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Messages - Subramanian.R

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General topics / Re: Tevaram - Some select verses.
« on: November 11, 2015, 08:37:22 AM »
Tiru Ambala Chakram:

Verse 61:

பட்ட பரிசே பரன்அஞ் செழுத்தின்
இட்டம் அறிந்திட் டிரவு பகல்வர
நட்டம தாடும் நடுவே நிலயங்கொண்
டட்டதே சப்பொருள் ஆகிநின் றானே. (61)

Lord Dances in the Five Letters

Letters Five are the Lord`s gift,
In it, central He dances, night and day,
In endearment eternal;
He that assumed, Forms Eight.

Arunachala Siva.

General Discussion / Re: Rough Notebook-Open Forum
« on: November 11, 2015, 08:35:02 AM »
Guru Gita:  Some verses:

Prarabdha is the allocation of happiness and misery for the current birth.  All of us have to
experience them.  One can attain Jnana and conquer the future allocation of such misery and
happiness, by realizing the Self, because there is no future births for a Jnani. The remaining
balance of happiness and suffering [which have to be met with in future births] also gets cancelled.
But the present allocation has to be suffered.  But Bhagavan Ramana says that even
the present allocation does not 'affect' a Jnani even though it is there, since he has no body-mind consciousness!  It is like all the three wives becoming widows when their common husband dies!
When Dasarata died, one cannot say that Kausalya alone remained a Sumangali and not a widow!

But, then why this dangerous terminal cancer for Bhagavan?
There are different theories. 

Agami  -  Total balance of merits and demerits.

Prarabdha -  The current allocation.

Sanchaya - Future allocations.

Your present birth's merits and demerits add up to the score
of total balance of allocation!

Arunachala Siva.

General Discussion / Re: Rough Notebook-Open Forum
« on: November 11, 2015, 08:30:43 AM »
Guru Gita - some verses:

There are some verses extolling the guru-bhakti and surrender.
I am giving only English translations.

Verse 178:-  Having drunk to the full Brahmarasa and satisfied
in the Paramatman, the Sages of realization consider Indra
as a mere straw and then what to speak of ordinary kings of the

Verse 179:-  The seekers after liberation should at all times develop
Guru bhakti, because by following the path shown by the Guru,
one attains the Supreme auspiciousness and the state of Kaivalya.

Verse 180:-  'I am one and one alone without a second'  --
whoever thus practices constant meditation as a result of the
advice of the Guru with a firm determination, need not take recourse
to the forest for hard penances.

Verse 189:-  O Devi!  this is the advice in the path of Guru-marga
which is capable of bestowing mukti.  Therefore, Guru bhakti
should be practiced by all with great devotion and faith.

Verse 192:-  One may be engaged in Siva Puja or deeply immersed in Vishnu Puja, but
if he is without a knowledge of the Guru Tattva, all his learning is a mere waste.

Verse 193:-  If worship of Siva is done without knowing the real nature of Guru, that worship
is for the mere name's sake.  My dear Parvati, it is like a lamp drawn on a paper [which will not
light the house].

Verse 194:-  By the glory and efficacy of Guru-diksha, all your actions bear fruit.  By the
attainment of a Guru, one attains everything.  One without a Guru is a mere fool.

Verse 195:-  Since on does not understand the nature of Siva
and one's own Self by himself, one without a Guru can be said
to be a mere animal, worm or a firefly.

Verse 196:-  Therefore discarding all kinds of contacts with
people, by all possible means, giving up all comforts of the
scriptures, one should depend on the Guru only.

The Guru Gita thus shows what it means to surrender to a Higher Power. It puts in perspective Bhagavan Ramana's words: "Surrender appears easy because people imagine that, once they say with their lips 'I surrender'....., they can be free and do what they like.  But the fact is that you can have no likes and dislikes after you surrender and that your will should become completely non-existent."  [Devaraja Mudaliar, Day by Day, entry dated 2nd Jan 1946).

Arunachala Siva. 

General Discussion / Paralleism between Scientific and Spiritual Reality:
« on: November 10, 2015, 03:58:05 PM »
An article by N.A. Mohan Rao & D. Samarender Reddy:

Mountain Path : April - June 2015:

Part I : Characteristics of Scientific Realty:   

Science and spirituality differ in what they construe as 'reality' and adopt divergent approaches
in unraveling it. Science attempts to investigate the reality of the empirical world by objective
observation and intellectual analysis.  Spirituality, by which we shall mean advaita, considers
the reality of the world to be no different from that of God and the individual, the other two
entities of the 'grand trinity' posited by it. It finds it opportune to arrive that one Reality by delving
into the reality of the individual through a kind of introversion in which the mind plays a progressively
diminishing part.  What spirituality offers to give us in the end is thus an all inclusive reality transcendent
to the mind while what science offers is an 'empirical' reality accessible to the mind.

