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Messages - Subramanian.R

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The question we need to ask is: what is the most important thing that we need to do with our lives?
Leave aside the duties of supporting and raising a family.  Leave aside the necessity of earning a living.
The most important duty we have to ourselves is to be true to our nature, our "swadharma",
and this at whatever the cost for who does not agree with Thoreau's observation that, "Most men
lead lives of quiet desperation and go to the grave with the song still in them."

Bhagavan Ramana did not encourage people to renounce the world.  He advised dispassion and
questioning of the assumptions we automatically make ourselves and others.  We lead for the
most part a mechanical existence whether we are aware of it or not.  We take our opinions from
newspapers and TV news channels.  What Bhagavan Ramana advised was discrimination
between what is eternal and what is ephemeral.

We should be wary of an easy escape by thinking that we can do nothing.  Thoreau said:
"As if you could kill time, without injuring eternity!"  Time is precious.  Bhagavan's daily routine
was fixed by the clock.  He would go for days without speaking and yet the Asramam would be
unaffected because there was a discipline and purpose to each activity, which gave the day
momentum and meaning.  In the midst of activity Bhagavan sat in silence and moved as if alone.
There was a solitude to Him which was impervious to the round of events.  He was the Sun
around which the devotees spent their days and thoughts. His constant and unfathomable abidance
in, for want of a better word, what we call the Self, was a source of joy and awe for those who were
open to its manifestation.  The few words He spoke, the small amount of literature He wrote, were all cherished for nothing was wasted.  Each word was meant, each gesture had significance.

One wonders what Thoreau would have made of an encounter with Bhagavan.  One imagines
Thoreau would have found in Bhagavan the answer to his search for meaning and in a face to face
encounter words would have been discarded.  For Thoreau wrote: "Could there a greater miracle
take place than for us to look through each other's eyes for an instant?"

During his last years, Thoreau suffered from incurable tuberculosis, and slowly faded away over
a number of years. But he was writing articles for journals even in bed as an invalid.  When his aunt asked him: "Whether he had made peace with God", Thoreau replied:  "I did not know we had ever quarreled!"

Among his last dying words were:  "Now comes good sailing!"

Let us leave Thoreau the final word:  "It is not what you look at, that matters, it is what you see."

(Source: As indicated in Part 1 of the Power of the Presence.)

Arunachala Siva. 

General Discussion / Re: Laghu Vasudeva Mananam:
« on: January 01, 2016, 03:44:41 PM »
The answer continues...

By such constant contemplation, the sense of the terms Tat and Tvam, will  become firm in the mind.
By that, the understanding of 'I am Brahman' (Aham Brahmasmi) will dawn on the mind. This is
indirect knowledge.  By intensifying this, it will become Aparokhsa knowledge,  i.e. real and unalterable
knowledge.  "Let one who has such knowledge be of untouchable caste or a Brahmana, he is my Guru."
is the declaration of Sri Sankara.  Such a person is more worshipful than Sannyasins who are known
by such terms as Kutichaka, Bahudaka and Hamsa. He is a Paramahamsa (one beyond all rules,
injunctions and classifications.)  You also  attain realization through Sravana, Manana, and Nididhyasana.
Remain in the consciousness that you are the non dual Brahman, who is Nitya Mukta Buddha Svarupa
(one by nature eternally free and awakened).  This is all that the teacher has got to import and what
a disciple has to hear. There is nothing more than this to teach or to hear. May good befall you!         


Arunachala Siva.

General Discussion / Re: Rough Notebook-Open Forum
« on: January 01, 2016, 11:08:29 AM »
Iyarpakai Nayanar:

Date of union with Siva -Margazhi - Uththiram star.

One of the ancient cities of the world which was the capital of the early Chozha kings, the city in which
the river Kaveri enters into the sea, that famous town was called Kavirippumpattinam or Pukar.
That being the capital on the shore was a very big trade center.

