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Messages - Subramanian.R

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General topics / Re: Tevaram - Some select verses.
« on: November 20, 2015, 10:40:45 AM »
20.  Mup Param:  The three ways:

Verse 1:

தோன்றிஎன் னுள்ளே சுழன்றெழு கின்றதோர்
மூன்று படிமண் டலத்து முதல்வனை
ஏன்றெய்தி இன்புற் றிருந்த இளங்கொடி
நான்று நலஞ்செய் நலஞ்செயு மாறே.  (1)

Parallel Yoga Way

In the encircling Spheres Three within me,
The Primal Lord appears;
I reached Him and was in bliss immersed;
I clung to the tender vine of Kundalini Sakti
That she, Her Grace may shower.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 20, 2015, 10:37:46 AM »
19.  Mup Padam -  The three States:

Verse 1:

தோன்றிய தொம்பதம் தற்பதம் சூழ்தர
ஏன்ற அசிபதம் இம்மூன்றோ டெய்தினோன்
ஆன்ற பராபரம் ஆகும் பிறப்பற
ஏன்றன மாறச் சிவாமாய் இருக்குமே. (1)

The Three States Lead to Siva-Becoming

Tvam-Padam, Tat-Padam and Asi-Padam
He who has these three states of liberation attained,
Has verily become Para-Para Himself;
No more birth shall be for him;
And when he departs
He shall indeed Siva be.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 20, 2015, 10:34:54 AM »
18.  Muk KuRRam:  Three Blemishes:

Verse 1:

மூன்றுள குற்றம் முழுதும் நலிவன
மான்றிருள் தூங்கி மயங்கிக் கிடந்தன
மூன்றினை நீங்கினர் நீக்கினர் நீங்காதார்
மூன்றினுட் பட்டு முடிகின்ற வாறே.  (1)

The Truly Liberated

Three the blemishes
That harass Jiva alike,
And in darkness enveloped
He lies in stupor;
They who are from them liberated
Are the truly liberated;
Others, entangled in them,
Surely perish.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 20, 2015, 10:32:23 AM »
17.   How to know the Feet and the Head:

Verse 1:

காலும் தலையும் அறியார் கலதிகள்
கால்அந்தச் சத்தி அருள்என்பர் காரணம்
பால்ஒன்று ஞானமே பண்பார் தலைஉயிர்
கால்அந்த ஞானத்தைக் காட்டவீ டாகுமே. (1)

Feet are Grace; Head is Jnana

Neither head nor foot they know
Miscreants they are;
The Feet the Holy say
Are the Grace of Sakti;
The Head the Holy say
Is Jnana
That with First Cause unites;
When to Jiva the Feet of Grace
Shows the Head of Jnana
Then shall Liberation be.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 20, 2015, 10:29:21 AM »
16.  There is no difference between Pati, Pasu and Pasam:

Verse 1:

அறிவறி வென்ற அறிவும் அனாதி
அறிவுக் கறிவாம் பதியும் அனாதி
அறிவினைக் கட்டிய பாசம் அனாதி
அறிவு பதியின் பிறப்பறுந் தானே.  (1)

Pati, Pasu, and Pasam?All Three Eternal

Beginning-less is Jiva that of Knowledge speak
Beginning-less is Lord, the source of all Knowledge,
Beginning-less is Pasam, that binds knowledge
When God-Knowledge dawns,
No more will birth be.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 20, 2015, 10:24:51 AM »
15. ARivu Udhayam -  The dawn of wisdom:

Verse 1:

தன்னை அறியத் தனக்கொரு கேடில்லை
தன்னை அறியாமல் தானே கெடுகின்றான்
தன்னை அறியும் அறிவை அறிந்தபின்
தன்னையே அற்சிக்கத் தானிருந் தானே. (1)

Importance of Self-Knowledge

With knowledge of Self
No harm there be;
Without knowledge of Self
Himself His (Jiva) harm be;
When knowledge
That knows the Self dawns,
Yourself Siva become,
Worshipped high.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 20, 2015, 10:21:39 AM »
13. Nirmala Avastha:

Verse 1:

ஊமைக் கிணற்றகத் துள்ளே உறைவதோர்
ஆமையின் உள்ளே அழுவைகள் ஐந்துள
வாய்மையி னுள்ளே வழுவா தொடுங்குமேல்
ஆமைமென் மேலும்ஓர் ஆயிரத் தாண்டே. (1)

