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யோகவாசிஷ்டம் என்ற மஹாராமாயணம் 104

யோகவாசிஷ்டம் என்ற மஹாராமாயணம் 104
தினமொரு சுலோகம்
நாள் 104
தேவேந்திரனின் கவலை

ஸதி தர்மிணீ தர்மா ஹி ஸம்பவந்தீஹ நாஸதி

சரீரம் வித்தியதே யஸ்ய தஸ்ய தத்கில த்ரிப்தந்தி!
सति धर्मिणी धर्मा हि सम्भवन्तिह नासति
शरीरम् विद्ध्यते यस्य तस्य तत्किल त्रिप्तअति!

” இருப்பு (அஸ்தித்வம்)உள்ளவர்களுக்கும் மட்டும். தான்,அனுபவங்கள் உண்டாகும்.சரீரமே இல்லாத அசத்துக்கு எப்படி திருப்தியுண்டாகும்?”

தேவேந்திரன் கேட்டுக்கொண்டதிற்கிணங்க நாரதர் கார்கடியின் கதையை விவரமாகச் சொன்னார்:
“இந்த வெறுக்கத்தக்க ஜன்மம் அரக்கி கார்கடி உயிருள்ள ஊசியாக மாறியிருந்தாள்.பாபிகளின் உடலை ஊசி போல் குத் தி துளைத்து அவர்களது நாடி நரம்புகளையும், இரத்தத்தையும் மாசுள்ளதாக்கிக் கொண்டிருந்தாள். அவள் காற்றினால் மனிதர்களின உடல்களில் நுழைந்து தாங்கமுடியாத வேதனையை உள்வாங்கிக்கொண்ட கொண்டிருந்தாள். தூய்மையற்ற உடல்களில்த் தான் அவள் இவ்வாறு நுழைந்து வேதனை உளவாக்கி வந்தாள். கழுகு போன்ற ஈன ஜன்மங்களின உடல்களில்க் கூட நுழைந்து அவற்றின் மாமிசத்தை உண்டு மகிழ்நதாள். மிகுந்த தவ வலிமையின் காரணமாக அவளால் இரையாக தேர்ந்தெடுக்கப்பட்ட ஜீவிகளின் உடலிலும் உள்ளத்திலும் நுழைந்து அவர்களை தாக்கினாள். அவ்வாறு நுழைவது மூலம் அவர்களது செயல்களிலும் அவள் பங்காளியானாள். காற்றுப் போல் ஸூக்‌ஷமமான சரீரமுடையவளும் கண்ணுக்குத்் தென்படாதவளாகவும் இருக்கிறவளுக்கு என்ன தான் செய்ய இயலாது? ஆனால் அவளது மாசு படிந்து வாசனைகளின் காரணம் அவளுக்கு சிலரிடம் அதிக பிரியமும்,மற்று சிலரை பிடிக்காமலும் போனது.
காலப் போக்கில் அவளின் மனதிலும் மாற்றம் உண்டாயிற்று. அவளுக்கு தனது வாழ்வின் அர்தத்தமின்மை புரிய ஆரம்பித்தது.
அவள் ஒரு கழுகின் மேல் ஏறி இமயமலையின் உச்சியை அடைந்தாள். முதலில் கூறியது போல் கடும். தவம் அனுஷ்டித்தாள்.அந்த தவம் தொடர்கிறது. அல்லையோ , தேவ ராஜன்,அவள் தவத்தை முடக்கவில்லையென்றால் உலகம் அழிந்து விடும் தாங்கள் தான் ஏதாவது செய்ய வேண்டும்.” இவ்வாறு நாரதன் கேட்டுக்கொள்ளும் கொண்டார்.
வஸிஷ்டர் தொடர்நதார்;’இதைக் கேட்ட இந்திரன் கார்கடி தவம் செய்யும் இடத்தை துல்லியமாக கண்டுபிடிப்பதற்காக வாயு தேவனை அனுப்பினான். அங்கும் இங்கும் அலைந்து திரிந்து விட்டு கடைசியாக வாயு தேவன் இமய மலைக்கு வந்து சேர்ந்தான்

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Ramanajothi 13

Control of mind

ஊர்சுற்றூளம்விடா துனைக்கண் டடங்கிடவுன்னழ கைக்காட் டருணாசலா

ūrcuṟṟūḽamviṭā tuṉaikkaṇ ṭaṭaṅkiṭa

vuṉṉaḻa kaikkāṭ ṭaruṇācalā 

ऊर्चुऱ्ऱूळम्विटा तुऩैक्कण् टटङ्किट

वुऩ्ऩऴ कैक्काट् टरुणाचला

Word meaning

Ur————-Places

Cutru———-Roam

Ulam————mind

Vita thou———-without allowing

Unai————-you

Kantu——–seeing

Atankita———become subdued

Un—————-your

Alabama———–beauty

Kati—————reveal

Meaning in brief

Without allowing my mind to roam around places, show your beauty so that mind will get subdued

Explanation 

Human mind is of a peculiar nature.It cleverly deceives itself.Sense organs activates the mind.The mind prompted by senses can travel in different direction at the same moment.

