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Messages - Subramanian.R

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10876
General topics / Re: Tevaram - Some select verses.
« on: November 25, 2015, 08:30:40 AM »
32.

Verse 32:

பெருகொளிய செஞ்சடைமேற் பிள்ளைப் பிறையின்
ஒருகதிரே போந்தொழுகிற் றொக்கும் - தெரியின்
முதற்கண்ணான் முப்புரங்கள் அன்றெரித்தான் மூவா
நுதற்கண்ணான் தன்மார்பின் நூல். (32)


Look well ! The sacred thread on His chest ? the Primal Ens,
The triple-eyed that, of yore, gutted with fire the three citadels-,
Is like a ray flowing from the young moon He wears
On His effulgent and hirsutorufous crown.

Arunachala Siva.

10877
General topics / Re: Tevaram - Some select verses.
« on: November 25, 2015, 08:28:20 AM »
31.

Verse 31:



மகிழ்தி மடநெஞ்சே மானுடரில் நீயும்
திகழ்தி பெருஞ்சேமஞ் சேர்ந்தாய் - இகழாதே
யாரென்பே யேனும் அணிந்துழல்வார்க் காட்பட்ட
பேரன்பே இன்னும் பெருக்கு . (31)


O, Heart nescient! you sorrowed once; new rejoice
As a ?ghost?, a state you feared once, you are poised in now.
For secure is your resort. Bones you wear and wander for alms.
Dark nestle around His neck fearing the crescent would bleach her.

Arunachala Siva.

10878
General topics / Re: Tevaram - Some select verses.
« on: November 25, 2015, 08:26:27 AM »
30.

Verse 30:

பிறரறிய லாகாப் பெருமையருந் தாமே
பிறரறியும் பேருணர்வுந் தாமே - பிறருடைய
என்பே அணிந்திரவில் தீயாடும் எம்மானார்
வன்பேயும் தாமும் மகிழ்ந்து. (30)


Joyed in the clan of violent ghouls,
Wearing other devas? bones, in the charnel flames,
Lord dances solely. He is so gloried and dear
To know for the loveless all. He knows Him, He only.

Arunachala Siva.

10879
General topics / Re: Tevaram - Some select verses.
« on: November 25, 2015, 08:24:33 AM »
29.

Verse 29:


இவரைப் பொருளுணர மாட்டாதார் எல்லாம்
இவரை யிகழ்வதே கண்டீர் - இவர்தமது
பூக்கோல மேனிப் பொடிபூசி என்பணிந்த
பேய்க்கோலங் கண்டார் பிறர். (29)


Upon the holy mien lotus hued, lord
Smears ash, wears bone-lace, looks ghost-like.
Bearing servitors others little know of Him
And talk less of Him. Alas their frailty!

Arunachala Siva.

10880
General topics / Re: Tevaram - Some select verses.
« on: November 25, 2015, 08:22:44 AM »
28.

Verse  28:

பூணாக வொன்று புனைந்தொன்று பொங்கதளின்
நாணாக மேல்மிளிர நன்கமைத்துக் - கோள்நாகம்
பொன்முடிமேற் சூடுவது மெல்லாம் பொறியிலியேற்
கென்முடிவ தாக, இவர் . (28)


Lord has this cruel krait as His ornament on chest.
Another on His waist buckling the tyger-hyde vest.
Yet another is coiled around His matted locks.
What would all these mean to me quite nescient?

Arunachala Siva.



10881
General topics / Re: Tevaram - Some select verses.
« on: November 25, 2015, 08:20:37 AM »
27.

Verse 27:


அரவமொன் றாகத்து நீநயந்து பூணேல்
பரவித் தொழுதிரந்தோம் பன்னாள் - முரணழிய
ஒன்னாதார் மூவெயிலும் ஒரம்பால் எய்தானே
பொன்னாரம் மற்றொன்று பூண். (27)



A dart and the triple citadels were sacked!
To delete the demons? domain. Wear not
Any viper on your holy mien; instead some
Jewel of gold. But you wear the fell one I fear and tremble at.

Arunachala Siva.

