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Messages - Subramanian.R

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12196
(The original of the Guru Ramana Vachana Mala is a Sanskrit rendering of selected verses from the Guru
Vachaka Kovai.  This is the English translation of that Sanskrit version.)

*

Introductory Verses:

1. Obeisance to the unique Being, the One Self in all, namely the serene and unfathomable Bhagavan
Ramana, who has no ego and possessiveness.

2. The compilation of the oral teachings of  Bhagavan Ramana, made by the saintly Muruganar, is here
rendered into Sanskrit.

3.  This work, named Paramartha Deepam, is the essence of Vedanta and is hence worthy to to be
studied many times over by the seekers of the State of Liberation.

Chapter I - DISCRIMINATION

1.  THE TRUTH ABOUT THE WORLD

4.  To become aware of the Real Self, since Hem is ever present within the Heart of everyone, would
be very easy if the notion that the body and the world are real should become utterly extinct.

5.  Oh man who, believing the world to be real, has been cheated of happiness, like the parrot that
expected to eat the ripe fruit of the silk cotton tree, what proof have you that the world really exists?

6.  If you think that this world is real because it appears, then conclude that the mirage water also
is real, because it also appears.  What material difference is there between the two?

7.  How can the world, which is diversified by space and time, mutable and transient, be real?
That alone is real, which is eternal, unchanging and beyond space and time.

8. All this appears whenever there is mental activity, that is, in the dream and waking states; not
only does it not appear in deep sleep, but it does not appear in the Transcendental State, where the
Self is alone, and the mind is at rest; therefore it is unreal.

9,  Revelation does describe creation in diverse ways (in different places); this must not be understood
literally;  the purpose of these passages is to indicate that which is the Source of the world and the individual
soul, not to enjoin a belief in he fact of creation. 

10. If the individual soul and the world be taken as real, then how can the Supreme Being be infinite
as He is declared to be by Revelation?  Unless His infiniteness be given up, how can this contention
that the soul and the world are real, be right?

contd.,

Arunachala Siva.         

12197
General Discussion / Maha Sivratri - 7th March 2016.
« on: March 07, 2016, 12:50:14 PM »
Today is Maha Sivaratri.  The day is celebrated in all Siva temples with abhishekam, alanakram, and prayers
to Siva Linga.  People bring curds, milk, oil, ghee, flowers, coconut water to the temple for abhishekam.

In Asramam they do elaborate abhishekam and alankaram and puja to Sri Ramaneswara Maha Linga.
Alankaram is done with flowers along with bhilva leaves, which are so dear to Siva.

After is the devotees go for food. Some devotees take up fasting through out the day.  And eat breakfast
only in the morning.  Some others take some fruits and milk and they eat some dosas or idlis at night   
time.

What is more important is keeping awake throughout the night and they chant Siva namas, etc.
They take breakfast only in the morning after bath and puja to Siva.

Arunachala Siva.

12198
General Discussion / Re: What is Neo Advaita? James Swartz.
« on: March 07, 2016, 11:18:55 AM »
The Neo Advaitic saying, 'No method, no path, no guru, no ego' seems to echo the 'not this, not this'
approach found in traditional Vedanta. Negate everything and the ever free Self is realized by default/
But here the apparent similarity ends.

Perhaps the best way to approach Neo Advaita is not so much by what it teaches as by what it does not.
Probably the most obvious omission from the standpoint of traditional Vedanta is the notion of Adhikara,
the qualifications necessary for enlightenment.  Neo Advaita is burdened with a democratic ethos,
the idea being that anyone fresh off the street, can gain instant enlightenment.  Traditional Vedanta
disagrees, insisting instead that a seeker be discriminating, dispassionate,calm of mind, and endowed
with a 'burning' desire for liberation along with secondary qualifications like devotion, faith, perseverance
and so on.  In other words, it requires a mature adult not under the spell of his or her likes and dislikes,
with a one pointed desire to know the truth.

contd.,

Arunachala Siva.       

