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Messages - Subramanian.R

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12196
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.

12197
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.

12198
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.

12199
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.

12200
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.

12201
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)

contd.,

Arunachala Siva.                 

12202
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.

12203
General Discussion / Thai (Makara Month) Punarvasu day -
« on: January 23, 2016, 01:19:55 PM »
Today is Sri Bhagavan's birth star day, Punarvasu, day.  Bhagavan was born in the month of Margazhi
and today is Thai Punarvasu.  Every punarvasu day, the Asramam does special alankaram and arti
for Bhagavan's Lingam, Ramaneswara Maha Lingam.  Special food is given to the devotees/ visitors
with Payasam etc.,

Today is also Swami Nranjananda's liberation day.  Even though he was strict and was quarreling
with many devotees, he managed the Asramam very well.  He arranged for funds to construct Mother's
Temple.  He attained mukti today.  Special pujas will be done at the Lingam in front of the temple,
after the path for passage. 

Today is also Poornima day.  Thousands of people will be in Tiruvannamalai to do giri pradhakshina.

Arunachala Siva.   

12204
On the subject of suffering, one author writes:

It's in the midst of difficulty (that people) begin to feel a call.  (...)  They don't say, 'Well, I am feeling
a lot of pain over the loss of my child, so I should try to balance my hedonic account by going to a lot
of parties and whooping it up.' The right response to this sort of pain is not pleasure.  It's holiness.
I don't even a mean that in a purely religious sense.  It means seeing life as a moral drama, placing
the hard experiences in a moral context and trying to redeem something bad by turning it into
something sacred.  (David Brooks, New York Times, 17.04,2014)

Of course when one is in good health, has friends and the family is living in prosperity and well being,
when the country is at peace and its inhabitants thrive in freedom, then questions of the meaning
of life and questions about the afterlife recede to the background.  Nevertheless even in peaceful times,
one has to face death and finitude and the thousand ills of our nature and society.

contd.,

Arunachala Siva.             

12205
General topics / Re: The Bliss of No Want - Vasko Kohlmayer:
« on: January 23, 2016, 12:35:46 PM »
As long as we do not want anything except what is now before us,  we cannot but be happy.  This is
because a state of mind in which we are free of wanting implies that we are  fully contented and satisfied
with our condition and circumstances, which is just another way of saying we are happy.

Therefore, all that is required to attain happiness is only not to want anything. To put it another way,
happiness is the inevitable consequence of giving up desire.

This can be expressed schematically as a simple equation:

You minus desire = happiness.

It also holds true the other way around:

Happiness = you minus desire.

It also holds true the other way around:

Happiness =  you minus desire.

In other words, happiness is ourselves without wanting anything.
Happiness is what is left when we shed our wants.

What this shows is that happiness is really our nature.  It reveals itself the moment we give up our desires.
If we cease wanting objects, situations and persons, the happiness and bliss that exist at the core of
our being will well up in our experience.   This is how Sri Ramana put it:  "Happiness is inherent in man....
bliss is not added to your nature; it is merely revealed as your true and natural state."

contd.,

Arunachala Siva.         

12206
General topics / Re: The Finger Pointing to the Moon:
« on: January 23, 2016, 12:24:47 PM »
The Categories of Kant are the general properties that belong to all things without expressing the
peculiar nature of any particular thing.  Having classified, categorized and related the sense data in
our minds,  we can then go on to make predictions of unobserved (that is. sense-independent)
future states of the world, which is how science proceeds, from particularities of sense data to the
rich tapestry of generalized truths captured in words by thinking and reflecting on the sense data.
But even those predictions become reality only when they are verified by actual sense data,either
directly or indirectly, that becomes available to us when the future state of the world about which
the prediction was made,  becomes the present to us with the passage of time. So, in a way the
touchstone of knowledge is sense experience.

Take the case of a leaf. We derive knowledge about the leaf through classifying and organizing sensory
knowledge.  Once I get the sensory experience of a thing out there as being green, rough, and rustling
in the wind, seen in its relation to the tree as a whole, I might call it a leaf in my thinking and attribute
to it properties of greenness, roughness, and rustling sound.  But if someone reads my thoughts cast
in the form of language about a leaf, he would not be able to understand what I mean unless he calls
to mind the greenness, roughness etc., from the memory of his prior experiences of such properties
or qualities, to acquire knowledge.

contd.,

Arunachala Siva.             

12207
General topics / Re: The Bliss of No Want - Vasko Kohlmayer:
« on: January 23, 2016, 10:31:49 AM »
To help us along not only does Sri Ramana Maharshi point to the place where happiness is to be found,
He also indicates the way that leads to the treasure.  'No want is the greatest bliss', He says.
'It can be realized only by experience.  Even an emperor is no match for a man with no wants.'
(Gems from Bhagavan, Devaraja Mudaliar).  Thus according to Sri Ramana, the roya road that takes us
back to ourselves -- to the bliss and happiness that are our nature -- leads through relinquishment
of our wants and desires.

