Brahman cannot be reached by speech (study or discussion).
It must be realized in the Heart.
Self shining Brahman cannot be reached by the miserable
mind.”
Please clear what seems to be the contraction of
these two statements.
9. A girl says “not he”, “not he” of all others, and remains shy and silent when her lover is pointed out. In the same way, the Vedas clearly deny when is not Brahman, “not this”, “not this”, and indicate Brahman by silence.
19. Disciple: How then can the wise, liberated while alive, exhaust their prarabdha if their mind has lost itself in Brahman and become one with It? Is it not done only by experiencing its results? Such experience would certainly require the mind. There cannot be any kind of experience in the absence of the mind. If the mind persists, how can it be said to be liberated?
I am confused on this point. Be pleased to clear this doubt of mine, for I cannot be liberated unless all my doubts are cleared away.
20. Master: The annihilation of the mind is of two grades: namely, of the mind pattern and of the mind itself.
The former applies to Sages liberated while alive; the latter to disembodied Sages. Elimination of rajas and tamas, leaving sattva alone is the dissolution of the pattern of the mind.
When sattva vanishes along with the subtle body, the mind itself is said to have perished too.
..........
28. Disciple: It is right that they alone can practice true wisdom who have deliberately discarded the joys of life here and hereafter? Can those who have turned away from worldly activities and rituals to tread the path of Liberation ever turn back to the old methods? Are not hearing, reasoning and meditation necessary to make the mind firm?
29. Master: They who do not know must learn the Truth as taught by the scriptures and Masters.
Those who have
doubts must engage in reasoning.
Those who are in the grip
of wrong knowledge must practice meditation.
Can there be anything wanting for those who have become the real ethereal Being-Consciousness-Perfection?.
..............
33. Master: Activities end when prarabdha ends.
Is not
practice of samadhi or worldly work an activity of the
mind?
Being one with the transcendent Self, can he do
anything different from It?
Should he be practicing
samadhi, he cannot be said to be established in the Self.
.....
34. Disciple: How is it then that some of those who are established in the Self, and have nothing more to do, practice mind-restraining meditations?
Master: I have already told you that the Sages, liberated while alive, appear to be active in many ways according to their prarabdha.
..
38 & 39. Master:
.....
34. Disciple: How is it then that some of those who are established in the Self, and have nothing more to do, practice mind-restraining meditations?
Master: I have already told you that the Sages, liberated while alive, appear to be active in many ways according to their prarabdha.
..
38 & 39. Master:
The Self, which shines forth as “I-I” in
all, is perfect and impartite.
But jivas are as diverse as the
limitations formed by the ego. Look how the moon, who
delights the world, is only one, whereas her reflected images
are as many as there are ponds, pools, tanks, streams,
cisterns and pitchers of water.
When one of them is
destroyed, the image is no longer reflected, but is
reabsorbed in its source, namely the moon.
It cannot be so
with the other reflected images.
In the same manner, the
jiva whose limitations are destroyed is withdrawn into it's
source, the Self, but the other jivas are not.
.........
45. Master: Of the two types of tapas (ascetic practice), namely, tapas for the fulfillment of one’s desires, and dispassionate tapas,61 the former bestows the powers desired, and the latter wisdom. Each can yield its allotted fruits only. That is the law. The ancient Sages had evidently performed both kinds of tapas.
...............
............ These siddhis are simply for display and nothing more. They do not make for Liberation.
..,,,,
47. Disciple: If emancipation is the sole outcome of the realization of identity of the individual self with the Universal Self, how then did some of the Sages,62 who were liberated here and now, exert themselves for the attainment of siddhis?
Master: Prarabdha spends itself only after bestowing its fruits, to be experienced as pain or pleasure. Therefore the siddhis gained by emancipated Sages must be considered to be the results of prarabdha only.
............
48 -49
,,,,,,,,,,,,,,,,,,,
..............Master, how can I reconcile the two statements: (1) the karma of any person wears away only after bestowing its fruits; and (2) the fire of pure wisdom burns away the karma which is waiting to bear fruits later on?
50. Master: My son, the jivas are unlimited in number, capacity and kind, and their actions also are similarly unlimited. In three sections66 the beneficent Vedas prescribe according to the aptitudes of seekers, with preliminary views succeeded by final conclusions,67 like flowers by fruits.
51. Is it not true that sinners, who must suffer in the hells, can yet be saved from them by means of pious gifts, mantras, austerities, yajna and the like ?
He who has faith in the saying of the Vedas that the fire of jnana burns away all karma waiting to yield its results, attains Liberation.
52. Disciple: Master, when true wisdom can root out the karma which has been accumulated in many incarnations, and liberate the person, why do even the most brilliant of men not profit by this wisdom, but fall into the rut of karma and perish? Please explain.
53. Master:
.........
