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Messages - Subramanian.R

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General topics / Re: Kaivalya -
« on: March 07, 2016, 10:02:35 AM »
Bhagavan tries to describe, for our sake, what really cannot be described"  'The Sage established in the Heart
does not know anything as the substratum for the entire universe except the Self.  Like the screen which
supports the manifestation of the images in a film show, the Self allows the appearance of manifestation and
the existence of the entire universe comprising sentient beings and insentient matter in It. (Guru Vachaka
Kovai, Verse  450.)

Therefore, He can declare, 'I am all that exists'.  He can also say that 'I am' is all alone (the state of kaivalya),
since nothing exists apart from from Him.

Bhagavan expresses these ideas in this verse:  'Immaculate Arunachala!  The entire cosmos comprising
the five elements and the manifestations of sentient beings and insentient matter is not apart from You,
the Chitakasa, (absolute unlimited awareness).  Then how can 'I' exist as an individual self apart from you?
When You shine as Chitakasa in the Heart, swallowing up every thing, how can this 'I' emerge as an individual
self?  Make me merge into my source and thus reveal Your real nature (to me).  (Eleven Stanzas, Verse 7).
When the rising wave identifies with its form it forgets the identity with the ocean.  This is regained only
when it dissolves back into the source, the ocean.

Confirmation of this comes from Sri Muruganar speaking of his own experience: 'Omnipresent Being
and omniscient Knowing, all pervasive state of Siva, (where nothing exists apart), is alone Kaivalya.
Praised be Bhagavan who bestowed this state on this undeserving person.  (Ramana Jnana Bodham,
Volume 2, Verse 1026).


Arunachala Siva.             

16.  drsya vaaritam chittah maatmanah
       chittva darsanam tattva darsanam.

If one's attention is turned away from external objects of sense and focused on the light of the Self,
that is the true vision of Reality.

To realize the Self, it is necessary to give one's attention solely to the 'I', the first person.  This is possible
only if one turns his attention away from otherness, from other things and other persons that make up
the objective world  -- and away from images and ideas that relate to the world.  This process is what
the Maharshi has termed as Atma Vichara or self inquiry.  'If one leaves aside Vichara, the most efficacious
Sadhana, there are no other adequate means whatsoever to make the mind subside.  If made to subside
by other means, it will remain as if subsided but will rise again.' (David Godman, Be As  You Are.)

On 'external' and 'internal' the Maharshi has said, 'Because your outlook is externally directed, you speak
of a 'without'.  In that state, you are advised to look within.  In fact, the Self is neither within nor without.'             
(Venkataramanan Atma Bodha, Verse 34)


Arunachala Siva.

But how is one to put inquiry into practice?  How is one to make it come alive on a day to day basis?
How does one avoid making it just another technique?  These are the questions that will occupy us

The following is not definitive but merely an introduction for those who, like the author, want to learn
to practice self inquiry.  In the absence of Bhagavan's physical teaching presence, we who are struggling
to get a handle on inquiry find ourselves searching for clues as to how to proceed. What follows is a look
at Bhagavan's works and other inquiry traditions to see what advice they offer us in taking up the practice
of Vichara.

The First Steps:

After Bhagavan's Maha Nirvana, devotees found themselves without the benefit of Bhagavan's physical
presence and some may have imagined the making genuine use of Vichara would no longer be possible.
Compelled to seek Bhagavan's intervention through His silent presence in the context of devotion, those
of us practicing Vichara will want to regularly pray for Bhagavan's grace.  This is a worthwhile first step.


Arunachala Siva.     

Verse 334:

Therefore, do not take much notice of external things, because they increase desires that lead on and
on to bondage.  Therefore, know by discrimination what is the world. Give up the external and seek
the real Self always.

Verse 335:

If you stop the search after external things, the mind  becomes cheerful, and the cheerful mind can
see the Atman, the Supreme.  When you have seen the Supreme, then comes the destruction of all
bondage of birth and death.

Verse  336:

Who is such a child that shall follow after unreal things (even while knowing what is real and unreal
and being well versed in the scriptures) to bring his own fall?  No one desirous of liberation can do this.

Verse  337:

There is no liberation for one who is attached to his body.  One who is asleep cannot have wakefulness,
and he who is awake can have no sleep, because these actions (wakefulness and sleep) are contradictory. 


Arunachala Siva.       

General topics / Re: Tevaram - Some select verses.
« on: March 07, 2016, 08:34:25 AM »
Verse  30:

விண்பயில் புரங்கள் வேவ
    வைதிகத் தேரின் மேருத்
திண்சிலை குனிய நின்றார்
   செந்நிலை காணச் செய்தீர்
மண்பகிர்ந் தவனுங் காணா
   மலரடி யிரண்டும் யாரே
பண்புடை யடியார் அல்லால்
   பரிந்துநேர் காண வல்லார்.

