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Messages - Subramanian.R

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General topics / Re: The Bliss of No Want - Vasko Kohlmayer:
« on: January 24, 2016, 10:54:35 AM »
Grace on the path:

The question is how does one enter the state of non desire.   Obviously, the simplest and most direct
way would be through a clear recognition that nothing in this world can ultimately satisfy or fulfill.
Bhagavan Himself made this point repeatedly.  In response to one questioner, He said, 'What happiness
can you get from things extraneous to yourself?  When you get it, how long will it last?' (The Teachings
of Ramana Maharshi, Osborne.)

On another occasion, Sri Ramana used the story of the Buddha to illustrate this idea:

'When he was in the palace with all possible luxuries in the world, he was still sad.  To remove his sadness,
his father created more luxuries than ever.  But none of them satisfied the Buddha.  At midnight he left
his wife and child and disappeared.  He remained in great austerity for six years, realized the Self, and for
the welfare of the world, became a mendicant. It was only after he became a mendicant that he enjoyed
great bliss.  (Letters from Sri Ramanasramam, Suri Nagamma, Letter 164.)


Arunachala Siva.     

Super Imposition:

Verse 137:

This is the bondage of the individual -- to take the non Self as the Self;  and from that bondage comes
birth, death, and myriads of different sufferings due to ignorance, -- the ignorance by which one takes
this unreal body as real, and nourishes it and tries to preserve it by the objects of senses, as the silk
worm preserves its cocoon.

Verse 138:

Covered by tamas, the food who has no discrimination through darkness, thinks that what really is
not, is.  Just when one takes the rope as the serpent, different kinds of disturbances arise.  Therefore,
taking the unreal as the real -- that is the bondage.

Verse 139:

That One, indivisible, eternal knowledge who is full of endless glory, is veiled by this quality of tamas
as the dragon swallows the sun.

Verse 140:

When the pure, effulgent Atman is covered by tamas, -- when that light is taken away -- being
deluded, the fool takes the body as the Self. Then comes desire, anger (from non gratification of
desire), and then rajas, whose name is scattering.  This decentralizing forces comes and brings pain.

Verse 141:

When the Atman is situated thus, the fool is in the mouth of the great crocodile of delusion in the
shore-less ocean of the world, where the objects of senses are the water that is poison.  First sunk
and then raised, he is full of ignorance and suffers pain.


Arunachala Siva.           

General topics / Re: Tevaram - Some select verses.
« on: January 24, 2016, 08:55:52 AM »
Verse  31:

நல்லொழுக்கந் தலைநின்றார்
   நான்மறையின் துறைபோனார்
தில்லைவா ழந்தணர்கள்
   வந்திருந்த திருந்தவையில்
எல்லையிலான் முன்செல்ல
   இருந்தொண்ட ரவர்தாமும்
மல்குபெருங் காதலினால்
   வழக்கின்மே லிட்டணைந்தார்.

To the great assembly of Thillai-Brahmins
Of impeccable character, -- the adepts in the four Vedas --,
The infinite One fared forth; drawn by exceeding love
The great devotee went after him, involved in the lies.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 24, 2016, 08:52:48 AM »
Verse  30:

தந்ததுமுன் தாராதே
   கொள்ளாமைக் குன்மனைவி
அந்தளிர்ச்செங் கைப்பற்றி
   அலைபுனலின் மூழ்காதே
சிந்தைவலித் திருக்கின்றாய்
   தில்லைவா ழந்தணர்கள்
வந்திருந்த பேரவையில்
   மன்னுவன்யா னெனச்சொன்னார்.

"You return not what you received; to disprove theft
You'll not hold your wife's hand, soft as shoot,
And take a plunge in water; you are sure adamant;
I'll now have recourse to the Court
Of Thillai-Brahmins." Thus He, and hied away.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 24, 2016, 08:50:33 AM »
Verse  29:

கங்கைநதி கரந்தசடை
   கரந்தருளி யெதிர்நின்ற
வெங்கண்விடை யவர்அருள
   வேட்கோவ ருரைசெய்வார்
எங்களிலோர் சபதத்தால்
   உடன்மூழ்க இசைவில்லை
பொங்குபுனல் யான்மூழ்கித்
   தருகின்றேன் போதுமென.

When the Lord who hath concealed His matted hair
Which conceals the Ganga, -- the Rider of the lovely-eyed Bull --,
So spake in grace, the potter answered thus:
"By reason of a vow alas, I canst not consent to what you say;
I'll myself take a dip into the water; go with me."

