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Messages - Subramanian.R

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Why do thoughts of many objects arise in the mind even when there is no contact with external objects?

All such thoughts are due latent tendencies (purva samskaras).  They appear only to the individual consciousness
which has forgotten its natural state of stillness, pure being, and become externalized.  Whenever particular
things are perceived, the inquiry 'Who is it that sees them?' should be made; they will then disappear at

Sri Ramana Maharshi - Spiritual Instruction, Chapter II.

Arunachala Siva.   

What is the end of path of knowledge (Jnana) or Vedanta?

It is to know the truth that the 'I' does not exist separately from the Lord (Isvara) and to be free
from the feeling of being the doer (Kartatva, Ahamkara).

- Sri Ramana Maharshi -Spiritual Instruction.

Arunachala Siva.


"Although tendencies towards sense objects (vishaya vasana), which have been recurring down the
ages,rise in countless numbers like the waves of the ocean, they will all perish as Self Attention,
Swarupa Dhyana, becomes more and more intense.  Without giving room even to the doubting though,
'Is it possible to destroy all these tendencies (vasanas) and to remain as Self alone?', one should persistently
cling to fast to Self attention.  However  great a sinner one may be, if, not lamenting 'Oh, I am a sinner
How can I attain Salvation?'  but completely giving up even the thought that one is a sinner, one is steadfast
in Self attention, one will surely be saved.;

(Sri Ramana Maharshi in Who am I?

Arunachala Siva.     


What is bliss?

It is the experience of joy or peace in the state of Vijnana free of all activities and similar to deep sleep.
This is also called the state of Kevala Nirvikalpa, remaining without concepts.

- (Sri Ramana Maharshi in Spiritual Instruction, Chapter III)     

Arunachala Siva.


Bhagavan Ramana's kindness was proverbial.  His concern for
the downtrodden and ignorant was phenomenal.  His kindness
was directly proportional to the misery of the visitor.  Also,
his welcoming smile to an infant was warmer than that to a
learned scholar.

There were several occasions when people exceeded their
limits in their talk and 'discourses' with Bhagavan Ramana.
Such behavior was looked upon as a nuisance by those who
came to Him for meditation or self enquiry which was facilitated
by His presence and some of them did feel the results straightaway.

There was one Sanksrit scholar who came and was talking about
scriptures everyday, day in and day out.  Everyone got annoyed
but Bhagavan simply was listening to him.  After a few days,
the Pandit came to the Old Hall and simply kept silent!  No talks,
no Sanskrit scriptures, no lingual diarrohea!  Bhagavan Ramana
simply looked at the devotees and said:  Pandit has also become
like us! 

On another occasion, a Pandit was speaking in Sanskrit.  Again,
torrents of speeches in the tongue of the gods that even gods
would begin to sulk. Jagadeeswara Sastri had to stand up and
shout:  "O dhushta, (mischievous fellow)  please stop all this nonsense!" Pandit then kept quiet.

Why did aberrations occur?  By the touch of Bhagavan's Sakti,
the mind of some visitors got churned and their latent tendencies,
vasanas, surfaced.  These were imbued with three gunas and
showed themselves as irreverent acts.

This is how a Guru acts due to abundant grace.

Nokkiye karuthi mei thakkiye pakkuvamm
Akki nee andu aruL arunachala!  (Verse 66 of Sri AAMM)

By seeing, considering or thinking, and then by touching
me, you cooked me with your grace, O Arunachala!

Arunachala Siva.

"Sir", I ask the bio scientist, 'neurons or proteins are made up of atoms and molecules.  Like bone, blood,
muscle or hair, the brain is also structured out of matter, and matter is insentient, inert.  What exudes
or effervesces out of matter has also to be insentient and inert. Honestly, it is dead matter.  But are you
insisting that dead matter produces life.

I consider myself a sentient being because I am aware of myself to start with, and therefore aware of you,
it, and the world, and I perceive and respond.  Matter cannot do that.  So where does this conscious energy
enter my material body frame?"

He replies:  "The m special arrangement of molecules in the brain and the nervous system makes it possible.
Everything is molecular, and the key to the complex web of secret of life is our recent discovery of DNA.
On this new frontier Nature will be overtaken by science.  Your God lost the race."

The conversation had ended.  My question has been evaded, not answered. Whatever is product of
matter must be material too.  Are we to understand that life is only a word that refers to the 'dead'
phenomena?  Darwin reportedly asked in his Note Books, 'What is unusual about consciousness?
As sweat oozes out of the skin, so does consciousness ooze out of the brain." If that is right, death
is the true face of creation and life a mask laid falsely upon it.  Fortunately, that is not right.


