In order to download a PDF copy of the second print edition of this book, you can either left-click on the. Sri Muruganar. GURU VACHAKA KOVAI. The Light of Supreme Truth or. THE COLLECTION. OF GURU'S SAYINGS. Translated from the Original Tamil by. Guru Vachaka Kovai (The Garland of Guru's Sayings) is a collection of Bhagavan Ramana Maharshi's the Tamil and English verses, the Tamil, Englisn and Telugu prose have been uploaded in text (pdf) and audio formats PDF Download.
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Guru Vachaka Kovai, page 1. The verses are split into 4 PDF documents : 1. Guru Vachaka Kovai Click here to download Adobe Acrobat Reader. Download "Guru Vachaka Kovai (The Garland of Guru's Sayings)" 4 ii Guru Vachaka Kovai primarily to the inspired poetic and spiritual genius, Sri Muruganar. 4 Collected Works Ramana Maharshi · 5 Guru Ramana S S Cohen · 6 Guru Vachaka Kovai the Best Collection of Sri Ramana Sayings.
Sri Muruganar first came to Bhagavan Sri Ramana in September , and the next year he settled permanently in Tiruvannamalai.
So close was he to Sri Ramana that he came to be known as the 'shadow of Bhagavan', but his closeness was not only a closeness in terms of physical proximity.
He was truly close to the spirit of Sri Ramana, because he had surrendered himself entirely in the perfect clarity of non-dual self-consciousness, which is the true form of Sri Ramana, and thus he had merged and become one with him. However, though he was inwardly one with Sri Ramana, outwardly he always behaved as a humble disciple, and thus he exemplified the teaching that Sri Ramana has given us in verse 39 of Ulladu Narpadu — Anubandham: Always experience advaita [non-duality] in [your] heart, [but] do not ever [attempt to] practise advaita in action.
O son, [practising] advaita in the three worlds [that is, before the three forms of God, Brahma, Vishnu and Siva, in their respective worlds] is [perhaps] acceptable, [but] know that displaying advaita with guru is not acceptable.
That is, even though we may act as if we are one with Brahma, Vishnu or Siva, whose respective functions are to create, sustain and dissolve this world-illusion, we should never act as if we are one with guru, whose function is to destroy our self-ignorance, which is the root cause of our primal illusion that we are this object-knowing consciousness that we call our 'mind', because even though our mind may have the power to create, sustain or dissolve an entire world as it does in dream , it does not have the power to destroy its own self-ignorance, without which it cannot exist.
Moreover, advaita can never truly be practised in action, because it is an action-free state of being.
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O son, [practising] advaita in the three worlds [that is, before the three forms of God, Brahma, Vishnu and Siva, in their respective worlds] is [perhaps] acceptable, [but] know that displaying advaita with guru is not acceptable. Moreover, advaita can never truly be practised in action, because it is an action-free state of being. Action is possible only in a state of duality, because we can do action only when we mistake ourself to be a body or mind, which are the instruments through which we seem to do action.
In accordance with this teaching of Sri Ramana, Sri Muruganar exemplified the humble state of being a true disciple, and hence as I have explained elsewhere he never allowed anyone to consider or treat him as guru. Even after Sri Ramana had left his physical body, Sri Muruganar discouraged devotees from considering either himself or any other disciple of Sri Ramana as guru, saying that for devotees of Sri Ramana no other guru is necessary, because he is always living within each one of us as our own self, guiding us unfailingly towards our final goal, the egoless state of true self-knowledge.
During the twenty-six years that he lived as the shadow of Sri Ramana, Sri Muruganar composed thousands of verses recording his oral teachings, but unfortunately about a thousand verses were accidentally lost, so we are now left with only of these precious verses.
Who am I? Though many of the verses that Sri Muruganar composed recording the sayings of Sri Ramana were unfortunately lost, and though there are no doubt many important ideas that Sri Ramana expressed orally but Sri Muruganar did not have the opportunity to record, this work nevertheless records a very significant proportion of the most important teachings that Sri Ramana gave on a broad range of subjects, and hence it is truly comprehensive both in terms of the breadth of subjects that it covers and in terms of the depth of the teachings that it contains on each of those subjects.