"You made it possible for me to hail the erect form
Of the Lord who riding His car of the Vedas and holding
The hill of Meru bent into a bow fierce
Gutted with fire the triple cities that winged in the sky.
Who but devotees poised in piety and love, can ever
Behold the flower-feet twain of the Lord, invisible
Even to him who burrowed deep the earth."   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 07, 2016, 08:32:44 AM »
Verse 29:

பார்மிசை நெருங்க எங்கும்
    பரப்பினர் பயில்பூ மாரி
தேர்மலி தானை மன்னன்
   சேனையும் களிறும் எல்லாம்
கார்பெறு கானம் போலக்
   களித்தன கைகள் கூப்பி
வார்கழல் வேந்தன் தொண்டர்
   மலரடி தலைமேல் வைத்து.

The earth was thick with the showered Karpaka flowers;
The king?s army, heroes that plied the cars and the tuskers
Were happy like thirsty gardens at the advent of rain;
The king that wore the heroic anklet folded his hands
And adored the servitor; he fell at his feet
And his crown rested on his flower-feet.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 07, 2016, 08:29:18 AM »
Verse  28:

நண்ணிய ஒருமை யன்பின்
   நாருறு பாசத் தாலே
திண்ணிய தொண்டர் பூட்டி
   இளைத்தபின் திறம்பி நிற்க
ஒண்ணுமோ கலய னார்தம்
   ஒருப்பாடு கண்ட போதே
அண்ணலார் நேரே நின்றார்
   அமரரும் விசும்பில் ஆர்த்தார்.

Can the image stand slanting, defying his wish
Even after the firm-fibered servitor tugged it
With the rope wrought of the threads of integral love?
The very moment the Lord beheld the integer
Of Kalayanar's resolute love, He stood straight.
The celestial beings clamored in the heaven, for joy.

Arunachala Siva.   

General topics / Re: Tevaram - Some select verses.
« on: March 07, 2016, 08:25:57 AM »
Verse  27:

சேனையும் ஆனை பூண்ட
   திரளுமெய்த் தெழாமை நோக்கி
யானுமிவ் விளைப்புற் றெய்க்கும்
   இதுபெற வேண்டு மென்று
தேனலர் கொன்றை யார்தம்
    திருமேனிப் பூங்கச் சேய்ந்த
மானவன் கயிறு பூண்டு
   கழுத்தினால் வருந்த லுற்றார்.

Witnessing the fallen tuskers and the army
That could not rise up, he thought thus:
"I too must share their service and languishment."
He fastened to his neck the strong and flowery rope
Tethered to the frame divine of the Lord
Who wears on His crest beautiful Konrai,
And began to tug with effort great.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 07, 2016, 08:23:34 AM »
Verse  26:

காதலால் அரசன் உற்ற
    வருத்தமுங் களிற்றி னோடும்
தீதிலாச் சேனை செய்யும்
   திருப்பணி நேர்ப டாமை
மேதினி மிசையே எய்த்து
   வீழ்ந்திளைப் பதுவும் நோக்கி
மாதவக் கலயர் தாமும்
   மனத்தினில் வருத்தம் எய்தி.

He beheld the love-bred sorrow of the monarch;
Maugre the great effort of the tuskers
And the flawless army, their labor divine
Bore no fruit; fatigued, the monarch
Fell on earth and languished sore;
Kalayar, the great tapaswi, was pained at heart.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 07, 2016, 08:21:00 AM »
Verse  25:

மழுவுடைச் செய்ய கையர்
   கோயில்கள் மருங்கு சென்று
தொழுதுபோந் தன்பி னோடும்
   தொன்மறை நெறிவ ழாமை
முழுதுல கினையும் போற்ற
    மூன்றெரி புரப்போர் வாழும்
செழுமலர்ச் சோலை வேலித்
    திருப்பனந் தாளிற் சேர்ந்தார்.

On his way he visited all the beauteous temples
Where abides the Lord whose roseate hand holds the pick axe
And hailed Him; thus he reached Tiruppanantal
-- Cinctured with fecund and flowery gardens --,
Where abide the hoary Brahmin clan versed in the Vedas,
Who swerve not from their path of piety
And who tend the triple fire for the world to thrive.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 07, 2016, 08:19:02 AM »
Verse 24:

மன்னவன் வருத்தங் கேட்டு
    மாசறு புகழின் மிக்க
நன்னெறிக் கலய னார்தாம்
   நாதனை நேரே காணும்
அந்நெறி தலைநின் றான்என்
   றரசனை விரும்பித் தாமும்
மின்னெறித் தனைய வேணி
   விகிர்தனை வணங்க வந்தார்.

Kalayanar who is poised in the righteous path of piety,
Heard of the king's misery who was burning with a penchant
To adore the Lord in his erect form; moved by his love
He set out to adore the Lord-Enchanter
Whose matted hair dazzles like clustered lightnings.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 07, 2016, 08:16:49 AM »
Verse  23:

செங்கண்வெள் ளேற்றின் பாகன்
   திருப்பனந் தாளின் மேவும்
அங்கணன் செம்மை கண்டு
    கும்பிட அரசன் ஆர்வம்
பொங்கித்தன் வேழம் எல்லாம்
    பூட்டவும் நேர்நில் லாமைக்
கங்குலும் பகலும் தீராக்
   கவலையுற் றழுங்கிச் செல்ல.

