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Messages - Subramanian.R

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General Discussion / Re: Rough Notebook-Open Forum
« on: December 16, 2015, 06:54:41 AM »

One needs outside help, till we understand and arrive at that state of non-dualism.
It starts from the womb.  Suppose mother denies that the food she eats should not go to
the child in the womb and the child should take care of its problem, can the child survive?
Can you cure your stomach pain or cataract in the eye by meditating within?  Don't you need
a doctor outside?  This outside help from God or Guru is called Grace. With people
in the world it is called love or compassion.

There is a story about Ribhu Gita, Tamizh translation, by Ulaganatha Swamigal, [Bhikshu Sastrigal].
He completed Ribhu Gita, with no invocation song on God, no mention about God throughout the book!  Nataraja wanted to teach him a lesson.  As soon as he completed the book, he became blind.
He suffered for a while.  Then slowly he started praying to Nataraja of Chidambaram. Nataraja
appeared in his dream, and told him:  Have you become that great to write a book
without seeking Vinayaka's help and my grace?  Include an invocation song and also as a punishment,
you add a song on me, at the end of each chapter of Ribhu Gita.  Ulaganatha Swamigal dictated these
songs and asked his disciple to write them out at the end of each chapter and then submitted the entire
work to Siva Nataraja of Chidambaram and prayed.  He got back his eye sight!  This is mentioned
graphically in Sri Ramansramam's book and also in the wonderful English verse translation by
Dr. H. Ramamoorthy and Nome by Society for Abidance in Truth, SAT, California. 

Arunachala Siva. 

The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: December 16, 2015, 06:50:02 AM »

Bhagavan Ramana's own philosophy [which is of course, the only true philosophy of this universe],
is reflected in His own works.  But in His life, He had to meet several people, with different backgrounds
/levels of maturity. Therefore He had to water down the message depending upon the devotee.
These replies, should not be taken out of context. One cannot pick up one or two replies
and say that this is the final teaching of Bhagavan Ramana. Take this illustration:-

1. Once Dilip Kumar Roy sang some nice songs and then asked Bhagavan whether the music alone
sung in devotion to god, would confer him liberation.  Bhagavan Ramana said:
"Why not? Pursue this with conviction."

2. To Devaraja Mudaliar, who got excited by some Tiruppugazh songs which were sung in the Hall,
asked Bhagavan Ramana, whether singing Tiruppugazh alone could take one to liberation.
Bhagavan Ramana said: "O Mudaliar! Go behind these songs and see the mounam, Silence which
is all pervading." 

Arunachala Siva.

General Discussion / Re: The Alchemy of Sri Bhagavan:
« on: December 15, 2015, 03:18:12 PM »
In 1987, I moved to Hyderabad, retired from service on superannuation and settled down there.

It was early in 1988. that I attended a Satsangh for the first time at Ramana Kendram and became
acquainted with Prof. K. Subrahmanian, an ardent devotee of Sri Bhagavan who had the privilege
of being with and interacting with Sri Bhagavan.  Prof. Subrahmanian became a good friend of mine.

I keep asking myself what exactly the influence of Sri Bhagavan had been and marvel at his alchemy.

Owing to the wrong priorities during my working life I did not set myself any lofty goals. All that I
was interested in was carrying out a good career for myself and strove to achieve it.  But my
ambition was thwarted and my attempts were futile. Instead of accepting the situation I became
almost perpetually melancholic and this showed in my relationship.    It was this sorrowful disposition
that Sri Bhagavan eradicated from me.  Jagadeeswara Sastri says, 'Sri Bhagavan bestows peace on those
who worship Him.'  Like wise, Ganapati Muni addresses Sri Bhagavan as the 'destroyer' of sorrow.
I can vouch for the authenticity of these assertions. 

With the removal of sorrow a certain calmness and peace slowly descended on me. This did not     
happen overnight. It was gradual imperceptible but sure.  It was real but ineffable.  When I
realized that I am no sadhaka I cannot fail to recognize my extraordinary good fortune, at Sri
Bhagavan's  response to my feeble prayers. I did face some difficult situations now too but I no longer
worry about them.

Post retirement life and old age are dreaded by most people.  But Sri Bhagavan's grace this has been
the most rewarding phase of my life.


Arunachala Siva.

General Discussion / Re: The Unreal World
« on: December 15, 2015, 01:11:15 PM »
One day while at Ramanasramam, I told Swami Shantanada Puri, that only if I had known
this story and these songs when my children were born this story and these songs when my
children were born I would have raised liberated souls and not rebellious teens. Is there anything
I could do now to remedy this?  Swamiji replied with a twinkle in his eye that I should first get
a big cradle into which my boys would fit in!  Bur as Swamiji himself states since grace is ever
present, there are no lost opportunities.

