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Messages - Subramanian.R

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20.  ahami naasa bhaaj yaham ahamtaya
       sphurati hrt svayam parama purna sat.

Where this 'I' vanished and merged in its Source, there appears spontaneously and continuously
an 'I'-'I'.  This is the Heart, the infinite Supreme Being.

Devotees sometimes had difficulty understanding Sri Maharshi's use of the term 'I',  though in this
and other statements,  He makes His meaning clear.  In the ultimate sense, 'I' is God's name
or the name of our own real selves.  In reference to the limited, ignorant individual, 'I'  refers to the
ego or the 'I am the body' illusion.  This illusory 'I' is discontinuous, broken in waking and dream,
absent in deep sleep.  The Maharshi refers to the true 'I' as 'I-I' to indicate its continuous nature.
Actually, there is no way the this infinite 'I-I'  can be grasped intellectually by anyone.  The true 'I'
appears, or is experienced, only when the mind is dead, either temporarily in deep sleep or permanently
in the case of the Jnani.

Again, in the ultimate sense, 'there is neither I (the ego) nor any other thing.  Only Brahman exists always,
full of bliss everywhere.(Yoga Vasishta Sara, VIII.10 Sureshananda)


Arunachala Siva.               

Cultivating Vibrant Questioning:

Now thus far we have discussed the necessity of Vichara and some preliminary steps for practicing it.
But the next step is crucial because, once taken, all the headache that burdened starting practice vanishes
and we find ourselves not only not at odds with the questioning but drawn to it like a moth to a flame.
This pivotal step hinges on one thing;  making our questioning potent, vital and alive, making it intriguing
and compelling. 

At first, questioning may feel unnatural, out of place.  It is like landing up at a funeral function of someone
unknown to you:  you don't share the family's grief.  But hearing their loud wails, by and by, tinges of
sadness well up within you and before you know it, you are fighting back tears as their grief becomes your
own.  Likewise, the perplexity of Vichara is at first unknown to you, but as you follow the train of questioning,
the mystery that underlies it begins to rise up on its own and capture your heart;  what was at first mechanical  becomes spontaneous and self activating.  Now you are questioning not because you want to
deepen your sadhana or to learn to practice Vichara but because you want to know.  Crossing this threshold,
tradition tells us, is essential of any viable inquiry practice.


Arunachala Siva.             


Verse  353:

When one sees his own Self in Samadhi, which is the Self of all, then all the knots of the heart are
rent asunder once and for all.

Verse 354:

In that one inseparable Self, 'thou',  'I' and all these imaginations come only from the defect of the
intellect.  In Samadhi again, that intellect becomes one with the Supreme and loses its impurities.
So, the changes of 'thou', 'I' and all vanish from one's knowing the real nature of external things and
the Self.

Verse 355:

Peaceful, quiet, controlled, one who has given up all desires, and who is full of endurance   -- he alone
can attain Samadhi, and in that Samadhi feel the oneness with all.  By that feeling of oneness with all,
he does away with the darkness that comes from ignorance and its results -- fear, etc., It (Samadhi)
burns all;  and being Brahman,  he remains at peace, free from all imaginations and actions.

Verse  356:

So, by those who are engaged in Samadhi, they alone, by reducing the externals (the senses, thoughts,
ego, and all) in Consciousness, being free from the bondage of birth and death, attain the Supreme Bliss,
-- not those who only talk of the Atman.

Verse  357:

It is through the difference of the upadhis that the Atman is seen to be different.  So this Samadhi is
only to take away the name and form  One who is learned tries to do this only for this reason.


Arunachala Siva.               


General topics / Re: Tevaram - Some select verses.
« on: March 11, 2016, 08:00:57 AM »
Verse 10:

சாலி நேடி அறுத்தவை தாம்பெறும்
கூலி யெல்லாந் திருவமு தாக்கொண்டு
நீல நெல்லரி கூலிகொண் டுண்ணுநாள்
மால யற்கரி யாரது மாற்றுவார்.

