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Messages - Subramanian.R

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General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 09, 2015, 01:05:32 PM »
Why speak more about this?  The doctrine of the Vedanta is this!  When the name and shape of an
earthern pot are sublated, only the clay on which these are superimposed, remains as unsublatable
reality.  In the same way, the five Kosas which are only superimposed on the Atman, will be sublated
when illumination dawns on the aspirant.  Only the Atman, which is Sat, Chit, Ananda and which,
is the basis of all entities superimposed on it, will be found to be changeless absolute reality that
remains. It is he who is enlightened in this way, that can be called a true Atma Jnani, a true Brahma
Jnani.  Only such a one will have Videha-mukti (liberation after the dissolution of the subtle body
that carries the Jiva in Samsara).  All the Upanishads proclaim this.

Chapter 10 concluded.

Arunachala Siva.           

General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 09, 2015, 12:59:31 PM »
The distinction between these three tiers of reality is clear from this. The Paramartika is ever-lasting;
the Vyavaharika is relatively real, i.e. lasts longer or as long as the distinction between the Isvara
and Jiva lasts, i.e. in place of being momentary it subsists for a much longer duration than the Pratibhasiska
which is momentary or lasts only till the illusory perception is recognized by the perceiver.  There is
really no difference between the Pratibhasika and Vyavaharika in that both of them are super-impositions.
In point of their ontological status, the Pratibhasika and Vyavaharika are poles apart.  The former lasts
for a just a moment while the latter lasts for an immense period of time.  i.e. so long as the creator and
the created last.  If it is granted that on the dawn of knowledge the Vyavaharika disappears as the
Pratibhasika, then there can be no Atma Jnanis and Jivan Muktas. As a consequence there will be none
left to instruct the ignorant on Advaita doctrine. Then there will be no succession of teachers and disciples
of the Advaita tradition.  So we accept the survival of Atma Jnanis till their Prarabdha is exhausted     
and their bodies perish.  As examples can be given the cases of the potter and a burnt rope.  As long
as the potter's wheel revolves, so long pots will be produced.  When he stops his skilled activity and his
wheel stops, no more pots will be produced.  In the case of the burnt rope, it still appears like a rope,
but it will not bind anything like the unburnt rope.  In the same way, the five Kosas which are only
superimposed on the Atman will disappear when the Atman which is their basis is understood.


Arunachala Siva.   

General topics / Re: Guru
« on: December 09, 2015, 12:32:06 PM »
It is said that the Sadguru gives three gifts to the spiritual seeker.  Bhagavan said, "In the case of
the individual soul, which desires to attain the state of true knowledge or the state of Isvara (Godhood)
and with that object always practices devotion,  the Lord who is the witness of the individual soul and
identical with it, comes forth, when the individual's devotion has reached a mature stage, in human
form with the help of Sat Chit Ananda.  These three natural features, and form and name which he
also graciously assumes, and in the guise of blessing the disciple, absorbs him in Himself.  According
to this doctrine, the Guru can truly be called the Lord.  (Spiritual Instructions, Chapter I, Section 7.)

The first gift is the Sadguru's form.  From the formless, the Divine takes a form.  The form is sweet,
enchanting, lovable. The form enables a seeker to relate to, to begin to seek the otherwise formless
Self.  As each seeker, at one time or another, believes he or she has a human form, so  too, the
Sadguru takes on a human form.

Further, can you think of a form without also thinking of its name?  There is an intimate connection
between the name and the form it represents. The name is the Sadguru's second gift.  As well,
it is said that the name is even sweeter than the form.  If one thinks of a mango, one immediately
becomes happy and one's mouth begins to water.  The word 'mango' conjures up an image of a large,
sweet, perfect mango.  But if one sees a physical mango, all sorts of doubts may arise: "Is it sweet?
Will it be stringy? Will it taste oily?  How much will it cost?"


Arunachala Siva.                   

General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 09, 2015, 10:29:23 AM »
When we know the substratum on which the superimposition has been made, the illusory appearance
immediately vanishes and only the substratum is left. For example, when the illusion of snake on the rope
is dissipated in clear light, the rope is immediately revealed and the snake disappears. But  the five Kosas
are seen to exist even after knowledge of the Atman is gained. Under this circumstance, how can you
say that they are only superimposed and do not actually exist.

Reality has three tiers, namely, what is created by man, what is created by God, and what is uncreated
and eternal.  The significance of these expressions are stated below:

1. Pratibhasika reality:  This denotes the man made momentary perceptions of a purely illusory
nature like the snake seen in the rope, whose existence is sublated the moment light dawns on it
and disappears without any residue of the snake seen till then.

2.  Vyavaharika reality:  This is not produced by man but God.  It is analogous to the rope that remains
and is seen even long after the snake has disappeared and therefore lasts for much longer periods of
time than the purely illusory perceptions.

3. Paramartika reality:  The basic reality underlying God/s creation is Brahman which is uncreated
and is eternal.


Arunachala Siva.         

