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Messages - Subramanian.R

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c. Integral Yoga:

The colophon of the Gita says it as an Upanishad and a Yoga Sastra.  Yoga is a technical term which
means union wit God via a set of physical and mental disciplines.  Though yoga is unitary, based on
the different types of  human minds -- the active, the philosophical, the emotional and the psychic --
has been formulated in a four fold manner, karma yoga, jnana yoga, bhakti yoga, and raja yoga.
Each of these yoga opens up the infinite horizon of truth  and effects union  with God. The Gita
describes them all.  Considering that Sri Krishna has taught all the four yogas to one and the same
person, Arjuna, urging him to use his discrimination, it can be safely concluded that the yoga of the
Gita is a comprehensive spiritual discipline integrating within itself all the four aspects.  However, because
of Arjuna's lineage and proclivities, karma yoga is better suited to him, and of course, Krishna wanted
him to fight.


Arunachala Siva.       

Now, suppose a thesis is argued on the evolution of the wheel, on which, literally, civilization has rolled
across time.  From the cart wheel to the cycle, to the car, to the landing gear of the jet plane, has been
the developing story of the evolution of the wheel evolved, but the wheel itself has had no gain, no benefit,
no joy in the process.  The profit and fulfillment belongs to the demanding human race.  The purpose for its
evolution lay in the need of humanity for better transport -- without the continuity of this purpose, there
would have been no continuity of its evolution.  Regretfully, science knows a lot about the content of creation,
but knows nothing about the intent of creation.  Content is matter.  Intent is consciousness.

Similarly, with the evolution of species, if consciousness is coeval and co terminal with the body of the individual,  there can be no continuity of an experiencer beyond a single lifespan.  One generation struggles, suffers, endures, and brings about progress.  It earns the means for a better life, but dies at that point.
This is a case of unpaid wages.  A later generation, without even saying 'Thank you, grandpa' inherits these
advantages.  This is a case of unearned income.  Is this the benevolence of providence, or perverted justice
in creation?


Arunachala Siva.       

87. This darkness (we thus see) shines in the dense darkness of the Ignorance, but does not shine in the
Great Splendor of the Light of the Self-awareness. If this universe were real, why does it not shine in
the Supreme State, lighted  as It is by the Conscious-Effulgent Light of the Real Self?

88. That alone is real which survives in the experience of the Real Self in the Supreme State, all else
is only unreal.  This is the distinction between the Real and the unreal, revealed to us by the teachings
of all the sages.

89.  Since the multiplicity is experienced only in the state of Ignorance, it is declared to be unreal.
On the other hand, because the Unity (non difference) of the Self is experienced on the liquidation
of Ignorance, that Unity is real.

90.  That peaceful Self,  who shines by the light of His own nature, as pure Consciousness in the
Supreme State where the world is lost, is the sole Reality;  such is the teaching of our holy Guru,
Sri Ramana.

91.  As the dream world is known to be unreal for the reason that it vanishes upon waking, so this
waking world also, is proved to be unreal by its vanishing in the light of the Real Self.         


Arunachala Siva.

15. The Light that lights the world is subtler still than the subtle mahat, the expanded consciousness.
And, who can count it or reckon it which eludes numbers, computing and the allied sciences.  It is
called 'Svabhava' -- the purport of oneself.  This is the one which, by way of expressing itself in a myriad
ways, projects ever and anon the countless worlds of joy.

16.  Anything conceived by the mind, ears, etc., supported by triad or pentad of pranas, cannot
be the Light.  That which is to say, the effort -- though mediated by resources,  which after all are
the products of he Goal -- involves the freedom of oneself from all the media.  In the realm of the knowledge
relating to the Light, sattva or sat is appreciated as it is experienced as 'Being' (I-ness).  In expression it
takes the form of Thou!  "Thou alone art, O Lord!"  This is para bhakti or devotion transcending duality.

17.  Without being rooted  in the spirit of the tetrad of he Mahavakyas (great aphorisms) how is it
possible to explain Jiva and the world?  Even the subtle body, which has its welfare in the pranas,
is not even remotely comparable to Isvara, the Light of transcendence.  Those who imagine truth,
life, bliss, glory and hope in the transient body and the world as opposed to Isvara, the sole source,
even if equipped with the subtlest of intellects cannot appreciate the imports of Mahavakyas.  The scope
of intellect is limited to the world and its components but its origin and originator are beyond it.


