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11566
General topics / Re: Tevaram - Some select verses.
« on: February 16, 2016, 08:24:47 AM »
Verse  25:


இம்முனைய வெம்போரில்
   இருபடையின் வாள்வீரர்
வெம்முனையின் வீடியபின்
   வீடாது மிக்கொழிந்த
தம்முடைய பல்படைஞர்
   பின்னாகத் தாமுன்பு
தெம்முனையில் ஏனாதி
   நாதர் செயிர்த்தெழுந்தார்.



In the battle fought by opposing hordes
When many a warrior met with death
Yenati Nathar forged his way ahead of
The other fighters, and in wrath smote his foes.

Arunachala Siva.

11567
General topics / Re: Tevaram - Some select verses.
« on: February 16, 2016, 08:22:51 AM »
Verse  24:


திண்படை வயவர் பிணம்படு
   செங்கள மதனிடை முன்சிலர்
புண்படு வழிசொரி யுங்குடர்
   பொங்கிய கழுகு பருந்தொடு
கொண்டெழு பொழுதினும் முன்செயல்
    குன்றுத லிலர்தலை நின்றனர்
விண்படர் கொடிவிடு பண்பயில்
   விஞ்சையர் குமரரை வென்றனர்.

In the ruddy field where fell fierce warriors,
Were many whose intestines gushed out
From their ripped-open bodies; eagles and vultures
Lifted the intestines and with them the heroes;
Even then they continued to fight;
Their flight in the heavens indeed excelled
The kites flown by the celestial Vidyadara boys.   

Arunachala Siva.

11568
General topics / Re: Tevaram - Some select verses.
« on: February 16, 2016, 08:21:09 AM »
Verse  23:


அடல்முனை மறவர் மடிந்தவர்
   அலர்முகம் உயிருள வென்றுறு
படர்சிறை சுலவு கருங்கொடி
   படர்வன சுழல்வன துன்றலில்
விடுசுடர் விழிக ளிரும்புசெய்
   வினைஞர்தம் உலையின் முகம்பொதி
புடைமிடை கரியிடை பொங்கிய
   புகைவிடு தழலை நிகர்த்தன.


The broad faces of the fierce warriors dead
Were considered to be with life animated
By the black crows that winged in the sky;
They would not go near them but passed them by
And continued to wheel their flight.
The bright eyes were like fire amidst the smoke
Of the furnace of blacksmiths.   

Arunachala Siva.

11569
General topics / Re: Tevaram - Some select verses.
« on: February 16, 2016, 08:18:59 AM »
Verse 22:


பொற்சிலை வளைய வெதிர்ந்தவர்
   புற்றர வனைய சரம்பட
விற்படை துணியவும் நின்றிலர்
   வெற்றிகொள் சுரிகை வழங்கினர்
முற்றிய பெருவளன் இன்றியும்
   முற்படு கொடைநிலை நின்றிட
உற்றன உதவிய பண்பினர்
   ஒத்தனர் உளர்சில கண்டர்கள்.


The bowmen bent their gold-ringed bows
And fought fiercely; when the threads of their bows
Were snapt by darts which came hissing like snakes
From ant-hills, they were undismayed;
They unleashed their swords and continued to fight.
These fierce heroes were like unto patrons, who
Maugre their loss of wealth continued their giving
With whatever was still left with them.

Arunachala Siva.

11570
General topics / Re: Tevaram - Some select verses.
« on: February 16, 2016, 08:17:08 AM »
Verse  21:



கூர்முனை அயில்கொடு முட்டினர்
    கூடிமுன் உருவிய தட்டுடன்
நேருரம் உருவ உரப்புடன்
   நேர்பட எதிரெதிர் குத்தினர்
ஆருயிர் கழியவும் நிற்பவர்
   ஆண்மையில் இருவரும் ஒத்தமை
போரடு படைகொ டளப்பவர்
   போல்பவர் அளவிலர் பட்டனர்.


When with sharp spears they were charged
They defended themselves with their shields;
The spears fiercely driven smote their shields and chests
And transfixed them; in valor, the opposing ranks
Weighed equal; such valiant warriors who defy number
Lay dead on the field of battle.


Arunachala Siva.

