Category Archives: ADVAITA & YOGA

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ULLADU NAARPADU (Reality in forty verses): Verse #18

. Advaita and Yoga .

ULLADU NAARPADU
(Reality in Forty Verses)

The famous Vedantic poem in Tamil by Bhagavan Ramana Maharishi
(consisting of two preliminary verses called Mangalam,
40 verses which form the main text ,
and another 40 verses called the Appendix)
Detailed Commentary in Tamil by Lakshmana Sharma,
adapted into English by Profvk

(Continued from ULLADU NAARPADU – Verse No.17
See Post#48692 Of Harsha Satsangh)

Lakshmana Sharma’s Introduction to Verse No.18

Bhagavan explains here how, though both the jnAni and the ajnani may say the same statement “The world is real”, each of them take its meaning differently. The ajnAni takes the superposed world as absolute truth, without knowing the truth of the substratum; whereas the jnAni ignores the superposed world and takes the substratum as the absolute truth.

Verse #18

ulagu uNmai Ahum, uNarvu illArkku, uLLArkku;
ulagaLavAm uNmai uNarArkku;
ulaginukku AdhAramAy uru aRRu Arum uNarnthAr uNmai;
Idu Ahum bEdam ivarkku; eN.

Sanskrit Version

satyaM hyeva jagadvayoH avidushho vijnAta-tatvasya ca
satyaM yAvad-idaM jagat tu manute sajnAna-hIno janaH /
jnasy-AkAra-vihInam-asya nikhilasy-AdhArabhUtaM hi sat
bhAtyevaM mahatI bhidAsti hi tayos-sajnasya cAjnasya ca //

Translation (Lakshmana Sharma)

The world is real both to the non-knower and to the knower of the Real. He that lacks knowledge of the Real believes the Real to be coextensive with the world. To the Knower the Real shines as the formless One, the basic substance of the world. Great indeed is the difference between the Knower of That and the non-knower.

Translation (Prof. K. Swaminathan)

To those who do not know and to those who do, the world is real. But to those who do not know, Reality is bounded by the world; while to those who know, Reality shines formless as the ground of the world. Such is the difference between them.

Translation (Osborne)

To those who have not realized (the Self) as well as to those who have, the world is real. But to those who have not realized, Truth is adapted to the measure of the world, whereas to those that have, Truth shines as the Formless Perfection, and as the Substratum of the world. This is all the difference between them.

Word by Word (of the Tamil Verse)

ulagu : The world
uNmai Ahum, will be real
uNarvu illArkku, to those who do not know (the Self)
uLLArkku; and to those who know.
uNarArkku To those who have not realized
uNmai : Truth
ulagaLavAm : is up to the measure of the world.
uNarnthAr : (For) those who know (the Self)
uNmai Truth
AdhAramAy as support
ulaginukku for the world
uru aRRu (is) without form
Arum : ?
Idu Ahum bEdam : This is the diffcerence
Ivarkku : between these two
eN. Know (it) thus.

Commentary in Tamil by Lakshmana Sharma

When the ajnAni says ‘The world is real’, for him the world is real as world, along with its names and forms and all the consequent multiple differences.

From what the Bhagavan has said so far, it is clear that, for the jnani, all these different names and forms are all a mithyA.

Because of the above, the truth of the ajnAni does not go beyond the world; for the true Brahman has been hidden for him by the world. Names and forms have become the truth for him, and so the Existence-Knowledge Atman, which is nameless and formless, and which is inaccessible by the mind and speech, has become a void for him. Thus he is a nAstika (atheist); the Upanishads fault him by saying that he has killed the Atman by making it consist of the world.

[Note by VK: Recall Ishopanishad (Mantra 3) here:
asurya nAma te lokAH andhena tamasAvRtAH;
tAnste pretyAbhigacchanti ye ke cAtma-hano janAH
meaning, Those worlds of devils are covered by blinding darkness;
those people that kill the Self go to them after giving up this body.
Each object in the world has a nature of its own.
This is called its svabhAva.
Our use of it has to be concordant with it.
Otherwise we are supposed to have killed it.
Having an attachment to things external to the Atman
is equivalent to the killing of the Atman.
Those who have not understood the real nature of the Self
are classified as murderers of the soul, killers of the Self.
They are discordant with the svadharma of the Self
and so they involute after death, to dark blind worlds, having
lived their life in spiritual darkness and blindness, totally unillumined.]

Bhagavan used to emphasize this often. This applies not only to ordinary laymen but to those Pandits who proclaim advaita Vedanta. They are also only nAstikas. They speak of Brahman as the only absolute Truth but behave in the world, like every one else, as if that statement is not true. Only the jnAni is the Astika; he never behaves as if there is no Self.

When the jnAni says that the world is real, he actually means ‘Whatever that appears as the world is all nothing but the Existence-Knowledge substratum; it is not distinct from It. This is what the third line of the verse says. The words ‘uruvaRRu Arum’ mean the jnAni does not see the forms or the differences. When the forms are not seen, it also means the world is not seen. How can he say whether the unseen world is true or false? Therefore the words ‘The world is real’ mean something different for the jnAni. The meaning is: ‘The base-substratum of the world is the Truth’.

When the difference between a jnAni and ajnAni is so much, some people, who do not know and are unable to know this, try to measure the jnAni by their limited intellect and come to absurd conclusions. ‘The jnAni sees difference in non-difference, and non-difference in difference’ is a description of this kind. In truth, the jnAni neither sees difference nor non-difference. Non-difference is not something that is observed. Then what does it mean to say that the jnAni has a sight of unity? Bhagavan says that the very fact he has no awareness of difference is mentioned as the sight of unity.

That the jnAni does not see the world-forms was already mentioned in Verse #4. In third and fifth verses of his Arunachalaashtakam he mentions the same idea lucidly.

Further, by the logic that the substratum (‘adhishhTAnaM’) and the superpositions (AropitaM) hide each other, it is clear that they cannot be seen simultaneously – just as the rope and the snake cannot be seen together ever.

The ajnAni who has not known his Self sees the world; for him the Self is hidden. For the jnAni who has known his Self, obviously the Self shines for him, it actually means that the world-appearance is destroyed for him. Only the Self shines for him.

In the phenomenal world a Jivanmukta appears to see the world and act accordingly. This is only in the view of the rest of the world. For him they are not true. We shall enquire into this later. We shall say only this much here. In other’s view he has a body and mind; however, there is no doubt that the kAraNa-sharIra which is Ignorance – Anandamaya-kosha – is not there for him.

[Note by VK: For the explanation of the five koshas see Verse #5]

He (the JIvan-mukta) exists as the pure Self without any contact with the physical or the subtle body. Whatever he does in the world is like what God Himself as the resident of every one’s body keeps doing. Since there is no Ego there, the power of God works wonderfully without any obstacle. That this is the way of the goings-on of a JIvanmukta will be explained in the appendix to this work.

Tirumoolar’s Tirumandiram verse, ‘Marattai maRaittadu mAmada yAnai’ quoted under the commentary on Verse #13, is of relevance here. The wooden elephant shines as a real elephant for a child. The child revels in the form of the elephant. The child will not agree that it is all wood; in fact it will resent the comment. In the same manner an ajnAni takes pleasure in seeing the forms of the world. If you tell him that all this is only the nameless formless brahman, he does not like it.

The five elements earth, water, fire, air and space hide the Absolute. In the state of jnAna the Absolute shines, all others vanish.

