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Messages - Subramanian.R

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General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 08, 2015, 03:52:50 PM »
Chapter 4:

In this world of multiplicity, the Jiva is ordinarily found to have misery, birth, karma, evils like
attachment, hate, etc., sense of ego, indiscrimination and ignorance.  Among these what is said
first in order, is the effect of what is mentioned next. It means misery arises from birth; birth from
Karma;  Karma from attachment and hate; attachment and hate from egoism; egoism from
indiscrimination and indiscrimination from ignorance.  This chapter and the next deal with the first
four items beginning with misery.

Is misery not natural to the Jiva. It is acquired.  There are many objections to considering miserly
as natural to the Jiva.


Arunachala Siva.   

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 08, 2015, 12:50:28 PM »
The implication of this analogy is that water, which stands for Paramarthika alone is absolutely
real, while the waves which stand for the Vyavaharika and foam which stands for the Pratibhasika,
have their existence only in Paramarthika.

In absolute reality the space in the pot is one with the universal space.  Just as the space in the pot
is limited by its pot boundary is one with the universal space, so as also the Jiva Chaitanya, limited
by the boundary of body mind, is one with Kutastha Chaitanya when the body mind is eliminated.
This Kutastha Chaitanya is the same as Paramatman. Such is the doctrine of Vedanta.

In this way through the process of Neti Neti (not this, not this) an aspirant has to eliminate the
five Kosas constituted of the body, mind, etc., forming  barriers  or adjuncts which seem to generate
manifoldness in Kutastha Chaitanya. Through such a process of elimination with the help of
scripture and reasoning, the aspirant should realize Aham Brahmasmi -I am Brahman.  One who
has had the complete realization of the Truth is not affected by merits and demerits. All the Upanishads
speak in the same strain.

Ch.3 completed 


Arunachala Siva.         

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 08, 2015, 12:32:57 PM »

The Jivatman is an imaginative description and therefore, a superimposition. All that is superimposed
is false. How then can one assert the non dual unity of such a false entity with the absolutely real

Jivatman has three states -- Paramarthika, (metaphysically or truly real), Vyavaharika (relatively real
i.e.real for practical purposes), and Pratibhasika (momentarily real).  These states. are identifiable
in the states of deep sleep,waking and dream states in that order. Waves in water and foam in waves
are falsely seen as modes separate from their basis.  In the same way, in the Paramartika, the
Vyavaharika, the Prabhasika is falsely ascribed. Taste, liquidity, and coolness are the properties of water.  But when tales the form of waves, and foam those properties are falsely ascribed to those formations
themselves. In the same way, Sat (Existentiality), Chit (Consciousness) and Ananda (Bliss), which
are the characteristics of Kutastha Chaitanya (unchangeable, unaffected absolute Consciousness)
which is the same as Paramartika -- these characteristics of Kutastha Chaitanya are ascribed to the
Vyavaharika and the Pratibhasika. Without waves there can be no foam and without water, there can
be no waves.


Arunachala Siva.         

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 08, 2015, 12:04:52 PM »
There is another theory known as the reflection (Pratibimba) theory.  The same as water presents
itself as ocean, river, well, lake, jar-water etc., The same one Sun that is reflected in all these
receptacles of water is seen as many.  In the same way, the same Atman is reflected as many
bodies having inner organs or mind.  These are examples according to the two ways of thinking,.

The coldness, movement, and such other characteristics of water are present only in the water
that forms the reflecting medium.  They do not affect the sun that is reflected in water.  In the same
way the mental dispositions like agency, and enjoyership are of the medium  in which the Atman is
reflected and do not affect the Atman.

So, just as the space in the jar and pure unrestricted space are essentially only one, similarly
Jivatman is the same as the Supreme Atman, i.e. Paramatman and vice versa. The Paramatman
is the Jivatman Himself.


Arunachala Siva.     

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 08, 2015, 11:52:19 AM »
If there any example to illustrate the theory that the one non-Atman becomes many in its effect-
condition and that the only Atman becomes many through the adjuncts formed of the effects of that
one non-Atman?