The leading businessman of that town, owner of boundless properties, but slave for the people
who do true slavery to the crescent ornated God with matted hair, who never says "no" to the
devotees who asked for something but gives much before they ask for, called Iyarpakaiyar.
(contradictor to the normal behavior (of the world)). While Iyarpakaiyar was leading the married life
serving the Lord, God came in the form of a devotee who chants the holy Vedas in order to exhibit
that the dedication of Iyarpakaiyar never derails. With a face like the blossomed lotus he gave Him a
warm welcome. He told Iyarpakaiyar that if he is ready to give whatever he is going to ask for He will
tell what He wants. Immediately Iyarpakaiyar replied, "If I have anything that you ask for, that is yours.
No doubt in it. Please ask". The Lord who had concealed Himself in the form of devotee asked for his wife.

Iyarpakaiyar replied, "I am glad that I have the thing you asked for" He told his wife, who was the form of chaste and had a never down going love for her husband, that he gave her to the devotee. She was petrified with shock. She was worried but consoled herself and told him, "If that be your wish I consider that as my duty" and bowed down. iIarpakaiyar admiring her love and chaste heart bowed down in response.
She excelled anything else by her deed.

Iyarpakaiyar bowed to the Lord and asked what else he can do for Him. The Lord asked him to escort Him (!) so that He is not attacked by His relatives. Nayanar told I should have done it even before you told me. He took his sword and shield and went with the devotee and his wife like the royal lion that goes out for hunting. The relatives of iyarpakaiyAr and his wife were irked by the act of Iyarpakaiyar and decided "Iyarpakai
has become crazy and somebody is taking away the girl. We won't allow it to happen". They all set out with their weapons and besieged them in the outskirts of the town. The Lord shivered as if He was scared, but the girl of great deed said, "Don't worry, Iyarpakai will win". Iyarpakaiyar warned them to run away and get spared. But they scolded him for bringing bad name to the entire family by sending his wife with a third person. They tried to attack the God in the devotee form. Angered by their intention to attack the devotee Iyarpakaiyar raised his sword against his own relatives and the entire group was killed by him and he, whose head had the crown of the holy feet of Lord Siva, went around without anybody to oppose.
iyarpakaiyAr told the devotee that there is no need to be afraid. The chaste-hearted lady and he followed the holy feet of the Lord which were unseen by even Brahma and Vishnu. As they approached the place Chaykkadu , He told Iyarpakaiyar to return. Nayanar bowed down and returned without turning back. The Lord pleased by his true devotion shouted loud, "Oh! Iyarpakai, who did the deed which is unimaginable ! come immediately!!". Iyarpakaiyar rushed back in a moment to see if anybody else escaped and give trouble to the devotee. He didn't see the devotee and saw only the lady. He saw the Lord Siva who and whose devotees are of greatness which is beyond the limit of expression. The Lord appeared on the Holy bull with Parvati like a creeper of Maragatham to His side. Nayanar didn't stand, fell down and praised that Honey with the words the competes with his love. The Lord told, "Your love is faultless and so are you. You and your flawless wife stay in our abode". With the flower rain of Devas, praise of all good thinking sages, they both got the boon of staying with and worshipping the God of Lords. Their relatives also entered the Heaven. Let the fame of Iyarpakaiyar of giving away even the wife, who is in fact more than one's own life stay in the mind.

Arunachala Siva.

12.  Correct discernment shows us the true nature of a rope, and removes the painful fear caused
by our deluded belief that it is a large snake.

13.  Sure knowledge of the Reality is gained only through meditation upon the right teaching,
and not by sacred abulations, or alms giving, or by the practice of hundreds of breathing exercises.

Who is competent?

14.  Success in attaining the goal depends chiefly upon the qualifications of the seeker. Suitable time,
place and other such circumstances are aids to its attainment. 

15. Therefore, let him who would know the Atman, which is the Reality, practice discrimination.
But first he must approach a teacher who is a perfect knower of Brahman, and whose compassion
is as vast as the ocean itself.

16.  A man should be intelligent and learned, with great powers of comprehension, and able to overcome
doubts by the exercise of his reason.  One who has these qualifications is fit for the knowledge of Atman.


Arunachala Siva.     

General Discussion / Re: Bhagavan is everywhere.
« on: January 01, 2016, 10:54:36 AM »
That is as far as we can go with our minds.  It is here that surrender or the practice of self inquiry
keeps us quiet.  Their purpose is to purify our minds.  We are creating the conditions for Grace.

Someone asked Bhagavan to bless them upon their departure knowing that possibly that they might
never get the chance to be at Ramanasramam again.

