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Messages - Subramanian.R

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10846
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 26, 2015, 06:31:56 AM »


When Bhagavan Ramana was on the Hill, serpents
and peacocks used to remain quiet, friendly to each other
in His Presence.  Panthers which came to tanks and ponds
to drink water, finished their work and went away without
harming anyone.

Arunachala Siva.

10847
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 26, 2015, 06:28:01 AM »




When Bhagavan Ramana was in His last days [ He had pain,
which should have been unbearable for anyone else], the
attendants asked Him:  "Bhagavan!  Is it paining too much?"
Bhagavan Ramana said:  "Yes, the body is paining!"  He was
not the body or the mind.

Arunachala Siva.

10848
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 25, 2015, 03:13:35 PM »
Kartikai Deepam:

Bhagavan Ramana used to anxious like a child to see the Mahadeepam on the Hill.
His sofa was moved to the front side of Mother's Shrine and He used to sit there and
watch the Mahadeepam.  As the time approached, his eagerness grew, and He was
joyful to see the Mahadeepam when it was lighted.


Deepa Darsana Tattvam:

What is the principle behind seeing the Deepam?

One should leave the wrong notion that this body is 'I'  and the buddhi should be focused
towards the Heart, and fix it there and with the inward eye one should see the  Light of
within which is Advaitam.  This is seeing the Annamalai Light within, which is said to be in
the center of the earth.

Sadhakas of Tiruvannamalai:

(Suchitra Satyanaryan)

A unique species of
Burnt ropes
Who carry their bodies  around
Simply and lightly
Sometimes very heavily
On hired bicycles tiny scooters or foot
In and out of Ramanasramam
In and out of Old Hall, Mother's temple, Samadhi Hall,
Dining Hall, Skandasramam, Virupaksha
Round and the round mountain,
round and round His Samadhi,
With their own singular brand
Of grim and benign silences
And secret sustaining humour
Each working with the single lethal aim
And under tight Inner commanded scheduleds
Of performing His or Her own funeral rites
At Ramana's Feet
Before the body falls.

Deepam in Sri Ramanasramam:

Inside Ramanasramam just before the Samadhi Hall, there used to be a light, of thick wigs,
lighted just at the moment of Light on the Mountain.  This light will burn for about 8 days,
that is, till the Light in the Mountain ceases to burn.  Devotees used to give oil and ghee for
this light.

***
Arunachala Siva.         

10849
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 25, 2015, 01:11:40 PM »
The Best of Friends:

Bhagavan and Chadwick:

continues...

So, despite all outward appearances, this was not the start of a new friendship, or even the renewal
of an old one.  The Good Shepherd never for a moment abandons his sheep, though he may conceal
himself from time to time, disappearing behind a tree or the brow of a hill.  That morning in 1935, marked
the glorious moment when he came into view once more, and Chadwick immediately understood that
he had been there all along.  Through all those years, --- from the Christian devotion of his youth,
through the crisis of the lost vocation, and the long period of aimless wandering that had followed --
Sri Ramana Maharshi had been silently guiding him back home.

"Chadwick was with us before",  Bhagavan was to say, 'he was one of us.  He had some desire to be
born in the West, and that he has now fulfilled."

When the prodigal son finally wends his way back to his father's feet, he is greeted with a great feast
and treated as the guest of honor.   A special chair was duly laid on for Chadwick.  The other devotees
in the Hall that morning were of course sitting cross legged on the floor in a position almost impossible
for anyone to assume who is not initiated into it from childhood, and for weeks to come the Englishman
remained blissfully unaware that they all considered it offensive to occupy a chair in the presence of
the Guru.  The feast itself consisted of the spiritual food for which Chadwick had been hungering for
so many years.  If Chadwick was a question mark in human form, then now he was finally to be satisfied
with all the answers he so desperately wanted.

Yet, if he also symbolized the entire West with all its modern dilemmas and doubts, then it is interesting
to note that this first conversation was all about Christianity.  In subsequent discussions, Chadwick would
ask about meditation and the nature of cosmic consciousness, but his most urgent need was to solve the
burning riddle of the Gospels which has perplexed him since his youth.  From the jotted sketch in Talks,
it appears that he and Bhagavan discussed the symbolism of the Crucifixion, Christ cry of despair from
the Cross, the conversation of St.Paul and the mystery of the Trinity.  All in all, Chadwick's questions were
very much those one might expect from a priest who would lost his vocation.  And Bhagavan pronounced
on these Christian mysteries with a supreme authority that left no room for further doubt.

contd.,

Arunachala Siva.                   

