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Messages - Subramanian.R

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11356
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 05, 2015, 12:13:28 PM »
Creation of the Universe:

How does God create the world?

The Avidya dominated by Rajas, is characterized by diversity and infinitude.  The Jivas are
points of consciousness reflected in this aspect of Avidya.   They are numerically infinite.  In the
Jivas, the individual Avidya becomes their causal body.  So also the Mula Prakriti is the causal body
of the Iswara.  Their state of being centered in their causal bodies is the state of deep sleep.  Their
causal bodies are called the Ananda-Kosa. (sheaths of bliss).  Thus has originated the Karana -
prapancha, the multiplicity in the causal state.

contd.,

Arunachala Siva.         

11357
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 05, 2015, 11:49:15 AM »
This Brahman can be understood through the doctrines of superimposition (Adhyaropa) and
the sublation (Apavada) of the superimposed perception.  It is only when the object superimposed
is sublated (denied through discrimination) that the basis (Adhishtana) of the superimposed perception
can be realized. 

By an understanding of the superimposition and sublation the determination of the Truth becomes
possible.  So one who wants to attain liberation should certainly know about the doctrines of
superimposition and sublation.  Therefore a description of these two is attempted in the beginning itself.

In a dim light one gets false perceptions of nacre as silver, a piece of rope as a snake, and a wooden
post as a man.  The same is the case with the perception of this changeful world in the Atman.
For it, (the changeful world in the Atman.  The changeful world does not actually exist in the Atman.
This is superimposition. It is because of the lack of knowledge of the basis of perception which is
Atman, that this superimposition of the changeful world on Atman takes place.This absence of
knowledge of Atman is what is known by such words as Ignorance, Tamas, infatuation - Moha,
root nature which is the source of evolution(Mula Prakriti), original state (Pradhana), balanced state
of Gunas, the unclear illusion (Maya) etc.,

The concept of the Mula Prakriti is to be understood as the intertwined state of the three gunas,
Sattva, Rajas and Tamas. The cessation of this state of Mula Prakriti is known as Maha Sushupti,
the deep sleep of totality.

Owing to the maturing of the Karma potencies of the Jivas, at the beginning of the cycle of creation,
the Mula Prakriti gets divided into the cycle of creation.  The Mula Prakriti gets divided into
three viz., Maya, Avidya, and Tamas.  In Maya, the elements of pure Sattva predominates.
When pure Consciousness which is prior to the cycle of creation, reflects in Maya constituted of
pure Sattva, that reflection is God. This reflection is also known as Avyakrta (the unevolved),
and Antaryami (in dweller, pervader).  This God is the creator of the universe. He has in Him   
the full reflection of the pure Consciousness.  But when He comes to the qualified by Tamas, He
becomes also the Upadasakarana, the material cause of the universe.  But because of His own
plenitude, He is the Nimitta-karana, causal agent of creation.

It is through adjuncts, that He becomes also the material cause, though He is in Himself pure
Consciousness. Just as a spider produces from itself the threads with which it makes a web,
God, associated with Tamo Guna, creates the universe from Himself.

contd.,

Arunachala Siva.         
                       

11358
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 05, 2015, 11:15:07 AM »
Chapter 1.

Sarva-tantra-svatantraaya sadaatma-adviata-vaadine
Srimate Sankaracharya Vedanta Guruve namaha:

Salutations to Thee, O great Acharya Sankara, the Supreme Teacher of Vedanta, who was the master
of all Sastras and was specifically the protagonist of the eternal non dual Atman.

Human life becomes fruitful through the attainment of certain values, which are known as the
four Purusharthas.  These are Dharma, Artha, Kama and Moksha.

Of these Moksha is called the ultimate end - Paramapurushtartha for that one is permanent. 
There is no return to Samsara for one who has attained liberation.  The other three Purusharthas
are not like that. They are ephemeral.

