Sri Ramana Teachings: grace

Showing posts with label grace. Show all posts

Sunday, 23 March 2025

Śrī Aruṇācala Padigam: Tamil text, transliteration and translation

In continuation of my translations of other works of Bhagavan, such as Nāṉ Ār?, Upadēśa Undiyār, Upadēśa Sāraḥ, Uḷḷadu Nāṟpadu, Upadēśa Kaliveṇbā, Appaḷa Pāṭṭu, Āṉma-Viddai, Uḷḷadu Nāṟpadu Anubandham, Aruṇācala Tattuvam and Dīpa-Darśaṉa Tattuvam and Śrī Aruṇācala Navamaṇimālai, this is my translation of ஸ்ரீ அருணாசல பதிகம் (Śrī Aruṇācala Padigam), and in the coming months or years I hope to be able to revise and post here my translations of all his other original writings.

Śrī Aruṇācala Navamaṇimālai: Tamil text, transliteration and translation

In continuation of my translations of other works of Bhagavan, such as Nāṉ Ār?, Upadēśa Undiyār, Upadēśa Sāraḥ, Uḷḷadu Nāṟpadu, Upadēśa Kaliveṇbā, Appaḷa Pāṭṭu, Āṉma-Viddai, Uḷḷadu Nāṟpadu Anubandham and Aruṇācala Tattuvam and Dīpa-Darśaṉa Tattuvam, this is my translation of ஸ்ரீ அருணாசல நவமணிமாலை (Śrī Aruṇācala Navamaṇimālai), and in the coming months or years I hope to be able to revise and post here my translations of all his other original writings.

How to know and to be what we actually are

In June my website, which was previously called ‘Happiness of Being’, was renamed ‘Sri Ramana Teachings’, so in August this blog was likewise renamed, and the respective URLs were also changed accordingly. Since the homepage had hardly changed since the website was launched in 2006, it was also in need of updating, so I have drafted a new homepage with a more detailed introduction to and overview of Bhagavan’s teachings, which I hope to post within the next few days, and in the meanwhile I am posting here this extract from it, namely sections 11 to 14.

Śrī Aruṇācala Akṣaramaṇamālai verse 21

This is the twenty-first in a series of articles that I hope to write on Śrī Aruṇācala Akṣaramaṇamālai, Bhagavan willing, the completed ones being listed here.

Śrī Aruṇācala Akṣaramaṇamālai verse 20

This is the twentieth in a series of articles that I hope to write on Śrī Aruṇācala Akṣaramaṇamālai, Bhagavan willing, the completed ones being listed here.

Śrī Aruṇācala Akṣaramaṇamālai verse 18

This is the eighteenth in a series of articles that I hope to write on Śrī Aruṇācala Akṣaramaṇamālai, Bhagavan willing, the completed ones being listed here.

Śrī Aruṇācala Akṣaramaṇamālai verse 17

This is the seventeenth in a series of articles that I hope to write on Śrī Aruṇācala Akṣaramaṇamālai, Bhagavan willing, the completed ones being listed here.

Śrī Aruṇācala Akṣaramaṇamālai verse 16

This is the sixteenth in a series of articles that I hope to write on Śrī Aruṇācala Akṣaramaṇamālai, Bhagavan willing, the completed ones being listed here.

Śrī Aruṇācala Akṣaramaṇamālai verse 15

This is the fifteenth in a series of articles that I hope to write on Śrī Aruṇācala Akṣaramaṇamālai, Bhagavan willing, the completed ones being listed here.

Śrī Aruṇācala Akṣaramaṇamālai verse 14

This is the fourteenth in a series of articles that I hope to write on Śrī Aruṇācala Akṣaramaṇamālai, Bhagavan willing, the completed ones being listed here.

Śrī Aruṇācala Akṣaramaṇamālai verse 12

This is the twelfth in a series of articles that I hope to write on Śrī Aruṇācala Akṣaramaṇamālai, Bhagavan willing, the completed ones being listed here.

