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Messages - Subramanian.R

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12061
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 18, 2015, 01:31:43 PM »
How is it so? Please explain.

The mind is naturally pure. Bondage overtakes it when it is affected by impurities.  When it
becomes pure, it gains release. The first fourteen modes described above are impure.  The last
two, Bhakti and Sraddha are pure.,  The first thirteen mods occur in men again and again without
any effort and they prompt men to do sinful acts.  Those who allow themselves  to be subjected
by them get degraded and never get uplifted. On the other hand, those who ward off these
thirteen impure modes and cultivate the two pure modes of Bhakti and Sraddha and perform actions
prompted and colored by them, will gradually evolve and get liberation in stages. So a man who has good
in view should make every effort in his command, to be free from these impure modes of mind and
to cultivate the two pure modes of Bhakti and Sraddha and thereby gain purity of mind.  As regards
the fourteenth Vritti, Iccha, it is impossible to eliminate the bodily instinctive actions like appeasing
hunger and thirst, urination, evacuation, etc., as long as the body lasts.  No merit or demerit is
gained by these acts, but, on the other hand, misery will result if they are not attended to.

In the waking state, and dream states, the modes of mind like the attachment and aversion are
present and therefore there are actions prompted by them.  But in the states of deep sleep, Samadhi,
swoon, and silence, the modes like attachment and aversion are not present and so there is no action
in these states.  Thus by comparison and contrast, we can come to the conclusion that the modes of mind
like attachment and aversion are the cause of all activities.

contd.,

Arunachala Siva.                   

12062
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 18, 2015, 01:16:37 PM »
The subject of discussion is the Atman. What is the use and relevance of thinking about the modes
of mind in such a context.

The use and relevancy is that all beings are in bondage or liberation on account of these modes
of mind and not by anything else.

contd.,

Arunachala Siva.

12063
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 18, 2015, 01:14:01 PM »
Earlier seven items beginning with misery were mentioned.  It was also stated that in the case
of the first four -- namely, misery, body, action, attachment cum aversion ---misery results from
the body, the body from karma, and karma from attachment and aversion.   Here in this six
chapter will be described first the different aspects of attachment cum aversion. The mental
modes, numbering sixteen, areas follows:  Raga, Devsha, Kama,  Krodha,  Lobha, Moha,
Mada, Matsarya, Irsya, Dambha, Asuya, Darpa,  Ahamkara, Iccha, Bhakti and Sraddha.
These are described below:


Raga means sexuality. Devasha is revengefulness. Kama is the desire to acquire wealth, house,
land, etc.,  Krodha is the aversion and displeasure one feels against those who stand in the way
of our getting the above. Lobha is the unwillingness to give away one's acquired wealth even
to the good persons.  Moha is the attitude of indifference about what one should do and one
should not do, out of overpowering pride arising from one's great wealth.  Mada is the feeling
that one is very rich and for that reason there is nothing that one cannot do or acquire. Matsarya
is the antagonistic feeling on seeing anyone as rich as oneself.  Irsya is the ill feeling on seeing
another not being subjected to the same sufferings as oneself. Asuya is the feeling arising in the mind
on seeing that another has got. Dambha is the feeling that by one's acts one should become famous.
Darpa is the feeling that there is none equal to oneself.  Ahamkara is inordinate desire for having
everything for oneself. Iccha is the desire to avoid forbidden foods and all the evil.  Bhakti is the
extreme respect towards one's teacher, holy men and deities. Sraddha is faith in Yagas and other
sacred rites, in the scriptures and in the instruction given by one's teacher. These are the sisteen
mental modes beginning with Raga.

contd.,

Arunachala Siva.         .               

12064
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 18, 2015, 10:47:40 AM »
In the India of 1935, there were not many men with a name like Alan Chadwick who could
genuinely say they were intimately connected with someone called  Sri Ramana, or as Bhagavan
was commonly called in those days, the Maharshi.  Britain was still more or less in command and
ruled India for another 12 years or so before Independence came in 1947.  Due to the cultural,
social and political divides between them, an Englishman and an Indian would have had normally
the briefest of acquaintanceship.  For British rule being what it was, the most likely relationship
for an Englishman and an Indian would have precluded close friendship.  There would have been
official government activity, business links, and social relations in the higher social circles but
for the most part each side kept to its own.  By and large the most fraternizing was between the
Indian royalty and the British upper classes.  In general both the Indian and English sides understood
the minute differentiation of the social class and abided mostly by them with exceptions proving the
rule.  Alan Chadwick was an exception.  Though a sterling example of an upper middle class
Englishman born to rule, he broke through all the social and religious barriers.

contd.,

Arunachala Siva.                 