Arunachala Siva.         

General topics / Re: Tevaram - Some select verses.
« on: May 06, 2016, 09:46:14 AM »
Verse  402:

ஆண்டஅர சங்கணர்சீர்
   அருள்பெற்றப் பதிநின்றும்
பாண்டிநாட் டெழுந்தருளும்
   பான்மையராய்த் தென்திசைபோய்க்
காண்டகைய திருப்புத்தூர்
   பணிந்தேத்திக் கதிர்மதியம்
தீண்டுகொடி மதில்மதுரைத்
   திருவால வாய்சேர்ந்தார்.

The kingly servitor blessed with the great grace
Of the Lord, left the town and moved southward
To reach the Pandya country; he adored the Lord
At Tirupputthoor, rapturous to behold; he came
To Tirualavai of Madurai whose streamers
Waft aloft touching the moon.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 06, 2016, 09:43:14 AM »
Verse  401:

பிரமபுரத் திருமுனிவர்
   பெருந்தொண்டை நன்னாட்டில்
அரனுறையுந் தானங்கள்
   அணைந்திறைஞ்சிப் பாடுவதற்
குரனுடைய திருநாவுக்
   கரசர் உரை செய்தருளப்
புரமெரித்தார் திருமகனார்
   பூந்துருத்தி தொழுதகன்றார்.

Tirunavukkarasar of spiritual puissance told
The divine Muni of Brahmapuram that he should
Hail the Lord in all His shrines of great Tondai Nadu.
Thereupon the godly child adored
The Lord of Tiruppoonthurutthi who burnt
The triple cities, and left the town.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 06, 2016, 09:41:24 AM »
Verse  400:

பண்புடைய பாண்டிமா
   தேவியார் தம்பரிவும்
நண்புடைய குலச்சிறையார்
   பெருமையும்ஞா னத்தலைவர்
எண்பெருக வுரைத்தருள
   எல்லையில்சீர் வாகீசர்
மண்குலவு தமிழ்நாடு
   காண்பதற்கு மனங்கொண்டார்.

Of the compassion great of the Pandyan's Consort
Poised in virtue and glory and of Kulacchiraiyar's devotion
The lord of Gnosis so enchantingly narrated
To Vakeesar of endless glory that he desired to fare forth
To the Pandya kingdom, resplendent on earth.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 06, 2016, 09:39:32 AM »
Verse 399:

வல்அமணர் தமைவாதில்
   வென்றதுவும் வழுதிபால்
புல்லியகூன் நிமிர்த்ததுவும்
   தண்பொருந்தப் புனல்நாட்டில்
எல்லையிலாத் திருநீறு
   வளர்த்ததுவும் இருந்தவத்தோர்
சொல்லஅது கேட்டுவந்தார்
   தூயபுகழ் வாகீசர்.

Vakeesar of immaculate glory hearkened
To the rare tapaswi who narrated to him how he
Vanquished the cruel Samanas in disputation,
How he cured the hunch-backed Pandya
And how he in the land made rich by the cool waters
Of the Tamparaparani, caused the spreading of the glory
Of the Holy Ash infinite.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 06, 2016, 09:37:18 AM »
Verse  398:

கழுமலக்கோன் திருநாவுக்
   கரசருடன் கலந்தருளிச்
செழுமதியந் தவழ்சோலைப்
   பூந்துருத்தித் திருப்பதியின்
மழுவினொடு மான்ஏந்து
   திருக்கரத்தார் மலர்த்தாள்கள்
தொழுதுருகி இன்புற்றுத்
   துதிசெய்தங் குடனிருந்தார்.

The prince of Kazhumalam graciously accompanied
With him; he adored the flowery feet of the Lord
Of Tiruppoonthurutthi over whose gardens floats
The lovely moon, -- the Lord whose hands divine
Sport the mazhu and the fawn; he adored Him
In melting love and grew delighted; he hailed Him,
And there abode with Vakeesar.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 06, 2016, 09:35:28 AM »
Verse  397:

பிள்ளையார் அதுகேளாப்
   பெருகுவிரை வுடன்இழிந்தே
உள்ளமிகு பதைப்பெய்தி
   உடையஅர சினைவணங்க
வள்ளலார் வாகீசர்
   அவர்வணங்கா முன்வணங்கத்
துள்ளுமான் மறிக்கரத்தார்
   தொண்டரெலாந் தொழுதார்த்தார்.

