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Messages - Subramanian.R

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10771
General Discussion / Re: Rough Notebook-Open Forum
« on: December 30, 2015, 06:48:43 AM »


Alata Shanti in Gaudapada Karika:

ALATA SHANTI - can be understood in two different ways.
And that is how Sankara interprets.

FIRE - Thoughts emanating from the mind.
THE BURNING STICK - Mind.

Another way:

FIRE - Thought emanating from the mind.
THE BURNING STICK - Mind.
The QUENCHED FIRE WHERE STICK ALONE REMAINS - the Self.

The Stick is just is.  It has no form, no mind, no thoughts.

Bhagavan Ramana and earlier Sankara said in Vivekachoodamani, that mano-nasam is moksham.
Staying in thoughtless state permanently is liberation.

Arunachala Siva.

10772
Invocation:

1.  I prostrate myself before Govinda*, the perfect teacher, who is absorbed always in the highest state
of bliss.  His true nature cannot be known by senses or the mind.  It is revealed only through knowledge
of the scriptures.

(*Govinda Bhagavadpata, Sri Sankara's Guru)


Greatness of Abiding in Brahman: 

2.  It is hard for any living creature to achieve birth in a human form.  Strength of body and will
are even harder to obtain.  Purity is even harder still.  Harder even than these is the desire to live
a spiritual life.  And an understanding of the scriptures is hardest of all.  As for discrimination between
the Atman and the non Atman, for direct perception of the Atman itself, for continuous union with
Brahman, and final liberation - these cannot be obtained except through the merits of a hundred
billion well lived lives.

3. Only through God's grace, may we obtain those three rarest advantages -- human birth, the longing
for liberation, and disciple-ship to an illumined teacher.

contd.,

Arunachala Siva.       

10773
Health & Welfare Issues / The Law of Karma:
« on: December 29, 2015, 05:05:42 PM »
(The editorial of Mountain Path, Jan.-March. 2015)


The law of karma should not be mistaken for retribution.  The law in principle describes the impersonal
forces of action and their results.  Acton is infinitely varied.  No two actions, no two moments in time
are the same.  Each moment is unique.  What is consistent throughout each and every action is the
indubitable fact there will be a consequence, whether it is sooner or later is secondary to the primary
act.  The law is meant to give us guidelines, not deliberately punish us. 

The universe is a mixture of three catalysts called gunas, sattva, rajas, and tamas, which describe
the mechanics of karma.  Sattva uplifts our consciousness; rajas institutes actions per se and is neutral
while tamas invites ignorance and weakens our consciousness.

We have a choice between patterns of behavior and thought and feeling, between habits that lead to
happiness and understanding or misery and enslavement to the whims of an ignorant mind and heart.
Happiness is the result of a pure mind that cultivates peace and harmony, it lets go of negativity and
resentment.  Misery moves in the opposite direction; it nurtures antipathy and anger.  It corrupts
the mind and the heart.

contd.,

Arunachala Siva.             

10774
General Discussion / Re: Bhagavan is everywhere.
« on: December 29, 2015, 03:00:26 PM »
What is clear from the above anecdote is within the space of Ramanasramam there is a Chid Akasa
(Space of awareness) which draws us inward.  It is an unforgettable experience. Like a seed once
planted it will grow  according to how much it is matured by our Sadhana.  One day, through the Grace
of Bhagavan, it will swallow us till we know no difference between our inner and outer dimensions,
nor will we discover any external difference between the tranquil space at Arunachala and the turbulence
of New York city.

Whether we are fully aware of it or not, the inner compulsion of our heart is to reside in that space-less
and time-less awareness. Once tasted it is never forgotten. It over rides all other impulses.  It is an
almighty impersonal wave that we ignore at our peril and yearn to experience and make our own.

If we keep our minds fixed in one pointed awareness using the remembrance of Bhagavan, activities
will still go on and their ultimate outcome will not affect us.  It  is important to remember that we are
not the doer, things happen. That power, by whatever name we call it, which created this world and
brought us into existence will see that our destiny is fulfilled.

We may pretend we are masters of our destiny but there is a higher and unseen force which knows
and does otherwise.  We may as well try and stop the wind for all our vain attempts to control
the unstoppable.

contd.,

Arunachala Siva.         

10775
General Discussion / Re: Bhagavan is everywhere.
« on: December 29, 2015, 12:26:06 PM »
We tend to assume that Bhagavan has some type of form that can be defined by size and density,
even though we have been told again and again that Bhagavan was not to be confused with the
physical body called Ramana Maharshi. He never was and is still not that body which expired some
sixty five years ago!

Though we pay lip service to the fact that Bhagavan is no longer present in a physical body we still
associate Him with a form we can relate to.  We look at Bhagavan's photo and this brings us a measure
of calm and reassurance.  We stand before His samadhi and it fills us with peace and well being.  Is this
all there is or have we yet to understand something fundamentally deeper which the normal mind
cannot comprehend?

