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11941
General topics / Hridaya - John Grimes:
« on: March 08, 2016, 12:35:14 PM »
(This article appeared in Mountain Path, Jan.- Mar. 2016)

*


Reflect for a moment.  Bhagavan Ramana was just sixteen years old;  basically a normal village boy
virtually devoid of any religious vocabulary.  He had never heard the terms:  Brahman, Atman, Moksha,
Sadhana.


One day, at the age of sixteen, He spontaneously lay down in a first floor room of His uncle's house,
held His breath, kept His lips tightly closed, and a death experience happened to Him.  He did none
of this consciously.  As the experience unfolded, He inquired, 'Who am I who is dying?' and a force arose
in Him.  'Well then,' I said to myself, 'this body is dead and will be reduced to ashes. But with the death of
this body, am 'I' dead?  Is the body 'I'?  This body is silent and inert.  But I felt the full force of my
personality and even the sound 'I' within myself, apart from the body. So 'I am a Spirit, a thing transcending
the body.  The material body dies, but the Spirit transcending it cannot be touched by death.  I am therefore,
the deathless Spirit.'  (B.V.Narasimha Swami:  'The Life and Teachings of Sri Ramana Maharshi, Chap.
'Born Anew.')

From that moment on, the 'I' or Pure Consciousness was experienced as the only Reality.  And this
never ceased.  Years later, when Sri Ramana was speaking of this event, He said:  'Absorption in the
Self has continued from that moment right up to this time.   (ibid.)

Whether His body was engaged in talking, walking, sitting, eating, or anything else, it would forever more
be centered on the Imperishable.

contd.,

Arunachala Siva.                     

11942
General Discussion / Re: What is Neo Advaita? James Swartz.
« on: March 08, 2016, 12:15:17 PM »
The reason for this insistence is based on the fact that enlightenment takes place in the mind.  An
unprepared, immature mind, buffeted  by strong winds of fear and desire, is incapable of grasping
and retaining the knowledge 'I am limitless Awareness and not this body mind'  And it is by this knowledge
alone  - to quote Ramana and Sankara before Him, the freedom is realized. A Neo Advaita guru espousing
this view would find it difficult indeed to find disciples.

It would be impossible to underestimate the importance of Karma Yoga in the Vedic tradition.  Karma Yoga
is an attitude that one takes with respect to one's actions and results of one's actions.  It is based on the
understanding that a person has every right to act with the idea of getting a certain result, but that result
is not under the control of the doer of the action.  The result is a consequence of the appropriateness and
timeliness of action and the nature of the field in which the action happens.  Because the results of one's
actions are not up to the doer, whatever result, positive or negative, comes, it should be gladly accepted
as a 'gift' from God.  Because it is the identification of the doer with the action and its result that produces
binding vasnas, the Karma Yoga attitude reduces the vasana load and eventually causes the attention to
turn inward and meditate on the Self.  A mind prepared for Self Realization becomes peaceful, pure,
and rock solid.  It takes pleasure in itself and is indifferent to the temporary joys that come from the senses
and their objects.  A mind prepared by Karma Yoga is well qualified for Self Realization.

contd.,

Arunachala Siva.                           

11943
General topics / Re: Mind and Consciousness - David Frawley:
« on: March 08, 2016, 10:29:54 AM »
Chit is pure consciousness unmodified by any mental activity. Chit is awareness of what is called the Purusha,
the inner Being, for which the mind is but a tool of perception and expression.  Yoga similarly regards
mind and brain as different though related.  The brain is the physical vehicle for the mind, but not the
mind itself.

The Purusha is our inner Self while the mind, we could say, is like our computer and the body is like the
car we drive.  Mind and body are our internal and external instruments but not our real identity. Just
as you are not your computer, so too, your true Self and Being is not the mind.  The light that allows
the mind to function comes from the Purusha.  The mind does not have any light of its own.  Your sense
of self being, that you are unique, whole and continuous center of awareness, derives from the inner
consciousness, not from the mind.

contd.,

Arunachala Siva.                     

