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Messages - Subramanian.R

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12241
Health issues / Re: Health issues
« on: January 23, 2016, 06:54:57 AM »
Dear Sri Graham,


I pray to Sri Bhagavan to help you by curing the tumor and make you alright.
What more is wanted except to have a healthy life, particularly for those who are engaged
in Sri Bhagavan's work?

Arunachala Siva.

12242
General Discussion / Re: Rough Notebook-Open Forum
« on: January 22, 2016, 01:21:56 PM »
Arivattaya Naynar - Liberation Day.

Thai month, Tiruvadirai Star Day:

I have already covered the story of Arivattaya Naynar.  Please go through my earlier post.


Arunachala Siva.

12243
General topics / Re: The Bliss of No Want - Vasko Kohlmayer:
« on: January 22, 2016, 12:45:10 PM »
Like the treasure hunter we too have been searching long and hard for the precious treasure of happiness.
Then one day we come across Sri Ramana who informs us hat the treasure is not to be found in the places
where we have been looking.  Instead he tells us to go back home to our selves.  He claims it is there, at
the very core of our own being, that we will find that which we have been seeking.

Each of us must decide how we receive this information. For most people this is not an easy decision to make.
Since our earliest time we have been told and taught that happiness resides in the good things of this world:
wealth, material prosperity, professional and social success and such.  Bhagavan's instruction seems so
far fetched and so at variance with our customary way of thinking that most people -- even those who otherwise respect Him deeply -- are psychologically unable to accept the possibility that what he says may
be correct.

But to help us overcome our skepticism we should consider the character of the one who gives the advice.
Sri Ramana was known as a person of profound insight and impeccable integrity. We can, therefore, be
reasonably certain He would not advise us to do something He has Himself not found to be true in His own
experience.

contd.,

Arunachala Siva.   
 
   

12244
Awakening is not only the realization of Emptiness as the Self; it is the realization that you are present
to all the world and all beings;  you are not isolated and independent being.  You are responsible to all
beings.  Your heart is the heart of compassion, open to all the world.  Otherwise there can be no real
answer for evil in the world.  Still, in the actual, phenomenal dimension of the self, one is mortal, fragile,
heir to suffering, sorrow, destruction, and loss.  You move on both levels, in the eternal and deathless
sphere as well as in the earthly and mortal sphere. Dwelling in the sphere of Emptiness that is mystery,
you come to affirm your phenomenal nature.  You realize your Self in the earthly dimension in a great
Yes.  It is not stoic resignation but life affirmation.  a Gelassnsein; it is the coming home of self in
love and peace, a peace that is not apart from the tears and sorrows of the world.  It is knowing that it
is good that you are, for 'everyday is a good day' in life as well as in death.  If you have been preparing
yourself during the course of your life, then in the midst of suffering and pain, you can say, 'Thy will be done'.

contd.,

Arunachala Siva.           

12245
Verse 28:


As far as I am concerned, there is nothing apart from myself. As far as He is concerned, there is nothing
apart from Himself.  In the Oneness, the expanse of grace that possess such a nature, to think that these
are two is an incorrect understanding that occurs at the level of limiting factors that are merely imagined.
(Upadhi unarvu in Tamizh)

Verse 409:

To maintain self attention without a break, is how I show my deep gratitude towards Him, who brought
about  His victorious rule within my heart.  Other than this, there is no other way.  A benediction upon
the glorious Self that shines alone within the heart through the non dual truth of its self nature!

concluded.

The full book Guru Ramana Prasadam of Muruganar is available in Tamizh.  The translation of Robert
Butler is also available.

Arunachala Siva.       

12246
General topics / Re: The Bliss of No Want - Vasko Kohlmayer:
« on: January 22, 2016, 10:43:32 AM »
The Parable of a treasure hunter:

The following story illustrates our situation.  Imagine a boy who has always been told that a precious treasure
lies buried on a remote island.  Having heard all the wonderful tales, the boy makes the decision that one
day he will go and find the treasure for himself.  What he does not know, however, is that the stories he has
been told are false.

