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Karthikai Maha Deepam – 2022 - Sri Ramanasramam

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Sri Aruṇacala Tattuvam, ‘The Tattva [Truth, Reality or Signification] of Arunachala’

Oneself, the heart, the centre, which surges when intellect and ego suffer anguish, is the actual truth of Aṇṇamalai, which shone between Brahma and Viṣhṇu when pride was dispersed, not knowing to reach.

Explanatory paraphrase: 

The actual truth of Aṇṇamalai [Aruṇachala], which shone forth as a column of light between Brahma and Viṣhṇu when their pride was dispersed [or destroyed] because of their not knowing [or being able] to reach its top or bottom, is oneself, the heart, the centre, which surges [or is exalted] when intellect and ego suffer anguish [despairing because of their not being able to know their real nature, and thereby becoming willing to surrender and subside].

Note : On the day of Deepa - Darsana (the day in November - December when a sacred light is lit on the top of Arunachala) on 24-11-1931 Sri Muruganar composed the above verse and gave it to Sri Bhagavan entreating him to compose another verse explaining the significance of seeing the light (Deepa darsana). Sri Bhagavan then graciously composed the following verse in the same metre.

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Dipa-Darsana Tattuvam, ‘The Tattva of Seeing Deepam’

Giving up the awareness ‘this body alone is I’, that mind abiding only in the heart by self-attentiveness, seeing the non-dual real light of ‘I’ is the actual truth of seeing the light of Aṇṇamalai, which is called the centre of the world.

Explanatory paraphrase: 

The actual truth of seeing the light on Aṇṇamalai, which is called the centre of the world, is seeing the non-dual real light of ‘I’ by giving up the mati [mind, notion, sense or false awareness] ‘this body alone is I’, and by that buddhi [mind, intellect or dehatma-buddhi, the false awareness that a body is oneself] abiding only in the heart by aha-nokku [inward look, ‘I’-ward look, looking at ‘I’ or self-attentiveness].

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- Sri Bhagavan Ramana Maharshi - Sri Arunachala Mahatmyam: Deepa Darshana Tattvam  pg. 7-8-9

Source: Video of 28.11.2020:  Michael James discusses Aruṇācala Tattuvam and Dīpa-Darśaṉa Tattuvam  

Karthikai Maha Deepam – 2022 - Sri Ramanasramam

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Sri Aruṇacala Tattuvam, ‘O Tattva [Verdade, Realidade ou Significado] de Arunachala’

O nosso ser, o coração, o centro, que surge quando o intelecto e o ego sofrem angústia, é a verdade real de Aṇṇamalai, que brilhou entre Brahma e Viṣṇu quando o orgulho foi dissipado, sem saber como alcançar.

Paráfrase explicativa: 

A verdade real de Aṇṇamalai [Aruṇachala], que brilhou como uma coluna de luz entre Brahma e Viṣhṇu quando o seu orgulho foi dissipado [ou destruído] por não saberem [ou não serem capazes] de atingir o seu topo ou base, é o nosso ser, o coração, o centro, que surge [ou é exaltado] quando o intelecto e o ego sofrem angústia [desesperando por não serem capazes de conhecer a sua verdadeira natureza e, portanto, tornando-se dispostos a se renderem e a retrocederem].

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Nota: No dia de Deepa - Darsana (o dia em Novembro - Dezembro quando uma luz sagrada é acesa no topo de Arunachala) em 24-11-1931 Sri Muruganar compôs o versículo acima e deu-o a Sri Bhagavan implorando-lhe para compor outro versículo explicando o significado de ver a luz (Deepa darsana). Sri Bhagavan então graciosamente compôs o seguinte versículo na mesma métrica.

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Dipa-Darsana Tattuvam, ‘O Tattva de Ver Deepam [Luz]’

Desistir da consciência de que ‘eu sou só este corpo’, a mente habitando apenas no coração por auto-atenção, vendo a luz real não-dual do 'Eu’ é a verdade real de ver a luz de Aṇṇamalai, que é chamada de centro do mundo.

Paráfrase explicativa: 

A verdade real de ver a luz (chama) em Aṇṇamalai, que é chamada de centro do mundo, é ver a luz real não-dual do 'Eu’ desistindo de mati [mente, noção, sentimento ou falsa consciência] “eu sou só este corpo”, e por essa buddhi [mente, intelecto ou dehatma-buddhi, a falsa consciência de que um corpo é a própria pessoa] habitando apenas no coração por aha-nokku [olhar para dentro, olhar para o 'eu’, olhar na direção do 'eu’ ou auto-atenção].

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- Sri Bhagavan Ramana Maharshi - Sri Arunachala Mahatmyam: Deepa Darshana Tattvam  pg. 7-8-9

Fonte: Video of 28.11.2020 :  Michael James fala sobre Aruṇācala Tattuvam e Dīpa-Darśaṉa Tattuvam  

🕉️ 🔱  Om Namo Bhagavathe Sri ArunachalaRamanaya   🔱 🕉️ 

15. The Pervasiveness of Sleep (Sushupti Vyapaka Tiran)

957. Do not be disheartened and lose your mental vigour thinking that [the state of experiencing] sleep in dream has not yet been obtained. If the strength of [experiencing] sleep in the present waking state is obtained, then [the state of experiencing] sleep in dream will also be obtained.

