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 ... 737 738 739 740 741 742 743 744 745 746 [747] 748 749 750 751 752 753 754 755 756 757 ... 2906
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 13, 2015, 06:43:12 AM »

The 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.

The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 13, 2015, 06:40:23 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

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 12, 2015, 01:37:14 PM »
In this world, we feel 'I do, I do'.  When we feel like that, our idea is that Atman represented
by the 'I' is identical with the body.  So instead of saying that, the performer of actions is the
'I'  identified with the body, how do you attribute the agency of action to the three fold organs?
Your statement contradicts our experience.

Now hear the reply:  The Atman is changeless (Nirvikara), inactive (Nishkriya) and without
another as a second anywhere.  So you cannot attribute agency to the Atman.


Arunachala Siva.       

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 12, 2015, 01:31:41 PM »
Who performs these three kinds of works?

They are performed by the three fold organs viz., mind, speech and body.


Arunachala Siva.

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 12, 2015, 01:29:52 PM »
Chapter 5 - continues...

The bodies of men ft for the performance of tasks appropriate for each stage of life belong
to the middling, mixed category.

The bodies of untouchables, forest tribes, those beyond the pale of civilization, etc., are born
of karmas that can be classified as ordinarily mixed.

Therefore, men with proper discriminative power pondering well over the distinctions of the various
ascending and descending scale of karma, should perform duties pertaining to their respective
varnas and ashramas, without desire for the fruits but only with the idea of dedicating them to
all to Isvara, and seek liberation through the final stage of discriminative contemplation on
the Atman.  This is the view of the great Acharya, Sri Sankara.


Arunachala Siva.       

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 12, 2015, 01:20:44 PM »

The bodies of various kinds of beings that cause harm to others; for example, tigers, serpents,
scorpions, mosquitoes, thorny trees, poisonous trees, etc., are born of karma classified as highly

The bodies of useful beings like buffaloes, pigs, asses, camels, mango trees, jack trees, banana
plants, coconut trees, trees that yield useful fruits, flowers and leaves --these are born of karmas
classified as of middling sins.

The bodies of banyan trees, tulsi, bhilva, bovine animals, horses etc., are bodies  born out of
karmas classified as of ordinarily sinful.

The bodies of men by which though various stages of disciplines like motiveless actions, the
four fold means of advancement, the attaining of a competent teacher, hearing of the great
statements of Vedanta, contemplating on them, realization of the Atman, attainment of the state
of freedom with the body itself, and disembodied freedom -- these are the result of karmas that
can be described as superior karmas of a mixed nature.


Arunachala Siva.     

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 12, 2015, 01:08:49 PM »
Chapter 5:

It was said that the Jiva's sufferings arise from the fact of being a possessor of body and that
the Jiva gets a body  due to karma.  Are there divisions or types of karma and if so, how many
of these are there?

Karmas are mainly of three types - virtuous deeds, sinful deeds, and hybrid deeds, mixed with
virtuous and sinful elements.  The bodies of devas are the result of virtuous deeds, of birds
and animals are of sinful deeds; of men are of mixed deeds, i.e. of a mixture of virtuous and sinful deeds.

In each of these types, there are subdivisions, such as excellent, middling and ordinary.  In accordance
with these types of karmas, beings are born with different types of bodies.

For example, Hiranyagarbha (collectivity of Jivas) gets embodiment due to virtuous deeds classified
as excellent. The bodies of Indra, and other devas are born of karmas classified as of middling virtue.
The bodies of Yakshas, Rakshasas and Pisachas (various kinds of goblins) are born of karmas
classified as of ordinary virtue.


Arunachala Siva.   

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 12, 2015, 12:57:45 PM »
In the scriptures relating to Karma, it is said that we have to suffer or enjoy the fruits of all
the sinful and virtuous acts, we have performed.  It is said in the following verse, that even
after lakhs and lakhs of eons the results of karma will not be annihilated without enjoying and
suffering them.

Avasyam anubhokyam krtam karma s'ubhaasubam
n' aabhuktam ks'iyate kalpa koti satair aapi.

On the other hand, in the knowledge scriptures it is said that the fire of knowledge reduces all
karmas to ashes:

Jnanaagnih sarva karmaani
bhasmsat kurte tathaa

Which of these contradictory statements shall we accept?  How is it to be decided?

Scriptural texts are of two kinds  - strong statements (Prabala Vakya) and weak statements
(Durbala Vakya). The final conclusion is the strong statement and the prima facie view is the weak
statement. The strong statement overrules the weak statement. For example,  there is:
ahimsaa paramo darmah, non killing is the greatest virtue.  Though this may be considered a
strong statement, it is invalidated by a stronger statement, it is invalidated by a stronger statement:

yajne pasu vadjaja karatvyah, in sacrifice animals can be killed.  In the same way, the statement,
avasyam anubhoktavyam, the fruits of karma have certainly to be enjoyed or suffered, is overpowered
by the stronger statement:  tapasya kilibisam hanti, by austerity sins are atoned.

Similarly even if the stored up karmas (Sanchita Karmas) are countless, they are annihilated
by the knowledge of Atman. If there is no karma, there is no birth.  If there is no birth, there will
be no suffering.  If there is no suffering, the inherent bliss of the Atman manifests.Such is the conclusion
of Vedas.


(Ch.4. completed)

Arunachala Siva.                             

Gradation in Reality:

Science, as we know, arrives at its laws, by firstly obtaining experimental or observed data,
and subjecting those data to theoretical and mathematical analysis.  There is thus a correspondence
between the data we start with, and the law or theory that is derived from them,   This leads
to interesting consequences as we see from the following. The motions of the planets of the solar
system have long been the subject of study by astronomers of both east and west. 