10882
General topics / Re: Tevaram - Some select verses.
« on: November 25, 2015, 08:18:40 AM »
26.

Verse 26:


ஞான்ற குழற்சடைகள் பொன்வரைபோல் மின்னுவன
போன்ற கறைமிடற்றான் பொன்மார்பின் - ஞான்றெங்கும்
மிக்கயலே தோன்ற விளங்கி மிளிருமே
அக்கயலே வைத்த அரவு. (26)



Hanging locks flash like auric hill; with them,
Look different a little, the garlands and snakes
That roll on His breast luminously
As if well in place or otherwise.


Arunachala Siva.

10883
General Discussion / Re: Rough Notebook-Open Forum
« on: November 25, 2015, 06:50:48 AM »


Adi Annamalai, the foothills literally, is a place that one see while circumambulating the Hill.
Here there is a temple for Annamalai also.  This is almost the plateu area, that is why it is called, Foot Annamalai.

Venkateswara Sastrigal and his wife Salammal were staying there sometime in 1946.  When
someone said about this to Bhagavan Ramana, He said: "Once on a giri pradikshina we were
caught in the rain and we stayed the whole night in the temple at Adi Annamalai.  It was then
I HEARD THE SAMA VEDA CHANT.

The Hill has got treasures inside, indeed!

(Source: Day by Day, 9th Jan 1946. Devaraja Mudaliar)

Arunachala Siva.   

10884
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 25, 2015, 06:46:43 AM »



Dr. Karamchandani, the Parsi doctor, from Vellore, attended to Bhagavan during His last
days.  He says the tears of sorrow come about on the lower portion of the eyes.  The tears of bliss
come about on the edge of the eyes.  On the last evening Mrs. Karamchandani gave a glass of
orange juice to Bhagavan.  She had come all the way from Vellore to see Bhagavan and submit
this glass of orange juice.  She had darshan and Bhagavan took the juice without bothering about
restrictions on food and drink etc.,  Immediately, the milling crowd outside began chanting
Arunachala Siva, Arunachala Siva and the sound rented the air in the Asramam.  Karamachandanis
saw Bhagavan being extremely happy about the approaching time and He shed tears!  The doctor
says that the tears came from the edge of the eyes!

Arunachala Siva.

10885
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 24, 2015, 01:34:59 PM »
How am I to understand it?  Please explain their nature.

1. Samashti-sthula-sarira, the collective gross body.

2.  Samashti-suksma- sarira, the collective subtle body,  and

3. Samashti-karana-sarira, the collective causal body.

Next, let us take the Vyashtis. These are -

1.  Vyashti-sthula-sarira, the individual gross body.

2. Vyashti-sukshma-sarira, the individual subtle body.

3. Vyashti karana sarira, the individual causal body.

In this way,there are six kinds of bodies.  When the Atman is associated with the Upadhi of a
collective body.  It is called Isvara, and when It gets an Upadhi of the individual body, It is
called a Jiva.  But, this division is not ultimately true.  The Atman is always non dual.  When
that non dual Atman is associated with the adjunct of Maya, It gets the status of Isvara.  When It
is associated with the adjunct of Avidya, It is called Jiva.  As long as one thinks that the associations
of the Atman with Maya, and Avidya are absolutely  real, so long as there is no release for one from
the bondage.  All the Srutis, which are like mother to an aspirant, declare in one voice, Maya and
Avidya are self created;  Isvara and Jiva are only reflections.

contd.,

Arunachala Siva.                     

10886
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 24, 2015, 01:18:02 PM »
What is non Atman?  What are its hallmarks?

All the three bodies mentioned above -- the gross, the subtle, and the causal - come within
the category of non Atman.  Their nature consists in unreality, inertness, and misery.

These bodies have two aspects  -- individual (Vyashti) and cosmic (Samashti).  Their indicating
signs have already been taught in the first chapter. Here it will again be repeated. In the analosy
of tree and forest, tree when looked upon individually, is Vyashti, forest, which is a conglomeration
of trees, is Samashti.

Similarly the three bodies described above, have their individual and cosmic aspects.

contd.,

Arunachala Siva.       

10887
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 24, 2015, 01:11:41 PM »
7th Chapter:

In this seventh chapter the topics that are to be discussed are - the discriminative reflection on the
differences between the Atman and non Atman, the resulting knowledge of the Atman and the
consequent absorption in Brahman.

*

You say that Atma Jnana can be had by the discriminative reflection on the difference between the
Atman and non Atman. What is Atman?  What is Its nature?

