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General topics / Re: Tevaram - Some select verses.
« on: November 06, 2015, 08:46:47 AM »
Tiru Ambala Chakram:

Verse 3:

அரகர என்ன அரியதொன் றில்லை
அரகர என்ன அறிகிலர் மாந்தர்
அரகர என்ன அமரரும் ஆவர்
அரகர என்ன அறும்பிறப் பன்றே. (3)

Say ``Hara Hara`` and end birth cycle

Say ``Hara  Hara
Nothing formidable to you;
They who know not this,
Say not ``Hara  Hara;
`` Say ``Hara Hara``
And you shall a celestial be;
Say ``Hara Hara``
You shall no more birth know.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 06, 2015, 08:44:22 AM »
2. Tiru Ambala Chakram:

Verse 2:

தான்ஒன்றி வாழ்இடம் தன்னெழுத் தேயாகும்
தான்ஒன்றும் அந்நான்கும் தன்பேர் எழுத்தாகும்
தான்ஒன்று நாற்கோணம் தன்ஐந் தெழுத்தாகும்
தான்ஒன்றி லேஒன்றும் அவ்அரன் தானே. (2)

The Configuration of the 121 Lettered Chakra Diagram

In his own Letter ``Si``, He abides;
The four letters conjoint are great Letters of His name
On the four sides of His Chakra His own Five letters
In the One letter He abides is Hara`s mantra too.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 06, 2015, 08:38:45 AM »
2.  Tiru Ambala Chakram:  The Chakra picture of Siva:   (Like Sri Chakra  for Devi) 

There are 89 verses on this.  I propose to give all the verses and their meanings:

இருந்தஇவ் வட்டங்கள் ஈரா றிரேகை
இருந்த இரேகைமேல் ஈரா றிருத்தி
இருந்த மனைகளும் ஈராறு பத்தொன்
றிருந்த மனையொன்றில் எய்துவன் தானே. (1)

How to Form the Chakra

Draw twelve vertical lines and cross them
With twelve horizontal lines
Thus are formed Hundred and twenty one squares,
In this Chakra the Lord dances.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 06, 2015, 08:35:55 AM »
Tantra 4:

1. Asabai = Ajapa:  Mantra without using the mouth:

போற்றுகின் றேன்புகழ்ந் தும்புகல் ஞானத்தை
தேற்றுகின் றேன்சிந்தை நாயகன் சேவடி
சாற்றுகின் றேன்அறை யோ சிவ யோகத்தை
ஏற்றுகின் றேன்நம் பிரான்ஓர் எழுத்தே. (1)

The One-Letter Mantra of Our Lord

I praise, I laud,
Jnana that is our Refuge;
I adore the Holy Feet of the Lord,
Constant in my thought;
I expound Siva Yoga;
Hearken you!
I chant the One Letter, Aum, dear to our Lord.

Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 06, 2015, 07:01:12 AM »

A vistior came to the Asramam on 10.2.1946 with a book called Sri Ramanopakhyanam.  His name
was Thangavelu Nadar.  Bhagavan Ramana told Devaraja Mudaliar that it was not about anything
about His teachings but the one which contained some stanzas found in some Nadi horscope
of Bhagavan Ramana, with notes and commentaries of another gentleman who was then editing
a Tamizh paper.  Bhagavan added that besides this version, some other Nadi version of
Bhagavan's horoscope have been traced and sent to the Asramam by different devotees.  Bhagavan Ramana added that there were various people in the country who claimed to have various Nadis.
We don't know whether they are correct or not.  This Thangavelu Nadar was originally from
Kumbakonam.  There also used to be one Swami at Tindivanam.  When anyone went to him, he
used to tell them:  "You must go and have darshan of Ramana Maharshi, at such and such time,
on such and such date."  This gentleman's name is also indicated in the Nadi horoscope and they
used to come here and tell me about it!

(Source:  Day by Day, Devaraja Mudaliar.)