Śrī Aruṇācala Akṣaramaṇamālai verse 10

This is the tenth in a series of articles that I hope to write on Śrī Aruṇācala Akṣaramaṇamālai, Bhagavan willing, the completed ones being listed here.

Śrī Aruṇācala Akṣaramaṇamālai verse 9

This is the ninth in a series of articles that I hope to write on Śrī Aruṇācala Akṣaramaṇamālai, Bhagavan willing, the completed ones being listed here.

Śrī Aruṇācala Akṣaramaṇamālai verse 8

This is the eighth in a series of articles that I hope to write on Śrī Aruṇācala Akṣaramaṇamālai, Bhagavan willing, the completed ones being listed here.

Śrī Aruṇācala Akṣaramaṇamālai verse 7

This is the seventh in a series of articles that I hope to write on Śrī Aruṇācala Akṣaramaṇamālai, Bhagavan willing, the completed ones being listed here.

Śrī Aruṇācala Akṣaramaṇamālai verse 6

This is the sixth in a series of articles that I hope to write on Śrī Aruṇācala Akṣaramaṇamālai, Bhagavan willing, the completed ones being listed here.

Śrī Aruṇācala Akṣaramaṇamālai verse 2

This is the second in a series of articles that I hope to write on Śrī Aruṇācala Akṣaramaṇamālai, Bhagavan willing, the completed ones being listed here.

Is any external help required for us to succeed in the practice of self-investigation?

In a comment on my previous article, The role of grace in all that ego creates, a friend called Asun wrote: ‘I’ve been watching these days David Godman’s youtube channel. He, as well as yourself, enjoys talking about Ramana’s teachings and telling tales about him, the ashram and devotees. They are beautiful tales illustrated with very good documentaries. His understanding and interpretation of the teachings is very similar to your understanding and explanations yet, regarding to the practice he claims that there are some results only at first and that from then on it is as if one got stuck so that the only way to really reach somewhere is to sit in front of some realized being able of transmitting and making you to experience the state this being is in. Is this your experience too, Michael? Or do you completely disagree with him?’

Can there be any viable substitute for patient and persistent practice of self-investigation and self-surrender?

As I wrote in the introduction to my previous but one article, Is it possible to have a ‘direct but temporary experience of the self’ or to watch the disappearance of the I-thought?, in which I adapted a reply that I had written to a friend who had asked about a portion from 13.31 to 18.04 of a video that David Godman made about ‘Papaji’ (H W L Poonja), there was another issue raised in that portion that I did not specifically discuss in that article but that I said I would discuss in a later one. That issue is the idea that Poonja could somehow give people an experience that bypassed the need for ‘a rather intense, vigilant practice that took place over a long period of time’, which David acknowledged (at 13.53) was what Bhagavan used to recommend, so this is the issue that I will discuss in this article.

What is the real ‘living guru’, and what is the look of its grace?

A friend wrote to me recently asking ‘is it really not necessary to have a living guru if one truly opens oneself to Sri Ramana, and tries as best as one can to live the teachings with devotion and sincerity?’, to which I replied:

Can our mind be too strong for our actual self to dissolve it completely?

In a comment on one of my recent articles, We can separate ourself permanently from whatever is not ourself only by attending to ourself alone, a friend called Viswanathan cited an extract from an interview in which David Godman said, “This is a key part of Bhagavan’s teachings: the Self can only destroy the mind when the mind no longer has any tendency to move outwards. While those outward-moving tendencies are still present, even in a latent form, the mind will always be too strong for the Self to dissolve it completely”. Citing the final sentence from this statement an anonymous friend wrote another comment in which he asked: “David Godman, did you say ‘mind stronger than the Self’? I can’t get this. Is ‘the Self’ (our essential self) waiting for the mind to grow weaker so that it can dissolve it completely? How then was the partial dissolution taking place till then? Further, why did not the mind, while strong, dissolve ‘the Self’, if it all boils down to strong dissolving weak?” Since I doubt whether David would have read these questions, in this article I will reply on his behalf, though I may do so in somewhat different terms than he would.

