The entire collection of the body, etc. Existence, by nature, is indeed Consciousness. Of both the Lord and the individual, the assumed appearance and intelligence are the difference. Of both the Lord and the individual, activity and intelligence are the distinction. The true own Existence is the Reality that alone is.
Of both the Lord and the individual, the thought of the assumed appearance is the difference. Because there are not two of the Self, there is firm Self-Abidance. Knowledge abandoned, ignorance abandoned, Consciousness is. Knowledge abandoned, ignorance abandoned, Consciousness. Knowledge excluded, ignorance excluded, Consciousness is.
So, an interpretation of the second line could be: Is there knowledge to know the interior? The Tamil text does not seem to lend itself to this interpretation. Upon the revelation of the Self,. It is immutable, birthless, making perfectly full, Consciousness-Happiness.
In the perception of the Self,. It is imperishable, non-entity, satiating, Consciousness-Happiness. He finds here that the jiva is certainly the Divine. The divine living being finds here, then, the Supreme Happiness. Constant repeating of the Holy Name Is more than praise, at length the voice will sink To silent repetition in the Heart, And in this way is meditation learnt.
Better than meditation that recurs In broken fits and starts is that which is A steady ceaseless flow, like the steady flow Of falling oil or a perennial stream. Worship of God as in no way distinct From him who worships, or in other words Thinking that. He is I. To rest in the Real Being, that transcends Our every thought, by reason of the strength Of our devotion to some thing conceived; This of supreme devotion is the truth.
Or put in other words Good works, Devotion, Union, Knowledge, too. Just as by the fowler birds are caught in nets So by the holding of the breath within The mind can be restrained. This a device That will effect absorption of the mind.
For mind and life expressed in thought and act, That is with thought and action as their function, Diverge and branch like two branches of a tree, But both of them spring from one single stem. Suppression of the mind comes in two ways, Absorption and extinction; mind absorbed Will live again, but mind which is destroyed Will never revive any more, for it is dead.
When the mind has been controlled, By the means of restraint of the breath, then make it flow Along a single current; that achieved Its form will then entirely disappear. When mind has given up the sense-objects Which are external and has drawn within, And has perceived its own refulgent form, Then alone there is True Knowledge. First written in Tamil, Upadesa Undiyar is a thirty-verse philosophical poem composed by Bhagavan Ramana Maharshi in Bhagavan later wrote other versions in Telugu, Sanskrit and Malayalam.
For every one This path direct is open. Thoughts alone make up the mind; And of all thoughts the 'I' thought is the root.
What is called mind is but the notion 'I'. When one turns within and searches Whence this 'I' thought arises, The shamed 'I' vanishes — And wisdom's quest begins. Of the term, 'I', the permanent import Is That. For even in deep sleep Where we have no sense of 'I' We do not cease to be. For knowing That which is There is no other knower. Hence Being is Awareness; And we all are Awareness.
In the nature of their being Creature and creator are in substance one.
0コメント