Controlling mind is a very difficult task.

One Tamil Saint once stated, ” It is easier to walk on water surface or sitting on fire than to control mind”. 

In Bhagavat Gita Lord KRISHNA tells Arjuna, ” Trying to control mind is like stopping the flow of wind”. 

Saint Kapila prayed to Lord Siva .” Kindly take away the mind from me and tie it with a rope called Bhakti”. 
In the same way Bhagavan Ramanar prays to Arunachala to stay put in his soul.If the mind tries to run away kindly reveal your beauty and subdue the mind. Let it be freed of the agitation.

krotatpavati cammohK cammohAtsmrutivipramK

smrutiprmcAtputtin2Aco putin2AcatpraNacyati 

क्रोतत्पवति चम्मोह्ः चम्मोहात्स्म्रुतिविप्रम्ः

स्म्रुतिप्र्म्चात्पुत्तिऩाचो पुतिऩाचत्प्रणच्यति

க்ரோதத்பவதி சம்மோஹ்ஃ சம்மோஹாத்ஸ்ம்ருதிவிப்ரம்ஃ

ஸ்ம்ருதிப்ர்ம்சாத்புத்தினாசோ புதினாசத்ப்ரணச்யதி

Bhagavat Gita Chapter 2 Sankiya yugam , Sloga 63

Bhagavat Gita says that anger causes confusion in the mind ; one will not be able to think with clarity.Mental confusion causes memory loss and memory loss  leads to loss of intellect.Loss of intellect results in permanent loss. All these are caused by the uncontrolled mind.

Mind prompted by senses becomes uncontrolled and become fertile ground for desires and lust. The thoughts unchecked adds fuel too burning fire and furthers the flame of desires.

When we fail to satisfy the desires , anger rises in our mind.Anger leads to enmity Enimity results in mutual fight and destruction.

How to check the mind attracted by sensual pleasures and divert it towards Arunachala?  It requires the grace of Arunachala .

Just like a ship caught in a cyclone, mind is agitated by the cyclone of desires.

Bhagavan Ramana prays to Arunachala to help him in controlling the mind.

Bhagavan Ramanar in another composition says that Easan ( God) and the Jivathma( Soul)are one and the same. A Jivathma corrupted by sensual desires only separates him from the God..

irukku miyar2kaiyA lIcacIvarka

LOrupOruLeyAvaruntIpar2a

vupAti yuNarveve r2untIpar2a

               slokam 24,upatecavuntiyAr 

इरुक्कु मियऱ्कैया लीचचीवर्क

ळॊरुपॊरुळेयावरुन्तीपऱ

वुपाति युणर्वेवे ऱुन्तीपऱ

              स्लोकम् २४,उपतेचवुन्तियार्

இருக்கு மியற்கையா லீசசீவர்க

ளொருபொருளேயாவருந்தீபற

வுபாதி யுணர்வேவே றுந்தீபற

                ஸ்லோகம் 24,உபதேசவுந்தியார்

He further states that the only way to identify ourselves with the Arunachala is to get rid of the desires.Once we achieve that identification we realize that the Almighty shines in everyone’s mind.

tan2n2ai yupAtiviT Torvatu tAn2Ican2

r2an2n2ai yuNarvatA muntIpar2a

tAn2A yOLirvata luntIpar2a

                          slokam 26,upatecavuntiyAr 

तऩ्ऩै युपातिविट् टोर्वतु ताऩीचऩ्

ऱऩ्ऩै युणर्वता मुन्तीपऱ

ताऩा यॊळिर्वत लुन्तीपऱ

                         स्लोकम् २६,उपतेचवुन्तियार्

தன்னை யுபாதிவிட் டோர்வது தானீசன்

றன்னை யுணர்வதா முந்தீபற

தானா யொளிர்வத லுந்தீபற

                           ஸ்லோகம் 26,உபதேசவுந்தியார்

Therefore to control of mind is possible by enquiring constantly as to ‘ Who am I?’ This is the basic teaching of Bhagavan Ramanar: Who am I? .

Once we are able to see the inner light , the beauty of Arunachala, our mind will not seek anything else and all our pains would disappear.

