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Messages - Subramanian.R

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11041
General topics / Re: Tevaram - Some select verses.
« on: April 21, 2016, 09:51:21 AM »
Verse 248:


சீர்மன்னுந் திருக்கடவூர்த்
   திருமயா னமும்வணங்கி
ஏர்மன்னும் இன்னிசைப்பாப்
   பலபாடி இனிதமர்ந்து
கார்மன்னுங் கறைக்கண்டர்
   கழலிணைகள் தொழுதகன்று
தேர்மன்னும் மணிவீதித்
   திருவாக்கூர் சென்றணைந்தார்.



They also hailed the Lord of Tirukkadavoor-Mayanam
Of ever-abiding glory, and hymned there
Many melodic and beauteous psalms and there
Abode in joy; they adored the twin feet of the Lord
Whose throat is like a nimbus, took leave of Him
And proceeded to Tiruvakkoor in whose
Beauteous streets chariots ply.


Arunachala Siva.

11042
General topics / Re: Tevaram - Some select verses.
« on: April 21, 2016, 09:49:08 AM »
Verse 247:


செங்குமுத மலர்வாவித்
   திருக்கடவூர் அணைந்தருளிப்
பொங்கியவெங் கூற்றடர்த்த
   பொன்னடிகள் தொழுதேத்திக்
குங்குலியக் கலயனார்
   திருமடத்தில் குறைவறுப்ப
அங்கவர்பால் சிவனடியா
   ருடன்அமுது செய்தார்கள்.



They went to Tirukkadavoor rich in tanks
Where red lilies bloom, and hailed the auric feet
Of the Lord that smote cruel Death that rose up in wrath,
To death, Kunkuliya Kalaya Nayanar
Attended flawlessly to their needs, and they
In his sacred Matam partook of nectarean food
With the servitors of Lord Siva.

Arunachala Siva.

11043
General topics / Re: Tevaram - Some select verses.
« on: April 21, 2016, 09:46:52 AM »
Verse 246:


திருநீல நக்கடிகள்
   சிறுத்தொண்டர் முருகனார்
பெருநீர்மை அடியார்கள்
   பிறரும்விடை கொண்டேக
ஒருநீர்மை மனத்துடைய
   பிள்ளையா ருடன்அரசும்
வருநீர்செஞ் சடைக்கரந்தார்
   திருஅம்பர் வணங்கினார்.


Saintly Tiruneelanakkar, Sirutthondar, Muruganar
And other devotees of great and pure love, took leave
Of them and departed; the godly child and Vakeesar
Whose minds were merged with the Lord, reached
Tiruvambar of the Lord who conceals in His
Matted hair the Ganga that descended from the heavens.   


Arunachala Siva.

11044


The following is an abridgment of a two part article by Reinhard Jung, who visited Tiruvannamalai
regularly.  Wherever the word "I" appears please take it as told by Reinhard Jung, unless specifically
stated otherwise.  The articles appeared in Jan-Mar and July-Sep issues of Mountain Path, 2008.

Some thirty years ago while struggling to gain a practical understanding of Bhagavan Ramana's
Self-inquiry, I began to study Buddhism.  Even earlier, I had been deeply touched by some Zen
essays, which stirred up a recognition in me, meeting as if an old friend after a long time and it
was a great delight to realize that these masters had expressed what I longed for even though it
still seemed to be far away.

Bhagavan Ramana has always been my pole-star of all spiritual truth itself.  He entered my life through
a book that was gifted to me by a friend quite unexpectedly at a time when I lied in deep existential crisis.
That is why, I feel that He came to me.  Although I did not understand much of the philosophy at first
I was completely drawn in by he photos of Bhagavan Ramana and a serene atmosphere redolent of
a beautiful perfume.  This happened in 1970 but I feel that on the level of the heart, everything was
complete already.

Self inquiry like Bhagavan Ramana Himself was a mystery to me and irresistible.  I had learned
Transcendental Meditation and during the six month TM teacher training course I meditated up to
10 hours per day.  There were subtle, quiet states of mind which open up the sense of awareness,
and a love grows for this acts of turning within. But self inquiry was then like a Zen koan -- it was
active and I strained myself trying to objectify the "I". I soon came to know about the deep value
of sensing and feeling 'into the body'.  But this practical knowledge has been elaborated
in the Theravada school of Buddhism. [This is the original school of Buddhism, which exists even
today in Burma, Thailand and Sri Lanka.].  Because to turn the mind to the perceiver was too big a
step, attractive as it might be, I felt I had to start more from the ground of average experience --
to realize the subject of the experience by starting from the objective stance as has been taught
by Bhagavan Ramana, right at the beginning in Who am I?  [Section 11 of Who am I?, in the translation
by T.M.P. Mahadevan.]