Arunachala Siva.             

He was a loyal and humble man.   When he and his wife left Calcutta for the last time, his former students
and teachers crowded Howrah Railway Station to say good bye.  He was astonished at their enthusiastic
send off.  The railway carriage was filled with flowers and other gifts.  I think that today too, if he was aware
of it, he would be amazed that his memory is held in deep reverence;  but it is nonetheless true that he
inspires our respect, not with extravagant praise but quiet affection for someone who never expected adulation
but who gave himself sincerely to all that he thought best and lived his life with the utmost integrity at the
highest possible standard to which he could aspire.


Arunachala Siva.   

General topics / Re: Abhirami Andati - verses and meanings:
« on: May 01, 2016, 11:27:12 AM »
Verse  44:

44: தவளே இவள், எங்கள் சங்கரனார் மனை மங்கலமாம்
அவளே, அவர்தமக்கு அன்னையும் ஆயினள், ஆகையினால்,
இவளே கடவுளர் யாவர்க்கும் மேலை இறைவியும் ஆம்,
துவளேன், இனி ஒரு தெய்வம் உண்டாக மெய்த் தொண்டு செய்தே.

எங்கள் இறைவனாகிய சங்கரனின் இல்லத் துணைவியே! அவருக்கே அன்னையாகவும் (பராசக்தி ஈன்ற பரமசிவம்) ஆனவளே! ஆகையால் நீயே யாவர்க்கும் மேலானவள்! ஆகவே, உனக்கே இனி உண்மையான தொண்டு செய்வேன். ஆதலால், இனி நான் துன்பங்களால் துவள மாட்டேன். தாயே!

O the Consort of our God, Sankara!  You are also His Mother called Parasakti.  Therefore Yoo are greater
than everyone!  Hence I shall do the true service to You.  Hence, I shall not suffer from any problems.
O Mother!


Arunachala Siva.     

In a very clear and concise way, the supreme Lord Krishna describes the science of self realization
and exact process by which human beings can establish their eternal relationship with God. Krishna
offers to Arjuna several divergent approaches to life and suggests that his immediate job is the one
for which he has been trained, namely fighting.  It is also his Swadharma, duty ordained for a Kshatriya.
It is precisely this kind of eclectic approach to mentoring a student that makes him the fittest person to
preach such a religio-spiritual classic.  Arjuna is a typical example of a confused and indecisive human
being in the face of a crisis.

The Teachings:

The highlights of Krishna's teachings to Arjuna include, but are not limited to the following:

*  In Sankhya Yoga, the emphasis is on direct perception of the universal self through constant meditation.

* The significance of karma and jnana yogas is explained, with reference to the concept of avatara.

* Abhyasa Yoga teaches the practice of dhyana culminating in the realization of God as one's own self.

* Bhakti may normally mean devotion, but in the Gita it really signifies an amalgam of karma and jnana
or action and knowledge.

* Mokshasannyasa Yoga enjoins the performance of actions as service to the Lord, surrendering the
results to Him.

The  Gita presents us with the three original doctrines: first, the doctrine of nishkamakarma or desire-less
action, with the allied concepts of svadharma and lokasangraha;  second, the doctrine of avatara or incarnation, the descent of God in human form; and third, the doctrine of integral yoga as a comprehensive
mode of sadhana, spiritual discipline.


Arunachala Siva.   


62.  There are two creeds held respectively by those who say the world is real and those who say it
is unreal.  The earnest aspirant for Deliverance can win experience of the Truth of the Self without
taking up a definite stand on the question.

63.  All creatures alike want perfect happiness, which is unmixed with suffering and will last forever.
This is not wrong, because happiness is the real nature of all creatures.  So one should inquire where
such happiness can be had.

64. To the seeker of Deliverance who has perfect non attachment, Bhagavan Sri Ramana Maharshi
tells us in what state that Happiness dwells and what means it can be won.

65. The state of deep sleep is dear to all creatures, and it is dear because it is happy.  But in that
state there are no objects of enjoyment!  What can be the source of this sleep-happiness?

66. Deep sleep and the Supreme State are similar;  in both the mind and the world are absent.
But in both, there is the eternal Reality, the Real Self, and therefore it follows that He is the cause
of the Happiness of both the states.


Arunachala Siva.           

23.  Sambhu, my Lord with matted locks!  Wearer of moon, and elephant-hide!  The Upanishads, which
are the crest jewel of the Vedas, invoke Thy holy feet.  Protect me from the multitude of pains, O Lord
sharing half body with Parvati.