11571
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: February 16, 2016, 06:53:14 AM »



Name is quite important in bhakti marga.  Though Bhagavan Ramana said in Who am I?: 
The One who sacrifices his own self to the Atma and stays as Atma Nishtapara, is the greatest bhakta,
He recommended Japa for some devotees who are already attuned to that.  He recommended Siva, Siva...
to Annamalai Swami, Muruganar and to an unknown Harijan.  When someone else asked
Him, whether he could chant Ramana....Ramana, instead of the present practice of Rama..Rama,  He said:  "Why change?  Rama and Ramana are one and the same.  Sri B.V. Narasimhaswami in his
Self Realization, has mentioned about 20 aspects which are common to Rama and Bhagavan Ramana.

Bhagavan Himself has said in Sri Arunachala Akshara Mana Maalai, Verse 104:- 

"Let me be a devotee to the devotee of the devotees who LISTEN
your holy name, O Arunachala!"  He said that even listening to a
holy name will bring forth the results!

Arunachala Siva.

11572
General Discussion / Re: Rough Notebook-Open Forum
« on: February 16, 2016, 06:50:35 AM »


The first three verses of Ribhu Gita, Chapter 25, as done in Tamizh by Ulaganatha Swamigal
and translated into verses by Dr. H. Ramamoorthy and Nome read as under:-

(SUPREME LIBERATION BY THE BHAVA (CONVICTION) OF
THE PURE BRAHMAN)

In order that the Knowledge of the exalted undivided Supreme
 Brahman may be made firm and strong,
In this discourse, I shall speak to you again
About the bhava (conviction) of being the the pure Supreme.
If you have that bhava (conviction) as instructed,
The sankalpas and vikalpas of the mind,
Will cease without the least remnant.
Son! If they are destroyed, in the intellect that has eliminated
  sankalpas and vikalpas,
The perfectly full Knowledge shall arise.

*

I am, indeed of the nature of the Supreme Brahman, which is
 mere Consciousness alone.
I am, indeed of the nature of the Supreme Brahman, which is an
  expanse of Consciousness.
I am, indeed of the nature of the Supreme Brahman, which is
  blemish-less.
I am, indeed of the nature of the Supreme Brahman, which is
  ever without inter-space.
I am, indeed, of the nature of the Supreme Brahman, which is all
  reality.
I am, indeed ever of the nature of the Supreme Brahman, which
  is ever Bliss.
I am, indeed of the nature of the Supreme Brahman, which is
  only myself.
Be rid of vikalpas with such constant bhava (conviction)

*

         
I am, indeed of the nature of the Supreme Brahman, which is pure.
I am, indeed of the nature of the Supreme Brahman, which is the
  mass of Bliss.
I am, indeed of the nature of the Supreme Brahman, which is
  eternal.
I am, indeed of the nature of the Supreme Brahman, which is
  taintless.
I am, indeed of the nature of the Supreme Brahman, which is
  reality.
I am, indeed of the nature of the Supreme Brahman, which is
  changeless.
I am, indeed of the nature of the Supreme Brahman, which is
  non-dual.
Be rid of the vikalpas with such bhava (conviction) always.

Ribhu Gita:

The original Sanskrit version contains 50 chapters as translated
by Sri Lingeswara Rao.  The Tamizh version of Ulaganatha Swamigal
has got 44 chapters.  The contents are the same.  Only the rescensions are different.


(Source: The Song of Ribhu, Tr. Dr. H. Ramamoorthy and Nome.
Society of Abidance in Truth, California, USA.)

Arunachala Siva.

11573
General Discussion / Reply to Balaji:
« on: February 15, 2016, 03:36:36 PM »
My dear Balaji,

I do not know your email ID.

Vel Vaguppu comes under Tiru Vaguppu on  Skanda, Muruga.  You can refer to the website
www.kaumaram.com and you can easily trace this  poem and the meaning,  both in English and Tamizh.

Arunachala Siva. 