"M:  You do not go anywhere away from the Presence as you imagine.  The Presence is everywhere.
The body moves from place to place.  Yet it does not leave the one Presence.  So no one can be out
of sight of the Supreme Presence. Since you identify one body with Bhagavan and another body
with yourself, you find two separate entities and speak of going away from here.  Wherever you may
be, you cannot leave ME.

"To illustrate it:  The pictures move on the screen in a cinema show.  But does the screen itself move?
No.  The Presence is the screen.  You, I, and the others are pictures. The individuals may move but
not the Self." 

(Talks $ 470).

So when we say Bhagavan is everywhere what do we really mean?  Bhagavan is telling us that our
goal is here and now but we keep identifying it with the pictures and not the screen on which it happens.
Bhagavan does nothing. How can he when he is not identified with or controlled by a body?  This may
sound strange because the power of Grace which we ascribe to 'Him'  works wonders but it is true.


Arunachala Siva.   

General Discussion / Re: The Law of Karma:
« on: January 01, 2016, 10:38:06 AM »
If we cling to a thought through ignorance it produces corresponding emotion. The only way to remove
the toxic thought is to stop feeding it.  As we have learnt from Bhagavan, thought has no reality in
itself.  It is dependent on an illusory sense of I.  Our ego is a distinctive conglomeration of thoughts
and emotions. It is a jumble of impressions and memories.  We are engulfed by thoughts and emotions
through unconscious identification.

Our task, our Swadharma or duty to ourself, is not to identify with ignorance but to remain centered
in pure awareness.  If we do not engage with negativity, it has no fuel and will cease to exist in time
depending on the strength of the original thought.  The potency of residual thought (Samskaras) depends
originally on the intensity of our karma, that is, our original actions and their consequent results.  Who
would inflict pain and suffering on oneself?  Only a blind fool. 

It is important to realize that our thoughts are things which affect us.  Thoughts are not wisps on the
wind that come and go without influencing us.  According to the strength of the thought we become
impregnated with its quality.  That is why it is so important to associate with the right people.  We
not only are what we eat but also who communicate with.  We crave for the company of great souls
because we know by their close proximity either their physical presence, or remembrance, something
of the magic rubs off on us, nourishing our souls.


Arunachala Siva.             

General Discussion / Re: The Written Word:
« on: January 01, 2016, 10:23:23 AM »
Nevertheless, to understand the essence we do need some understanding of words, be it in the original
or in trusted translations, conventions and attitudes.  To give but one example, the word Jnana,
which is fundamental to any understanding of Bhagavan's teachings has a wide range of meanings.
It comes from the root 'jna', to know.  It can be knowledge, wisdom, and comprehension.   In Advaita
Vedanta it is the absolute prerequisite for libeation.  From Nyaya-Vaisesika to Mimamsa to Vishistadvaita
Vedanta, each places a different emphasis on the word and has its own divergent understanding of its
implications.  It may be meditate, that is, through another or outside agency or it may be direct or
immediate.  It may be above or beyond the senses.  It may only be known through inference according to
some.  In others only through direct experience.  In theory, the possibilities are endless.


Arunachala Siva.         

General Discussion / Re: The Written Word:
« on: January 01, 2016, 10:15:07 AM »
Dear Ravi,

I am not quite sure. Anyway let us see the complete article.

Arunachala Siva.

General Discussion / Re: Laghu Vasudeva Mananam:
« on: January 01, 2016, 10:12:41 AM »
The answer continues...

Unhappiness or misery is only accidental (Agantuka) for the Atman who is paripurna.  It is,
on the other hand, not natural to the Atman. Misery has arisen from the body,  the body from
Karma, Karma from attachment and hate, attachment and hate from the ego sense or 'I sense',
the 'I sense' from lack of discrimination and the lack of discrimination from ignorance.  You have to
destroy that ignorance by knowledge.  Knowledge will arise only through deep discriminative
cognition.  It consists in constant contemplation that the Atman is Satya-Jnana- Ananda-Swarupa,
truth, consciousness and bliss by nature), the world consisting of the body and the rest is untrue
and non existent world is superimposed on the Atman.


Arunachala Siva.           

