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Messages - Subramanian.R

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11011
General Discussion / Re: Rough Notebook-Open Forum
« on: November 18, 2015, 06:56:08 AM »



There is a small town called Suruttapalli, near Kanchipuram. There is a Siva temple there.
Here Siva is in a different form, which is rare.  Here He is lying like Mahavishnu, on the laps
of Uma.  The Puranic story goes that after consuming halahala poison, Siva became tired and
was resting, keeping his head on the laps of Uma.  This Siva temple also follows some different
procedure.  They place shadari [paduka] on your head and give you only spoons of water.
No vibhuti.  No breaking of coconuts.

This Siva temple was renovated some years back, by Kanchi Kamakoti Math.  When Kanchi
Sri Chandrasekhara went to that temple, he composed a Sanskrit verse:  "O Father!
Please take rest.  You have done something which even Vishnu could not do.  You have driven
out the fears of devas about the poison.  Please wake up early and bless us all."

Arunachala Siva. 

11012
General Discussion / Re: Rough Notebook-Open Forum
« on: November 18, 2015, 06:53:03 AM »



Chandikeswara was a brahmin.  His poorvasrama name was Vichara Sarman.  He was a pious
Siva devotee, doing his rituals and meditation as of a brahmin.  One day, he saw the cowherd,
beating a cow, which had just then begot a calf and was very weak.  Seeing the cowherd, he
told him that cows should not be beaten.  Then he decided to herd the cows himself.  The cows
belonged to various brahmins of Cheyur, the town to which he belonged.  His father also
agreed.  Vichara Sarman then took the cows to the outskirts having grasslands and thick trees
and plants and grazed the cows.  The animals because of good feed and also seeing the
brahmin loving them, started oozing out the milk on their own. They also gave a lot of milk to
the owners at home.  Once Vichara Sarma saw the cows oozing out milk and so he decided
to do a Siva Puja in the jungle itself.  He made a Siva Linga with sands and water, did oblations
with milk and offered the jungle flowers and bhilwas that were available.  One day, a townsman
saw this and thought Vichara Sarma was wasting the milk intended for the owners.  He complained
to his father. The father next day came to the place, without Vichara Sarman's knowledge and
found the cows pouring out milk on the Siva Linga.  He became angry and kicked the milk pots.
He also kicked the Siva Linga.  He beat Vichara Sarman.  The boy on seeing the blashphemy of his
father in kicking the Siva Linga, took out his stick, which became an axe immediately, and cut
off his two legs.  The father fell down with huge cry and bleeding. Siva appeared before him
and said:  "Vichara Sarman, I have found your immense bhava-bhakti which has made you
even to cut off the legs of your father.  You can come to my Abode and be my guardian angel
in the temples."  He also raised his father from death.  Vichara Sarman thus became Chandikeswara,
the guardian angel of Siva temples.  We can see even today, his shrine to the right of Siva Linga,
near the outlet for the holy waters, milk and turmeric that are poured for oblations to Siva.
The devotees should go to him and mark their presence to Chandikeswara.  Siva also offered
to give the food, flowers and clothing to Chandikeswara. That is why, the cooked rice and the flowers
and clothing of Siva are used by priests to adorn Chandikeswara also.  When the devotees go near Chandikeswara, they should not clap their hands loudly, as if Chandikeswara is deaf.  They should spread their left palm and slowly place the three middle fingers of right palm, without making noise. Giving a thread from the clothes, which is the prevalent practice is also not correct.

Chandikeswara's story happened in Cheyur, [Chey=Son], because Muruga stayed their with his
army, while on his way to kill Surapdama and his brothers, who were demons.           

Arunachala Siva.