There is nothing wrong with our approach because it is much easier to personalize our relationship
with Bhagavan rather than consider the nirguna or formless aspect of His presence.  Bhagavan is
available in whatever aspect can bridge the gap of ignorance we believe separates is. He can be
a father, a confidante, a friend, an older brother, a forbidding authority. It all depends on our attitude,
which with time and maturity changes and becomes more refined. 

contd.,

Arunachala Siva.     

10776
My dear Krishnan,

I am very happy to know that you are fortunate enough to be in Tiruvannamalai to see Nataraja's
abhishekam and also the birthday celebrations of Sri Bhagavan in Ramanasramam.

We who were less blessed, could watch only the same through computer.

Arunachala Siva.   

10777
General topics / Re: The Self as a Gooseberry in the Palm of the Hand.
« on: December 29, 2015, 11:26:38 AM »
"Oh great Teacher, I am one with the Undivided Bliss, free from six states of infatuation, hunger, thirst,
old age, and death as also from six conditions of beginning, continuance, growth, change, decay and
destruction.  This consciousness of Atman is common to all liberated ones."

As the knowledge of the Self seemed natural to him, like the amalaka (gooseberry) in one's own hand,
Sankara named him Hastamalaka.

The Acharya then addressed the boy's father:  "This boy was born as your son because of his incomplete
austerities in a past life.  He is clearly gifted with innate Self Knowledge.  He has not the least attachment
to house or property, nor has he any sense of 'I--ness' with regard to the body.  He knows that all objects
including the body, are external to him."  The Acharya continued:  "It would not be proper for you to keep
him here since he wishes to remain detached from all external objects.  Let him stay with me."

Prabhakara readily consented and the Acharya took the boy in his entourage and headed towards
his next destination.

contd.,

Arunachala Siva.           

10778
General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 29, 2015, 11:17:06 AM »
How can we know or verify this unitary meaning on the basis of experience?

The answer to this question has already been given in the eleventh chapter.  Yet for confirmation
of that answer, I shall repeat it.  In  deep sleep all experience the same happiness.  That happiness
has no differences in quality and variation from person to person, as is the case with happiness
experienced in the waking state and dream states.  So we have to conclude that the happiness experienced
in deep sleep does not require the help of any external factor to become manifest.  So that bliss, being
self effulgent, must necessarily be Chit.

contd.,

Arunachala Siva.         

10779
General Discussion / Re: Bhagavan is everywhere.
« on: December 29, 2015, 11:07:11 AM »
"Siva Mohan Lal asked Bhagavan, 'When I concentrate here in  Bhagavan's presence, I am able to fix
my thoughts on the Self easily.  But in home it takes a long time and much trouble to do so.  Now
why should it be so, especially as I feel convinced that Bhagavan is everywhere and is my Antaryami?
(Indweller; the inner guide)'  He continued, "It  must of course be so.  Though we are told that God
is everywhere, are we not told that He is more manifest in some objects or places than in others, e.g.
in temples, and images or avatars?"

"Bhagavan said, 'Ask Muruganar, who is here.  He has sung a song where he says Ramanasramam is not
simply here for him, but everywhere."

Thereupon, Muruganar read out the following stanza from Ramana Deva Malai (Which when translated
means:)

"Because (by His grace) the mind has attained quiescence and remains calm everywhere as it used to
remain at Ramanasramam, wherever I may go in this world, it is to me Ramanasramam, to which
even devas go with keen desire."

"In other words, Ramanasramam is Chid akasa which is everywhere and to which we gain access by
killing the mind. 

"Bhagavan added, 'Time and place really do not exist.  Even in the radio we have a hint of this truth.
We have Hyderabad here.  What is sung there, we hear here at the same time as it sung there.  Where
is time and space?" 

contd.,

Arunachala Siva.         

10780
General topics / Re: The Self as a Gooseberry in the Palm of the Hand.
« on: December 29, 2015, 10:36:05 AM »
" I am neither a human, nor a Deva, nor a Yaksha. I am neither a Brahmana, Kshatriya nor Sudra.
I am neither a bachelor, nor a householder and nor a forest dweller.  I am not a monk either. I am
the Self whose nature is pure awareness.  (Naham Manushya...)

" I am that ever existing Self, the Atman, which causes my mind and senses to function,  just as
the sun causes all movements on the earth. I am the Atman that is devoid of all limiting adjuncts,
that is infinite like the vast space above and is ever existent. (Nimittam Manaschakshuradhi...)


" I am the Self which gives me the consciousness of my existence, the  consciousness and the Self
being inseparable like fire and heat.  I am the Atman, which is independent of the inner organs like
the mind and senses and yet cause them to function.  (Yamagnyushnavat...)