The Atman is what is distinct from gross body, subtle body, and causal body.  It is the witness
of the waking, dream and deep sleep states. This means that the Atman never identifies itself
with any of these states. It is distinct also from the five Kosas known as Annamaya, Pranamaya,
Manomaya, Vijnanamaya, and Anandamaya.  Its hall marks are Existence, Knowledge and Bliss

contd.,

Arunachala Siva..         

10888
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 24, 2015, 01:01:44 PM »
The answer continued...

The genuineness of Saligrama ( a kind of stone considered sacred) is known from the signs imprinted
on it;  of gems by appropriate tests; and of gold by friction on a touch stone.  It is certain that you
cannot know the genuineness of any of these by ceremonial baths, Sandhya Vandana or Pranayama.
In the same way, Atma Jnana can be had only through the discriminative cogitation on the difference
between Atman and non Atman and never by worship and the like.  So one who is after liberation should
abandon all work and be engaged in discriminative cogitation on the Atman and non Atman through
the hearing of the scriptures and deep reflection on the meaning of Vedantic passages.  All Vedantic
texts give the assurance that one who follows this instruction will attain liberation from Samsara now itself
and be a Jivan Mukta and a Videha Mukta.  Dear one, understand all these instructions with unshakeable
faith, and try to be immersed in perfect spiritual consciousness (Jnana Swarupa).  Never be devoted
to work which is invariably accompanied by a sense of agency.

concluded.

Chapter 6 concluded.

contd., 

10889
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 24, 2015, 12:51:05 PM »
Then there arises this difficulty. You say that by Vritti Jnana ignorance and its products are
destroyed. Vritti and the knowledge has has entered into it and produced Vritti Jnana, must
exist as two different entities. Will this not contradict non duality itself. For, by accepting that
Vritti Jnana continues to exist, you admit that a second factor continues to exist.  This will be
detrimental to non duality.

Vritti Jnana, after completing its work of destroying ignorance and its results, disappears and ceases 
to exist.  An example will clarify this. To clarify water you put alum in it.  When the water has become
clear the alum also dissolves and disappears.  Pure water alone remains. In the same way, the Vrittis
destroys themselves after doing their work, and the Knowledge element in them re-merges in the
Svarupa Jnana.  Then there is only non duality.  In this way, knowledge destroys ignorance.

This supreme illuminating knowledge is attained only through inner cogitation. Neither karma, nor
Yoga, nor Bhakti can do this.  For Jnana is Vastu tantra.i.e. self existing and not brought into being
by any outside factors.  So it cannot be produced, destroyed or changed by any one. Yoga, Upasana,
etc., on the other hand, are accomplished through human effort, Purusha praytna).  So you can do
them or not do them or do them in other ways. At the most you can gain the concentration of mind
or psychic powers  through them.  You cannot get knowledge through them  Both yoga, and upasana
are activities of the mind accomplished through human effort. So what is obtained through them are
technically known as Purusha tantra and not Vastu tamtra.  So we say that no action can produce something
that is self existent, only self intuition transcending thought is the means for it.

contd.,

the answer continues....

Arunachala Siva.     
   

10890
Gradation in Spiritual Reality:

Science admits gradation in reality.  For example, Newton's law of gravitation was once thought
to represent the reality concerning gravitation.  But, it was later found inadequate to explain certain
gravitation.  But, it later was found inadequate to explain certain phenomena, and the general theory
had to be resorted to take them also into account. But Newton's law is not discarded, as if it is found
suffice for many routine applications, and is by far the simpler to use.  It is considered as the 'lower'
level of reality, and relativity theory as the 'higher'.

Spirituality, similarly, admits of different levels of reality.  In regard to creation, for example, it puts
forward three stand points: srishti drishi, drishti sristhti and ajata vada. Each succeeding level
is higher than the preceding one. The srishi drishti  vada says that God created the world and the
individual, and administers them in accordance with certain laws.  The law of karma is an important
one among them.  It seems to offer a ready and plausible explanation for unexpected outcomes in life.
But it leaves certain questions unanswered, such as how karma originated at the very beginning of
creation, and why in spite of being created by God, we are impelled to commit evil and suffer thereby.

contd.,

Arunachala Siva.           

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