11574
The lure of addiction gives people the feeling of satisfaction and wholeness while in reality they are
isolated and fragmented.  They are experiencing not genuine wholeness of spirit but an imitation,
a 'cuckoo' spirit. The cuckoo is a parasitic bird which in ten seconds can push an egg out of nest and lay
one of its own there to be hatched and nurtured by the host bird.  When the cuckoo chick hatches it evicts
the other chicks and is usually a giant bird compared to them causing massive problems to the host mother.
In this biological 'arms race' the host mother adapts by changing the pattern on her eggs, specifically
so that she can recognize them as her own, as opposed to the imitation egg placed there by a cuckoo.
Similar to the host mother feeding the cuckoo chick, addicts are aware that they are harming themselves,
but are compelled to continue to satisfy their craving.  Likewise their families and friends continue to
support addicts even though they know that addiction harms them well.

When people gather together, having decided to fight their addiction, a spirit is formed in the group which
is a higher power than any individual can generate on his or her own.  Just as the host mother used to nature
to create an egg pattern which the cuckoo can't mimic, the spirit of solidarity formed and experience in a
community can shatter the illusion of satisfaction and wholeness that addictions create.

A supportive community which encourages togetherness, understanding and spiritual meaning can inspire
hope and encourage addicts to want to change their behaviors and belong more to the community.
For many this may be the only path available to a sense of authentic wholeness. There is no actual cure,
no medicine or therapy but there is hope.

This possibility of hope given to addicts by Jung in the form of spirituality in a group has probably had more
influence on the world in the form of addiction groups than all the rest of Jung's work.  It has in the form of
addiction groups than all the rest of Jung's work. It has probably contributed more to the healing of the sick
than any form of psychological therapy. His contribution to mankind's spiritual development has not just
been insignificant, it has been colossal and in a very different way to that he imagined.

Therapy may be useful after recovery has started but therapy on its own does not produce a meaningful
recovery from addictions as Jung and many since him have indicated. The most successful answers are
in spiritually centered supportive communities such as Internet / Television / Narcotics / Telephone Alcoholics / Over eaters-Anonymous for the addict and similar support groups for families and friends.
           
contd.,

Arunachala Siva.
             

11575
As he continues to unite metaphysical reflection with mystical contemplation there suddenly arises
within him out of their fusion a new faculty which has neither the limitations of reasoning intellect
nor the onesidedness of mystical emotion but is actually superior to both.  This mysterious state of
consciousness is called in Sanskrit 'that which is all full,'  a reference to its completeness and finality.It
yields an enlightenment beyond that ordinary yoga.

Its actual realization takes place in the twinkling of an eye, as it were. For the long preliminary course,
the ardent preparations, finally reach a crisis when an upheaval in the aspirant's whole nature suddenly
occurs.  It is as though a hard shell, which encases his inner being, breaks asunder and frees it. But
despite the sudden arisal this insight like a flash of lightning it has not yet achieved its own fullness
and needs time in which to mature.  Unless it is effortless and natural and continuous, it is not the final
and most revelatory degree.

contd.,

Arunachala Siva.         

11576
General Discussion / Re: Communication and Attention - Vidya Sridhar:
« on: February 15, 2016, 10:41:23 AM »
In this era of decaying values and traditions, Bhagavan's presence provides the restraint in keeping the
mind safe from chaos in the world full of harmful distractions.  Eye to contact is what we should learn
from Bhagavan.  He showed us how the Self speaks through the eyes.  His eyes were most powerful,
clearing all the doubts of the devotee's mind.  He taught us how by self attention or self inquiry we can
conquer our fears, negative tendencies of anger, jealousy, etc.,  He showed us how to make the Heart
the source of our existence, and how to make it bloom with love and compassion through the method
how to make it bloom with love and compassion through the method of self attention.  Self attention
releases the brain from the vicious cycle of negative thoughts.  It cools the brain, cures it of mental illnesses
and enhances physical health.  Whenever one has a difficult situation and the mind is troubled with negative
feelings and emotions, one should take Bhagavan's  picture and gaze at it for as long as necessary.  This
dispels all thoughts and after several moments of silence, the mind will be quietened.  Though Bhagavan
is not physically present among His devotees, though satsangh prayers and meditations one can invoke
His presence and guidance.