Technology, the practical arm of science, governs very largely the way we live in today's world.
Our faith in science, therefore, takes root much before our faith in spirituality secures a foothold.
In our spiritual pursuit, we often wish to convince ourselves about some of the arguments and dogmas
that go into the postulation of spiritual reality.  In such cases, we instinctively like to see if the logicality
of these spiritual constructs stands analogous to, if not on the same footing as, that we admit in science,
which had already won our trust. If we find some such correspondence, we feel better disposed towards
the accepting the spiritual constructs.  Not all of us may be in adequate touch with science. So, we trace
below the key features of scientific reality for quick refresher.


Arunachala Siva.               

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 10, 2015, 02:13:14 PM »
Then how is that men worship such heavenly beings who are subject to sorrow and downfall?
How do those beings have the power to bestow boons on their worshippers?

In this respect, their power is like the power of kings, who are themselves subject to sorrows
but they have the power to protect those who are their dependents. The Sruti says: 'deva loke
deva aananda rupaas tisthanti'.  In heavenly regions the devas stay in a blissful state.  The meaning
is that they enjoy the bliss of the Atman so long as their life span in heaven lasts. The statement
of Aitreya Upanishad 2.1. like 'ta etaa devataah srstaa asmin mahatyarnave praapatan,' the devas
who are created beings, fell into this ocean of samsara of repeated births and deaths, show that
embodiment leads to sufferings to devas also.

So all should aspire for Videha Mukti (liberation from every kind of body.


Arunachala Siva.         

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 10, 2015, 01:59:40 PM »
But if you scrutinize it very deeply, you will find there is a difference in their external behavior too.
An enlightened man, whose body is maintained by his Prarabdha, understands that the whole world
is false and feels all these experiences as similar to those in dream.  To the ignorant man this world
of multiplicity seen in the waking state is real.  The happiness and misery he feels in it are also real
to him.  Thus you will see in what sense the bodily life causes sufferings to an enlightened man.

The devas also have bodies, as could be concluded from Vedic statements such as 'vajra hasthah purandarah', Purandara or Indira had thunderbolt as weapon in his hand.  So they have also to face
sorrows, such as those arising from mutual conflicts, anger, and curses, the fear of attacks by Asuras
and Rakshasas, and above all from the fer of their downfall from heaven when the merits of their
virtuous deeds are exhausted through enjoyment.


Arunachala Siva.         

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 10, 2015, 01:24:19 PM »
Then what is the difference between such enlightened men and ignorant persons?

You will not see any difference in their external behavior.  But in their internal behavior
(experience), but there is difference.  An enlightened Mahatma knows: "The Atman is
Existence Knowledge Bliss Absolute. It has no connection with the false, inert and misery-
experiencing Antahkarana.  He has thus become a Stithaprajna  (one of unruffled consciouisness)
with the help of scriptures, reasoning, and experience.  Brhadaranyka Upanishad 4.3.15 says,
"asngo hy ayam purusha", this conscious being is without any attachment.  Thus statement of
the scripture is supported by reasoning such as that the Atman is without parts and that it is true.
It is further supported by the experience of deep sleep, silence, and Samadhi.

But an ignorant man without the power of discrimination does not understand the real nature
of the Atman.  He considers the body itself as the Atman, through superimposition. He superimposes
the nature of the non dual Atman on the Atman and the Satchidananda nature of the Atman on the
body.  As a result of it, he spends his time, thinking, 'I am a man or deva; I am a person of Tamizh Nadu,
or of Andhra Pradesh, of Kerala. I am a Brahmana, a Kshatriya, a Vaisya;  I am a householder or
a Sannyasin etc., He identifies his 'I sense' with one or more of all the above categories.  In this way,
there is a vast difference between an enlightened and ignorant one.


Arunachala Siva.                         

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 10, 2015, 09:55:07 AM »
Then do enlightened men with power of discrimination also feel the misery of embodiment?

Yes.  They too feel misery from hunger, thirst, cold, heat, illness, etc., and so from the fear
of lions, snakes, scorpions etc.,


Arunachala Siva. 

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 10, 2015, 09:51:40 AM »
How can mere fantasy make one feel misery as happiness?

The following examples will show how this happens. A laborer engaged to carry a huge load runs
with the load on his head even long distance.  He does so and suffers all the consequent physical
exhaustion, in the hope that he will thereby gain something. A farmer engages himself in agriculture
day and night with the same motive. Workers get immersed in arduous tasks.  Thus all engaged
themselves in difficult and painful tasks due to their false fantasies that these experiences
are enjoyments.  You will see thus that misery can be felt as joy because of fantasy.


