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General topics / Re: Tevaram - Some select verses.
« on: November 24, 2015, 08:57:25 AM »

Verse 15:

நினைந்திருந்து வானவர்கள் நீள்மலராற் பாதம்
புனைந்தும் அடிபொருந்த மாட்டார் - நினைந்திருந்து
மின்செய்வான் செஞ்சடையாய் வேதியனே என்கின்றேற்
கென்செய்வான் கொல்லோ இனி.(15)

Even, the celestial beings, for to remain, shall deck His holy feet
With flowers choice, think on Him; far from His kazhal.
I, poised ever on His flashing locks, Vedic chanting
On and on, praise His glory. Would He grace me?

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 24, 2015, 08:54:15 AM »

Verse:  14:

தானே தனிநெஞ்சந் தன்னையுயக் கொள்வான்,
தானே பெருஞ்சேமஞ் செய்யுமால் - தானேயோர்
பூணாகத் தாற்பொலிந்து, பொங்கழல்சேர் நஞ்சுமிழும்
நீணாகத் தானை நினைந்து. (14)

My heart is lonesome; self-beating subsistent;
It has for its fund of weal the intake of
Lord-thought on Lord?s unique kazhal-heat like
Venom-spitting viper vagrant.

My heart is lonesome; self-beating subsistent;
It has for its fund of weal the intake of
Lord-thought on Lord?s unique kazhal-heat like
Venom-spitting viper vagrant.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 24, 2015, 08:50:35 AM »

தகவுடையார் தாமுளரேல் தாரகலஞ் சாரப்
புகவிடுதல் பொல்லாது கண்டீர் - மிகவடர
ஊர்ந்திடுமா நாகம் ஒருநாள் மலைமகளைச்
சார்ந்திடுமே லே பாவந் தான். (13)

he serpent should not hiss on the mountain-daughter;
Yet not sizzle on His Right alone. Are they distal?
Is not garland-on-chest enough? Why a krait?
Would it not once course on Her? Who would this offence?

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 24, 2015, 08:48:15 AM »

அதுவே பிரான்ஆமா றாட்கொள்ளு மாறும்
அதுவே யினியறிந்தோ மானால் - அதுவே
பனிக்கணங்கு கண்ணியார் ஒண்ணுதலின் மேலோர்
தனிக்கணங்கு வைத்தார் தகவு. (12)

Lord?s lordship is that hacceity; the same that takes
The Beings in stasis(whatever). Nor is this all
Of Him that wears the cassia wreath snow-knowing
That has an eye-on-forehead on all!

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 24, 2015, 08:45:42 AM »
ARpudha Tiru Andati of Karaaikkal Ammaiyar:



ஒன்றே நினைந்திருந்தேன் ஒன்றே துணிந்தொழிந்தேன்
ஒன்றேயென் உள்ளத்தின் உள்ளடைத்தேன் - ஒன்றேகாண்
கங்கையான் திங்கட் கதிர்முடியான் பொங்கொளிசேர்
அங்கையாற் காளாம் அது. (1)   

Ever I subsist on Numero Uno; never I swerve;
I treasure that one as gold cherished in bosom and joy;
That one with matted locks possessing Ganga, moon
And fires flamboyant one;

Arunachala Siva.


On 9th Jan 1946, one Mr. P. Banerjee asked Bhagavan:

"What is the difference between Jivanmukti and Videhamukti?"

Bhagavan:  There is no difference.  For those who ask, it is said:  A Jnani with body is a Jivanmukta
and he attains Videhamuki when he drops off the body.  But this difference is only for the onlooker,
not for the Jnani.

[Ribhu Gita, English translation, The Song of Ribhu gives
a detailed chart as an appendix about these states, again
from the onlooker's point of view.]

Arunachala Siva.


Once Bhagavan Ramana made a small four line Tamizh poem describing the Jnani's state.
"Since a Jnani does not have the body consciousness, his moving about and doing work,
is like the state of a drunkard, who when stone-drunk does not know whether his clothes are
there on his body or not."

Bhagavan Himself changed some words and meter and finally completed this poem.  A copy
was made out by Devaraja Mudaliar in his notebook.  Bhagavan Ramana further added
that there is no corresponding verse in Bhagavatam about this concept, but in Sita Rama Anjaneya Samvadam, a Telugu work, this state is given in great details while speaking about Jnani's state.
Balarama Reddiar who was in the Hall at that time said:  Sita Rama Anjaneya Samvadam is to the
Telugus what Kaivalyam is to the Tamizhians.  The book is full of advaita concepts.

