Show Posts

This section allows you to view all posts made by this member. Note that you can only see posts made in areas you currently have access to.


Messages - Subramanian.R

Pages: 1 ... 734 735 736 737 738 739 740 741 742 743 [744] 745 746 747 748 749 750 751 752 753 754 ... 3062
11146



Sri Sivaprakasam Pillai has also written two long poems titled:

1. Sri Ramana Charita Ahaval -  647 lines -  Ahaval - Tamizh blank verse.
2. Sri Ramana Anugraha Ahaval - 207 lines

Anugraha Ahaval has been rendered in English prose by David Godman.  The original Tamizh
version, I think, is not published by Sri Ramanasramam.  So also Charita Ahaval.

Sri Sivaprakasam Pillai has also made the following works, which are brief poems:

1. Vinnappam - Submission.  This gives the summary of Bhagavan Ramana's teachings and also
his inability to comply with them fully.

A few excerpts from Vinnappam:  Tr. David Godman.

24. "Remain without thinking. If thoughts rise, without trying to
fulfill them, destroy them like enemies.  As soon as a thought
arises, question (yourself), "For whom is this thought?"  (The
answer), "For me" will appear.  Then, think "Who am I?".  By
thinking in this way, the thought that arose will die."

25. "I am Consciousness. What is my nature?" One must constantly
think of this.  When conducting such an inquiry, the obstacles that
rise should be defeated by the above mentioned wonderful weapon,
"Who am I?".  Then the restless mind will become clear and liberation
will be attained."  This is what you said.  It is a very difficult path.

27.  Instead of putting up with all difficulties as your will,
instead of, destroying this troublesome ego, that rises as "I"
and remaining with the attitude, "Your will is my will", I am
going in the direction of my fire-like mind, growing the feeling
"mine", paying greater attention to the body and becoming a slave
of the senses.  I spend my days like this.

28.  The limitless thoughts, rising in many ways, have the "I"
thought as their origin.  You said: "Unless all these thoughts
subside, jnana will not arise."  Is it sufficient (merely), to have
given out these precious words?  Ramanadeva, the liberated one,
is it not your duty to bless me with mauna?

*

2. Sri Ramana Upadesam:

One or two samples:

6. What is the meaning of the statement, "Control the mind?"  It means that even when
the ego and the rest of the mental functions are born, without succumbing to any delusion,
one should destroy them all completely like destroying a great enemy.

9.  "Like the dog that eats human excreta, do not wander seeking women.  If you
associate with these, do not come and stand near me."  Sri Ramana said this (indirectly)
to me.  O mind, did you act according to the injunction?  You yourself think deeply over this.

*

3. Sri Ramana Vachana Saram:

This is simple 44 line poem telling about the repeated teachings of Bhagavan Ramana that
one is not the body or the mind.

I am completing these posts on Sri Sivaprakasam Pillai, one of the greatest devotees
of Bhagavan Ramana and whose liberation was confirmed by Bhagavan Himself in 1948.

Since Ramana's real nature is our own real nature Ramana darshan is only knowing myself,
(With His grace).

Arunachala Siva. 

11147
General topics / Re: Hridaya - John Grimes:
« on: March 08, 2016, 04:19:48 PM »
Incredibly, Sri Ramana's experience was unmotivated.  He recalled: 'I knew nothing of life and had no idea
that it was full of sorrow;  and I had no desire to avoid rebirth or seek release, to obtain detachment or
liberation. (ibid. p.12) True, His awakening was set in motion by a 'sudden fear of death', but it should
be noted that this fear appeared suddenly, spontaneously.  The boy was not consciously seeking to avoid
death or seek a solution to life's problems. From that moment on Sri Ramana remained perpetually,
continuously absorbed in that force.

Bhagavan Ramana's life and teachings were an incredible confirmation of both the Upanishadic teachings
as well as the teachings of Advaita Vedanta. However, in an interesting twist in this instance, Sri Ramana's
teachings are primary revelation of Advaita are a confirmation of His awakening because they are found to be
in accord with His teachings!  It is a wonderful phenomenon that the words of Lord Ramana, in numerous
instances, are virtually the exact words in the Upanishads, in the teachings of the Sages, and a host of others.
What is remarkable is that Lord Ramana had no knowledge of the ancient teachings before His Self Realization
and only came to learn of them many years after.

contd.,

Arunachala Siva.                     