"As each thought arises, one should inquire with dialogue, "To whom has this thought arisen?"
The answer that would emerge would be "To me...." To realize that the momentary perceived object
is to be related to subject stresses the subjective part and helps let go of clinging to the object.
This process of abandoning the unconscious relationship between a perceiving ego and its object starts
in Theravada schools proceeding from outer to inner levels.  In Vipassana, one starts with a breath or
general changing the body sensations.  The practice develops a continuous close watching practice
sitting and walking meditation, which can intensify during retreats up to 20 hours or more.

(Source:  As indicated in the beginning of the post.)

Arunachala Siva.     

11045




Yes.  It is very difficult for most of us.  Bhagavan Ramana took only 20 minutes, to realize That.
But it is not that easy.  He said in one poem, Atma vichara is very easy, in the sense, that it needs
nothing else, no poojas, no personal gods' images, no flowers and no offerings.  That way.  But for
us, we have to toil very much.  May be several hours per day.  Then, it becomes natural for us.  There
is no need for any special sessions.  Sadhana time depends on the readiness of a person.  If the
person's ego is very bloated and if it refuses to budge, one may need a lot of time.  Ego does not
give up the battle so easily.  It is here, that Bhagavan Ramana's Grace is necessary.  He also says,
Grace is ever there.  But we should be fit vessels to receive it.  If we take a small cup, only that much
Grace we can pick up.  If we take a large drum, then the Grace is filled up more!  Many devotees
came to live in Tiruvannamalai, for this purpose.  To see Him everyday and to make themselves large
vessels.  Major Chadwick, having come from a Western country, did not return to his homeland at all.
Today, even though He is not present in a body, His Grace continues.  To visit Tiruvannamalai as
frequently as possible, is to make us experience His Grace and Presence more and more.

Arunachala Siva.

11046
It is an inconceivable mystery for which there is surely no adequate explanation, but no one can ever destroy
the unity of the whole.  At least this wise saying  by a little known but inspired twentieth century Christian
mystic provides a positive way forward and offers some prospect of resolving the age old enigma of why a
loving God permits such widespread suffering.

Henry Hamblin, whose insightful saying introduces this article, was a second English contemplative, who was
writing just sixty years ago for a small but devoted readership.  In the spiritual monthly magazine he founded and edited, 'Science of Thought Review', he was consistently able with the merest hint of inclusive wisdom
to deliver a succinct teaching superbly crafted for the moment in hand -- and what he has to say here could
hardly be more pertinent; it remains a distinctly apposite message for our turbulent age.

Yet Hamblin was a firm believer in 'the communion of saints' and never viewed himself as standing up alone
for what is right.  He clearly acknowledged that he belonged to a scattered brotherhood of enlightened mystics
down the ages, who have always borne witness to Truth behind the scenes as they unobtrusively worked
to sustain the world in prayer and selfless service.

contd.,

Arunachala Siva.       

11047
7. In the Heart there dwells the Reality which is Pure Consciousness, the Real Self.  To be  in the Heart,
with the mind quiescent, is the Knowledge (Awareness) of Him, and also the State of Deliverance.

8.  That pure Consciousness, which is the Real Self shining in the heart, ever the same (without change),
and the basic substratum -- namely Brahman, -- of the whole universe, are both one and the same.

9.  But the world appearance, superimposed by the mind, because of Ignorance, upon that substratum,
-- which is the Truth of the Self -- conceals that Reality and itself shines as real (in its own light) as there
is Ignorance.

10.  As in dim light the illusory snake, concealing the real rope, is taken as real in its own sight,
so the world,  concealing the Self, appears as real in its own sight, in the state of ignorance.

contd.,

Arunachala Siva.           

11048
General topics / Re: Abhirami Andati - verses and meanings:
« on: April 20, 2016, 10:36:35 AM »
Verse  33:


33: இழைக்கும் வினைவழியே அடும் காலன், எனை நடுங்க
அழைக்கும் பொழுது வந்து, அஞ்சல் என்பாய். அத்தர் சித்தம் எல்லாம்
குழைக்கும் களபக் குவிமுலை யாமளைக் கோமளமே.
உழைக்கும் பொழுது, உன்னையே அன்னையே என்பன் ஓடிவந்தே

தாயே! அபிராமியே! நான் செய்த தீய வழிகளுக்காக என்னை நெருங்குகின்ற எமன் என்னைத் துன்புறுத்தி, வதைக்கும் பொழுது, தாயே உன்னை அழைக்க, அஞ்சேல் என ஓடிவந்து காப்பவளே! சிவ பெருமானின் சித்தத்தையெல்லாம் குழையச் செய்கின்ற சந்தனம் பூசிய குவிந்த முலைகளையுடைய இளமையான கோமளவல்லித் தாயே! மரண வேதனையில் நான் துன்புறும் போது உன்னை, 'அன்னையே' என்பேன். ஓடிவந்து என்னைக் காத்தருள்வாய்!