11944
The next step is, in an attitude of humility, to grant ourselves permission to attempt Vichara.  Acknowledging
our lack of preparedness and taking sober inventory of our limited abilities, we respectfully concede the sheer
utterly impassable, perhaps even impossible, terrain inquiry poses us with.  But in spite of the slender odds,
we accept on faith that Sri Ramana would not have exhorted us to Vichara if it were not possible for us
to practice it.  We recall his admonitions and trust that it was also us he was speaking to when he said:
'Atma Vichara is the way.'  (Talks No. 430)

So these first steps consist in acknowledging Bhagavan's personal invitation to take up this urgent of
Sadhanas. But His is not merely an offer:  Bhagavan compels each one of us to it:  'Until you realize
that sense of pure being, you should pursue inquiry.  (Talks no,. 596)

contd.,

Arunachala Siva.     
     

11945
17.  maanasam tu kim maargane krte
       naiva maanasam maarga aarjavaat.

Again, if one persists in asking, 'What is this mind of mine?' it will be found that there is really no such
thing as 'mind'.  This is the Direct Path.

When the individual all along has thought was his 'mind' turns to be nothing other than his Self.  The
mind has no existence of its own and ceases to function once its nature is revealed.  To keep one's attention
on the Self is the direct way to know the mind. This is the jnana marga or vichara.

Sankara also insisted on the necessity for this path, 'Compared with all other means, Jnana, knowledge,
is the only direct means to liberation as cooking is impossible without fire so is liberation impossible without
knowledge. ( Atma Bodha -Verse  2)

While knowledge is thus eventually essential to Realization, it is not always advisable for everyone regardless
of the stage of understanding on spiritual development.  When asked, 'Can the path of inquiry be followed
by all aspirants?'  the Maharshi replied, 'This is suitable only for the ripe souls.  The rest should follow different
methods to the state of their minds.  ('Words of Grace' ; 'Spiritual Instructions')

contd.,

Arunachala Siva. 
           

11946
11.  The real meaning of the two (teachings), namely that 'He Himself became all this', and that 'That
same Overself created all this', is that the world is just a false appearance in Him.'

12.  As the dog conceals the stone (of which it is made), when to be a real dog, and is (seen to be)
only stone, and not a dog, when its truth is known, so is this world (in the states of ignorance and of
illumination respectively.)

13.  So long as this world appears, its substance, the Real Self, does not appear;  when the world ceases
to appear, the Real Self appears as He really is.

14. This world, which is of the stuff of dreams, (but) appears as real by veiling the Self, will be seen
as the Self Itself, if it be veiled by the Self.

15.  As the many hued peacock is but the substance of the egg, so this variegated world is the Self
and nothing else; thus wilt thou see who thou art in thy Natural State, (as the Real Self).

16. To him -- (the Sage) -- that never strays from the Self, who is Consciousness,this world is of the
essence of the Self; therefore he says that the world is real.

17. But how can the enlightened one, who is without experience of the Reality and consequently
sees the world as 'outside' and of distinct from himself, understand the true meaning of this saying
of the Sage?

18.  The world is said to be God's creation, to those that delight in it, regarding it as real; but it should
be regarded as the stuff of the mind by those that seek to know the Truth (of the Self) in order to
become free from bondage.

19.  The world is not other than the body; the body is not other than mind; the mind is not other than
Pure Consciousness.  That exists unborn in Peace.  (Ajata Siddhanta)

20. There is neither creation nor destruction; there is no one that is bound, nor one striving for liberation;
nor is there any liberated person;  such is the truth as realized by the sages.

contd.,

Arunachala Siva.                 
     

11947
Method of Abiding in Brahman:

Verse  338:

Internally, externally, in sentient, in insentient -- everywhere, knowing himself as the basis of all,
and who has given up all names and forms and become one,  undivided Self -- one who stays in that
state is surely a liberated one, a free soul.

