Surrender-Ramana, Tiruvachakam notes

 https://www.youtube.com/watch?v=c2w9fbhMDW0&t=4s

0.00 Surrender as effective as Self Enquiry

synonymous. only means by which self realn could be achieved.

no individual I who exists or desires

satisfied with what god gives you

complete surrender another name for dnyana

no likes or dislikes after surrender

his will = your will

One who imagined he was separate from god has ceased to exist

1 holding on the I thought until one who thinks he is separate from God disappears

2. completely surrendering one's responsibility to god.

For such self surrender to be effective one must have no desire or freewill of his own.

Has to be free of the idea that there is an individual person capable of acting independently of God.

1st method SE masquerading under a different name.

constant awareness that there is no individual I that exists.

surrender SE 2 names for the same process but the only 2 effective means by which Self realsn could be achieved.

Any practice which involved awareness of the I thought was a valid and a direct route to the Self.

all other practices which didn't were not.

this insistence on the subjective awareness of I was the only way of reaching the Self

any relationship with god server etc illusory one as God alone exists.

true devotion is to remain what one really is.

ideas relationships with God have ceased to exists.

7:00 looking into the source of I

complete surrender because I am helpless.

complete surrender another name for dnyana or libn

by whatever path you will have to lose yourself in that one

...when you reach that stage .thou art all' thy will be done'

that state not different from dnyana soham i am he

the fact is you can have no likes or dislikes after your surrender

your will should become completely non existent

the lords will taking its place

the death of the ego in this way brings about a state which is non different from Dnana.

all roads lead to the same ie surrendering, merging the ego in the Self.

total surrender without a vestige of individuality.

realise ' I am' ' do not think i am

pinching sugar from ganesha and offering it to him

was anything yours to begin with?

i and mine do not exist ...only god exists. This knowledge = dnyana

if you ask him to do this and that that is command not surrender

you cannot expect him to obey you and think that you have surrendered

he knows what is best and when and how to do it.

leave everything entirely to him. his is the burden

you no longer have any cares. all your cares are his

this is bhakti.

or

enquire to whom these questions arise?

dive deep into the heart and remain as the Self.

complete surrender impossible in the beginning .

partial surrender certainly possible.

seek the source and merge in it.

formless worship possible only for those who are devoid of the ego form

pure state where one s attracted to grace, self free of an detachment is the only state of Silence.

know that ones abiding in that silence having experience it as it is, alone is true Mental Worship.

Manasika puja.

know that the performance of the unceasing true and natural worship

in which the M is submissively established as the one Self

having installed the lord on the heart throne is Silence and that is the best of all forms of worship.

23 : 40 Silence which is devoid of the assertive ego alone is liberation

The evil forgetfulness of the Self which causes one to slip down from that silence is alone non devotion. vibhakti

know that abiding as that Silence with the Mind subsided as non -different from the Self is the truth of shiva bhakti, devotion to God.

24:00 when one has completely surrendered oneself to the feet of shiva thereby becoming the nature of the Self .

the resulting abundant peace,

in which there is not even the least room within the heart

to make a complaint about one's defects and deficiencies,

alone is the state of supreme devotion.

One's thus becoming a slave to god and one's remaining quiet and silent devoid of even the egotistical thought 'i am his slave is self abidance.

this is the supreme knowledge.

28:35 I lost = the highest form of devotion, para bhakti and the highest form of vairagya.

28:55 dispassion , vairagya must be very strong to do this. to cut the I

eagerness of someone drowning wanting to come up

...........................

nisargadutta

all activities other than meditation on Self will vanish with time

https://www.youtube.com/watch?v=DFVr0vr6ZJE&list=PLNcKRMLMcyzb6QcTw5onsNa5owxtiUD

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tiruvachakam

When the soul is in mystic union with' the Eternal Love 
and Wisdom of the Lord, then the soul is not conscious of 
its separateness; distinctions one and all melt away. 

The senses five ceased their tyrannical hold on me. 

As I beheld His benign Grace 

And I drew nigh to the Lord of Tillai. 

