Is not everyone experiencing intense suffering, orgasmic bliss, and still silence always simultaneously in all ways ? anyway we see it we be it, O'Arunachala!
18.2.12
12.2.12
See dear friends, l'il brother and sister
. . A.H. rafe . . Rafael and Natalia Stoneman
Love Leela _/\_ Authentic Arunachala Hearts
. .
7.2.12
'What! From Arunachala! Where is it?'
'O great wonder! As an insentient hill it stands. Its difficult for anyone to understand .
From my childhood it appeared to my intelligence that Arunachala was something very great. But even when I come to know through another that it was the same as tiruvannamalai I did not understand its meaning .
When stilling my mind, it drew me up to it, and I came close, I found that it was the Immovable.'
Avoiding company he preferred to sit alone, all-absorbed in concentration on the Self.
Tears flowed from his eyes profusely .
I have set out in quest of my Father in accordance with His command.
This (one) has only embarked on a virtuous enterprise.
Therefore, no one need grieve over this act. And no money need be spent in search of this (one).
Your college fee has not been paid.
Herewith rupees two.
'What! From Arunachala! Where is it?''O great wonder! As an insentient hill it stands. Its difficult for anyone to understand .From my childhood it appeared to my intelligence that Arunachala was something very great. But even when I come to know through another that it was the same as tiruvannamalai I did not understand its meaning .When stilling my mind, it drew me up to it, and I came close, I found that it was the Immovable.'Avoiding company he preferred to sit alone, all-absorbed in concentration on the Self.Tears flowed from his eyes profusely .I have set out in quest of my Father in accordance with His command.This (one) has only embarked on a virtuous enterprise.Therefore, no one need grieve over this act. And no money need be spent in search of this (one).Your college fee has not been paid. Herewith rupees two.
5.2.12
The loving, lustrous smile of that divine Lady Mauna, the lady of liberation, will dispel the darkness of bondage.
Whatever labours you hve to undergo, cherish as pure gold your worship of that blissful Lady's lustrous feet.
In the presence of that divine Lady Mauna do ot raise your head as 'I'.
If you naturally remain in submission of her authority, she will unite you with the realisation of the state of Shiva.
With you yourself as she, and she herself as you, becoming one, merge together within the Heart.
Muruganar
Whatever labours you hve to undergo, cherish as pure gold your worship of that blissful Lady's lustrous feet.
In the presence of that divine Lady Mauna do ot raise your head as 'I'.
If you naturally remain in submission of her authority, she will unite you with the realisation of the state of Shiva.
With you yourself as she, and she herself as you, becoming one, merge together within the Heart.
Muruganar
3.2.12
1.2.12
Muruganar praising Bhagavan in a work called Sri Ramana Anubhuti which means 'the experience of Sri Ramana'.8. I have ended the confusion of my bewildered, suffering mind. A lowly cur. I have merged with the gracious feet of my Master. In the surging brilliance of his Divine Wisdom's splendour the broad ocean of deadly desires has disappeared completely.
9. The dark prison which bound my tortured soul crumbled and I became his servant finding joyous life in the open sky of his ambrosial grace. The knot which locked my spirit to my physical body was sundered by the bright sword of my Master's glance and was no more.
30.1.12
28.1.12
New light, new golden ocean breeze blowing through our blog fresh with bay-salt rhymed on wheat yellow dune grass; oh how lovely; clean air of this one moment filling all space and time blessed by Ramana, eyes of divinity shining in the sunlight over us always, always turning self back on self no room for wiggling out of it, every drop of coast air is your very being.
Perhaps, I require a translation for listeners. Now I present each presence is how me mind only appears to be. Dropping any pretence. all action is all falling sounds of concepts slipping and stilling judgements. Nope, no longer makes much of any sense. No pretense. No concept. No witness. No object, nor subject. No guff.
infinite trident of course tears tear without and rip within breath as remaining veils O' vasanas are all still shred to a pure light of an infinite funeral pyre of a body that is not.
27.1.12
"It was with great hesitation that I acceded to the suggestion of friends to prepare a simplified translation of Sri Bhagavan's Ullardu Narpadu. When undertaking the task I used 6 different English translations and avoided all technical terms. I also wrote brief commentaries on each verse. The following synopsis which gives the gist of every verse."