O Mother Abhirami!  For the sins I have committed, when Yama comes near me and punishes and
roasts me, when I call You as Mother, You will come fast saying 'Do not fear' and then save me!
You have sandal paste filled breasts which will melt Siva's mind!  O Komala Valli, who is ever young!
When I suffer from the pain of death, You will come and save me, when I call You, 'O Mother!'

contd.,

Arunachala Siva.       

11049
Once Bhagavan's mother told me the following:  'While we were at Skandasramam, I went out one day,
when I left Bhagavan was inside lying down.  When I returned I saw Him sitting on the cot outside.
But when I entered inside I saw Him there also lying as when I left.  I told Bhagavan what I saw, He
laughed and said, 'Why didn't you tell me at once.  I would have got the thief!'  This is one of the visions
vouchsafed to His mother by Bhagavan.

One day I asked Bhagavan, 'How many more lives would I have to pass through before I could attain
Jnana?'  Bhagavan replied, 'There is no such thing as time or space. In the course of an hour during sleep
we have dreams in which we feel we have passed through many days and even years.  On the cinema screen
you see pictures of a film 1/8 inch broad transformed into big mountains, vast oceans and huge buildings.
The world is not outside.  As we see the tiny pictures on the film reflected on the screen through lens, so
(in the same manner) we see the small world that is in the mind as a big world outside through the lens
of our eyes.'

One day as Bhagavan and I were climbing the Hill,  Bhagavan told me 'You are always wishing for this and
that. I on the other hand do not wish anything.'  He added, pointing out to the place where buildings of the
Asramam now stand, 'Bhaktas want to raise buildings here.'

contd.,

Arunachala Siva.           

11050
Verse  567:

In this way, the sage, attaining the oneness with Brahman which is free from the body --
one, universal whole and the Absolute Reality - never comes back again.

Verse 568:

He who comes back surely is not the Atman.  That is the Upadhi.  Recognizing his identity with Brahman
always, and, that way, burning the seed of avidya, he becomes Brahman.  So how can there be any
birth for Brahman?

Verse  569:

And again, what do you say?  This bondage and liberation -- they all belong to Maya. Virtually they
do not exist in the Atman; as in the case of the rope -- free from change -- there is no coming or going
of the snake super imposed on the rope.

Verse 570:

They may speak of bondage or freedom according to presence or absence of the covering entity.
But again there can be no covering for Brahman, for want of a second.  It is always uncovered.
If you say there is any covering for Brahman, then you injure the scriptural truth of Advaita.
The Sruti cannot bear duality.

contd.,

Arunachala Siva.       

11051


Once Brahma, who was puffed up with pride, exclaimed to Vishnu:

"I, being the creator of everything, am the oldest of all."  Vishnu
replied: "There are people older than you."  But Brahma adamantly
demanded, "Who can be older than me, since I am the creator of all,
including them?"

Vishnu, then promised to show him and took him to a Sage called
Romasa (who was so called because his body was full of roma, hair).
On being questioned as to his age, the Sage answered: "Four yugas
on earth make one day of Brahma.  His life span is a hundred years according to this scale.
When one such Brahma dies, one hair from my body will fall.  Many have fallen away and many
more still remain!  When all the hairs on my body falls away my life span will come to an end!"

The astounded Brahma was then taken to Ashtavakra and was again shaken by the response
of this Sage, who when questioned about his age, replied: " When one Romasa muni dies, one
twist will straighten up.  I will live till of them become straight."  On hearing this, Brahma's pride
was vanquished and he became humble."

Bhagavan concluded by saying:  "When right Jnana is gained, who wants this body?"

The same devotee again questioned: "Can Jnana be gained without the grace of Guru?
Did not Rama gain lucid knowledge only by the upadesa of Vasishta?"

Bhagavan replied: "Oh!  Is there any doubt?  The Guru's grace is essential.  Can anything
remain unaccomplished   by the guru's Grace, the glory of which is sung by many sages? 
The Guru's grace is no ordinary thing."

The disconsolate couple from Vijayawada who were listening to all these stories, exclaimed
that their despondency had lifted, "Look, how we have been granted the grace of our guru."
By deliberately narrating these stories, He has made our grief -laden hearts light once more." 
The gloom caused by the loss of their son faded away when they returned home.



Arunachala Siva.

11052
General topics / Re: What makes Ramana so great
« on: April 19, 2016, 06:24:09 PM »
Sri Ramana lived in the state of self realization, keeping His body as a shadow, for 54 years!
He attained Atma Jnana at the age of 17.