He would go from place to place in search of employers,
Get paddy and use it up all, to provide
Ambrosial offerings divine; while thus he throve,
One day the Lord who is unknown to Vishnu,
Chose to change the course of events.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 11, 2016, 07:58:20 AM »
Verse  9:

அல்லல் நல்குர வாயிடக் கூலிக்கு
நெல்ல றுத்துமெய்ந் நீடிய அன்பினால்
நல்ல செந்நெலிற் பெற்றன நாயனார்க்
கொல்லை யின்னமு தாக்கொண் டொழுகுவார்.

In chill penury, as a harvesting coolie
He earned by way of wages goodly paddy;
With that, he provided in love
His nectarean offerings for the Lord.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 11, 2016, 07:55:50 AM »
Verse  8:

மேவு செல்வங் களிறுண் விளங்கனி
ஆவ தாகி அழியவும் அன்பினால்
பாவை பாகர்க்கு முன்பு பயின்றஅத்
தாவில் செய்கை தவிர்ந்திலர் தாயனார்.

His wealth became like unto the wood-apple
Attacked by Vezham, and perished;
Yet in love he adored Ammai-Appar as before;
Tayanar swerved not from his flawless service.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 11, 2016, 07:53:58 AM »
Verse  7:

இந்த நன்னிலை இன்னல்வந் தெய்தினும்
சிந்தை நீங்காச் செயலின் உவந்திட
முந்தை வேத முதல்வ ரவர்வழி
வந்த செல்வம் அறியாமை மாற்றினார்.

To behold him pursue this service willingly
Indigence notwithstanding, and approve it in joy
The Lord of the hoary Gospels caused the trace-less
Disappearance of his ancestral wealth.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 11, 2016, 07:51:57 AM »
Verse  6:

மின்னு செஞ்சடை வேதியர்க் காமென்று
செந்நெல் இன்னமு தோடுசெங் கீரையும்
மன்னு பைந்துணர் மாவடு வுங்கொணர்ந்
தன்ன வென்றும் அமுதுசெய் விப்பரால்.

For the Lord-Brahmin of ruddy matted hair
Which flashes like lightning, he daily offered
Food of rice, lush greens well-cooked
And condiment savory of tender mangoes.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 11, 2016, 07:49:55 AM »
Verse  5:

தாய னாரெனும் நாமந் தரித்துளார்
சேய காலந் தொடர்ந்தும் தெளிவிலா
மாய னார்மண் கிளைத்தறி யாதஅத்
தூய நாண்மலர்ப் பாதந் தொடர்ந்துளார்.

Tayanar was the name he bore.
Though for a long time, Vishnu pursued
Burrowing, he could not find and was bewildered;
But to those feet of tapas, he could hold fast.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 11, 2016, 07:48:07 AM »
Verse  4:

அக்கு லப்பதி தன்னில் அறநெறித்
தக்க மாமனை வாழ்க்கையில் தங்கினார்
தொக்க மாநிதித் தொன்மையில் ஓங்கிய
மிக்க செல்வத்து வேளாண் தலைமையார்.

In that town was a great householder,
Righteous, proper and honorable;
With immense wealth ancestral was he endowed;
He was the chief of husbandmen.

Arunachala Siva.   

General topics / Re: Tevaram - Some select verses.
« on: March 11, 2016, 07:46:00 AM »
Verse  3:

வளத்தில் நீடும் பதியதன் கண்வரி
உளர்த்தும் ஐம்பா லுடையோர் முகத்தினும்
களத்தின் மீதுங் கயல்பாய் வயல்அயல்
குளத்தும் நீளுங் குழையுடை நீலங்கள்.

In that town of foison, in the visages of damsels
Whose locks of hair display five-fold plaits, bees buzz;
Their eyes like unto blue lilies roll and reach their ears;
Their necks are decked with jewels of blue gems;
In pools beside the fields where sport the finny drove
Nelumbos rich in leafy wealth burgeon.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 11, 2016, 07:43:57 AM »
Verse  2:

செந்நெ லார்வயற் கட்டசெந் தாமரை
முன்னர் நந்துமிழ் முத்தம் சொரிந்திடத்
துன்னு மள்ளர்கைம் மேற்கொண்டு தோன்றுவார்
மன்னு பங்கய மாநிதி போன்றுளார்.