In the viewpoint of an ajnAni the existence aspect of the things of the world appears as a ‘quality’. But in reality existence is not a quality of the thing. Existence is the thing. That thing itself is existence. For the existing reality, existence is not a quality. Existence itself is its svarUpa (nature). In that nature, by the mAyA of the mind the world forms appear. By right knowledge they all vanish and it becomes pure.
Thus we have seen the meanings of the statements ‘The world is real’ and ‘The world is unreal’. Of these, the meaning of ‘The world is real’ is not understood by the ajnAni. In the way in which the ajnAni understands the world as real, in that way it is not real; it is only unreal. The true meaning of ‘The world is real’ cannot be easily understood by ajnAnis without the Grace of a JIvan-mukta Guru. Therefore, it is better to think of the world as unreal, turn the mind away from it and do one’s sAdhanA.

Here ends the analysis of the dualities and triads of jnAna and ajnAna. The sum and substance of what we have said so far is: “Knowledge or jnAna is ‘being’ the Atman, — not ‘knowing’ the Atman –. Ignorance is seeing the same Atman as this false body and world”.

(To be continued in Verse#19)

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“ ALL IS ONE ” – No.1 by V Ganesan

. Advaita and Yoga, TEACHERS . ,

This posting is  from a series of ‘sharings’ given by V Ganesan in the winter of 2008/2009 in Tiruvannamalai.

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How to give up the “me” ? Even to contemplate on its being given up, poses us with an enormous hurdle. No theoretical methods, postulated throughout the past centuries seem to have helped us, at all. The only solution to this Herculean problem, perhaps, lies on a practical, experiential approach to it.

Who will guide us with a direct and simple, yet natural experience-oriented practical solution to the dissolution of the “me” ? Most assuredly, Bhagavan Ramana has already solved the insoluble conundrum !

ANNAMALAI SWAMI had elicited it from the Great Guru, Bhagavan Ramana ; and, years later, he shared it with fellow-seekers. Annamalai Swami came to Sri Bhagavan in 1928 and was made an attendant to the Master. Noticing the potentiality in him as a hard worker, he was entrusted with the supervision of all important construction projects of the then growing up ‘Sri Ramanasramam’ . He did it with an exemplary zeal, under the direct stewardship of Sri Bhagavan, for ten years — from 1928 to 1938.

In 1938, he had a great spiritual awakening through an embrace of him by Sri Bhagavan.** That totally changed him. Then on, he wanted to dedicate his whole time in meditation and contemplation. He sought the guidance of the Master. He approved of his living alone outside the Ashram. Sri Bhagavan encouraged him to construct a dwelling at the adjacent ‘Palakottu’, helping him with practical advices during the construction. Bhagavan gave a few personal advices, as well; for instance, not to move out towards the southern side of his tenement, but should wander about only towards the north, at the foot of the Hill. Annamalai Swami studiously put that instruction into daily practice to its very letter – he had not stepped into the road, which lay on the southern side, the rest of his life ! He had not also moved out of Arunachala, even for a single day !

In Annamalai Swami’s own words : “I went to Bhagavan’s bathroom to help him with his morning bath. Madhava Swami and I gave him the usual oil bath and massage. When the bath was over, Madhava Swami asked a question : ‘ Bhagavan ! The people who take Ganja Lehiyam [ an Ayurvedic medicine whose principal ingredient is cannabis ] experience some kind of Ananda [ bliss ] . What is the nature of this Ananda ? Is it the same Ananda the scriptures speak of ? Bhagavan replied: “Eating this Ganja is a very bad habit”. Then, laughing loudly, he came over to me, hugged me and called out : Ananda ! Ananda ! This is how these Ganja-taking people behave ! It was not a brief hug. After the first few seconds I completely lost all awareness of my body and the world. Initially, there was a feeling of bliss and happiness, but this soon gave way to a state in which there were no feelings and no experiences. I did not lose consciousness, I just ceased to be aware of anything that was going on around me…..This experience completely changed my life. As soon as I regained normal consciousness I knew that my working life at the Ashram had come to an end.”

Sri Bhagavan told him to lead a quiet, reclusive life and to meditate continuously on the Self. After many years of arduous and unremitting effort, he was able to stabilize himself in Self-Awareness, uninterruptedly and with effortless ease. Annamalai Swami pleaded with the Maharshi as how to give up the ‘me’ . He used the term ‘the little self’ instead of the ‘me’ . The Master not only gave him an answer but also totally eradicated the ‘me’ in him. This is well brought out through a dialogue a Westerner had had with Annamalai Swami, long after the Master had dropped the body.

Question : What is the easiest way to be free of ‘the little self ’ ?

Annamalai Swami : Stop identifying with it. If you can convince yourself, ‘This little self is not really me ’ , it will just disappear.

Q : But, how to do this ?

AS : The ‘little self’ is something which only appears to be real. If you understand that it has no real existence it will disappear, leaving behind it the experience of the real and only Self. Understand that it has no real existence and it will stop troubling you.

Consciousness is universal. There is no limitation or ‘little self’ in it. It is only when we identify ourselves with and limit ourselves to the body and the mind that this false self is born. If, through enquiry, you go to the Source of this ‘little self’ , you find that it dissolves into nothingness.

Q : But, I am very accustomed to feel ‘ I am this little self ’ . I cannot break this habit merely by thinking ‘ I am not this little self ’ .

AS : This ‘little self’ will give way to the real Self only when you meditate constantly. You cannot wish it away with a few stray thoughts. Try to remember the analogy of the rope which looks like a snake in twilight. If you see the rope as a snake, the real nature of the rope is hidden from you. If you see only the rope, the snake is not there. Not only that, you know that there never was a snake there. When you have that clear and correct perception that the snake never at any time existed, the question of how to kill the snake disappears. Apply this analogy to the ‘little self’ that you are worrying about. If you can understand that this ‘little self’ never at any time had any existence outside your imagination, you will not be concerned about ways and means of getting rid of it.

* * * * * * *

Bhagavan Ramana clearly points out that there is only one way not to be affected by the miseries caused by the ‘me’ :

Talks No.532 :

Devotee : Is there no way of escape from the miseries of the world ?

Maharshi : There is only one way and that consists in not losing sight of one’s Self, under any circumstances.

To enquire “Who Am I ?” is the only remedy for all the ills of the world. It is also perfect Bliss.

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Why has Sri Bhagavan been consistent in insisting on one experiencing the Self ?

Talks No.536 :

“The person soaked in the “I-am-the-body” idea is the greatest sinner and he is a suicide. The experience of “I-am-the-Self” is the highest virtue. Even a moment’s dhyana to that effect is enough to destroy all the stored up age-old tendencies [ sanchita karma ] . It works like the Sun before whom darkness is dispelled. If one remains always in dhyana , can any sin, however heinous it be, survive his dhyana ? ”

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Bhagavan Ramana not only explained why one should do dhyana but also insisted that one should constantly be in touch with one’s Self.

Talks No.540 :

Once Annamalai Swami asked : There is more pleasure in dhyana than in sensual enjoyments. Yet, the mind runs after the latter and does not seek the former. Why is it so ?

M : Pleasure or pain are aspects of the mind only. Our essential nature is happiness. But we have forgotten the Self and imagine that the body or the mind is the Self. It is that wrong identity that gives rise to misery. What is to be done ? This vasana [tendencies] is very ancient and has continued for innumerable past births. Hence it has grown strong. That must go before the essential nature, viz., happiness, asserts itself.

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Talks No.541 :

A certain visitor asked Sri Bhagavan : There is so much misery in the world because wicked men abound in the world. How can one find happiness here ?

M : All are gurus to us. The wicked say by their evil deeds, ‘ Do not come near me ’ . The good are always good. So then, all persons are like gurus to us.

