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Messages - Subramanian.R

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11026
General topics / Re: Tevaram - Some select verses.
« on: November 19, 2015, 09:34:21 AM »
8.  Para Avasthai:


Verse 1:



அஞ்சும் கடந்த அனாதிபரம் தெய்வம்
நெஞ்சமுந் தாய நிமலன் பிறப்பிலி
விஞ்சும் உடலுயிர் வேறு படுத்திட
வஞ்சத் திருந்த வகையறிந் தேனே. (1)


Mystery of Parting Life From Body

The Lord is the Para;
He is beginning-less;
He is beyond five states of experience,
He is the Pure One,
Seated within the heart;
He is birth-less;
Why this lovely body and life
He parts?
That mystery, I knew.

Arunachala Siva.

11027
General topics / Re: Tevaram - Some select verses.
« on: November 19, 2015, 09:11:10 AM »
7. Kevala Sakala Suddham:

Verse 1:


தன்னை யறிசுத்தன் தற்கே வலன்றானும்
பின்ன முறநின்ற பேத சகலனும்
மன்னிய சத்தசத் துச்சத சத்துடன்
துன்னுவர் தத்தம் தொழிலள வாகவே. (1)


Sat, Asat and Sat-Asat Nature of Suddha, Kevala, Sakala States

He who cognizes the Self
Is in Suddha State;
He who not
Is in Kevala;
He who cognizes in distracting differences
Is in Sakala;
In Sat (Real), Asat (Unreal) and Sat-Asat (Real-Unreal)
They respective conjoin;
Each, according to his cognizing state.

Arunachala Siva.

11028
General topics / Re: Tevaram - Some select verses.
« on: November 19, 2015, 09:08:18 AM »
6.  Suddha Nanavu State:


Verse 1:



நனவாதி தூலமே சூக்கப் பகுதி
அனவான ஐயைந்தும் விந்துவின் சத்தி
தனதாம் உயிர்விந்து தான்நின்று போந்து
கனவாம் நனவில் கலந்ததிவ் வாறே. (1)



Bindu Power Permeates Tattvas

The gross body of Waking State,
The subtle body of Dream State,
Together with Tattvas five and twenty
Are of Bindu`s Power verily;
That Power permeating Jiva
Penetrates the Waking and Dream States.

Arunachala Siva.

11029
General topics / Re: Tevaram - Some select verses.
« on: November 19, 2015, 09:05:10 AM »
5.  AthuvakkaL - Athvas:


Verse 1:



தத்துவம் ஆறாறு தன்மனு ஆறைந்து
மெய்த்தகு வன்னம்ஐம் மானொன்று மேதினி
ஒத்திரு நூற்றிரு பான்நான்(கு) எண்பானொன்று
வைத்த பதம்கலை ஓரைந்தும் வந்தவே. (1)

The Six Higher Steps

Six times six are the Tattvas;
Seven Crores are the Mantras;
Fifty and one are the Varnas (letter-sounds);
Two hundred and twenty four are the Bhuvanas; global constellations;
Eighty and one are the Padas Primal,
Five, the Kalas rare.

Arunachala Siva.

11030
General topics / Re: Tevaram - Some select verses.
« on: November 19, 2015, 09:02:03 AM »
4. Madhya Jagrtha Avsatha:

Verse 1:


சாக்கிர சாக்கிரந் தன்னில் திரோதாயி
சாக்கிர சொப்பனந் தன்னிடை மாயேயம்
சாக்கிரந் தன்னிற் சழுத்திதற் காமியம்
சாக்கிரந் தன்னில் துரியத்து மாயையே. (1)


Maya`s Manifestations in the Four States of Consciousness

In the Waking State?
Within the Waking State
Is Tirodhayi (obfuscation Sakti) active;
In the Dream State?
Within the Waking State
Is Mamaya (Impure);
In the State of Deep Sleep?
Within the Waking State
Is Kamya (of self delusion):
In the Fourth Turiya State
Within the Waking State
Is Maya (Pure).

Arunachala Siva.

