The one desirous of attaining Atma should live with the help of Atma alone.

 The one desirous of attaining Atma should live in this world with the help of Atma alone.

Says Narada Parivrajika upanishad.

How do you analyse the sentence?

Is it practical to live that way?

Was it a typo?

Did someone misinterpret the original meaning?

Was a mistake made in translation?

You will find many who shall come up with their own meanings.

Obviously meanings that suit their own ideas and plans.

However narada bhakti sutra clearly states between verses 46-50:

yo yogakshemam tyajati.

Which means one who gives up the roof over his head.

Gives up all ideas of security, safety and 'insurance'.

For a sansari, it is 'yogakshemam vahamyaham'.

LIC policy.

For a 'sari', it is 'yogakshemam tyajati'.

You cannot have the cake and eat it too.

You cannot claim to be a sanyasi and make sure you are well taken care of financially, medically till the end of your life.

Wouldn't that defeat the purpose?

Morsoeover, then you shouldn't have any authority to preach others about 'tyajati', doing 'tyaga' of financial stability.

Verses 46-50 also say, nirmamo bhavati.

na mama.

na ma.

not mine.

because there is no 'me.'

That is now well understood at my current stage of life,

so in that clear awareness, in that brilliance shines the wisdom of 'nothing is mine,

because there is no 'me.'

There was never an 'entity'.

I have long given up ideas of shape and form, which I clung to all these millions of lives.

But now my understanding is not as weak as before.

I do not cling to objects, ideas, people who will eventually lead to my downfall.

Ideas of a sense of security shall not take me 'beyond'.

But here I crave to go yonder.

These set of verses 46 to 50 mention the 11 points for, 'kastarti kastarti maya'?

How to cross maya?

or the ocean of suffering?

or the mirage of 'asat'

The 11 points:

1. Yaha sangaha tyajati

gives up company of unawakened people who have no choice but to be materially minded.

2. Yo mahanubhav sevate

Stays with the mahatma who has crossed maya.

Or lives in the company of his teachings 24/7

3. Nirmamo bhavati.

Gives up ideas, 'this belongs to me.'

Why?

Because there is no 'me.'

4. Yo vivikta sthanam sevate?

Lives alone.

Literally?

Yes.

Do not fall for convenient explanations that say, 'he can enjoy all pleasures by being extroverted, but he is not attached to them.'

Why does he allow himself to get extroverted then?

Another misleading explanation goes by, ' he socialises just like others, but in his mind he knows those things are not worth cherishing.'

If you are not awakened you can come up with a hundred such misleading explanations yourself.

If you are serious, the literal meaning would suffice.

Or in fact it would poke its urgency in your psyche.

If it hasn't, then continue with the explanations you can strike a tune with.

What else could you do?

5. Yo loka bandham unmulayati

Gives up company of unawakened individuals.

It only stresses point 4 once again.

He wants to reach 'sat'.

He should have got to do nothing with 'asat.'

Neither with people who dwell in 'asat,'

6. nistraya gunyo bhavati

Goes beyond the 3 gunas.

Goes beyond sattva too?

Yes.

For those who find the word confusing, you may read it as 'trigunatit'

7. yo yogakshemam tyajati.

Gives up ideas of a sense of security, financial or otherwise.

He 'learns' to live with the help of 'Atma' alone!

He knows only 'Atma' exists.

What is coursing through his veins is the power of atma alone.

What is coursing through each and every atom of the Universe is the power of atma alone

Prarabdha is but a gift of God.

If it is ordained he shall be fed.

If it is ordained in his prarabdha, by the grace of God, he shall be preserved.

Meaning the body which he is carrying.

A dnyani as it is finds very difficult to take care of his body, since the idea of connection with it is diminished.

Ramana quotes 4 avasthas from yogavashishtha:

bramhavid, bramhavidvara, bramhavidvariya, bramha vidvarishtha.

The first 2 have body consciousness.

bramha vidvariya needs to be reminded he has a body. Then he is aware of it.

Bramha vidvarishtha cannot be compelled to be made aware of his body despite efforts.

Which means when Grace takes over, you move out of the picture and let Grace take care of you.

Wouldn't grace take better care of you than you?

Just stop resisting.

So he stops taking care of himself.

But grace takes care of him.

During kevala kumbhaka, you stop breathing.

Some power breathes for you.

A subtle pranic current does continue to sustain the body.

