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Messages - Subramanian.R

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General topics / Re: The Finger Pointing to the Moon:
« on: January 23, 2016, 12:24:47 PM »
The Categories of Kant are the general properties that belong to all things without expressing the
peculiar nature of any particular thing.  Having classified, categorized and related the sense data in
our minds,  we can then go on to make predictions of unobserved (that is. sense-independent)
future states of the world, which is how science proceeds, from particularities of sense data to the
rich tapestry of generalized truths captured in words by thinking and reflecting on the sense data.
But even those predictions become reality only when they are verified by actual sense data,either
directly or indirectly, that becomes available to us when the future state of the world about which
the prediction was made,  becomes the present to us with the passage of time. So, in a way the
touchstone of knowledge is sense experience.

Take the case of a leaf. We derive knowledge about the leaf through classifying and organizing sensory
knowledge.  Once I get the sensory experience of a thing out there as being green, rough, and rustling
in the wind, seen in its relation to the tree as a whole, I might call it a leaf in my thinking and attribute
to it properties of greenness, roughness, and rustling sound.  But if someone reads my thoughts cast
in the form of language about a leaf, he would not be able to understand what I mean unless he calls
to mind the greenness, roughness etc., from the memory of his prior experiences of such properties
or qualities, to acquire knowledge.


Arunachala Siva.             

General topics / Re: The Bliss of No Want - Vasko Kohlmayer:
« on: January 23, 2016, 10:31:49 AM »
To help us along not only does Sri Ramana Maharshi point to the place where happiness is to be found,
He also indicates the way that leads to the treasure.  'No want is the greatest bliss', He says.
'It can be realized only by experience.  Even an emperor is no match for a man with no wants.'
(Gems from Bhagavan, Devaraja Mudaliar).  Thus according to Sri Ramana, the roya road that takes us
back to ourselves -- to the bliss and happiness that are our nature -- leads through relinquishment
of our wants and desires.

The happiness equation:

Even though Sri Ramana's contention that bliss and happiness are a result of non desire may
sound far fetched at first, its truth can be shown by a simple thought experiment.

Let us pause for a moment and just try to  imagine how it would feel if we really and truly did not
want anything.  How would it feel if we did not want to acquire anything, if we did not want to
achieve anything, if we did not want to change anything?

How would it feel if we were completely content and satisfied with the way things are?

The answer is contained within the question itself: If we were completely contented  and satisfied
we would perfectly happy, since contentment and satisfaction are the very hallmarks of happiness.


Arunachala Siva.   

Verse 130:

If it be said that bliss is in the ending of all actions, then we shall hardly need to assert that suffering
is in the arising of actions. Whatever actions we do perform, we should perform, we should perform
them according to the example of those whose only concern is to feed and clothe the body, taking no
pleasure in them, like a barren woman  (with no prospect of bearing children).

The great ones, the realized sages, see the world as false and therefore seek nothing from it
other than the bare essentials required for their physical survival in the world, namely food, clothing
and shelter. They have no attachments in the present, and therefore create no karma to bind them
in the future. In this sense they are like barren woman who, deprived of the ability to have children
(the main reason for her existence), has no offspring to care for in the present, nor any expectation
of having any care for in the future.

(will be continued when the next issue of Mountain Path is received.)   

Arunachala Siva.

The Non-Self:

Verse  123:

The body, organs, pranas, mind, ego, all the modifications and objects of senses, all pleasure and pain,
the five elements, all the universe, and avyakam - these are all non-Self.

Verse 123:

It is all Maya from avyaktam to the individual body; it is unreal, and non Self. Know this is as water in a

The Self:

Verse 124:

Now, I shall speak about the nature of your real Self, knowing which, one becomes free from all
bondage and enjoys the state of isolation of being alone, of oneness.

Verse 125:

There is One - self existent, eternal, who is the base of all belief that 'I am', and who is the witness
of the three states of consciousness, -- jagrat, svapna and sushupti -- and who is separate, from the
five sheaths.

Verse 126:

Who knows everything in the three states (jagrat, svapna, and sushupti),who knows the intellect and its
action, when it is present and what it is absent.

Verse 127:

Who sees everything, but whom none sees; who enlightens the intellect, but whom nothing can enlighten.

Verse 128:

Who permeates the whole universe, but whom nothing can permeate; who shining, everything shines
after Him.