12065
Unvertainty is Scientific Reality:

We know that the measurement of any physical quantity cannot be exact due to practical
limitations of the instruments and techniques used. As technology improves, the limitations
are slowly overcome and the margins of error reduced. This gives us the feeling  that given a
continuously changing system, we can determine the state in which it is present at a given
moment precisely enough,by making simultaneous measurements of all the quantities required.
Unfortunately, such a hope is not borne fruit in science,

A hypothetical experiment on an electron illustrates the kind of problem we have. Let us say there
is no electron in motion, and we want to determine its position and speed at a given instant.In
order to locate ('or see') the electron, we need to interact with it in some way such as by allowing
a photon to impinge with small enough wavelength. Otherwise, it could like trying to point
Tiruvannamalai in a map of India using a stout bamboo stick.  But then, the small wavelength
means large energy, so the impact by photon will alter the original motion of the electron greatly.

contd.,

Arunachala Siva.         
 

12066
General topics / Re: Tevaram - Some select verses.
« on: November 18, 2015, 08:47:10 AM »
37. Kedu KaNdu Irangal - Sympathizing for the omissions/commissons:


Verse 1:


வித்துப் பொதிவார் விதைவிட்டு நாற்றுவார்
அற்றதம் வாழ்நாள் அறிகிலாப் பாவிகள்
உற்ற வினைத்துயர் ஒன்றும் அறிகிலார்
முற்றொளி ஈயல் முளிகின்ற வாறே. (1)



Ungodly Ones do not Think of Soul`s Liberation

They germinate the seed;
They plant the seedlings;
They think not of their own fleeting life;
Poor are they in spirit;
They know nothing of Karmic sorrows;
They perish in the blazing fire,
Verily are they such.

(The seventh Mandiram is completed)


Arunachala Siva.

12067
General topics / Re: Tevaram - Some select verses.
« on: November 18, 2015, 08:43:13 AM »
36.  Kudaa  Ozhukkam -  The disciplines that are to be avoided:

Verse 1:


கண்காணி இல்லென்று கள்ளம் பல செய்வார்
கண்காணி இல்லா இடம்இல்லை காணுங்கால்
கண்காணி யாகக் கலந்தெங்கும் நின்றானைக்
கண்காணி கண்டார் களவொழிந் தாரே.(1)

God is Omniscient

Thinking there is none that oversees
They many evil deeds perform;
None the place, in fact,
Where the over-seer is not;
The Lord pervades all, overseeing all;
They who the Over-seer saw,
Abandoned evil deeds all.

Arunachala Siva.


12068
General topics / Re: Tevaram - Some select verses.
« on: November 18, 2015, 08:39:27 AM »
35. Sadguru NeRi: The  Nature of a true Sadguru:


Verse 1:

தாள்தந் தளிக்கும் தலைவனே சற்குரு
தாள்தந்து தன்னை அறியத் தரவல்லோன்
தாள்தந்து தத்துவா தீதத்துச் சார்சீவன்
தாள்தந்து பாசம் தணிக்கும் வசனத்தே. (1)


Holy Guru Leads Disciple to Truth

Placing his feet on my head
The Master blesses me;
He is Guru Holy;
He, my self-realization, works;
He takes the Jiva to the State beyond Tattvas;
He subdues my Pasas,
All these he performs
?He that is Truth itself.

Arunachala Siva.
 

12069
General topics / Re: Tevaram - Some select verses.
« on: November 18, 2015, 08:35:17 AM »
34. AsaRguru Neri -  The nature of a bogus guru:


Verse 1:


உணர்வொன் றிலாமூடன் உண்மைஓ ராதோன்
கணுவின்றி வேதா கமநெறி காணான்
பணிவொன் றிலாதோன் பரநிந்தை செய்வோன்
அணுவின் குணத்தோன் அசற்குரு வாமே. (1)


The Unholy Guru Has Virtues None

A fool he is,
Wisdom none he has;
Truth he has realized not;
Versed is he not in the way
Of Vedas and Agamas;
Humility he has none;
Of God he speaks ill;
Worldly life is his sole concern;
He, verily, is the Guru unholy.

Arunachala Siva.