‘Holy indifference’ and the love to be self-attentive

In reply to a friend who wrote to me asking for some advice concerning the psychological effects of some health problems that he was experiencing, I wrote as follows:

Whatever we experience in our outward life as a body-bound mind or ego, we are destined to experience for a purpose, and the ultimate purpose behind all that we experience is for us to learn the essential lesson of detachment.

Nothing that we experience — other than ‘I am’ — is real or lasting. It is all just a fleeting appearance, as are the body and mind that we mistake to be ourself. But so long as we attend to these fleeting appearances — that is, so long as we allow them to encroach in our consciousness — their seeming reality will be sustained and nourished.

Therefore, if we wish to rest peacefully in and as our essential being, ‘I am’, we must learn to ignore all appearances, and we can ignore them only by being completely indifferent to them (‘holy indifference’, as the Christian mystics call it). That is, only when we are truly indifferent to everything else, knowing it all to be just a fleeting dream, will we have the strength to cling firmly to ‘I am’ alone.

Anma-Viddai (Atma-Vidya) – an explanatory paraphrase

In continuation of my previous five articles, which were explanatory paraphrases of Upadesa Undiyar, Ulladu Narpadu, Ulladu Narpadu Anubandham, Ekatma Panchakam and Appala Pattu, the following is the sixth of seven extracts from the introductory page that I have drafted for Sri Ramanopadesa Noonmalai:

ஆன்ம வித்தை (Anma-Viddai), the ‘Science of Self’, also known as Atma-Vidya Kirtanam, the ‘Song on the Science of Self’, is a Tamil song that Sri Ramana composed on 24th April 1927 in answer to the request of Sri Muruganar.

That is, Sri Muruganar composed the pallavi and anupallavi (refrain and sub-refrain) of a kirtana (song), in which he said that atma-vidya (the science and art of self-knowledge) is extremely easy, and he then asked Sri Ramana to complete the kirtana by composing the charanas (verses). Sri Ramana accordingly composed the charanas, in which he emphatically confirmed the truth that atma-vidya is extremely easy.

Sri Arunachala Stuti Panchakam – an overview

I am currently preparing to upload four new e-books to the Books section of my website, namely Sri Arunachala Stuti Panchakam, Sri Ramanopadesa Noonmalai, Part Two of The Path of Sri Ramana and Sadhanai Saram, and I am drafting introductory pages for each of these. The following is an extract from the introductory page that I have drafted for Sri Arunachala Stuti Panchakam:

ஸ்ரீ அருணாசல ஸ்துதி பஞ்சகம் (Sri Arunachala Stuti Panchakam), the ‘Five Hymns to Sri Arunachala’, which is a collection of the principal devotional songs composed by Sri Ramana, is the first section of ஸ்ரீ ரமண நூற்றிரட்டு (Sri Ramana Nultirattu), the Tamil ‘Collected Works of Sri Ramana’. The following are the five main songs that comprise it:

ஸ்ரீ அருணாசல அக்ஷரமணமாலை (Sri Arunachala Aksharamanamalai), the ‘Bridal Garland of Letters to Sri Arunachala’, is a song composed in the metaphorical language of bridal mysticism or madhura bhava (the affectionate attitude of a girl seeking union with her lover, the lord of her heart) and consists of 108 couplets, each of which begins with a consecutive letter of the Tamil alphabet and ends with a vocative case-form of the name ‘Arunachala’.

How to start practising atma-vichara?

A friend wrote to me recently asking:

How to start with atma vichara?? Some says, “look at your thoughts”, some says, “see from where it occurs”, some says “see who does all this” — what in this is to be followed??? doesnt the one sees is also mind???

Even though always the grace of guru is showered, why is that we cannot have atma vichara always???

Please kindly clarify me in the approach of atma vichara because I many times doubt whether the way of vichara that I do is right.

The following is the reply that I wrote:

Ātma-vichāra is not looking at any thought other than our primal thought ‘I’, which thinks all other thoughts.

All other thoughts are anātma (non-self), anya (other than ourself) and jaḍa (non-conscious), and hence we cannot know our real self by looking at them. We are constantly looking at our thoughts throughout our waking and dream states, but we do not thereby know our real self. In fact, our attention to thoughts is the obstacle that obscures our knowledge of ourself, because we can attend to thoughts only when we experience ourself as this thinking mind.

