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Messages - Subramanian.R

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12271
General Discussion / Re: Rough Notebook-Open Forum
« on: November 11, 2015, 01:20:06 PM »
Guru Gita -Some verses:



Verses 98 and 135 also describe the worship of Guru.

dorbhyam padbhyam-cha janubhyamurasa sirasa drisa
manasa vachasa chei pranamo'shtanga uchyate

                                                          -  Verse 98

One should prostrate to the Guru fully lying flat on the ground
with both hands, legs, knees, thighs, head, by sight, mind
and speech.  This kind of full prostration (where body, mind
and senses are involved)  is Sashtanga Pranama.

Prostrations by folding one's hands half-heartedly, without raising them above the head, are not prostrations.  These modern varieties
speak of egoism and these should not be definitely followed in
respect of Guru.  Saiva Siddhantam speaks of four types of
prostrations.  1) to mother, by holding the folded hands on the
belly, because it is from this mother gave birth to you.  2) to
others, by touching the Heart, implying that the Brahman stays
in the Heart for both you and me.  3) to elders and gods, by holding the folded hands on the forehead, implying that the elders and gods should guide him for a good intellect.  4) to Guru, by raising the
folded hands above skull implying that it is he who guides him to
higher levels of understanding.  Then the full fledged namskarams should be done.]         

drisya-vismriti-paryantam kuryad-gudu padarchanam
tadrisayaiva kaivalyam nacha-tadvyatirekinah.

                                                            -  Verse 135

One should worship the Feet of the Sadguru till the 'seen' disappears
-- absence of duality.  To those only there is liberation and not to
those who act in contradiction.

Guru padam, Feet become object of worship till one attains Self
realization, whereafter the devotee and Guru are the One Brahman, without second.  Till such time, duality must be maintained.  Bhagavan Ramana says in ULLadu Narpadu -Anubandham, that the advaitam should be practised everywhere with everyone, but not with Guru till one realizes the Self.  Guru must be worhsipped with Trikaranas, mind, body and speech.  This is the import of the verse.  The spirit of service and attitude of a servitor should be never forgotten.

{Maurice Frydman once asked Bhagavan Ramana:  "Swami, if everything is advaitam, why should there be a difference between you and me?  Why not I come and sit with you in the sofa.  Bhagavan Ramana replied:  Why not?  You come and sit beside me?  Then Maurice Frydman said with a smile:  Bhagavan!  If I sit with you, you may perhaps not mind it.  But the people here would lynch me and throw me out of this Asramam like a bag of waste vegetable!  Bhagavan Ramana then laughed and said:  "You have yourself now understood.  Reach that state, when you can sit with me!"  In fact, no one sat with Bhagavan Ramana in the sofa in His life time or thereafter, with the possible exception of Kavyakanta Ganapati Muni.  Bhagavan Himself pulled him from the floor and made him sit with Him once for a photograph!}

Arunachala Siva.   

12272
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 11, 2015, 12:48:09 PM »
If deep sleep  is similar to Videha Mukti, why not consider the former itself as liberation
without body?

No, that would not be correct. Though in both the states the bliss is similar, ignorance is still
present in deep sleep; for one, awakes from deep sleep and ignorance is still found to persist
in him.  In liberation, both these are absent i.e. there is no presence of ignorance and there is
no return from it (as in coming back to waking state from deep sleep).  So it cannot be said that
the deep sleep is liberation.  For this very reason, even the state of cosmic dissolution is not
considered Mukti. Just as in the bliss of deep sleep there is self awareness, so also there is
self awareness (Sva samvedya). This being so,  Mukti is an experience.  It is not a void (Sunya).

contd.,

Arunachala Siva.       

12273
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 11, 2015, 12:39:51 PM »
continues...

As the first three forms of liberation can end in Punaravritti (return to the embodied state), they
are of secondary importance.  Real liberation is only Sayujya, in which there is no coming back.
The statement 'by Yoga one attains Sayujya' relates only to the Yoga or union with Nirguna
Brahman, (Brahman, the Absolute who has no limitations). That no one sees a Videha Mukta anywhere
as one might see a Jivan Mukta, should not make one think that there is no Videha Mukti.  For in the
case of these Videha Muktas, only their bodies are destroyed.  The bliss, which is their nature is never
destroyed.. As that bliss is enjoyed without a body just like the bliss of deep sleep, it can be
perceived only by oneself and never by an outside observer.

contd.,

Arunachala Siva.         

12274
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 11, 2015, 12:31:34 PM »
Then why is that men say that some of the stars seen traversing the sky free or liberated beings;
for they have a form?

I'll tell you.  Listen. Liberation is of four types. - Salokya, (attaining the same world), Samipya,
(attaining closeness), Sarupya (attaining the same form ), and Sayujya (attaining oneness).
For these attainments, the means consist of Charya (proper attitude), Kriya (proper action or rituals),
Yoga (meditation) and Jnana (knowledge of unity), respectively.

