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Messages - Subramanian.R

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11116
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 15, 2015, 06:55:04 AM »



On 29th Jan 1946, Bhagavan Ramana was going through the new Telugu edition of Ramana Leela.
A visitor asked Him:

"I came here about a year ago.  And even since, I have been trying to follow Bhagavan's
instructions.  I am not, however, succeeding very well.  I try to look at all women as mothers.
But I don't succeed."  Bhagavan Ramana did not reply and the visitor continued: "While I am
at home, it is all right. But when I go out and see women I am not able to control my
mind and am swept off my feet.  What should I do?"  He also added: "I want Atma sakshatkaram.
What should I do? I pray for Bhagavan's blessings. 

After a pause, Bhagavan replied:  'You say you are all right when you are at home. Be at home,
at home in the mind. Don't allow it go outwards, but turn it inwards and keep it at home there. 
Then all will be well and you will have Atma sakshatkaram.  The trouble is that we are the mind.
See if you are the mind."

The visitor said: "I am a grahasta. Still I want to practice brahmacharya even with my wife.
But I am not able to succeed.  What should I do?"  Bhagavan replied:  "That is because of the
age long vasanas.  The sankalpas are so powerful because they have existed so long. But
they will go."

(Source: Day by Day. Devaraja Mudaliar.  29.1.1946)

Arunachala Siva.

11117
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 15, 2015, 06:51:09 AM »



Sometime before 31st Jan 1946, someone enquired Bhagavan Ramana:
"People talk of Vaikunta , Kailasa, Indraloka, Chandraloka etc., Do they really exist?"

Bhagavan replied: "Certainly.  You are rest assured that they all exist. There also a Swami
like me be found seated on a couch and disciples will also be seated around him.  They
will ask something and he will say something in reply. Everything will be more or less like this.
What of that? If one sees Chandraloka, he will ask for Indraloka, and after Indraloka, Vaikunta
and after Vaikunta, Kailasa and so on and the mind goes on wandering.  Where is Shanti?
If Shanti is required, the only correct method of securing it is by Self Inquiry.  Through Self
Inquiry, Self Realization is possible. If one realizes the Self, one can see all these
worlds within one's own self.  The Source of everything is one's own self, and if one realizes
the Self, one will not find anything different from the Self.  Then these questions
will not arise.  There may or may not be a Vaikunta or a Kailasa but IT IS A FACT THAT YOU
ARE HERE, IS'NOT IT?  Where are you?  After you know about this, you can think of all those
worlds!"

(Source: Letters from Sri Ramanasramam, Suri Nagamma.)

Arunachala Siva.   

11118
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 15, 2015, 06:46:46 AM »



he visitor who had asked about his difficulties in the previous evening [about lust etc.,] came to
Bhagavan Ramana to take leave of Him.  He said:  I have already mentioned about my difficulties." 

Bhagavan said: "Yes, they will go gradually."

Visitor:  I want Bhagavan's Kripa Drishti [grace by gazing].

Bhagavan did not reply.  Only a few minutes before that Colombo Ramachandra's two small girls
had finished singing and almost the last song [composed by his father, an ardent devotee of Bhagavan] contained the lines,

" He who remains at Annamalai as the gracious Guru, who casts His glance on them, dissipates
their sorrows and directs them to salvation. "

[The visitor must have understood the meaning]

Source: Day by Day, 30.1.1946. Devaraja Mudaliar)

Arunachala Siva.

11119
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 15, 2015, 06:44:18 AM »



Devaraja Mudaliar writes in his entry of 2nd Feb 1946
of Day by Day:

One Ananda Swami from Mount Abu, put the following questions and received the answers:

Q:  The books say that the Purusha is angushta pramana. What is meant by this?

Bhagavan: Evidently the books must be referring to the upadhi in which the Purusha is manifesting.  They cannot mean that the all pervasive Purusha is angushta pramana.

Q:  Is that Purusha in the heart?

Bhagavan:  You mean the physical heart.  It cannot be.But the books describe a heart which is an inverted lotus with a cavity inside and a flame in that cavity and all that.  In such a psychic heart
[Heart], the Purusha may be said to abide and the flame may be of that angushta pramana,
the size of a little finger.

[Bhagavan describes this Heart in Sad Darsanam, Supplement.But He has described it to the
devotees only on a few occasions like this one.]

(Source: As indicated above)

Arunachala Siva. 

11120
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 14, 2015, 03:52:14 PM »
Are the three organs working by themselves or under the inducement of something different from them?

They become active not by themselves but when they are under the influence of passions like love,
and hate. When love and hatred are present, the three organs act.  When the former are absent,
the latter do not work.  This inference through Anvaya and Vyatireka (contrast by presence and
absence) of our experience makes it clear that love and hatred alone are the inducements that
make the three organs act.

contd.,

Arunachala Siva. 