Merge in Silence, Senses Withdrawn

Deep in the Well of Silence (Mouna)
Is a turtle?Jiva?(with Malas Five withdrawn)
If from Truth you deviate not,
And in (It) merge entire,
You shall indeed live
A thousand years beyond the turtle.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 20, 2015, 10:16:36 AM »
12. Kevala, Sakala, and Suddha Avastha:

Verse 1:

கேவலந் தன்னில் கலவு சகலத்தின்
மேவும் செலவு விடாவிருள் நீக்கத்துப்
பாவும் தனைக்காண்டல் மூன்றும் படர்வற்ற
தீதறு சாக்கிரா தீதத்தில் சுத்தமே. (1)

Beyond Kevala, Sakala and Self-Realization States is Suddha Avasta

The Jiva in its primal condition
Is in the Kevala State;
When it mixes with Tattvas
It departs and enters the Sakala State;
Released from there,
It realizes the Self,
When it transcends all the states three,
It enters the Jagratatita State;
There it is Pure (Suddha).

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 20, 2015, 10:11:34 AM »
11. 11th Place is also an avastha:

அஞ்சில் அமுதம் ஓர் ஏழின்கண் ஆனந்தம்
முஞ்சில் ஓங்காரம்ஓர் ஒன்பான் பதினொன்றில்
வஞ்சக மேநின்று வைத்திடில் காயம் ஆம்
சிஞ்சுகச் செவ்வாய்க் கிளிமொழி கேளே.  (11)

Attainments in Higher Experience (Para Avasta)

In the Fifth State (Jiva Turiyatita) is Ambrosia;
In the Seventh State (Para Turiya-Jagrat) is Bliss;
Above in Ninth State (Para Turiya-Sushupti) is Aum;
In the Eleventh State (Siva Turiya)
Illumined the Jiva standeth;
Abiding there He the (Divine) Body, attains;
Listen damsel that is red-mouthed as parrot!
?These the attainments of the Higher States (of Jiva) are.

Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 20, 2015, 07:14:38 AM »

Bhakti gives birth to Jnana.  Bhakti is Jnana Matha.  All paths should end up in self inquiry Atma
Vichara, to merge in Atma.

Bhagavan Himself has not read much before He came to Arunachala.  This is again for helping
others and not for His sake.  He has said in Who am I?:  When the Self is within Panchakosa,
what is the use of trying to find it outside?  All scriptures say that control of  mind is the final key.
If that be so, what is the use of reading books endlessly.  One has to unlearn everything at one
point of time."  He has not discouraged devotees from reading.  He has Himself rendered in Tamizh
 prose, Viveka Choodamani. He has rendered in Tamizh verse, Sri Dakshinamoorthy Stotram.
He has also written a few original works.  He only discouraged unlimited reading.  Once Kunju
Swami wanted to go to Kovilur Math for reading the sixteen books of Vedanta, in Tamil.
Bhagavan Ramana said:  "Why should you read all those books, when you have already understood
the self inquiry which is the final key." Kunju Swami cancelled his plan.

Arunachala Siva.   

The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 20, 2015, 07:09:30 AM »

On 2nd Jan 1946, a visitor asked whether Jnanis retire generally from active life and do not
engage in any worldly activities.

Bhagavan replied:

They may or may not.  Some, even after realizing, carry on trade and business, or rule over
a kingdom, [like Janaka]. Some retire into forest and abstain from all acts except those
absolutely necessay to keep life in the body. So, we cannot say all Jnanis give up activity and
retire from life.

Visitor further asked: I want to know if Bhagavan can give concrete examples , like the butcher Dharmavyadha  mentioned in our books, of Jnanis now living and doing their ordinary daily
work in life.

Bhagavan did not answer. {Readers can guess the purpose
of this question from the visitor}

Visitor:  Is renunciation necessary for Self Realization?

Bhagavan:  Renunciation and realization are the same. They are different aspects of the same state.
Giving up the non-self is renunciation.  Inhering in the Self is Jnana or Self Realization.  One is the
negative and the other the positive aspect of the same single truth.  Bhakti, Jnana, Yoga -- are
names for Self Realization or mukti which is our real nature.