Sadhu Om: The words ‘sleep in the present waking state’ [anavum nanavil sushupti] denote the state of wakeful sleep [jagrat-sushupti] or turiya, the state of experiencing no differences during waking. In order to attain this state, aspirants have to make efforts in the waking state. However, some aspirants used to ask Sri Bhagavan, “Do we also have to make such efforts in dream, so that we may attain the state of experiencing no differences even during dream?” This doubt is answered by Sri Bhagavan in this verse.

The feeling ‘I am this body’ [dehatma-buddhi] rises in the subtle body during dream only because of the habit of identifying the gross body as ‘I’ during waking. Hence, if one practices Self-enquiry in the waking state and thereby eradicates the dehatma-buddhi [the habit of thus identifying a body as ‘I’] in this state, that itself will be sufficient to eradicate the dehatma-buddhi in dream also. Therefore Sri Bhagavan advises in the next verse that, until the dehatma-buddhi is completely eradicated even in dream, one should not give up Self-enquiry in the waking state. Refer here to the fourth paragraph of the first chapter of Vichara Sangraham where Sri Bhagavan says, 

“All the three bodies [gross, subtle and causal] consisting of the five sheaths (*) are included in the feeling ‘I am the body’. If that one [i.e. the identification with the gross body] is removed, all [i.e. the identification with the other two bodies] will automatically be removed. Since [the identification with] the other bodies [the subtle and causal] survive only by depending upon this [the identification with the gross body], there is no need to remove them one by one.” 

The words ‘kanavil sushupti’ [sleep in dream]), which are used in the first and last lines of this verse, may also be taken to mean ‘sleep without dream’, in which case the following alternative meaning can be given: 

“Do not be disheartened and lose your mental vigour thinking that sleep without dream has not yet been obtained. If the strength of [experiencing] sleep in the present waking state is obtained, then sleep without dream will also be obtained.”

958. Until the state of sleep in waking [i.e. the state of wakeful sleep or jagrat-sushupti] is attained, Self-enquiry should not be given up. Moreover until sleep in dream is also attained, it is essential to persist in that enquiry [i.e. to continue trying to cling to the mere feeling ‘I’].

Michael James: The ideas in the above two verses were summarized by Sri Bhagavan in the following verse.

B 19. The state of sleep in waking [or jagrat-sushupti] will result by constant scrutinizing enquiry into oneself. Until sleep pervades and shines in waking and in dream, do that enquiry continuously.

~  Guru Vachaka Kovai  (The Garland of Guru's Sayings) - Part Three - The Experience Of The Truth

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(*) A kosha, usually rendered “sheath”, is a covering of the Atman, or Self according to Vedantic philosophy. There are five koshas, and they are often visualised as the layers of an onion.

From gross to fine they are:

Annamaya kosha, “body” sheath - Anna means food, which is what sustains this level

Pranamaya kosha, "energy” sheath (Prana)

Manomaya kosha, “mind” sheath (Manas)

Vijñānamaya kosha, “discernment” sheath (Vijnana)

Anandamaya kosha, “bliss” sheath (Ananda)

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Arunachala at Sunrise Art Print

Guru Vachaka Kovai (The Garland of Guru’s Sayings) by Sri Muruganar - Ch. 80 - Self-Surrender,  V. 487

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‘The Lord who has Sakti on His left’ is a traditional way of referring to Lord Siva

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The full Chapter 80 - Self-Surrender

Jane Adams Art - Ramana and a Verse by Muruganar 

When, the dense darkness of ignorance gone, The heart’s wide open firmament Is filled with peace serene, clear, bright, An inner fount of love up springs Which is devotion true, the pure Auspiciousness of Shiva Himself.

Guru Vachaka Kovai, V. 273 The Garland of Guru’s Sayings, by Sri Muruganar 

Sadhu Om: Guru is That which exists and shines as ‘I’ in all, and is the one common factor in all

Guru Vachaka Kovai The Garland of Guru’s Sayings, by Sri Muruganar Part One - An Analysis of the Truth Ch. 24. The Ego’s Play, V. 166

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Sadhu Om: Refer to the last paragraph, §20, of Who am I?:

If oneself rises [or appears] [as ego or mind], everything rises [or appears]; if oneself subsides [disappears or ceases], everything subsides [disappears or ceases]. To whatever extent sinking low [subsiding or being humble] we behave [or conduct ourself], to that extent there is goodness [benefit or virtue]. If one is [continuously] restraining [curbing or subduing] mind, wherever one may be one can be [or let one be].

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   Guru Vachaka Kovai    The Garland of Guru's Sayings, by Sri Muruganar    Part Two - The Practice of The Truth    Ch. 82. Annihilation of the Ego, Verses 844/5

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Ego is cit-jaḍa-granthi, a knot (granthi) formed by the seeming entanglement of pure awareness (cit) with a body, which is non-aware (jaḍa), binding them together as if they were one, so it is a conflation of two elements, one of which is real, namely pure awareness, and the other of which is a mere appearance, namely the body (which in this context does not mean just the physical form but all the five sheaths that constitute whatever body we currently mistake ourself to be, namely the physical form, life, mind, intellect and will, all of which are non-aware, being just phenomena perceived by us as ego).

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https://www.happinessofbeing.com/wp-content/uploads/2020/09/Guru_Vachaka_Kovai-4.pdf

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