Verse  339:

In every way, there is no better state than seeing one's own Self everywhere, in order to make oneself
free.  One can be free partially, but if you want perfect freedom, you must see yourself everywhere;
and it comes when you do not take appearance staying in that state of oneness all the time, comes
this perfect freedom.

Verse  340:

But how is it possible for one who is in this body to give up all the appearances, because the mind
must be in external things part of the time?  The answer is:  not all at once.  Those who want to have
the blissfulness should carefully try to bring that state by staying as much as possible in the state of
Brahman and by giving up the whole attempt for external enjoyments.

Verse 341:

In order to have perfect oneness with the Supreme, after hearing the scriptures and giving up all external
attempts, he must practice samadhi in order to become one with Brahman.         

Verse  342:

This idea of 'I am' is so strong that it cannot be broken in a day.  Even the wise cannot do away with
this sense of ego, in a day.  Because it is so strong, you should try all the more, and be very careful
to attain nirvikalpa samadhi.

Verse  343:

This sense of ego, by its power of delusion and power of distraction, unsettles the Purusha.

contd.,

Arunachala Siva.     

11948
General topics / Re: Tevaram - Some select verses.
« on: March 08, 2016, 08:46:50 AM »
Verse  10:


விரிகடல்சூழ் மண்ணுலகில்
   விளக்கியஇத் தன்மையராம்
பெரியவர்க்கு முன்சிலநாள்
   பிள்ளைப்பே றின்மையினால்
அரியறியா மலர்க்கழல்கள்
   அறியாமை யறியாதார்
வருமகவு பெறற்பொருட்டு
   மனத்தருளால் வழுத்தினார்.



Thus he throve on this earth girt with their ocean-stream,
As a lamp unto all the world;
For some years no child was born to him who knew not
Of the ignorance of the Lord's feet unknown to Vishnu;
He prayed to God for the gift of a child, prompted by Grace.   

Arunachala Siva.

11949
General topics / Re: Tevaram - Some select verses.
« on: March 08, 2016, 08:44:59 AM »
Verse 9:


மாறில்பெருஞ் செல்வத்தின்
    வளம்பெருக மற்றதெலாம்
ஆறுலவுஞ் சடைக்கற்றை
   அந்தணர்தம் அடியாராம்
ஈறில்பெருந் திருவுடையார்
   உடையாரென் றியாவையுநேர்
கூறுவதன் முன்னவர்தம்
   குறிப்பறிந்து கொடுத்துள்ளார்.



He prospered in peerless wealth, and such wealth
Was by him ear-marked for the ever-blessed devotees
Of the Lord-Brahmin in whose matted hair the Ganga flows;
Before even they would express their wish he would
Divine it already and ply them with gifts.   

Arunachala Siva.

11950
General topics / Re: Tevaram - Some select verses.
« on: March 08, 2016, 08:43:06 AM »
Verse 8:


பணிவுடைய வடிவுடையார்
   பணியினொடும் பனிமதியின்
அணிவுடைய சடைமுடியார்க்
    காளாகும் பதம்பெற்ற
தணிவில்பெரும் பேறுடையார்
   தம்பெருமான் கழல்சார்ந்த
துணிவுடைய தொண்டர்க்கே
   ஏவல்செயுந் தொழில்பூண்டார்.

Humility was his form; he was blessed with the beatitude
-- And it never suffered any diminution --,
Of servitorship to the Lord whose matted hair
Is adorned with the adder and the crescent cool
His duty was to render all service to the resolute devotees
That were solely devoted to the feet of the Lord.   

Arunachala Siva.