12199
General topics / Re: Mind and Consciousness - David Frawley:
« on: March 07, 2016, 11:07:30 AM »
The Yoga tradition also classifies the mind in a different manner.  It defines mind in the broadest sense,
what is called Chitta in Sanskrit, as all aspects of conditioned consciousness.  Under the concept of Chitta
is included reason, emotion, sensation, memory, the instinctual part of the mind, and the ego;  all that
we ordinarily consider to possess some degree of consciousness within us.  Yet under the concept of
Chitta is also a higher creativity and intuition beyond the ordinary mind and physical consciousness,
which a few people may develop in a significant manner. Chitta moreover extends beyond the personal
mind, to collective and cosmic aspects of mind. Chitta is mind as a cosmic principle, not simply the human mind.

Mind and Consciousness - Two Different Powers:

Even more significantly, Yoga radically distinguishes between mind and consciousness, which it regards
as two separate but related powers. Yoga regards consciousness, called Chit as something other than
the mind or Chitta.  This is very different from modern science but also from most of the world's
philosophies, which generally identify mind and consciousness.

The mind is an instrument of thinking and sensing  on various levels.  Mind is called the 'inner instrument'
or 'anatahkarana' in Sanskrit, related to the body which is our outer instrument. The mind is looked upon
as the sixth sense after the five bodily senses and is regarded as an organ, not our true being or the
basis of our sense of self.

contd.,

Arunachala Siva.       
       

12200
We truly forget the presence of the overcrowded, ego driven ignorant and messed up world outside us.
It is a wonderful surprise that such a secluded place exists on this earth, that can enlighten and elevate
us above all vasanas.  Sri Ramanasramam is not abode for worldly people.  One must have practiced intense
penance in previous lives in order to step into such an Asramam and have spiritual  experiences.

Sri Ramanasramam is the ultimate destination for a true seeker of the Self.  I see the devotees in the
Asramam, and I can in no way think that there are ordinary people.  I feel the presence of great rishis,
sadhus, and Jnanis among them.  The devotees who have come from far off lands in search of such a
destination, dedicating their lives at His feet, truly belong to this place. I feel inferior to them when I
see them chanting Sri Rudram and singing Tamizh parayana.  Guru Ramana shows no discrimination
between the rich and poor, black and white, literate and illiterate.  East and West and showers His grace
through His divine look according to each person's inner capacity and yearning.

I bow in thanks to Lord Guru Ramana Mahadeva for having created this divine temple of self knowledge
for His devotees on this earth.

concluded.

Arunachala Siva.       

12201
General topics / Re: Kaivalya -
« on: March 07, 2016, 10:02:35 AM »
Bhagavan tries to describe, for our sake, what really cannot be described"  'The Sage established in the Heart
does not know anything as the substratum for the entire universe except the Self.  Like the screen which
supports the manifestation of the images in a film show, the Self allows the appearance of manifestation and
the existence of the entire universe comprising sentient beings and insentient matter in It. (Guru Vachaka
Kovai, Verse  450.)

Therefore, He can declare, 'I am all that exists'.  He can also say that 'I am' is all alone (the state of kaivalya),
since nothing exists apart from from Him.

Bhagavan expresses these ideas in this verse:  'Immaculate Arunachala!  The entire cosmos comprising
the five elements and the manifestations of sentient beings and insentient matter is not apart from You,
the Chitakasa, (absolute unlimited awareness).  Then how can 'I' exist as an individual self apart from you?
When You shine as Chitakasa in the Heart, swallowing up every thing, how can this 'I' emerge as an individual
self?  Make me merge into my source and thus reveal Your real nature (to me).  (Eleven Stanzas, Verse 7).
When the rising wave identifies with its form it forgets the identity with the ocean.  This is regained only
when it dissolves back into the source, the ocean.

Confirmation of this comes from Sri Muruganar speaking of his own experience: 'Omnipresent Being
and omniscient Knowing, all pervasive state of Siva, (where nothing exists apart), is alone Kaivalya.
Praised be Bhagavan who bestowed this state on this undeserving person.  (Ramana Jnana Bodham,
Volume 2, Verse 1026).

concluded.