(Source: Day by Day by Devaraja Mudaliar. 20.1.1946.
The actual Tamil verse is also available in the Volume 5
of Arunachala's Ramana, Boundless Ocean of Grace.)

Arunachala Siva.

General Discussion / Re: Rough Notebook-Open Forum
« on: November 24, 2015, 06:40:03 AM »

Fear is due to the mind.  For the one who has controlled the mind, there is no fear.  If one like
Bhagavan Ramana could kill the mind, he becomes the boldest human being in the world. We are the
Third Eye of Siva, from where Skanda came out to kill the demons with whom
even Brahma, Vishnu and Indra feared.  Problem of liquidation?  Why we should fear that?
We are always with God.  It is God who runs the show!"

Saint Tiruvukkarasar sang:  What is there to fear about?
What things will erupt which can give fear to us?  We have
got the Panchaksharam. 

Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 23, 2015, 03:21:18 PM »

On 29th Jan 1946, Bhagavan Ramana was going through the new Telugu edition of Ramana Leela.
A visitor asked Him:

"I came here about a year ago.  And even since, I have been trying to follow Bhagavan's instructions.
I am not, however, succeeding very well.  I try to look at all women as mothers. But I don't succeed."  Bhagavan Ramana did not reply and the visitor continued: "While I am at home, it is all right. But
when I go out and see women I am not able to control my mind and am swept off my feet.
What should I do?"  He also added: "I want Atma sakshatkaram.  What should I do?
I pray for Bhagavan's blessings. 

After a pause, Bhagavan replied:  'You say you are all right when you are at home. Be at home,
at home in the mind. Don't allow it go outwards, but turn it inwards and keep it at home there.
Then all will be well and you will have Atma sakshatkaram.  The trouble is that we are the mind.
See if you are the mind."

The visitor said: "I am a grahasta. Still I want to practice brahmacharya even with my wife. But
I am not able to succeed.  What should I do?"  Bhagavan replied:  "That is because of the age long
vasanas.  The sankalpas are so powerful because they have existed so long. But they will go."

(Source: Day by Day. Devaraja Mudaliar.  29.1.1946)

Arunachala Siva.   

The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 23, 2015, 03:17:13 PM »

The visitor who had asked about his difficulties in the previous evening [about lust etc.,] came to
Bhagavan Ramana to take leave of Him.  He said:  I have already mentioned about my difficulties."
Bhagavan said: "Yes, they will go gradually."

Visitor:  I want Bhagavan's Kripa Drishti [grace by gazing].

Bhagavan did not reply.  Only a few minutes before that Colombo Ramachandra's two small girls
had finished singing and almost the last song [composed by his father, an ardent devotee of
Bhagavan] contained the lines,

" He who remains at Annamalai as the gracious Guru,
who casts His glance on them, dissipates their sorrows
and directs them to salvation. "

[The visitor must have understood the meaning]

Source: Day by Day, 30.1.1946. Devaraja Mudaliar)

Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 23, 2015, 01:26:02 PM »

Sometime back a person asked a question, "It is said that Aswathamma, Vibheeshana, Hanuman
and others are chiranjeevis, eternally living beings and they are even now living somewhere. Is that true?" 

Bhagavan Ramana said:

"Yes, that is true."

Bhagavan Ramana continued:

What is your idea of a Chiranjeevi?  Those that know the state which is never destroyed, where is
death for them, and where is birth?  They live as chiranjeevis for all the time and at all places.
We are now talking about them, and so they are present here.  When it is said that a person
lives for ever, it does not mean this body consisting of the five elements.   When Brahma Kalpas
[ages of Brahma]  themselves come and go like dolls' houses, is it possible to attribute permanence
to bodies that age? said Bhagavan.

(Source: Suri Nagamma, Letters from Sri Ramansramam)

Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 23, 2015, 12:56:11 PM »
The Best of Friends:

Bhagavan and Chadwick:

Part I:

Meanwhile, the Bible itself, which for Chadwick's priestly forebears would have been completely
sacrosanct, was being subjected to modern methods of textual and historical criticism. As they
searched for the historical Jesus, theologians in dog collars were questioning the truth of the
Virgin Birth and Resurrection itself.   The evidence suggests that Chadwick came into direct contact
with these radical new ideas at university, and they had a devastating effect.  All we can say for
certain is that he dropped out after two years without finishing his degree. Instead of becoming a
priest, he disappeared to Canada, where he took a job as a surveyor. From then on, he was never
part of English society again.