The happiness equation:

Even though Sri Ramana's contention that bliss and happiness are a result of non desire may
sound far fetched at first, its truth can be shown by a simple thought experiment.

Let us pause for a moment and just try to  imagine how it would feel if we really and truly did not
want anything.  How would it feel if we did not want to acquire anything, if we did not want to
achieve anything, if we did not want to change anything?

How would it feel if we were completely content and satisfied with the way things are?

The answer is contained within the question itself: If we were completely contented  and satisfied
we would perfectly happy, since contentment and satisfaction are the very hallmarks of happiness.

contd.,

Arunachala Siva.   

12208
Verse 130:

If it be said that bliss is in the ending of all actions, then we shall hardly need to assert that suffering
is in the arising of actions. Whatever actions we do perform, we should perform, we should perform
them according to the example of those whose only concern is to feed and clothe the body, taking no
pleasure in them, like a barren woman  (with no prospect of bearing children).

The great ones, the realized sages, see the world as false and therefore seek nothing from it
other than the bare essentials required for their physical survival in the world, namely food, clothing
and shelter. They have no attachments in the present, and therefore create no karma to bind them
in the future. In this sense they are like barren woman who, deprived of the ability to have children
(the main reason for her existence), has no offspring to care for in the present, nor any expectation
of having any care for in the future.

***
(will be continued when the next issue of Mountain Path is received.)   

Arunachala Siva.

12209
The Non-Self:

Verse  123:

The body, organs, pranas, mind, ego, all the modifications and objects of senses, all pleasure and pain,
the five elements, all the universe, and avyakam - these are all non-Self.

Verse 123:

It is all Maya from avyaktam to the individual body; it is unreal, and non Self. Know this is as water in a
mirage.

The Self:

Verse 124:

Now, I shall speak about the nature of your real Self, knowing which, one becomes free from all
bondage and enjoys the state of isolation of being alone, of oneness.

Verse 125:

There is One - self existent, eternal, who is the base of all belief that 'I am', and who is the witness
of the three states of consciousness, -- jagrat, svapna and sushupti -- and who is separate, from the
five sheaths.

Verse 126:

Who knows everything in the three states (jagrat, svapna, and sushupti),who knows the intellect and its
action, when it is present and what it is absent.

Verse 127:

Who sees everything, but whom none sees; who enlightens the intellect, but whom nothing can enlighten.

Verse 128:

Who permeates the whole universe, but whom nothing can permeate; who shining, everything shines
after Him.

Verse 129:

From whose nearness, the intellect, mind, senses, and body work, as if engaged by Him.

Verse 130:

Who knows all, from  body to ego, but whom none knows;

Verse 131:

This is the Atman -- indivisible, eternal, blissful knowledge, ever-uniform  -- understood in the understanding
only; and engaged by whom, all the senses and organs work.

Verse 132:

Here, in this cave of the heart  -- but not in all hearts, -- in the heart of one established  in the sattva
quality, in that heart alone, as the sun shines in the sky, dwells the Atman.

Verse 133:

He is the knower of the Self, the mind and its transformations, of the body, the senses, the pranas,
and their actions.  As the fire in the iron, He works in all these, and does not undergo any change.

Verse 134:

He is never born; he never dies.  He neither increases, nor decreases, nor changes. He is the eternal.
Even when the body dissolves, He remains, like the sky in the broken pitcher.

Verse 135:

Beyond all transformations of nature, pure intelligence is His nature. Existence and non existence
come from Him. Beyond all specifications, such is the Paramatman, who shines as the witness in
jagrat, svapna, and sushupti.

Verse 136:

'I am He'. Know this by the purification of your heart.  By the controlled mind, know thine own Self.
Birth and death are the waves of that shore-less ocean. Cross it safely, dwell in your real state as
Brahman.

Contd.,

Arunachala Siva.   
   

12210
General topics / Re: Tevaram - Some select verses.
« on: January 23, 2016, 08:37:02 AM »
Verse 21:


என்றவர் விரைந்து கூற
   இருந்தவர் ஈந்த ஓடு
சென்றுமுன் கொணர்வான் புக்கார்
   கண்டிலர் திகைத்து நோக்கி
நின்றவர் தம்மைக் கேட்டார்
   நேடியுங் காணார் மாயை
ஒன்றுமங் கறிந்தி லார்தாம்
    உரைப்பதொன் றின்றி நின்றார்.


When thus He spake peremptorily, he moved in
To get the bowl of the tapaswi rare;
Lo, it wasn't there; he was nonplussed;
He in vain questioned them that stood nearby;
He continued his search, all in vain; he stood mute
Unable to account for the gramarye of its disappearance.

Arunachala Siva.

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