Let us adopt the method of attention that Bhagavan taught us to help our children grow into healthy adults.
Attention helps one to live in the present, it keeps the mind from wandering into past experiences or future
expectations. The duties done everyday with full attention are jobs well done in the spirit of complete
surrender without expectation or future expectations.  The duties done everyday with full attention are jobs
well done in the spirit of complete surrender without expectation of any fruits gives inner fulfillment and satisfaction.  This attention helps us to grow inward, and it helps our children by giving them love, and our
elders by giving them the care they need.  Attention makes plants grow into strong trees providing shade
and beautiful flowers, it makes the heart blossom and enables it to see the light within.       
 

concluded.


Arunachala Siva.             

11577
General topics / Re: Lessons from the Brahma-Vishnu Tussle: S. Raman.
« on: February 15, 2016, 10:23:54 AM »
Action is needed to develop one's well being. It starts with the development of comfort for living,
initially in order to meet basic needs and later on, develops into a yearning for more comforts and
luxuries.  Even when this go unchecked and may develop into avaricious ways, a sudden shock may come
to the person in the form of some event, usually in the nature of tragedy. At that point, the futility
of all the material things acquired thus will become apparent. For the majority of people, this seems to
be the way; except that it may take a long time to reach the stage of maturity and acquisition of real
knowledge. But that is the safest path, as it starts with certain ground realities. In the pursuit of path,
knowledge and understanding develop and the mind is prepared for the ultimate action of surrender.
The path taken by Vishnu is representative of this trajectory.

However, knowledge of the finite and the infinite, if not properly backed my maturity of mind, cam
be dangerous. When that knowledge develops in a person having the right state of mind, there is
the possibility of instant realization of the Self, as they say, by the time the second leg is placed after
the first one while mounting a horse, as in the example of King Janaka. In spite of this quick result,
knowledge can work like a double edged sword, as has been shown in the case of Brahma. Further,
it must be realized that this type of knowledge is only at the intellectual level and, at that level, one can
only ask questions oneself.  The answers that are received must again be regarded as intellectual and
hence ephemeral. The right answers will evolve by themselves to the questioner, as and when he is ready
to receive them as experience. At that point, it is said by the seers, that there may neither be Brahma nor
Vishnu!

In this context, we may recall how Bhagavan when he relatively ranked karma and jnana paths,  stated
that the latter was more direct than the former. In ranking the other methods in between, He showed how
all of them are nothing but the variants of the karma path, differing only in the ways of practice.

It may not be out of place to point out that following the grossest method can lead a person to the more
subtle methods, finally resulting in the realization of the ultimate knowledge.

Has the Brahma-Vishnu tussle then got one more lesson for us?  Vishnu symbolic of path of karma, and
Brahma, symbolic of the Jnana path, both start with a handicap, namely their individual egos. During
the competition, Vishnu realizes this, and ultimately surrenders. Does it mean that the karma path, however
arduous and long, has the benefit of mellowing and maturing a person even when he is not so ready to
begin with?  The subtler method of the Jnana path is more direct, but one must be aware of the consequences
of wrong leads that the self assumed or arrogant intellect may provide.  Does a fall such as the one that happened to Brahma await a person, who continues to look for answers on the intellectual plane?

All these show that the mythological descriptions and associations have packed in them a lot of associative
information. When earnestly tapped with right state of mind, they can offer new perspectives on spiritual
endeavors.       

concluded.
         
Arunachala Siva.         

11578
General topics / Re: Veda Parayanam - Eduardo Linder -
« on: February 15, 2016, 10:15:41 AM »
Today, at Sri Ramanasramam, the Veda Patasala has around 20 students and slowly the 'career' of being a
pundit is regaining its former respect and status. About a hundred years ago, due to economic conditions
of times, Brahmins had to abandon their dharma as pundits and priests and engage in worldly pursuits,
usually in posts as civil servants with the British administration.  They could not make a living from the
traditional way of life and slowly the tradition degenerated and fewer boys were brought into a formal study
of the Vedas.  The situation has currently reversed and today pundits can earn a very reasonable income,
as they are invited to all types of ceremonies throughout the country, including household rituals and marriage
functions. Of course, many Brahmins have now totally abandoned their links with the Vedas as a modern education in English is the standard of success in modern Indian society. Many boys are not taught the basic
texts and have no knowledge of Sanskrit or religious duties,  but one still sees a few modern young men in
Western dress chanting happily in front of Bhagavan's Samadhi, no doubt due to the influence of their parents
fostering a more 'religious' and traditional way of life.