S. S. Cohen
Forty Verses on Reality by Ramana Maharshi; Synopsis by S. S. Cohen
1. Awareness is All, seer and seen, real and apparent.
2. The triad - Creator, soul and world - is the creation of the ego and disappears with the ego.
3. Speculations about the Creator and world avail nothing; Self-realisation is the heart's cry of all.
4. Form and formlessness of the Creator depend on the ego's conception of itself.
5. The world is the body inclusive of the five sheaths, for without them the world cannot be conceived or perceived.
6. The world is what the mind conceives through the senses.
7. The world rises and sets with the knowledge of it. Both have their source in the Self.
8. Any sincere worship eventually leads to Realisation.
9. The dyads and triads are supported by the One, which can be discovered by enquiry.
10. Knowledge and ignorance are interrelated. Real knowledge arises by inquiring for whom both knowledge and ignorance occur.
11. Not to seek the Self which is the source of both knowledge and ignorance is real ignorance.
12. True knowledge is self-effulgent; it is neither knowledge nor ignorance.
13. Knowledge of diversity is ignorance, yet it is not apart from the Self, like the shapes of ornaments which are not apart from the gold.
14. 'You' and 'he' exist when the 'I' exists. If the root of the'I' - the One - is found, 'you' and 'he' will also shine as the One.
15. Past and future are only the present when they occur, thus the present alone exists.
16. Time and space do not exist apart from the Self.
17. To those who have not realised, the 'I' is of the size of the body. To those who have, it is limitless.
18. To those who have not realised, the world is confined to the space it occupies. To those who have, it is the limitless substratum of the world.
19. Arguments about destiny and free-will are carried on by those who have not realised. Those who have are free from both.
20. Seeing the Self is seeing God, so the Self is not other than God.
21. To see God is to be asorbed by God.
22. God shines in the mind. But to know God the mind has to turn inward.
23. Although the world disappears with the 'I', the 'I' continues to exist in sleep as in waking.
24. Neither the body nor the Self says 'I'; between them the ego rises and ties them together.
25. The ego takes a body and accomplishes various acts. It takes one body after another until it is destroyed by vichara.
26. The ego being the all, surrendering it is surrendering all.
27. To destroy the ego the source of its emergence has to be sought and retained as the real state.
28. The seeking has to be deep within oneself, like diving to recover a precious object that has fallen into deep waters.
29. The vichara is not muttering 'I', but sinking the mind into its source.
30. On reaching the heart, the 'I' subsides and the real 'I''I' manifests in its place.
31. Having extinguished the ego, the jnani has no other purpose in life but to remain immersed in the bliss of Self.
32. Although 'Thou are THAT' say the Vedas, not to investigate into one's nature and 'abide as That' is mental weakness.
33. Self-knowledge is not duality; the Self being single, it is itself both the object as well as the subject.
34. Disputing the nature of the Self without attempting Self-realisation merely constitutes delusion.
35. Thaumaturgic powers are like dream magic; they do not entrap the Self-realised.
36. It is not necessary to go on meditating 'I am That' for one is always THAT.
37. Non-duality prevails always, whether as the world or as the Self.
38. The sense of doership reaps the fruits of action; karma ends when the doer realises his true nature.
39. Bondage and Liberation are mere notions in the mind; they cease when he who is bound is inquired into and realised.
40. True Liberation has no form, and destroys the very ego which distinguishes between one kind of it and another.
S. S. Cohen
Forty Verses on Reality by Ramana Maharshi; Synopsis by S. S. Cohen
1. Awareness is All, seer and seen, real and apparent.
2. The triad - Creator, soul and world - is the creation of the ego and disappears with the ego.
3. Speculations about the Creator and world avail nothing; Self-realisation is the heart's cry of all.
4. Form and formlessness of the Creator depend on the ego's conception of itself.
5. The world is the body inclusive of the five sheaths, for without them the world cannot be conceived or perceived.
6. The world is what the mind conceives through the senses.
7. The world rises and sets with the knowledge of it. Both have their source in the Self.
8. Any sincere worship eventually leads to Realisation.
9. The dyads and triads are supported by the One, which can be discovered by enquiry.
10. Knowledge and ignorance are interrelated. Real knowledge arises by inquiring for whom both knowledge and ignorance occur.