Could you say, grace breathes for you?

What do you think?

Could we say 'why not?'

8. karmaphala tyajati. karma tyajati.

Gives up fruits of karma. 

Eventually gives up karma too.

'Naishkaramya siddhi' would explain this in detail.

Yes for a common  man, living without 'karma' is a big no-no.

9th verse of 'Bhaja Govidam' might also help.

A nirmohi avastha leads to nischalatvam, which is tantamount to Jivanmukti.

Also, doesn't this point 8 once more stresses point 6, about giving up sattvic karma as well?

If you want to go to the other shore, you shouldn't have any kartavyas left to be done on a shore which doesn't exist.

Else, your concepts of 'beyond' and 'sat' are immature.

And an immature plant doesn't give fruit.

A 10 year old girl cannot give birth to a baby.

Narada bhakti sutra is for the 'ultimate' sadhak, a 'mumukshu' who has no desire to do anything in a world which doesn't exist.

If he still has something to be done here, he is neither a dnyani nor a mumukshu.

9. nir dvandvo bhavati

A holy state where the dualities of heat, cold; praise, insult etc. do not bother him.

Are these the states of dnayni or yogi?

They are both the same.

10. Yo vedanapi sanyasati.

He gives up vedas.

Gita says a dnyani doesn't need the vedas in as much as a well is of no use when the flood waters have submerged the entire town.

The dnyani is submerged in the flood of grace.

What can scriptures teach him?

Reasoning, intellect, shastrartha all these trifle things, quickly give way to a surging tsunami of relentless, overpowering, all encompassing flood of Bhakti, vairagya and Grace of Atma.

That surge of emotions, the gush of the vital energies towards the one and one Atma alone. 

The one who submerges you in 'Love ' alone.

Makes you love, teaches you how to love. 

Mooka swadanavat.

Waves of bliss like tsunamis hitting you one after another.

You revel in bliss and Bliss alone

Yajnyatva matto bhavati, atmaramo bhavati, stabdho bhavati.

Doesn't care a thing about rain or Sun when overwhelmed with bhakti. unmad.  unmatta. masta. matto.

Mastan swami used to go in samadhi for 8 hours just touching the gates of Ramana ashram, rain or shine.

Ramana said , it was not possible for him to have seen Him, since He used to be inside.

He was offered a shaiva siddha's samadhi.

It only confirms that in the last life of a jivanmukta, these waves of bliss gush forth paralysing you, erasing entirely the concept of care and concern for your body.

Just like a drunk person who stays up all night in rain or in scorching sunlight, but is unaware of the consequences due to his 'unmada'.

This wild 'unmada' stills his nerve currents. The prana retreats in his 'sushumna'. He dwells in 'atma'; 'rama' is dwelling in atma, the Self.

And he literally becomes 'stabdha'.

As the power of grace engulfs him.

11. Avicchinna Anurag labhate

He gets uninterrupted, gushing forth like a tsunami kind of love, prema for his beloved 'atma', the Self.

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

When Grace descends

When Grace descends 

When Grace descends,

The useless seeking stops.

When One is known as One.

it is also understood that there is not another.

When the one is known as I, 

Does it need be said that it is understood that only I exists?

What to seek when there is no other?

what did I seek all these lives?

Who knows?

But who cares?

When you win a lottery,

do you really bother about all the non winning tickets,

 you bought all the previous years?

One is known as one is known as one,

when Grace descends.

That's all that is to be understood.

A baby knows to suck milk when the nipple is presented

It does not wish to know the source of that milk?

It doesn't worry if it has  calcium or iodine or protein?

It instinctively knows it is nourishing.

Such is the awakened one who seeks Unity.

He doesn't reason whether the atma burns in the fire or not,

Gets wet in the water or not.

He leaves it to the scholars.

Those who need to reason may reason.

He doesn't have to.

So, he doesn't.

Simple.

When Grace descends, you cannot take care of yourself.

But you are taken care of.

When the water in the lake dries, 

how can a reflection arise?

When Mind has become No mind,

How can vasanas arise?

Yoga Vashishtha calls No Mind as Sattva.

It knows: 

No Entity.

No World.

It knows itself as itself.

It knows no other.

because there is no other.

There was never another.

When the Grace of sattva shines,

This is understood

without a doubt.

What to seek

how to seek.

When the seeker ceases to exist?

Where does that remain which is to  be sought?