Verifiabiity/ Credibility of Absolute Reality:

Science inspires our confidence because the reality put forward by it is open to verification by anybody
any time.  Spiritual reality in the absolute is similarly open to verification by anyone, though not as
readily as in science. This is because the reality transcends subject and object, and is realizable only
after appropriate sadhana.  The sadhana normally stretches over several years, and involves transformation
of the inner personality of the seeker. Due to its transcendent nature, the final reality cannot be shared
in the open with others, unlike in science.  This cannot be held to invalidate the method of verification.

Short of direct proof, there are other indirect ways of ascertaining the credibility of spiritual reality.
To take an analogy, most of us subscribe to the theory of relativity, not because we understand it
through and through and have got convinced by it, but because it is supported by those who are
well positioned to judge it.  In the same way, we learn to place our trust in the higher spiritual teaching
given by a sage, by relying on the opinion of others who in our opinion are of reasonable attainment
to judge the issue.

The lives of acknowledged sages  bear many similarities, besides their common teaching.  Very often,
it is these traits that contribute to our strong faith in their genuineness.  At the higher end, these
traits include their capacity to interpret scriptures and guide spiritual aspirants of every denomination,
to communicate through silence and influence others' conduct to the better, and to impart the plenary
experience to deserving disciples by mere will.   Other discernible qualities are the utter peace that
they exude, total unconcern for the body and for anything that the world can offer, absence of fear,
humility, universal love extending to even plant life, extra sensory knowledge, various siddhis,etc.,

Sages are found in every age. The life stories of medieval and ancient sages could be open to some
doubt as they might be conglomerations of fact and fiction.  The biographies of some of the modern
sages are, however, available in authentic form.  To one looking for the credibility of absolute reality,
their study possibly provides the best option.


Arunachala Siva.               

General topics / Re: Yoga - The Science of Liberation:
« on: December 09, 2015, 09:55:57 AM »
The raison d'etre of Yoga is the direct intuition of the Self unmediated by all the objective categories,
belonging to the realm of the Prakriti.  The first two steps of Yoga, yama, niyama, refer to the ethical
qualities demanded of the aspirant.  The third one, asana, is as regards the perfection of the body.
The fourth, pranayama, is by way of stabilizing the psychic energy, which in concert with relative
consciousness, perceives the manifest world.   The fifth step, that is pratyahara, refers to the idea of
stopping the objective knowledge flowing through the senses being resolved back to the mind, taking
the form of the mind, only the past impressions remaining.     

The subsequent stages, which are proximate to the inner being, are the following a) dharana - this
is by way of the isolation of the mind to a seamless whole from the present objectives; b) dhyana -
this refers to the stage of abidance in this, not by way of time process, but as pure knowledge.
Finally, c) Samadhi, the grand finale, refers to a state of mind in which the object alone shines in its
purity without the notions of observer being foisted on it. In the last three processes the linear flow
of mind, the discursive way of thinking through the mediation of the senses, all these are no longer
there.   There is a direct perception of the object, which Patanjali calls ritambhara, which can be

Dharana, dhyana and samadhi constitute a unitary process, the consummation termed as Samyama
in yoga, and Prajna by the Buddhist, revealing the essence of the objects, through a direct perception.
The knowledge obtained through Samadhi, that is truth-bearing consciousness, which is a balanced
state, 'swarupa sunya' (empty of selfhood as it were), reveals the very thing itself, with the memory
of the past not insinuating itself into the being.  This knowledge is beyond the five fluctuations.  Samadhi
is the disjoining union of the matter and spirit, leaving the individual all alone.  It is not even becoming
one with Cosmos, but refers to something beyond time and space.


Arunachala Siva.         

General topics / Re: Tevaram - Some select verses.
« on: December 09, 2015, 09:05:50 AM »

வலிகெழு குண்டர்க்கு வைகைக்
    கரையன்று வான்கொடுத்த
கலிகெழு திண்தோள் கவுணியர்
    தீபன், கடலுடுத்த
ஒலிதரு நீர்வை யகத்தை
    யுறையிட்ட தொத்துதிரு
மலிதரு வார்பனி யாம்,மட
    மாதினை வாட்டுவதே.  (12)

Ever bliss - rich doughty shouldered Kaunia clan's
Lamp like Jnanasambandhar sent off Samanas
To celestial abode on Vaigai that day. As he
Seized this sea - seized world's noise and froze
It, so in season snowy, the downy flakes
Of snow fall tease the young maid about, love - lorn.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: December 09, 2015, 09:00:57 AM »

மொழிவது, சைவ சிகாமணி
    மூரித் தடவரைத்தோள்
தொழுவது, மற்றவன் தூமலர்ப்
    பாதங்கள்; தாமங்கமழ்ந்
தெழுவது, கூந்தல் பூந்தா
    மரையினி யாதுகொலோ!
மொழிவது, சேரி முப்புதை
    மாதர் முறுவலித்தே. (11)

Whatever praised are but Saivaite crest jewel
Sambandhar's famed, broad hill - strong shoulders
That bear; whatever worshipped are but his pure
Flower soft feet  pair holy; fragrance diffused
Is but off the garlands he wears. What else need be said!
Thus swear smiling the slim - clad maids on the skirts.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: December 09, 2015, 08:41:19 AM »