11013
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 17, 2015, 02:19:27 PM »
The Best of Friends -  Bhagavan and Chadwick:

(Mountain Path - October - December 2015):

Louis Bose:

Part I

The search and discovery of a Guru who is competent to guide spiritual seeker is of vital
importance in Hinduism.  Without the guiding wisdom and compassion of the Guru, the seeker
is often lost.  The Hindu  scriptures have identified the relationship between a Guru and a sishya
with several categories, according to the individual temperament of the seeker. The principal
attitudes are:  i) Shanta, the peaceful love for God;  ii) Dasya, the attitude of a servant; the examples
of this approach is Palaniswami's devotion towards Bhagavan in Gurumurtham;   iii) Sakhya,
the attitude of a friend such as the attitude of Ranga towards Bhagavan;  iv) Vatsalya, the attitude
of a mother towards her child such as Mudaliar Patti towards Bhagavan.  v) Madrura, the attitude
of a woman towards her lover; the attitude of Mirabai towards Giridhar (Lord Krishna) exemplifies
this path.       

Among the devotees of Bhagavan there were many different ways of approach to the master.
Some regarded Him as a friend such as Devaraja Mudaliar who happily talked to Bhagavan
about all his family news and troubles.  Ramaswami Pillai considered himself a servant of
Bhagavan and did all he could to make Bhagavan's life comfortable. There were others who werem
in such awe of Bhagavan that they did not dare speak to Him at all.  Muruganar, said to be
among the deepest of devotees, sang innumerable verses  in praise, for the more he realized
Bhagavan's greatness, the more he was inspired.   For many devotees the dominant attitude was
one of Shanta, peace.

Among the Westerners who came to Bhagavan the example of Alan Chadwick stands out for its
longevity and for his close proximity to the Master.  He was fortunate enough at last to find a
Guru in the 1930s whom he could revere as well as call a friend. The names alone tell you what
unusual friendship it was for those times.
         
contd.,

Arunachala Siva.

11014
But when it comes to matter waves, we find it impossible to say what the oscillating entity
is physically.  We represent it mathematically by a symbol such as the Greek letter, 'psi',
but can assign no physical significance to it!  This is because 'psi'  is a complex number,
part of which is imaginary.  If there is anything physical about it, it is only the square of
this 'psi', represents certain probability.  Each particle may therefore at best be visualized
as a sort of a 'probability cloud' spread over the entire space!! 

It is left to us to ponder if we can treat that as something 'material'

It is thus the scientific reality depicted by both the macrocosm and the microcosm is
abstract to the point of being weird  from our common sense point of view?       

contd.,

Arunachala Siva.

11015
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 17, 2015, 12:38:27 PM »
Pray!  What is the real topic of discussion in this context?

Hear, First Understand, through thinking and discriminating deeply in this way, that the three
organs, namely body, speech and mind, do the three kinds of action impelled by love and hate.
When an army has a victory in war, the king, superimposing on himself the victory, says,'I have
won the battle', in accordance with the report of his Commander. In the same way, the Jiva
superimposes on himself the prompting of attachment and aversion, and feels, 'I love, I am angry',
etc.,  In reality, the Atman has neither agency, nor the promotership of the sense of agency
in any one.  He in whom this consciousness is firmly established is a Jivan Mukta.

contd.,

Arunachala Siva.     

11016
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 17, 2015, 12:29:45 PM »
Reply continues...

Thus by the exposition of the six criteria mentioned at the beginning of this section, inclusive
of the seven kinds of Arthavadas, the undisputable non duality of the Supreme Being is established.
This same conclusion is applicable to all other sentences of the Upanishads. So this is a directive
applicable in interpreting all the Mahavakyas, which are short (i.e.not explanatory) sentences
conveying the non duality of the Supreme Being.

The replies to the question concluded.

contd.,

Arunachala Siva.   

11017
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 17, 2015, 12:03:14 PM »
Reply continues...

Take the example of a man A, who is standing outside his house. When he enters into the house,
he is the same A, who has till then been standing outside the house.  Mahavakyas show in a
similar way, the identity of the Jiva with Brahman.  Take the 'Sruti passage:

Yah prthivyaam, tisthan prthivya anataro yam prthivi na veda, yasya prthivi sariram yah
prthivim antaro yamayatyesa sa aatma antaryaahmyamrah,  the Atman is stationed in the
earth, (body) and dwells within it, but the earth cannot know Him. This being whom has the
earth as body and who controls the earth is the Atman who is immortal and who dwells in
you (Br. Up.3.7.3.).  This king of Sruti also, though apparently showing the relation of
controllership and the controlled, thus asserting their complete difference, is really a denial
of such relation and difference and therefore shows only the non dual identity of the Jiva and
Brahman.In the same way: Sa vaa esa purusho anna rasamayah,  He alone is the Purusha
made of the essence of food (Taittirya Up. 1.1);