When the boy grows up he journeys to that faraway place and starts digging.  He keeps working feverishly
for many years driven by the futile belief that the more digs the closer he gets to his goal.  Then one day
he comes to across an old man whom the islanders hold in high esteem.  The wise man informs him that no
treasure is buried on the island. He then tells him the treasure he is looking for is to be found under the
foundation of his house back at home.

How the seeker proceeds is entirely up to him.  But of this he can be certain.  The success of his quest is
entirely dependent on his looking in the right place. If he chooses to dig in the wrong spot he will never
find what he is looking for no matter how long or hard he tries.

contd.,

Arunachala Siva.     

12247
General topics / Re: The Finger Pointing to the Moon:
« on: January 22, 2016, 10:33:53 AM »
The English philosopher John Locke opined that the mind at birth was a tabula rasa (clean slate) on
which the moving finger of experience writes.  That has a modicum of truth in that most of our
knowledge seems to originate in sense experience,  though we go on to refine it into ever widening
conceptual knowledge by the operations of our minds, or by thinking.  Even the truths of logic and
mathematics, which are seemingly derivable through pure thought without any experience per se,
as the rationalists are wont claim, on closer examination, would prove not to be the case because
even their basic axioms and concepts have at least an initial basis in experience.     

It is a different matter that our minds take the raw data of the senses and spin out far more complex
knowledge than seems to be residing in the sense experience.  This is the German philosopher
Immanuel Kant was quick to point out by saying that our minds supply categories, under which we
classify the sense data that is streaming into our minds from the world, and go on to derive the various
relations between the sense data.

contd.,

Arunachala Siva.     

12248
Causal Body

Verse 120:

Beyond these three qualities, there is the undifferentiated, the avyaktam, where the three gunas
remain in a germ state before creation.  That is the cause of these two bodies.  Sushupti (dreamless
sleep) is the state of that causal body. In this state, the intellect remains in sleep.


Verse 121:     

In dreamless sleep, there is no cognition of any kind.  But the mind continues to exist in its subtle form,
like a seed.  The proof of this can be found in everybody's experience -- that the mind, when we wake up,
remembers:  'I knew nothing.'


contd.,

Arunachala Siva.   

12249
Verse 129:


If, desiring the state beyond even bliss, you say you will engage in actions to attain it, will the true Jnanis
not ridicule you?  Will anyone choose walking as a means of getting to sleep?  Your holy scriptures,
pujas, and samadhis are an aberration to true Jnanis;  they are no more than a collection of conditioned
mental states, Maya's cohorts.

The expression 'state beyond bliss' is a translation of the word, Chukathitham, which is the Tamizh form
of Sanskrit sukhatita (sukha - bliss +  atita = beyond).  The bliss experienced on the loss of ego consciousness
is transcended in the final state of liberation, which is therefore the state beyond bliss.

The words 'a collection of conditioned mental states'  translated the expression chaar potha kottiram.
Kottiram, Sanskrit gotra has as its root meaning 'a protection or shelter for cows, a cowshed, cowpen
(go = cow + tra).  This meaning is expanded to mean family, race, lineage, and, among other things,
genus, class, species.  The verb chaar means to lean upon, rest in or on, be attached to, be connected to,
and potham, Sanskrit bodha, means knowledge, understanding, intelligence;  therefore chaar botham
is knowledge that is attached to, dependent on, something else, in this case, the mental faculties and the
organs of sense and action.  There is only one consciousness, which when pure, merges with the Self,
but when contaminated by Maya, flaunts itself as a separate ego consciousness.

contd.,

Arunachala Siva.             

12250
General topics / Re: Tevaram - Some select verses.
« on: January 22, 2016, 08:24:33 AM »
Verse 11:



கீளொடு கோவணஞ் சாத்திக் கேடிலா
வாள்விடு நீற்றொளி மலர்ந்த மேனிமேல்
தோளொடு மார்பிடைத் துவளும் நூலுடன்
நீளொளி வளர்திரு முண்ட நெற்றியும்.