In its paddy-fields when the farmers
Weed out lotuses from them, fall down pearls
Bred thither by chanks; the farm-hands thus,
Like the celestial beings, look endowed with Padma-Nidhi.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 11, 2016, 07:41:34 AM »
Arivaattya Naynar Puranam:

Verse  1:

வரும்பு னற்பொன்னி நாட்டொரு வாழ்பதி
சுரும்பு வண்டொடு சூழ்ந்து முரன்றிட
விரும்பு மென்க ணுடையவாய் விட்டுநீள்
கரும்பு தேன்சொரி யுங்கண மங்கலம்.

And there is a town called Kanamangalam,
A splendid place for dwelling, enriched by
The flood of the Kaveri; here hum honey-bees,
Male and female, and soft nodes of sweet-canes
Burst and seep out a rich sugarcane ooze.

Arunachala Siva.


I agree more with Bhagavan Ramana (as quoted by Arthur Osborne)
and Sri Sadhu Om, than Nisargadatta Maharaj and J.Krishnamurti.

Effort is necessary not merely for keeping the thoughts away
but also to make the inbuilt vasanas dry up.  This is reflected
in Bhagavan Ramana's Sri Arunachala Ashtakam, Verse 5, "by
rubbing the mind with mind"

Bhagavan Ramana says in Vichara Sangraham, in answer to Gambhiram
Seshayyar's question:

After the mind has been made to stay in the Self, which is its
deity, and has been rendered indifferent to empirical matters
because it does not stray away from the Self, how can the mind
think as mentioned above?  (above = Seshayyar's question:
When there is activity in regard to works, we are neither the agents
of those works not their enjoyers.  The activity is of the three instruments
(i.e the mind, speech, and body). Could we remain unattached thinking thus?)


Do not such thoughts constitute bondage?  When such thoughts
arise due to residual impressions (Vasanas), one should restrain
the mind from flowing that way, endeavor to retain it in the Self-
state, and make it indifferent to empirical matters.  One should not
give room in the mind for such thoughts as : "Is this good? Or
is that good? Can this be done? Or, can that be done?"  One
should be vigilant even before such thoughts arise and make the
mind stay in its native state.  If any little room is given such a
disturbed mind will do harm to us while posing as our friend.  Like
the foe appearing to be a friend, it will topple us down.  Is it     
not because one forgets one's Self, that such thoughts arise, and cause
more and more evil?


While it is true, that to think through discrimination, 'I do not do
anything', 'all actions are performed by the instruments', is a means
to prevent the mind from flowing along thought-vasanas, does it
not follow that only if the mind flows along thought-vasanas that
it must be restrained through discrimination as stated before?


Can the mind that remains in the Self-state think as 'I' and as 'I
behave empirically thus and thus'?  In all manner of ways possible,
one should ENDEAVOR gradually not to forget one's true Self
that is God.  If that is accomplished, all will be accomplished.
The mind should not be directed to any other matter.  Even though
one may perform, like a mad person, the actions are all the result
of Prarabdha Karma, one should retain the mind in the Self-state
without letting the thought 'I do' arise.  Have not countless bhaktas
performed their numerous empirical functions with an attitude of

Arunachala Siva.   

General Discussion / Re: Rough Notebook-Open Forum
« on: March 11, 2016, 06:14:38 AM »

Verse 89 of Sri Sivananda Lahari is a beauty.

Nathibhir nuthbhis thavmeecha bhuja-
Vithibhir dhyana samadhibhir na thushta |
Dhanusha musalena chachmabhir vaa
vadha the preetikaram dhatha karomi. ||

O the Ruler of the Worlds!  By bow and arrows, pounding logs,
and stones, you become very happy. You do not even become
so happy, even with namaskarams, stotrams and pujas and dhyana
samadhis.  Kindly tell me by which you shall have maximum
satisfaction.  And I shall do accordingly.

Siva became happy when Arjuna hit Him with his arrows and He gave him Pasupatastra.   
In the story of Sakkya Nayanar, who did puja to Siva Lingam, by throwing stones at it, He
became pleased and conferred him liberation.  Sri Sankara adds here the pounding
log also, as Nindastuti.

Tayumanavar sings:  By throwing stones, and hitting you with
arrows, and throwing some green leaves, your devotees reached
the shore.  I am lowly without any devotion, what can I do to
get your grace, O the Guru, who supported the non-injury to
others as the first qualification to reach you!

Arunachala Siva.

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