" I am the Atman, Self effulgent, from whose reflection the intellect functions just as the glittering
image of the sun is reflected on the water pots on the ground.  I am the Atman, the source of power,
which enlightens the intellect, illumines the mind and enlivens the body.  I am the ever present Atman
who pervades all objects and yet remains unaffected, just as the vast space prevails all over and yet
is untouchable.  (Ya Eko...)

" I am the reflection of Lord Vishnu, the all pervading, self effulgent reality, unchanging like the reflection
of the moon on moving water and undiluted like clear crystal, covered with colorful clothes.  I am ever
free (nityamuktah) and pure (nirmala)."  (Upadhou....)


What a wonderful way of expressing the Eternal Truth, the Self, clearly delineating the oneness of Atman,
the light that is the reflection of Brahman, the ever shining Reality!  As the boy's father stood astonished,
unable to believe his ears, the boy continued....:

contd.,

Arunachala Siva.         

10781
General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 29, 2015, 09:59:48 AM »
How can we say that Sat is non dual?

Sat cannot have a second by its side.  For, then you will have to explain whether that 'second' is
another similar entity or one of a different category. If you say that it is another similar entity,
then you will go against scripture, reason and experience.  If you say it is an entity of another
category it will be a fictitious non entity like the horn of a hare.  So neither  of the two alternatives
of the 'second'  is applicable to Sat.  There is no alternative of the 'second'  is applicable to Sat.
There is no alternative other than the two mentioned above.  So Sat, which can only be one without
a second, is Advitiya (non dual).  From this its 'fullness' is established.  As the self effulgent Sat alone
is Ananda, we have established the unitary meaning (Akandartha) of the term Sat Chit Ananda through
reason. 

contd.,

Arunachala Siva.       

10782
General topics / Re: Tevaram - Some select verses.
« on: December 29, 2015, 08:30:02 AM »
130.


 தண்ணளிவெண் குடைவேந்தன்
   செயல்கண்டு தரியாது
மண்ணவர்கண் மழைபொழிந்தார்
    வானவர்பூ மழைசொரிந்தார்
அண்ணலவன் கண்ணெதிரே
   அணிவீதி மழவிடைமேல்
விண்ணவர்கள் தொழநின்றான்
   வீதிவிடங் கப்பெருமான்.



Taken aback by the act of the king,
The merciful, white-parasoled monarch,
Men on earth rained tears and the celestial, flowers;
The Lord Veeti-Vitangka appeared on his celestial,
On the very street, adored by the celestial,
And gave darshan to the great and glorious soul.

Arunachala Siva.

10783
General topics / Re: Tevaram - Some select verses.
« on: December 29, 2015, 08:28:01 AM »
129.



ஒருமைந்தன் தன்குலத்துக்
   குள்ளான்என் பதும்உணரான்
தருமம்தன் வழிச்செல்கை
   கடனென்று தன்மைந்தன்
மருமம்தன் தேராழி
   உறவூர்ந்தான் மனுவேந்தன்
அருமந்த அரசாட்சி
   அரிதோமற் றெளிதோதான்.



He would not consider that the prince
Was his only son to perpetuate his race;
His sole duty lay in treading the path of Dharma;
He laid his son on the street and he -- King Manu --,
Drove the car whose wheels ran over the chest of his son.
Is kingship aught that is easy or common?
Is it not a rarity of rarities?   

Arunachala Siva.

10784
General topics / Re: Tevaram - Some select verses.
« on: December 29, 2015, 08:26:04 AM »
128.


மன்னவன்தன் மைந்தனையங்
   கழைத்தொருமந் திரிதன்னை
முன்னிவனை அவ்வீதி
   முரண்தேர்க்கா லூர்கவென
அன்னவனும் அதுசெய்யா
   தகன்றுதன்ஆ ருயிர்துறப்பத்
தன்னுடைய குலமகனைத்
   தான்கொண்டு மறுகணைந்தான்.



The king sent for his son and bade a minister
Ply in that street a chariot that would run over the prince;
He did not do as bidden, but chose to put an end
To his dear life by his own hand; the king
Then took his son with his and repaired to that street.

Arunachala Siva.

10785
General topics / Re: Tevaram - Some select verses.
« on: December 29, 2015, 08:23:43 AM »
127.



எனமொழிந்து மற்றிதனுக்
   கினியிதுவே செயல்இவ்ஆன்
மனமழியுந் துயரகற்ற
   மாட்டாதேன் வருந்துமிது
தனதுறுபே ரிடர்யானுந்
   தாங்குவதே கருமமென
அனகன்அரும் பொருள்துணிந்தான்
   அமைச்சருமஞ் சினரகன்றார்.


Having spoken thus, he added: "This indeed is that
Which suits the deed; I canst not cure the distress
Of this cow whose mind is being eaten away by grief;
It is but meet that I suffer too in a similar way."
Thus resolved the blameless sovereign; his ministers
Were struck with fear, and away they moved.   


Arunachala Siva.

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