In this lyric is communicated the joy of communion with 
the holy saints of God. Having seen the beatific vision, 
Manivachakar feels intensely that he cannot endure any more 
separation from the Lord. This intense yearning for spiri¬ 
tual reunion with the One infinite Self, can only be assuaged 
by dwelling on the blissful enjoyment of his initiation by 
the Guru and recalling the experience again and again in 


an intimate and abundant fashion.

Love is the surest 
means of attaining His Feet. Where there is Love, grace 
will flow and the beatific vision, the Reality, can be known 
and enjoyed. Such understanding Love will eliminate all 
doubts of multiplicity and one can see the unity in the midst 
of diversity. The holy word of God can be heard only by 
His grace and through our Love. The refrain “They who 
know His nature. His ways, worth, deeds, power and grace 
shall gain communion with our sovereign Lord” is resonant 
with the understanding Love of a Siva bhakta. 
so imp-
The journey to God should be undertaken in a true spirit 
of detachment and contemplation, in the company of the 
tested and truthful devotees. Those who pursue the goal 
steadfastly should not falter at any stage of the journey, nor 
halt because of their weakness. “In Him lies our strength 
and the self realises the SELF. In a beautiful stanza, he 
describes the nature of the true “Bhaktas”, devotees of the 
Lord. 

"They are self-possessed, with no ties binding them: 

Guided by their own inner light, they are their own master*. 

Oft they ask, ‘Who are we? What is ours?’ Away with desires! 

Illusion all! and so vanquishing the ‘Ego’, 

Join ye the holy band of saints of the King — 

Realise that in His Will lies the true goal of Life. 

Relinquishing all that is false and unreal. 

Be ye ready to follow the light that gleams 

From the beatific Feet of the Lord of Tillai.” 

In the answer to the question, ‘who is dear to the Lord and 
Master?’ we find the poetry and philosophy of Tiruvacna- 
kam, the Testament of Love and Beauty epitomised: 

“He is dear who annihilates the Ego and tunes his 

will to His Love. 

Desire and indignation completely abandoned, these 

pilgrim-seekers 

Should get ready immediately, for there is not much t ' m ® 

left on earth. 

Adorable are those men of God who surrender their 

will to His Will in peace. 

If they do not hasten, the gates of Sivapuram might be 

shut ’ere they reach there.
St. Manivachakar reiterates his faith that the joys of ful¬ 
filment can best be anticipated by chastening the mind with 
pure thoughts, exalting our Love for Him and being in 
tune with His Will. 45.9. 

“Blessed are the pure in heart for they shall realise 

perennial Bliss.” 

At the journey’s End, there awaits the glorious consum¬ 
mation. 

“Ye shall taste to the full the nectar of Grace, 

And filled with love exceeding, ye shall immerse 
In the Ocean of Bliss”. 
Ever since the Lord ‘pierced him with the arrow of 
realisation’ and awakened his inner eye, Manikavachakar 
was able to realise that the divine grace was the greatest 
panacea against the miseries of Life. He traces the stages 
of God Realisation. The soul gets diffused with the light 
of the Lord, the kindly shepherd who leads His nock to 
Mukti, from where there is no return. 

The unparalleled gift of His love is the privilege of a 
holy man of God whose heart is the holy of holies tor the 
Lord. The transfigured saint is full of gratitude at tnei in¬ 
finite showers of grace from the source of IneltaDie cuss. 

“The Lord of Perunturai has made my heart 
His abode, and lighted it with Love. 

His coming has cleft sorrow’s bonds 

For ever, and banished darkness from my ken. 

