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Messages - Subramanian.R

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11386


Tat tvam asi:


However the special aspect of (visesha amsa) of the Self is unknown to us.  That is to say, we are
ignorant of the Self's real nature.  Therefore, the Self is known in a general way.  This is evident
from our day to day statements, such as, "I know myself", "I exist", etc., which we all make at one
time or another. Beyond that, the real nature of the Self as truth, consciousness, and bliss remain
unknown.  At most, some of us may have the intellectual knowledge of the Self from studying the
scriptures or listening to spiritual discourses.

The knowledge of the Self, even at the general level, is unlike the knowledge of an object, for example,
a stone or a chair.  A stone for instance, is always an object because it has to be known.  Being
a material entity, it can never be the knowing object.  As an object, the stone requires a subject
to know it.  The Self, however, is not in such a logical predicament.  The Self is not an object of
knowledge. These objects are known through 'pramanas', such as, perception.
It is however, impossible to prove the existence of the Self by any 'pramana'.

In the case of the Self, there is no need for any proof by any 'pramana'.  In the case of a building,
the existence of the superstructure is sufficient proof for the existence of the foundation underneath. 
The question of proof does not arise at all, because he building cannot exist without the foundation. 
The latter is presupposed by the former.  The same explanation holds good in the case of the Self.
Every case of knowing is made possible by the Self and every time we make any knowledge claim,
we presuppose the existence of the Self. So the Self does not remain unknown. 

An object requires something else to know it.  However, being the ground of all experiences,
there is really nothing apart from from the Self to know it.  " Where there is duality, there one
perceives another, one smells another, one tastes another, one contacts another, one knows
another, but where all this is Atman, who is there to think, smell, touch and know whom?
Who can know him by whom all this is known?....Who can know the Knower?" declares
Brahadaranyaka Upanishad. [4.5.15].

Indeed, the normal mind is an instrument of knowledge for ordinary objects.  Being a finite entity,
the mind can never know the infinite, as the pen will never know or understand the writer who is
using it. More specifically, he Self being Self-luminous,  Svaprakasa, is shining all the time, revealing
its presence.  The term Svaprakasa, conveys the idea that while the Self reveals everything else,
it itself is not revealed by anything.  [Kathopanishad 2.2.15: Br. Up. 4.3.9].


Arunachala Siva.   

11387
The title should read as :  The Yoga of the Uncontradictable:  Meditative Absorption Vs.  Ultra-mystic
Realization:   

(An article from Mountain Path, Jan.-Mar. 2016 issue)


Paul Brunton (1898-1981) presents the spiritual teachings of the East in a form that speaks clearly
to the mind and the heart of the 21st century spiritual quester.  During his youth in London, Paul
Brunton experienced profound mystical and occult development. An ardent seeker of Truth, he was
led to travel first to India and Egypt, and then around the world, to meet teachers and engage in spiritual
research.  In his books, Paul Brunton infuses traditional teachings wit wisdom and a broad perspective
gained through his inner inquiry and unfoldment. He offers guidebooks that lead the aspirant step by step
to the greatest of all treasures, the Higher Self or Overself.  The following discussions is adapted from
The Wisdom of the Overself, the chapter entitled 'The Mystical Phenomena of Meditation', where he explains
the difference between the exalted yogic stage of meditative absorption (nirvikalpa samadhi) and ultra
mystic realization (sahaja samadhi).

contd.,

Arunachala Siva.     

11388
General Discussion / Re: Rough Notebook-Open Forum
« on: January 28, 2016, 01:58:21 PM »
Chandikeswara Nayanar - Liberation Day:

Today is the liberation day of Chandikeswara Nayanar. Thai month Uttiram Nakshatram.

I have already covered Chandikeswara Nayanar in my previous round of 63 Saints.


Arunachala Siva.

11389
General topics / Re: The Bliss of No Want - Vasko Kohlmayer:
« on: January 28, 2016, 11:23:36 AM »
"The Kingdom of God is within you", said the Good Shepherd from Nazareth a long time ago.  In a flash
of revelatory clarity these words became a reality for Radovan even though he himself was not a believer.
But one does not need to be a believer to experience the inherent bliss of one's being.  All that one needs
to do is to give up the assumption that one needs external things in order to be happy.

That afternoon my brother experienced the greatest bliss of all: the bliss of 'no want.'   As Sri Ramana
said so many times, happiness is our vary nature.  It is only the belief that we are something else,
that we need something in order to be happy, that prevents us from experiencing the bliss that we
truly are.

concluded.

Arunachala Siva.   

11390
General Discussion / Re: The Man on the Golden Horse:
« on: January 28, 2016, 11:13:48 AM »
I was later to see him with another golden horse in the hashi nura or Gypsy Camp, on the edge of Beirut.
The man was Uncle Noah and he instilled in us the following impressions of life and destiny:

He said that instead of consuming centuries and ages of history, measuring ourselves against the infinity
and absolute, we should learn to pause, lingering over the hour and the day, soaking up all its sorrows,
joys, its abundance and its poverty, stupefied and gratified by the endless vasanas set before our eyes,
the ever renewed himself again and again.  Every rain drop that glistened in the meadow was unique;
and so too were the succession of moments that comprise the substance of life. 

