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12346
General topics / Re: Tevaram - Some select verses.
« on: November 07, 2015, 08:49:04 AM »
Tiru Ambala Chakram:

Verse 16:

இயலும்இம் மந்திரம் எய்தும் வழியில்
செயலும் அறியத் தெளிவிக்கும் நாதன்
புயலும் புனலும் பொருந்தங்கி மண்விண்
முயலும் எழுத்துக்கு முன்னா யிருந்ததே. (16)


How to Chant Mula Chakra

As you describe Chakra of this mantra (Om)
The Lord as Guru will instruct you
The Way to meditate on it, clear;
Anterior to chanting this mantra
Were the seed-mantras that pertains
To Wind, Water, Fire, Earth and Sky
Yam, Vam, Ram, Lam, and Ham.

Arunachala Siva.



12347
General topics / Re: Tevaram - Some select verses.
« on: November 07, 2015, 08:46:42 AM »
Tiru Ambala Chakram:

Verse 15:


பேர்பெற் றதுமூல மந்திரம் பின்னது
சோர்வுற்ற சக்கர வட்டத்துட் சந்தியில்
நேர்பெற் றிருந்திட நின்றது சக்கரம்
ஏர்பெற் றிருந்த இயல்பிது வாமே. (15)


How to Fill in the Mula Chakra

This the Mula Chakra famed,
In space between circles two
Fill entire with Letters Five stated,
Then does Chakra its loveliness take.


Arunachala Siva.

12348
General topics / Re: Tevaram - Some select verses.
« on: November 07, 2015, 08:42:51 AM »
Tiru Ambala Chakram:

Verse 14:


அதுவாம் அகார இகார உகாரம்
அதுவாம் எகார ஒகாரம தஞ்சாம்
அதுவாகும் சக்கர வட்டமேல் வட்டம்
பொதுவாம் இடைவெளி பொங்குநம் பேரே.  (14)


The Yantra for Mula Chakra

In the Centre inscribe our name Mula, that is Om,
Surround it in circles two concentric,
In the space between the circles two
Inscribe the Letters Five,
A, I, U, E and O
That denote the Five Letters
Si, Va, Ya, Na, Ma.

Arunachala Siva.

12349
General topics / Re: Tevaram - Some select verses.
« on: November 07, 2015, 08:35:36 AM »
Tiru Ambala Chakram:


Verse 13:


சூலத் தலையினில் தோற்றிடும் சத்தியும்
சூலத் தலையினில் சூழூம்ஓங் காரத்தால்
சூலத் திடைவெளி தோற்றிடும் அஞ்செழுத்
தால்அப் பதிக்கும் அடைவது ஆமே. (13)


மேற்கூறிய சூலங்கள் ஒவ்வொன்றின் முனை யிலும் சத்தி பீசம் (ஹ்ரீம்) காணப்படும்; அங்ஙனம் காணப்படுதல் தன்னைச் சூழ நிற்கும் ஓங்காரத்துடனாம்.
இனி ஒரு சூலத்திற்கும், மற்றொரு சூலத்திற்கும் இடையே யுள்ள வெற்றிடங்கள் ஐந்திலும் இடத்திற்கு ஒன்றாக ஐந்தெழுத்துக்கள் பொறிக்கப்படும். இதுவும் மேற்கூறிய சக்கரத்தின் முறையாம்.


Arunachala Siva.


12350
General topics / Re: Tevaram - Some select verses.
« on: November 07, 2015, 08:31:15 AM »
Tiru Ambala Chakram:

Verse 12:

அமர்ந்த அரகர வாம்புற வட்டம்
அமர்ந்த அரிகரி யாம்அதனுள் வட்டம்
அமர்ந்த அசபையாம்அத னுள்வட்டம்
அமர்ந்த இரேகையும் ஆகின்ற சூலமே .(12)

How the 51-Letter Chakra is Formed

In Chambers five and twenty
Enclose letters fifty, two in each;
With letter ``A`` to begin
And final letter ``Ksha`` to end;
These with the one letter Om;
Fifty and one in all, the letter fill,
In Chakra`s chambers five and twenty.