Liberation can be attained only by the knowledge of Brahman and not by any actions. 

A Knower of Brahman attains the Supreme State.

contd.,

Arunachala Siva.                   

11359
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 05, 2015, 09:41:42 AM »
The Death Experience of Bhagavan:

contd.,


Savitiri's rendezvous with Yama:

As per the Vana Parva of the Mahabharata, Asvapati, the king of Madra and his queen Malavi being
childless wish for a son for their lineage to continue.  They undertake an ascetic life and offer oblations
to Sun God Savitr.  Pleased with their devotion, God Savitr appears before them and grants a boon
that they will have a daughter.   They are overjoyed at the prospect of having a child, and name the
daughter Savitri in honor of the god.  Needless to say, she imbibes the traits of asceticism and devotion
as she was born out of them.  When she reaches the age of marriage, her father is worried as none come
forward to seek her hand realizing their inability to match her purity and beauty.  Hence her father
tells her to find a husband on her own.  She travels across and beyond her kingdom for this purpose
and finally chooses Satyavan, the son of a blind king named Dyumatsena, who after losing everything
including his kingdom and eyesight lives in exile as a forest dweller.

When Savitri discloses her decision, Sage Narada wants Asvapati about her bad choice.  He reveals
that though Satyavan is peerless and perfect in every way, he is destined to die in a year.  Asvapati's
repeated pleas to Savitri to reconsider her decision fall on deaf years as she is adamant on her choice.
He finally acquiesces and conducts the marriage of Savitri and Satyavan with great pomp.  Soon after
her marriage, she too takes to the ascetic way of life, dons the attire befitting a hermit's wife, and lives
in perfect obedience and respect to elders.  As the destined day of Satyavan's death approaches,
Savitri takes a three day vow of fasting and vigil.  Though her father-in-law advises her against such
harsh austerities, she convinces him and seeks his permission to accompany her husband to the forest
on the third day.  Dyumatsena accedes to her request as she had not asked for anything during the
entire year's stay at the hermitage.

contd.,

Arunachala Siva.                         
   

11360
General topics / Re: Tevaram - Some select verses.
« on: November 05, 2015, 09:16:48 AM »
21. Chandra Yogam: When Breath Turns Subtle:

எய்தும் மதிக்கலை சூக்கத்தில் ஏறியே
எய்துவ தூலம் இருவகைப் பக்கத்துள்
எய்துங் கலைபோல ஏறி இறங்குமாம்
துய்யது சூக்கத்துத் தூலத்த காயமே. (1)


When Breath Turns Subtle

When Prana ascends to Moon`s Kala
It turns subtle (Sukshma)
The two breaths through Ida and Pingala run gross;
They rise and fall unto the kalas that wax and wane;
Pure is that Sukshma (Subtle)
Gross is that runs in the body.

Tantra 3 concluded.

Arunachala Siva.

11361
General topics / Re: Tevaram - Some select verses.
« on: November 05, 2015, 09:14:29 AM »
20. Amuri Dharanai: Urine Therapy:


உடலிற் கிடந்த உறுதிக் குடி நீர்
கடலிற் சிறுகிணற் றேற்றமிட் டாலொக்கும்
உடலில் ஒருவழி ஒன்றுக் கிறைக்கில்
நடலைப் படாதுயிர் நாட்டலு மாமே. (1)


Effect of Urine Therapy in Yoga

The urinary liquid within the body
Is unto a picot of small well;
Dipped into sea vast
If that is fed once a day
In way appropriate,
Life will know distress none;
Well may you seek it.

Arunachala Siva.