In the absence of a seeker?

The clown stops his performance 

when the audience disappears.

When grace descends, 

The lake bed is dry without reflection.

The seeker shies away from immature concepts of

seeker, sought and seeking.

A cup which is always full.

Need not be filled.

Neither can it be ever emptied.

This is well understood

When grace descends.

When a college girl is attracted to a guy,

his mere presence in the class room

makes her happy.

Without knowing what is it that makes her happy.

The sun is not hot 

neither is the rain wet 

when her imagined object of attention is present .

All trifle things seem to have so much meaning and purpose.

But they lose all meaning and purpose,

 the moment he walks out of the room.

In a moment now, 

the Sun is hot.

The rain is wet.

What a nuisance.

When grace descends

The Sun loses its ability to scorch you

Forever.

And one is happy without knowing

What is it that is making him happy.

forever.

The soham loses its need to function,

 when the Aham is known.

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

Searching God.

 Searching God

All problems begin because one cannot hold on to the I.

Talks he of wonderful things of Unity, 

But dwells he in scores of multiplicity.

Is God without or within.

Start with within.

Then one day you will know he is 'With" you, not within.

A common man is like a lotus leaf.

All the satsangs do not drench him with purity even the least.

He is set in his ways, nice and firm. 

In duality and multiplicity.

But little does he realise that he does just the opposite of what he talks.

A novice searches for God in the clouds

An intermediate disciple searches for Him inside of him.

A mature one 'knows' He is "With" him,

He is him.

With the least doubt.

Because 'within too' is an exploration.

'Within' is doing. 

'With' is being.

By searching, you do.

By being, you be.

By being 'still', you be.

Said Raidas to Mira:

Be so still, so very still,

That you can hear the blood in your veins flowing.

A mature disciple will value this statement a million times.

What Raidas was telling her disciple,

Was the way to search God.

Stillness is being.

Being is sat.

'Sat' as apart from the rest which is 'asat.'

'Let the moss settle. 

The clear water of atma is found beneath the dark veil of maya.'

Was one of the visions of Ramakrishna.

Gondal sanduni neer sevije.

Neer sandun ksheer sevije.

Says Ramdas Swami.

Which means:

Separate the water from the moss.

And then separate the milk from the water.

Is the oil separate from the sesame?

Is the fire separate from firewood?

Are you separate from the Atma?

Then why do you search in vain?

Due to habit?

Purpose of tapa is to break this habit.

Oil is not separate from sesame.

Yet it has to be drawn out by intense tapa.

Knowing there is fire in firewood,

Shall not cook your meal.

The fire of tapagni has to be drawn out.

Intense efforts are required

By abhoring that and everything which is asat.

Ramakrishna says, 

Knowing there is butter in milk is Dnyan.

Being able to actually draw it out is Vidnyan.

Sant Dnyaneshwar was confused for a bit

When Vitthal gave him darshan.

He didn't know whether he was in front or behind him.

'Sabhayabhyantari'

Is what he realised in an instant.

Concepts of outside, inside vanished.

In the depths of an ocean, is there a spot where it ceases to be an ocean?

For a mature yogi, the ocean merges in a drop.

Mentioned Ramana, quoting Sant Kabir.

'Many know that the drop merges in an ocean.

Few know that the ocean merges in a drop.'

My quest for God?

Should it be a journey?

With meandering pathways?

Singing songs.

Dancing to the tunes of delusion?

Slicing and drawing strains of the meaning of the texts?

Would it show me the way?

Or would it suffice simply holding on to I?

Ramana gave the mantra as I

Confirmed Sadhu Om

Then no other mantras are required.

Of the 4 mahavakyas;

Tattvamasi is one.

They say for a mature one, 'tat' is enough.

But those who cannot quickly understand,

'ma' and 'asi' are added.

There has never been a moment I have not experienced Reality, Sat.

Because I am That.

I am incapable of not experiencing Sat or Reality.

jisme ramoge woh Ram

jismehi ram sakte ho wohi Ram.

Kyonki a-ram naamki chees hai hi nahi, is duniya mein.

So what choice do you have?

But dwell in Ram.

Can you find a star which is not in the sky?

Jisme ramana karoge wohi Ramana.

What other choice do you have?

Guru is never embodied.

Jo ram, woh Ramana.