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 24, 2016, 08:47:36 AM »
Verse 28:

ஐயர்நீ ரருளிச் செய்த
   வண்ணம்யான் செய்வ தற்குப்
பொய்யில்சீர்ப் புதல்வ னில்லை
   என்செய்கேன் புகலு மென்ன
மையறு சிறப்பின் மிக்க
   மனையவள் தன்னைப் பற்றி
மொய்யலர் வாவி புக்கு
   மூழ்குவாய் எனமொ ழிந்தார்.

"O great one, to do your bidding, I am not
Endowed with a son who can falsify your accusation;
What am I to do? Pray tell me." When he so spake,
He said: "Hold your wife, flawless and glorious,
And take a plunge in the tank thick with flowers."

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 24, 2016, 08:44:58 AM »
Verse  27:

வளத்தினான் மிக்க ஓடு
   வௌவினேன் அல்லேன் ஒல்லை
உளத்தினுங் களவி லாமைக்
   கென்செய்கேன் உரையு மென்னக்
களத்துநஞ் சொளித்து நின்றான்
   காதலுன் மகனைப் பற்றிக்
குளத்தினின் மூழ்கிப் போவென்
   றருளினான் கொடுமை யில்லான்.

"I did not commit theft of your bowl of foison;
I did not covet it even mentally; what should I do
To prove this?" when thus he spake,
He that had concealed the venom in His throat said:
"Hold your dear son by the hand, take a dip
In a tank and swear on your innocence."
Thus spake He who is never unkind.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 24, 2016, 08:42:08 AM »
Verse  26:

ஆவதென் நின்பால் வைத்த
   அடைக்கலப் பொருளை வௌவிப்
பாவகம் பலவும் செய்து
   பழிக்குநீ யொன்றும் நாணாய்
யாவருங் காண உன்னை
   வளைத்துநான் கொண்டே யன்றிப்
போவதுஞ் செய்யே னென்றான்
   புண்ணியப் பொருளாய் நின்றான்.

"What more could you do? Having coveted and committed
Theft of the article entrusted to your keeping
You play-act, and aren't ashamed of your sins;
I'll hold you tight, publish your deed,
And'll not from you part without my bowl."
Thus He spake, the ideal of piety.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 24, 2016, 08:39:46 AM »
Verse 25:

கேடிலாப் பெரியோய் என்பால்
   வைத்தது கெடுத லாலே
நாடியுங் காணேன் வேறு
   நல்லதோர் ஓடு சால
நீடுசெல் வதுதா னொன்று
   தருகின்றேன் எனவுங் கொள்ளாது
ஊடிநின் றுரைத்த தென்றன்
   உணர்வெலா மொழித்த தென்ன.

"O great one flawless, as what you gave me was lost
I searched for it everywhere, but could not find it;
When I beg to offer you a different goodly bowl
Far more durable, you'll not deign to accept it
But wrangle with me; I stand jostled out of my sense."
Thus he made his meek submission.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 24, 2016, 08:37:12 AM »
Verse  24:

சென்னியால் வணங்கி நின்ற
   தொண்டரைச் செயிர்த்து நோக்கி
என்னிது மொழிந்த வாநீ
   யான்வைத்த மண்ணோ டன்றிப்
பொன்னினா லமைத்துத் தந்தாய்
  ஆயினுங் கொள்ளேன் போற்ற
முன்னைநான் வைத்த வோடே
   கொண்டுவா வென்றான் முன்னோன்.

He stared in wrath at the devotee who prostrated
And then stood before him; He said: "What's it
That you speak? Except that goodly earthen bowl
I gave you, I'll not accept one made of gold;
Go, get me the bowl I gave you for safe-keeping."
Thus He spake, the Ancient One.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 24, 2016, 08:33:44 AM »
Verse  23:

இழையணி முந்நூன் மார்பின்
   எந்தைநீர் தந்து போன
விழைதரும் ஓடு வைத்த
   வேறிடந் தேடிக் காணேன்
பழையமற் றதனில் நல்ல
    பாத்திரந் தருவன் கொண்டிப்
பிழையினைப் பொறுக்க வேண்டும்
   பெருமவென் றிறைஞ்சி நின்றார்.

"O my Father that wears the three-fold sacred thread!
I searched for it where I kept it and elsewhere too,
-- The wished for bowl that you entrusted to me --;
Lo, it is lost; I'll give you a brand-new one
Far superior to the old one, lost by me;
Be pleased to received it and forgive my lapse."
Him he bowed and thus implored.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 24, 2016, 08:31:06 AM »
Verse 22:

மறையவ னாகி நின்ற
   மலைமகள் கேள்வன் தானும்
உறையுளிற் புக்கு நின்ற
   ஒருபெருந் தொண்டர் கேட்ப
இறையிலிங் கெய்தப் புக்காய்
   தாழ்த்ததென் னென்ன வந்து
கறைமறை மிடற்றி னானைக்
   கைதொழு துரைக்க லுற்றார்.