No other saint of India has done this.

Arunachala Siva.

11053
No one can ever destroy the unity of the whole.  This understanding or realization does not come through
hard learning but through quiet contemplation in a spirit of devotion or praise.... If there were more contemplatives than there are, then the world would be saved.

 - Henry Thomas Hamblin.

(This article is a heartfelt response to the savage turbulence presently being engendered world wide by
unbridled religious ideology and forms the Introduction to a new study by an unassuming Christian mystic,
who was a fervent admirer of Sri Ramana Maharshi.  It is titled Meeting Evil with Mercy which is an Anglican
priest's bold answer to atrocity  The book tells the absorbing story of Martin Israel, a Jewish doctor turned
clergyman, whose prolific spiritual writings over three decades, earned him a devoted readership. An
inspired preacher but unconventional too, Martin liked to expound the direct teachings of Sri Bhagavan from
his London pulpit when moved to do so.

Phiiip Pegler was a devotee of Sri Ramana Maharshi since the age of seventeen.  He was resident of the Asramam in the early 1970s.  He has written frequently in Mountain Path and his previous biography of
nature mystic, Clare Cameron - a friend of Martin Israel - received coverage in this Journal in 2013.

***

There is nothing imprecise about the hidden principles that govern the universe, just there are no mistakes in
the working out of natural law here on earth.  Despite all agonizing appearances to the contrary in a world of
great beauty but immense sorrow, the unrelenting fact remains that we live in an absolutely just realm where
cause and effect reign supreme. So much is wrong - injustice and grievous afflictions are plainly seen to be
simply everywhere -- and yet everything is just as it needs to be.  How is this possible?

contd.,

Arunachala Siva. 

11054
General topics / Re: Abhirami Andati - verses and meanings:
« on: April 19, 2016, 12:05:18 PM »
Verse 32:


32: ஆசைக் கடலில் அகப்பட்டு, அருளற்ற அந்தகன் கைப்
பாசத்தில் அல்லற்பட இருந்தேனை, நின் பாதம் என்னும்
வாசக் கமலம் தலைமேல் வலிய வைத்து, ஆண்டு கொண்ட
நேசத்தை என் சொல்லுவேன்?- ஈசர் பாகத்து நேரிழையே.

அபிராமித்தாயே! எந்தன் ஈசன் இடப்பாகத்தில் தானொரு பகுதியாக அமைந்தவளே! அம்மா! நான் கொடிய ஆசையென்னும் துயரக் கடலில் மூழ்கி இரக்கமற்ற எமனின் பாச வலையில் சிக்கியிருந்தேன். அத் தருணத்தில் பாவியாகிய என்னை மணம் பொருந்திய உன்னுடைய பாதத் தாமரையே வலிய வந்து என்னை ஆட்கொண்டது! தாயே! நின் அரும்பெரும் கருணையை என்னென்று உரைப்பேன்!

O Mother Abhirami!  You have occupied one half of my lord Iswaran.  O Mother, I was caught in the morbid
desire and was thus in the ocean of misery, and was fit enough to get into the net of Yama, the Lord of Death,
who has no compassion!  O Mother, You have taken over me to Your lotus feet!  O Mother!  How can I
describe your compassion?

contd.,

Arunachala Siva.   

11055
Once a friend had come with us from Madurai to see Bhagavan.  He was a great observer of all external form
of Achara (good traditional conduct).  Bhagavan told us that a dog used to remain always before Bhagavan
in Nirvikalpa Samadhi, and that when  it was pregnant, the Asramam people would not allow it to deliver
its litter at the Asramam, but drove it away and thereupon it went up the Hill, brought forth its pups, stayed
a while there and except when suckling its little ones, used to come as before to Bhagavan and stay in His
presence.  When  I and the above friend went out for food along with others in the Asramam, after the food
has been served, one of the pups came along and sniffed my friend's leaf plate.  He laughed and did not touch
his food.  Bhagavan also laughed and related him the following story:  Once Dattatreya took one of his disciples
with him and went to meet his Guru.  On the way he told his disciple, 'My Guru may come in the guise of a
Fakir.'  After mutual greetings, all the three sat for taking meals.  The Guru took out a piece of bread from his
bag, soaked it in a bitch's milk, freshly drawn just then, took out a portion of it himself and gave the rest to
Dattatreya.  Dattatreya in turn took out a portion and gave the rest to his disciples. The disciple was disgusted
and could not take the  bread.  The disciple confessed the truth.  Thereupon Dattatreya took a little out of the
bread in his Guru's mouth, gave it to his disciple and asked him to eat the same. 

After narrating the above Bhagavan asked my friend to eat the food on the leaf plate before him and my friend
ate accordingly.

contd.,

Arunachala Siva.             

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