Mind purified of its dross;

satsang, niha sanga, nirmohi. (verse 9 bhaja Govidam)

A nirmohi 'mana' is the one which has lost its tendency to 'seek' sense objects.

A nirmohi 'mana' leaps to 'nischala' very very naturally and spontaneously.

As if it has no choice.

 That nischala state is tantamount to Jivan mukti.

Nischala is 'Achala'

In that state of the fruition of tapa is the Arunodaya of Dnyana.

Aruna Achala.

But chala doesn't become Achala without intense Tapa.

Achala itself is the Aruna - the rising of knowledge.

........................................end......................................................................

Where 'I' doesn't Arise

Where 'I' doesn't Arise

Such a Glorious state,

Where I want only You.

For Your sake,

Or was it for Mine?

Who knows?

Where concepts of you and Mine diffuse.

When the clarity of Unity glares,

With all it's brilliance,

Who can close their eyes?

Who inspired me to love You?

Who cares?

So meek are the concepts of 'You'.

The Wise need not dwell in them.

They are reserved for the Ignorant.

Can I pluck a piece from the sky 

And say that it is that piece which desires?

When you know you are One, And yet experience seperateness

How cruel that suffering?

What intensity of pain it possesses.

'Till he 'knows',

Long and far he wanders.

So much he talks.  So much he walks.

In vain In vain. in vain.

But little does he 'know.'

Calls he the 'delusive' path,

When wrapped in 'Illusion' himself.

Surrender is to surrender one's 'fear'.

It happens. It cannot be done.

Except by the wise,  who can surrender?

And for the man who refuses to surrender, countless are his pains.

Countless and immeasurable.

Even a little wisdom culminates in surrender.

But how would the Unwise know?

Countless are their pains.

As stars in the sky.

A million rebirths await them.

Just to suffer.

No other reason but to suffer.

Wise are the ones who choose surrender.

Wise are they.

For they do not desire to paint,

The dark sky with black paint.

Which the ignorant do,

Birth after Birth.

Be sure you are bound,

If your chit is bound to the jada.

Be sure , you are bound.

Be sure you are bound,

If you experience Jagrut, Swapna,Sushupti,

As different modes.

Without knowing the One,

 who experiences the difference.

Be sure, you are bound.

Be sure you are bound,

If you experience Knower, known, knowledge, 

As different.

Be sure , You are bound.

Is your Samvit purified enough,

To instinctively and intuitively know,

That there is no Triputi?

Do you have enough Sattva,

Where the three dissolve into One?

'Till then be sure you are bound.

Does the 'I' rise in you?

Just as a fool,

Who opens his mouth, in wise company?

Are you clumsy?

Its your 'paap', the mountain of sin,

That makes you squeak,

When you should be Still.

'till then, sorry brother,

But be very sure you are bound.

A cluster of stars seem connected as a group.

But so far are they from each other.

That's how the Wise are related to the Unwise.

But little do the Unwise know.

Little do they know the ways of the Wise.

Little do they know the path to Surrender.

Little do they know the place from where 'I' doesn't arise.

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

Sadhu Om songs

 

https://medium.com/@sureshn13/songs-of-sadhu-om-i-44ec87d9db9

All that is beyond our intellect’s grasp
Happens well-understood by the One Power
If you leave everything to It
Peace will reign in the heart 

Deeds you do through constant thinking
That hurt your own heart
Are utterly unnecessary since
Guru carries it all out through Grace 

Put the luggage down in the vehicle
Don’t struggle carrying it on your head
Nothing happens through mind’s mischief
Divine Grace alone orchestrates

Body and mind are not yours
Just handy instruments of God
The One Supreme alone acts
Why do you claim doership and suffer?

To not consider this body as I
Is to die and not be reborn
To know to die thus
Is to know oneself

If you rise up as the doer
Pleasure and pain will follow you
Then you will forget the archer
And blame and hate the arrow

Without the One who alone is
You are really nothing
Your heart free of any guile
Surrender to His hand of Grace

This mind will come in the way and block
Deeds done by the Grace of God
If this mind gets destroyed
Divine Grace will bestow realization

Deny your ego and subside
Be without taking body and mind as I
Whatever remains after that
Is alone known as Brahman

y the Grace of the wise Guru Ramana
Let all things that happen happen
To not rise up as ‘I am the body’
And to be alert is our only duty

When you realize, right then you shall attain peace

That in this world everything happens ever by God’s Grace
With not a mistake down even to each atom perfectly 