Verse 129:

From whose nearness, the intellect, mind, senses, and body work, as if engaged by Him.

Verse 130:

Who knows all, from  body to ego, but whom none knows;

Verse 131:

This is the Atman -- indivisible, eternal, blissful knowledge, ever-uniform  -- understood in the understanding
only; and engaged by whom, all the senses and organs work.

Verse 132:

Here, in this cave of the heart  -- but not in all hearts, -- in the heart of one established  in the sattva
quality, in that heart alone, as the sun shines in the sky, dwells the Atman.

Verse 133:

He is the knower of the Self, the mind and its transformations, of the body, the senses, the pranas,
and their actions.  As the fire in the iron, He works in all these, and does not undergo any change.

Verse 134:

He is never born; he never dies.  He neither increases, nor decreases, nor changes. He is the eternal.
Even when the body dissolves, He remains, like the sky in the broken pitcher.

Verse 135:

Beyond all transformations of nature, pure intelligence is His nature. Existence and non existence
come from Him. Beyond all specifications, such is the Paramatman, who shines as the witness in
jagrat, svapna, and sushupti.

Verse 136:

'I am He'. Know this by the purification of your heart.  By the controlled mind, know thine own Self.
Birth and death are the waves of that shore-less ocean. Cross it safely, dwell in your real state as


Arunachala Siva.   

General topics / Re: Tevaram - Some select verses.
« on: January 23, 2016, 08:37:02 AM »
Verse 21:

என்றவர் விரைந்து கூற
   இருந்தவர் ஈந்த ஓடு
சென்றுமுன் கொணர்வான் புக்கார்
   கண்டிலர் திகைத்து நோக்கி
நின்றவர் தம்மைக் கேட்டார்
   நேடியுங் காணார் மாயை
ஒன்றுமங் கறிந்தி லார்தாம்
    உரைப்பதொன் றின்றி நின்றார்.

When thus He spake peremptorily, he moved in
To get the bowl of the tapaswi rare;
Lo, it wasn't there; he was nonplussed;
He in vain questioned them that stood nearby;
He continued his search, all in vain; he stood mute
Unable to account for the gramarye of its disappearance.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 23, 2016, 08:34:41 AM »
Verse 20:

வந்தபின் தொண்ட னாரும்
   எதிர்வழி பாடு செய்து
சிந்தைசெய் தருளிற் றெங்கள்
    செய்தவ மென்று நிற்ப
முந்தைநா ளுன்பால் வைத்த
   மொய்யொளி விளங்கும் ஓடு
தந்துநில் என்றான் எல்லாந்
   தான்வைத்து வாங்க வல்லான்.

Him he received duly and adored, and said:
"That you have in grace thought of us
Marks the fruition of our tapas."
"Give me back the luminous bowl, I entrusted
To your keeping, in the past." Thus spake he
Who can all things grant and recall.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 23, 2016, 08:33:00 AM »
Verse 19:

சாலநாள் கழிந்த பின்பு
   தலைவனார் தாமுன் வைத்த
கோலமார் ஓடு தன்னைக்
   குறியிடத் தகலப் போக்கிச்
சீலமார் கொள்கை யென்றுந்
   திருந்துவேட் கோவர் தம்பால்
வாலிதாம் நிலைமை காட்ட
   முன்புபோல் மனையில் வந்தார்.

Many days passed; the Lord caused the disappearance
Of the beauteous bowl from where it was kept;
To reveal unto the world the true nature of the potter,
The devotee firm-established in the principles
Of Saivism, He came to his house as before.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 23, 2016, 08:31:23 AM »
Verse  18:

வைத்தபின் மறையவ ராகி வந்தருள்
நித்தனார் நீங்கிட நின்ற தொண்டரும்
உய்த்துடன் போய்விடை கொண்டு மீண்டனர்
அத்தர்தாம் அம்பல மணைய மேவினார்.

When the bowl was thus kept guarded
The Lord who came in a Brahmin?s guise took leave
Of the devotee; Him he followed to a distance
(As prescribed in the sastras), and with His leave returned.
The Lord hied back to His Ambalam.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 23, 2016, 08:29:43 AM »
Verse  17:

தொல்லைவேட் கோவர்தங் குலத்துள் தோன்றிய
மல்குசீர்த் தொண்டனார் வணங்கி வாங்கிக்கொண்டு
ஒல்லையின் மனையிலோர் மருங்கு காப்புறும்
எல்லையில் வைத்துவந் திறையை யெய்தினார்.

