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Messages - Subramanian.R

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The Self is revealing all the time.  At the waking level, at the dream level, and at the deep sleep level.
The Self reveals because that it is its nature.  The Self is eternal light.  It reveals the world, the body,
the senses and the mind.  Even in deep sleep, where the mind, senses, and the body are absent,
the Self is still revealing.  It is like fire, where the burning capacity manifests when something flammable
like a piece of wood, is brought near it.  Fire burns only when something comes into contact with it. 

But unlike fire, the revelation of the Self is always manifest because it reveals not only the presence of
objects, as in the case of waking and dream states, but also the absence of objects, as in the case of
deep sleep.  The power of revelation of the Self is manifest in the presence as well as the absence of
objects. It is the non-relational Self that becomes the Jiva, due to Avidya. The mind-sense-body complex
is a product of Avidya.  What is called the Jiva is the Self in association with or conditioned by the
mind-body complex.  The Jiva is the Self in the body.  Though the Self by its very nature is non-relational,
it becomes relational, as it were, with the mind sense body complex and gets involved in empirical
existence as the knower, agent and enjoyer.  The Self-in-itself, which is not involved in any empirical experience, is called Tuirya, or simply the Fourth.

This is the Self which is called Visva at the waking state, Taijasa at the dream state and Prajna in deep
sleep state.  When all the three states of experiences are transcended, when the Vyavaharika is left
behind, "That Beyond" where only the Self remains is called the Fourth or Turiya.   The Fourth is
beyond the three states of experiences.  There is no cognition, be it external or internal, and all
distinctions of knower, known and knowledge have faded into oblivion.  It is beyond Avidya.  It is,
therefore, said to be trans-empirical and trans-relational.

Arunachala Siva.

General topics / Guru Ramana Prasadam - (II)
« on: January 29, 2016, 01:11:12 PM »

(The following is an article on Sri Guru Ramana Prasadam of Muruganar. The translation is by Robert Butler.
This is available in Mountain Path issue Jan.-Mar. 2008)


The Glorious Power of His Feet:

188.  When I sought His holy feet within my own heart, I gained the true knowledge that is the experience
of the Self, the sea of grace in which it is delightful to bathe.  If we were to merge with them, the holy feet
of the Guru will become a boat to ferry us across the desolate void and bring us to salvation, the state
of the Real.


Ocean of compassion, He took pity on this poor ignorant fool and through His Grace, cleansing the evil
from my heart, He established the supreme reality there.  Even the final cataclysm at the universe's
end could not dislodge His radiant feet from that place.


When I see them shining in all their fullness as my eternal nature, manifesting inwardly as the enfolding
expanse of grace, that is the pure state of being awake, the victorious feet of reality, the form of
true knowledge that ruled me through their grace, will flourish as the truth that never fails and deserts  me.


Shining as the supreme means for the removal of false understanding, as the inner awareness I-I, gained
through subsiding into the Heart,  and as the life that is free of the humiliating subjugation to the canker
of the ego, they are His noble feet, the trace of grace.


Bringing me, His devotee, to salvation through His ambrosial being, so that even as I languished in the
dark night of my mind's deadly delusion, I was saved from death's annihilation, my holy Master's feet of
pure gold, bestowing grace in holy silence, shine out, irremovably established within my heart as true
spiritual practice.


Arunachala Siva.       

General topics / A Sense of Peace -- K.C. Mohan:
« on: January 29, 2016, 11:17:29 AM »
(The article appeared in April- June 2007 issue of Mountain Path.)

It was in 1947, that my parents shifted from Mangalore to Madras and I began an engineering course at
Annamalai University. During the three years from 1947 to 1950, I had the opportunity of visiting
Sri Ramanasramam at Tiruvannamalai along with my mother K.K. Kalyani Amma,, who was a devotee
of Bhagavan Ramana Maharshi. My mother's elder brother, K.K. Nambiar,and elder sister K.K. Madhavi
Amma were ardent devotees of Ramana Maharshi from the early 1930s, ever since they chanced to live
in Tiruvannamalai for a few years. They influenced other members of our extended family to come and
pay their respects to Bhagavan.  My family seems to have had a connection to Bhagavan because another
uncle, Dr. P.C. Nambiar, was posted to Tiruvannamalai as the Government Doctor for the District at that
time, and as a part of his routine he looked after the medical needs of Sri Ramanasramam.