Yad agne rohitam rupam, what is red like the form, of fire, (Chandogya Up.6.4.1) -  such
Sruti passages that examine the real meaning of the words of Mahavakya 'Tat' and 'Tvam',
also show the non dual unity of isvara and Jiva, through the denial of apparent contradictory
features of Isvara and Jiva. Other Sruti passages like Brahmavid aaponoti param, the
knower of Brahman attains the supreme state (Taitt.Up. 2.1) and Amratah samabhavat,
he became immortal -- also show non duality, revealing the unparaleled fruit got through
the knowledge of non duality.

contd.,

Arunachala Siva.         

11018
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 17, 2015, 11:44:18 AM »
Reply continues...

Taittiriya Upanishad 2.1. says, Tasmaad vaa etasmaad atmanaa aakaasah sambhutah.  Out
of this Atman was generated Akasa.  Srutis of this kind illustrate Arthavada relating to Srshti
etc., Akasa and other entities are not only generated but also sustained by Brahman, and dissolve
in Brahman.  This is analogous to the fact that the pot, etc., generated from mud are sustained
in mud and finally dissolve into mud.  Thus just as the pot, etc., are not in way different from mud,
so also all that is generated from Brahman is Brahman Itself. Such explanatory passages elaborate
only the non duality of Brahman stated very briefly in Mahavakyas like Tat tva asi.

Next  take the passages like the following:  Sa etam eva simaanam vidaarya etaya dvaara
praapadyata, breaking this barrier, It entered through that breach (Aiterya Upanishad 1.3.12);
Tat srstvaa tad eva anupraavisaat, after creating it. It entered into it.  (Taittiriya Upanishad 2.6);
Anena jivenaatmanaa anupravisya naama rupe vyaakaravani, entering into the shape of Jivatman,
it became various entities with name and form, (Chandogya Upanishad, 6.3.2.).  Such Vedic
passages show that it is Brahman alone that has assumed the form of Jiva.

contd.,

Arunachala Siva.           
 

11019
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 17, 2015, 11:27:45 AM »
The reply continues...

2. Abhyasa or repetition:  Chandogya Upanishad, 6.8.7. repeats Tat tva asi.Thou are That nine times.
This is Abhyasa.

3. Apurvata or rarity: It is the acceptance that the perfection of Brahman cannot be fully understood
by the usual standards of deriving knowledge like sense perception, inference etc.,

4.  Phala or result:  Chandogyha Upanishad 6.14.2. says, tasya taavad eva chiram yaavan na vimiokshe
atha sampatsye, so long as Prarabdha Karma remains, there is no liberation. When that is exhausted,
there is immediate liberation.  The sentences that reveal non dual experience gives liberation when
Prarabdha is exhausted, from the fourth criterion.

5. Upapatti or proof through example;  Chandogya Upanishad 6.1.4.states,Yatha somya ekena
mrtpindena sarvam mrnmayam vijnaataam syat,  O dear one! Just as by one lump of clay one
can understand all the modifications of clay.  Finding examples like this is Upapatti.

6. Arthavada or indirect assertion through exaggerations. This has seven divisions. a) Srshti
(creation);b) Sthithi (sustentation); c) Pralaya (dissolution), d) Pravesa (entry); e) Samyamana
(control), g) Tat tvam padartha parisodhana (inquiry into the implications of 'That' and 'Thou'),
phala pradipadakam (discussion about the result). These will now be explained.

contd.,

Arunachala Siva.     

11020
General topics / Re: Tevaram - Some select verses.
« on: November 17, 2015, 09:54:42 AM »
25. Jnana Adityan:


Verse 1:


விந்து அபரம் பரம்இரண் டாய்விரிந்(து)
அந்த அபர பரநாத மாகியே
வந்தன தம்மில் பரம்கலை யாதிவைத்(து)
உந்தும் அருணோ தயம்என்ன உள்ளத்தே. (1)



Sun`s Para Kalas evolve from Bindu Through Para Nada

The Bindu expand into two Apara and Para
The Apara becomes the Para Nada
From Para Nada arises the Para Kalas
With those Kalas the Jnana Sun within dawns.