Arunachala Siva.       


Sri Arunachala Pancharatnam's second verse speaks about the Swarupa Lakshnam, of the Self
or Brahman.  Brahman is both Nature and Grace.  Nature is mentioned in this verse.  Grace or
the Anugraham has been mentioned in the first verse.

The Tamil verse reads as under:

Chittiramam ihdhu ellam Chemmalaiye nin pale,
Uthithamay ninre odungidumal  -  Nittiyamum
Nan enru idhayam nadithiduvaiyal un per
Than idhayam enriduvar thaam.

The Chemmalai is the Red Hill, Arunachala.  Bhagavan does not distinguish between the Self and Arunachala.  This is the Heart, this Chemmalai is a Wonder.  Chitram is the Sanskrit word,
which means picture and also the wonder.  Sri Sankara uses this word in Sri Dakshinamurthy
Stotram.  Chitram vadatharor mule, vriddha sishya gurur yuva.....  Bhagavan Ramana uses
both the meaning picture and wonder. 

On the Red Hill, Brahman, ALL things inanimate, animate etc., have their beginning or appearance.
Then they stay there and eventually they curl up there, after the purpose for which they have come.
Men and women, are born, they stay in the world for sometime and then die.  Every soul curl up
in Brahman.  Not only human and other living beings, even animate objects appear, stay and die out.
The oceans get dry, the earth has its crumbling, the air stops, the fire extinguishes. The old continents
are not there today.  Eg. Lemuria continent, which has sunk in Indian Ocean.  With global warming
the ice and ozone zones are dissipating.  The oceans get dry.  There is no air beyond 100 kms of
earth's circumference.  What remains? Only Space.  Akasam.  The Space is Brahman and it is portrayed
as Red Hill, Arunachala.

Bhagavan Ramana says in Who am I? "Just like Aditya, the Sun rises without any wish or thought,
iccha and sankalpa and upon whose Presence, the sun-stone emits fire, the lotus blooms, lakes dry up,
the people in the world conduct and finish their work as per the three types or five types of work that
they are destined.  It is like needle moving when brought near a magnet.  The magnet does no do
a thing!  It is the needle's dance all the way!  Iswara or Brahman is Sankalpa-rahita.  No
wish, no thought.  It is like the world's karmas do not affect the Sun, none of the works affect the
Brahman.  Like the Space, not affected by the other four elements.

The Brahman dances in Pure Space.  This is the dance of Nataraja, the Cosmic Dancer.  Chitadakasam.
The same Brahman dances within you as I, I, I, in the Heart Center.  His name is Heart.  For the seekers,
it is first the Heart Center. Then he will realize that he is Brahman, the one without a second, the Pure Space.  This dance is eternal. Sri Bhagavan uses the word 'Nittiyamum', ever, eternally.
He also uses the word dance, this dance is the Cosmic dance.  The dance always means staying as
well as moving in rhythm.  Everything is stationery but moving due to Mahamaya in perfect rhythm.
Mahamaya is inseparable part of Brahman.  Unnamulai is the inseparable concorporate of Annamalai.

Arunachala Siva.

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 05, 2015, 03:08:21 PM »
Jiva and Isvara:

The causal body, the subtle body, and the gross body, have their Vyashti (individual), and
'Samashti', (collective) aspects. For example tree, house etc.,can  be called individual aspect.
Forest, village etc., are their corresponding collective aspect. In the same way, each body
separately is the individual aspect, and all bodies put together is the collective aspect.  Pure
Consciousness with the limiting adjunct (Upadhi) of the Samashti is known as Isvara and with
that of a Vyashti is known as Jiva.