Only during the First World War, did Chadwick briefly fit back in.   The moment war was declared,
the drop out hurried home from Canada, to enlist, for the next four years he behaved exactly as an
Englishman of his class was expected to behave.  But once he'd been discharged from the army,
Chadwick vanished abroad again.  After that, he frittered his life away as a sort of gentleman tramp,
wandering from country to country and from one menial job to the next.  There were sporadic bouts
of meditation, but there were also love affairs, along with much drinking.  All in all, it would be difficult
to invent a more perfect modern type of the prodigal son.  Having been born into a rich Christian
inheritance, Chadwick now disappeared  to distant lands, where he recklessly squandered it all.
Yet the roots of this profligacy were to be found not in the prodigal character, but in his times.
As he was to prove once he'd surrendered himself to Ramana Maharshi, this Chadwick was as unswervingly
loyal and utterly devout as any of his priestly ancestors.  He'd just had the misfortune to be born in an
era, when the old spiritual certainties were crumbling on all sides.  The Victorian solutions of his father
and his grandfathers did not work anymore.  For them, the Anglican priesthood had been the most
obvious and logical doorway to salvation.  But when Chadwick's turn came, the door had been slammed
in his face.


Arunachala Siva.                     

Parallelism between Scientific and Spiritual Reality:

Part II - Logical Similitude of Spiritual Reality:

Advaita offers scope for varied arguments to justify the plausibility of the truth it posits at various levels. 
A different argument appeals to us and works best at different times, depending on the prevailing state
of our mind.  A form of argument that is particularly potent  is the analogy between spiritual and scientific
reality. It holds appeal to us due to the great faith we generally place in science in the present age of
technology.  Part I of the article traces the scientific background typically suited to establish this analogy.

We shall now pursue our main object of study, namely the actual analogy of spiritual reality in some detail.
We shall proceed topic wise mostly in the order followed in Part I, and then briefly touch upon a few
supplementary points. 

Constancy or Changeless-ness of Spiritual Reality

Science attempts to explain the various phenomena in the world in terms of its laws and theories.
These principles depict the unchanging element in otherwise ever changing world, and are taken to
be the 'reality' according to science.  Ohm's law of electricity cited in Part I provides an example.
It represents the constant principle that relates the three parameters, voltage, current, and resistance,
which are variable in an electrical system.

Spirituality, as we know, concerns the investigation of the meaning of our existence, and the practical
means of realizing it.  The unchanging principles that go to interpret this meaning and its realization
are taken to constitute spiritual reality.  The law of karma is a familiar example.  Let us suppose that twins
are travelling by bus, and that the bus meets with an accident.  One of the twins sustains a grievous
injury and is maimed for life, while the other escapes with minor bruises.   There could be apparently
nothing in the lives of the two till then that explains the profound differences in the quality of their lives
thereafter.  The law of karma attributes this to the evil committed by the maimed twin in a previous birth.
It explains similarly varied other situations. 

Constancy is thus seen to characterize both spiritual and scientific reality.  This is but expected since we
intuitively associate the idea of change-lessness with 'reality.'


Arunachala Siva.       

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 23, 2015, 11:20:25 AM »
The Jnana that has entered into a Vritti of the mind and become one with it, is identical with Svarupa-jnana;
and the former Jnana is not different from the latter.  How then can there be opposition between them,as
you say?

I shall make it clear by an example.  The light of the sun fosters the growth of grass. But the same
sunlight, when it passes through a powerful lens, can burn it.  So sunlight, though not opposed to grass,
becomes opposed when it passed through the medium of a lens. Though the light is the same, there arises
opposition between them in these different conditions. Similarly, though the Svarupa Jnana in itself has 
no opposition between them, when the Svrupa Jnana enters into Vrittis and becomes one with them.


Arunachala Siva.     

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 23, 2015, 11:12:09 AM »
You say that in deep sleep Svarupa Jnana reveals ignorance. So in this case there is no contradiction
between ignorance and knowledge according to you.  If so, how can knowledge destroy ignorance,
which is possible only if there is a contradiction in their co existence?

The Svarupa Jnana, i.e.the knowledge nature of the Atman in itself has no opposition to ignorance.
But the knowledge reflected in a Vritti is opposed to ignorance.


Arunachala Siva.   

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