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Should one not run away to solitude to obtain peace ?

Talks No.542 :

Annamalai Swami asked : I often desire to live in solitude where I can find all I want with ease, so that I may devote all my time to meditation only. Is such a desire good or bad ?

M : Such thoughts will bestow a janma (another birth) for their fulfillment. What does it matter where and how you are placed ? The essential point is that the mind must always remain in its source. There is nothing external which is not also internal. The mind is all. If the mind is active, even solitude becomes like a market place. There is no use closing your eyes. Close the mental eye and all will be right. The world is not external to you. The good persons will not care to make plans previous to their actions. Why so ? For, God who has sent us into the world has His own plan that will certainly work itself out.

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In the day-to-day working, one generally experiences that doing good to others one suffers. On the other hand, one doing wicked deeds enjoys happy environments and success. How is it ? This is a common doubt, to all !

Talks No.546 :

Annamalai Swami asked : A person does something good but he sometimes suffers pain even in his right activities. Another does something wicked but is also happy. Why should it be so ?

Maharshi : Pain or pleasure is the result of past karma (past actions) and not of the present karma. Pain and pleasure alternate with each other. One must suffer or enjoy them patiently without being carried away by them. One must try to hold on to the Self. When one is active one should not care for the results and must not be swayed by the pain or pleasure met with occasionally. He who is indifferent to pain or pleasure can alone be happy.

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Why did Sri Bhagavan repeatedly emphasize the efficacy of “Self-enquiry” ?

Talks No.551 :

A man asked Sri Bhagavan : “How is it that Atma Vidya is said to be the easiest ?”

M : Any other vidya (learning) requires a knower, knowledge and the object to be known; whereas this does not require any of them. It is the Self. Can anything be so obvious as that ? Hence it is the easiest. All that you need do is to enquire, “Who Am I ?”.

A man’s true name is Mukti (Liberation) .

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The topic chosen for this session’s “Sharing” is entitled : “All Is One” . What is the significance ? “All Is One” is an old Tamil publication commended by Sri Bhagavan. This tiny book incorporates ideas of immense use to spiritual aspirants, at every level and of any faith. Sri Bhagavan himself had gone through it and given chapter headings for the benefit of seekers. He told Annamalai Swami to read it “if he desired Moksha (Emancipation) ” .

In our next session, we will further deal with it, perhaps, bringing out the worth and greatness of the work.

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Related posts:

Satsang with Ganesan
Self nature, Faith and Attention
Wisdom and Action (No. 1)
Wisdom and Action (No. 2)
Wisdom and Action (No. 3)

V. Ganesan Bio

HPIM9540

Born in 1936, up to the age of 14 years old, Ganesan grew up in the presence and proximity of Bhagavan Sri Ramana Maharshi. His sacred memory of the Great Master is rich in its content; and, even at that tender age he could see Sri Ramana as the greatest compassionate human being.

On April 14, 1950 – the day the Great Master chose to leave the body – the adolescent Ganesan stood near the entrance to the room where Sri Ramana was lying and was fortunate to witness the brilliant flash of Light that later moved towards the top of the Holy Hill – Arunachala.

Ganesan obtained a Master’s Degree in Philosophy; and, then came to stay permanently at “Sri Ramanasramam, Tiruvannamalai” – the sacred abode of Sri Ramana Maharshi – taking care of the Old Devotees of Sri Ramana. He did it as his sole sadhana (spiritual practice). In that way, he collected the reminiscences of Sri Maharshi from those Old Devotees which have never before been recorded.

His close contacts with sages and saints, including Swami Ramdas, Mother Krishnabai, J. Krishnamurti, Nisargadatta Maharaj and Yogi Ramsuratkumar, he says, have deepened and widened his understanding of the ‘Direct Teaching’ of the Maharshi. However, he feels himself to be an insignificant ‘dust’ at the Holy Feet of Bhagavan Ramana.

He has traveled widely and spread the ‘Direct Teaching’ of Sri Ramana Maharshi, in its pristine purity, wherever he was invited to give talks.

He has authored a few books on the life and teaching of Bhagavan Ramana. Among others, “Purushothama Ramana”, “Be the Self”, “Moments Remembered”, “Direct Teaching of Bhagavan Ramana” and “Practising Self-Enquiry” , are very popular.

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Who Is the I? Knowing Our Nature: By Dr. Harsh K. Luthar

. Advaita and Yoga . , ,

Who Am I?

The practice of advanced yoga methods and pranayama with discipline along with meditation on the Chakras (Energy Centers in the body) leads to various mental and spiritual experiences. Sri Ramana’s teaching, however, views such yogic and meditative practices as preliminary to the real quest into the investigation of the nature of the “I”.

Visions of angels, deities, super conscious states, and various types of psychic abilities do manifest on the spiritual path.  But fascinating as such things are to the human mind, these do not resolve the fundamental question about the nature and mystery of existence.

People say, “I like this”, “I dislike this”, “I am a doctor”, “I am a professor”, “I am a psychic”, “I am a student”, “I am good”,  “I am a husband”, “I am a wife”, “I went here”, “I am strong”, “I am weak”, “I am happy”, “I am sad”, etc. The commonality in all we do and how we view our self  is this, “I”

The method of Self-Inquiry is to ask oneself “KOHUM”.  KOHUM in Sanskrit translated literally means “Who Is Me?” In English, we use the question, “Who Am I?” or Who is this “I” that is a constant reference point for us?

What is this sense of identity that engages in all these activities and has a variety of experiences, perceptions about the world and itself?

Who is the I that sees, dreams or has visions.  According to Sri Ramana, without understanding the nature of the I and resolving the mystery of existence, permanent satisfaction and peace are not gained.

It is for this reason that great sages say that one should aspire for Self-Knowledge above all else.

Everything, absolutely without exception, is transient. One is born, one grows old, one has many experiences in the world, and then one dies.

Things have a beginning and then an inevitable end. All physical and mental abilities and powers eventually fade. Psychic abilities and every kind of experience, supernatural or otherwise meets the same fate. It ends.

What remains always present is simply the sense of existence, this sense of I. The method of self-inquiry involves a focus on this I, an awareness of this awareness, until the quality of self-awareness is known as the inner essence of our existence. The words cannot fully capture this approach. It is understood only with effort and practice.

Therefore, the aspirant should with confidence maintain the inner gaze  focusing the “I” on “I”. Remaining in stillness with awareness aware of itself is the practice. Remaining with the sense of “I AM” is the practice.

It is this practice which is known as the direct path. It leads to the “I” merging into its Source. Immediately, it is seen that the Source is the Self, that the ancients called Sat-Chit-Ananda.  There are no words to describe it fully. It knows nothing else other than It Self, there being nothing else to know.

It is only this that the sages have referred to as the Supreme and the Absolute Beauty, the Core of Being that is Reality itself which sits in the heart of all beings as their support.  It is Knowledge, Existence, Bliss as one whole which animates existence and gives light and life to the mind.

Namaste

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What Is Tantra? By Sri S.N. Sastri

. Advaita and Yoga . ,

Note from the Editor:  The following article appeared last year on the Advaitin list at Yahoo groups and was written by Sri S.N. Sastri, one of the moderators of the Advaitin list. It appears here with very minor edits. Sastri-ji is a brilliant and respected scholar of many schools within Hinduism with a special interest, focus, and expertise on Advaita-Vedanta. Some biographical information and the names of books Sastri-ji has written is given at the end of the article.

The Path of Tantra

There has been a lot of ill-informed criticism of the Tantra with the result that it has been very much misunderstood.