Charya consists in cultivating the attitude that one is the servant of God and His service is one's
duty. Kriys is the ritualistic worship of deities, like Vishnu, Siva, etc.,  Yoga is the practice of
Ashtanga Yoga (Yoga with eight steps), consisting of Yama, Niyama, etc.,  Jnana is the experiencing
of the unity or non separation or Jivatman and Paramatman..

contd.,

Arunachala Siva.       

12275
The First Criterion of Reality :  Constancy or Changelessness:

Scientific knowledge is often expressed in the form of laws, which describe the behavior of systems --
natural or synthesized. For instance there is the Ohm's law in electricity, that expresses the relation
between current, voltage and resistance in an electrical system.  According to it, the current is given
by the voltage divided by the resistance.

It is clear from this relation that if we raise the voltage applied to, say, a water heater, the current
flowing through it will increase.  If on the other hand, we replace its heating element with a different
one having a higher resistance, the the current will decrease. While the voltage, resistance and current
might thus vary, the law itself remained the same.  In other words, it has a constancy or change-less-ness
that is not possessed by any of those three parameters. We therefore take the law to represent a facet
of scientific 'reality'.         

A great many laws of science are expressed in the form of equations.  We may term them as
'quantitative', not expressible in equation form.  A well known example is the principle we come
across in magnetism that 'like poles repel and unlike poles attract each other.'   All such quantitative
and qualitative laws taken together, and the theories that underlie them, make up the essence of
what we call the 'scientific reality'. 

contd.,

Arunachala Siva.     

12276
General Discussion / Re: Rough Notebook-Open Forum
« on: November 11, 2015, 09:40:07 AM »
When I was a little girl:
Kitty Osborne:


continues......

Every morning He read the newspapers and Mouni Swami would bring in the post.  Some letters
were obviously private but some would be discussed with everyone.  We all liked to get into the
act when things of general interest were on the agenda.  If the conversation turned to matters
of philosophy or someone's personal problems, Bhagavan would sometimes refer to some book
from His revolving bookcase which is now kept in His Samadhi room.  At 9 or 10  o'clock Bhagavan
would go a walk up the Hill for about 3/4 of an hour or so.  Once apparently He and His attendant
decided to walk on to Skandasramam so they were late back.  The monkeys around the Hall went
crazy!  They were screaming and anxiety and worry until He got back and they would relax.  Bhagavan
also went for a walk on the Hill at about 3 or 4 in the afternoon.  The rest of the time He sat on
His couch and the Hall was either full of chat as I have said, or filled with the impenetrable special
silence that could surround Him and make Him as aloof as the sun.

Bhagavan loved to hear the Vedas and when the Pujaris came in and sat near His couch and started
to sing, then He sat up straight and listened with intense concentration.

contd.,

Arunachala Siva. 
     

12277
General topics / Re: Tevaram - Some select verses.
« on: November 11, 2015, 08:56:46 AM »
Tiru Ambala Chakram:

Verse 70:



நம்முதல் ஓரைந்தின் நாடுங் கருமங்கள்
அம்முதல் ஐந்தில் அடங்கிய வல்வினை
சிம்முதல் உள்ளே தெளியவல் லார்கட்குத்
தம்முத லாகும் சதாசிவன் றானே. (70)


Chant Namasivaya and Vanquish Karmas; Chant Sivaya Nama and Be One With Sadasiva

In the Five Letters beginning with ``Na`` (Na Ma Si Va Ya)
Are all actions you seek to do;
In the Five Letters are stubborn Karmas vanquished;
Those who hold in their hearts
The Five Letters with ``Si`` to begin (Si Va Ya Na Ma)
Will with Primal Sadasiva one be.

Arunachala Siva.

12278
General topics / Re: Tevaram - Some select verses.
« on: November 11, 2015, 08:54:44 AM »
Tiru Ambala Chakram:

Verse 69:


சிகார வகார யகார முடனே
நகார மகார நடுவுற நாடி
ஒகார முடனே ஒருகால் உரைக்க
மகார முதல்வன் மதித்துநின் றானே. (69)


Chant Aum Si Va Ya Nama and Reach Lord

Hold Si, Va and Ya,
And Na and Ma
In heart`s center,
And with ``Aum``;
The Letter Five when thus chanted,
The Lord of ``Ma`` (Maya) appreciative appears.


Arunachala Siva.

12279
General topics / Re: Tevaram - Some select verses.
« on: November 11, 2015, 08:52:27 AM »
Tiru Ambala Chakram:

Verse 68:


சிவாயவொ டவ்வே தெளிந்துளத் தோதச்
சிவாயவொ டவ்வே சிவனுரு வாகும்
சிவாயவொ டவ்வும் தெளியவல் லார்கள்
சிவாயவொ டவ்வே தெளிந்திருந் தாரே. (68)


Aum Si Va Ya is Siva (as Form)

Chanting ``A`` and ``U`` in understanding
Along with ``Si``, ``Va`` and ``Ya`` (That is as Om Sivaya)
Is verily Siva`s Form,
They who understand ``Si``, ``Va`` and ``Ya`` with ``A`` and ``U``
Have realized ``Om Sivaya`` as Mantra great.