12351
General topics / Re: Tevaram - Some select verses.
« on: November 07, 2015, 08:28:26 AM »
Tiru Ambala Chakram:

Verse 11:


அடைவினில் ஐம்பதும் ஐயைந் தறையின்
அடையும் அறைஒன்றுக் கீரெழுத் தாக்கி
அடையும் அகாரத்தில் அந்தமாம் க்ஷவ்வும்
அடைவின் எழுத்தைம்பத் தொன்றும் அமர்ந்ததே . (11)



How the 51-Letter Chakra is Formed (as per Sanskrit letters)

In Chambers five and twenty
Enclose letters fifty, two in each;
With letter ``A`` to begin
And final letter ``Ksha`` to end;
These with the one letter Om;
Fifty and one in all, the letter fill,
In Chakra`s chambers five and twenty.

Arunachala Siva.

12352


I posted the information about Tiruchuzhi Sthala Puranam in Tamizh.  Since there was no
standard Sthala Puranam for Tiruchuzhi,  Viswanatha Swami was requested by devotees to
compile one by referring to various puranas.  This is now available in Sri Ramanasramam as
reprint and an English version is also there.  Suri Nagamma rendered this in Telugu and it was
submitted to Bhagavan Ramana for perusal.  This Telugu translation should also be available in Sri Ramanasramam. 

Source: Day to Day.  Devaraja Mudaliar, entry dt. 18.2.1946)

Arunachala Siva. 

12353


Once Devaraja Mudaliar was reading Siva Jnana Bodham commentary of Nalla Swami Pillai.
He came across a sentence in which the author challenges anyone to show in any purana
that Siva took birth as an avatara anywhere.  Mudaliar then asked Bhagavan whether it was
not true that Siva was born as a child to Vallalala Maharaja in Tiruvannamalai and Siva
even performed annual ceremonies to Maharaja.

Bhagavan then explained:

Siva was not born in any woman's womb even according to that story.  When wife of Vallala Maharaja approached Siva [ for the detailed story see Arunachala Puranam, Tamizh verses with meaning. 
Saiva Ellappa Navalar], Siva became a child and the queen called Vallala and both came to lift
the child and hug.  Siva then disappeared, but with a promise that He would perform annual
ceremonies to him, after his death, as a child.  Even today, there is one festival every year
in Arunachaleswarar temple to commemorate this ceremony.

Bhagavan further narrated a story from Tiru ViLaiyadal Puranam, caled Vriddha, Kumara, Bala
Patalam, where Siva appeared as an old man first, then a youth and then finally into a child.

(Source: Day by Day,  10.2.1946)

Arunachala Siva.

Arunachala Siva.   

12354
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 06, 2015, 03:42:32 PM »
Laghu Vasudeva Mananam:

contd.,

Having all these qualifications is the attainment of Samadhi Sadaka Sampatti.

4. Mumukshatva is the eagerness for Moksha. A person who is in a house that has caught fire
runs  out to escape, abandoning all his relatives within the house. Abandoning, in the same way,
all objects of desire in the world that only cause intense sufferings to one, and seeking relief in unity
with Brahman -- such an attitude of an aspirant is Mumukshtva.

In the world one can find some with the power of discrimination between the permanent and the
impermanent but who are yet devoid of renunciation (Vairagya). Hence the insistence on having no
desire for any worldly or heavenly enjoyment. Even when these two qualifications are present, it is found
that some who are looked upon as great sages are subject to anger, sorrow, etc.,  That is why there is
this insistence on the six virtues beginning with Sama.  Even after having all these, there are some
aspirants who practice communion with Isvara with great devotion.  They, too, are devoid of competency
for knowledge of unity with Brahman.  For communion with Isvara requires a sense of duality. So
Mumukshatva is insisted upon.

An aspirant with the above mentioned qualifications should approach a spiritually enlightened
teacher (Sadguru), holding in his head sacrificial firewood as a symbolic present. Approaching
him and prostrating faith in him in all humility and with perfect faith in him he should question
the teacher:  'O holy and all knowing one, who is the living being (Jiva)? Who is the Lord (Isvara)?
What is the nature of this changing world of perception (Jagat)?  Whence did all these three arise?
In this end where will they dissolve?"