Bhakti Sutra by Narada Maharshi. 4

यत् लप्त्वा पुमाऩ् सित्तो पवति अम्रुतो पवति त्रुप्तो पवति

yat laptvā pumāṉ sitto pavati amruto pavati trupto pavati 

Meaning of words

Yat————–.       Which

LabthvA  ———–    Getting

Puman.   ———        Human being

Si tto   Bhavati —–       Becomes accomplished

Amruto Bhavati    —-     Becomes immortal

Trypto Bhavati.  ——   Becomes contentended   

Meaning of the Sutra in brief

Bhakti is that on getting which a human being become ( all his wishes)  accomplished, becomes immortal, becomes contended.


Explanation 

We, ordinary mortals  never rise higher than eating, drinking. begetting progeny, and dying; what we get is  only sense-enjoyments; and we must wait and go through many more births and deaths to get eternal peace of mind. But a true Bhakt- devotee gets the permanent peace and become contentended once he reaches the final stage of Bhakti. 

At this stage we have to keep in mind there is preliminary stage and a final stage.Swami Vivekanda says that Bhakti, is divided into the Gauni or the preparatory, and the  Para or the supreme forms.A danger exists  in that stage of Bhakti called the preparatory (gauni) when Bhakti turns in to fanaticism; love for one’s beliefs and hatred toward others’ beliefs., When Bhakti has become ripe and has passed into that form which is called the supreme (para), no more is there any fear of these hideous manifestations of fanaticism; that soul which is overpowered by this higher form of Bhakti is too near the God of Love to become an instrument for the diffusion of hatred. 

Bhakti is a real, genuine search after the Lord, a search beginning, continuing, and ending in Love. One single moment of the madness of extreme love to God brings us eternal freedom. The real Bhakt merges with the God. “Bhakti,” says Nârada in his explanation of the Bhakti-aphorisms, “is intense love to God.”—“When a man gets it, he loves all, hates none; he becomes satisfied for ever.”—“This love cannot be reduced to any earthly benefit,” because so long as worldly desires last, that kind of love does not come. “Bhakti is greater than Karma, greater than Yoga, because these are intended for an object in view, while Bhakti is its own fruition, its own means, and its own end.” Therefore a real Bhakta has nothing to attain or accomplish. He has no desires.

Bhakti asks for nothing except love to God.He does not even ask for liberation or mukthi.In the para form of Bhakti he becomes identified with the God and therefore he has no attachments to the worldly things. He becomes liberated. He is  contended.He asks for nothing at this stage. Once he reaches that stage he is free of further births and deaths.Onc he has merged with the God he too becomes immortal.

RamanaJyothi.  12

Bhagavan and three samadhi states

आरुक् कावॆऩै याण्टऩै यकऱ्ऱिटि

लकिलम् पऴित्तिटु मरुणाचला

 āruk kāvĕṉai yāṇṭaṉai yakaṟṟiṭi

lakilam paḻittiṭu maruṇācalā 

ஆருக் காவெனை யாண்டனை யகற்றிடி

லகிலம் பழித்திடு மருணாசலா

Word meaning

அருக்காக-Arum aka———-for whomsoever

எனை-Enai————–me

ஆண்டனை-Andanai————ruled

அகற்றிடின்-Akatridin———-if  desert

அகிலம்-Akilam————-world

பழித்திடும்-Pazithidum———-blame

Meaning in brief

‘ Oh, Arunachala! I could join you after great efforts.If you desert me or I am allowed to separate from you,the world will not forgive you. You will be liable to be accused of pardon less crime’

Explanation 

A devotee cannot realize Arunachala easily. He has to  take great efforts to attain Athma sakshatkaram( Realization of Self- Athma) Temporary detachment from worldly things  or intermittent meditation would not yield the result.Continuous enquiry as to ‘ who am I’ alone would enable one to attain Sathya sakshathkaram ( Realization of truth which is Athma and Paramathma are one and the same) and integrate with the Parabrahma.

 Some people at times experience a temporary realization  which would disappear as time passes. A number of books have also been published in the western world  about such incidents.

A.M Chadwick who later went on to become  Sadhu Arunachala on becoming ardent devotee of Bhagavan Ramanar has mentioned about a book written by one Dr.Bucke .Dr. Bucke in his book had compiled such experiences of different persons.

Bhagavan never considered such temporary revelations ( chit vilasas)  as of permanent God realization.Whatever appears suddenly if not firmed up by constant efforts would disappear suddenly.Such revelations are not  ‘Athma jnanam’.The ego (‘I’ )in them does not perish even during such occasions.The’I’ feeling ( Aham ) is the stumbling block in ‘Athma sakshathkaram’

That is why Bhagavan prays to Arunachala that having conquered me you may not desert me by allowing the ‘I ‘feeling to come back..