10850
The drishti-srishti vada is proposed to overcome these difficulties.  It holds that the world that we
'see' (i.e. cognize) in waking is only a projection of our mind, like the world we see in dreams.  It comes
into being at the time of our seeing it, and ceases to be when we do not see it.  The impression that
we get of the world being continuous in existence across the proximate waking states is also a result
of our projection, and not real.  In such an unreal world, there can be no real doer, nor any karma needing
retribution.

Yet, the law of karma continues to be upheld as a spiritual truth by scriptures and sages.  This is because
we are habituated to taking the world as real, and as long as we do so, the tenets of srishit drishti
would appear to be real.  The law of karma then very well fits in. It is in such context, that  Bhagavan
adverted to Major Chadwick 'being one of us' in a past birth.  The statement is to be taken at the
srishti drishti level.

We  thus do not reject srishti drishti as strictly unreal, but accept it as a lower level of spiritual reality,
and drishti srishti as the higher.  Gradation in reality is admitted in spirituality on the same footing
as it is in science.

contd.,

Arunachala Siva.     

10851
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 25, 2015, 12:16:40 PM »
The answer continues....

For those who are incapable of worshipping Isvara even with these forms referred to above, the
scriptures have prescribed the worship of images made of stone or metals, representing the deity.
That is why some worship images as Isvara.  The one Isvara makes His presence as the In-dweller
in divine forms and divine images, and gives the fruits of worship to those who commune with Him
through those forms.  Ignorant people do not understand that Isvara is pervader of all (i.e. His
Saravatmakaratva).  So they dispute and fight among themselves assuming that there are many
divinities and that the form that one worships alone is the true divinity and that of others are false.
On the other hand all these divinities are true, as the same Isvara resides in all these forms.

contd.,

Arunachala Siva.     

10852
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 25, 2015, 12:09:34 PM »
If Isvara has also got identification with form, just like the Jiva, how does He differ from Jiva?

There is a difference.  Jivas have always identification with their bodies. -  the feeling of 'I' and 'mine;.
This identification in his case is one of bondage over which he has no control. But the identification
of Isvara with these three forms is caused by His mercy for the beings in bondage, and these forms
are only assumed by Him, for the time being for accomplishing certain purposes.  When an actor comes
on the stage  to play the role of a certain dramatic person, he identifies himself with that person.  When
the drama is over, he has no more identification with that form.  This is the great distinction between
Isvara with form, and the compulsive identification of the Jiva with the body.

contd.,

Arunachala Siva.               

10853
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 25, 2015, 12:01:23 PM »
When Isvara assumes these forms, has He got identification with them?

Yes.  He has got identification.  Without such identification He cannot perform the functions of creation,
etc., through these divine forms.

contd.,

Arunachala Siva.

10854
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 25, 2015, 11:59:02 AM »
Has Isvara got or not identification with the collective gross body?

Even here such identification is not possible.  It is by the cumulative assembling of the gross bodies
of all the Jivas that the collective gross body is formed.  There cannot be a second there, to be
excluded from that collectivity to have 'I-sense'.  The idea is that there must be present a 'you'
as a second to feel 'I' in distinction.

For those aspirants who have not the capacity to adore Isvara in these three kinds of collective bodies,
the Vedas have presented the same Isvara, in the form of three deities, - Brahma, Vishnu and Rudra,
associated with Rajasa, Sattvika and Tamasa natures respectively. They are doing the three functions
of creation, sustentation, and destruction of the universe.  Isvara in the role of sustentation assumes
embodiment also as various Incarnations like Fish, Tortoise etc.,  The adoration in these functional
forms is also prescribed.

contd.,

Arunachala Siva.             

10855
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 25, 2015, 11:50:42 AM »
Has Isvara as Hiranyagarbha got or not got identification with the subtle body?

No.  For the following reason:  The agent 'I-sense' for causing identification is no doubt present.
But being in the dream state, Isvara as Hiranyagarbha does not enter into the gross body.  For
this reason Isvara as Hiranyagarbha has no identification with the gross body.  For those who are
unable to practice devotion to Isvara, in this state, (i.e. as Hiranyagarbha), the Vedas prescribe the
adoration of Isvara identified with the adjunct of collective gross body, who is then known as Virat,
Vairaja and Vaisvanara.

contd.,

Arunachala Siva.     

10856
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 25, 2015, 11:44:41 AM »
Why is it that Isvara has no identification with the cosmic causal body?


When the cosmic deep sleep takes place the I-sense which causes identification, itself gets dissolved
and then there is nothing to get identified with. Isvara with this kind of identification is known also as
the Unmanifested and Indweller. It is this body that the great devotees adore with loving devotion.
For those who cannot rise to this level of devotion, the Vedas prescribe the adoration of isvara with
the collective subtle body as Upadhi.  Isvara in this state is called Hiranyagarbha (golden egg),
Sutratama (subtle pervader) and Maha-prana (Immense Life Force).

contd.,

Arunachala Siva.       