The vast data so accumulated could easily be explained by a startlingly simple theory, namely,
Newton's Universal theory of gravitation, propounded in 1687.  However, studies in the early
20th century revealed certain other astronomical phenomenon that could not be accounted for
by this theory.  To explain them, a vastly different and more complex theory was found needed,
namely, the 'general theory of relativity', put forward by Albert Einstein in 1916.

Scientists could now have dispensed with Newton's theory of gravitation, and embraced Einstein's
theory as the sole reality concerning gravitation. But they do not do that.  They instead retain
both the theories. This is because Newton's theory is found adequate for several common place
applications such as the motions of planets. In such cases, it is preferred over Einstein's Theory
due to its simplicity and the ease of calculations it affords  - particularly so, since it can be deduced
as a limiting case of Einstein's theory. The latter theory is pressed into service only when those limiting
conditions do not apply.  Newton's theory is therefore taken to belong to a 'lower'order of reality
and Einstein's theory the 'higher', as regards gravitation. A gradation in reality thus comes to be
accepted in science, solely for practical purposes.


Arunachala Siva.         

General Discussion / Re: Rough Notebook-Open Forum
« on: November 12, 2015, 10:48:48 AM »
When I was a little girl:

Kitty Osborne:


Our relationship with Bhagavan was unusual in many ways.  Although we told Him news and gossip
and felt he was our friend, indeed our best friend;  yet still there was a feeling of deepest respect
and awe in His presence, we were not scared but we were definitely wary. Every word He uttered,
however, lightly, was sacred and freighted with meaning. Sometimes when He spoke to one person,
someone else sitting in the Hall and having no part in the conversation would hear the same words
and sense a message in them for himself.   If He gave  anyone a hint, however light about what to do
or how to be, then they would be well advised to listen and obey.  Even then His touch was so light
and subtle that one person in a room full of people might get a message and know it was for him,
while the rest just carried on with whatever they were discussing and not realize that anything
momentous had happened.


Arunachala Siva.     

General topics / Re: Tevaram - Some select verses.
« on: November 12, 2015, 10:20:56 AM »
Tiru Ambala Chakram:

Verse 89:

எண்ஆக் கருடணைக் கேட்டின் யகாரமிட்
டெண்ணாப் பொன் நாளில் எழுவெள்ளி பூசிடா
வெண்ணாவ லின்பல கையிட்டு மேற்குநோக்
கெண்ணாஎழுத்தொடண்ணாயிரம்வேண்டியே. (89)

Akarshana Chakra

Smear palm leaf with silver power on a Thursday
Inscribe letter ``U``,
Place it on the plank of white Jamun tree
Face Westward,
And Chant Pranava mantra (``Aum``) eight thousand times;
This the way to attain
Power of bringing things and people unto you Akarshana.

(Tiru Ambala Chakram verses completed.)

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 12, 2015, 10:18:16 AM »
Tiru Ambala Chakram:

Verse 88:

ஏய்ந்த அரிதாரம் ஏட்டின்மே லேபூசி
ஏய்ந்த அகார உகார எழுத்திட்டு
வாய்ந்ததோர் வில்லம் பலகை வசியத்துக்
கேய்ந்தவைத் தெண்பதி னாயிரம் வேண்டிலே. (88)

Vasya Chakra

Smear palm leaf with yellow arsenic
Inscribe on it letters ``A`` and ``U``
Place it on a bhilva plank,
For a receptacle to serve,
And chant the Mantra eighty thousand-times.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 12, 2015, 10:15:30 AM »
Tiru Ambala Chakram:

Verse 87:

உச்சியம் போதில் ஒளிவன்னி மூலையில்
பச்சோலையில் பஞ்ச காயத்தைப் பாரித்து
முச்சது ரத்தில் முதுகாட்டில் வைத்திடு
வைச்சபின் மேலுமோர் மாரணம் வேண்டிலே.  (87)

Marana Chakra

Smear a green palm leaf with ingredients five stated
In a triangle Chakra in the cremation ground
Bury it at noon in southeast corner,
Where God Agni stands,
That the Mantric device for Marana,
(Death) spell for enemies to destroy.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 12, 2015, 10:12:40 AM »
Tiru Ambala Chakram:

Verse 86:

ஆங்கு வடமேற்கில் ஐயனார் கோட்டத்தில்
பாங்கு படவே பலாசப் பலகையில்
காண்கரு வேட்டில் கடுப்பூசி விந்துவிட்
டோங்காரம் வைத்திடு உச்சா டனத்துக்கே. (86)

Uchchatana Chakra

On a plank of portia tree wood
At the north-west corner
Where Aiyanar his temple has,
And on a dark leaden-plate smear poison,
Inscribe mark of Bindu (dot)
And surround it by ``Om``
Then concentrate on the Mantra,
Uchchatana (the Science of Exorcism) will be yours.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 12, 2015, 10:10:40 AM »
Tiru Ambala Chakram:

Verse 85:

கரண இறலிப் பலகை யமன்திசை
மரணமிட் டேட்டில் மகார எழுத்திட்டு
அரணமில் ஐங்காயம் பூசி அடுப்பில்
முரணப் புதைத்திட மோகனம் ஆகுமே. (85)

Mohana Chakra

On a plank of Konrai tree wood
At the lower end
Inscribe ``Na`` and ``Si``
And on palm leaf write letter ``Ma``
Smear it with ingredients five,
(ginger, Pepper, mustard, garlic and asofoedtida)
Bury it head downward in the hearth`s fire
You shall attain powers of Mohana (Fascination).

Arunachala Siva.

Pages: 1 ... 737 738 739 740 741 742 743 744 745 746 [747] 748 749 750 751 752 753 754 755 756 757 ... 2906