We were meant to live well in the moment, with deep passion and an endless yearning, for no other than
has been promised to us.  Let us, he said, try to understand the thawing river and the spring grass and
the red soil of Avshar Plain, as gifts we have been given, to see what we make of this life.  And if we are
capable of seeing within it a higher, finer, and more sublime Reality.  'Let us learn' he implored us,
'to see the Earth as a material surface permeated in spiritual wine and man himself as a being of
transcendent origins, destined to go in quest of transcendent goals.'

contd.,

Arunachala Siva.           

11391
General Discussion / Re: Adhisthana - John Grimes:
« on: January 28, 2016, 11:01:03 AM »
Comparing the Adhisthana to the paper on which print is superimposed, He said, 'We read a news paper
and all the articles therein, but do not know anything about the paper itself.  We take the chaff but not the
substance.  The substratum on which all this is printed is the paper and if we know the substratum all else
will be known. (Talks $  186)

'A visitor said, 'All are said to be Brahman.'  Bhagavan replied, 'Yes, they are. But so long as you think that
they are apart they are to be avoided.  If on the other hand, they are found to be Self there is no need to
say 'all'.  For all that exists is only Brahman.  There is nothing besides Brahman.... When you see them
as so many they are asat, i.e unreal.  Whereas, when you see them as Brahman, they are real, deriving their
reality from their substratum, Brahman.  (Talks $ 310)

Regarding sleep and what it reveals, Bhagavan said, 'Do you deny your existence?  Do you not remain
even in sleep where the body is not perceived?  The same 'I' continues to be now; so we admit our existence,
whether there is body or not.  The senses work periodically.  Their work begins and ends.  There must be a
substratum on which their activities depend. Where do they appear and merge?  There must be a  single
substratum.  Were you to say that the single unit is not perceived, it is an admission of its being single:
for you to say that there is no second one to know it.'  (Talks $ 363)

contd.,

Arunachala Siva.
             

11392
General Discussion / Re: Atyashrama - John Grimes:
« on: January 28, 2016, 10:44:42 AM »
Perumal Swami's complaint to the court conveniently ignored two important points: First, Bhagavan never
claimed that he was a Sannyasin.  Since he had never been formally initiated into any order of Sannyasins,
he was still entitled to own and dispose of property.  Second, Perumal Swami had voluntarily relinquished
the job of Asramam Manager in 1922. Since the date he had neither live in the Asramam nor taken part
in its management.

Under the Indian Law, with the formal adoption of Sannyasa, the Sannyasin is legally regarded as being
dead.  He loses all rights to his property, which is taken over by his appointed heirs, and, if he belongs
to some of the traditional orders of Sannyasa, he has no rights to own or acquire property again.  In order
to refute Perumal Swami's case, Bhagavan had to demonstrate that he belonged to an Asrama that permits
its members to own property.  In Sannyasa, owning property is prohibited.  A member of the other three
Ashramas face no such restriction.  However instead of declaring himself to be either in the householder
or hermit Ashrama, He declared that He was  beyond all Ashramas.

contd.,


Arunachala Siva.
   

11393
Verse 158:


The body cannot live without food, and the food is the cause of the body. So it has a cause; the
Atman has no cause, but is self existent.  The heap of bones, smeared with blood and flesh,
filled with impure things -- very, very impure  - how can it be the knower of bliss?  The Self is
separate from it.

Verse 159:

It is only a fool who says 'I am this', this heap of bone,marrow, etc.,

Verse  160:

The ignorant man thinks he is the body. The learned man thinks, 'I am the jiva (individual soul),
the sentient in this body.'  But the sage, who is full of discrimination and knowledge, thinks
that he is always the Atman.

Verse 161:

Therefore, O fool (thou whose intellect is darkened), give up the idea of the Self as the body -
this heap of skin, bone, etc.,  -- and make your idea of the Self in the Self of the Soul of all souls,
Brahman, the Changeless One.  Be steadfast in the idea of your own Self and have Eternal Bliss.

Verse 162:

As long as one does not give up this idea of the Self as the body (which comes from ignorance),
there is no hope of liberation for him, though he be the knower of all the philosophies and logic.

contd.,

Arunachala Siva.                     

11394
General topics / Re: Tevaram - Some select verses.
« on: January 28, 2016, 08:45:26 AM »
Verse  27:


தவமுனி தன்னை மீளச்
   சொன்னபின் தலையால் ஆர
அவன்மலர்ப் பதங்கள் சூடி
   அஞ்சலி கூப்பி நின்று
புவனமூன் றுய்ய வந்த
    பூசுரன் தன்னை யேத்தி
இவனருள் பெறப்பெற் றேன்என்
   றியற்பகை யாரும் மீண்டார்.