45. Master: Of the two types of tapas (ascetic practice), namely, tapas for the fulfillment of one’s desires, and dispassionate tapas,61 the former bestows the powers desired, and the latter wisdom. Each can yield its allotted fruits only. That is the law. The ancient Sages had evidently performed both kinds of tapas.
...............
............ These siddhis are simply for display and nothing more. They do not make for Liberation.
..,,,,
47. Disciple: If emancipation is the sole outcome of the realization of identity of the individual self with the Universal Self, how then did some of the Sages,62 who were liberated here and now, exert themselves for the attainment of siddhis?
Master: Prarabdha spends itself only after bestowing its fruits, to be experienced as pain or pleasure. Therefore the siddhis gained by emancipated Sages must be considered to be the results of prarabdha only.
............
48 -49
,,,,,,,,,,,,,,,,,,,
..............Master, how can I reconcile the two statements: (1) the karma of any person wears away only after bestowing its fruits; and (2) the fire of pure wisdom burns away the karma which is waiting to bear fruits later on?
50. Master: My son, the jivas are unlimited in number, capacity and kind, and their actions also are similarly unlimited. In three sections66 the beneficent Vedas prescribe according to the aptitudes of seekers, with preliminary views succeeded by final conclusions,67 like flowers by fruits.
51. Is it not true that sinners, who must suffer in the hells, can yet be saved from them by means of pious gifts, mantras, austerities, yajna and the like ?
He who has faith in the saying of the Vedas that the fire of jnana burns away all karma waiting to yield its results, attains Liberation.
52. Disciple: Master, when true wisdom can root out the karma which has been accumulated in many incarnations, and liberate the person, why do even the most brilliant of men not profit by this wisdom, but fall into the rut of karma and perish? Please explain.
53. Master:
My son, those of in-turned mind will realize
the everlasting “That”.
Like absent-minded walkers falling
into a ditch even with their eyes open, those of outgoing
mind look for the fulfillment of their desires, fall into the
contemptible sea of never-ending rebirths and cannot gain
Liberation.
.........
62. Now here is the vital point:
.........
62. Now here is the vital point:
Rebirths will be at an end
for him who adopts with perseverance
the way to
Deliverance shown by God in the scriptures,
follows the
Sages,
gives up his evil propensities,
discriminates the Real
from the unreal,
rejects the illusion born of ignorance and
gains Wisdom (by realizing the Self).
Then and then only,
will rebirths be at an end for him. This is the Truth.
...
63. This Wisdom can be gained by a long course of practice of unceasing enquiry into the Self.
.............
Master: Listen carefully! The unselfish actions which were rendered unto God help to keep off impurities and make the mind pure. The mind which has thus been purified then begins to enquire into the Self, and gains Knowledge.
............
65. Disciple: Master, is it not possible for rituals and other powerful actions — which confer devotion, dispassion, happiness in the other world, supernatural powers, steadfastness in austerities, success in yoga, meditation and divine form — to give right knowledge which removes illusion? What need is there for enquiry also?
66. Master: Hear me. If you want to identify the persons in a masquerade, you set about to discover their nature, habits and traits which are now hidden. If on the other hand, you run about, jump, turn somersaults, climb posts, dance and fuss about, that will not help you to recognize them.
67. Likewise, enquiry alone can lead to the knowledge revealed in the Vedas, which only point to Brahman indirectly.
...
63. This Wisdom can be gained by a long course of practice of unceasing enquiry into the Self.
.............
Master: Listen carefully! The unselfish actions which were rendered unto God help to keep off impurities and make the mind pure. The mind which has thus been purified then begins to enquire into the Self, and gains Knowledge.
............
65. Disciple: Master, is it not possible for rituals and other powerful actions — which confer devotion, dispassion, happiness in the other world, supernatural powers, steadfastness in austerities, success in yoga, meditation and divine form — to give right knowledge which removes illusion? What need is there for enquiry also?
66. Master: Hear me. If you want to identify the persons in a masquerade, you set about to discover their nature, habits and traits which are now hidden. If on the other hand, you run about, jump, turn somersaults, climb posts, dance and fuss about, that will not help you to recognize them.
67. Likewise, enquiry alone can lead to the knowledge revealed in the Vedas, which only point to Brahman indirectly.
Knowledge of the Self cannot be gained by a
study of the Vedas, feeding the hungry, performing
austerities, repeating mantras, righteous conduct, sacrifices
and what not.
/////////////////////////
68. Disciple: Master, the stain on a shining mirror can be removed only by rubbing it. Or has anyone made it stainless by Knowledge only? Similarly the dirt of ignorance should be removed by karma. How can it be done away with by knowledge which is only mental?
