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Messages - Subramanian.R

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11761
General topics / Re: Tevaram - Some select verses.
« on: March 17, 2016, 08:27:46 AM »
Verse  14:


தாழுஞ் சமண்கையர் தவத்தைமெய்
   யென்று சார்ந்து
வீழுங் கொடியோன் அதுவன்றியும்
   வெய்ய முன்னைச்
சூழும் வினையால் அரவஞ்சுடர்த்
   திங்க ளோடும்
வாழுஞ் சடையா னடியாரையும்
   வன்மை செய்வான்.


He took to align the (pseudo-) tapaswic way of the Samanas as true;
Not content with that (downfall), the cruel one started
Oppressing the servitors of the Lord whose matted hair
Sports the crescent; sure it was the working of dreadful Fate.   

Arunachala Siva.

11762
General topics / Re: Tevaram - Some select verses.
« on: March 17, 2016, 08:25:09 AM »
Verse  13:


வல்லாண் மையின்வண் டமிழ்நாடு
   வளம்ப டுத்து
நில்லா நிலையொன்றிய இன்மையின்
    நீண்ட மேரு
வில்லான் அடிமைத் திறமேவிய
   நீற்றின் சார்பு
செல்லா தருகந்தர் திறத்தினில்
   சிந்தை தாழ்ந்தான்.



By force of arms he conquered the bounteous land
Of the Tamlzhs, but would not duly foster it;
By lack of knowledge he would not be established
In the devotee?s way of the holy ash of the Lord
Who bent the Mount Meru into a bow; he chose to
Get sunk in the way of the Samanas.

Arunachala Siva.

11763
General topics / Re: Tevaram - Some select verses.
« on: March 17, 2016, 08:22:20 AM »
Verse 12:


வந்துற்ற பெரும்படை மண்புதை
   யப்ப ரப்பிச்
சந்தப் பொதியில்தமிழ் நாடுடை
   மன்னன் வீரம்
சிந்தச் செருவென்று தன்னாணை
   செலுத்து மாற்றால்
கந்தப் பொழில்சூழ் மதுராபுரி
   காவல் கொண்டான்.



He caused his army spared and fill every inch
Of the city and undid the heroic glory of the Pandya,
The ruler of Tamizh Nadu of the Potiyil girt with gardens
Of sandal trees, and vanquished him;
He made Madurai of fragrant gardens, his capital
Whence he wielded his scepter.

Arunachala Siva.

11764



I am trying to tell you the dangers of seeing the Jnani only as a body.  All mind's mischief starts
only because of that.  Is it not?  After Bhagavan Ramana's Mahanirvana, many people thought
that everything was over and they packed off to their places.  Only a few like Chadwick,
Arthur Osborne, Kunju Swami, Annamalai Swami and the Sarvadikari Chinnaswamy remained. 
But those guys who went away came back in one or two years, because Bhagavan Ramana
was transmitting His grace not as a body but as the Presence.

The Ramana Nagar colonly which became almost totally vacant started filling up slowly.   

Arunachala Siva.

11765
General Discussion / Re: Rough Notebook-Open Forum
« on: March 17, 2016, 06:54:32 AM »

A discourser in Chennai has listed ten types of meritorious
acts, vide the Hindu.

1. Patience
2. Honesty in mind, word and body.
3. Fear of sinning.
4. A great liking for virtue.
5. Control of the outgoing mind.
6. Generosity to the extent one can afford.
7. Siva archanai, i.e. telling Siva's names in front of Siva Lingam
    or a photograph, with flowers, fruits and water and leaves.
8.  Penance to control the mind-body consciousness.
9.  Meditation on Siva's form or simply on Effulgence.
10.Desisting from harming anyone in life.

Arunachala Siva. 

11766

The universal consciousness cuts across all barriers.  That is why it is universal, limitless, beyond
names and forms.  A  person who has realized this Advaita Siddhi sees in every form and name
the Consciousness. 

Saint Jnana Deva, who was in and out a Panduranga (Krishna) bhakta had this Advaita Siddhi
towards the end of his life.  He stopped going to the temple, sat simply on the banks of Chandrbhaga
river and whatever devotees gave him, he was eating.  Once devotees placed a couple of roti (bread) pieces
and some jaggery on a leaf and left.  Soon a dog came and grabbed one roti and was running away.
The devotees were aghast not knowing what to do?  Jnana Deva ran behind the dog, caught it
and said: O Panduranga, you have taken only the roti.  How will you eat this dry food.  Why not you
take this jaggery also?

Bhagavan Ramana once had a monkey which was stoned and beaten up.  He used to nurse it everyday.
Soon it became alright.  On seeing the wounds healed up, He rejoiced.  The same was the case
with another dog also.  Sri Arunachala Pancharatnam Verse 5:

Unnaikkandu ellam unnruvai
Anniyamil anbu seyym annon.....