Imagining that then there was dharma and now there is adharma
And through your effort you can bring about a change
To not roam about with such arrogance of the puny ego
And surrender that there is no adharma in God’s dominion

Your rising up that becomes thought, word and deed
and all the karma thus created moves you away from God
To abide within the Heart source so the ego gets destroyed
Is the rarest deed worthy of pursuing, direct Self experience

That in this world everything happens ever by God’s Grace
With not a mistake down even to each atom perfectly

........

https://sureshn13.medium.com/songs-of-sadhu-om-ii-f832b3f83f5e

Part 2

Ninperarul (Your supreme Grace)

Your supreme Grace is needed, Oh Lord
To not slip from abidance in devotion

For the lowly mind to be destroyed within
For the lowly mind to be fully cooked

A shadow body that appears to be me
Why will I again venerate that as me, Oh Lord
As my original nature of consciousness
Unclouded by conditioning
To freely roam and radiate with supreme bliss 

I have come to know of a place that a million austerities cannot bestow
Seeking within, who has ever realized
The bliss of wisdom without your Grace
Therefore Oh Supreme Guru

In what form will You bestow Grace? In what way will I know?
To accept You only in this way or that is futile, is it not? 

Whatever in life that is good to attain for me
You know it all and have the potency to bestow them 

In accordance with Your Grace, whatever happens
Grace my mind to fully accept it all with bliss

For vileness to be destroyed and wisdom of Grace to rise
One who cares for me more than me is You alone, aren’t You? 

You will bestow the Holy Way, You can’t tolerate my suffering
Why need I worry anymore, Guru Ramana?

........

Aham uruguvadhu ariyaayo (Don’t You know my heart melts)

Don’t You know my heart melts chanting “Arunachala Ramana Namo”

For my heart that has come to enter You and glorifies Your Feet
To flower into the fully blossomed Lotus 

For attaining the Divine state with no thought of this world or the next
For my root ego that rises as I to be destroyed
For touching You who dances in the Heart as “I am that I am”
Lovingly rise up and come to bestow Grace

........

Kaaranam enna solven (What cause will I ascribe)

What cause will I ascribe
For Your rain of Grace
All the meditation I’ve done
Is no sadhana at all, Oh Father Ramana

If the attempts of Narayana and the four faced Brahma
Met with embarrassment
Who else with their own austerities
can attempt to attain You, Oh Father Ramana

I have never read scriptures
I have never done the fourfold sadhana
But for Your Grace that made me eligible
By making me your devotee, Oh Ramana

Making me who was loitering around
To get a desire to attain you
And sing about You and attain the divine State
Your Grace that did the trick, Oh Ramana (What cause…)

Not through past good deeds
Not through any austerities done till date
When there was no one with me
If the aid of Your Grace came to me, Oh Ramana (What cause…)

You became my Mother and Father
And my Sadguru who blesses with Grace
You paved the Way for my liberation
Coming on Your own to be my Lord, Oh Ramana

.......................end..................

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

Ramana Sahasranam Select

 398) O my Lord, by Your Grace make me unshakably

understand that whatever happens whether good or
bad is not apart from Your will and Grace 
and to
have the strength to abide in the consciousness of
the true awakening.

472) Though You ever reside within me the nearest and
dearest of all, due to delusion, I think that You, my
God is residing far way from me, You dispel this
delusion and shine as I-I.

476) When will You bestow Your Grace upon me so that
nothing will be known as something other than I?

Anma vidai- Michael James

https://happinessofbeing.blogspot.com/2022/01/anma-viddai-tamil-text-transliteration.html

Verse 1: when thought is dissolved completely, the sun of pure self-awareness will shine spontaneously and the darkness of self-ignorance will cease

1. Verse 2: since the thought ‘I am this body’ alone is the one thread on which all other thoughts are strung, if one investigates from where it spreads, thoughts will cease and ātma-jñāna will shine spontaneously as ‘I am I’
2. Verse 3: knowing anything else without knowing oneself is worthless, and if one knows oneself there is nothing else to know
3. Verse 4: more than any other path, this path is exceedingly easy, because if one remains without even the least action of mind, speech or body, in one’s heart the light that is oneself will shine forth
4. Verse 5: if one investigates within without thinking of anything else, one’s real nature, which is called Annamalai, the eye to the mind-eye, will certainly be seen

...................end.................