Knowing this difficulty, Sri Muruganar himself wrote Tamil prose renderings and explanatory notes for some of the verses, all of which have now been included in the third edition of the original Tamil text. I now recount some of those instructions which my mind has grasped and preserved.
I, being there where Ramana embraced me, will recount a little of the nature of the Supreme Truth which I have come to know in my life of Divine Union with Him, my Master. I now compose and string together all the Supreme Truth that I come to know through the Divine Glance bestowed upon me by my Lord Guru Ramana, who destroyed my delusion caused by the ego sense, leaving me in a state of clarity.
The Benefit or Fruit of this Work 8. The benefit of this Light of Supreme Truth is the understanding that there is not the least thing such as attainment, since the Supreme Self is the Ever- Attained One Whole. Thus the mental wanderings caused by striving towards Dharma, Artha, and Kama are also removed. Sadhu Om: Up till now the shastras have prescribed, as the rightful goals of human life, the following four aims: Dharma: the practice of righteous social duties.
Artha: the acquisition of wealth through righteous means. Kama: the satisfaction of desires within righteous limits. Moksha: liberation, the natural state of abiding as Self. We may however still think, "Is not mental effort at least needed to obtain Moksha? Is there therefore any Supreme Goal other than that which is given here, through this Light of Supreme Truth?
Refer to verse Self, which is one s own true nature, is the substratum of all happiness in this and in other worlds. Therefore, to be firmly established in Self, unshaken by thoughts concerning the various other paths [Karmas, Yogas etc.
The Submission to the Assembly It was the tradition in ancient days for a writer to submit his work to an Assembly of learned men. He therefore had to compose a verse of Submission, requesting the Assembly to correct any error found in his work.
When scrutinized it will be found that these sweet verses of The Collection of the Guru s Sayings have not been composed by my dull and deluded thinking mind, but that they have been inspired without thought by the Divine Venkatavan [Sri Ramana]. Why should I offer a Submission to the Assembly for a work which has not been done with the sense of doership, I?
The whole responsibility for this work belongs to Him, the Supreme Lord [Sri Ramana], whom even the Great Ones can realize only through the Samadhi of Mystic Silence within their hearts.
Dedication Since it was my mother who helped me [in giving me this birth] to achieve the Attainment [Jnana] dispelling ignorance, I gratefully present this work to Her. The Author In response to the great and befitting penance [tapas] performed by the ocean-girdled Mother Earth, the nameless and formless Supreme Brahman Itself took the glorious name and form of Sri Ramana Sadguru.
Path Of Ramana Maharshi Collection
The tapas performed by Mother Earth is a poetic way of referring to the intense longing for Truth of many matured aspirants on Earth.
This longing naturally brings forth the Supreme in the form of a Sadguru such as Sri Ramana. Self, that pure Brahman which is Itself the Monosyllable, shining as the heart of all beings and things, is the excellent and sweet benediction to this Collection of the Guru s Sayings, which removes the delusion of ignorant ones. May that Absolute Supreme Self, [known as] the Feet, be upon our heads.
For those who turn within, the perfect asset is the Grace of Guru Ramana, whose true form is the sleepless-sleep [Turiya]; it is the sweet Fruit whose 33 6 Guru Vachaka Kovai juice is the supremely pure Bliss that creates in the aspirant an ever-increasing taste, free from aversion, and It is the beautiful Lamp which, without need of kindling, leads one to the Heart.
Sadhu Om: Grace is here shown to be the same as Turiya, the true form of Guru Ramana, which shines eternally as I- I, the self-luminous Heart and is therefore called the lamp which needs no kindling. There are two possible translations of the next verse: 18a. My Master Sri Ramana has taken possession of me, destroying the miseries caused by my inattention to Self; His beauty is His Oneness with Jnana and His True Form lies beyond both attachment and detachment.
His Feet is the perfect example of all precepts of the Truth.