I distinctly remember my first visit to the Asramam in the company of my mother in 1947. There was
the arch over the front gate, then as now, which announced that we were entering the Asramam precincts.
I still remember vividly, even after a gap of fifty years, the old iluppai tree which greeted the visitor.


Arunachala Siva.   

General Discussion / Re: Adhisthana - John Grimes:
« on: January 29, 2016, 11:07:30 AM »
In the Mandukya Upanishad with Gaudapada's Karika, one is reminded that there is a foundation,
a substratum, a basis for the empirical world and that Brahman is the substratum.  Whatever undergoes
change can only do so upon a changeless, immutable substratum.  (Karika I.6)

In the Brhadaranyaka Upanishad, Yajnavalkya tells Gargi that there is a principle that lies beyond
all things, cosmic and individual, that cannot be known as an object of knowledge but which is the inner
ruler, one's own immortal Self.  Gargi then asks 'across what is that woven warp and roof', and Yajnavalkya 
answers her with famous 'not this', 'not this'.  The immutable across which space is woven is neither an
object nor a subject of experience. It is not a void or a nothing.  It is the basis (substratum) of all things.
It is the support of all that is.  (Br.Up.Ch.3)


Arunachala Siva.     

General Discussion / Re: Atyashrama - John Grimes:
« on: January 29, 2016, 10:53:11 AM »
Though a brahmin by birth who had his upanayana, or brahmin thread ceremony, before He came
to Tiruvannamalai at the age of seventeen, He threw away His sacred thread and had His head shaved
within an hour of His arrival.  He then threw away the three rupees on His person.

In throwing away His thread, He renounced His caste and in shaving His head, He indicated that He
had embarked on a life of physical renunciation without taking the formal step of adopting Sannyasa.
He thence remained in this state of Atyashrama as He was not attached to anything, neither wealth
or status or approval for His anomalous condition.  In  the early years of His stay on Arunachala, one
person wanted him initiated into a Sannyasin lineage but even then He declined.

A few days after the first cross examination, Perumal Swami's lawyer continued:

Q: You spoke of Atyashrama (beyond the Asramas - beyond the orders of life) the other day.  Is their
any authority for it? Is it mentioned anywhere?

Maharshi:  Yes - in the Upanishads, the Suta Samhita (Skanda Purana), Bhagavata,  Bharata and other
works.  (refer to Narada Parivrajaka Upanishad Verse 1-15; Svetasvatara VI.21, Tejobindu Up. I.47-48;
Suta Samhita Mukti Kanda Ch. V.v.9, 14-43, Sivamahatmya Khanda Ch.  V.32,37, 55)


Arunachala Siva.       

General Discussion / Re: The Man on the Golden Horse:
« on: January 29, 2016, 10:32:08 AM »
The oldest of the master bards in Uncle's company was Nuratin, who always maintained that there is
poetry in the medlar tree, songs of sorrow in hailstones and lightning, epic tales and romances 'hanging
down' from the sun and the moon and the circumpolar stars, 'waiting for man to coax it all into flower.'
Every thing is connected, inter related in a cosmic procession that beckons to us, like the water of a well
in the desert beckons to a thirsty traveler.  And all of this need not preclude respect and admiration for
the beauty of high knowledge, love of an ever accumulating wisdom.

We cannot ripen into fullness with a single gesture or a worthy intention;  but neither can we seal ourselves
off from the 'infinitely varied, ever instructive world around us. And the world has lessons to teach us
yesterday, today and tomorrow.