Arunachala Siva.             

12202
16.  drsya vaaritam chittah maatmanah
       chittva darsanam tattva darsanam.

If one's attention is turned away from external objects of sense and focused on the light of the Self,
that is the true vision of Reality.

To realize the Self, it is necessary to give one's attention solely to the 'I', the first person.  This is possible
only if one turns his attention away from otherness, from other things and other persons that make up
the objective world  -- and away from images and ideas that relate to the world.  This process is what
the Maharshi has termed as Atma Vichara or self inquiry.  'If one leaves aside Vichara, the most efficacious
Sadhana, there are no other adequate means whatsoever to make the mind subside.  If made to subside
by other means, it will remain as if subsided but will rise again.' (David Godman, Be As  You Are.)

On 'external' and 'internal' the Maharshi has said, 'Because your outlook is externally directed, you speak
of a 'without'.  In that state, you are advised to look within.  In fact, the Self is neither within nor without.'             
(Venkataramanan Atma Bodha, Verse 34)

contd.,

Arunachala Siva.

12203
But how is one to put inquiry into practice?  How is one to make it come alive on a day to day basis?
How does one avoid making it just another technique?  These are the questions that will occupy us
presently.

The following is not definitive but merely an introduction for those who, like the author, want to learn
to practice self inquiry.  In the absence of Bhagavan's physical teaching presence, we who are struggling
to get a handle on inquiry find ourselves searching for clues as to how to proceed. What follows is a look
at Bhagavan's works and other inquiry traditions to see what advice they offer us in taking up the practice
of Vichara.

The First Steps:

After Bhagavan's Maha Nirvana, devotees found themselves without the benefit of Bhagavan's physical
presence and some may have imagined the making genuine use of Vichara would no longer be possible.
Compelled to seek Bhagavan's intervention through His silent presence in the context of devotion, those
of us practicing Vichara will want to regularly pray for Bhagavan's grace.  This is a worthwhile first step.

contd.,

Arunachala Siva.     

12204
Verse 334:

Therefore, do not take much notice of external things, because they increase desires that lead on and
on to bondage.  Therefore, know by discrimination what is the world. Give up the external and seek
the real Self always.

Verse 335:

If you stop the search after external things, the mind  becomes cheerful, and the cheerful mind can
see the Atman, the Supreme.  When you have seen the Supreme, then comes the destruction of all
bondage of birth and death.

Verse  336:

Who is such a child that shall follow after unreal things (even while knowing what is real and unreal
and being well versed in the scriptures) to bring his own fall?  No one desirous of liberation can do this.

Verse  337:

There is no liberation for one who is attached to his body.  One who is asleep cannot have wakefulness,
and he who is awake can have no sleep, because these actions (wakefulness and sleep) are contradictory. 


contd.,

Arunachala Siva.       

12205
General topics / Re: Tevaram - Some select verses.
« on: March 07, 2016, 08:34:25 AM »
Verse  30:


விண்பயில் புரங்கள் வேவ
    வைதிகத் தேரின் மேருத்
திண்சிலை குனிய நின்றார்
   செந்நிலை காணச் செய்தீர்
மண்பகிர்ந் தவனுங் காணா
   மலரடி யிரண்டும் யாரே
பண்புடை யடியார் அல்லால்
   பரிந்துநேர் காண வல்லார்.



"You made it possible for me to hail the erect form
Of the Lord who riding His car of the Vedas and holding
The hill of Meru bent into a bow fierce
Gutted with fire the triple cities that winged in the sky.
Who but devotees poised in piety and love, can ever
Behold the flower-feet twain of the Lord, invisible
Even to him who burrowed deep the earth."   

Arunachala Siva.