Arunachala Siva.

12280
General topics / Re: Tevaram - Some select verses.
« on: November 11, 2015, 08:50:40 AM »
Tiru Ambala Chakram:

Verse 67:


அஞ்சுக அஞ்செழுத் துண்மை அறிந்தபின்
நெஞ்சகத் துள்ளே நிறையும் பராபரம்
வஞ்சகம் இல்லை மனைக்கும் அழிவில்லை
தஞ்சம் இதுஎன்று சாற்றுகின் றேனே. (67)



Five Letters are the Refuge

Realize truth of blissful letters Five,
The transcendent Reality fills your heart;
Truth this is;
And immortal you will be;
Letters Five is your Refuge;
None other, I emphatic say.

Arunachala Siva.

12281
General topics / Re: Tevaram - Some select verses.
« on: November 11, 2015, 08:48:23 AM »
Tiru Ambala Chakram:


Verse 66:



மருவுஞ் சிவாயமே மன்னும் உயிரும்
அருமந்த யோகமும் ஞானமு மாகும்
தெருள்வந்த சீவனார் சென்றிவற் றாலே
அருள்தங்கி அச்சிவ மாவது வீடே. (66)

Si Va Ya Leads to Liberation

Chant Si Va Ya in love
You shall immortal be;
It is Yoga rare and Jnana as well; With it,
The illumined Jiva receives Grace
And he Siva becomes;
That indeed is liberation true.

Arunachala Siva.


12282
General topics / Re: Tevaram - Some select verses.
« on: November 11, 2015, 08:46:03 AM »
Tiru Ambala Chakram:


Verse 65:


ஐந்து கலையில் அகராதி தன்னிலே
வந்த நகராதி மாற்றி மகாராதி
நந்தியை மூலத்தே நாடிப் பரையொடும்
சந்திசெய் வார்க்குச் சடங்கில்லை தானே. (65)



Contemplate Si Va Ya

The Five Kalas arose
From letters ``A`` and rest (A,U, M)
From them arise the Five Letters,
Leave out Letters ``Na`` and ``Ma``
(Thus ``Si Va Ya`` contemplate) Nandi in Muladhara you seek;
Those who meet Him there with Parai (Sakti)
Will have actions none more to perform.


Arunachala Siva.

12283
General topics / Re: Tevaram - Some select verses.
« on: November 11, 2015, 08:43:32 AM »
Tiru Ambala Chakram:

Verse 64:


அஞ்சுள ஆனை அடவியுள் வாழ்வன
அஞ்சுக்கும் அஞ்செழுத் தங்குச மாவன
அஞ்சையுங் கூடத் தடுக்கவல் லார்கட்கே
அஞ்சாதி ஆதி யகம்புகல் ஆமே. (64)



The Five Letters Can Control the Five

Senses Five the elephants (senses)
In the body-forest roam,
The Five Letters become the goads
For the five elephants,
Only they who can contain
The five (senses) together,
Can, unafraid, reach Primal Lord.


Arunachala Siva.

12284
General topics / Re: Tevaram - Some select verses.
« on: November 11, 2015, 08:41:34 AM »
Tiru Ambala Chakram:

Verse 63:


நகார மகார சிகாரம் நடுவா
வகாரம் இரண்டு வளியுடன் கூடி
ஒகாரம் முதற்கொண் டொருகால் உரைக்க
மகார முதல்வன் மனத்தகத் தானே. (63)


Chant Om Na Ma Si Va

Letters ``Na`` and ``Ma`` to commence,
Letter ``Si`` in center,
Letter ``Va`` intoned in breath regulated,
Together with ``OM`` at beginning of all,
If you even once chant thus,
The Lord of ``Ma`` (Maya)
Will in your heart be.

Arunachala Siva.

12285
General topics / Re: Tevaram - Some select verses.
« on: November 11, 2015, 08:39:16 AM »
Tiru Ambala Chakram:

Verse 62:

அகாரம் உயிரே உகாரம் பரமே
மகாரம் மலமாய் வரும்முப்பத் தாறில்
சிகாரம் சிவமா வகாரம் வடிவா
யகாரம் உயிரென் றறையலும் ஆமே. (62)


What ``Aum`` and ``Sivaya`` Stand For

Letter ``A`` is Jiva; ``U`` is Para ``Ma`` is Mala
Thus it is in Three-lettered Word ``A U M``
``Si`` is Siva; ``Va`` is Sakti;
``Ya`` is Jiva?
Thus it is, Three Letter-Word Si Va Ya.

Arunachala Siva.

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