11121
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 14, 2015, 03:47:25 PM »
The reply continues.....


So a man of wisdom, when he is in the midst of persons subject to actions, performs actions like
them, to set an example of right conduct.

But when he is the midst of inquirers after the knowledge of the Brahman (that is, those who seek
wisdom alone, and not any worldly purpose) he discards action and teaches that Brahman alone
is eternally true, all else is false.

But in this context, the question that was being discussed is not this.  It is that agency rests
with the three organs and not in the Atman.

contd.,

Arunachala Siva.

11122
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 14, 2015, 02:43:50 PM »
A man of knowledge is said to be untouched by any action just like a lotus leaf in water.
He is only the uninvolved witness of actions without any purpose to gain from them. For this
reason, he is not bound by any negative injunctions regarding actions that should or should not
be done. In such a circumstance, how can you say that, like an ignorant man, the knower also
is bound by a positive injunction to do virtuous actions only?

There is some substance in your objection.  A man of wisdom is the one who has accomplished
every purpose that could be had through actions.  There is no doubt about this.  But there are
the following distinctions among men of wisdom according to the degree of their knowledge.  These
are Brahmavid ( a knower of Brahman), Brahmavidvara (a great knower of Brahman), Brahmavidavariyan
(a still more accomplished knower of Brahman), Brahmavidvarishta (one who has attained the highest
peak of the knowledge of Brahman).  Among these,  only that last, Brahmavidvarishata, is liberated
without body consciousness.  He has no vritti i.e. mental modes or waves of thought.  He alone is not
subject to any injunctions to do right actions or abstain from wrong actions.  The other three, too
are not subject to injunctions due to greatness of the knowledge of Brahman.  But they have mental
modes.  They live in the relative world, with bodies and mental modes.  As they have to teach to world       
by setting up an example of right conduct, such conduct is natural to them.  It is not an injunction,
an 'aught'  which brings sin for not obeying. 

contd.,

Arunachala Siva.     
 

11123
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 14, 2015, 02:10:37 PM »
The answer continues....

The indirect and secondary result of this discrimination is the resolve that even after  attaining
the knowledge of Brahman , one would live engaging the three organs - mind,speech and body --
in virtuous deeds only and,  when that is not possible in its fullest sense, engaging them in mixed
deeds only and, when that is not possible in its fullest sense, engaging them in mixed deeds, but
in never in vicious actions.  This can be illustrated by the following example. A cultivator tends
a banana grove.  It is done for its direct result of getting fruits.  The leaves, flowers and the core
of the stem of those plants are only of secondary consideration. In the same way,  a proper discriminative
understanding of the actions of the three organs, yields two kinds of result -- one direct and principal
and the other secondary.

contd.,

Arunachala Siva.     

11124
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 14, 2015, 02:02:15 PM »
What is gained by such discrimination?

For all actions there are two types of results - the direct or principal and indirect or secondary.
This will now be clarified. All the kinds of actions described before are done by the three organs.
The Atman is pure Consciousness, unaffected like space, without parts, full and non dual.  So
the Atman can never be said the agent of these three types of actions.  So it is said:

yac chaapanoti yad aadatte yac chatti visayaan iha
yac chaashya sanatato bhaavas  tena cha aatmeti kriyate.

__That which contacts objects, receives and enjoys objects but yet does not in the least change
its nature -- that is what is called the Atman.

That being the nature of the Atman, no action can affect or change its nature as pure Consciousness
(Chidkaasa). To be established in the intuitive conviction of this nature of the Atman is the direct
and principal result of discrimination mentioned above.

contd.,

Arunachala Siva.   

11125
Abstract Nature of Scientific Reality:

The Macrocosm:  The concept of space and time are basic to the way our minds function and follow
the phenomena taking place around us.  We are conscious that we live in a three dimensional space.
We believe this space to be absolute, that is to say, it is the same to all 'observers', irrespective
of their relative motions.  Similarly, we think there is an absolute time, that is the same to all observers.
It is on these premises that Newton gave out his laws of mechanics, which shaped our understanding
of nature for centuries.

In the year 1905, Einstein came up with 'his special theory of relativity'. It heralded a revolution
in our thinking of space and time.  To illustrate, let us say a spaceship is moving away from us in
a straight line at a speed of 0.9 million kilometers per hour. For a relative idea of this speed, we may
note that light travels in vacuum at a speed in this spaceship along the direction of its motion.
Suppose now we measure the rod's length from our position on earth using some scientifically
valid technique.  Normally, we would expect to find it to be 1 meter.  But if we actually measure it,
we will find it far short -- only 43.6 cm.!

contd.,

Arunachala Siva.       