'Love mankind', Uncle advised us, 'honor your ancestors, rejoice in your children, savor the beauty of life,
and be grateful for its gifts.  And learn to value the sorrows of this world, for they are also a source of
discovery and self enrichment. Respect, honor every man who has a rich heart, and shun the company
of anyone who is without a heart. And consider the whole world your home, accept all its intricate variation,
drink from all its wells of knowledge. And if you can, travel to the ends of earth.  But also remember that
wherever you find yourself, that is where you were meant to be.'


Arunachala Siva.             

In the opening chapters of The Hidden Teaching Beyond Yoga, there was stated, somewhat briefly
and incompletely, certain problems, connected with what yogis usually regard as the culmination of
all their efforts  - the trance state.   They concerned its temporary character, its failure to stabilize
its own exceptional but fugitive insights, its results in unfitting a man for further social existence, its
creation of an attitude of complacent indifference toward the welfare of others, its persuasion of the yogi
to withdraw permanently from society and its inability to show ethical improvement at all proportionate
to the effort involved.  These problems must now be provided for.  But this term 'trance' has some
unmystical associations in the spiritualistic sense,  some unfortunate ones in the Western consciousness
and some ugly ones in the medical consciousness.  Indeed, it carries with it offensive pathological suggestions
of danger and is freely used in connection with the unpleasant phenomena of insanity.

But the peak state of right meditation is not a morbid or unhealthy or dangerous one, as a trance is
usually thought to be, but rather one of special exaltation and emotional happiness.  It is a fruit of mental
discipline, not of mental aberration.  The average Western reader is likely to form a wrong notion of
what is meant here by such a term. He is more likely to catch the correct meaning if the term 'reverie'
is used instead but here again there is the implication that reasoning processes are all still actively
working, albeit in a vague dreamlike way.  Samadhi, the Sanskrit word under discussion, has also been
translated by Orientalists as 'ecstasy'.


Arunachala Siva.           

Verse  163:

Do not take this body as the Self, just as you do not take the shadow or reflection as the real object
or the body that you see in dream or in imagination to be your self.

Verse 164:

This knowledge of the Self as the body -- this wicked desire (which is unreal) that 'I am the body'-
this is the root of birth and different sufferings.

The Vital Sheath:

Verse 165:

Then there is the 'prana sheath' (Pranamaya Kosa).  The five organs of action, together with the five
vital forces, make the sheath of prana.  In the first sheath- this heap of skin, bone, blood, etc.,  - this
sheath of prana lives and engages itself in all sorts of works.

Verse 166:

And this second sheath also is not the Atman.  It cannot be, because it is the transformation of prana.
(The Atman is unchangeable.)  It moves like the wind inside and outside, so it cannot be the Atman,
which is changeless.  It does not know what is good or bad for it; it is not the knower of itself or anybody
else.  Therefore, it is always subject to something else.  So it cannot be the Atman..


Arunachala Siva.       

General topics / Re: Tevaram - Some select verses.
« on: January 29, 2016, 09:03:29 AM »
Verse  2:

ஏரின் மல்குவ ளத்தி னால்வரும்
    எல்லை இல்லதொர் செல்வமும்
நீரின் மல்கிய வேணி யார்அடி
   யார்தி றத்துநி றைந்ததோர்
சீரின் மல்கிய அன்பின் மேன்மை
   திருந்த மன்னிய சிந்தையும்
பாரின் மல்கவி ரும்பி மற்றவை
    பெற்ற நீடுப யன்கொள்வார்.

He desired the flourishing on earth
Of the limitless wealth
Derived from husbandry
And the mind made
Abidingly rich
By the glorious service rendered
To the servants of the Lord
That sports on His crest the Ganga,
And from these, secure for him enduring gain.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 29, 2016, 09:01:19 AM »
Ilaiyankudi Mara Nayanar:

Verse  1:

அம்பொன் நீடிய அம்ப
   லத்தினில் ஆடு வார்அடி சூடுவார்
தம்பி ரானடி மைத்தி றத்துயர்
   சால்பின் மேன்மைத ரித்துளார்
நம்பு வாய்மையில் நீடு சூத்திர
   நற்கு லஞ்செய்த வத்தினால்
இம்பர் ஞாலம் விளக்கி னார்இளை
    யான்கு டிப்பதி மாறனார்.