When thus the tapaswi-muni gave him leave,
He prostrated at His feet and as it were
Wore them on his crown; he praised Him
Whose advent was redemptive unto the triple worlds,
And felt happy that he was blessed to receive
His grace divine; Yeyar Pakai then departed.

Arunachala Siva.

11395
General topics / Re: Tevaram - Some select verses.
« on: January 28, 2016, 08:42:40 AM »
Verse 26:


இருவரால் அறிய வொண்ணா
   ஒருவர்பின் செல்லும் ஏழை
பொருதிறல் வீரர் பின்பு
   போகமுன் போகும் போதில்
அருமறை முனிவன் சாய்க்கா
   டதன்மருங் கணைய மேவித்
திருமலி தோளி னானை
   மீளெனச் செப்பி னானே.




The woman walked after the one unique who was
Unknown to the Two; the hero of great skill
Fared forth following her; the muni
Was proceeding ahead of them both.
When the muni came near Saikkadu
He turned to the valiant and said: "Now return."   


Arunachala Siva.

11396
General topics / Re: Tevaram - Some select verses.
« on: January 28, 2016, 08:40:01 AM »
Verse  25:


திருவுடை மனைவி யாரைக்
   கொடுத்துஇடைச் செறுத்து முன்பு
வருபெருஞ் சுற்ற மெல்லாம்
   வாளினால் துணித்து மாட்டி
அருமறை முனியை நோக்கி
   அடிகள்நீர் அஞ்சா வண்ணம்
பொருவருங் கானம் நீங்க
   விடுவனென் றுடனே போந்தார்.


He that gifted away his wife to the Brahmin
And massacred all his resenting kin
Now addressed the muni thus: "O great one!
I'll accompany you that you may fearlessly cross
This wondrous garden." This said, he joined Him.   

Arunachala Siva.

11397
General topics / Re: Tevaram - Some select verses.
« on: January 28, 2016, 08:38:14 AM »
Verse 24:


மாடலை குருதி பொங்க
   மடிந்தசெங் களத்தின் நின்றும்
ஆடுறு செயலின் வந்த
    கிளைஞரோ டணைந்தார் தம்மில்
ஓடினார் உள்ளார் உய்ந்தார்
   ஒழிந்தவர் ஒழிந்தே மாண்டார்
நீடிய வாளுந் தாமும்
   நின்றவர் தாமே நின்றார்.


Blood bubbled and coursed in streams;
The field was littered with corpses; only those of the kin
Lived that fled away; all others perished;
Sole he stood on the field with his long sword.

Arunachala Siva.

11398
General topics / Re: Tevaram - Some select verses.
« on: January 28, 2016, 08:36:26 AM »
Verse 23:


சொரிந்தன குடல்க ளெங்குந்
   துணிந்தன உடல்க ளெங்கும்
விரிந்தன தலைக ளெங்கும்
   மிடைந்தன கழுகு மெங்கும்
எரிந்தன விழிக ளெங்கும்
   எதிர்ப்பவ ரொருவ ரின்றித்
திரிந்தனர் களனில் எங்குஞ்
   சிவன்கழல் புனைந்த வீரர்.




Intestines gushed out; bodies were cut to pieces;
Heads lay broken; vultures gathered everywhere;
Eyes blazed in anger; there was none left to oppose him;
He, the warrior who wore on his crown Siva?s feet,
Roamed victorious over the whole field.

Arunachala Siva.

11399
General topics / Re: Tevaram - Some select verses.
« on: January 28, 2016, 08:34:08 AM »
Verse  22:



மூண்டுமுன் பலராய் வந்தார்
   தனிவந்து முட்டி னார்கள்
வேண்டிய திசைகள் தோறும்
   வேறுவே றமர்செய் போழ்தில்
ஆண்டகை வீரர் தாமே
   அனைவர்க்கும் அனைவ ராகிக்
காண்டகு விசையிற் பாய்ந்து
   கலந்துமுன் துணித்து வீழ்த்தார்.


Some came in throngs; some advanced singly;
Some came from such directions as suited them;
When thus they gave him battle, the hero emerged
Before them all and proved himself
Greater than their combined force;
Quick was his leap and sudden his slaughter.   

Arunachala Siva.

11400
General topics / Re: Tevaram - Some select verses.
« on: January 28, 2016, 08:32:07 AM »
Verse  21:


சென்றவர் தடுத்த போதில்
   இயற்பகை யார்முன் சீறி
வன்றுணை வாளே யாகச்
   சாரிகை மாறி வந்து
துன்றினர் தோளுந் தாளுந்
    தலைகளுந் துணித்து வீழ்த்து
வென்றடு புலியே றென்ன
   அமர்விளை யாட்டின் மிக்கார்.



When they thus obstructed Him, Yeyar-Pakai raged in anger;
With his sword -- his sole help --, he fought the battle;
He was now on the right, now on the left;
He cut off the head, shoulders and legs of those
Who durst face him; he was like a triumphant tiger;
He distinguished himself as one unique in warfare.

Arunachala Siva.

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