In the state of deep sleep, pure Consciousness stays in the causal body as his Upadhi.  He is
then known as Isvara.  When pure Consciousness stays in deep sleep with the individual aspect
as Upadhi, then he is known as Prajna.   In the dream state, pure Consciousness stays in the subtle
aspect of collectivity and is then called Hiranyagarbha.  Pure Consciousness in the subtle aspect of
Vyashti as Upadhi, when he is known Vaisvanara. When Consciousness abides in the gross aspect
of individuality as Upadhi, he is called Visva.  These are the differences between the concepts of
Isvara and Jiva.

Isvara performs the creation, sustentation,and destruction of the worlds as Brahma, Vishnu and
Rudra assuming the Gunas, Sattva, Rajas,and Tamas, respectively. Of these  Brahma is involved
in Virat Purusha, (cosmic man).  Vishnu in Hiranyagarbha and Rudra in Isvara. Such is the origin
of this manifold universe. It is the same as  superimposition which is the effect of the projecting power.


Arunachala Siva.     

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 05, 2015, 01:30:12 PM »
Gross Universe:

Next out of the Tamas-dominated aspect of the Tanmatras of Akasa and the like, the gross elements
came into being by the process of what is called Panchikarana. The process of Panchikarana is as follows:

First divide each subtle element into two equal halves. Then divide each subtle element into two equal
halves.  Then divide one half of each into four. Now combine the undivided half of each into four.
Now combine the undivided half of each element with one eighth part of each of four other elements.
Thus each gross element will consist of half of the corresponding subtle element and the four fractions
from the other four subtle element and four fraction, from the other four subtle elements. It will have
a five fold composition.  Thus is accomplished Panchikarana or five foldment.

Only when this five foldment takes place, the subtle elements become gross elements capable
of being perceived by the senses.       

It is with these gross elements, generated by the above mentioned process of five foldment that
the Brahmanda (the cosmic sheath), with its fourteen Lokas (spheres) is formed.  Not only that,
the gross bodies of all beings inhabiting these Lokas and the food and other materials required
for supporting their bodies are formed out of these five gross elements.  With these same gross
elements the gross bodies of Isvara and the jivas too are formed.  The Jivas and Isvara identifying
themselves with their gross bodies is called Jagrat or waking state. This gross body is also known
by the name Annamaya Kosa or food formed sheath.  Thus is described the formation of the gross


Arunachala Siva.         

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 05, 2015, 12:41:15 PM »
Subtle Universe:

Next, by the will of God, the Tamas-dominated aspect of Prakrti bifurcates in to two, namely,
Avarana Sakti (the power of veiling) and Vikshepa Saktin (the power of projection.)  Of these
two, from Vikshepa Sakti (the power of projection) evolved Sukshama Akasa (subtle space).
From Akasa, Vayu, evolves.  Out of Vayu, Agni;  out of Agni, Jala, and out of Jala, Prithvi  -
thus originated the five fold Tanmatras out of which the world of multiplicity issued.

As they are produced from the causal state of Mula Prakriti, they also share the characteristics
of Sattva, Rajas,  and Tamas, which are the constituents of Mula Prakriti.  Out of the above mentioned
subtle Akasa, Vayu, Agni, Jala, and Prithvi have evolved in that order, the five organs of knowledge -
Stotra (hearing), Sparsa (touch), Chakshus (sight), Jihava (taste), and Ghrana (smell).

Anthakarana (the inner organs or the mind) - the product of the collectivity of Sattva part of the
Akasa and other elements. The Anthakaras has four aspects - Mind, Buddhi, Ahankara, and Chitta
(mind stuff).  Though there are these four aspects for Antahkarana, Ahankara (ego) is involved in
Buddhi and Chitta in Mind.

In the same manner, out of the Rajasa aspect of Akasa, and other elements, powers of speech,
handling, locomotion, excretion and reproduction arise in the five organs of action, Karmendriyas.

The cosmic expression of Rajoguna, is known as Prama. Prana functions in the body as Prana,
Apana, Samana, Udana and Vyana.