The Lord of Parvati that stood disguised
As a Brahmin, thundered: "What means this delay?
You went in to return quick here!"
He then came out and adored the Lord
Of blue throat and began to speak thus.

Arunachala Siva.

General Discussion / Re: Rough Notebook-Open Forum
« on: January 24, 2016, 07:10:31 AM »
Some friends are writing about Eckhart Tolle in the Forum.  I happened to read a book review in
Mountain Path, on his book "A NEW EARTH" [Penguin India, Rs 300.00). I have not read any of
his books.  I am in two minds, whether to buy such books.  Anyway the review, as given in MP, further
abridged by me.

The author says that the purpose of his latest book A NEW EARTH, is to 'bring about a shift in
consciousness, that is to say, 'to awaken.'  And that the mere reading of the book can awaken those
who are ready.  This would place the book in the category of very rarefied sacred writing, an arguable assertion for sure.  Nevertheless the author's presentation is most readable, accessible, and practical
so would be of interest to anyone seriously concerned with personal and global transformation.

His argument starts like this:  All spiritual traditions have two core insights.  First, the "normal state
of mind "of most human beings contains a strong element of what we might call "dysfunction", --
'maya' in the Hindu tradition, 'dhukka' in the Buddhist and then secondly, 'the good news is the possibility
of a radical transformation of human consciousness' variously known as enlightenment, liberation or awakening.

The first half is devoted to describing the ego, the root cause of this dysfunction.  Tolle shows the
reader very vividly all the 'normal', everyday strategies that our ego uses to constantly reassure
ourselves that we exist and any honest reader will certainly but uncomfortably recognize all of them in themselves.  But there are some other which are more subtle and subversive... like constant need for more, complaining and resentment.  All these emotions constitute what Tolle calls the 'pain body'.  The author defines it as a 'semi autonomous energy form' that thrives in negative thinking and is addicted to unhappiness.  The 'pain body' is not only individual but also partakes of humanity, which is a history
of continuous tribal warfare, enslavement, pillage, rape, torture, and other forms of violence.  This pain
lives in the collective psyche of humanity.

The good news, the way out of this dysfunction comprises the second half of the book, which is mostly author's reiteration of his  first book, THE POWER OF NOW.   This is about, primarily dis-identifying with form and discovering one's true identity through being present in the now.  There is hardly any new material in the second book, as Tolle would himself admit.

Tolle says that this recognition of illusion is also its ending.  BUT IF ONLY IT WERE THIS EASY.

Probably due to the phenomenal international success of THE POWER OF NOW, and his own experience
as a very popular New Age Guru, Tolle feels that the humanity is desperately searching for a new consciousness, and hence this book and his optimistic ending:  The foundation for a new earth is a new heaven, -- the awakened consciousness.  The earth, -- external reality -- is only its outer reflection. 

Nothing is "going " to make is free, because  only the present moment can make us free.

(Source:  Book Review, Mountain Path, July-Sep 2008)

Arunachala Siva.

General Discussion / Adhisthana - John Grimes:
« on: January 23, 2016, 04:39:32 PM »
(The above article appeared in July - Sept. 2015 issue of Mountain Path.)

The foundational Sanskrit word 'adhisthana' means: 'substratum, support, source, base'.  Bhagavan
Ramana spoke of the Self, Sat-Chit-Ananda, the Heart, Jnana, Svarupa, Sahaja Sthithi, and adhisthana -
all as synonyms designating the One Supreme Reality. Without the source, the foundation, all else would
cease to exist, whether one labels all else as a mere appearance or real.  'The world does not exist without
the body, the body never ceases without the mind, the mind never exists without consciousness, and
consciousness never exists without the Reality. (Muruganar - Guru Vachaka Kovai Verse 99.)

Bhagavan Ramana has given us a number of examples to elucidate, make crystal clear, the exact denotation
of the term 'substratum' (adhisthana).  It may also be noted that, for Advaitins and Sri Ramana, words,
concepts,can only point towards, indicate, that which is transcendent, formless, solely One, by
employing examples from worldly (vyavaharika) phenomena. From the Absolute (paramarthika)
perspective. the Self, Atman-Brahman, Consciousness, is the adhisthana, the Reality or Source and
Substratum of anything appears. He said, 'You won't find any of the names and forms of the world
separate from the Substratum.  When you try to get at name and form, you will find Consciousness only.'
(David Godman, The Power of The Presence,, Volume 1)


Arunachala Siva.                 

Health issues / Re: Health issues
« on: January 23, 2016, 01:52:27 PM »
Dear Graham,

I appreciate your views regarding disease, death etc.,  You are sure to attain Bhagavan's Feet.
However, we want you live a few more years at least, to run this show so that many many devotees
will be present and happy.

Arunachala Siva.

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