Those who wish to know what Tantra really is, are advised to study the works of Sir John Woodroffe (also known as Arthur Avalon) on this subject.

Sri John Woodroffe was a Judge of the Calcutta High Court during the British rule in India. He made a thorough study of Tantra and came to be accepted as an authority on the subject by even traditional Indian Pandits.

Here are some points from his Introduction of the work entitled “Principles of Tantra”.

In India, philosophy and religion are mingled in a way which the West has not known since the age when philosophy was held to be Ancilla Theologiae.

We have in the Tantra the recognition of the fine principle that this doctrine and its expression in ritual are for all, whatever be their race, caste or sex.

The Hindu Shudras  (so called untouchable caste) and woman are under none of the Vaidik bans in the Tantric approach to spirituality.

The Tantra calls woman ‘Shakti’.  Shakti is the Goddess. To ill-treat a Shakti is a crime. On this ground the mahAnirvANa Tantra forbids sati (the self-immolation of the wife in the funeral pyre of her husband). It says:” O kuleshAnI, a wife should not be burnt with her dead husband. Every woman is Thy image. That woman who in her delusion ascends the funeral pyre of her lord shall go to hell”.   (Ch.X, verses 79-80).

A woman can be a Guru, and initiation by her achieves increased benefit.

The main subjects of Tantra are mantra and sAdhana in all its forms. The kulArNava Tantra says:  “For each yuga a suitable shAstra is given– in satyayuga shruti; in treta smRiti; in dvApara the purANas; in kali the Tantra.

Tantra has been said to exist in the Veda as the perfume exists in the flower. While the theoretical portion of the gAyatri tattva is contained in vedanta, the practical and ritualistic portion is in the Tantra.

If it be argued that the Tantra is of recent origin because it provides for the worship of shakti, then the same would apply to the purANas, mahAbhArata, and even the vedas and upanishads. In the veda there is the sarasvati sUkta, in the yajurveda the lakShmi sUkta and in the Rigveda the devi sUkta.

MAdhavAcharya, the commentator on the vedas, has, in dealing with the Patanjali darshana quoted passages from the Tantra shAstra with reference to the ten forms of samskAras prescribed therein. The bala and atibala mantras mentioned in rAmAyaNa, bAlakANDa, are tantrik and the mode of acquiring them is given in the  Tantra shAstra.

Just like the vedas, the Tantras have no author, but have emanated from the mouths of shiva and His consort pArvatI. Those which came from shiva are known as ‘Agama’ and those that came from pArvati are known as ‘nigama’.

The worship performed in temples is mainly Tantrik.

shruti is of two kinds— Vaidik and Tantrik.

Best wishes,

S.N.Sastri

About the Author Sri S.N. Sastri

Shri S.N.Sastri is a former member of the Indian Revenue Service. He retired as Member, Central Board of Direct Taxes, Government of India.

He has authored the following books:–

1. Commentary in English on Narayaneeyam, a devotional work in Sanskrit by the devotee-poet Melpathur Narayana Bhattatiri who lived in Kerala in the 16th century A.D– Published by Central Chinmaya Mission Trust, Mumbai- 72.

Second Edition- Jan 2005. Pages 761. Price Rs. 160. Contains the slokas in Devanagari script,  word-by-word meaning, and detailed explanatory notes.  Available at all the centres of Chinmaya Mission all over the world.

2. Commentary in English on Satasloki of Sri Adi Sankaracharya– Published by the author. Price Rs. 80.

3. Commentary in English on Hastamalakiyam of Hastamalaka, one of the four disciples of Sri Adi Sankara– Published by the author. Price Rs. 25.

Books 2 and 3 can be had from Jayalakshmi Indological Book House, 6, Appar Swamy Koil Street, (opp. Sanskrit College), Mylapore, Chennai- 600 004. Tel: 24990539.

He has edited the English translation of a monumental commentary in Malayalam on Narayaneeyam, published by The Bhaktaranjini  Trust, Bangalore-94. Price Rs.800.

He has written articles on Vedantic topics which have been published in various journals.

Some of the articles written by him are posted on his website.

http://www.geocities.com/snsastri/

. These articles are written in simple language, avoiding all technical jargon. They can be easily understood even by persons who have not had any exposure to Vedanta.

Shri S.N.Sastri can be contacted at snsastri@yahoo.com and at sn.sastri@gmail.com.

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Richard Clarke and Carol at Arunachala

. Advaita and Yoga, LIFESTYLE . , ,

The exploration of Arunachala by Richard Clarke and his wife Carol and gracing us with their gift of writing from India are being celebrated by lovers of the holy mountain of Arunachala. Our brother and friend Richard has been writing on luthar.com off and on for several years now. He also has his own blog “Living in the Embrace of Arunachala” at richardarunachala.wordpress.com.

We wish Richard and Carol continued happiness at achieving their goal of being at Arunachala where Sri Ramana spent over 50 years. We all also express our gratitude to them for their generous and wonderful sharing of pictures and stories from Arunachala and letting us have a glimpse of their joyful living.

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ULLADU NAARPADU (Reality in Forty Verses): Verse #17

. Advaita and Yoga .

ULLADU NAARPADU
(Reality in Forty Verses)

The famous Vedantic poem in Tamil by Bhagavan Ramana Maharishi
(consisting of two preliminary verses called Mangalam,
40 verses which form the main text ,
and another 40 verses called the Appendix)
Detailed Commentary in Tamil by Lakshmana Sharma,
adapted into English by Profvk

(Continued from ULLADU NAARPADU – Verse No.16
See Post#48650 Of Harsha Satsangh

Lakshmana Sharma’s Introduction to Verse No.17

As of now the Jiva-Ishvara-Universe have been shown to be mithyA. Without contradicting it, it is also shown that they are not absolutely unreal in the sense in which a hare’s horn is; on the other hand they are real as a part (amsha) of the adhishhTAna. In the coming two verses, it is explained how the ajnAni, without recognising the adhishhTAna (substratum), wrongly thinks of the superposed world as real, whereas the jnAni knows it truly as is.

The jnAni mentioned here is the JIvan-mukta who appears for the world to be with a body.

How the two, jnAni and ajnani, cognise the body, is taken up in Verse #18.

Verse #17

uDal nAne, tannai uNarArkku, uNarnthArkku;
uDalaLave nAn, tan(nai) uNarArkku;
uDaluLLe tan(nai) uNarnthArkku ellai aRat tAn oLirum nAn
iduve innavartam bEdam ena eN.

Sanskrit Version

svo deho bhavati dvayor-avidushho vijnAta-tatvasya ca
svaM dehAvadhikaM pRthak paravibhor-ajno jano manyate /
jnasya svo vapushho’ntarahito’bhinnaH parasmAd-vibhoH
bhAty-evaM mahatI bhidAsti hi tayoH svajnasya cAjnasya ca//

Translation (Lakshmana Sharma)

The body is the Self, both to him that does not know the Self and to him that knows. The one that knows not believes himself to be limited to the body and distinct from God the All. To the knower of the Real Self within, He shines as the Infinite Being, not other than God. Great indeed is the difference between the knower of the Self and the non-knower!

Translation (Prof. K. Swaminathan)

To those who do not know the Self and to those who do, the body is the `I’. But to those who do not know the Self the `I’ is bounded by the body; while to those who within the body know the Self the `I’ shines boundless. Such is the difference between them.

Translation (Osborne)

To those who have not realized the Self, as well as to those who have, the word ‘I’ refers to the body, but with this difference, that for those who have not realized, the ‘I’ is confined to the body whereas for those who have realized the Self within the body the ‘I’ shines as the limitless Self.