முரசம் கரைய,முன் தோரணம்
    நீட, முழுநிதியின்
பரிசங் கொணர்வா னமைகின்
    றனர்பலர்; பார்த்தினிநீ
அரிசங் கணைதலென் னாமுன்
    கருது, அரு காசனிதன்
சுரிசங் கணைவயல் தந்த
    நகரன்ன தூமொழிக்கே. (10)

As drums blare, as festoons in house front wave,
Several queue with gifts immensely rich. Lured not,
Sambandhan would say stay, in Kaazhi girt
With fields replete with whorled chanks; rivaling
The urb's fairness, the heroine with overwhelming
Beauty is counselled. Lose not, hasten to marry.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: December 09, 2015, 08:39:09 AM »

குருந்தலர் முல்லையங் கோவல
    ரேற்றின் கொலைமருப்பால்
அருந்திற லாகத் துழுதசெஞ்
    சேற்றரு காசனிதன்
பெருந்திற மாமதில் சண்பை
    நகரன்ன பேரமைத்தோள்
திருந்திழை ஆர்வம் முரசே. (9)

Sanbai of Sambandhar is greatly forted,
In whose woody outskirts Kuruntu flowers bloom,
Neatherds young on their valorous chests
Bear scars of dashing horns and branches
Thorny in sanguinary glow: The zeal of maidens
With bamboo  firm shoulders well bejeweled drums it up.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: December 09, 2015, 08:36:36 AM »

புணர்ந்தநன் மேகச் சிறுநுண்
    துளியின் சிறகொதுக்கி
உணர்ந்தனர் போல விருந்தனை
    யால்உல கம்பரசும்
குணந்திகழ் ஞானசம் பந்தன்
    கொடிமதில் கொச்சையின்வாய்
மணந்தவர் போயின ரோசொல்லு,
    வாழி! மடக்குருகே. (8)

O young fledgeling, tell me, Has he mine
Gone for even out of Kaazhi of flag fluttering
Fort, where Jnana Sambandhan, a Hill of choice
Features praised by greats gloried. Why, you
As if in fright and knowing all aloof folding
Wings in a cloud's drizzle mixed  haunt?

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: December 09, 2015, 08:34:05 AM »

வித்தகம் பேசி,நம் வேணுத்
    தலைவனை வாள்நிகர்த்து
முத்தகங் காட்டும் முறுவல்நல்
    லார்தம் மனம்அணைய,
உய்த்தகம் போந்திருந் துள்ளவும்
    இல்லா தனவுமுறு
பொத்தகம் போலும்! முதுமுலைப்
    பாணன் புணர்க்கின்றதே. (7)

This low down clan  bard aged much
Vivifies the strung thoughts on how the maidens,
In a Gnostic spell showed the lustrous pearls
To the King Sambandhan of Venupuram*
And as shown, the choice ones they heartily
Fetch back home for keeping as existing, non  existing lore of leaves.

(* another name for Sirkazhi)

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: December 09, 2015, 08:29:12 AM »

தொண்டினஞ் சூழச் சுரிகுழ
    லார்தம் மனந்தொடர,
வண்டினஞ் சூழ வருமிவன்
    போலும், மயிலுகுத்த
கண்டினஞ் சூழ்ந்த வளைபிரம்
    போக்கழு வாவுடலம்
விண்டினஞ் சூழக் கழுவின
    ஆக்கிய வித்தகனே. (6)

With great servitors ingathering, and the hearts
Of curly - locked maidens following, and bees
Hovering comes He, yes He. O, one of talents
That vanquished the cane - holding Samanas
And tripped them off on argument,
Who with a pomp of pea-cock feathered fans and shame came.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: December 09, 2015, 08:25:22 AM »

மன்னிய மோகச் சுவையொளி
    யூறோசை நாற்றமென்றிப்
பன்னிய ஐந்தின் பதங்கடந்
    தோர்க்குந் தொடர்வரிய
பொன்னியல் பாடகம் கிங்கிணிப்
    பாத நிழல்புகுவோர்
துன்னிய காஅமர் சண்பையர்
    நாதற்குத் தொண்டர்களே. (5)

They become servitors to Sanbai* king whose
Grace of holy feet adorned by tintinnabulation
Auric anklets dear to get in this groved urb
Even for those such that willfully transcend
The sensory feel thresholded in through the transient
Five senses of taste, sight, touch, sound, and smell.

(* another name for Sirkazhi, birth place of Jnana Sambandhar.)

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: December 09, 2015, 08:22:59 AM »

இரவும் பகலும்நின் பாதத்
    தலரென் வழிமுழுதும்
பரவும் பரிசே யருளுகண்
    டாயிந்தப் பாரகத்தே
விரவும் பரமத கோளரி
    யே!குட வெள்வளைகள்
தரளஞ் சொரியுங் கடல்புடை
    சூழ்ந்த தராய்மன்னனே.(4)

Night and Day, your holy-feet flowers lie
Strewn on my entire path. See, this is
The boon. O, one that slays all the way ward
Septs of the world! O, King of Poontaraai
Sea  side circled with seas spraying
Ashore curved white chanks and pearls!

Arunachala Siva.

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