The same earth is found in its effect-condition taking the shape of mountain, trees, towers, walls,
houses, mud vessels, jars etc., Similarly Mula Prakrti becomes many in its effect-condition.  Space
is only single whole. But when it enters into several adjuncts and appears as space in the pot
(Ghatakasa), space in the house (Mathakasa), etc., it appears as many. In the same way, the one
and only Atman appears to be manifest in several bodily adjuncts.   Then it is called celestial, man,
Rama, Krishna, Brahmana, Kshatriya, Vaisya, Sudra, animal, bird, worm etc.,  This is an example
in the light of the theory of Avacchinna i.e. division into many through Upadis or dividing barriers.


Arunachala Siva.                   

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 08, 2015, 11:39:46 AM »
How can Godhead be entertained with regard to these images made of stone, metal or earth?

It can be entertained.  For it is found that those who have faith in our scriptures, adore these
images with holy ablations, worshipping with flowers and offering tasty food, spending even
huge sums of money for this. You cannot take into consideration the views of unbelievers in image
worship.  It is those of earnest faith who count.  If the body, which is a combination of all kinds of
dirty stuff, can be considered as Atman by people, what wrong is there  in accepting Godhood in
the very pure and holy images of divinities?


Arunachala Siva.       

The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 08, 2015, 09:54:35 AM »
The Death Experience of  Bhagavan:


Perhaps Nachiketa strongly wanted to appease his father after having an altercation over his
donating senile cows to the Brahmins.  And so on attaining Jnana,  this desire of his was fulfilled,
along with his other to know the secret fire sacrifice that takes one to heaven.  Likewise, Savitri
too wanted her father's lineage to continue, and during her year's stay at the hermitage, she should
have strongly desired for restoration of Dyumatsena's  kingdom and eyesight, as also the longevity
of Satyavan. So when she won over Yama (attained Self Knowledge), these desires were naturally

Sri Aurobindo in his masterpiece, the epic poem, Savitri : A Legend and a Symbol, beautifully
co-relates each of the characters in the story to different qualities and asserts that each of the
characters in the story are not mere personified qualities, but incarnations or emanations of living
and conscious Forces, that have taken human bodies in order to help man and show him the way
from his mortal state to a divine consciousness and immortal life.

He proclaims that Satyavan is the soul carrying the divine truth of being within itself but descended
into the grip of death and ignorance.   Savitri is the Divine Word, daughter of the Sun, goddess of
the supreme Truth who comes down is born to save, Asvapati, the Lord of the Horse, her human
father, is the Lord of Tapasya, the concentrated energy of spiritual endeavor that helps us to rise
from the mortal to the immortal planes. Dyumatsena, the  Lord of the Shining Hosts, father of
Satyavan, is the Divine Mind here fallen blind, losing its celestial kingdom of vision and through
that loss its kingdom of glory.


Arunachala Siva.         .       

The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 08, 2015, 09:36:30 AM »
Dear Saraskrishna,

The sadhaka is said to have only one desire that is to attain the Self.  However, the worldly
desires will be conferred to him if they are destined by God.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 08, 2015, 08:38:20 AM »
Tiru Ambala Chakram:

Verse 40:

அவ்வென்ற போதினில் உவ்வெழுத் தாலித்தால்
உவ்வென்ற முத்தி உருகிக் கலந்திடும்
மவ்வென்றென் னுள்ளே வழிபட்ட நந்தியை
எவ்வண்ணஞ் சொல்லுகேன் எந்தை இயற்கையே. (40)

Chant Aum, Nandi Appears

When with ``A``, chant ``U`` simultaneously,
Then does melting Mukti there appear;
When ``Ma`` I chanted;
With me was ``Nandi``;
How shall I speak of my Father`s greatness!