10857
General Discussion / Re: Rough Notebook-Open Forum
« on: November 25, 2015, 11:12:19 AM »
Kanampulla Nayanar Guru Puja

Karthikai  - Krittika Star Day:

The Lord who cures the bonds of births apart from the diseases the body accumulates, that Great
Lord's holy place is Irukku VeLur, presently called as "Pelur" (6-kms from Vazhappadi in
Salem District). With its huge temple and tall tower calling the seekers from all over to come and
get the relaxation under the Holy feet of Lord Siva with the consort Aramvalarthanayaki.


Our Nayanar was born in that place, owner of limitless wealth, renowned for his peerless good
principles. He had a great desire for the Lord who burnt the devas of desire like a piece of straw.
He found that the feet of the Flawless Absolute is the real wealth. He further found the best feature
of the wealth one can have - illuminating the abode of the Luminous Lord who has three lights as
His eyes. Decorating His holy place with nice lamps, he used to worship the God with falling body
in raising love, singing the endless fame of the Limitless Lord. With the love of saluting the Lord of
Elements, that dances in the dais of Tillai, he went to Chidambaram. With his spring of devotion
dancing in his heart to the rhythm of the dance of the Lord, he prostrated to the Great Lord. He then
started living in Tirup Puliichcharam continuing his service of illuminating the place of the Lord.

His holy service continued in spite of whatever hurdles he faced. He sold the household articles one
by one and lit the lamps in the abode everyday with pleasant ghee. Then came the situation when
there was nothing left in the house to sell ! He was not convinced to beg to somebody. That once
prominent rich man, who was still wealthy with the never dying love for the Lord who conquered
death, but had no money in hand, toiled to cut the straws(Kanampul) in the fields and sold it to others.
With the money he got in return that blot-less famed devotee bought the pure ghee and burnt the
lamps in the temple. One day he could not sell the straws he brought in spite of all his efforts. He had
nothing else in his hand ! Still not withdrawn from the sacred service he undertook to do, he went
ahead burning the straws to illuminate the temple. As the stacks of impurities gets burnt soon when
the devotion for Lord Sankara enters, all the straws he had brought got over soon and he required
more to illuminate the temple. That true lover of God unwilling to stop the service even that time, put
his own hair in place of the straw and started burning it - burning the cause of the two types of deeds !!
Our Love, the Lord, appreciating the flawless love of the Nayanar, Kanampullar sat in the place of Lord
Siva, blissfully saluting Him. Let the strong rock like determined devotion with which Kanampulla
Nayanar, started even burning his head for the lamp, stay in the mind.

Seeing his great act, Siva took him to His abode.
 
Arunachala Siva.

10858
General topics / Re: Tevaram - Some select verses.
« on: November 25, 2015, 11:07:26 AM »
50.

Verse 50:


சடைமேல்அக் கொன்றை தருகனிகள் போந்து
புடைமேவித் தாழ்ந்தனவே போலும் - முடிமேல்
வலப்பால்அக் கோலமதி வைத்தான் தன்பங்கின்
குலப்பாவை நீலக் குழல். (50)

The right of crest holds the young crescent; the left is all
Choice Uma whose dark locks suspend as cassia blooms
Turning fruits decking the lord?s. Dark as these are
They emulate the consort?s long lock?s grandeur.

Arunachala Siva.

10859
General topics / Re: Tevaram - Some select verses.
« on: November 25, 2015, 11:05:17 AM »
49.

Verse 49:

அராவி வளைத்தனைய அங்குழவித் திங்கள்
விராவு கதிர்விரிய ஓடி - விராவுதலால்
பொன்னோடு வெள்ளிப் புரிபுரிந்தாற் போலாவே
தன்னோடே ஒப்பான் சடை. (49)



As on the crest of the Lord who alone is His equal,
The rays of the beauteous and young crescent spread,
Do not the strands of His matted hair look like
The twisted threads of gold and silver ?

Arunachala Siva.

10860
General topics / Re: Tevaram - Some select verses.
« on: November 25, 2015, 11:03:03 AM »
48:

Verse 48:


திருமார்பில் ஏனச் செழுமருப்பைப் பார்க்கும்
பெருமான் பிறைக்கொழுந்தை நோக்கும் - ஒருநாள்
இதுமதியென் றொன்றாக இன்றளவுந் தேரா
தது மதியொன் றில்லா அரா. (48)

Keen on the search, the serpent on His breast hoods up, and eyes
At the boar?s tusk grey cusped like crescent; yet, sees not
The crescent moon atop the crest. Till now, the reptilian
Intelligence is only this little: it finds its find where it?s not.

Arunachala Siva.


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