The king of the realm impelled by love excessive
Desired to set right the slanting image of the Lord
-- The beauteous-eyed Rider of the angry-eyed,
White-hued Bull --; he fastened to the image
A team of tuskers to pull it into position;
Yet the image stood slanting as ever.
So was he sunk in sad despair at all times.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 07, 2016, 08:15:00 AM »
Verse 22:

ஊர்தொறும் பலிகொண் டுய்க்கும்
   ஒருவன தருளி னாலே
பாரினில் ஆர்ந்த செல்வம்
   உடையராம் பண்பில் நீடிச்
சீருடை அடிசில் நல்ல
   செழுங்கறி தயிர்நெய் பாலால்
ஆர்தரு காதல் கூர
    அடியவர்க் குதவும் நாளில்.

By the grace of the Lord who goes from place to place
With a begging-bowl, he was established on earth
In wealth immense; he feasted the devotees
Of the Lord with sumptuous food and healthy dishes
Of vegetables, curds, ghee and milk. Thus he throve.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 07, 2016, 08:12:09 AM »
Verse  21:

பதுமநற் றிருவின் மிக்கார்
   பரிகலந் திருத்திக் கொண்டு
கதுமெனக் கணவ னாரைக்
   கண்ணுதற் கன்ப ரோடும்
விதிமுறை தீபம் ஏந்தி
   மேவும்இன் அடிசில் ஊட்ட
அதுநுகர்ந் தின்பம் ஆர்ந்தார்
   அருமறைக் கலய னார்தாம்.

She who is even greater than Lakshmi enthroned on lotus
Made ready the plantain leaves to serve food;
Anon she invited her husband and the devotees of the Lord
Who sports an eye in His forehead; she duly
Hailed them all with dipa-worship, and fed them
Sumptuously; Kalayanar well-versed in the Gospels
Ate well, and was filled with joy.

Arunachala Siva.


Bhagavan Ramana says:-

Sadhaks (seekers) rarely understand the difference between this temporary stilling of the mind
(mano-laya) and permanent destruction of thoughts (mano-nasa). 

In manolaya, there is temporary subsidence of thought-waves, and, though this temporary period
may even last for a thousand years, thoughts, which are thus temporarily stilled, rise up as soon
as the mano-laya ceases.  One must, therefore, watch one's spiritual progress carefully.  One must
not allow oneself to be overtaken by such spells of stillness of thought.  The moment one experiences
this, one must revive consciousness and inquire within as to who it is who experiences this stillness.
While not allowing any thoughts to intrude, he must not, at the same time, be overtaken by this deep
sleep (Yoga Nidra) or self-hypnotism. Though this is a sign of progress towards the goal, yet, it is also
the point where the divergence between the road to salvation and Yoga nidra takes place.  The easy way,
the direct way, the shortest cut to salvation is the Inquiry Method.  By such inquiry, you will drive the
thought force deeper till it reaches its Source and merges therein and find that you rest there,
destroying all thoughts, once and for all.       

This temporary stilling of thought comes automatically in the usual course of one's practice and it is
a clear sign of one's progress, but the danger of it lies in mistaking it for the final goal of spiritual
practice and being thus deceived.  It is exactly here that a spiritual guide is necessary and he saves
a long of spiritual aspirant's time and energy which would other wise be fruitlessly wasted.

The writer (Ramanananda Swarnagiri) now realized that it was to get the important lesson at the right
point of his progress, that he was taken, even unknown to himself and against his will, to Sri Ramana,
though the intervention of his superior.  He had come exactly to the position where the road bifurcates,
one side leading to destruction of thought (salvation) and the other to Yoga Nidra (prolonged deep sleep).
A way-shower or a road signpost was necessary at this stage and the way shower must necessarily be
in the shape of a personal guru, a realized soul, and perhaps by sheer acts of merit in his past birth,
and no 'known special merit' of his own in this birth, he was brought before such a realized soul, in the
person of Sri Ramana, to obtain the instructions from Him, failing which he would have been probably
groping in the same manner as the sage on the bank of a river, in the story narrated by Bhagavan. 
The following chart will, perhaps, illustrate this:

Salvation (Mukti)                                  Deep Sleep Yoga Nidra
              Moksham                                           Mosam*
          |                                                               |
          |  Destruction of Mind                                  |
          |  Conscious Concentration                           |  Stillness of
          |                                                               |  mind
          |                                                               |  Simple

                            \                                              /
                             \                                            /
                              \                                          /
                                \                                       /
                                 \                                     /
                                         Mano laya

                                 (Various milestones in the path)


                                           Yogic Sadhana         

(* In Tamizh = ruination)

(Source:  Crumbs From His Table.  Ramananda Swarnagiri,
              Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.

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