11. Not to seek the Self which is the source of both knowledge and ignorance is real ignorance.
12. True knowledge is self-effulgent; it is neither knowledge nor ignorance.
13. Knowledge of diversity is ignorance, yet it is not apart from the Self, like the shapes of ornaments which are not apart from the gold.
14. 'You' and 'he' exist when the 'I' exists. If the root of the'I' - the One - is found, 'you' and 'he' will also shine as the One.
15. Past and future are only the present when they occur, thus the present alone exists.
16. Time and space do not exist apart from the Self.
17. To those who have not realised, the 'I' is of the size of the body. To those who have, it is limitless.
18. To those who have not realised, the world is confined to the space it occupies. To those who have, it is the limitless substratum of the world.
19. Arguments about destiny and free-will are carried on by those who have not realised. Those who have are free from both.
20. Seeing the Self is seeing God, so the Self is not other than God.
21. To see God is to be asorbed by God.
22. God shines in the mind. But to know God the mind has to turn inward.
23. Although the world disappears with the 'I', the 'I' continues to exist in sleep as in waking.
24. Neither the body nor the Self says 'I'; between them the ego rises and ties them together.
25. The ego takes a body and accomplishes various acts. It takes one body after another until it is destroyed by vichara.
26. The ego being the all, surrendering it is surrendering all.
27. To destroy the ego the source of its emergence has to be sought and retained as the real state.
28. The seeking has to be deep within oneself, like diving to recover a precious object that has fallen into deep waters.
29. The vichara is not muttering 'I', but sinking the mind into its source.
30. On reaching the heart, the 'I' subsides and the real 'I''I' manifests in its place.
31. Having extinguished the ego, the jnani has no other purpose in life but to remain immersed in the bliss of Self.
32. Although 'Thou are THAT' say the Vedas, not to investigate into one's nature and 'abide as That' is mental weakness.
33. Self-knowledge is not duality; the Self being single, it is itself both the object as well as the subject.
34. Disputing the nature of the Self without attempting Self-realisation merely constitutes delusion.
35. Thaumaturgic powers are like dream magic; they do not entrap the Self-realised.
36. It is not necessary to go on meditating 'I am That' for one is always THAT.
37. Non-duality prevails always, whether as the world or as the Self.
38. The sense of doership reaps the fruits of action; karma ends when the doer realises his true nature.
39. Bondage and Liberation are mere notions in the mind; they cease when he who is bound is inquired into and realised.
40. True Liberation has no form, and destroys the very ego which distinguishes between one kind of it and another.
24.1.12
cave of Heart
"... The sadhana of loving God as He really is, as 'I am,' with all one's heart, having rejected all other thoughts, is identical to the path of true devotion as taught by Bhagavan on many occasions:
Question: That is why I am asking you whether God could be worshipped through the path of love.
Bhagavan: … Love itself is the actual form of God, If by saying, 'I do not love this, I do not love that,' you reject all things, that which remains is swarupa, that is, the real form of the Self. That is pure bliss. Call it pure bliss, God, atma or what you will. That is devotion, that is realisation, that is everything.
If you thus reject everything, what remains is the Self alone. That is real love. One who knows the secret of that love finds the world itself full of universal love.
Jesus instructed his followers that they should not merely love God with all their heart, they should also love their neighbours as themselves. Here Bhagavan is saying that this automatically happens when the first commandment, loving God with all one's heart, is fulfilled. When one experiences 'Love … the actual form of God', the world itself, including all possible neighbours, is experienced as one's own Self, and is found to be 'full of universal love'.
The experience of not forgetting consciousness ['I am'] alone is the state of bhakti, which is the relationship of unfading real love, because the real knowledge of Self, which shines in the undivided supreme bliss itself, surges up as the nature of love. Only if one knows the truth of love, which is the real nature of Self, will the strong entangled knot of life be untied. Only if one attains the height of love will liberation be attained. Such is the heart of all religions. The experience of Self is only love, which is seeing only love, hearing only love, feeling only love, tasting only love and smelling only love, which is bliss. ..."
23.1.12
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