11031
General topics / Re: Tevaram - Some select verses.
« on: November 19, 2015, 08:57:18 AM »
3. Avastha Bhedam:


Verse 1:

ஐயைந்து மத்திமை ஆனது சாக்கிரம்
கய்கண்ட பன்னான்கில் கண்டங் கனாஎன்பர்
பொய்கண் டிலாதபுரு டன்னித யஞ்சுழுனை
மெய்கண் டவனுந்தி ஆகும் துரியமே. (1)


Where Tattvas Stand in the Four States of Jiva Awareness

In the Waking State (Jagra)
The Tattvas twenty and five
In Eye-Brow Center their position take;
In the Dream State (Swapna)
Tattvas ten and four
In Throat Center their hold take;
In Deep Sleep state (Sushupti)
The Purusha (Soul) stands
Alone in Heart Center;
In Turiya State (Fourth)
He (Purusha) stands
In Center that is Navel.

Arunachala Siva.

11032
General topics / Re: Tevaram - Some select verses.
« on: November 19, 2015, 08:55:06 AM »
2. Udal Vidal - Leaving the body:

Verse 1:


பண்ணாரும் காமம், பயிலும் வசனமும்,
விண்ணாம் பிராணன், விளங்கிய சத்தமும்,
புண்ணாம் உடலில் பொருந்து மனத்தையும்
அண்ணாந்து பார்க்க அழியும் உடம்பே. (1)


Sublimate Speech and Thought Godward

The sweet speech, love intones
The loud sound, airy prana articulates
The mind within fleshy body dwells
?All these you upward course (in Yogic way),
No more the thoughts of body be.

Arunachala Siva.

11033
General topics / Re: Tevaram - Some select verses.
« on: November 19, 2015, 08:52:20 AM »
Tantra 8:

1. Udalil Pancha Bhedam -  Five differences in the body:

Verse 1 :


காயப்பை ஒன்று சரக்குப் பலஉள
மாயப்பை ஒன்றுண்டு மற்றுமோர் பைஉண்டு
காயப்பைக் குள்நின்ற கள்வன் புறப்பட்டால்
மாயப்பை மண்ணா மயங்கிய வாறே . (1)


Body Bag and Maya Bag

The body is a bag
Many the ingredients it holds;
There is yet another bag within;
It is the Maya bag;
When the Thief (Jiva)
The body bag leaves,
The Maya bag
Like dust becomes.

Arunachala Siva.

11034



Once Bhagavan Ramana made a small four line Tamizh poems describing the Jnani's state. 
"Since a Jnani does not have the body consciousness, his moving about and doing work,
is like the state of a drunkard, who when stone-drunk does not know whether his clothes
are there on his body or not." Bhagavan Himself changed some words and meter and finally
completed this poem.  A copy was made out by Devaraja Mudaliar in his notebook.  Bhagavan
Ramana further added that there is no corresponding verse in Bhagavatam about this concept,
but in Sita Rama Anjaneya Samvadam, a Telugu work, this state is given in great details while
speaking about Jnani's state.  Balarama Reddiar who was in the Hall at that time said: 
Sita Rama Anjaneya Samvadam is to the Telugus what Kaivalyam is to the Tamizhians. 
The book is full of advaita concepts.

(Source: Day by Day by Devaraja Mudaliar. 20.1.1946.
The actual Tamil verse is also available in the Volume 5
of Arunachala's Ramana, Boundless Ocean of Grace.)

Arunachala Siva.

11035
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 19, 2015, 07:18:12 AM »


Dr. Karamchandani, the Parsi doctor who 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.   

11036
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 18, 2015, 01:47:06 PM »
What do we gain by this way of thinking?

A person who aspires for liberation should give up his identification with caste, class, livelihood,
age, status etc., If he abandons identifications with the above, there will be nothing to bind
him in life.  So long as he has identification with them, he will be subject to the sixteen mental
modes, described before.  Where there is Abhmana, Raga, etc., will be present.  Where the former
is not present, the latter also will be absent. You come to this conclusion through comparison and
contrast. - Anvaya Vyatireka.

contd.,

Arunachala Siva.  . 

11037
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 18, 2015, 01:39:01 PM »
Then how do we come to have these mental modes like attachment and aversion?