12206
General topics / Re: Tevaram - Some select verses.
« on: March 07, 2016, 08:32:44 AM »
Verse 29:


பார்மிசை நெருங்க எங்கும்
    பரப்பினர் பயில்பூ மாரி
தேர்மலி தானை மன்னன்
   சேனையும் களிறும் எல்லாம்
கார்பெறு கானம் போலக்
   களித்தன கைகள் கூப்பி
வார்கழல் வேந்தன் தொண்டர்
   மலரடி தலைமேல் வைத்து.


The earth was thick with the showered Karpaka flowers;
The king?s army, heroes that plied the cars and the tuskers
Were happy like thirsty gardens at the advent of rain;
The king that wore the heroic anklet folded his hands
And adored the servitor; he fell at his feet
And his crown rested on his flower-feet.   

Arunachala Siva.

12207
General topics / Re: Tevaram - Some select verses.
« on: March 07, 2016, 08:29:18 AM »
Verse  28:


நண்ணிய ஒருமை யன்பின்
   நாருறு பாசத் தாலே
திண்ணிய தொண்டர் பூட்டி
   இளைத்தபின் திறம்பி நிற்க
ஒண்ணுமோ கலய னார்தம்
   ஒருப்பாடு கண்ட போதே
அண்ணலார் நேரே நின்றார்
   அமரரும் விசும்பில் ஆர்த்தார்.



Can the image stand slanting, defying his wish
Even after the firm-fibered servitor tugged it
With the rope wrought of the threads of integral love?
The very moment the Lord beheld the integer
Of Kalayanar's resolute love, He stood straight.
The celestial beings clamored in the heaven, for joy.

Arunachala Siva.   

12208
General topics / Re: Tevaram - Some select verses.
« on: March 07, 2016, 08:25:57 AM »
Verse  27:


சேனையும் ஆனை பூண்ட
   திரளுமெய்த் தெழாமை நோக்கி
யானுமிவ் விளைப்புற் றெய்க்கும்
   இதுபெற வேண்டு மென்று
தேனலர் கொன்றை யார்தம்
    திருமேனிப் பூங்கச் சேய்ந்த
மானவன் கயிறு பூண்டு
   கழுத்தினால் வருந்த லுற்றார்.


Witnessing the fallen tuskers and the army
That could not rise up, he thought thus:
"I too must share their service and languishment."
He fastened to his neck the strong and flowery rope
Tethered to the frame divine of the Lord
Who wears on His crest beautiful Konrai,
And began to tug with effort great.

Arunachala Siva.

12209
General topics / Re: Tevaram - Some select verses.
« on: March 07, 2016, 08:23:34 AM »
Verse  26:


காதலால் அரசன் உற்ற
    வருத்தமுங் களிற்றி னோடும்
தீதிலாச் சேனை செய்யும்
   திருப்பணி நேர்ப டாமை
மேதினி மிசையே எய்த்து
   வீழ்ந்திளைப் பதுவும் நோக்கி
மாதவக் கலயர் தாமும்
   மனத்தினில் வருத்தம் எய்தி.



He beheld the love-bred sorrow of the monarch;
Maugre the great effort of the tuskers
And the flawless army, their labor divine
Bore no fruit; fatigued, the monarch
Fell on earth and languished sore;
Kalayar, the great tapaswi, was pained at heart.   

Arunachala Siva.

12210
General topics / Re: Tevaram - Some select verses.
« on: March 07, 2016, 08:21:00 AM »
Verse  25:


மழுவுடைச் செய்ய கையர்
   கோயில்கள் மருங்கு சென்று
தொழுதுபோந் தன்பி னோடும்
   தொன்மறை நெறிவ ழாமை
முழுதுல கினையும் போற்ற
    மூன்றெரி புரப்போர் வாழும்
செழுமலர்ச் சோலை வேலித்
    திருப்பனந் தாளிற் சேர்ந்தார்.



On his way he visited all the beauteous temples
Where abides the Lord whose roseate hand holds the pick axe
And hailed Him; thus he reached Tiruppanantal
-- Cinctured with fecund and flowery gardens --,
Where abide the hoary Brahmin clan versed in the Vedas,
Who swerve not from their path of piety
And who tend the triple fire for the world to thrive.   

Arunachala Siva.

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