Arunachala Siva.   

General Discussion / Re: Rough Notebook-Open Forum
« on: November 10, 2015, 09:43:25 AM »

When I was a little girl:

Kitty Osborne:


Everyone showed Bhagavan their letters, either from home about family or if they were of significance
in any other way, and Bhagavan took a keen interest in it all.  He knew who was related to whom
and would explain obscure connections to others who were perhaps not so well up in family association.
He had a light voice, which runs into his family I think, but it was quite distinctive. This is the first time when my mother brought to Bhagavan a letter from me in school when at the end I asked  to be
remembered to Bhagavan and he memorably said, 'If Kitty remembers Bhagavan, then Bhagavan
will remember Kitty.'  That remark of His helped me though many of life's vicissitudes in times
to come.     


Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 10, 2015, 09:27:23 AM »
The Death Experience of Bhagavan:


This reminds one of the second dhyana sloka of Bhagavan's Ulladu Narpadu, as stated in
Sat Darsanam, the meaning of which runs thus:

"The 'I' thought is the first to die for those who have taken refuge, our fear of death, at the
feet of the conqueror of death.  Thereafter, they are naturally immortal.  Can they ever again
be assailed by the fear of death?

This perfectly relates to Markandeya with a possible minor alteration that it was with 'total surrender'
that he took refuge at the feet of conqueror of death, more than 'out of fear of death'. (though the
story says that fear gripped him on seeing Yama, and so he tightly hugged Siva Linga), which ultimately
led him to 'immortality'!

Time or Kaala, as represented by Yama brings an end to all things, but Siva brings death to time
itself as he is eternal and is beyond time and death. Hence He is hailed as Mahakala and Mrutyanjaya.
The take away from the episode is that one should contemplate on Mrtutayaja Siva, like the young
Markandeya to attain Jnana for it was Siva's Grace that saved Markandeya.

The stories of these metaphysical characters, together with Bhagavan's death experience inspire the
earnest sadhakas to realize the Self, with ever flowing grace of Sad Guru Ramana.


Arunachala Siva.   

General topics / Re: Tevaram - Some select verses.
« on: November 10, 2015, 08:32:49 AM »
Tiru Ambala Chakram:

Verse  60:

ஆமத் தினிதிருந் தன்ன மயத்தினை
ஓமத்தி லேஉதம் பண்ணும் ஒருத்திதன்
நாம நமசிவ என்றிருப் பாருக்கு
நேமத் தலைவி நிலவிநின் றாளே. (60)

Na Ma Si Va is Sakti Mantra

This corporeal body is of rice food made,
Offer it into the fire of Om
Chant incessant Na Ma Si Va
That the name of Sakti Finite is;
She, Mistress of Dharma, stands revealed.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 10, 2015, 08:30:26 AM »
Tiru Ambala Chakram:

Verse 59:

இயைந்தனள் ஏந்திழை என்உளம் மேவி
நயந்தனள் அங்கே நமசிவ என்னும்
பயந்தனை ஓரும் பதமது பற்றும்
பெயர்த்தனன் மற்றுப் பிதற்றறுத் தேனே. (59)

Chant Na Ma Si Va

The lovely Sakti into my heart entered;
There She sat rejoicing;
Chant Na Ma Si Va,
Think of what it brings;
Cling to Her Feet;
Transformed was I;
All my prattle ceased.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 10, 2015, 08:28:25 AM »
Tiru Ambala Chakram:

Verse 58:

நாலாம் எழுத்தோசை ஞாலம் உருவது
நாலாம் எழுத்தினுள் ஞாலம் அடங்கிற்று
நாலாம் எழுத்தே நவிலவல் லார்கட்கு
நாலாம் எழுத்தது நன்னெறி தானே.(58)

Chant Sakti`s Letter Va

In the sound of Fourth Letter (Va) world takes form,
In the sound of Fourth Letter is World contained,
For them who chant Fourth Letter incessant,
The Fourth Letter is Way Holy.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 10, 2015, 08:26:30 AM »
Tiru Ambala Chakram:

Verse 57:

வேரெழுத் தாய்விண்ணாய் அப்புற மாய்நிற்கும்
நீரெழுத் தாய்நிலம் தாங்கியும் அங்குளன்
சீரெழுத் தாய்அங்கி யாய்உயி ராம்எழுத்
தோரெழுத் தீசனும் ஒண்சுட ராமே. (57)

As One-Letter Lord Pervades All

As Seed-Letter, He pervades Spaces and Beyond,
As Supreme-Letter, He fills world and sustains it,
As Renowned-Letter, He stands as fire, and life,
As one Letter, He stands Resplendent Rare.

Arunachala Siva.

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