11148
The Importance of Questioning in Other Traditions:

So now let us appreciate that, for Bhagavan, inquiry is not merely an asset in spiritual life, it is the
primordial first spiritual discipline, the very basis for making headway in the work of becoming disciples.
Bhagavan is not alone in emphasizing Vichara's primacy among disciplines: since ancient times teachers
in other traditions have drummed into their disciples the necessity of inquiry, compelling them to take it
up with all vigor and intensity.  In Tang dynasty China, for example, Ch'an masters advised monks to question
with the urgency of discovering one's head was on fire; Vichara, (in the Ch'an tradition, inquiry is not referred
to as 'vichara'  but variously as 'koan practice', 'working with the question', critical phrase, key phrase', 'turning word', etc.,), they said, should be taken up with the gravity of heart, that one might have if both one's parents had suddenly just died.  In Japan, the great 12th century Zen master Dogen emphasized the
urgency of inquiry by regularly reminding his monks the harsh existential reality by regularly reminding his
monks of the harsh existential reality we all face;  the certainty of our death and the uncertainty of the time of
our death.  (12th century. Korean Son Master Chinul).

The ancient voices anticipate Bhagavan's own words:  'The essential point is ...inquiry into the Self.'  'In order
to give up the sense of doership, one must seek to find out who the doer is.  Inquire within and the sense of
doership will vanish. Vichara is the method.  (Talks $ 596 and $ 429).

We will do well to reflect on Bhagavan's words and the precious opportunity His method affords us.  We will
want to be wary of taking Vichara for granted, imagining that the option to practice it will be there indefinitely.
To wait for some imagined future moment when we are better prepared or to lose precious time in lesser
spiritual endeavors is tragic and foolish.  The fact is, Bhagavan says, 'there are no other adequate means.'
(Who am I? $ 12)  Never speaking arbitrarily, what Bhagavan says has power because what He says is true.
If Vichara is the only means, then how can we reasonably put it off any longer!  Let us take these words
to heart and allow them to serve as our initiation into actual practice.

contd.,

Arunachala Siva.             
               

11149
General Discussion / Re: Rough Notebook-Open Forum
« on: March 08, 2016, 12:41:31 PM »
Kochengat Chozha Nayanar liberation:

Masi (Kumbha)  month - Sadhayam star day:

This has been already posted by me in the earlier round of covering the 63 Saiva Saints.  Please go
through the same for knowing the full details.

Arunachala Siva.

11150
General topics / Hridaya - John Grimes:
« on: March 08, 2016, 12:35:14 PM »
(This article appeared in Mountain Path, Jan.- Mar. 2016)

*


Reflect for a moment.  Bhagavan Ramana was just sixteen years old;  basically a normal village boy
virtually devoid of any religious vocabulary.  He had never heard the terms:  Brahman, Atman, Moksha,
Sadhana.


One day, at the age of sixteen, He spontaneously lay down in a first floor room of His uncle's house,
held His breath, kept His lips tightly closed, and a death experience happened to Him.  He did none
of this consciously.  As the experience unfolded, He inquired, 'Who am I who is dying?' and a force arose
in Him.  'Well then,' I said to myself, 'this body is dead and will be reduced to ashes. But with the death of
this body, am 'I' dead?  Is the body 'I'?  This body is silent and inert.  But I felt the full force of my
personality and even the sound 'I' within myself, apart from the body. So 'I am a Spirit, a thing transcending
the body.  The material body dies, but the Spirit transcending it cannot be touched by death.  I am therefore,
the deathless Spirit.'  (B.V.Narasimha Swami:  'The Life and Teachings of Sri Ramana Maharshi, Chap.
'Born Anew.')

From that moment on, the 'I' or Pure Consciousness was experienced as the only Reality.  And this
never ceased.  Years later, when Sri Ramana was speaking of this event, He said:  'Absorption in the
Self has continued from that moment right up to this time.   (ibid.)

Whether His body was engaged in talking, walking, sitting, eating, or anything else, it would forever more
be centered on the Imperishable.

contd.,

Arunachala Siva.                     

11151
General Discussion / Re: What is Neo Advaita? James Swartz.
« on: March 08, 2016, 12:15:17 PM »
The reason for this insistence is based on the fact that enlightenment takes place in the mind.  An
unprepared, immature mind, buffeted  by strong winds of fear and desire, is incapable of grasping
and retaining the knowledge 'I am limitless Awareness and not this body mind'  And it is by this knowledge
alone  - to quote Ramana and Sankara before Him, the freedom is realized. A Neo Advaita guru espousing
this view would find it difficult indeed to find disciples.

It would be impossible to underestimate the importance of Karma Yoga in the Vedic tradition.  Karma Yoga
is an attitude that one takes with respect to one's actions and results of one's actions.  It is based on the
understanding that a person has every right to act with the idea of getting a certain result, but that result
is not under the control of the doer of the action.  The result is a consequence of the appropriateness and
timeliness of action and the nature of the field in which the action happens.  Because the results of one's
actions are not up to the doer, whatever result, positive or negative, comes, it should be gladly accepted
as a 'gift' from God.  Because it is the identification of the doer with the action and its result that produces
binding vasnas, the Karma Yoga attitude reduces the vasana load and eventually causes the attention to
turn inward and meditate on the Self.  A mind prepared for Self Realization becomes peaceful, pure,
and rock solid.  It takes pleasure in itself and is indifferent to the temporary joys that come from the senses
and their objects.  A mind prepared by Karma Yoga is well qualified for Self Realization.

contd.,

Arunachala Siva.                           