In the words of Swamiji, 'The sole Reality is the infinite inner space of Self Awareness. The final
and absolute truth is that there is pure awareness alone which is real.  Unless this truth is learnt
by the individual jiva, there is no way of getting out of this mega delusion.(Swami Shantananda
Puri, Sadhana from Guru Vachaka Kovai.)


Arunachala Siva.         

General Discussion / Re: The Unreal World
« on: December 15, 2015, 01:00:43 PM »
The chains that bind the prisoners in the cave could represent the conditioning which has been
inculcated in us from birth by the family, by society, by religion, so that we end up believing what
others want us to believe as true. We therefore validate each other's experience.  We are roped
in to be minor players in an on going drama. To get of the arc lights even as the show goes on,
to understand it is mere shadow play is to recondition ourselves, to be free.

Bhagavan explains the actual nature of the Reality thus:

'The pictures move on a screen in a cinema show, but does the screen itself move?  No. The presence
is the screen: you, I and others, are the pictures.  The individuals may move but not the Self.'
(Talks 370)

The consolation in this situation is that everyone is eligible to know reality and experience their true
nature.  Queen Madalasa a realized soul imparted her wisdom to her new born children. The lullabies
she sang as she rocked them in their cradle awakened in them their immortal, eternally free nature.

Suddosi Buddhosi Niranjanosi
Samsara Maya Parivarjitosi
Samsara Badan Tyaja Moha Nidram.
Na Janma Mrityu Twahyi Sat Swarupa....  3

You are eternally pure, and spotless;
You are free from illusion, birth and death
And are already awakened.


Arunachala Siva.   

General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 15, 2015, 12:29:03 PM »
How can we be sure of this?

In the bliss of deep sleep you get an indications of the blissful nature of the Atman.  In that state
we can understand that the bliss is Atman itself.


Arunachala Siva.

General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 15, 2015, 12:25:52 PM »
What about the blissful nature of the Atman?

Ananda means happiness that is eternal, unlimited, and unsurpassable by any other form of happiness.
But as far as the Atman is concerned, it is inherent in it and constitutes Its very form (Svarupa).
The happiness got from external enjoyable things is temporary, outside oneself, and can sometimes
be more and sometimes less.  Such happiness is not the inherent bliss of the Atman.  So this Svarupa
of the Atman is bliss described earlier.


Arunachala Siva.   

General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 15, 2015, 12:20:30 PM »
Can you make this clearer with another example?

When darkness is dispersed by a lighted lamp, there are present the following the factors:
oil holder, oil and wick.  Even when  all these are present, by themselves they cannot disperse
darkness. But when fire begins to burn at the end of the wick, that fire in the form of the lighted
lamp disperses darkness. Here it is the fire through the medium of the oil and wick that disperses
darkness, and not the media, (oil holder, oil and the wick) which have in themselves no power of
illumining.  You can apply this example, to illustrate the point at issue.  The body is the oil holder,
the mind is the wick, and fire is the Atman.  This fire of Atman gets united with the wick in the form
of the mind, and the mind thereby looks as if it were the light of fire that is Atman.

The mind, on getting oneness with the Atman, is called a Jiva.   Thus the Jiva, with the mind shining with
the reflected light of the Atman, disperses the darkness of ignorance from objects.  Just as the oil
holder, light etc., together reveal themselves and disperse darkness, the Atman illumines the
objects within and without.

In this way, just as the light reveals itself and reveals everything that comes within its purview,
the Atman, through the medium of Antahkarana, reveals things external and internal.  This makes
it clear how the Atman is of the nature of pure Consciousness or is of the form of knowledge itself.


Arunachala Siva.   

General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 15, 2015, 12:05:51 PM »
Then what can be the meaning of the Upanishadic sentence, - manasaiva' anudrastavyam - by
the mind also it is to be known?

We say generally that when gold is heated in fire, gold shines.  This does not mean that fire
produces a lustre that was not already in the gold.  The fact is that when the gold is heated in
fire, all impurities that have gathered in gold are burnt and destroyed.  The resulting lustre
of gold is not something newly produced, but only a manifestation of its preexisting lustre,
revealed when its covering is destroyed. Its lustre is not newly produced. If you say that the
lustre is new produced in heated gold, then an earthern part heated in fire should also shine
while in fire and when taken out of fire.  This is not the case. So the explanation of the Upanishadic
passage quoted is this:  When the mind covers the Atman, the mind gets a reflection of the Atman
which it covers. Then the light of the Atman reflected in the mind, destroys the false and beginningless
ignorance that had overcome it. When  the ignorance is destroyed, the natural luminosity of the
Atman reveals itself.  This is the purport of the Upanishadic passage quoted.  So it is not that the mind
knows the Atman, but that the Atman knows the mind i.e. the Atman endows the power of knowing
on the mind.