What perfect bliss I experience”. 
219

The soul of the liberated Jivan Mukta. is in a state of 
transcendent vitality, as it is about to enter the serenity of 
bliss eternal. In the immediacy of this at tainm ent of ful¬ 
filment, Manikka Peruman breathing in- the atmosphere of 
infinity looks tenderly with a soul melting with love upon 
the world he is about to bid farewell, and communicates 
to them the bliss in store for the liberated Jivan Mukta. 
at the same time, he reviews all his past efforts to 
attain His Beatific Feet, so that the s eeke rs after him may 
also follow this wondrous WAY OF LIFE. 
When the soul acts in the body, the good and the bad 
results of its deeds are termed Karma. Maya which provides 
the agents, for the development of the soul, does not help the 
soul to understand the Lord beyond its ken. The finite 
cannot perceive the Infinite. Therefore Maya is viewed as a 
bond, because it limits the soul’s vision. The soul in com¬ 
bination with Anavam and Maya directs its actions, not 
always in the right way. The poet compares the might of 
delusion to the tempestuous billows. 34. 6. Thus the soul 
gets entangled in the mesh of its deeds, and ‘Karma’ is thus 
said to be one of the bonds.
anava, maya, karma 3 bonds 
“I mistook as delightful 
this hovel (body) with dense darkness and the result of 
strong deeds”. Hence we find that Anava, Maya and Karma 
are said to be the three bonds of the soul which should be 
got rid of, if the soul should realise bliss
This is the picture of our ‘bhakta’ as he appeared before 
the initiation by his Sat-Guru at Perunturai. The dawn of 
true wisdom breaks the shackles of the five senses and Mani- 
vachakar takes the name of Panchakshara, ‘Namasivaya’— 
the name of the sacred glory, the name of Lord Siva, the 
word of Life. 
The lustrous Light with benign Grace 
Pierces the murky clouds of Maya and bestows 
Wisdom true for me to receive: 
pancha kritya -
srishti, stithi, samhara, thirobhava, anugraha:
God performs the five-fold action (Panchakritya) because 
of his inherent infinite compassion to redeem souls from the 
bonds of mala — the principle of darkness— which holds 
them in its grip. Of these five actions, “srishti” (creation) 
is the first. It is meant to make the bonds of ‘pasa’ fit'for 
dissolution in due time, by creating the necessary bodies, 
organs and environments required for each soul. The second 
activity is “sthithi”. It is meant to protect or preserve for 
a time the created things, so as to enable the souls to enjoy 
the fruits of their action, and thus get rid of them, “Samhara” 
is the third activity which consists in dissolution of bodies 
and worlds in order to give rest to the wearied souls, and 
help them to get rid of the fatigue of their births and deaths. 
The fourth act is “Thirobhava”, which means concealment 
of the Lord from the gaze of the soul until it steadily enjoys 
the fruits of Karma, and at the same time makes sufficient 
progress in spiritual knowledge and longing for union with 
the Lord, rejecting the Pasa which has been holding it so 
far in bondage. The last act is known as ‘anugraha’ — 
bestowal of ineffable bliss on the aspirant soul after it has 
become fully qualified to feel at one with the Lord and enjoy 
His ‘Ananda’, infinite joy. It is only when we understand 
the above import of the Dance of Siva at Tillai, that we can 
fully appreciate Manivachakar’s ecstasy in the Tillai Odes. 
...and that the 
highest gift of Love is to become merged in the Lord.
When man yearns for a vision of God, for communion and 
union with Him, the Lord appears in suitable forms to his 
Bhaktas, as seen by Manivachakar in Tirupperunturai, Tiru- 
kalukunram and Tillai. 
In the later lyrics written at Tillai, Manivachakar had 
ceased to crave and beg for Grace. He had attained At-One- 
ment.' How do. we prove it? .If man realises that all the 
activities of all insentient and sentient creatures in the Uni¬ 
verse are really the activities of God, then he stands one 
with God. His very body and his physical and mental ap¬ 
paratus will be transformed as they become instruments of 
God. When thus ‘anava’ becomes powerless to attack, ‘maya* 
and ‘karma’ will also become incapable of disturbing the 
punned soul. -When in this manner the soul has got rid of the 
influence of anava, karma, and maya, the vision of the 
Grace of God will dawn, followed by the vision of Sivam, as 
manifested in the Odes on Tiru Tellenum, Tiru Empavai, 
Eagle Mount and the Testament of Attainment.