Word for word (Tamil verse)

uDal nAne : The body is the ‘I’
tannai uNarArkku: to those who have not realized the Self;
tannai uNarnthArkku: (and) to those who have realized the Self.
tan(nai) uNarArkku: For those who have not realized the Self,
uDal aLave nAn: the ‘I’ is limited to the body, (whereas)
tan(nai) uNarnthArkku: for those who have realized the Self,
uDaluLLe : within the body
tAn oLirum nAn : it is the ‘I’ that shines as the Self (that is)
ellai aRa : limitless; infinite.
iduve: It is this that is
bEdam: the difference
innavartam: between these two.
ena eN: Know it thus.

Commentary in Tamil by Lakshmana Sharma

Both the jnAni (the enlightened) and the ajnAni (the unenlightened) call this body as ‘I’, the Atman. But the two have different meanings.

When the ajnAni refers to the body as ‘I’, he does not distinguish between the body and the Atman; he thinks that there is no self other than the body. And he moves about in the world as per that conception. This is the dehAtma-buddhi – the notion that the body is the Atman. It is Ego. It is Ignorance.

When the jnAni calls the body as ‘I’, he feels the Self as the Infinite Existence-Knowledge which is the reality as the substratum for everything including the body. The body is a false appearance on that Existence-Knowledge and so is not foreign to it. In his view there is nothing that is foreign to that Existence-Knowledge. This will come out in Verse 31. Because of this insight he does not think of the body as non-self. The Self is everything; therefore, the body also is the Self. In other words, for the jnAni, it is not the ‘body’. If you think of it as the body it is unreal. But since he thinks of it as the Self that is the substratum, it is real. Thus for the jnAni the body is not ‘body’. Nor does he have any attachment to it. By this it is clear that the viewpoint of the jnAni and that of the ajnAni are totally different.

Why do the two views appear to be the same? It is because the Self is everything.

Because of the dehAtma-buddhi of the ajnAni, the Real Self is hidden by the body and he confusedly thinks that the body is the Atman. On the other hand by the clarity of Self Realisation, for the jnAni, the false body becomes false and only the Infinite Atman shines before him. This is what Bhagavan is saying.

(To be continued in Verse # 18).

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What is Saguna and Nirguna Brahman? By Dr. Harsh K. Luthar

. ADVAITA & YOGA, Advaita and Yoga, INSPIRATIONAL, PERSONAL, TEACHERS . , ,

Harsh K. Luthar in Madison, WI

Questioner: What is meant in Hinduism by “Saguna Brahman” and how is that different from “Nirguna Brahman”

Answer: The term Saguna means “with attributes”. The term “Saguna Brahman” implies that God has a name and form and other attributes. Many Savikalpa Samadhis give rise to the (living) form of the Ishta Devata. Ishta Devta is one’s favored way of visualizing the divine. It might be Krishna, Jesus, Rama, the Goddess or some other Deity of choice.

Nirguna means “without attributes”. The term “Nirguna Brahman” implies that God as the Absolute Spirit and Pure Consciousness has no name and form or attributes. Nirvikalpa Samadhi reveals the Nirguna nature of the Self.

There are a number of books on Hinduism that discuss Saguna and Nirguna Brahman. Classic yoga texts like Patanjali’s yoga sutras explain various types of Samadhi states. All of such concepts and topics of discussion can also be found in the conversations Sri Ramana had with various visitors, scholars, and yogis for over 50 years.

The book I recommend for the devotees of Sri Ramana is “Talks with Ramana Maharshi” as it gives the context of the conversations and the flavor of the essential teaching of Sri Ramana. “Day by Day with Bhagavan” capturing the Ashram atmosphere in the 1940s is very good as well. In addition, the recollections of various devotees given in many books are quite good.

One sees that Sri Ramana was very flexible and open to people who came with a sincere desire for self-knowledge. A person’s religion, philosophy, background, race, all of that, made no difference to him. In his acceptance of all, even the monkeys and squirrels and animals who were always around him, Sri Ramana emanated a perpetual aura of kindness.

Those interested in Advaita Vedanta and Self-Realization will find the teachings of Sri Ramana Maharshi to be very helpful.

Namaste and Love to all

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Shriyah Karam!

. Advaita and Yoga, INSPIRATIONAL

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Om Namo Bhagwate Vasudevay
Shriyah-karam Shriyonaatham, Shridharam Shri-vara-pradam,
ShriVatsalDharam Saumya, Tam vande Shri Sureshvaram,
Om Namo Bhagwate Vasudevay
Yogishvaram Yagnapatim, Yashodaanand-daayakam,
Yamuna-jal Kallolam, Tam vande YaduNaayakam,
Om Namo Bhagwate Vasudevay
Shaaligramam Shila-shuddham, Shankh-chakrop-shobhitam,
Sur-asur-sada-sevyam, Tam Vande Saadhu-vallabham,
Om Namo Bhagwate Vasudevay
Trivikramam Tapo-murti, Trividha-aghaugh-naashanam,
Tristhalam Teerth-raajendram, Tam vande Tulsi-priyam,
Om Namo Bhagwate Vasudevay
Anantam Aadi-purusham, Achyutam Cha Vara-pradam,
Aanandam Cha Sadaa-aanandam, Tam vande Cha Agh-naashanam,
Om Namo Bhagwate Vasudevay
Leelaya-adbhut-bhoobhaaram, Lok-satvaik-vanditam,
Lokeshvaram Cha Shrikaantam, Tam Vande Laxman-priyam,
Om Namo Bhagwate Vasudevay
Harim Cha Harin-aaksham Cha, Harinaatham Haripriyam,
Halaayudham Sahaayam Cha, Tam Vande Hanumatpatim,
Om Namo Bhagwate Vasudevay

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Like Radha, the beautiful gopi whom the Lord chose to symbolize His eternal love for us, other simple things can also receive His darshan by way of becoming symbols of His glories. And so it came to pass for a lowly but beautiful wall calendar to become a murthi, to be blessed in a frame heralding His Divine visage, celebrating the coming of a new era on the eve of a New Year…

I waltz through the food market, picking out the spices, nuts, dal,  and the fresh curry leaves and mini green chillies, which make my face break out in a sweat every time I eat food enhanced with them.  These are things which I can only find here, a little Indian grocery store which opened in the past year near to my home.  Clean and closer to my home, it lured me away from the other store I used to patronize and I have shopped here since.

I have come to know the people who work there, as there are only a few who are there all the time.  “Why not?” I think to myself as one man who I have also seen there before checks my groceries out for me.  “Maybe someone here can translate this Shriyah Karam for me!!!” I have found a bhajan which I want to learn and I cannot find the English translation for the Sanskrit words. It is online on Youtube and sung by Pandit Jasraj, at this address:   http://www.youtube.com/watch?v=GKjJPSbBZys. (Author’s note…See bottom of page for final version with the translation-Yes, I did finally find it!!!)

“Do you know any Sanskrit, I ask?”  “A little,” he says, as he looks at me with a mixture of surprise and perhaps a bit of skepticism.  “Wait right here.”  I run out to my car and grab the sheet of paper I have with the words on it.  I put it down on the counter and almost fall over the counter trying to show him the words I want to know about.  So far, I have asked online, looked online and asked around at puja one night, and so far, I have no translation. I want one and I will get one, word by word if necessary.