When qualified, a student will either continue studying rituals and become a priest, or follow further study
and eventually become a pundit. This latter tradition involves chanting in more complicated modes and
each additional level may take two or three years longer, depending on the ability of the student. Pundits
are usually invited to special religious events at large temples or to important feasts and festivals.  In
Tiruvannamalai at Arunachaleswarar Temple, the main Siva temple. Veda Parayanam in the 'kramam'
mode of the Krishna Yajur Veda is chanted for 9 days by 25 pundits during the 10 day Kartogao Deepam
festival. Sama Veda and Rig Veda are also chanted by smaller groups.  In 1995, the entire Samhita in the
ghanam mode was chanted in Sri Ramanasramam (New Hall) by an eminent Vedic scholar, lasting 32
days, eight hours per day. In recent years, groups of 4 to 6 pundits are occasionally invited for special
parayanam, usually lasting 4 to 6 days, with some sessions lasting 2 to 3 hours, for a total of 6 hours per day.
       
contd.,

Arunachala Siva.       

11579
Bhagavan's teachings were simple, clear, and absolute, a solid rock of truth, and with a practical technique.
Self inquiry, to arrive at it.  His picture radiating peace, wisdom and compassion was very compelling.
Certainly there has been no other human picture that has equaled it in in my mind.  His life, as presented
in His biographies, was also so austere, noble, and pure that there is no doubt as to the completeness of His
attainment. His teaching directly enunciated the great truths of Self Realization and Non duality, the essence
of Vedanta, and appeared to be the ultimate teaching behind, and, perhaps, beyond all teachings.


Contact with Bhagavan:

First I came into contact with the few Western books on Bhagavan. Then I discovered the Indian
publications, particularly Talks with Sri Ramana Maharshi, that so eloquently presents all the issues
of spiritual practice and realization.  I subscribed to the Mountain Path and found in it additional insight.
In addition I began to examine in more detail the greater tradition around Bhagavan, the various
Vedantic and Yogic teachings that He taught or referred to. I also began the practice of
Self Inquiry and could see its power.

On an inner level it was not difficult to feel Bhagavan's presence, and to sense His guidance, whether through
dreams or in the state of meditation.  Bhagavan remained with me as a constant inspiration, which has never left.  However, two dilemmas arose. First I wondered how I could possibly put His teachings into practice in
a realistic manner.  Compared to the ascetic majesty of His life, mine appeared quite circumscribed.  For me,
with my confused mind, to meditate upon the Supreme Self often appeared little more than arrogance.  The path of pure Jnana Yoga, was said to be far the rare and the highest level of aspirants, requiring a pure and ripe mind, and an extreme asceticism. I thought about the years of Bhagavan spent in Samadhi, letting His
body be eaten by ants.  How could someone raised in the materialistic West be able to realistically do this practice, particularly while having to live and work in such an unspiritual culture, being constantly bombarded
by its disturbances and distractions?  Self Inquiry appeared easy at first, but it was definitely not easy to
sustain over long periods of time. It seemed to need some additional support.   

contd.,

Arunachala Siva.       
       

11580
The Mahavakyas:


Verse  241:

These two - 'Thou' and 'That' -- become one when the 'Thou" has been purified according to the dictates
of the scriptures.

Verse 242:


What inconsistency do you speak of?  "That"  is like a great mountain, and 'Thou'  is like a great mountain,
and 'Thou' like an atom, if compared.  One is like a glow worm, the other like the sun. 'Thou' is so finite,
and when you call 'That' is infinite.  How can there be oneness?

Verse 243:

Though they are of different natures, yet in the proper essence, they are equal.  What difference you see
is only in Upadhi, or qualification.   The upadhi of God is Maya, which is the cause of mahat and its works.
And the upadhi of the jiva is the five sheaths and their works.

Verse 244:

Both are one substance.  This substance plus Maya and mahat is God, and the same substance plus
the five sheaths is the Jiva. Take away the upadhis of both, what is the same thing.  One man on a throne
is a king.  Again, the same man with a shield in hand is a warrior;  and if you take away both the throne
and the shield, he is neither the king nor the warrior.

contd.,

Arunachala Siva.           

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