11152
General topics / Re: Mind and Consciousness - David Frawley:
« on: March 08, 2016, 10:29:54 AM »
Chit is pure consciousness unmodified by any mental activity. Chit is awareness of what is called the Purusha,
the inner Being, for which the mind is but a tool of perception and expression.  Yoga similarly regards
mind and brain as different though related.  The brain is the physical vehicle for the mind, but not the
mind itself.

The Purusha is our inner Self while the mind, we could say, is like our computer and the body is like the
car we drive.  Mind and body are our internal and external instruments but not our real identity. Just
as you are not your computer, so too, your true Self and Being is not the mind.  The light that allows
the mind to function comes from the Purusha.  The mind does not have any light of its own.  Your sense
of self being, that you are unique, whole and continuous center of awareness, derives from the inner
consciousness, not from the mind.

contd.,

Arunachala Siva.                     

11153
The next step is, in an attitude of humility, to grant ourselves permission to attempt Vichara.  Acknowledging
our lack of preparedness and taking sober inventory of our limited abilities, we respectfully concede the sheer
utterly impassable, perhaps even impossible, terrain inquiry poses us with.  But in spite of the slender odds,
we accept on faith that Sri Ramana would not have exhorted us to Vichara if it were not possible for us
to practice it.  We recall his admonitions and trust that it was also us he was speaking to when he said:
'Atma Vichara is the way.'  (Talks No. 430)

So these first steps consist in acknowledging Bhagavan's personal invitation to take up this urgent of
Sadhanas. But His is not merely an offer:  Bhagavan compels each one of us to it:  'Until you realize
that sense of pure being, you should pursue inquiry.  (Talks no,. 596)

contd.,

Arunachala Siva.     
     

11154
17.  maanasam tu kim maargane krte
       naiva maanasam maarga aarjavaat.

Again, if one persists in asking, 'What is this mind of mine?' it will be found that there is really no such
thing as 'mind'.  This is the Direct Path.

When the individual all along has thought was his 'mind' turns to be nothing other than his Self.  The
mind has no existence of its own and ceases to function once its nature is revealed.  To keep one's attention
on the Self is the direct way to know the mind. This is the jnana marga or vichara.

Sankara also insisted on the necessity for this path, 'Compared with all other means, Jnana, knowledge,
is the only direct means to liberation as cooking is impossible without fire so is liberation impossible without
knowledge. ( Atma Bodha -Verse  2)

While knowledge is thus eventually essential to Realization, it is not always advisable for everyone regardless
of the stage of understanding on spiritual development.  When asked, 'Can the path of inquiry be followed
by all aspirants?'  the Maharshi replied, 'This is suitable only for the ripe souls.  The rest should follow different
methods to the state of their minds.  ('Words of Grace' ; 'Spiritual Instructions')

contd.,

Arunachala Siva. 
           

11155
11.  The real meaning of the two (teachings), namely that 'He Himself became all this', and that 'That
same Overself created all this', is that the world is just a false appearance in Him.'

12.  As the dog conceals the stone (of which it is made), when to be a real dog, and is (seen to be)
only stone, and not a dog, when its truth is known, so is this world (in the states of ignorance and of
illumination respectively.)

13.  So long as this world appears, its substance, the Real Self, does not appear;  when the world ceases
to appear, the Real Self appears as He really is.

14. This world, which is of the stuff of dreams, (but) appears as real by veiling the Self, will be seen
as the Self Itself, if it be veiled by the Self.

15.  As the many hued peacock is but the substance of the egg, so this variegated world is the Self
and nothing else; thus wilt thou see who thou art in thy Natural State, (as the Real Self).

16. To him -- (the Sage) -- that never strays from the Self, who is Consciousness,this world is of the
essence of the Self; therefore he says that the world is real.

17. But how can the enlightened one, who is without experience of the Reality and consequently
sees the world as 'outside' and of distinct from himself, understand the true meaning of this saying
of the Sage?

18.  The world is said to be God's creation, to those that delight in it, regarding it as real; but it should
be regarded as the stuff of the mind by those that seek to know the Truth (of the Self) in order to
become free from bondage.

19.  The world is not other than the body; the body is not other than mind; the mind is not other than
Pure Consciousness.  That exists unborn in Peace.  (Ajata Siddhanta)

20. There is neither creation nor destruction; there is no one that is bound, nor one striving for liberation;
nor is there any liberated person;  such is the truth as realized by the sages.

contd.,

Arunachala Siva.                 
     