I scan the page.  I spot a word which appears numerous times, and ask him what that means…cha…”It means the word and.”  he tells me.  Oh, I like this. This is easy!  We peek at a few more words and then he expresses to me that he feels he cannot put the words into English equivalents for me.  Hey, I thought this was going just fine, but he has had enough and has customers to take care of.  Happy to get just a few thoughts from him, I thank him and start to leave when he turns behind him on an apparent impulse and offers me a large wall calendar, with a beautiful image of Lord Krishna. My eyes open wide as I see this because I have been thinking that I would like some larger images than what I print out from my computer but had let go of the idea for other more immediate thoughts.  And I was not sure what to look for…I prefer that these things come looking for me.

And there He is-looking at me, the beautiful colors and the riveting image of Him almost jumping off the page.  It is hard to believe this is a calendar.  Quite pleased with my new gift, I go home. Perfect. A beautiful calendar for my wall, satisfying my basic needs for a linear point of reference for everyday life and an endless ocean of compassion and love for my soul.  A calendar for the year 2009, heralding my Lord Krishna in His endless glory and transcendence.

Krishna murthi

Meanwhile, back at home, other developments are taking place.  I was thinking that I was done with video bhajans until my next kirtan. Then, just before Christmas, I somehow found my convoluted way to a gift from Him by way of another bhajan to learn, Jaya Radha Madhava by Bhaktinoda Thakura and offered by Shri Jagjit Singh, who is now my favorite male bhajan singer:-).  This one is easy as far as words to learn and there are some translations online so that is not my challenge.  My challenge is to learn it so I can video it and upload it for Him before the end of the year. Before the end of the year? Well, that does not give me much time!  Before I know it, I am creating my pujya for the singing of the bhajan. I am to wear a salwar suit which is peridot green, the color of my birthstone, given to me as a gift by one of my friends at Chimaya Mission so I would not have to drive to Edison to spend money and buy clothes!  And a backdrop comforter fabric from my linen closet which is deep turquoise blue.  It seems a strange color combination to my eye, but you guessed it…He wanted it, so He got it.

Tonight I will record the bhajan. I begin to work on the pujya. I realize that I want to use my new calendar as part of my pujya.  I fold the bottom section of the calendar backward so you cannot see the calendar, only the image. I secure it under the speaker and lean the image against against it, sure that it will not fall back on me.  So, what does He do?  As I work on arranging the flowers and candles and other items, the image keeps falling forward.  I lift it and put it back against its leaning post, and two minutes later, it flutters forward again.  This happens a few times as I work, before I finally get the point.  He does not like my setup and He has a much better idea.

And so pops into my head the memory of an old frame downstairs, with a print given to me by a family member moving some old items from the family storage.  It had a rather mundane print in it of a bowl of fruit, tasteful but understated in an almost boring way but the frame was nice so I kept it.  I had propped it up behind some items on the top of a book shelf, out of the way and fading into the backround until I found a use for it.  I run downstairs and grab it, taking it up with me.  A few cuts and snips later, my Lord Krishna is beautifully framed, looking His Divine Self, gracing my personal pujya and the calendar is chopped up on the floor looking forlorn without its Divine guest of honor. So much for my linear point of reference. Who needs it anyway?

The next morning I am thinking about the two men at the store, and laughing as I think of what I did with the calendar.  I began to marvel at the way in which banality had been replaced with royalty, and how it was just a mundane picture of a bowl of fruit.  I had left the print inside the frame behind Him.  A bowl of fruit??? A bowl of fruit!!! Now quietly hidden behind His Holy image is an offering of prasad, waiting there for who knows how many years until He came to bless it.  For a moment, I wonder why.  Mine is not to question why, so I leave that question immediately to instead respond to my little Divine nudge.  What about the flowers?  Flowers?  He also needs us to offer Him flowers from our hearts.  He needs?  Yes, He longs for our love and devotion as much as we long for His.

I resolve to make my offering complete.  There is another man who works in the store who was also there when I was seeking translations of Shriyah-karam. He has helped me find items a few times while I shop. I have a tendency to wander around the store singing to Him as I shop and he has commented to me once or twice about it and we have chatted a few times. I know from talking to him that Lord Krishna is his Lord. I am so excited by my new Krishna murthi that I decide to take the framed visage to the store with me to show them the beautiful blessing which flowed from their small gift to me. Although this man is not the one who actually gave me the calendar, for some reason I feel as if he should be the one to offer the flowers.

We will be offering bhajans this evening, New Year’s Eve, at the Chinmaya Mission. I go to a local place where I buy my flowers.  I buy several bouquets of flowers which I know will look beautiful with His image.  Then I drive to the grocery store with my framed murthi and flowers in hand.  The man who gave me the calendar is not there today. But my friend is there, working.  There is also a young woman I know from the Mission working today, which is a blessing, because his English is limited and he will need help to understand what I am asking him to do.  I tell her about this and I explain to her that I will be taking the image with me to Chinmaya Mission and arranging a little pujya area for the evening (I am sure Swamiji, who knows nothing about this at the moment, won’t mind if Lord Krishna shows up tonight, although he might be a bit surprised, since I have spent the last six years worshipping Him as Lord Shiva.)

The store is busy and there is a continuous flow of customers coming to the register.  I scan the front of the store and decide to go over to the side of the store where there is a counter for me to temporarily place my pujya.  I go to the back area and pick out some fruit for tonight.  I had brought several flowers in with me from my bouquets in the car outside.  While I wait, I pluck some petals for him to offer.  As I look at the back of the frame, it occurs to me that I do not want the flower petals to cause any damage to the print from the moisture that was in them seeping through to His image in the front.  I looked around for something to place under the flowers for this protection.  The young woman offered me a plastic bag, which I folded up and put down.  NO!  This will not do.  I look around me, searching,  and my eyes fall upon the wall behind the counter where I stand.  It is full of small decals and other symbolic images of Sanatana Dharma…the OM, the swastika…little feet…little feet…Lotus Feet!  That is what I will place there to receive and embrace the offering of the petals and protect the image.

So, in between a busy flow of customers, and with the young woman who works there to translate to him what I am trying to tell him, he washes his hands and gingerly places the flower petals on His symbolic Lotus Feet which have now been attached to the back of the prints.  We reclose the little metal flaps embedded into the back of the frame to secure the picture one by one, chanting together Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare Hare Krishna Hare Krishna Hare Krishna!!!  Ok, I led and he followed, with a smile on his face 🙂  I left him with a smile still on his face, and his own flowers from which I had plucked the petals, and some fruit which I had just picked out from the store. He was told how I came to frame the image and why, and he should offer the flowers and the fruit on his own personal pujya and they would be blessed that evening by Lord Krishna.  How do I know this?  I just do.  Does this man think I am off my rocker?  Yes, he do!  But he did what I asked without questioning me because it honored Lord Krishna.

Hari Tum Haro

My next stop is the Mission, where I want to drop off the flowers and fruit I just bought as well as the framed murthi for tonight.  Fortunately for me, Swamiji has always welcomed me into the Chinmaya family and has encouraged me to come there to worship.  I come barreling in to the kitchen and put the murthi on the table for him to see.  I also give him two of the calendars which I had just requested at the store. He recognizes the store name where I purchased and tells me that the man who owns it is a member of Chinmaya Mission.  He must be the man who actually gave me the calendar and helped me with some translations that day.  Then, as Swamiji is looking at the calendar,  he exclaims…”Oh, this is 2009.”   I cannot contain myself.  I walk closer to the calendar on the table and place my hand on His Holy image. “No, Swamiji, THIS is 2009.”