Hearing this, down he descended impetuously;
Scared and agitated he adored the king of servitors;
Even before he would adore him, Vakeesar, the divine
Patron, adored him; all the devotees of the Lord
Whose hand displays a leaping fawn, hailed them
And uproarious was their acclamation.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 06, 2016, 09:32:30 AM »
Verse  396:

திருஞான மாமுனிவர்
   அரசிருந்த பூந்துருத்திக்
கருகாக எழுந்தருளி
   எங்குற்றார் அப்பர்என
உருகாநின் றுஉம்அடியேன்
   உம்அடிகள் தாங்கிவரும்
பெருவாழ்வு வந்தெய்தப்
   பெற்றிங்குற் றேன்என்றார்.

When the saintly child -- the great Muni of Gnosis --,
Neared Tiruppoonthurutthi, he asked: "Where indeed
Is Appar?" Vakeesar, melting in love, replied thus:
"Your servitor, blessed with the beatitude
Of bearing your feet divine is (only)here."

Arunachala Siva.   

General topics / Re: Tevaram - Some select verses.
« on: May 06, 2016, 09:30:40 AM »
Verse 395:

வந்தொருவர் அறியாமே
   மறைத்தவடி வொடும்புகலி
அந்தணனார் ஏறியெழுந்
   தருளிவரும் மணிமுத்தின்
சந்தமணிச் சிவிகையினைத்
   தாங்குவா ருடன்தாங்கிச்
சிந்தைகளிப் புறவருவார்
   தமையாருந் தெளிந்திலரால்.

Unseen by any one and incognito, he joined
The bearers of the beauteous palanquin of pearls
That bore the godly Brahmin-child of Pukali;
With them he bore it; great was his rejoicing;
None could recognize him at all.

Arunachala Siva.   

General topics / Re: Tevaram - Some select verses.
« on: May 06, 2016, 09:28:16 AM »
Verse 394:

காழியர்கோன் வரும்எல்லை
   கலந்தெய்திக் காதலித்தார்
சூழுமிடைந் திடுநெருக்கிற்
    காணாமே தொழுதருளி
வாழியவர் தமைத்தாங்கும்
   மணிமுத்தின் சிவிகையினைத்
தாழும்உடல் இதுகொண்டு
   தாங்குவன்யான் எனத்தரித்தார்.

The prince of Sirkazhi was on his way; there
He came and melted into the holy throng;
The loving servitor who was in its thick, adored him
Unseen; he then resolved thus: "The beauteous palanquin
Decked with pearls bears him that hath come to confer
Deliverance; I'll bend this body and bear it."   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 06, 2016, 09:26:26 AM »
Verse  393:

சண்பைவருந் தமிழ்விரகர்
   எழுந்தருளத் தாங்கேட்டு
மண்பரவும் பெருங்கீர்த்தி
   வாகீசர் மனமகிழ்ந்து
கண்பெருகுங் களிகொள்ளக்
   கண்டிறைஞ்சுங் காதலினால்
எண்பெருகும் விருப்பெய்த
   எழுந்தருளி எதிர்சென்றார்.

Having heard of the coming of the master of Tamilzh
Of Sanbai, Vakeesar of great glory -- hailed
By the whole-world --, rejoiced; impelled by a love
To adore him and feast his eyes with the joy
Of his sight, he fared forth to receive him
With a mind steeped in delight great.   

Arunachala Siva.

Does an aspirant (Sadhaka) lose anything by not observing the rules of caste and orders of life (Asramas)?

The attainment of Jnana is the supreme benefit of all other practices. Irrespective of whatever order of
life one may be in, for the one who is constantly practicing Jnana there are no caste or asrama rules
that have to be observed.  If such a person follows the rules of caste and asramas, he does so for the good
of the world.  He does not derive any benefit by observing the rules.  Nor does he lose anything by not
observing them.

-  Sri Ramana Maharshi, Spiritual Instruction, Chapter II.

Arunachala Siva. 

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