The glorious devotee -- the scion of the hoary clan
Of potters --, bowed and received it;
He hastened away and kept it in a very safe place
And then came back to the Lord.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 23, 2016, 08:27:25 AM »
Verse  16:

தன்னையொப் பரியது தலத்துத் தன்னுழைத்
துன்னிய யாவையுந் தூய்மை செய்வது
பொன்னினும் மணியினும் போற்ற வேண்டுவது
இன்னதன் மையதிது வாங்கு நீயென.

"It is non-pareil; it can purify all that is
Received into it; being more valuable than gold or gem
It must be treasured with greater care;
Such is its worth; receive it." Thus He.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 23, 2016, 08:25:03 AM »
Verse 15:

 எம்பிரான் யான்செயும் பணிஎது என்றனர்
வம்புலா மலர்ச்சடை வள்ளல் தொண்டனார்
உம்பர்நா யகனும்இவ் வோடுன் பால்வைத்து
நம்பிநீ தருகநாம் வேண்டும் போதென்று.

The devotee of the Lord who wears fragrant flowers
On his matted hair entreated Him thus:
"My Lord, in what way can I serve you?"
The God of gods replied him thus: "Keep this bowl
With you Sir, and return it when I ask for it."

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 23, 2016, 08:22:59 AM »
Verse 14:

பிறைவளர் சடைமுடிப் பிரானைத் தொண்டரென்று
உறையுளில் அணைந்துபே ருவகை கூர்ந்திட
முறைமையின் வழிபட மொழிந்த பூசைகள்
நிறைபெரு விருப்பொடு செய்து நின்றபின்.

Deeming the Lord on whose matted hair glows the crescent
To be His devotee, he invited Him into his house
And in delight great, hailed Him duly
And stood beside Him in love abounding.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 23, 2016, 08:21:22 AM »
Verse 13:

நண்ணிய தவச்சிவ யோக நாதரைக்
கண்ணுற நோக்கிய காத லன்பர்தாம்
புண்ணியத் தொண்டராம் என்று போற்றிசெய்
தெண்ணிய உவகையால் எதிர்கொண் டேத்தினார்.

He longingly beheld the Siva-Yogi-Tapaswi;
He reckoned Him as a pious devotee and hailed Him;
He received Him warmly and adored Him greatly;
His outward action manifested his inner thought.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 23, 2016, 08:19:24 AM »
Verse 12:

நெடுஞ்சடை கரந்திட நெறித்த பம்பையும்
விடுங்கதிர் முறுவல்வெண் ணிலவும் மேம்பட
இடும்பலிப் பாத்திர மேந்து கையராய்
நடந்துவேட் கோவர்தம் மனையை நண்ணினார்.

He concealed His long matted hair; He wore
Curly and bushy hair; bright was His smile
Like the rays of the moon; He held nobly
A begging-bowl in His Hand;
Thus He came to the Potter's house.

Arunachala Siva.


The problems in reflection (inquiry) are described by Swami Sadasivananda, in his article on
Practical Sadhana, vide Mountain Path, Oct-Dec 2008.

Question:  I know Bhagavan Ramana has said:  "The obstacles
that hinder realization are habits of the mind [vasanas], and the
aids to realizations are the teachings of the scriptures of the
realized souls.  (Talks No. 13)

What is difficult to grasp, and therefore needs clarfication are
the methods of carrying out the teachings, especially, in regard
to Bhagavan Ramana's system.

Reflection [inquiry] is said to be one of the most effective and
advanced techniques of spiritual attainment, for it leads to Self-
realization.  Reflection in Sanskrit is Vichara, also sometimes called
Manana.  Its foundation is based upon the quality of intellect.

When the intellect is pure and subtle, one begins to reflect upon
"Who am I?", what is the nature of this world, and what is my goal
in this life and how am I going to attain it.  These are all the questions pertaining to an inward movement of the mind.  But when the intellect is externalized, it becomes tainted through attachment to material

This attachment in time, will contaminate the intellect, resulting not
in questions vital to man's inner search, but rather in ones external
with acquiring wealth, sensual pleasures, name and fame, and then
equal time is spent warding off troubles that might jeopardize their
anger when the desire is thwarted and from anger proceeds delusion
and forgetfulness.

(Source: As indicated above)

Arunachala Siva.   

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