He for ever wears on his crown the feet of the Dancer
Who dances in the Ambalam roofed of gold;
He is established in the lofty excellence
Of servitude to the Lord-God;
As a result of the askesis of the ancient clan of Sudras
He came to be born to illumine this world;
He is Maranar of Ilayankudi.

Arunachala Siva.   

General topics / Re: Tevaram - Some select verses.
« on: January 29, 2016, 08:58:59 AM »
Verse  36:

இன்புறு தாரந் தன்னை
   ஈசனுக் கன்ப ரென்றே
துன்புறா துதவுந் தொண்டர்
   பெருமையைத் தொழுது வாழ்த்தி
அன்புறு மனத்தால் நாதன்
   அடியவர்க் கன்பு நீடும்
மன்புகழ் இளைசை மாறன்
   வளத்தினை வழுத்த லுற்றேன்.

Having humbly hailed the glory of the servitor
Who gifted his sweet spouse willingly
To one who was a devotee of the Lord
I now proceed to hail the glory of Ilasai Maran
A loving servitor of the Lord?s devotees.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 29, 2016, 08:55:50 AM »
Verse  35:

வானவர் பூவின் மாரி
   பொழியமா மறைகள் ஆர்ப்ப
ஞானமா முனிவர் போற்ற
   நலமிகு சிவலோ கத்தில்
ஊனமில் தொண்டர் கும்பிட்
   டுடனுறை பெருமை பெற்றார்
ஏனைய சுற்றத் தாரும்
   வானிடை யின்பம் பெற்றார்.

The celestial beings showered flowers, the Vedas great resounded;
Munis of great wisdom sang their praise;
Thus were the flawless devotees with beatitude blessed
To dwell and adore the Lord in the ever-blessed Siva-Loka;
The kin that perished in the skirmish gained Valhalla.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 29, 2016, 08:53:24 AM »
Verse  34:

திருவளர் சிறப்பின் மிக்க
   திருத்தொண்டர் தமக்குந் தேற்றம்
மருவிய தெய்வக் கற்பின்
   மனைவியார் தமக்குந் தக்க
பெருகிய அருளின் நீடு
   பேறளித் திமையோ ரேத்தப்
பொருவிடைப் பாகர் மன்னும்
   பொற்பொது அதனுட் புக்கார்.

Unto the divine devotee established in grace
And his divinely chaste wife poised in clarity,
The Lord granted fittingly bliss eternal,
And caused the celestial beings hail them;
Then the Lord -- the Rider of the Bull --,
Took to His form invisible in the Ether of Gnosis.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 29, 2016, 08:50:57 AM »
Verse 33:

விண்ணிடை நின்ற வெள்ளை
   விடையவர் அடியார் தம்மை
எண்ணிய உலகு தன்னில்
    இப்படி நம்பா லன்பு
பண்ணிய பரிவு கண்டு
   மகிழ்ந்தனம் பழுதி லாதாய்
நண்ணிய மனைவி யோடு
   நம்முடன் போது கென்று.

When thus he hailed Him that was enthroned
On the white Bull poised in the sky high expanse,
Spake the Lord thus: "We feel happy, having witnessed
On earth your act of devoted love for Us; O flawless one!
Come and abide with Us with your fair wife."   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 29, 2016, 08:48:28 AM »
Verse 32:

சொல்லுவ தறியேன் வாழி
   தோற்றிய தோற்றம் போற்றி
வல்லைவந் தருளி யென்னை
   வழித்தொண்டு கொண்டாய் போற்றி
எல்லையில் இன்ப வெள்ளம்
   எனக்கருள் செய்தாய் போற்றி
தில்லையம் பலத்து ளாடுஞ்
   சேவடி போற்றி யென்ன.

"I know not how to articulate, praise be!
O the form that for me manifested, praise be!
You hastened to grace me and made me
Your sempiternal servitor, praise be!
O grantor of endless bliss to me, praise be!
O the feet that dance in Thillai Ambalam, praise be!"   

Arunachala Siva.

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