11362
General topics / Re: Tevaram - Some select verses.
« on: November 05, 2015, 09:11:14 AM »
19.  Paryanga Yogam:  Breath control and sex with wife:


பூசு வனஎல்லாம் பூசிப் புலர்த்திய
வாச நறுங்குழல் மாலையுஞ் சாத்திய
காசக் குழலி கலவி யொடுங்கலந்
தூசித் துளையுறத் தூங்காது போகமே. (1)


Pleasures of Sex Union Will Abide If Breath Control is Properly Practiced

Anointing her body with unguents diverse
Bedecking her tresses with flowers fragrant
Do thou enjoy the damsel in passion`s union;
If thou but know how to shoot
Prana breath through the Sushumna
Their enjoyment ceases never.

Arunachala Siva.

11363
General topics / Re: Tevaram - Some select verses.
« on: November 05, 2015, 09:07:53 AM »
18. Kesari Yogam:  Practicing Kesari Yoga:

கட்டக் கழன்றுகீழ் நான்றுவீ ழாமலே
அட்டத்தைக் கட்டி அடுப்பை அணைகோலி
விட்டத்தைப் பூட்டிப்பின் மேற்பையைத் தாட்கோத்து
நட்ட மிருக்க நமனில்லை தானே. (1)


How to Practice it

Control the spiration
And see that breath is wasted not;
Bind it tight,
Dam the source of Kundalini at Muladhara,
Lock the chimney up in the mouth;
Bolt the cavity above with thy tongue`s tip
And sit erect in yoga Samadhi
No more shall there be death for you.

Arunachala Siva.

11364
General topics / Re: Tevaram - Some select verses.
« on: November 05, 2015, 09:01:08 AM »
17.  Vaara Soolam: Directional Dangers in days of the week:


வாரத்திற் சூலம் வரும்வழி கூறுங்கால்
நேரொத்த திங்கள் சனிகிழக் கேயாகும்
பாரொத்த சேய்புதன் உத்தரம் பானுநாள்
நேரொத்த வெள்ளி குடக்காக நிற்குமே. (1)


Directional Dangers in Days of the Week

On different days of the week
The Sula lies in directions different
On Mondays and Saturdays it is in east;
On Tuesdays and Wednesdays in north
On Sundays and Fridays in west.

Arunachala Siva.

11365
General topics / Re: Tevaram - Some select verses.
« on: November 05, 2015, 08:58:34 AM »
16. Vaara Chaaram: The course of breath during a week days:



வெள்ளிவெண் திங்கள் விளங்கும் புதன்இடம்
ஒள்ளிய மந்தன் இரவிசெவ் வாய்வலம்
வள்ளிய பொன்னே வளரும் பிறையிடம்
தெள்ளிய தேய்பிறை தான்வல மாமே. (1)


Days of the Week and the Course of Breath Through Left and Right Nadis

On Fridays, Mondays and Wednesdays,
Prana dominates in the nadi that is to left;
On Saturdays, Sundays and Tuesdays
It courses high in the right;
On Thursdays
Prana flows in the left
In the waxing moon`s fortnight;
And in the right in the waning moon`s fortnight.

Arunachala Siva.

11366
General topics / Re: Tevaram - Some select verses.
« on: November 05, 2015, 08:55:24 AM »
15. AyuL Parikshai: Measuring the life span:




வைத்தகை சென்னியில் நேரிதாய்த் தோன்றிடில்
உத்தமம் மிக்கிடில் ஓராறு திங்களாம்
அத்தம் மிகுத்திட் டிரட்டிய தாயிடில்
நித்தல் உயிர்க்கொரு திங்களில் ஓசையே. (1)



Measuring the Life Span by observing breath

Put your hand on forehead
And look,
If you see the breath rhythm unchanged
Well and good;
If you see it enlarged,
Death awaits in six months;
If you see it doubled,
In a month shalt life depart.


Arunachala Siva.