Guru Vachaka Kovai
My Master Sri Ramana has taken possession of me, destroying the miseries caused by my inattention to Self. Though He has the beauty of Jnana and Renunciation, His True Form lies beyond both attachment and detachment, and His Feet is the perfect example of all precepts of the Truth. The Truth or Reality of the World As cause alone is seen as its effect, and since Consciousness [Brahman], which is the cause, is as clearly true as an amalaka fruit on one s palm, this vast universe, its effect, which is described in the scriptures as mere names and forms, may also be called true.
The first three aspects are real, being eternally Self-shining, whereas name and form are unreal aspects, since they 34 An Analysis of the Truth 7 merely seem to exist, depending upon the illumination of Sat- Chit-Ananda. If, however, one sees the cause, Sat-Chit-Ananda, which is real, one may say, ignoring the apparent names and forms, that this universe is also real. When viewed from the standpoint of the eternally self-existent Cause, even the three, seven or twentyone worlds will appear to be real.
But when one sees only the names and forms of the world as real, then even Brahman, their cause, will appear to be absolutely non-existent or void [sunya].
The three, seven and twenty-one worlds occur in different traditional, cosmological classifications. For the sake of those [ignorant ones] who take the world, which appears before them, as real and enjoyable [it became necessary for the scriptures to say that] it is God s creation.
But for those who have obtained unobstructed Knowledge of Self, the world is seen merely as a bondage-causing mental imagination. This world of empty names and forms, which are the imagination of the five senses and an appearance in the pure Supreme Self, should be understood to be the mysterious play of Maya, the mind, which rises as if real from Self, Sat-Chit. The origin of Maya, meaning "that which is not" is unknown; it appears, functioning in man, as mind, and is inferred in God through his actions, sustenance, and dissolution of this whole universe; it ends, on being seen to be non-existent, when the Truth is known.
The seer, known as mind or I, and the seen, known as the world, rise and set simultaneously in Self. If Self sees Itself through Itself, it is Self; if It sees Itself through the mind or seer, it appears as the world or seen.
The Realised who do not know anything as being other than Self, which is absolute Consciousness, will not say that the world, which has no existence in the view of the Supreme Brahman, is real. The Tamil word Iraivan is usually understood as meaning God, the Lord of this world, and as Bhagavan has elsewhere explained, the trinity of soul, world and their Lord will always appear to co-exist in Maya, and thus the apparent world does exist in the view of its apparent Lord, God.
Therefore, on seeing this verse, Bhagavan remarked "Who said that there is no world in God s view? O man, like a parrot waiting expectantly for the silkcotton fruit to ripen, you persist in your sufferings, believing this world appearance to be real and enjoyable; if the world is real simply because it appears to your senses, then a mirage would be water.
The fruit of a silk-cotton tree always remains green, not turning colour even after ripening; the parrot meanwhile waits expectantly, hoping to eat it when it changes colour, but is finally disappointed when it bursts, scattering its hairy seeds. Forgetting Self, which gives you [the seer] light to see, and being confused, do not run after this appearance [the world which you see].
The appearance will disappear, and is hence not real, but Self, the source of you [the seer], can never disappear, so know that That alone is real.
Is the word Real befitting to this world, which is seen only by the illusory and changeful mind, but not by Self, the source of mind? Fear not on seeing this empty world, which appears as a dream in the sleep of Self-forgetfulness.
This imaginary and bondage-causing world-picture, [projected on the background] of the dark, dense mind, will not stand in the light of Supreme Knowledge, Sat-Chit-Ananda. O aspirants who hide yourselves away fearing this world, nothing such as a world exists! Fearing this false world which appears to exist, is like fearing the false snake which appears in a rope.
This world is only seen without doubts in the waking and dream states where thoughts have risen and are at play. Can it be seen in sleep where not even a single thought rises?
Thoughts alone [therefore] are the substratum of this world. If it is thus said that this world is a mere play of thoughts, why, even when the mind is quiet, does the world-scene, like a dream, suddenly appear in front of us?In the following dialogue Bhagavan explained how the process outlined in this verse actually works.
In the Ashram brought out a second edition of the original Tamil veres. The thoughts are the content of the mind and they shape the universe. My Master Sri Ramana has taken possession of me, destroying the miseries caused by my inattention to Self.
Question: Are names and forms real?
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