In ordinary meditations we try to focus our attention on some images or articles.We may also succeed in identifying ourselves with that image or the article but even during that moment we are cognizant of ‘I ‘ and the ‘other thing’. The duality remains.thereby the experience does not last and disappear after sometime.

Such occasions of sans thoughts occurs during deep sleep ( Sushupthi).Even certain drugs induce such emptiness in mind.

Bhagavan Ramar used to tell a story in this regard to his devotees.A Sanyasi in the shores of Ganges felt thirsty.He asked one of his deciples to bring some water. The Jnani had the practice of going in to ‘ Samadhi’ whenever he desired. After asking for water he went in to Samadhi. When  he woke up from Samadhi looked for the desciple to whom he had asked for water. He was not seen anywhere. Only his  skeleton was lying nearby. Because the Swami had gone in to Samadhi state for thousand years. Bhagavan underscored the fact that the ‘I’ in the Sanyasi had not died even during his samadhi state even though it was sufficiently long.That is why he looked for water when he woke up. Unless the ‘I’ leaves one permanently howsoever long the Samadhi or Dhyana is , it does not lead to Athma sakshathkaram.

Samadhi are of three types:

1. Savikalpa samadhi

2. Nirvikalpa samadhi

3. Sahara samadhi

In the first mentioned state one does not lose his individual identity. In the second samadhi he loses his individual identity and merges with his Self ( Athma) But he returns to original state i.e.,Jagrat( waking state) after sometime.The intregnum may be one year or one thousand years.It makes no difference. He is not liberated yet.

Only under third state he completely loses his identity and dissolves into the Brahmam. But bodily he is alive and continue to perform his worldly duties . He performs the daily chores without any attachment This is called ‘ nishkamya karma’. He has no desires nor dislikes. . 

It may be recalled that Bhagavan did not pass through the first two stages. He arrived at the third stage directly. In his sixteenth year he experienced death while he was conscious. He at that moment realized the truth that he is not that physical body. The Athma Sakshathkaram occurred to Bhagavan at that moment. From that moment he was not the ‘ Venkata Raman’ who was the son of Sundaram Iyer and Azagammal . He had merged with the Paramathma. . He had become Jivan mukthan. His life thereafter was different. His realization got firmed up when he was in ” Pathala linga” and ” Virupaksha cave”. Though he appeared to be like any other human being carrying out his daily karmas of eating, sleeping, walking etc, he was without any likes and dislikes.That is why when his mother came to him and asked him to return home he did not agree. Bhagavan’ s  life  was exceptional one. 

That is why he is Bhagavan.

!

Bhakti Sutras by Maharshi Narada 3

SÜTRA 2

sä tv asmin parama-prema-rüpä

स त्व अस्मिन् परम प्रेमरूप

Word meanings

sä—it; tu—and; asmin—for Him (the Supreme Lord); parama—highest; prema—pure
love; rüpä—having as its form

Essence of the Sutra

It ( Bhakti) is of the form of Supreme Love towards God.
Explanation



The term Bhakti comes from the root “Bhaj”, which means “to be attached to God. ” Bhajan, worship, Bhakti, Anurag, Prem, Priti are synonymous terms. 

Bhakti is not ordinary love. It is love without any expectation in return.It is love  for love’s sake. 

The Bhakt-devotee wants nothing but God and God alone. There is no  expectation from God . There is no fear also. Therefore it is called “Parama-prema-rupaa. ” Is the son afraid of his father?. Father may be a Police commissioner  or a Sessions Judge?Still the son will not be afraid of him. Is the wife afraid of her husband? So also a devotee entertains not the least fear of God. Once the Bhakt starts loving God for love’s sake the fear of retribution vanishes in him. He feels, believes, conceives and imagines that his master will also love him and whatever be his deficiencies will  not desert him.God’s  Ishtam is an Ocean of Love or Prem.
Bhakti or love towards to God  manifests as the most elevated, pure love. The perfect Bhakti’s goal  is  to attain love of God. 

Bhakti Sutra by Narada Maharshi 2

Sutra 1
athäto bhaktià vyäkhyäsyämaù

अथ्äतो भक्तिà व्य्äख्य्äस्य्äमù

Meaning of words

atha—now; ataù—therefore; bhaktim—devotional service; vyäkhyäsyämaù—we shall
try to explain.

Meaning in brief

Now, therefore, I will try to explain the process of devotional service.