11367
General topics / Re: Tevaram - Some select verses.
« on: November 05, 2015, 08:51:38 AM »
14.  Kaala Chakram: When the life leaves the body:



மதிவட்ட மாக வரையைந்தும் நாடி
இதுவிட்டிங் கீரா றமர்ந்த அதனால்
பதிவட்டத் துள்நின்று பாலிக்கு மாறும்
அதுவிட்டுப் போமாறும் ஆயலுற் றேனே. (1)


Ascension of Jiva from Moon`s Sphere

Seeking the Mountain Ranges Five (Siva Tattvas)
Here am I in the Moon`s Sphere;
Leaving this I reach the Region of the Great Space of
Twelve
That lies in the Sphere of Pati* Supreme;
And from thence I pass on to the Farthest Beyond
?These I seek to search here.


(Pati =Siva)

Arunachala Siva.

11368
General topics / Re: Tevaram - Some select verses.
« on: November 05, 2015, 08:48:37 AM »
13.  Karya Siddhi: The importance of preserving the body:


உடம்பார் அழியில் உயிரார் அழிவர்
திடம்பட மெய்ஞ்ஞானஞ் சேரவு மாட்டார்
உடம்பபை வளர்க்கும் உபாயம் அறிந்தே
உடம்பை வளர்த்தேன் உயிர்வளர்த் தேனே. (1)

Importance of Preserving Body

If the body perishes, Prana departs
Nor will the Light of Truth be reached;
I learned the way of preserving my body
And so doing, my Prana too.

Arunachala Siva.


11369
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 05, 2015, 07:27:15 AM »


On 18th July 1946, one Mr. S.P. Dayal asked:

I have been doing Sadhana for nearly 20 years and I can see no progress.  What should I do?

Bhagavan:  I may be able to say anything, if I know what the Sadhana is.

Visitor:  From about 5 'O clock every morning I concentrate on the thought that the Self alone is
real and all else unreal. Although, I have been doing this for about 20 years, I cannot
concentrate for more than two or three minutes without my thoughts wandering.

Bhagavan:  There is no other way to succeed than to draw the mind back every time it turns
outwards and fix it in the Self.  There is no need for meditation or mantra or japa or dhyana or
anything of the sort, because these are not our real nature.  All that is needed is to give up
thinking of objects other than the Self.  Meditation is not so much thinking of the Self as giving
up of the not-Self.  When you give up thinking outward objects and prevent your mind from going
outwards and turn it inward and fix it in the Self.  The Self alone will remain. 

Visitor:  What should I do to overcome the pull of these thoughts and desires?  How should I
regulate my life so as to attain control over my thoughts?

Bhagavan:  The more you get fixed in the Self, the more other thoughts will drop off by themselves.
The mind is nothing but a bundle of thoughts and the I-thought is the root of all of them.  When you see who this 'I' is and whence it proceeds all thoughts get merged in the Self. Regulation of life, such as
getting up at a fixed hour, bathing,. doing mantra, japa, etc., observing ritual, all this is for
people who do not feel drawn to Self inquiry or are not capable of it.  But those who can practice
this method, all rules and discipline are not quite unnecessary.

Arunachala Siva.


11370
General Discussion / Re: Rough Notebook-Open Forum
« on: November 05, 2015, 07:22:45 AM »



I am following these as some of the practices:

1.  Whenever a person who is lower than me in economic strata, like an auto rickshaw driver or
a cab driver or a vegetable or fruit vendor tries to take more money than what I should actually pay,
I do not mind.  You are giving him Rs 2 more and you are giving yourself a lot of happiness,
because he leaves you saying a Tank you... in broken English.

2.  For temple priests, I give money and unless the temple is really in dire straits, I do not put
money in the Hundi, I give it to the priests.

3.  When someone jumps the queue in any place, be it temple, or a supermarket,, or a
telephone bill payment counter, or a bank,  I do not pick up a quarrel with him/her.

4.  Whenever the mischievous boy in the opposite flat rings my door bell and runs away before
open the door, I do not yell at him.  He has been doing this regularly. Nowadays, if I do not get
thing bogus-ring I get uneasy! 

There could be many other occasional happenings like these.

Arunachala Siva.

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