The combination of all the above mentioned seventeen items -- namely five organs of knowledge,
the five organs of action, the five Pranas, Mind and Buddhi -- forms the Sukshma Sarira (subtle
body) also known as Linga Sarira.  This Linga sarira is the medium through which enjoyments
and sufferings take place.  The state in which the Jiva and Isvara dwell in this Sukshma Sarira
is the medium through which enjoyments and sufferings take place.  The state in which the jiva and
Isvara dwell in this Sukshma Sarira is called the dream state. Vijnamaya Kosa (knowledge sheath,
Manomaya Kosa (mental sheath) and Pranamaya Kosa (vital sheath) are formed out of the above
mentioned factors.


Arunachala Siva.               

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 05, 2015, 12:13:28 PM »
Creation of the Universe:

How does God create the world?

The Avidya dominated by Rajas, is characterized by diversity and infinitude.  The Jivas are
points of consciousness reflected in this aspect of Avidya.   They are numerically infinite.  In the
Jivas, the individual Avidya becomes their causal body.  So also the Mula Prakriti is the causal body
of the Iswara.  Their state of being centered in their causal bodies is the state of deep sleep.  Their
causal bodies are called the Ananda-Kosa. (sheaths of bliss).  Thus has originated the Karana -
prapancha, the multiplicity in the causal state.


Arunachala Siva.         

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 05, 2015, 11:49:15 AM »
This Brahman can be understood through the doctrines of superimposition (Adhyaropa) and
the sublation (Apavada) of the superimposed perception.  It is only when the object superimposed
is sublated (denied through discrimination) that the basis (Adhishtana) of the superimposed perception
can be realized. 

By an understanding of the superimposition and sublation the determination of the Truth becomes
possible.  So one who wants to attain liberation should certainly know about the doctrines of
superimposition and sublation.  Therefore a description of these two is attempted in the beginning itself.

In a dim light one gets false perceptions of nacre as silver, a piece of rope as a snake, and a wooden
post as a man.  The same is the case with the perception of this changeful world in the Atman.
For it, (the changeful world in the Atman.  The changeful world does not actually exist in the Atman.
This is superimposition. It is because of the lack of knowledge of the basis of perception which is
Atman, that this superimposition of the changeful world on Atman takes place.This absence of
knowledge of Atman is what is known by such words as Ignorance, Tamas, infatuation - Moha,
root nature which is the source of evolution(Mula Prakriti), original state (Pradhana), balanced state
of Gunas, the unclear illusion (Maya) etc.,

The concept of the Mula Prakriti is to be understood as the intertwined state of the three gunas,
Sattva, Rajas and Tamas. The cessation of this state of Mula Prakriti is known as Maha Sushupti,
the deep sleep of totality.

Owing to the maturing of the Karma potencies of the Jivas, at the beginning of the cycle of creation,
the Mula Prakriti gets divided into the cycle of creation.  The Mula Prakriti gets divided into
three viz., Maya, Avidya, and Tamas.  In Maya, the elements of pure Sattva predominates.
When pure Consciousness which is prior to the cycle of creation, reflects in Maya constituted of
pure Sattva, that reflection is God. This reflection is also known as Avyakrta (the unevolved),
and Antaryami (in dweller, pervader).  This God is the creator of the universe. He has in Him   
the full reflection of the pure Consciousness.  But when He comes to the qualified by Tamas, He
becomes also the Upadasakarana, the material cause of the universe.  But because of His own
plenitude, He is the Nimitta-karana, causal agent of creation.

It is through adjuncts, that He becomes also the material cause, though He is in Himself pure
Consciousness. Just as a spider produces from itself the threads with which it makes a web,
God, associated with Tamo Guna, creates the universe from Himself.


Arunachala Siva.         

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 05, 2015, 11:15:07 AM »
Chapter 1.

Sarva-tantra-svatantraaya sadaatma-adviata-vaadine
Srimate Sankaracharya Vedanta Guruve namaha:

Salutations to Thee, O great Acharya Sankara, the Supreme Teacher of Vedanta, who was the master
of all Sastras and was specifically the protagonist of the eternal non dual Atman.