The way in which a disciple should approach a teacher is described in the Mundaka Upanishad
1.2.12, as follows:

Pariksha lokan karmachitan brahmano
nirvedam aayaan 'asty' akratah krena;
tad vijnanartham sa gurum ev' abhi-gacchet
samit-paanih srotriyam brahma nishtam.

-- A Brahmana, after carefully examining all the worlds attainable through the performance of karma
and realizing their impermanence  -- as the eternal cannot be attained through worlds  -- and
thereby becoming fired with the spirit of renunciation, should approach, with sacrificial fuel in                   
hand, a teacher who is full of learning and devoted to Brahman, in order to know the truth about
these matters.

The Bhagavad Gita 4.34 also exhorts in the same strain.

When the disciple approaches an enlightened teacher in this way, then the merciful teacher, by
instructing how the living being, the Lord and the universe are produced through the substance
- the qualities of Sattva, Rajas, and Tamas, reveals to him, to his complete satisfaction, the real
nature of the Atman. A person competent to receive this knowledge is the one who has the fourfold
qualifications described earlier, which is the result of virtues acquired by him in innumerable past
births and of the grace of God.  A teacher who gives enlightenment in this way, should be looked
upon as God Himself.  By being enlightened by the teacher about the non duality of living being
and God one attains release.

Contd.,

Chapter 2 - concluded.

Arunachala Siva.       
       

12355
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 06, 2015, 01:01:35 PM »
The Death Experience of Bhagavan:


contd.,

Savitri's story:

On the day of Satyavan's predicted death, he suddenly becomes weak while cutting wood and places
his head on Savitri's lap.  Yama himself comes to claim the soul of Satyavan.  She follows him as he
carries Satyavan's soul away.  His effort to convince her to return goes in vain.  With her wit and wisdom,
she wins over Yama. She first speaks about Dharma, then the benefits of having acquaintance with the
wise and the disciplined, and praises Yama for his just rule and hails him as Dharmaraja. Impressed,
he offers to grant her two boons, except life of Satyavan. She first asks for the restoration of the both
kingdom and eyesight for her father in law. She then asks a hundred sons for her father. Having granted
the boons, Yama proceeds  to his kingdom but is surprised to find Savitri still trailing him.  Taking pity
on her, he offers to grant her a third boon. But this time, he forgets to add the clause, 'except Satyavan's
life.'  Savitri wisely asks for hundred sons for herself and Satyavan.  Yama is in a dilemma as this would
indirectly mean restoring Satyavan's life.  However, pleased with Savitri's purity, perseverance, and wisdom, he revives Satyavan and blesses her with eternal happiness.

contd.,

Arunachala Siva.

12356
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 06, 2015, 12:47:51 PM »
Chapter 2 contd.,

The fourfold qualifications are now described:

1. Nitya - anitya Viveka:  It is the conviction derived through the study of the scriptures like the
Vedas, and Puranas that Brahman alone is unchangingly permanent and the world of multiplicity
is momentary and impermanent.

2. Ihamutra phalabhoga viraga: It consists in a thorough change in the mode of valuation of
objects of enjoyment.  Objects of enjoyment like good food, garments, sex etc., in this world or
in the life hereafter, for which all living beings long, should be felt by an aspirant as abhorrent
like the food vomited by a dog or like the filth coming out of the body.  A person with this kind of
changed attitude of valuation towards what worldly men value greatly is the person endowed with
Ihamutra phalaboga viraga.

3.  Samadhi sadka sampatti:  It consists of a group of six virtues -  These virtues are Sama, Dama,
Uparati, Titiksha, Samadhana, and Sraddha.

Sama is the capacity to turn the mind away from the objects of the five senses and focus it on
the Atman.

Dama means controlling the functioning of the organs of knowledge and organs of action.           

Uparati means performing actions without any desire for fruits, or abstinence from all worldly
actions or taking to the life of a Sannaysin.

Titiksha consists in the capacity to bear without reactions heat and cold and all such sufferings
caused by one's past deeds -Prarabdha Karmas.

Samadhana means fixing the mind on things and ideas favorable for spiritual practice.

Sraddha is unshaken faith in the instructions of the Guru and the teachings of Vedanta.

contd.,

Arunachala Siva.