24. Sacred ashes are cosmetic powder for Thee and serpents Thy jewllery.  The great bull is Thy mount
and your locks are ever wetted by the Ganga waters.  Linga is verily Thy form.  Thou hast burnt the god
of love Manamatha to ashes (and rendered him body-less thence forth).  Thou art worshipped by the eagle
mounted Vishnu.  Unattachment is Thy true form.  The inner being of the creatures is verily Thee.

25. (Hear the audacity of mine) O Lord of Gods wearing half moon!m  (Considering me ill qualified to
receive Thy grace) You may grant me only limited benediction or cast me aside or even denounce me.
But I dare say unto Thee O Lord, that I am blessed all the same to be considered thus someway or
other.  Do not salty waters, 'forsaken'  by the ocean, transform me into the dark cumulus clouds which
ultimately pour down as sweet and potable waters.

26.  (In Thy abode of Kailash) snakes by shunning violence have become painless at heart.  Therefore,
render me also free from the wrong knowledge of division and multiplicity by your grace.  On  this day,
bestow me with the knowledge emanating as the pellucid spring from Thy face, which obliterates the
pain generating world sense, so that the world may be saved!


Arunachala Siva.                 

General topics / Re: Tevaram - Some select verses.
« on: May 01, 2016, 10:43:35 AM »
Verse  352:

அங்கு முற்றிஅ கன்று போகி அருஞ்சு ரங்கள் இகந்துசென்
றெங்கு மிக்க அறங்கள் நீடும் இலாட பூமி யிகந்துபோய்
மங்குல் சுற்றிய வெற்பி னோடு வனங்கள் யாறு கடந்தயற்
பங்க யப்பழ னத்து மத்திம பைதி ரத்தினை எய்தினார் .

He crossed the whole stretch of that country and also
Forests, impassable; he passed through the land of Lada
Glorious for its elymosynary dharmasalas
And crossed cloud-capped hills, forests and rivers
And reached the land of Madhya Pradesh rich in fields
Near which lotuses burgeon.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 01, 2016, 10:39:56 AM »
Verse 351:

கருந டங்கழி வாகஏகிய
   பின்க லந்தவ னங்களும்
திருந தித்துறை யாவை
   யும்பயில் சேண்நெ டுங்கிரி
வட்டையும் பெருந லங்கிளர்
   நாடும் எண்ணில பிற்ப
டச்செறி பொற்பினால் வருநெ
   டுங்கதிர் கோலு சோலைய.

He moved out of the limits of Karnataka and crossed
The inter-fluent woods, fords, beauteous and holy,
Rivers, long mountain-paths, countries that thrive
In great foison; these that defy number, receded
As he marched onward; he came to the country
Of Malava rich in gardens of dense and stately trees
Over whose tops the sun wheels his diurnal rounds.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 01, 2016, 10:37:03 AM »
Verse 350:

அம்ம ருங்குக டந்து போமவர்
    ஆர்கொள் சூல அயிற்படைச்
செம்மல் வெண்கயி லைப்பொ ருப்பைநி
   னைந்தெ ழுந்ததொர் சிந்தையால்
எம்ம ருங்குமொர் காத லின்றி
   இரண்டு பாலும் வியந்துளோர்
கைம்ம ருங்கணை யுந்தெ லுங்கு
   கடந்து கன்னடம் எய்தினார்.

He moved onward impelled by a love to adore
The Mount of Kailash the Lord of which wears
The garland of Atthi and wields the trident;
No other desire had he; wondering devotees flocked
To him and he crossed the Telugu country
And reached the realm of Karnataka.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 01, 2016, 10:34:49 AM »
Verse 349:

மான விஞ்சையர் வான நாடர்கள்
   வான்இ யக்கர்கள் சித்தர்கள்
கான கின்னரர் பன்ன காதிபர்
   காம சாரிக ளேமுதல்
ஞான மோனிகள் நாளும் நம்பரை
   வந்தி றைஞ்சி நலம்பெறுந்
தான மான திருச்சி லம்பை
   வணங்கி வண்டமிழ் சாற்றினார்.

Vidhyataras of great prowess, celestial Devas,
Yakshas who move in the eternal regions, Kinnaras
Who are celestial musicians, dwellers of Naka-Loka,
Kamacharis who can travel anywhere at will
And wise ones poised in Silence, here adore the Lord,
And are blessed with boons; he adored this divine hill
And hailed it in Tamizh, magnificent and munificent.

Arunachala Siva.

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