11156
Method of Abiding in Brahman:

Verse  338:

Internally, externally, in sentient, in insentient -- everywhere, knowing himself as the basis of all,
and who has given up all names and forms and become one,  undivided Self -- one who stays in that
state is surely a liberated one, a free soul.

Verse  339:

In every way, there is no better state than seeing one's own Self everywhere, in order to make oneself
free.  One can be free partially, but if you want perfect freedom, you must see yourself everywhere;
and it comes when you do not take appearance staying in that state of oneness all the time, comes
this perfect freedom.

Verse  340:

But how is it possible for one who is in this body to give up all the appearances, because the mind
must be in external things part of the time?  The answer is:  not all at once.  Those who want to have
the blissfulness should carefully try to bring that state by staying as much as possible in the state of
Brahman and by giving up the whole attempt for external enjoyments.

Verse 341:

In order to have perfect oneness with the Supreme, after hearing the scriptures and giving up all external
attempts, he must practice samadhi in order to become one with Brahman.         

Verse  342:

This idea of 'I am' is so strong that it cannot be broken in a day.  Even the wise cannot do away with
this sense of ego, in a day.  Because it is so strong, you should try all the more, and be very careful
to attain nirvikalpa samadhi.

Verse  343:

This sense of ego, by its power of delusion and power of distraction, unsettles the Purusha.

contd.,

Arunachala Siva.     

11157
General topics / Re: Tevaram - Some select verses.
« on: March 08, 2016, 08:46:50 AM »
Verse  10:


விரிகடல்சூழ் மண்ணுலகில்
   விளக்கியஇத் தன்மையராம்
பெரியவர்க்கு முன்சிலநாள்
   பிள்ளைப்பே றின்மையினால்
அரியறியா மலர்க்கழல்கள்
   அறியாமை யறியாதார்
வருமகவு பெறற்பொருட்டு
   மனத்தருளால் வழுத்தினார்.



Thus he throve on this earth girt with their ocean-stream,
As a lamp unto all the world;
For some years no child was born to him who knew not
Of the ignorance of the Lord's feet unknown to Vishnu;
He prayed to God for the gift of a child, prompted by Grace.   

Arunachala Siva.

11158
General topics / Re: Tevaram - Some select verses.
« on: March 08, 2016, 08:44:59 AM »
Verse 9:


மாறில்பெருஞ் செல்வத்தின்
    வளம்பெருக மற்றதெலாம்
ஆறுலவுஞ் சடைக்கற்றை
   அந்தணர்தம் அடியாராம்
ஈறில்பெருந் திருவுடையார்
   உடையாரென் றியாவையுநேர்
கூறுவதன் முன்னவர்தம்
   குறிப்பறிந்து கொடுத்துள்ளார்.



He prospered in peerless wealth, and such wealth
Was by him ear-marked for the ever-blessed devotees
Of the Lord-Brahmin in whose matted hair the Ganga flows;
Before even they would express their wish he would
Divine it already and ply them with gifts.   

Arunachala Siva.

11159
General topics / Re: Tevaram - Some select verses.
« on: March 08, 2016, 08:43:06 AM »
Verse 8:


பணிவுடைய வடிவுடையார்
   பணியினொடும் பனிமதியின்
அணிவுடைய சடைமுடியார்க்
    காளாகும் பதம்பெற்ற
தணிவில்பெரும் பேறுடையார்
   தம்பெருமான் கழல்சார்ந்த
துணிவுடைய தொண்டர்க்கே
   ஏவல்செயுந் தொழில்பூண்டார்.

Humility was his form; he was blessed with the beatitude
-- And it never suffered any diminution --,
Of servitorship to the Lord whose matted hair
Is adorned with the adder and the crescent cool
His duty was to render all service to the resolute devotees
That were solely devoted to the feet of the Lord.   

Arunachala Siva.


11160
General topics / Re: Tevaram - Some select verses.
« on: March 08, 2016, 08:41:05 AM »
Verse  7:


அப்பதியிற் குலப்பதியாய்
   அரசர்சே னாபதியாம்
செப்பவருங் குடிவிளங்கத்
   திருஅவதா ரஞ்செய்தார்
மெய்ப்பொருளை அறிந்துணர்ந்தார்
   விழுமியவே ளாண்குடிமை
வைப்பனைய மேன்மையினார்
   மானக்கஞ் சாறனார்.



For thriving of the family that from generation
To generation holds the office of the King?s General,
He made his holy avatar; he had contemplated
And come by the True Ens; he was the treasure unfailing
Of the VeLala-clan; lofty and sublime was he;
He was called Manakkancharar.   

Arunachala Siva.

Pages: 1 ... 734 735 736 737 738 739 740 741 742 743 [744] 745 746 747 748 749 750 751 752 753 754 ... 3062