Explanation 

Bhakti to  to the Paramathma – Supreme Personality of Godhead is not ordinary love. It is love without any expectation. It is like love of a mother to her cold. It explained in the

Bhagavad-Gita, where the Lord says that a self-realized person  one who has attained Athma sakshatkaram, is always in the transcendental state known as brahma-bhüta [SB 4.30.20], which is characterized by endless happiness. But to reach stage it is not easy.
. When one is self-realized he becomes joyful. In other words, he is free from
the material contamination of lamentation and hankering. As long as we are in material
existence, we lament for the losses in our life and hanker for that which we do not
have.Human beings do not realize  that this world is unreal, impermanent, illusory, perishable. Therefore have to encounter innumerable  troubles, difficulties, miseries, pain, sorrow and tribulation .If they desire to free themselves from the round of births  and deaths are always  in search of a perfect method attain that state.Once he reaches that stage he is mukth of all these pains and pleasures. He is liberated.

 A self-realized person is joyful because he is free from material lamentation and
hankering.

A self-realized person also sees all living entities equally. For him, there is no distinction
between the higher and lower species of life. He realizes that Brahman is in all living beings.It is also stated that a learned man does not distinguish between a wise man  and a dog because he sees the soul within the body, not the external bodily features. 

Karma marga and Jnana marga requires the person to gain Vivekananda and practice variegated to be liberated. Both the paths are difficult paths.
Bhakti is so sublime that only through bhakti can one understand the constitutional
position of the Lord. Those desire to free themselves from the round of births and deaths with its concomitant evils of old age, diseases, etc. , should know what Bhakti is, how to develop Bhakti, who is God or Lord or Isvara, the relationship between God and man and the methods to realise God, or to approach Him or to attain God-Consciousness.It is clearly stated in the Bhagavad-gétä (18.55): bhaktyä mäm
abhijänäti. “One can understand the Supreme Lord through devotional service, and by
no other process.” There are different processes of understanding the Absolute Truth,
but if a person wants to understand the Supreme

The first Sutra or formula starts with the word ‘Athma’. Atha means now. It is something used in the sense of sequence. It is a word that is used when a subject is begun, to invoke the Divine blessing. 

Sutra means an aphorism or terse saying impregnated with deep significance. Just as flowers and pearls are arranged or studded on a thread, so also philosophical ideas are studded or spread or arranged in the aphorism. Rishis always have expressed their ideas in the form of laconic Sutras. That is the beauty in the writings of Rishis or seers. That is the sign of God-realisation. The six Darsanas or schools of philosophy are embodied in the form of Sutras only. Without a commentary it is difficult for laymen to understand these Sutras.

Bhakti is defined in the following Sutra. 

Bhakti Sutra by Narada Maharshi 1

Courtesy:Smt.Dr.Saroja Ramanujam
Narada bhakthi suthra
– Gospel of Divine Love

The ultimate goal of human beings is to  be eternally happy . This is possible if we get rid of the worldly attachments. We can attain such state by following any of three paths:

Janna marga

Karma marga

Bhakti marga
While the Brahma suthra of Vyasa pertains to knowledge expounding Gnan marga and the 

Dharmasuthra of Jaimini is about karmamarga .

Narada’ s Bhakti sutra is about bhakthi marga

The sage Narada , known as Devarshi is the mAnasaputhra of Brahma and his story is told in detail in Bhagavatha. Bhakthi is extolled by Krishna in the Gita and also in Bhagavatha. So Narada bhakthi suthra should be studied along with the two works.
Bhagavat Gita encompasses all the three margas namely  jnanayoga, karmayoga and bhakthiyoga, which purifies the intellect , will and emotion respectively and the blend of all the three is a sure means of speedy achievement of the goal, namely moksha.

Narada bhakthi suthra , is also In one way a synthesis of all the three, the other two also being made possible by bhakthi.The ultimate stage of Bhakthi is self realization or Athma sakshatkaram.
Ramakrishna has stressed the path of devotion as the best and easiest in kaliyuga and this work is the guide book for sincere seekers that leads them by hand from the start to finish. This is not an intellectually systematised thought process but an exposition that came out of experience.To follow the path of bhakthi one need not be well versed in sasthras or belong to high caste etc. The only requisite is sraddha and bhakthi.

What is bhakthi? Love of God, which is the ultimate stage of all other love commonly felt in the world, which are only a semblance of that love, whcih is bhakthi.You do not see him or speak to him but you feel that he is very close to you and he can see you and hear you and knows your innermost thoughts.Narada bhakthi suthra elucidates the concept of bhakthi, the supreme divine love and outlines the steps leading to it.