As we move into this new year, I have seen several appeals for peace and understanding, and love and compassion in our world, a world which is literally teeming with confusion, violence, and hatred. Where should we look for the answers to our pleas for peace and love in this world?  There is no one who acts without His impetus, so why not appeal to the very Source?  Has He not promised to redeem us from our suffering and to maintain Sanatana Dharma?  He is a Keeper of His Promises. So let us appeal to His mercy and love to Grace us with that which He has always promised and vowed to do when we need it most…to make His presence felt as He manifests to uphold dharma.  Let us call upon Him as Shriyah-karam…the One who can only bestow blessings for the highest good

There is a beautiful Mirabai bhajan called Hari Tum Haro,  which I am slowly learning.  Up until now, as much as I loved it, I had a certain hesitation to sing it because Mira seemed to be asking Him for something.  I do not like to ask Him for anything, as this seems inconsistent with my surrender to His will.  Now, I have come to see that all she is asking Him to do is to relieve the suffering of the world by upholding dharma, just as He did in the examples she gives in her bhajan.  And so, my New Year’s appeal to Him through her, brought to us by the exquisitely beautiful MS Amma, who surely rests safely in His arms as I write… Shriyah-karam!!! Border_1

Click here for hari Tum haro

Hari Tum Haro Jan ki piir

Hari, please remove the suffering of the people
(jan – people, piir, pronounced bhir – suffering, haro – please remove)

draupadi ki lAj rAkhyo tum badhAyo ciir

You preserved Draupadi’s honor by increasing the
length of the garment that covered her.
(You preserved (rAkhyO)  Draupadi’s  honor (lAj)  increasing (badhAyO)  the length of her garment.
The last word is ‘chir’ [or ciir, pronounced cheer] which means cloth.
Krishna kept on increasing the length of Draupadi’s sari until Dushasan was exhausted and gave up.)*

bhkat kAran roop narahari dharyO Ap sharir

For the sake of your devotee, you took on the form of Nrsimhadeva
(Based on your devotee’s (bhakat)  request (kAran – also reason),
you(Ap) took(dharyO) on the form (roop) of a human (nara).

Harinakashyapa mAra leenhO dharyO nAhina dhir

To kill the demon Hiranyakashyap,
you took on the form of a beast.

bhoodathe gaja rAja rAkhyO liyO bAhar neer
You dragged the elephant king out of the water and saved him from the crocodile’s jaws.

dAsa meera lal giridhar dukh jahAn tahAn piir
Your servant (dAsa) Meera (the saint and composer) is always with you and finds no sorrow when I’m with you.

*The translation above is from the comments section of the video link…I have incorporated and edited the suggestions contained in the comments.   http://www.youtube.com/watch?v=kCzxL5RMjUA&feature=channel_page

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TRANSLATION OF SHRIYAH KARAM

The verses in the God Is Love- OM Namo Bhagavate video by Pandit Jasraj are actually the last eight verses of the Hari Nama Mala Stotram, which contains 20 full verses.  I actually stumbled upon them in translation in the Yahoo group Guruvayur when someone posted it in its entirety.  As I scrolled down to read it I noticed some repetition of the “tam vande” phrase and continued down until the verse beginning with Shriyah karam jumped out at me!  Jai Shri Krishna!!!

Hari Nama Mala Stotram
[Composed by King Mahabali]
Translated by P. R. Ramachander

Video of God Is Love-OM Namo Bhagavate Vasudevaya:
http://www.youtube.com/watch?v=GKjJPSbBZys

Sriyakkaram sriyonadham,
Sreedharam, Sreevaraprdham,
Sreevatsa lasitham soumyam,
Tham vande Sri Sureswaram. 12

I salute him, who is the lord of all devas,
Who grants all forms of wealth,
Who is the consort of goddess of wealth,
Who carries Goddess Lakshmi on his chest,
Who grants boons requesting wealth,
Who shines because of Sreevatsa,
And who is embodiment of tranquility.

Yogeeswaram yagnapathim,
Yasodananda dayakam,
Yamuna jala sachayam,
Tham vande yadunayagam. 13

I salute him, who is the lord of all yadavas,
Who is the god of all yogis,
Who is the lord of all yagnas,
Who is the source of happiness to Yasoda,
And who has the same luster as the water of Yamuna.

Saligrama sila shuddham,
Sanka chakropa shobitham,
Surasura sada sevyam,
Tham vande sadhu vallabham. 14

I salute him, who is the darling of all good people,
Who is as clear as the Saligrama stone,
Who shines holding the conch and the wheel,
And who is always worshipped by devas and asuras.

Trivikramam tapomurthim,
Trividhagouga nasanam,
Tristhalam theertha rajendram,
Tham vande thulasi priyam. 15
I salute him, who holds the thulasi as dear,
Who took the giant form of Trivikrama,
Who is the object of meditation,
Who destroys the three types of sins,
Who holds all the three worlds,
And who is the greatest sacred water.

Anantham aadhi purusham,Achyuthm cha vara pradham,
Aanandam cha sadanandam,
Tham vande chaga nasanam. 18

I salute him, who cannot be destroyed,
Who does not have an end,
Who is the primeval man,
Who is one without change,
Who is the giver of boons,
Who is happiness,
And who is ever lasting bliss.

Leelaya Dhootha Bhoobaram,
Loka sathwaika vanditham,
Lokeswaram cha Sree kantham,
Tham vande Lakshamana priyam. 19

I salute him, who is dear to Lakshmana,
Who decreased the load of the world by simple play,
Who is worshiped by good people of the world,
Who is the Lord of the world,
And who is the consort of Goddess of wealth.

Harischa harinaksham cha,
Harinadham Hari Priyam,
Halayudha sahayam cha,
Tham vande Hanmathpathim. 20

I salute him, who is the lord of Hanuman,
Who is lord Hari,
Who has deer like eyes,
Who is the Lord of Hari,
Who is the darling of Hari,
And who was assisted by Lord Balarama.

Full stotram and translation at the link below:

http://www.celextel.org/stotrasvishnu/harinamamalastotram.html

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Visit my channel on youtube for the Jai Radha Madhava video in this story

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Alexa – Top Sites by Category: Top/Society/Religion and Spirituality/Advaita Vedanta

. Advaita and Yoga, BUSINESS & SOCIETY . , ,

According to Alexa, Luthar.com is the top rated site for the Advaita Vedanta category under Religion and Spirituality. Capturing web statistics for sites is very difficult and there is plenty of room for error so there is no guarantee of accuracy of this information.  However, at the time of this writing Alexa Rankings had Luthar.com in front with adyashanti.org  and andrewcohen.org in second and third places respectively.

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ULLADU NAARPADU (Forty Verses on Reality): Verse No.15 & 16

. Advaita and Yoga .

ULLADU NAARPADU
(Reality in Forty Verses)

The famous Vedantic poem in Tamil by Bhagavan Ramana Maharishi
(consisting of two preliminary verses called Mangalam,
40 verses which form the main text ,
and another 40 verses called the Appendix)
Detailed Commentary in Tamil by Lakshmana Sharma,
adapted into English by Profvk

(Continued from ULLADU NAARPADU – Verse No.14
See Post#48596 Of Harsha Satsangh

Lakshmana Sharma’s Introduction to Verse No.15

Thus it is confirmed that this universe composed of both animates and inanimates is just mithyA. Men keep enquiring about the origin and end of this universe, and about the past and future births of the Chid-AbhAsa (included in this universe), who is just like the son of a barren woman. It is the Truth of the self that has to be enquired into and understood; people not only do not do any such enquiry but also misunderstand the Truth. Instead they pursue their worldly enquiries. Verse No.11 has already called such enquiries worthless. The same is being said here in this verse in a different way. These enquiries start under the fundamental assumption that there is a concept of time consisting of the three periods of time, namely, past, present and future. To speak of Time and to speak of (present) Event are both the same. One should go into the underlying truth rather than get into enquiries about other things. This is what this verse says.