11126
General Discussion / Re: Rough Notebook-Open Forum
« on: November 14, 2015, 01:26:58 PM »
When I was a little girl:

Kitty Osborne:

Back to the Old Hall:

We would tell Bhagavan if we repainted the front door, if someone's sister brought a new mat,
if someone got a job he had been hoping for.. just everything.  We took leave of Him before going
anywhere and greeted Him when we got back. To this day, I take leave of Bhagavan before going
on a trip and try to go to the Old Hall when I first got back.  Once a man came to tell Bhagavan
he was going to Trichy or somewhere.  Bhagavan said, 'So far' but in a negative sort of way. The man
went and found that the meeting had been changed to another town and when he got there, it was
cancelled.  He came back and told Bhagavan... and all of us all about it. Bhagavan did not say anything
but everyone thought why had not the man listened to Bhagavan in the first place.

Bhagavan never performed miracles, but every word He spoke had meaning. I have told this story
before but it seems apposite to mention again when the bullock cart driver who came to see Bhagavan
when his wife died and it was in the middle of the monsoon season and every day was one where the
rain poured down.  He could not afford to have her cremated under cover and he was at a loss, not
knowing what to do except come to Bhagavan with his trouble.  Bhagavan looked out of the window
and said, ...just as anyone might..."It may clear up this afternoon."  It was enough for the bullock cart
driver who went home and made preparations and sure enough the weather cleared up. He cremated
his wife and then the rain bucketed down again.

This story made such a deep impression on me because even then we heard of dramatic gurus who
would shout at the weather in order to loudly control the rain or the sun as the case might be.
Our Bhagavan never did anything like that.... every time anything supernatural happened it might
just as well have been any ordinary comment by any ordinary person.  But ever as children,
without being told and without , as far as I remember, ever discussing it, we knew that one word
from Bhagavan could change the world... just as we knew He would never speak that word.

contd.,

Arunachala Siva.                 

11127
General topics / Re: Tevaram - Some select verses.
« on: November 14, 2015, 11:50:56 AM »
19: Six Utcahmayam viz., Saivam, Saaktam,Kaumaram, Gaanaptyam.Vaishnavam and Souram:


Verse 1:




இமையவர் தம்மையும் எம்மையும் முன்னம்
அமைய வகுத்த அனாதி புராணன்
சமையங்க ளாறுந்தன் தாளிணை நாட
அமையங் கழல்கின்ற ஆதிப் பிரானே. (1)

Lord Pervades All Six Inner Faiths

He is the Ancient One,
He created the beings, of earth and heaven,
In days of yore, in Order Divine;
The Six Faiths seek the Feet
But of the One Primal Peerless God;
And in them all He pervades
In measure appropriate.

Arunachala Siva.




11128
General topics / Re: Tevaram - Some select verses.
« on: November 14, 2015, 11:47:09 AM »
18. Niracharam:


Verse 1:



சிமையங்க ளாய்நின்ற தேவர்கள் ஆறு
சமையங்கள் பெற்றனர் சாத்திரம் ஓதி
அமையறிந் தோம்என்பர் ஆதிப் பிரானும்
கமையறிந் தாருட் கலந்துநின் றானே. (100


Who Attained Divine Tranquility

The Heavenly Beings, immortal as the mountain Himalayas,
Received the Darshanas that are Six;
``We learned them all and attained the Other World``
?Thus quote they;
But, in sooth,
The Primal Lord is in intimacy within
Of those that have Divine Tranquility attained.

Arunachala Siva.

11129
General topics / Re: Tevaram - Some select verses.
« on: November 14, 2015, 11:43:46 AM »
17.  PuRach Chamaya Dhooshanam:

Verse 1:



ஆயத்துள்நின்ற அருசம யங்களும்
காயத்துள் நின்ற கடவுளைக் காண்கில
மாயக் குழியில் விழுவ மனைமக்கட்
பாசத்துள் உற்றுப் பதைக்கின்ற வாறே. (1)


The Six Faiths Avail Not

The Six faiths severally congregate,
Yet, not one knows the God within;
Deep into the pit of illusion, their adherents drop,
And fastened hard by familiarity of bondage,
They shake and tremble, in vain impotence.


Arunachala Siva.

11130
General topics / Re: Tevaram - Some select verses.
« on: November 14, 2015, 11:38:25 AM »
16. Sakti Nipadam:  Touch of Sakti:


Verse 1:


இருட்டறை மூலை யிருந்த கிழவி
குருட்டுக் கிழவனைக் கூடல் குறித்துக்
குருட்டினை நீக்கிக் குணம்பல காட்டி
னருட்டி அவனை மணம்புணர்ந் தாளே.(1)



Wooing of the Soul by the Goddess of Grace

In the corner dark of the Chamber of Primal Stuff
There She was ? the Virgin Lady of Grace;
Intent on consorting with the Blind Old Man ? the Soul immortal,
She rent his veil of night,
Showered full many a favor,
Wooed with temptations diverse,
And lo! to Her bosom took him,
In wedlock holy.


Arunachala Siva.

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