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General topics / Re: Tevaram - Some select verses.
« on: November 04, 2015, 08:59:32 AM »
10.  Ashtanga Yoga PERu:  The benefits of Ashtanga Yoga:

போதுகந் தேறும் புரிசடை யானடி
யாதுகந் தாரம ராபதிக் கேசெல்வர்
ஏதுகந் தானிவன் என்றருள் செய்திடும்
மாதுகந் தாடிடு மால்விடை யோனே. (1)

Lord`s Devotees Reach Abode of Gods

They who seek Lord
Of the matted locks bedecked with flowers
Will sure reach the Abode of Gods;
``What this devotee of mine seeks,
That I grant``
Thus blesses the Lord
That mounts the Bull
And dances to His Consort`s delight.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 04, 2015, 08:56:48 AM »
9.  Samadhi:

சமாதி யமாதியிற் றான்செல்லக் கூடும்
சமாதி யமாதியிற் றானெட்டுச் சித்தி
சமாதி யமாதியிற் றங்கினோர்க் கன்றே
சமாதி யமாதி தலைப்படுந் தானே. (1)

Samadhi is the Final Goal of Ashtanga Yoga

Samadhi is end of yama and the rest
Samadhi is consummation of Siddhis eight
Who persevere in the path from yama to the end
Will alone the end Samadhi attain.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 04, 2015, 08:54:02 AM »
8.  Dhyanam:  Method of meditation:

வருமாதி யீரெட்டுள் வந்த தியானம்
பொருவாத புந்தி புலன்போக மேவல்
உருவாய சத்தி பரத்தியானம் உன்னும்
குருவார் சிவத்தியானம் யோகத்தின் கூறே. (1)

The ten?
The five elements and the five senses
Being contained,
one by the other,
The internal organ Buddhi
In turn contains the senses;
Thus is Dhyana born;
The Para Dhyana first
That is on Sakti centred,
And Siva Dhyana next
That is by Guru blessed,
These two are the Ways of Dhyana Yoga.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 04, 2015, 08:50:41 AM »
7.  Dharana - Control of Mind by seeing by seeing Chidakasa, within the spinal column:

கோணா மனத்தைக் குறிக்கொண்டு கீழ்க்கட்டி
வீணாத்தண் டூடே வெளியுறத் தான்நோக்கிக்
காணாக்கண் கேளாச் செவியென் றிருப்பார்க்கு
வாணாள் அடைக்கும் வழியது வாமே .(1)

Control the mind from getting diverted towards the senses
Concentrate on the Chidakasa within the spinal column,
The eyes must not see nor the ears hear,
This is the way to life eternal.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 04, 2015, 08:47:18 AM »
6. Pratyaharam -  Mind withdrawal -step by step:

கண்டுகண் டுள்ளே கருத்துற வாங்கிடிற்
கொண்டுகொண் டுள்ளே குணம்பல காணலாம்
பண்டுகந் தெங்கும் பழமறை தேடியை
இன்றுகண் டிங்கே இருக்கலு மாமே. (1)

Step by step,
practice mind`s withdrawal
And look inward;
One by one many the good you see within;
And may you then meet the Lord,
Now and here below
Whom the ancient Veda still searches everywhere.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 04, 2015, 08:44:54 AM »
5.  Pranayamam -  Breathing methods:

ஐவர்க்கு நாயகன் அவ்வூர்த் தலைமகன்
உய்யக்கொண் டேறுங் குதிரைமற் றொன்றுண்டு
மெய்யர்க்குப் பற்றுக் கொடுக்கும் கொடாதுபோய்ப்
பொய்யரைத் துள்ளி விழுத்திடுந் தானே. (1)

The mind is the master of senses five;
He is the head of the body habitat;
There is a steed he rides to his destined goal;
The masterly one the steed carries,
The feeble one it throws away
?That steed the Prana breath is.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 04, 2015, 08:42:27 AM »
4.  Adhanam -  Sitting Postures:

பங்கய மாதி பரந்தபல் ஆதனம்
அங்குள வாம்இரு நாலும் அவற்றினுள்
சொங்கில்லை யாகச் சுவத்தி யெனமிகத்
தங்க இருப்பத் தலைவனு மாமே . (1)

Numerous are the asanas
With Padmasana to commence;
Eight among them are rated high
Especially Svastika
He who postures on these asanas
Verily becomes Master,
for sure.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 04, 2015, 08:39:19 AM »
3. Niyamam -  Method:

ஆதியை வேதத்தின் அப்பொரு ளானைச்
சோதியை அங்கே சுடுகின்ற அங்கியைப்
பாதியுள் மன்னும் பராசத்தி யோடுடன்
நீதி யுணர்ந்து நியமத்த னாமே. (1)

The Being First,
The Meaning-Central of Vedas all,
The Light Divine,
The Fire within that Light
He who shares Himself
Half-and-Half with His Sakti
And the Divine Justice thereof
he in Niyama`s path knows.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 04, 2015, 08:36:35 AM »
2.  Iyamam:  -  Requirements for Yoga:

கொல்லான்பொய் கூறான் களவிலான் எள்குணன்
நல்லான் அடக்க முடையான் நடுச்செய்ய
வல்லான் பகுத்துண்பான் மாசிலான் கட்காமம்
இல்லான் நியமத் திடையில்நின் றானே. (1)

He does not kill,
he does not lie,
he does not steal;
Of marked virtues is he;
good, meek and just;
He shares his joys,
He knows no blemish
Neither drinks nor lusts
?This the man who in Iyama`s ways stands.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 04, 2015, 08:33:24 AM »
3rd Tantram of Trumoolar in Tiru Mandiram:

1. Ashtanga Yogam -  The eight limbed Yoga:

உரைத்தன வற்கரி ஒன்று முடிய
நிரைத்த இராசி நிரைமுறை எண்ணிப்
பிரச்சதம் எட்டும் முன்பேசிய நந்தி
நிரைத்த இயமம் நியமஞ்செய் தானே. (1)

Of difficult vast to expound
Is the Science of Breath;
Closing nostril alternate
And counting time in measure appropriate
Thus did Nandi reveal at length
The eight-fold science of yoga great?
Niyama and the rest.

Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 04, 2015, 08:30:54 AM »

On 19th July 1946, a visitor put questions:

I do not understand how to make inquiry, 'Who am I?'

Bhagavan:  Find out whence the the 'I' arises.  Self inquiry does not mean arguments or reasoning
such as goes on when you say, "I am not this body, I am not the senses" etc.;   all that may also
help but it is not the inquiry.  Watch and find out where in the body 'I' arises and fix your mind on that.

Visitor:  Will Gayatri help?

Bhagavan:  What is Gayatri?  It really means:  Let me concentrate on that which illumines all.
Dhyana really means only concentrating or fixing the mind on the object of Dhyana.  But meditation
is our real nature.  If we give up other thoughts what remains is 'I' and its nature is dhyana
or meditation or Jnana, whichever we choose to call it.  What is at one time the means becomes
the end; unless meditation or dhyana were the nature of the Self it could not take you to the Self.
If the means were not of the nature of the goal, it could not bring you to the goal.

Arunachala Siva.   

The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 04, 2015, 08:27:21 AM »

In July 1946, in the afternoon, two questions were put by Mr. Bhargava, an elderly visitor from
Jhansi, U.P.

1. How am I to search for the 'I' from start to finish?

2. When I meditate I reach a stage where there is a vacuum
or void.  How should I proceed from there? 

Bhagavan Ramana:

Never mind whether there are visions or sounds or anything else or whether there is a void.
Are you present during all this or are you not?  You must have been there even during
the void to be able to say that you experienced the void. To be fixed in that 'you' is the quest
for the 'I' from start to finish.    In all books of Vedanta, you will find this question of a void or
of nothing being left, raised by the disciple and answered by the Guru.  It is the mind that sees
the objects and has experienced and that finds a void when it ceases to see and experience,
but that is not 'you'.  You are the constant illumination that lights up both the experiences and
the void. It is like the theater light which enables you to see the theater, actors and play while
the play is going on, but also remains alight and enables you to say that there is no play on and
when it is finished.

Bhagavan Ramana in this context, quoted the verses 212 and 213 of Vivekachoodamani, in
which the disciple says:  "After I eliminate the five sheaths as not-Self, I find that nothing
at all remains."  The Guru replied that the Self or That by which all modifications [including the
ego and its creatures] and their absence [that is the void] are perceived is always there.

Arunachala Siva.   

The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 04, 2015, 08:22:35 AM »

Once, one Mr. Vaidyanathan, the RDO brought in his adviser one Mr. Ramamurti and the
latter's brother also had come.

Mr. Ramamurti's brother at that time, asked Bhagavan:

"I find it difficult to believe in a personal God.  In fact, I find it impossible.  But I can believe in an impersonal God, a Divine Force which rules and guides the world, and it would be a great help to
me, even in my work of healing [the questioner was doing naturopathy healing], if this
faith, were increased.  May I know how to increase this faith?"

After a slight pause, Bhagavan Ramana replied:

"Faith is in things unknown but the Self is self-evident. Even the greatest egoist cannot deny
his own existence, that is to say, cannot deny the Self.  You can call the ultimate Reality by
whatever name you like and say that you have faith in it or love for it, but who is there who will
not have faith in his own existence or love for himself?  This is because faith and love are our real

A little later, Ramamurti asked:  "That which rises as 'I' within us is the Self, is it not?"

Bhagavan:  No, it is the ego that rises as 'I'.  That from which it arises is the Self.

Ramamurti:  They speak of a lower and a higher Atman.

Bhagavan:  There is no such thing as lower or higher in Atman.  Lower and higher apply to the
forms, not to the Self or Atman.

Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 03, 2015, 04:04:33 PM »
The Death Experience of Bhagavan:


Bhagavan's Death Experience:

A sudden fear of death overtook Bhagavan when he was all alone at the first floor of His uncle's
house at Madurai.  He was only seventeen years old, and there was nothing wrong with His health.
It did not occur to Him to consult a doctor or His elders.  He just felt that he was going to die,
and resolved to take it heads on and to solve the problem Himself then and there.  The event that followed
is best expressed in His own words.

"The shock of the fear of death, drove my mind inwards, and I said to myself mentally, without actually
framing the words: 'Now death has come; what does it mean?  What is it that is dying? This body dies.'
And I at once dramatized the occurrence of death.  I lay with my limbs stretched out stiff as though rigor
mortis had set in and imitated a corpse so as to give greater reality to the inquiry.  I held my breath and kept my lips tightly closed so that no sound could escape, so that neither the word 'I' or any other word could
be uttered, 'Well then,' I said to myself, 'this body is dead.  It will be carried stiff to the burning ground and there burnt and reduced to ashes.  But with the death of this body am I dead?  Is the body 'I'?  It is silent
and inert but I feel the full force of my personality and even the voice of the 'I; within me, apart from it.
So I am the Spirit transcending the body.  The body dies but the Spirit that transcends it cannot be touched
by death.  This means I am the deathless Spirit.' All this was not  a dull thought; it flashed through me
vividly as living truth which I perceived directly, almost without thought-process. 'I'was something very real, the only real thing about my present state, and all the conscious activity connected with my body was centered on that 'I'.  From that moment onwards, the 'I' or Seff focused attention on itself by a powerful
fascination.  Fear of death had vanished once and for all. Absorption in the Self continued unbroken from that time on..."

Bhagavan stresses on the eternity of the Self notwithstanding burning to ashes the body in which it
temporarily resides.  The indestructibility of the Atman (Self) is explained in the Bhagavad Gita by Lord
Krishna thus:

Nainam chhindanti shastraaNi nainam dahati paavakah
No cha enam kledayantyaapo na shoshayati maaruthaha

'The soul can never be cut into pieces by any weapon, nor can he be burned by fire, nor moistened
by water, nor withered by the wind."

Na jaayate mriyate vaa kadaachinnaayam bhootvaa bhavitaa vaa na bhooyaha
Ajo nityaha shaashvartoyam puraaNam na hanyate hanyamaane shareere

"It is not born, nor does it die.  After having been, it does not cease to be; unborn, eternal, changeless
and ancient.  It is not killed where the body is destroyed.'

In fact, this verse was included in Sri Gita Sara, a selection of 42 verses from the Bhagavad Gita
by Sri Bhagavan.


Arunachala Siva.                       

The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 03, 2015, 03:31:24 PM »
An article from Mountain Path, October -December 2015: By Savithri Krishnan:

The Death Experience of Sri Bhagavan:

Hindu  Mythological Perspectives:

Sri Ramana Gita contains the quintessential question posed by Deivarata to Bhagavan on the paramount
duty of human beings caught up in the cycle of births and deaths:

Kim karatvyam manushyasya pradhaanamiha samsrutau
Ekam nirdhaarya Bhagavan tanme vyaakyhaamrahati

To which Bhagavan replies:

Swasya Swaroopam vigneyam pradhaanam mahadichchataaa
Pratishthaa yatra sarveshaam phalaanaamuta karmaNaam.

'For those desiring the highest, discovering one's Self, is the most important since it is the basis of all
actions and fruits."

The above is echoed in the four well known Mahavakyas from the four Vedas, extolling Brahman
(which is no different from the Self) thus:

Prajnanam Brahma (Consciousness is Brahman).  This Mahavakya, appearing in the Aitareya Upanishad
of the Rig Veda on the nature of Brahman or the Self.

Akham Brahma Asmi ( I Am Brahman).  Contained om the Brihadaranyaka Upanishad of the Yajur Veda,
this Mahavakya expounds Brahman to be the object on which the sadhak contemplates.

Tat Twam Asi (Thou Art That).   The Guru instructs that he (the disciple) is the Supreme consciousness
through this Mahavakya contained in the Chhandoyga Upanishadm of the Sama Veda.

Ayam Atma Brahma (This Self is Brahman). This Mahavakya from the Manduka Upanishad of the Atharva
Veda, declares one's Self  to be verily the Brahman.

As for the method of attaining Self Realization, Bhagavan has time and again unequivocally asserted that
there are only two paths.  They are:  (i) Self inquiry; (ii) Complete, unconditional Surrender, to the
Almighty.  Bhagavan Himself realized the Self through the first path as He has, in later years narrated to the
devotees His legendary Death Experience as a youth of seventeen at Madurai.

The Hindu scriptures are replete with the mythological character who encountered Yama, the Lord of Death.
It is interesting to muse over some of the characters in the light of Bhagavan's own Death Experience.
The three foremost inspiring mythological characters that came to one's mind are Nachiketa, Savitri, and
Markandeya.  While Nachiketa and Savitri directly encountered Yama and had a dialogue with him, Markandeya took to the second path of the absolute surrender to Lord Siva on encountering Yama.

What follows is a brief encounter of each of these/


Arunachala Siva.               

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