Arunachala Siva.     

General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 15, 2015, 11:52:33 AM »
You say that the Atman, who is of the form of Chit, cannot be known by anything. We know everything
by our mind.  Can we know not the Atman also with the same mind?

Mind is something which is subject to origin and dissolution.   Its nature is image forming and retaining
it. (Sankalpa rupa).  Its scope is limited to certain things only.  It is an object (Karya) made of the
five elements, just as mud pot and similar material things.  It is infilled and forgetfulness by various
passions.  Remembrance and and forgetfulness are characteristic of it.  For these reasons, the mind is
inert, (Jada).  It has in itself no power to shine or illumine.  Its existence itself is known by Chit. How
can the mind subject to all all such limitations know the Atman of the nature of pure Consciousness
(Chidatma), which can shine by itself?  It is impossible for the mind to do so.


Arunachala Siva.             

General topics / Re: Tevaram - Some select verses.
« on: December 15, 2015, 09:30:03 AM »

தாளின் சரணந் தருஞ்சண்பை
    நாதன் தரியலர்போல்
கீளின் மலங்க விலங்கே
    புகுந்திடும், கெண்டைகளும்,
வாளுந் தொலைய மதர்த்திரு
    காதி னளவும்வந்து
மீளுங் கருங்கண்ணி மின்புரி
    யாவைத்த மென்னகையே. (62)

Torn as the foes of Tiru Jnanasambandhar
The Lord of Kaazhi offering refuge at his feet,
So are the intervening carp - and - sword eyes dark
Spreading to ears and leer back
In the heroine's face where
Like as a lightning streaking end to end
Would a soft smile gleam and be gone.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: December 15, 2015, 09:27:39 AM »

அரும்பத மாக்கு மடயரொ(டு)
    அஞ்சலித் தார்க்கரிய
பெரும்பத மெய்தலுற் றீர்!வந்
    திறைஞ்சுமின், பேரரவம்
வரும்ப நான்மறைக் காழித்
    தலைவன் மலர்க்கமலத்
தரும்பத ஞானசம் பந்தனென்
    னானைதன் தாளிணையே. (61)

O, those that are bound to attain the great feet
On count of worshipping with servitors
Sweet of very dear speech! Come bow unto
Submit and bow unto the holy feet
Of Jnanasambandhar of rare feet, resounding,
Of fair lotus with his Veda - famed Kaazhi.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: December 15, 2015, 09:24:45 AM »

கார்அங்(கு) அணைபொழிற்
    காழிக் கவுணியர் தீபன்,நல்லூர்ச்
சீர்அங்(கு) அணைநற் பெருமணந்
    தன்னில் சிவபுரத்து,
வார்அங்(கு) அணைகொங்கை
    மாதொடும் புக்குறும் போது,வந்தார்
ஆர்அங்(கு) ஒழிந்தனர், பெற்றதல்
    லால்,அவ் அரும்பதமே.(60)

Who, of those that joined the wedding function
Of Jnanasambandhan with his spouse, did not attain Release
At Nallurpperumanam. Who remained. None
All came in gathering, without
Exception, all entered the luminous
Flames and entered the lumen - form.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: December 15, 2015, 09:21:34 AM »

நாமுகந் தேத்திய ஞானசம்
    பந்தனை நண்ணலர்போல்
ஏமுக வெஞ்சரஞ் சிந்திவல்
    இஞ்சி யிடிபடுக்கத்
தீமுகந் தோன்றிகள் தோன்றத்
    தளவம் முகையரும்பக்
காமுகம் பூமுகங் காட்டிநின்
    ரார்த்தன காரினமே. (59)

Like as the foes of Jnanasambandhan's
We praise to our joy, nature sends darts
Cruelly on the tough forts to succumb,
Kanthal red flame - like, Mullai buds bloom
In the groves flowers show faces and shout
In joy with clouds gathering. The heroine longs for the hero not turn?d up yet.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: December 15, 2015, 09:19:12 AM »

உறவும், பொருளுமொண் போகமுங்
    கல்வியுங் கல்வியுற்ற
துறவும், துறவிப் பயனு
    மெனக்குச் சுழிந்தபுனல்
புறவும், பொழிலும் பொழில்சூழ்
    பொதும்புந் ததும்பும்வண்டின்
நறவும், பொழிலெழிற் காழியர்
    கோன்திரு நாமங்களே. (58)

The holy names of Jnanasambandhan
The lord of Kaazhi girt with groves
And arborets full of bees, beetles, honey,
Ensnaring green for me, my kith and kin,
Wed, enjoyment private, learning, askesis
Enlightened and the fruit of askesis and all.

Arunchala Siva.

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