#una v.30

[shinymoonbird]

Since one’s own reality, the sun of Jnana - Knowledge which has never seen the darkness of delusion, itself shines as happiness, the confusion of misery appears only because of the unreal sense of individuality; but in truth, no one has ever undergone any such thing - ‘misery’.

Guru Vachaka Kovai (The Garland of Guru’s Sayings) by Sri Muruganar - Chapter The Non-Existence of Misery, Verse 953 

Sadhu Om: 

Suppose a man who is sleeping happily, having taken a full meal, dreams that he is a wandering about suffering from hunger. When he wakes up, will he not realize that the hunger and misery which he experienced in the dream are in truth unreal and non-existent? Likewise, when one wakes up from the sleep of Self-forgetfulness, in which the dream of one’s present life is occurring, one will realize that all the miseries that one experienced as a jiva are in truth unreal and non-existent [see verse 1 of Ekatma Panchakam*]. Refer also to the example given by Sri Bhagavan in verse 30 of Ulladu Narpadu Anubandham, “... though lying motionless here on his bed, a man in the dream climbs up a hill and falls into a precipice”. The teaching of Sri Bhagavan is that misery is unreal, being merely mental. 

Throughout this chapter, Sri Bhagavan expounds the truth that misery is non-existent in order to strengthen the titiksha [the forbearance or ability to endure misery] in aspirants, lest they should become disheartened and give up their sadhana on account of the various miseries which occur in their life.

*  Ekatma Panchakam - The Five Verses on the Oneness of Self, linked into a single verse by Sri Bhagavan, was renamed Ekatma Vivekam -The Knowledge of the Oneness of Self:

https://shinymoonbird.tumblr.com/tagged/Ekatma-Vivekam

[shinymoonbird]

... and here, Annamalai and Ramana are at work, building the Ashram.

Jane Adams Art - https://janeadamsart.wordpress.com

Just like one who is seemingly listening to a story when his mind has in fact gone far away, the mind of the Atmajnani or knower of self in which the tendencies (vasanas) have been erased, has not in fact done anything even though it has seemingly done many things. 

On the other hand the mind of an ajnani or one who does not know Self which is saturated with them (tendencies or vasanas), has in fact done many things even though it has seemingly not done anything, just like one who thinks in dream that he has climbed a hill and is falling over a precipice, even though his body is in fact lying here without movement sleeping on his bed.

— Sri Ramanopadesa Noonmalai - Ulladu Narpadu - Anubandham, V.30 pg.142 (pdf)

This verse is adapted from Yoga Vasishtha 5.56.13 and 14.

[shinymoonbird]

A consciência pura (cit) é apenas consciente, e não é consciente de nada além de si mesma. É a nossa consciência permanente e fundamental, e é o que realmente somos.

Assim como alguém que aparentemente está a escutar uma história quando a sua mente, de facto, foi para longe, a mente do Atmajnani ou conhecedor do Ser em que as tendências (vasanas) foram apagadas, de facto não fez nada mesmo que tenha aparentemente feito muitas coisas.

Por outro lado, a mente de um ajnani ou aquele que não conhece o Ser, que está saturada delas (tendências ou vasanas), de facto fez muitas coisas mesmo que aparentemente não tenha feito nada, exactamente como quem pensa durante o sonho que subiu a um monte e está a cair num precipício, embora o seu corpo esteja de facto aqui deitado sem movimento a dormir na sua cama.

— Sri Ramanopadesa Noonmalai - Ulladu Narpadu - Anubandham, V.30 pg.142 (pdf)

Este versículo foi adaptado de Yoga Vasishtha 5.56.13 e 14.