Arunachala Siva.

11021
General topics / Re: Tevaram - Some select verses.
« on: November 17, 2015, 09:52:07 AM »
24. Mana Adityan: The Full  Moon is within the mind:

Verse 1:


எரிகதிர் ஞாயிறும் இன்பனி சோரும்,
எறிகதிர் சோமன் எதிர்நின் றெறிப்ப;
விரிகதி ருள்ளே விளங்கும்என் ஆவி
ஒருகதி ராகில் உவாவது தானே.  (1)



Life`s Full Moon Within

The luminous Sun dewy cool becomes
When Moon spreads its contending rays;
In the luminosity that commingling emanates,
My yearning Prana as a ray beams,
That verily is my life`s Full Moon.


Arunachala Siva.

11022
General topics / Re: Tevaram - Some select verses.
« on: November 17, 2015, 09:13:53 AM »
23. Pindar Adityan -  The Sun in one's body:

Verse 1:

நின்றும் இருந்தும் கிடந்தும் நடந்தும்
கன்றிய நந்தி கருத்துள் இருந்தனன்
கொன்று மலங்கள் குழல்வழி ஓடிட
வென்று விளங்கும் விரிசுடர் காணுமே. (1)

Vision Sun Within Through Spinal Way

Standing, sitting, walking and lying prostrate
Nandi the benevolent in my thoughts incessant stood;
Destroy your Malas (Impurities)
And ascend the Adharas
Through Sushumna Central;
There shall you vision the Sun
That within shines in brightness nonpareil.

Arunachala Siva.

11023
General topics / Re: Tevaram - Some select verses.
« on: November 17, 2015, 09:11:25 AM »
22.  Aditya Nilai : The position of Aditya -  Andaraditya:


Verse 1:

செஞ்சுட ரோன்முத லாகிய தேவர்கள்
மஞ்சுடை மேரு வலம்வரு காரணம்
எஞ்சுடர் ஈசன் இறைவன் இணையடி
தஞ்சுட ராக வணங்கு தவமே.  (1)


Sun and Other Gods Adore the Lord to Receive Illumination

The fiery Sun and the Celestial Beings rest
Circumambulate the show-clad Mountain Meru;
And adore the luminous Lord`s Holy Feet in Tapas,
That they might, themselves illumined be.


Arunachala Siva.


11024
General topics / Re: Tevaram - Some select verses.
« on: November 17, 2015, 09:08:17 AM »
21.  Bindu Kshayam: Sublimation of Bindu:


Verse 1:


பார்க்கின்ற மாதரைப் பாரா தகன்றுபோய்
ஓர்க்கின்ற உள்ளம் உருக அழல் மூட்டிப்
பார்க்கின்ற கண்ணாசை பாழ்பட மூலத்தே
சேர்க்கின்ற யோகி சிவயோகி தானே. (1)



Siva Yogi Sublimates Bindu

Do not look at women
Who intent on lust look at you;
Away from them;
Light the fire of Kundalini;
Met your heart in divine love;
Uproot the evil desire that sight kindles;
Fix it on the source of Primal Energy
He who does it is verily the Siva Yogi.

Arunachala Siva.

11025
General topics / Re: Tevaram - Some select verses.
« on: November 17, 2015, 09:04:37 AM »
20. Vindhurpnam:  Evolution of Bindu:

Verse 1:


உதயத்தில் விந்துவில் ஓம்முதற் குண்டலி
உதயக் குடிலில் வயிந்தவம் ஒன்பான்
விதியிற் பிரமாதி கள்மிகு சத்தி
கதியிற் கரணம் கலைவை கரியே. (1)


Evolutes of Bindu

When Creation commenced,
From Para Bindu arose Kundalini
And from Kudilai the Vaindavam in the firmament vast
And the nine gods Brahma and the rest
And their Saktis
And in order corresponding
The Karanas, the Kalas and the sound Vaikari (Nada).


Arunachala Siva.

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