11951
General topics / Re: Tevaram - Some select verses.
« on: March 08, 2016, 08:41:05 AM »
Verse  7:


அப்பதியிற் குலப்பதியாய்
   அரசர்சே னாபதியாம்
செப்பவருங் குடிவிளங்கத்
   திருஅவதா ரஞ்செய்தார்
மெய்ப்பொருளை அறிந்துணர்ந்தார்
   விழுமியவே ளாண்குடிமை
வைப்பனைய மேன்மையினார்
   மானக்கஞ் சாறனார்.



For thriving of the family that from generation
To generation holds the office of the King?s General,
He made his holy avatar; he had contemplated
And come by the True Ens; he was the treasure unfailing
Of the VeLala-clan; lofty and sublime was he;
He was called Manakkancharar.   

Arunachala Siva.

11952
General topics / Re: Tevaram - Some select verses.
« on: March 08, 2016, 08:39:09 AM »
Verse 6:



மனைசாலும் நிலையறத்தின்
   வழிவந்த வளம்பெருகும்
வினைசாலும் உழவுதொழில்
    மிக்கபெருங் குடிதுவன்றிப்
புனைசாயல் மயிலனையார்
   நடம்புரியப் புகல்முழவங்
கனைசாறு மிடைவீதிக்
   கஞ்சாறு விளங்கியதால்.



Thither danced jeweled damsels, whose mien rivaled
That of pea-fowls, and mridangams resounded
In unison with their steps; thus the streets of the town
Were full of festivity; its residents were prosperous men,
Householders of rectitude who pursued husbandry and dharma.

Arunachala Siva.

11953
General topics / Re: Tevaram - Some select verses.
« on: March 08, 2016, 08:37:24 AM »
Verse 5:


பாங்குமணிப் பலவெயிலும்
    சுலவெயிலும் உளமாடம்
ஞாங்கரணி துகிற்கொடியும்
    நகிற்கொடியும் உளவரங்கம்
ஓங்குநிலைத் தோரணமும்
   பூரணகும் பமும்உளவால்
பூங்கணைவீ தியில்அணைவோர்
   புலமறுகுஞ் சிலமறுகு.


The town is girt with forted walls inlaid with
Bright multi-colored stones; in platforms and pavilions
Waft streamers; thither could be eyed lovely lasses;
There are on the way, places that would the senses enchant;
Festoons and water-filled pots deck the town.   


Arunachala Siva.

11954
General topics / Re: Tevaram - Some select verses.
« on: March 08, 2016, 08:35:27 AM »
Verse  4:


சேறணிதண் பழனவயல்
   செழுநெல்லின் கொழுங்கதிர்போய்
வேறருகு மிடைவேலிப்
   பைங்கமுகின் மிடறுரிஞ்சி
மாறெழுதிண் குலைவளைப்ப
    வண்டலைதண் டலையுழவர்
தாறரியும் நெடுங்கொடுவாள்
   அனையவுள தனியிடங்கள்.

The paddy sheaves that grow in the cool miry fields
Reach the green necks of areca trees that grow thick
By the fence, and circle their fruit-bunches;
Thus they resemble the curved sickles of farmers.   

Arunachala Siva.

11955
General topics / Re: Tevaram - Some select verses.
« on: March 08, 2016, 08:33:07 AM »
Verse  3:



புயல்காட்டுங் கூந்தல்சிறு
   புறங்காட்டப் புனமயிலின்
இயல்காட்டி இடைஒதுங்க
   இனங்காட்டும் உழத்தியர்கண்
முயல்காட்டும் மதிதோற்கும்
   முகங்காட்டக் கண்மூரிக்
கயல்காட்டுந் தடங்கள்பல
   கதிர்காட்டுந் தடம்பணைகள்.


On the napes of their necks cascade their tresses of hairs
Which are black like rain-clouds; their hips sway
And their soft mien is like that of the pea-fowl;
Thus throng thither the farm-wives whose visages
Excel the full moon whose beauty is marred by
The dark hare-like shape; in pools and ponds thither,
Sport strong carps which are like their eyes;
The vast fields of Kanjaroor are full of paddy sheaves.

Arunachala Siva.   

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