12357
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 06, 2015, 12:18:50 PM »
Chapter 2:

The topic of the second chapter is the fourfold related headings that should be found in a scriptural
text.  These are: the main topic of discourse, purpose, relation and competence to study.

The topic of discourse is Vedanta is Brahman.   

Its purpose is Moksha.

Relation is the connection between the topic of discourse and the conviction derived therefrom.

And competency rests in one who is endowed with the fourfold qualifications - Sadhana
Chatushtya.

Just as for the performance of sacrifice relating to Brahaspati (Brahaspati Yaga), a Brahmana alone
is competent, and just as for the performance of Rajasuya sacrifice a Kshatriya alone is competent,
so also only one with four fold qualifications is competent to study the Vedanta.

contd.,

Arunachala Siva.   

12358
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 06, 2015, 12:15:14 PM »
Removal of the Superimposed:

There is no effect completely different from the cause.  Similarly, just as there is no silver in the nacre
and no snake in the rope, though, falsely perceived as such, there is no multiplicity in Brahman.  This denial of multiplicity is Apavada. From the word meanings, of yaa, maa, saa, maaya, what is not, that is Maya; and yaa, na, vidyate, saa avidya that which is non existent is Avidya, it is understood that what is denoted by these terms is the imaginatively ascribed, i.e.what is superimposed. Nothing exists apart from Brahman.  So to be established, through the discriminative process, in the intuitive knowledge that 'I am Brahman' is the way to be a Jivan Mukta (one free in the embodied state itself). This is called the final conclusion of Vedanta.

contd.,       

Arunachala Siva.       

12359
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 06, 2015, 12:07:07 PM »
Veiling Power:


Like the dense darkness, the Avarana Sakti (veiling power) has hidden or covered up the awareness
of the distinction between Atman and the five fold sheaths of the Atman in the cases of all, except those
of Isvara and of enlightened souls (Atma Jnanis).  The veiling power has two aspects.  The first called
Asattavavarana (complete hiding), makes one convinced the absolute non existence of Truth.   The second
called Abhanavarana (partial hiding) makes one feel that the Truth is there but does not reveal itself
clearly.     

It is the veiling power and not the projecting power that is the root cause of the tree of Samsara (the
cycle of births and deaths and all that is involved in it).  It is also the cause of attainment of release
(Moksha).  By the knowledge of Truth (Tattva Jnana) both these aspects of veiling power can be
destroyed.

Tattva Jnana has also two aspects - Paroksha or indirect knowledge, and Aparokaha (intuitive
or direct knowledge). By hearing from the scriptures properly explained by a competent teacher
Asattavavarana gets destroyed.  This is Paroksa Jnana.

By the combined effect of Sravana (hearing), Manana (cogitation) and nididhnyasana (contemplation),
all doubts and contrary understandings are destroyed.  When this comes to full maturity one gets
the unshakable conviction that one is not the body.  This is intuitive understanding.  Thus through
Paroksha and Aparoksha, such feelings as 'Brahman does not exist or Brahman cannot be clearly
understood - get eliminated and that results in the removal of all pain and the attainment of unalloyed
bliss.  This is accomplished in seven stages - ignorance, covering up, projection, knowledge by
instruction, intuitive knowledge, removal of sufferings and attainment of unobstructed bliss.

contd.,

Arunachala Siva.       

12360
General topics / Re: Tevaram - Some select verses.
« on: November 06, 2015, 09:25:38 AM »
Tiru Ambala Chakram:


Verse 10:

ஆயும் சிவாய நமமசி வாயந
ஆயும் நமசி வயய நமசிவா
ஆயுமே வாய நமசியெனும் மந்திரம்
ஆயும் சிகாரம்தொட் டந்தத் தடைவிலே. (10)


How the Five Letters are Filled in the 25-Chamber Chakra

In the row on top of Chakra
Write Si Va Ya Na Ma;
In the squares on row next
Fill Ma Si Va Ya Na
In the row third write Na Ma Si Va Ya
Still below comes Letters in order Ya Na Ma Si Va
In the squares last are Letters Va Ya Na Ma Si
Thus do you fill squares in Chakra
With `Si` to begin and `Si` to end.


Arunachala Siva.

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