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Messages - Subramanian.R

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Inconclusiveness of Scientific Reality:  the Logic of Induction:

The logic of 'induction' may be explained this way:  this crow is black, that crow is black, the crow
that we saw last week was black, the crow that our friend shot with his camera is black, and so on.
So, we conclude that 'all crows are black.'  In other words, we take a number of individual cases,
and then generalize the common traits that figures in them all.  This way of proceeding from the
'particular'  to the 'general' is called 'induction.'

Science derives its laws primarily by the method of induction.  The method consists in collection
of experimental or observed data on a finite number of systems, analyzing the same and arriving
at a law that justifies those date to reasonable accuracy.  The law is then taken to be generally
applicable to all systems that are similarly situated. 

We can see at once the limitations of the method of induction.  For  instance, in the case of the
crows' example, if some day we come across a crow that is white, our generalization that 'all
crows are black' becomes falsified.

Similarly,  the Newton's laws of gravitation, postulated on the basis of extensive planetary data,
was falsified when certain new data came to be considered.  We now resort to the general theory
of relativity as the highest reality concerning gravitation;  but there is no surety that this theory
will continue to hold for all time, because there is always the possibility that some new data will
come up some day and falsify it, necessitating a yet newer theory.  The 'reality' that science projects,
being primarily based on induction, is thus always inherently inconclusive.


Arunachala Siva.               

General Discussion / Re: Rough Notebook-Open Forum
« on: November 13, 2015, 11:23:26 AM »
When I was a little girl:

Kitty Osborne:

I never heard of Him repeating advice or instructions.  Only all of us whose lives revolved around
Bhagavan and the Old Hall knew that His least word was important and could be ignored only at peril.
Nothing that Bhagavan said or did was trivial and we were all aware of this at all times.  I think we
all felt that if we He knew what was happening in our lives then we were blessed somehow.

That is why perhaps I am so uncomfortable now when I hear people obviously making up things
that Bhagavan purportedly said.  After all either He is our Sad Guru whose every word is sacrosanct
or He was an elderly gentleman sitting on a couch who can be misquoted at will and we are all wasting
our time.  When someone makes up a Bhagavan statement and then someone else reports it as a fact
and eventually it finds its way into print and becomes gospel, I feel that is not just wrong, but also
stupid and dangerous.  To use Bhagavan as a way of bolstering one's own beliefs is completely the
opposite of what Bhagavan taught about denying the ego.


Arunachala Siva.                     

General Discussion / Re: Rough Notebook-Open Forum
« on: November 13, 2015, 09:07:37 AM »
Poosalaar Nayanar merging with Siva:

Aippasi - Anuradha Star Day:

In the olden Thondai Nadu,  is the town Tiru Ninravur that had the disciplined people of Vedic
knowledge living. Nayanar was born in the Vedic chanting tradition of that town. He learnt the
Vedas, and excelled in its wisdom. Living as a disciplined devotee he kept all the feeling of the
mind to the One Who enters through emotion and grew a great love for that Three-eyed Lord. Dependency only to the dark-blue throated and do whatever service required for His devotees
was his policy. He served to the needs of the devotees in whatever way possible. For the Homeless
Lord who gives refuge to one who surrenders he wanted to build a beautiful abode. He never
thought of his financial capacity. All that was in his mind was somehow to build an abode for the
Immortal Beauty that stole away his heart. He tried his best to gather the money required from
wherever he could but he could not get enough. He was quite disappointed.

In spite of the disappointment he never dropped the great plan to construct a magnificent abode
for the Lord. The servant of wealthy heart collected all the money needed for the holy work not
leaving a single penny in his mind itself ! He brought the chosen material for the Lord who chose
to take him as a slave. In his thoughts itself employed the highly skilled masons and other workers
for the building work.  In the growing enthusiasm that could not be quenched by the material worlds disappointments he found a day well suited as per the Agamas to lay the basement of his virtual but very much holy temple. The sincere, well contemplated work continued for a long time never stopping in the middle and he completed the altar and all the inner places of the abode. He erected a big tower and decorated with the clay forms; Digged a pond that would serve for the holy anointation of the Lord everyday; raised gigantic strong walls all around the abode; made a pleasant pond outside the abode. The abode was complete like his completeness of love. He found a day that was good for the installation and holification of the wonderful abode.