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 08, 2015, 08:35:49 AM »
Tiru Ambala Chakram:

Verse 39:

அற்ற இடத்தே அகாரம தாவது
உற்ற இடத்தே உறுபொருள் கண்டிடச்
செற்றம் அறுத்த செழுஞ்சுடர் மெய்ப்பொருள்
குற்றம் அறுத்தபொன் போலும் குளிகையே. (39)

Lord is in ``Aum`` Beyond Adharas

Where Adharas end,
``Aum`` is;
There shall you see Lord
Who of Himself reveals;
He is Blemish-less,
He is Light Divine,
He is Whole Truth,
He is the alchemic pill,
Of flawless gold.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 08, 2015, 08:33:05 AM »
Tiru Ambala Chakram:

Verse 38:

அகார உகார சிகாரம் நடுவா
வகாரமொ டாறும் வளியுடன் கூடிச்
சிகார முடனே சிவஞ்சிந்தை செய்ய
ஒகார முதல்வன் உவந்துநின் றானே.(38)

Three Ways of Chanting Panchakshara

With ``A`` and ``U``` to commence,
And ``Si`` in centre
(That is, as Om Na Ma Si Va Ya),
With ``A`` and ``U`` to commence,
And ``Va`` and rest aspirating in breath regulated,
(That is, as Om Va Si Ya Na Ma)
With ``A`` and ``U`` to commence,
And ``Si`` and rest in order following,
(That is, as Om Si Va Ya Na Ma)
As you thus chant,
The Primal Lord of ``Om`` appears,

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 08, 2015, 08:30:51 AM »
Tiru Ambala Chakram:

Verse 37:

வெளியில் இரேகை இரேகையில் அத்தலைச்
சுளியில் உகாரமாம் சுற்றிய வன்னி
நெளிதரு கால்கொம்பு நேர்விந்து நாதம்
தெளியும் பிரகாரஞ் சிவமந் திரமே. (37)

Yantra for Siva Mantra

In the Space Center (Eye-brow)
There mark letter ``A``
At the top of cranium place letter ``U``
Surround with letter ``ma``
On its ``leg`` place Bindu letter ``Si``
On its ``horn`` place Nada letter ``Va``
This the Siva Mantra,
You clear shall know.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 08, 2015, 08:28:26 AM »
Tiru Ambala Chakram:

Verse 36:

கொண்டஇச் சக்கரத் துள்ளே குணம்பல
கொண்டஇச் சக்கரத் துள்ளே குறிஐந்து
கொண்டஇச் சக்கரம் கூத்தன் எழுத்தைந்தும்
கொண்டஇச் சக்கரத் துள்நின்ற கூத்தே. (36)

Significance of Chakra

Within this Chakra is much good that comes
Within this Chakra are Names Five
This Chakra is Letter-Five of Dancer Divine
This Chakra is where Dance Divine incessant goes on.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 08, 2015, 08:25:36 AM »
Tiru Ambala Chakram:

Verse 35:

நின்றது சக்கரம் நீளும் புவியெல்லாம்
மன்றது வா நின்ற மாயநன் னாடனைக்
கன்றது வாகக் கறந்தனன் நந்தியும்
குன்றிடை நின்றிடுங் கொள்கையன் ஆமே. (35)

மேற்கூறிய பேரம்பலச் சக்கரம் மேலை மந்திரத்திற் கூறியவாறு அமைந்த பெருமையுடையது ஆகலின், அதன்கண் எல்லா உலகங்களும் அடங்குவனவாம். அதனால், அந்தச் சக்கரத்தையே திருவம்பலமாகக் கொண்டு விளங்கும், சிதாகாய வெளியனாகிய சிவபெருமானாகிய பசுவை, அந்தச் சக்கரத்தையே கன்றாகக் கொண்டு, அவனது திருவருளாகிய பாலைத்தருமாறு எம் ஆசிரியர் நந்தி பெருமான் கறந்து கொண்டார். அதன் பயனாகக் குன்றின் உச்சியில் ஏறி நின்றவர் போன்ற உயர்வை அவர் பெற்றவரானார்.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 08, 2015, 08:23:18 AM »
Tiru Ambala Chakram:

Verse 34:

நின்ற எழுத்துக்கள் நேர்தரு பூதமும்
நின்ற எழுத்துக்கள் நேர்தரு வண்ணமும்
நின்ற எழுத்துக்கள் நேர்தர நின்றிடில்
நின்ற எழுத்துள்ளும் நின்றனன் தானே. (34)


Inscribe Letters Five Si Va Ya Na Ma;
In the next row place Letters Ya Na Va Si Ma;
Further on place the letters in order thus;
Ma Va Ya Na Si; Si Ya Na Ma Va;
And Va Si Ma Ya Na
Thus do the Five Letters in Chakra permuted stand.

Arunachala Siva.

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