Verse #15

nigazhvinai paRRi iRappu edirvu niRpa;
nigazhkAl avaiyum nigazhve; nigazhvu onRe;
inRu uNmai teRAdu, iRappu edirvu tEra unal,
‘onRu’ inRi eNNa unal.

Sanskrit version (by Lakshmana Sharma)

[Note by VK: Please note that,
since there has been an interest expressed
in the Sanskrit version,
hereafter I shall be giving
the corresponding shloka in Sanskrit also]

Samshrityaiva hi vartamAnam-ubhayaM bhUtaM bhavishyat sthitaM
svE kAle’pi ca vartamAnam-mubhayaM, tadvartamAnaM trayaM /
satyevam pravihAya bodham-adhunA sad-vastuno’nveshhaNAt
bhUtAgAmivichAraNaM syAdeka-sankhyAm vinA //

Translation (Lakshmana Sharma)

Both past and future exist only in their dependence on the present; each in its own time is only present. Threfore all the three are present. That being so, research into the past and the future, without experience of the Reality in the present time won by the Quest, is (absurd) like counting without the number ‘one’.

Translation (Prof. K. Swaminathan)

Past and future are dependent on the present. The past was present in its time and the future will be present too. Ever-present is the present. To seek to know the future and the past, without knowing the truth of time today, is to try to count without the number `One’.

Translation (Osborne)

Only with reference to the present can the past and the future exist. They too, while current, are the present. To try to determine the nature of the past and the future while ignoring the present is like trying to count without the unit.

Word by Word (of the Tamil verse)

nigazhvinai paRRi: With reference to the present
iRappu : the past
edirvu : (and) the future
niRpa: exist.
nigazhkAl : While happening
avaiyum : they too
nigazhvE : are only the present.
nigazhvu onRe : There is only one, the present.
inRu :Right now
uNmai tErAdu : without knowing the truth (of Self )
iRappu edirvu : past and future
tEra unal : seeking to know
eNNa unal : (is equivalent to ) trying to count
onRu inRi : without (counting) (the first) one.

Lakshmana Sharma’s commentary in Tamil

The present means what is experienced then and there. When it is experienced it is considered as ‘present’ experience. Experience does change, so when we remember what was experienced, we call it the past. And when we expect some experience to happen, we call it the future. Both are only about what happens; one is called the past, and the other, the future. These differences are only imagined, says Bhagavan: all of them are only about ‘the present’. The True Present, that is, the existing Reality, is only the Atman. It is the Self which is the truth of all the three periods. It is not to be circumscribed by Time. That Time itself is only a mental construct will be explained in the next verse.

Therefore it is proper to know that existing Reality right now. Instead of knowing WHAT IS, to be researching into the states of the past and the future, will not lead to the Truth. Those researches and enquiries proceed on the assumption that the present false appearances are true. So they are fruitless.

The analogy for this is the counting without the first one. All counting has to start with the number ‘one’. Numbers are only expansions of ‘one’. Just as number ‘one’ is important for Mathematics, so also, for all enquiries, the most fundamental one is the knowledge of the Self.

Somebody asked Bhagavan: ‘How to find out how I was in my previous birth? And Bhagavan replied: ‘Before you enquire into your previous lives, find out whether the present life is true. Why not see now what is the Truth of yourself?’.

It therefore follows that all the researches into the material worldly things – by chemists, astronomers (who enquire into the planets of the universe) and physicists (who enquire into matter) — are all waste. What was there before the appearance of the universe? When did man appear in this world? Were his ancestors monkeys or humans? How did his religious beliefs originate? Did the early Man worship trees, plants and ghosts? Did the present Faiths originate from those blind faiths? — None of these enquiries are necessary for a seeker of mokshha. Not only this. The researches that philosophers carry out are also of the same category. Same story with enquiries into Metaphysics. All these, being done by the strength of one’s intellect and worldly experience without listening to the words of the Released Person on his experience, only tantamount to Ignorance.

Lakshmana Sharma’s Introduction to Verse No.16

Time and Space are only expansions of the Ego. Therefore they too are unreal. The next verse shows they don’t exist in turIya.

Verse #16

nAm anRi nAL Edu? nADu Edu?
nADungAl nAm uDambEl, nAL nATTuL nAm paDuvam.
nAm uDambo? nAm inRu anRu, enRum onRu;
nAdu ingu angu engum onRAl, nAm uNDu, nAl nADu il nAm.

Sanskrit version (by Lakshmana Sharma)

kAlo desha imau pRthak kimahamo?’dhInAstayo:smo vayaM
dehA: syAma yadi svayaM; kimu vayaM dehA bhavAmo vada /
sarvatrApi ca sarvadApi ca vibhAty-AtmA samAno yataH
tasmAt-santa-mavehi kevalam-amuM tau dvau nigIrya sthitaM //

Translation (Lakshmana Sharma)

Do Time and Space exist apart from the Ego? If we were bodies, then we would be sub ject to them. (But) say, are we bodies? Because the true Self is the same everywhere and at all times; therefore learn that He is the sole Reality, consuming both (time and space).

Translation (Prof. K. Swaminathan)

Without us there is no time nor space. If we are only bodies, we are caught up in time and space. But are we bodies? Now, then and always — here, now and everywhere — we are the same. We exist, timeless and spaceless we.

Translation (Osborne)

Apart from us where is time and where is space? If we are bodies, we are involved in time and space, but are we? We are one and identical now, then, and forever, here, and everywhere. Therefore we, timeless, and spaceless Being, alone are.

Word by Word (of the Tamil Verse)

nAm anRi : Apart from us
nAL Edu? : where is Time?
nADu Edu? : where is space?
nADungAl while we search
nAm uDambEl : if we are (only) bodies,
nAM : we
paDuvam. : are caught up
nAL nATTuL : in Time and Space.
nAm uDambo? : Are we bodies?
nAM : we
inRu : today
anRu : in the past days
enRum : always
onRu. Are of the same form
nADu place
ingu : here
angu : there
engum : and everywhere
onRAl : since we are same
nAm uNDu we exist
nAL nAdu il dateless, placeless
nAm we.

Lakshmana Sharma’s commentary in Tamil

Time and Space are dependent on our Ego. When we are in the egoless sleep state there is no awareness of Time or Space. Therefore, both time and space are only thoughts, dependent on the mind. The moment we get the fundamental concept that ‘I am this body’, all thoughts arise including the concepts of time and space. Even the modern researchers in the science of this material world of time and space do agree that Time and Space are concepts of the mind.

But there is an experience of being bound by time and space. Why is this so? We are not examining our ignorant ‘knowledge’ that ‘I am this body’. We have to examine this notion and then enquire into ‘Who or what am I?’. And then we have to identify (ourself) with the infinite Atman. Because we do not do this, the finiteness of the body is assumed to be our own finiteness and thus arises the bondage. This bondage will vanish once we pursue this enquiry.

Once we start this enquiry, we will find that the real ‘I’ is something which is unaffected by Time and Space. And then we shall discover that it is the Atman that is the Truth and it is not delimited by Time or Space. The bottom line is that these two do not subsist in the experience of jnAna.

It is not correct to say that the Atman exists at all times and everywhere. What is true is that the Atman is timeless and spaceless. So it is not accessible to mind or speech. What is accessible to the mind or speech has to be subject to Time and Space.

(To be continued in Verse No.17)