69. Master: Son, the stain on a (metallic) mirror is material and also natural to it. But the black is not natural to the crystal (quartz), it is only superimposed on it. Appropriate work is doubtless necessary to remove the stain on the mirror. But to know that the black is a superimposition on the crystal, the mind alone will succeed.74
70. Here also, non-being (blank, void),75 insentience and misery are all superimposed on Being-Consciousness-Bliss by the play of Maya. They are neither natural nor real. The series of karma does not conflict with avidya (ignorance) though it is perishable; on the contrary, it nourishes it.
/////////////////////////
68. Disciple: Master, the stain on a shining mirror can be removed only by rubbing it. Or has anyone made it stainless by Knowledge only? Similarly the dirt of ignorance should be removed by karma. How can it be done away with by knowledge which is only mental?
69. Master: Son, the stain on a (metallic) mirror is material and also natural to it. But the black is not natural to the crystal (quartz), it is only superimposed on it. Appropriate work is doubtless necessary to remove the stain on the mirror. But to know that the black is a superimposition on the crystal, the mind alone will succeed.74
70. Here also, non-being (blank, void),75 insentience and misery are all superimposed on Being-Consciousness-Bliss by the play of Maya. They are neither natural nor real. The series of karma does not conflict with avidya (ignorance) though it is perishable; on the contrary, it nourishes it.
Jnana (Realization) is the fire which burns away karma and
ignorance.
71. A man who has forgotten where he left his things in the house cannot recover them by weeping even for a hundred years.
But he will get them only if he thinks the
matter over and finds out.
The Self is realized directly by
Knowledge which destroys forgetfulness (ignorance),
the
root-cause of all misery,
but it cannot be realized by any
amount of hard work, though extended over several aeons
(Yugas).
..........
81. Master: Modal Consciousness is truly a mode of mind, but we have seen that the sons of the same mother fight among themselves. Actions pertain to the doer, whereas Knowledge born of enquiry does not pertain to the individual, but pertains to the thing in itself.
..........
81. Master: Modal Consciousness is truly a mode of mind, but we have seen that the sons of the same mother fight among themselves. Actions pertain to the doer, whereas Knowledge born of enquiry does not pertain to the individual, but pertains to the thing in itself.
82. The injunctions may be done, may not be done, or may be done differently,84 but Knowledge, which is paramount, cannot be so.
Meditation such as “I am Brahman” is certainly different from Knowledge obtained by enquiry. To formulate one thing as another is forced yoga.
Direct Knowledge (gained by experience) can alone be true. Do not be deceived by fanciful ideas.
imp=83
83. Knowledge is the result of direct experience, whereas meditation is mere mental imagery of something heard.
That which is heard from others will be wiped off the memory, but not that which is experienced. Therefore that which is experienced is alone real, but not those things that are meditated upon.
Know that knowledge, but not karma, is the destroyer of ignorance at sight.
84. Do not doubt that unreal meditation can grant real final Deliverance. Hear me! During meditation the image meditated upon by hearsay is not real, but when it materializes and is seen face to face, it becomes real.87
85. If you ask how unreal meditation leads to real and everlasting Deliverance:
imp-
Each one is reborn in accordance with the last thought of his previous life. Persons are reborn in the forms they meditated upon.
But should one meditate upon the Self in order to do away with any kind of rebirth, then one becomes the Self. This is sure and certain.
.................................
86. Disciple: If those who meditate on attributeless (i.e. transcendental) Brahman,89 become That, where is the need for enquiry or for knowledge?
Master: Meditation upon Brahman is based on hearsay; however, it becomes a fact of experience in due course. This experience is called the everlasting enquiry, Knowledge or jnana (which destroys ignorance), or Deliverance. This is the final conclusion.
............
point 89 52/92
94. Disciple: (a) Of what nature is Maya? (b) Who are in its grip? (c) How did it come into being? (d) Why did it arise? (e) Duality is inevitable if Maya is separate from Brahman. (f) If not separate, Brahman Itself is false (like Maya). 95.
Master: (a) Because its nature is not determinable, Maya is said to be inexpressible.105 (b) They are in its grip who think: “This is mine.” “I am the body.” “The world is real”. (c) No one can ascertain how this mysterious illusion came into being. (d) As to why it arose, it is because of the person’s want of vichara (discerning enquiry).
...
7 states of YV
150 & 151. To explain further:
1. To wean away unedifying associations and to desire knowledge of the Supreme is the first plane called Subheccha.
2. To associate with enlightened Sages, learn from them and reflect on the Truth, is called investigation.
3. To be free from desires by meditating on the Truth with faith, is the attenuation of the mind.
4. The shining forth of the highest knowledge in the mind owing to the development of the foregoing conditions, is Realization.
5. To be free from illusion by firm realization of Truth, is the detached outlook on the universe.
6. The bliss of the non-dual Self, devoid of triads is untainted awareness of Self.
7. Sublime Silence of the very nature of Self, is turiya.
The first plane itself is difficult to gain. This gained, Liberation is as good as gained.