General topics / Re: Tevaram - Some select verses.
« on: January 01, 2016, 08:30:49 AM »
Verse 160:

காலைசெய் வினைகள் முற்றிக்
   கணிதநூற் புலவர் சொன்ன
வேலைவந் தணையு முன்னர்
   விதிமணக் கோலங் கொள்வான்
நூலசைந் திலங்கு மார்பின்
   நுணங்கிய கேள்வி மேலோன்
மாலையுந் தாரும் பொங்க
   மஞ்சனச் சாலை புக்கான்.

Aroorar ? the noble one of subtle learning,
The wearer of the sacred thread on his chest --,
Attended to matutine duties;
Before the hour set by the astrologers would near,
To prepare himself for the wedding ceremony
He went to the bath for ablutions.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 01, 2016, 08:28:41 AM »
Verse 159:

மாமறை விதிவ ழாமல்
    மணத்துறைக் கடன்க ளாற்றித்
தூமறை மூதூர்க் கங்குல்
   மங்கலந் துவன்றி ஆர்ப்பத்
தேமரு தொடையல் மார்பன்
   திருமணக் கோலங் காணக்
காமுறு மனத்தான் போலக்
    கதிரவ னுதயஞ் செய்தான்.

The wedding-rites as prescribed by scriptures great
were that night performed flawlessly at Navaloor
Where is for ever heard the chanting of the Vedas
Loud resounded the musical instruments.
As if to behold the splendor of the wedding
Of him, the wearer of honeyed garlands,
The sun rose bright at dawn.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 01, 2016, 08:26:58 AM »
Verse 158:

மணவினைக் கமைந்த செய்கை
   மாதினைப் பயந்தார் செய்யத்
துணர்மலர்க் கோதைத் தாமச்
   சுரும்பணை தோளி னானைப்
புணர்மணத் திருநாள் முன்னாட்
   பொருந்திய விதியி னாலே
பணைமுர சியம்ப வாழ்த்திப்
   பைம்பொன்நாண் காப்புச் சேர்த்தார்.

The parents of the bride performed
Such rituals that they ought to, for the wedding;
On the day prior to the wedding, to the resounding
Of drums and other musical instruments
Aroorar adorned with garlands, was blessed
And decked with the holy kappu of gold
In keeping with the prescribed ritual.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 01, 2016, 08:25:05 AM »
Verse 157:

மகிழ்ச்சியால் மணமீக் கூறி
   மங்கல வினைக ளெல்லாம்
புகழ்ச்சியாற் பொலிந்து தோன்றப்
   போற்றிய தொழில ராகி
இகழ்ச்சியொன் றானும் இன்றி
   ஏந்துபூ மாலைப் பந்தர்
நிகழ்ச்சியின் மைந்தர் ஈண்டி
   நீள்முளை சாத்தி னார்கள்.

They returned rejoiced, with the wedding-invitation
From the bride?s house; they engaged themselves
In the great preparation for the grand wedding.
The men erected a pandal decked with
Flawless and fragrant flower-wreaths, and there
Was performed the ritual of Ankurarpana.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 01, 2016, 08:22:48 AM »
Verse 156:

மங்கலம் பொலியச் செய்த
   மணவினை ஓலை ஏந்தி
அங்கயற் கண்ணி னாரும்
   ஆடவர் பலரும் ஈண்டிக்
கொங்கலர்ச் சோலை மூதூர்
   குறுகினா ரெதிரே வந்து
பங்கய வதனி மாரும்
    மைந்தரும் பணிந்து கொண்டார்.

The auspicious invitation was carried by gentlemen
And women whose eyes were like carps;
They fared forth to the hoary town, Putthoor
Of flowery groves, and were there received,
Respectfully by its men and lotus-faced women.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 01, 2016, 08:21:07 AM »
Verse 155:

மற்றவன் இசைந்த வார்த்தை
   கேட்டவர் வள்ளல் தன்னைப்
பெற்றவர் தம்பால் சென்று
   சொன்னபின் பெருகு சிந்தை
உற்றதோர் மகிழ்ச்சி யெய்தி
   மணவினை உவந்து சாற்றிக்
கொற்றவர் திருவுக் கேற்பக்
   குறித்துநாள் ஓலை விட்டார்.

The elders apprised the parents of Aroorar
Of the consent; great indeed was their joy;
They then wrote to the parents of the bride
To announce the marriage in such a way
As would befit the greatness of the king.

Arunachala Siva.

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