12070
General topics / Re: Tevaram - Some select verses.
« on: November 18, 2015, 08:32:20 AM »
33.  Ainthu indriyam attakkum muraima:  The method of controlling the five senses:


Verse 1:



குட்டம் ஒருமுழம் உள்ளது அரைமுழம்
வட்டம் அமைந்ததோர் வாவியுள் வாழ்வன
பட்டன மீன்கள் பரதன் வலைகொணர்ந்து
இட்டனன் யாம்இனி ஏதம் இலோமே(1).

Lord is a Fisher of Desires

One cubit its depth,
Half cubit its diameter,
Thus shaped round is the body pond;
The Fisherman (Lord) His net spreads;
Many the fish (of desires) He caught;
No more ? the troubles I encounter.

Arunachala Siva.

12071
General topics / Re: Tevaram - Some select verses.
« on: November 18, 2015, 08:27:34 AM »
32. Ainthu Indriyam atakkum arumai - Controlling the five senses:


Verse 1:



ஆக மதத்தன ஐந்து களிறுகள்
ஆக மதத்தறி யோடணை கின்றில
பாகனும் எய்த்தவை தாமும் இளைத்தபின்
யோகு திருந்துதல் ஒன்றறி யோமே. (1)


Do Not Delay to Control Senses

Five are the elephants (Senses)
That are in rut
Their rut increasing
They do not to the (Divine) Post remain tied;
As the mahout (Jiva) tires,
And the elephants (Senses) too, get their energy exhausted,
Then they turn to Yoga;
Why this way (they delayed) we know not!

Arunachala Siva.
 

12072
General topics / Re: Tevaram - Some select verses.
« on: November 18, 2015, 08:23:21 AM »
31. Bhodan :  The one jiva who merges with Siva.

Verse 1:


சீவன் எனச்சிவன் என்னவெவ் வேறில்லை
சீவ னார்சிவ னாரை யறிகிலர்
சீவ னார்சிவ னாரை அறிந்தபின்
சீவ னார்சிவ னாயிட் டிருப்பரே .(1)


Jiva and Siva are One

Jiva and Siva
Separate are not;
Jiva knows not Siva;
When Jiva knows Siva;
Jiva becomes Siva.

Arunachala Siva.

12073
General topics / Re: Tevaram - Some select verses.
« on: November 18, 2015, 08:20:33 AM »
30.: Pasu - the individual Jiva:


Verse 1:



கற்ற பசுக்கள் கதறித் திரியினும்
கொற்ற பசுக்கள் குறிகட்டி மேயினும்
உற்ற பசுக்கள் ஒருகுடம் பால் போதும்;
மற்றைப் பசுக்கள் வறள்பசு தானே .(1)


Jnani is the Mature Jiva

The learned cows (Jivas) may wander belfowing,
The power-giddy cows may strut about,
Their insignia displaying;
But precious is a pot of milk (Jnana),
The good mature cows (Jnani`s ) yield;
The rest are but barren cows indeed.

Arunachala Siva.

12074
General topics / Re: Tevaram - Some select verses.
« on: November 18, 2015, 08:14:10 AM »
29.  Jeevan -the individual soul;

 
Verse 1:


மேவிய சீவன் வடிவது சொல்லிடில்
கோவின் மயிர்ஒன்று நூறுடன் கூறிட்டு
மேவிய கூறது ஆயிர மாயினால்
ஆவியின் கூறது நூறா யிரத்தொன்றே. (1)
.

Size of Soul

To speak of the size of Jiva
It is like this;
Split a cow`s hair soft
Into a hundred tiny parts;
And each part into a thousand parts divide;
The size of Jiva is that one of part
Of the one hundred thousand.

Arunachala Siva.

12075
General topics / Re: Tevaram - Some select verses.
« on: November 18, 2015, 08:09:44 AM »
28. Purushan -  The Nature of Siva: (Purushan)

Verse 1:

 
வைகரி யாதியும் மாய்ஆ மலாதியும்
பொய்கரி யான புருடாதி பேதமும்
மெய்கரி ஞானம் கிரியா விசேடத்தால்
செய்கரி ஈசன் அனாதியே செய்ததே . (1)

Lord Creates Activating Saktis, Jnana and Kriya

Vaikhari and rest of Sounds,
Mays and rest of Impurities,
Purusha and rest of Tattvas illusory
?All these,
Acting on Saktis, Jnana and Kriya,
The Lord True from time immemorial made.

Arunachala Siva.

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