Human life becomes fruitful through the attainment of certain values, which are known as the
four Purusharthas.  These are Dharma, Artha, Kama and Moksha.

Of these Moksha is called the ultimate end - Paramapurushtartha for that one is permanent. 
There is no return to Samsara for one who has attained liberation.  The other three Purusharthas
are not like that. They are ephemeral.

Liberation can be attained only by the knowledge of Brahman and not by any actions. 

A Knower of Brahman attains the Supreme State.


Arunachala Siva.                   

The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 05, 2015, 09:41:42 AM »
The Death Experience of Bhagavan:


Savitiri's rendezvous with Yama:

As per the Vana Parva of the Mahabharata, Asvapati, the king of Madra and his queen Malavi being
childless wish for a son for their lineage to continue.  They undertake an ascetic life and offer oblations
to Sun God Savitr.  Pleased with their devotion, God Savitr appears before them and grants a boon
that they will have a daughter.   They are overjoyed at the prospect of having a child, and name the
daughter Savitri in honor of the god.  Needless to say, she imbibes the traits of asceticism and devotion
as she was born out of them.  When she reaches the age of marriage, her father is worried as none come
forward to seek her hand realizing their inability to match her purity and beauty.  Hence her father
tells her to find a husband on her own.  She travels across and beyond her kingdom for this purpose
and finally chooses Satyavan, the son of a blind king named Dyumatsena, who after losing everything
including his kingdom and eyesight lives in exile as a forest dweller.

When Savitri discloses her decision, Sage Narada wants Asvapati about her bad choice.  He reveals
that though Satyavan is peerless and perfect in every way, he is destined to die in a year.  Asvapati's
repeated pleas to Savitri to reconsider her decision fall on deaf years as she is adamant on her choice.
He finally acquiesces and conducts the marriage of Savitri and Satyavan with great pomp.  Soon after
her marriage, she too takes to the ascetic way of life, dons the attire befitting a hermit's wife, and lives
in perfect obedience and respect to elders.  As the destined day of Satyavan's death approaches,
Savitri takes a three day vow of fasting and vigil.  Though her father-in-law advises her against such
harsh austerities, she convinces him and seeks his permission to accompany her husband to the forest
on the third day.  Dyumatsena accedes to her request as she had not asked for anything during the
entire year's stay at the hermitage.


Arunachala Siva.                         

General topics / Re: Tevaram - Some select verses.
« on: November 05, 2015, 09:16:48 AM »
21. Chandra Yogam: When Breath Turns Subtle:

எய்தும் மதிக்கலை சூக்கத்தில் ஏறியே
எய்துவ தூலம் இருவகைப் பக்கத்துள்
எய்துங் கலைபோல ஏறி இறங்குமாம்
துய்யது சூக்கத்துத் தூலத்த காயமே. (1)

When Breath Turns Subtle

When Prana ascends to Moon`s Kala
It turns subtle (Sukshma)
The two breaths through Ida and Pingala run gross;
They rise and fall unto the kalas that wax and wane;
Pure is that Sukshma (Subtle)
Gross is that runs in the body.

Tantra 3 concluded.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 05, 2015, 09:14:29 AM »
20. Amuri Dharanai: Urine Therapy:

உடலிற் கிடந்த உறுதிக் குடி நீர்
கடலிற் சிறுகிணற் றேற்றமிட் டாலொக்கும்
உடலில் ஒருவழி ஒன்றுக் கிறைக்கில்
நடலைப் படாதுயிர் நாட்டலு மாமே. (1)

Effect of Urine Therapy in Yoga

The urinary liquid within the body
Is unto a picot of small well;
Dipped into sea vast
If that is fed once a day
In way appropriate,
Life will know distress none;
Well may you seek it.

Arunachala Siva.

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