(Source: Day by Day, Devaraja Mudaliar)

Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 19, 2015, 02:04:40 PM »
The Best of Friends:

Bhagavan and Chadwick:

by Louis Bose.


Whatever else Bhagavan Sri Ramana Maharshi and Major Alan Wentworth Chadwick may have been,
they were friends, and their friendship stood British India on its head. Far from taking a superior
position, Alan  obeyed Bhagavan's every command without an instant's hesitation. Indeed, the
Englishman's servitude was so complete that he would suffer a tooth ache rather than visit the dentist
without explicit permission from his Indian master.While other Englishmen were busy arresting
political agitators seeking political agitators seeking political freedom and locking them in prison,
our Alan, confined himself for years in a small cottage with basic amenities far from what they
would have called civilization. Though he did have a servant, he was dependent, like most people at
that time, on buckets of water brought to his room, hurricane lamps at night and appalling heat during
the summer,that his English body was not prepared for.And all this for the sake of his guru and friend,
Sri Ramana. At the Asaramam he broke all the accepted British rules of behavior and bowed down at
Bhagavan's Feet, deliberately and formally stretching himself, all 6' 4'' of him, out on the floor,whenever
he came into the hallowed presence of the Master.


Arunachala Siva.     

So, while we may determine the location of the electron a little closely, we will greatly err in
measuring its 'speed'.  If, on the other hand, we choose a large wavelength photon, i.e.
one with low energy, we can measure of the electron's 'speed'  with fair accuracy , but not
its position, as stated above.  There is no way we can ensure accurate measurements of both
position and motion at the same time.

We face the same predicament with other sub atomic particles as well.  Particle physics
has an interesting law that links the uncertainty in position with the uncertainty in 'speed'.
It says that the arithmetic product of two uncertainties cannot be less than a certain value,
which is the same for all particles over the entire universe.  This is known as the Heisenberg
uncertainty principle,  It shows that these uncertainties are fundamental and intrinsic. They
cannot be circumvented even in principle by any experimental technique, no matter how

The true face of nature thus seems forever veiled from our prying eyes for unfathomable


Arunachala Siva.     

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 19, 2015, 11:07:31 AM »
Can it not be said that one feels 'I am a Brahmina'  because he wears a sacred thread and a
ceremonial tuft, and a Sannyasin feels 'I am a Sannyasin' because he wears an ochre cloth
and has a waterpot?

Sacred thread is worn by Vaisyas and some artisans.  Some ascetics belonging to the Sudra
caste are also found with ochre cloth and the ceremonial water pot. If your presumption is right,
then the latter, (i.e.  the Vaisyas and Sudras described) should also have the feeling that they
are Brahmanas or Sannyasins.  If you say that the difference in their 'I-sense'  is due to difference
in the formation of the body as is the case with man and woman, we say that all the above mentioned
persons have no such difference in the formation of their bodies.  Next, you say that the difference
between them is based on their heredity from parents of great character that also will not be correct,
because there must then be difference of Brahmana, Sudra etc., in respect of the hair, teeth, nails,
excretion, etc., These should also then reflect their caste and also class differences. This is not the
case.  So even the creator Brahma cannot find any other reason than lack of discrimination as the
cause for the sense of 'I' of which we have been speaking.


Arunachala Siva.             

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 19, 2015, 10:50:17 AM »
In that case, how do we come to have this feeling of identification or sense of 'I' with regard to
the mental modes mentioned above?

It is because of the lack of discriminative power.  Though the Jiva is by nature quite different from
the body, because of the lack of discrimination the Jiva thinks, 'I am a Brahmana', 'I am a Kshatriya',
'I am a Vaisya', 'I am a Sudra', 'I am a brahmachari', 'I am a householder', 'I am a Sannuasin',
'I am a man', 'I am a woman' and so on and so forth.  Except the sense of identification with them,
there is no other cause for these feelings.  This sense of identification arises from lack of discrimination.
If you say that it is only due to the possession of a body and not due to want of discrimination, then
a woman can feel she is a man, a Brahmacharin can feel he is a householder, etc., Such feelings and
behavior are not seen.  So identification through the sense of 'I' is not merely on account of the body.
It is due to the lack of discrimination.


Arunachala Siva.             

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