He was decked in keell and kovanam; stripes of the Holy Ash
Which confer immortality dazzled from His person;
The sacred thread lay on His shoulder and chest;
From His divine forehead issued the luster of the Holy Ash.

Arunachala Siva.

12251
General topics / Re: Tevaram - Some select verses.
« on: January 22, 2016, 08:22:45 AM »
Verse  10:


இந்நெறி யொழுகு நாளில்
   எரிதளிர்த் தென்ன நீண்ட
மின்னொளிர் சடையோன்
   தானுந் தொண்டரை விளக்கங் காண
நன்னெறி யிதுவா மென்று
   ஞாலத்தோர் விரும்பி உய்யும்
அந்நெறி காட்டு மாற்றால்
   அருட்சிவ யோகி யாகி.



While thus they lived, the Lord of dazzling matted hair
Which looked like the extending shoots of fire itself,
Assumed the form of a Siva-Yogi to demonstrate
To the world that His devotee?s way of life
Was indeed the true and redemptive way.

Arunachala Siva.

12252
General topics / Re: Tevaram - Some select verses.
« on: January 22, 2016, 08:20:53 AM »
Verse 9:



இளமையின் மிக்கு ளார்கள்
    இருவரு மறிய நின்ற
அளவில்சீ ராணை போற்றி
   ஆண்டுகள் பலவுஞ் செல்ல
வளமலி யிளமை நீங்கி
   வடிவுறு மூப்பு வந்து
தளர்வொடு சாய்ந்தும் அன்பு
   தம்பிரான் திறத்துச் சாயார்.

The young couple who alone were aware
Of the immeasurably glorious interdiction,
Held themselves irrevocably bound by it;
Years rolled on, and gone was their youth.
They grew beautifully old; though they were enfeebled,
Their love for their Lord was not a whit enfeebled.

Arunachala Siva.

12253
General topics / Re: Tevaram - Some select verses.
« on: January 22, 2016, 08:18:48 AM »
Verse  8:


கற்புறு மனைவி யாரும்
   கணவனார்க் கான வெல்லாம்
பொற்புற மெய்யு றாமற்
   பொருந்துவ போற்றிச் செய்ய
இற்புறம் பொழியா தங்கண்
   இருவரும் வேறு வைகி
அற்புறு புணர்ச்சி யின்மை
    அயலறி யாமை வாழ்ந்தார்.

The chaste wife beautifully performed all her duties
To her husband without ever touching his person;
They abode indoors always, but in distinct apartments;
None was aware of the couple?s celibacy.

Arunachala Siva.


12254
General topics / Re: Tevaram - Some select verses.
« on: January 22, 2016, 08:16:16 AM »
Verse  7:


ஆதியார் நீல கண்டத்
   தளவுதாங் கொண்ட ஆர்வம்
பேதியா ஆணை கேட்ட
   பெரியவர் பெயர்ந்து நீங்கி
ஏதிலார் போல நோக்கி
   எம்மைஎன் றதனால் மற்றை
மாதரார் தமையும் என்றன்
    மனத்தினுந் தீண்டேன் என்றார்.



He heard the ban which he would never transgress;
For, his deep devotion to the Primal Lord?s Blue Throat
Was such; the great one moved away leaving her,
And as though he were a stranger, he addressed her
Thus: "You said: 'Us'; I'll not therefore even mentally
Touch any one of womankind."

Arunachala Siva.

12255
General topics / Re: Tevaram - Some select verses.
« on: January 22, 2016, 08:14:08 AM »
Verse 6:


மூண்டவப் புலவி தீர்க்க
   அன்பனார் முன்பு சென்று
பூண்டயங் கிளமென் சாயல்
   பொற்கொடி யனையார் தம்மை
வேண்டுவ இரந்து கூறி
   மெய்யுற அணையும் போதில்
தீண்டுவீ ராயின் எம்மைத்
   திருநீல கண்ட மென்றார்.


With a view to persuade her to give up bouderie,
Her loving husband did all he could and beseeched her
In manifold ways, and when he was about to embrace her,
She said: "I bid you refrain from touching us
In the name of Tiru Nilakantam."

Arunachala Siva.

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