Where to find and how to reach the real presence of our guru?

In reply to my recent article, Which sat-sanga will free us from our ego?, Anonymous wrote a comment in which he or she said:

Thanks for your reply to my (anonymous) concerns. “Merely being in the physical presence of a true guru is not the most efficacious form of sat-sanga” — yes I accept that, but I’ve heard so many stories of people experiencing the Self effortlessly in the presence of a true guru after many years of failure through their own attempts to experience the Self and that’s why I was tempted to ask that question. ...

If we truly have faith in the grace and guidance of our sadguru, Sri Ramana, we will have no doubt about the simple truth that he can and does provide us with all the help — both inward and outward — that we need to enable us to scrutinise and know our real self.

If we would really be helped by being in the physical presence of a true guru, would he not place us in such a presence? And if he has not placed us in such a presence, should we not understand that we do not actually need such help now?

Self-enquiry, personal experiences and daily routine

In another comment on an earlier article, Happiness and the Art of Being is now available on Amazon and other sites, Anonymous wrote:

How do you find hope when you’ve made earnest attempts at Self-enquiry, not made any tangible progress (because there is no glimpse of the ‘I-I’ state), don’t have the Self in a human garb to say a few kind/harsh words to help you in your enquiry and have to remain in the mundane madness of the everyday world and deal with many egos including your own? I was also wondering if you could kindly post your personal (if there is one left;) experiences of attempting to go beyond the surface thoughts and deep into ‘I am’. What kind of daily routine proved to be the most effective for you?

The first of these questions is answered at least partially by some of the points that I explained in my previous post, Which sat-sanga will free us from our ego?. In this present context, the most important of those points is that tenacious perseverance is absolutely essential in order for us to make real progress in our practice of self-enquiry or self-attentiveness.

However, we should not despair because of our seeming lack of progress, because as Sri Ramana said, perseverance is itself the only true sign of progress. The importance of such tenacious perseverance is strongly emphasised by him in paragraphs six, ten and eleven of Nan Yar? (Who am I?):

God as both nirguna brahman and saguna brahman

In continuation of my previous two articles containing extracts from the currently incomplete draft of The Truth of Otherness, the following is the first of several extracts from the second chapter, which is entitled ‘God’:

The ultimate truth about God is that he is our own real self, our fundamental and essential self-conscious being, which we always experience as ‘I am’. That is, he is both our being and our consciousness of our being — our perfectly non-dual being-consciousness or sat-chit.

He is our own essential being, and the essential being of everything that is or appears to be. He is the infinite fullness of being, which is the ultimate reality and essence of all things. He is the source, substratum and support of everything.

He is the absolute reality, which shines in the heart or innermost core of every sentient being as the knowledge ‘I am’. He is the ancient and eternal ‘I am’, the timeless ‘I am’, the omnipresent and all-pervading ‘I am’, the infinite ‘I am’, the absolute ‘I am’, the immutable and indivisible ‘I am’, the non-dual ‘I am’, the one and only truly existing ‘I am’, the all-transcending ‘I am’, the essential ‘I am’ other than which nothing is.

The supreme compassion of Sri Ramana

Towards the end of chapter 10, ‘The Practice of the Art of Being’, on page 558 of the second e-book edition (page 589 of the forthcoming printed edition) of Happiness and the Art of Being, I give a translation of the nineteenth paragraph of Nan Yar?, which Sri Ramana concludes by saying:

... It is not proper [for us] to let [our] mind [dwell] much on worldly matters. It is not proper [for us] to enter in the affairs of other people [an idiomatic way of saying that we should mind our own business and not interfere in other people’s affairs]. All that one gives to others one is giving only to oneself. If [everyone] knew this truth, who indeed would refrain from giving?