He who, with Heart to you surrendered,
Beholds for ever you alone.
Sees all things as forms of you
And loves and serves them as none other
Than the Self, O Arunachala!
Triumphs because he is immersed
In you whose being is pure bliss.

Arunachala Siva.   

11767
Having had this new, unexpected and wondrous experience of coming to dwell simply as That', in which
He was thus swallowed up by he vast effulgence of grace, He at that time took up the inquiry, 'Who am I?',
desiring to refine His understanding of, and become firmly established in, His nature and form, it was this
same inquiry that in later times He taught as Atma Vichara  to the followers who paid homage to Him.

Thus, the subject of this work, is Arunachala, the unmoving reality whose nature is being consciousness bliss.
It is the space of consciousness (Chidambaram) which transcends word and thought.  Who are those who
are capable of perceiving the essence of that nature which is known only through divine silence (mauna)!
The firm conclusion established by the experience of the great sags is, '(Who can speak of its greatness and to
whom?)  When That (Reality) comes about, they will be only That.  That alone can speak of its greatness).
(Tayumanavar, Hymn 14. Akara Bhuvanam, - Chidambara Rahasyam, Verse 22,14).


contd.,

Arunachala Siva.     
   

11768
Nachiketa's Encounter with Yama:

The story of Nachiketa appears in the Katha Upanishad.  His father Vajashravas desiring prosperity conducted
a Yagna to please the deities. As was customary, at the end of the Yagna, he donated cows to the Brahmins.
However, being a miser, he donated only old, lame, blind, barren cows that did not yield milk.  This disturbed
Nachiketa and wishing the best for his father, asked him to whom would he (Nachiketa) be offered?  Though
angered at his question, Vajreshravas chose to keep quiet.  On being repeatedly pestered, he lost his temper
and yelled, 'I give you to Death, Yama.'  Taking this as his father's command, he proceeds to Yamaloka. On
realizing his mistake, Vajashravas tries to stop Nachiketa but to no avail.

On reaching Yama's kingdom, he is told by his guards that Yama is away for three days.  Nachiketa decides
to wait at the doorstep until Yama's return, and sits there without food or water for three full days.
Yama returns on the fourth day and feels guilty for having offended a Brahmin guest by making him wait for
so long without offering any hospitality.  Since it was a sin to not to welcome an atithi (guest) he wanted to
make up for it by offering three boons.

Nachiketa sought peace with his father as the first boon.  He wanted his father to welcome him lovingly
when he returned home.  As a second boon, he wished to learn the sacred fire sacrifice which leads one
to heaven.  Yama not only instructed the method but also named the sacred fire after Nachiketa.  As a
third boon, he wanted to know the state of he soul on death.  Yama was reluctant to impart this knowledge
and evaded him by saying that this has been a mystery even to the gods, and tried to coax him into asking
a different boon.  He instead offers many material gifts such as gems, silver, gold, horses, elephants,
a regal life not only to him but for several of his progeny, and even the happiness of heaven etc., Nachiketa
stood firm with his resolve to pursue the path of realizing Brahman (the great mystery) and rejected out right
all the material gifts realizing their ephemeral nature that they would last only till the morrow.  Yama was
pleased with Nachiketa's perseverance and had to finally yield, by imparting the highest truth of Atma
Jnana to this young deserving disciple.

contd.,

Arunachala Siva.             

11769
General topics / Re: Tat Tvam Asi - Paui Loke.
« on: March 16, 2016, 10:37:20 AM »
However, the special aspect (Vishesha 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 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 remains 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 in the sense, in  which
a stone or a table is 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.       

contd.,

Arunachala Siva.
       

11770
Bhagavan stresses on the eternity of the Self notwithstanding burning to ashes of the body in which
it temporarily resides.  The indestructibility of the Atman (Self) is explained in the Bhagavad Gita
by Lord Krishna thus:

Nainam chhindamani shastraaNi  nainam dahati paavakah
Na cha enam kledyantyapoo na shoshyati maarutha

'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 jayaate mriyate vaa kadaachinnaayam bhootvaa bhaivitaa vaa na bhooyah
Ajo nityaha shaashvatoyam puraaNam na hanyate hanyamaane shareere

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

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

contd.,

Arunachala Siva.       

11771
Verse 377:

Cut of all expectations in the objects of senses, which are like poison.  They are the cause of death.
Give up all thoughts of caste, color, and creed, which you have taken as your own;  and from a distance,
give up all selfish endeavors.  Give up, all selfish endeavors.  Give up, abandon, identification with the body,
seer of all these -- the One without a second, which is Reality Itself.

Method of Meditation:

Verse  378:

This is the attainable, the target which you are to strike.  Keep your mind firmly fixed on Brahman and
rest the external senses in their own places.  Stay quiet, indifferent to this body, and, by that one
thought of Brahman, become one with Brahman, -- undivided.  Constantly drink the essence of bliss
that is Brahman.  What is there in things which are empty and void?