They befall us because of Abhimana. If you ask: has this Abhimana got so universal a coverage,
the answer is 'yes, it has'.  So long as a woman thinks 'I am a woman', she will do with attachment
all works like attending on her husband, taking care of the house, and children, cooking, etc.,
So long as a man thinks 'I am a man', he will look upon a woman as wife and engage himself
in agriculture, trade, etc., to earn a livelihood for himself, and his family.  All men, according to
their identification with their Varna, and Ashrama, perform actions prompted by attachment and
aversion.  So Abhimana is the cause of Raga, and Devasha and other mental modes.

contd.,

Arunachala Siva.         

11038
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 18, 2015, 01:31:43 PM »
How is it so? Please explain.

The mind is naturally pure. Bondage overtakes it when it is affected by impurities.  When it
becomes pure, it gains release. The first fourteen modes described above are impure.  The last
two, Bhakti and Sraddha are pure.,  The first thirteen mods occur in men again and again without
any effort and they prompt men to do sinful acts.  Those who allow themselves  to be subjected
by them get degraded and never get uplifted. On the other hand, those who ward off these
thirteen impure modes and cultivate the two pure modes of Bhakti and Sraddha and perform actions
prompted and colored by them, will gradually evolve and get liberation in stages. So a man who has good
in view should make every effort in his command, to be free from these impure modes of mind and
to cultivate the two pure modes of Bhakti and Sraddha and thereby gain purity of mind.  As regards
the fourteenth Vritti, Iccha, it is impossible to eliminate the bodily instinctive actions like appeasing
hunger and thirst, urination, evacuation, etc., as long as the body lasts.  No merit or demerit is
gained by these acts, but, on the other hand, misery will result if they are not attended to.

In the waking state, and dream states, the modes of mind like the attachment and aversion are
present and therefore there are actions prompted by them.  But in the states of deep sleep, Samadhi,
swoon, and silence, the modes like attachment and aversion are not present and so there is no action
in these states.  Thus by comparison and contrast, we can come to the conclusion that the modes of mind
like attachment and aversion are the cause of all activities.

contd.,

Arunachala Siva.                   

11039
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 18, 2015, 01:16:37 PM »
The subject of discussion is the Atman. What is the use and relevance of thinking about the modes
of mind in such a context.

The use and relevancy is that all beings are in bondage or liberation on account of these modes
of mind and not by anything else.

contd.,

Arunachala Siva.

11040
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 18, 2015, 01:14:01 PM »
Earlier seven items beginning with misery were mentioned.  It was also stated that in the case
of the first four -- namely, misery, body, action, attachment cum aversion ---misery results from
the body, the body from karma, and karma from attachment and aversion.   Here in this six
chapter will be described first the different aspects of attachment cum aversion. The mental
modes, numbering sixteen, areas follows:  Raga, Devsha, Kama,  Krodha,  Lobha, Moha,
Mada, Matsarya, Irsya, Dambha, Asuya, Darpa,  Ahamkara, Iccha, Bhakti and Sraddha.
These are described below:


Raga means sexuality. Devasha is revengefulness. Kama is the desire to acquire wealth, house,
land, etc.,  Krodha is the aversion and displeasure one feels against those who stand in the way
of our getting the above. Lobha is the unwillingness to give away one's acquired wealth even
to the good persons.  Moha is the attitude of indifference about what one should do and one
should not do, out of overpowering pride arising from one's great wealth.  Mada is the feeling
that one is very rich and for that reason there is nothing that one cannot do or acquire. Matsarya
is the antagonistic feeling on seeing anyone as rich as oneself.  Irsya is the ill feeling on seeing
another not being subjected to the same sufferings as oneself. Asuya is the feeling arising in the mind
on seeing that another has got. Dambha is the feeling that by one's acts one should become famous.
Darpa is the feeling that there is none equal to oneself.  Ahamkara is inordinate desire for having
everything for oneself. Iccha is the desire to avoid forbidden foods and all the evil.  Bhakti is the
extreme respect towards one's teacher, holy men and deities. Sraddha is faith in Yagas and other
sacred rites, in the scriptures and in the instruction given by one's teacher. These are the sisteen
mental modes beginning with Raga.

contd.,

Arunachala Siva.         .               

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