On pages 559 to 562 of the second e-book edition (pages 589 to 592 of the printed edition) I discuss the meaning of this paragraph, and while doing so I write:

When Sri Ramana says that it is not proper for us to allow our mind to dwell much upon worldly matters, or for us to interfere in the affairs of others, he does not mean that we should be indifferent to the sufferings of other people or creatures. It is right for us to feel compassion whenever we see or come to know of the suffering of any other person or creature, because compassion is an essential quality that naturally arises in our mind when it is under the sway of sattva-guna or the quality of ‘being-ness’, goodness and purity, and it is also right for us to do whatever we reasonably can to alleviate such suffering.

Overcoming our spiritual complacency

While revising Happiness and the Art of Being in preparation for its forthcoming publication in print, I have written an additional ten pages for inclusion in chapter 9, 'Self-Investigation and Self-Surrender'. These additional pages will be included after the paragraph on page 422 of the present e-book version that ends:

... The only way we can thus submit or surrender ourself to his grace is to 'think of' or constantly attend to our own essential being-consciousness 'I am', melting inwardly with overwhelming love for it. Sincerely attempting to surrender ourself in this manner is what Sri Ramana meant when he said, "Nevertheless, it is necessary to proceed unfailingly according to the path that guru has shown".

Since the additional matter to be included at this point is quite lengthy, I will post it here in three separate instalments, of which the following is the first and largest:

In order to know our own real self, which is absolute, infinite, eternal and undivided being-consciousness-bliss or sat-chit-ananda, we must be willing to surrender or renounce our false finite self. And in order to surrender our false self, we must be wholly consumed by an overwhelming love to know and to be our own real self or essential being.

Self-enquiry and body-awareness

A new friend wrote to me recently saying that he was chronically ill, and he asked:

The body continuously distracts me with pain, breathing problems, foggy-headedness, etc. I was wondering if you had any advice that might be helpful for someone trying to practice self-enquiry with physical issues going on?

In my reply I wrote as follows:

I know from experience how the condition of our physical body can affect our mind and can (at least to some extent) impede our ability to concentrate and be focussed. However, such impediments caused by our physical condition are only relative, and it is possible for us to rise above them, if we have a true and sincere love to do so.

Let us not be distracted from following the real teachings of Sri Ramana

The question of whether we really need the physical presence of a jnani, someone who has attained true self-knowledge, in order for us to attain the experience of such true self-knowledge ourself, appears to trouble the minds of many spiritual aspirants. Since last weekend when I wrote the post Is a 'human guru' really necessary?, I have received e-mails from many people asking for further clarification on this subject. In one such e-mail a friend wrote:

Concerning the example of Lakshmana Swami and Saradamma: they maintain that the final surrender of the ego needs the help of the physical presence of a jnani. To mature to that threshold the personal sadhana is very necessary, they say. If this is so or not we have to await, haven't we? I could give many examples of very mature seekers in many traditions that can underline this; Bhagavan himself is an exception; he is unique in every regard.

In my reply I wrote as follows:

Personally I feel dubious about the idea that the final surrender of the ego needs the help of the physical presence of a jnani. I have never heard that Sri Ramana or any other true sage has said so. It appears to me that this idea is based upon the wrong belief that a jnani is really the physical body that he or she appears to us to be. Please read what I have written in this regard in my recent posts, Where can we find the clarity of true self-knowledge? and 'Giving satsanga'.

Is a 'human guru' really necessary?

In a comment on the post Your comments and questions are welcome (1), Anonymous wrote:

Lakshmana Swamy says that one should have a human guru, which seems to be suicidal to the teachings of Bhagavan. Why does a senior Swamy like him subscribe to this idea? It looks as though Ramana were not existing as the eternal being.

If Lakshmana Swami has said that we need a 'human guru', I do not know what he means by this term. If he means a manifestation of the one eternal guru in human form, then yes, for most of us such a 'human guru' is necessary, but that 'human guru' need not now be living in his human form.

Sri Ramana is such a 'human guru', and the fact that he cast off his human guise more than 56 years ago makes absolutely no difference to his ability to help us in our struggle to return to our original source, which is our consciousness of our own essential being, 'I am', and which is the true form of the guru. His grace and guidance are as real and as powerful now as they were when he appeared in his human guise, and they will always be so.

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