The king of the Pallava state in his intent to serve the Lord of Kaiash by building Him a temple of architectural excellence built one such temple in the capital city Kanchi. He fixed a date in consultation with the pundits suited for the holy installation in the temple. The Lord who beautifully wears the bunch of Konrai flowers came in the dream of the king and told him that the next day He would enter the great abode that Pusalar of Tiru Ninravur, did out of a long time sincere effort and asked the king to fix the date for the holification on some other later date. The Lord's play to exhibit the pure and dedicated effort of the devotee inspired the king who built a temple that stands for the sculptural beauty for ages. The king wanted to see and salute the reverend devotee Pusalar who did the coveted service that Lord Himself is waiting to enter that place. The king went to Tiru Ninravur and inquired there about the temple
Pusalar built. But he got the reply that there was no temple built by any devotee called Pusalar in that town. The king called the Vedic chanters of the town. When he asked them about Pusalar Nayanar
they told him that a flawless devotee by name Pusalar was living in that town. The king of that vast land to whose summon many small kings are waiting to come did not want to call the devotee to the place where he was, but went himself to salute the devotee.

The king asked Nayanar with folded hands where the superior temple he built for Eight armed Lord
was and as he came to know from the Lord Himself that it was the day when the Supreme enters
the abode he, wanted to salute. The simple devotee of mountain high devotion was full of fear and gratitude mixed emotions that the Lord whose sacred feet are difficult to be seen for even Vishnu and Brahma told that He would come to reside in the abode on that specified day considering even his love ! The tears of love from his eyes were there to make the place more holy. He explained the king the way he wanted to build a magnificent abode for the Lord and the financial problems because of which he went ahead with building the abode he wanted in his thoughts itself. The king wondered what a glorious thing is the love of the flawless devotees ! He prostrated the Nayanar in all humbleness and returned to his capital. The great devotee as planned completed the installation of the Lord in the splendid abode he built for the Lord whose main abode is the minds of the servants who offer flowers and prostrate Him with the face wetted in tears. The worship for the Simple Lord Siva who wears skulls and snakes went for ever in a grand fashion as told in the scriptures till Nayanar reached the holy feet of the Lord who danced in the abode he built. Let the determination and completeness of devotion because of which in spite of the material hurdles Pusalar Nayanar succeeded in His service that the Supreme appreciated stay in the mind.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 13, 2015, 08:59:39 AM »
10.  Bhairvi Chakram: Suitable Days for worshipping Bhairavi Chakra:

Verse 1:

அறிந்த பிரதமையோ டாறும் அறிந்து
அறிந்த அச்சத்தமி மேலவை குற்ற
அறிந்தவை ஒன்றுவிட் டொன்றுபத் தாக
அறிந்த வலமது வாக நடத்தே . (1)

Days Appropriate for Bhairava Chakra Worship

Ten days in the fortnight
Do this Worship perform;
The first six days of the fortnight,
And then the eighth, tenth, twelfth and fourteenth
These the ten days appropriate
(Leave out seventh, ninth, eleventh and thirteenth)
Then coursing breath through Right Nostril
Do you worship.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 13, 2015, 08:54:57 AM »
9. EroLi Chakram:  Chakra of Great Light:

Verse 1:

ஏரொளி உள்எழு தாமரை நாலிதழ்
ஏரொளி விந்துவி னால்எழும் நாதமாம்
ஏரொளி அக்கலை எங்கும் நிறைந்தபின்
ஏரொளிச் சக்கரம் அந்நடு வன்னியே. (1)

From Nada In Muladhara Rises Eroli Chakra

In Muladhara Lotus of petals four,
Are Nadas four
With radiant Bindu arise;
When Nada`s radiant Kala everywhere suffuses,
Then does arise of Supreme Light Chakra.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 13, 2015, 08:38:13 AM »
8.  Aadhara Aadheyam: Support of Adharas:

Verse 1:

நாலிதழ் ஆறில் அவிர்ந்தது தொண்ணூறு
நாலித ழானவை நாற்பத்து நாலுள
பாலித ழானஅப் பங்கய மூலமாய்த்
தானித ழாகித் தரித்திருந் தாளே. (1)

Sakti is the Support of Adharas

Kundalini in the four petaled Muladhara
Into Six and ninety Tattvas blossomed
The Adharas four above have petals forty four in all;
Beyond is the Adhara with sidereal petals
Herself like a tender petal
Supports them all.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 13, 2015, 08:35:38 AM »
7. Poorna Sakti:

Verse 1:

அளந்தேன் அகலிடத் தந்தமுன் ஈறும்
அளந்தேன் அகலிடத் தாதிப் பிரானை
அளந்தேன் அகலிடத் தாணொடு பெண்ணும்
அளந்தேன் அவனருள் ஆய்ந்துணர்ந் தேனே. (1)

I Measured All

I measured the limits of space,
Its beginning and end;
I measured the men and women
In spaces everywhere;
I measured the Primal Lord
Of spaces Vast;
I measured His Grace in devotion
And knew all.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 13, 2015, 08:31:15 AM »
Tantra 4:

6.  Vayiravi Mantram: Bhairavi Mantram:

Verse 1:

பன்னிரண் டாங்கலை ஆதி பயிரவி
தன்னில் அகாரமும் மாயையும் கற்பித்துப்
பன்னிரண் டாதியோ டந்தப் பதினாலும்
சொன்னிலை சோடசம் அந்தம்என் றோதிடே. (1) 

Fourteen Mantras

Twelve are Kalas of Primal Bhairavi,
To the Twelfth letter ``Ai`` denoted,
Add ``A``; and ``M`` letter denoting Maya;
Thus with letters Twelve and Two
From Om to Aim they fourteen are
That Her Mantras
To end of Kalas Sixteen lead.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 13, 2015, 08:25:29 AM »
Tantra 4:

5. Sakti Bhedam:  Six Pointed Chakra of Sakti:

Verse 1:

மாமாயை மாயை வயிந்தவம் வைகரி
ஓமாயை நாரணி ஓராறு கோடியில்
தாமான மந்திரம் சத்திதன் மூர்த்திகள்
ஆமாய் அலவாம் திரிபுரை ஆங்கே. (1)

The Inner Meaning of Six-Pointed Chakra

Mamaya, Maya, Baindava, Vaikari,
Pranava (AUM), the Inner Light (Ajapa)
Thus art Mantras in clusters six,
Where Sakti resides;
There and beyond them
Is Tiripurai.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 13, 2015, 08:22:50 AM »
Tantra 4:

4. Nava Kundam - Nine Sacrificial Pits:

Verse 1:

நவகுண்ட மானவை நானுரை செய்யின்
நவகுண்டத் துள்எழும் நற்றீபந் தானும்
நவகுண்டத் துள்எழும் நன்மைகள் எல்லாம்
நவகுண்ட மானவை நானுரைப் பேனே. (1)

The Nine Sacrificial Pits are Blessed

To recount greatness of sacrificial pits nine is thus;
In sacrificial pits nine,
Will blaze the blessed fire;
In the sacrificial pits nine
Will arise all things great;
Thus shall I speak of sacrificial pits nine.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 13, 2015, 08:16:53 AM »
Tantra  4:

3. Aruchanai - Archana to Siva.

Verse 1:

அம்புயம் நீலம் கழுநீர் அணிநெய்தல்
வம்பவிழ் பூகமும் மாதவி மந்தாரம்
தும்பை வகுளம் சுரபுன்னை மல்லிகை
செண்பகம் பாதிரி செவ்வந்தி சாத்திடே. (1)

Flowers for Archana (Worship with Flowers)

Lotus, Lily blue, Lily pink, Lily white,
Flower of areca palm, madhavai creeper, shoe-flower (Mandaram)
Thumbai, vakulam, surapunnai, jasmine,
Shenpagam, padiri, chrysanthum
With these do worship.

Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 13, 2015, 06:43:12 AM »

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 13, 2015, 06:40:23 AM »

Devaraja Mudaliar writes in his entry of 2nd Feb 1946
of Day by Day:

One Ananda Swami from Mount Abu, put the following questions and received the answers:

Q:  The books say that the Purusha is angushta pramana. What is meant by this?

Bhagavan: Evidently the books must be referring to the upadhi in which the Purusha is manifesting.
They cannot mean that the all pervasive Purusha is angushta pramana.

Q:  Is that Purusha in the heart?

Bhagavan:  You mean the physical heart.  It cannot be.  But the books describe a heart which is an inverted lotus with a cavity inside and a flame in that cavity and all that. In such a psychic heart
[Heart], the Purusha may be said to abide and the flame may be of that angushta pramana,
the size of a little finger.

[Bhagavan describes this Heart in Sad Darsanam, Supplement.
But He has described it to the devotees only on a few occasions
like this one.]

(Source: As indicated above)

Arunachala Siva

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 12, 2015, 01:37:14 PM »
In this world, we feel 'I do, I do'.  When we feel like that, our idea is that Atman represented
by the 'I' is identical with the body.  So instead of saying that, the performer of actions is the
'I'  identified with the body, how do you attribute the agency of action to the three fold organs?
Your statement contradicts our experience.

Now hear the reply:  The Atman is changeless (Nirvikara), inactive (Nishkriya) and without
another as a second anywhere.  So you cannot attribute agency to the Atman.


Arunachala Siva.       

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 12, 2015, 01:31:41 PM »
Who performs these three kinds of works?

They are performed by the three fold organs viz., mind, speech and body.


Arunachala Siva.

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