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11206
General topics / Re: Tevaram - Some select verses.
« on: November 13, 2015, 08:38:13 AM »
8.  Aadhara Aadheyam: Support of Adharas:

Verse 1:


நாலிதழ் ஆறில் அவிர்ந்தது தொண்ணூறு
நாலித ழானவை நாற்பத்து நாலுள
பாலித ழானஅப் பங்கய மூலமாய்த்
தானித ழாகித் தரித்திருந் தாளே. (1)


Sakti is the Support of Adharas

Kundalini in the four petaled Muladhara
Into Six and ninety Tattvas blossomed
The Adharas four above have petals forty four in all;
Beyond is the Adhara with sidereal petals
Herself like a tender petal
Supports them all.


Arunachala Siva.

11207
General topics / Re: Tevaram - Some select verses.
« on: November 13, 2015, 08:35:38 AM »
7. Poorna Sakti:


Verse 1:


அளந்தேன் அகலிடத் தந்தமுன் ஈறும்
அளந்தேன் அகலிடத் தாதிப் பிரானை
அளந்தேன் அகலிடத் தாணொடு பெண்ணும்
அளந்தேன் அவனருள் ஆய்ந்துணர்ந் தேனே. (1)


I Measured All

I measured the limits of space,
Its beginning and end;
I measured the men and women
In spaces everywhere;
I measured the Primal Lord
Of spaces Vast;
I measured His Grace in devotion
And knew all.


Arunachala Siva.

11208
General topics / Re: Tevaram - Some select verses.
« on: November 13, 2015, 08:31:15 AM »
Tantra 4:

6.  Vayiravi Mantram: Bhairavi Mantram:

Verse 1:

பன்னிரண் டாங்கலை ஆதி பயிரவி
தன்னில் அகாரமும் மாயையும் கற்பித்துப்
பன்னிரண் டாதியோ டந்தப் பதினாலும்
சொன்னிலை சோடசம் அந்தம்என் றோதிடே. (1) 


Fourteen Mantras

Twelve are Kalas of Primal Bhairavi,
To the Twelfth letter ``Ai`` denoted,
Add ``A``; and ``M`` letter denoting Maya;
Thus with letters Twelve and Two
From Om to Aim they fourteen are
That Her Mantras
To end of Kalas Sixteen lead.


Arunachala Siva.

11209
General topics / Re: Tevaram - Some select verses.
« on: November 13, 2015, 08:25:29 AM »
Tantra 4:

5. Sakti Bhedam:  Six Pointed Chakra of Sakti:

Verse 1:


மாமாயை மாயை வயிந்தவம் வைகரி
ஓமாயை நாரணி ஓராறு கோடியில்
தாமான மந்திரம் சத்திதன் மூர்த்திகள்
ஆமாய் அலவாம் திரிபுரை ஆங்கே. (1)

The Inner Meaning of Six-Pointed Chakra

Mamaya, Maya, Baindava, Vaikari,
Pranava (AUM), the Inner Light (Ajapa)
Thus art Mantras in clusters six,
Where Sakti resides;
There and beyond them
Is Tiripurai.

Arunachala Siva.

11210
General topics / Re: Tevaram - Some select verses.
« on: November 13, 2015, 08:22:50 AM »
Tantra 4:

4. Nava Kundam - Nine Sacrificial Pits:

Verse 1:


நவகுண்ட மானவை நானுரை செய்யின்
நவகுண்டத் துள்எழும் நற்றீபந் தானும்
நவகுண்டத் துள்எழும் நன்மைகள் எல்லாம்
நவகுண்ட மானவை நானுரைப் பேனே. (1)



The Nine Sacrificial Pits are Blessed

To recount greatness of sacrificial pits nine is thus;
In sacrificial pits nine,
Will blaze the blessed fire;
In the sacrificial pits nine
Will arise all things great;
Thus shall I speak of sacrificial pits nine.

Arunachala Siva.

11211
General topics / Re: Tevaram - Some select verses.
« on: November 13, 2015, 08:16:53 AM »
Tantra  4:

3. Aruchanai - Archana to Siva.

Verse 1:


அம்புயம் நீலம் கழுநீர் அணிநெய்தல்
வம்பவிழ் பூகமும் மாதவி மந்தாரம்
தும்பை வகுளம் சுரபுன்னை மல்லிகை
செண்பகம் பாதிரி செவ்வந்தி சாத்திடே. (1)



Flowers for Archana (Worship with Flowers)

Lotus, Lily blue, Lily pink, Lily white,
Flower of areca palm, madhavai creeper, shoe-flower (Mandaram)
Thumbai, vakulam, surapunnai, jasmine,
Shenpagam, padiri, chrysanthum
With these do worship.

Arunachala Siva.

11212
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.

11213
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

11214
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.

contd.,

Arunachala Siva.       

11215
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.

contd.,

Arunachala Siva.

11216
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.

contd.,

Arunachala Siva.       

11217
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 12, 2015, 01:20:44 PM »
continues....

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
sinful.

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.

contd.,

Arunachala Siva.     

11218
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.

contd.,

Arunachala Siva.   

11219
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.

contd.,

(Ch.4. completed)

Arunachala Siva.                             


11220
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.

contd.,

Arunachala Siva.         

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