Verse  379:

Giving up all that is non Self, which is the cause of all misery, think only of that Atman, which is blissful
and the cause of all freedom.

Verse  380:

It is self effulgent, the Witness of all, who is manifested in the sheath of intellect (Vijnamaya Kosa).
Keeping in view that which is separate from the manifested and unmanifested, by the one undivided
thought think of that always.

Verse 381:

Thus, thinking always uniformly of that Brahman-- without any break and without any separate thought--
one knows Brahman completely as one's own Self.

Verse  382:

By establishing his own self in this Atman and giving up all ego, he stays there,  being indifferent to the
body, etc., as one becomes indifferent to broken pitchers, etc., made of clay and which are insignificant. 

contd.,

Arunachala Siva.                     

11772
25. Vesha haanatah svaatma darshanam
      isa darsanam svaatma roopatah.

When the creature abandons its illusory individual form and recognizes itself as without attributes,
it sees the Creator as its own true Self.

The solution to the ignorance and weakness of the individual is here revealed.  It lies in the elimination
of attributes (Vesha), by recognizing that one is truly not the body or the mind which are the vehicles
of limitation.  Such recognition is possible only after the ego is dead and one has surrendered himself to the
Creator.  Then both are known to be the same attributeless Reality or Self.

Ironically, our efforts to improve our own image and achieve fame and wealth and power serve actually
to increase our limitations.

contd.,

Arunachala Siva.         

11773
The Quest:

Devotion:

86. The truth of the Supreme Being is the one Infinite Reality transcending all relativity, which is the
fundamental Substance of the 'I', which is the basis of the world.

87. Only the one whose mind is ripened by supreme devotion to Him can attain Deliverance through zeal
for the Quest of the Self and inward turning of the mind.

88.  The might of God's grace and the Quest of the Self in form of the question 'Who am I?'  --these two
together lead the seeker (Sadhaka) to the Heart and give him the Supreme State, which is the state of
his own Real Self.

89. If God -- who is in the Heart -- does not draw the Sadhaka's mind inwards by the might of His grace,
who can attain Peace by diving into the Heart, by the mere power of his own mind, which is treacherous?

90. If the duties fulfilled according to the injunctions of sacred lore fail to generate devotion to the Supreme
Being, then all such activity is vain; it is even equal to sinful conduct, since it creates fresh bondage.

91. Since even the gods Vayu and Agni were unable to lift or burn a blade of grass, in the presence of God,
how can an ego ridden person accomplish anything whatever by his own endeavor, unsustained by Grace?
(This refers to the story in the Kenopanisad.)

92.  The man who is deluded by the conviction 'I am the body' thinks that God's world is outside himself
and far away.  Really God's world is inside the Heart.  (There is no world in reality.)

contd.,

Arunachala Siva.   
 
 
 

11774
Finally having performed arduous austerities on paths such as 'the way of the ant', 'the way of the bird',
and 'the way of the monkey', (all of which require some form of effort on the part of the sadhaka),
('pipilika marga', the way of the ant, 'vichamga marga', the way of the bird, 'markata marga', the way
of the monkey),  they attained the state of union which is the meaning of the word  'art' (in the Mahavakya
'Thou art That').

Whilst this was so in their case, in the case of Sri Ramana, however, it can be said with certainty that even
in His dreams He never thought about, desired or strove to attain anything, be it true knowledge, the
attainment of liberation, teachings, or the grace of a guru, and that, rather than saying 'He became'
Arunachala, it is more appropriate to say, 'He was transformed' into Arunachala.  Moreover, when He
exclaims in tones of praise and wonder, "Say to me, 'Without knowing the truth of Thou Art That thus
much did you attain.  This state that you have attained is the final truth",  it becomes clear that He is
addressing Sri Arunachala, in the second person, as the one who granted Him in grace the direct experience
of Brahman that arose in Him suddenly 'in the way of the cat' (which holds the kitten firmly by the neck).
(In Bhagavan's case there was no need for Him to seek the Lord by any of the previously mentioned means.
It was Arunachala who took hold of Him and did not let go, as a cat grasps her kitten by the loose skin at
the neck. This is called Marjala Nyaya - the way of the cat.)

contd.,

Arunachala Siva.                     

11775
General topics / Re: Tevaram - Some select verses.
« on: March 16, 2016, 08:41:43 AM »
Verse 11:


கானக் கடிசூழ் வடுகக்கரு
   நாடர் காவன்
மானப் படைமன்னன் வலிந்து
   நிலங்கொள் வானாய்
யானைக் குதிரைக் கருவிப்படை
   வீரர் திண்தேர்
சேனைக் கடலும் கொடுதென்றிசை
   நோக்கி வந்தான்.



he king of Vaduka-Karnataka girt with forests
As fortress, and endowed with a vast army,
To annex forcibly this city, marched southwards
With elephants, horses, chariots and infantry
Comprising strong-shouldered soldiers.   

Arunachala Siva.

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