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Messages - Subramanian.R

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Owing partly to this personal reference and partly to his metaphysical ignorance and consequent
unpreparedness, he enters into the state of contemplative self absorption like a man walking backward
through an open door into a room, keeping his eyes stubbornly fixed on the familiar place he has started
from and refusing to look where he is going.  Just as this man will only half know where he is even when
he inside the room, so will the mystic be only half aware of the nature of Pure Mind even when he is
immersed in self absorption.   

Moreover, this personal reference causes his preconceived views and dogmatic beliefs merely to be left
temporarily at the threshold of Mind, as it were, and not to be held in its purifying flame.  Hence they
are picked up again when he emerges once more from the experience. If however meditation is practiced
jointly with the philosophic training, that is, if it no longer remains a merely mystical exercise only but
is informed by rational reflective knowledge, then the erroneous view of reality can never revive again
because the pure being will be experienced AS IT IS.


Arunachala Siva.   

General topics / Re: And Another Thing...
« on: February 07, 2016, 10:47:56 AM »
The afternoons when most people were resting was when the still air rang to the music of the stone masons
chip, chip, chipping at the enormous stones that were to become the Mother's Temple.  The front of the
Asramam which is now a sort of motorcycle park was, at that time full of all the huge stones.  All day the
work went on but it was quiet of the afternoons that one could really hear it the most and at that time,
the sound carried far in the hot silence. We three children offered to help with the effort, but for some
reason, the maestris (masons) were not keen, in fact they took to hiding their tools to discourage us from
helpful hammering efforts.  They attacked a pillar with blunt nosed chisels wit increasingly smaller
heads, and the stones became smoother and smoother. Actually the four black pillars at the corners of
Bhagavan's  Samadhi were done the same way until they were smooth as silk, and then they were oiled
and made to look like marble. But the stones for the temple were worked to a less fine finish.  Their
chipping was a lovely soporific sound but did not have quite that effect on the three lively children who
could escape parental watchfulness for a while.  We climbed up the scaffolding over the Mother's
Temple and in under the coconut matting protection where they were not actually working we helped
to build the dome. WE 'improved' a number of statues, as I remember. Yes, our finger points are
definitely there for all time.


Arunachala Siva. 

Verse  205:

When you have done away with the unreal -- then manifests the real;  and one comes face to face
with the real.  Therefore, it is meet to day away with the unreal, by identifying one's self with the
real Self.

Verse  206:

Thus ego, which is the result of the fourth sheath, cannot be the Atman because it is transformed,
insentient, limited, and it can be seen.  It undergoes change, therefore it is impermanent.

The Blissful  Sheath:

Verse 207:

The fifth sheath is the Anandamaya Kosa, the 'blissful sheath,' the reflection in the tamas quality of
Maya, and one feels it only under favorable circumstances.  It comes from good actions and appears
without any effort on one's own part.

Verse 208:

This is the fifth sheath.  It can be seen only in Sushupti.  In dream and in the wakeful state you can get
a glimpse of it when you meet with favorable conditions or the fulfillment of desires.

Verse  209:

This is not the Atman, because it has something to depend on; and the Atman shines in its own glory.
Then also it is the transformation of nature.  It requires good actions to be blissful, so it has a cause.
Therefore, it is not the Atman. It remains with the body, which is the result of the gunas.  Therefore,
it is not the Atman.


Arunachala Siva.             

General topics / Re: Tevaram - Some select verses.
« on: February 07, 2016, 09:27:29 AM »
Verse  40:

நிலைமை மற்றது நோக்கிய நிகரிலார் நேர்நின்
றுலைவில் பல்தனம் ஒன்றொழி யாமைஉய்த் தொழிந்தேன்
தலைவ யானுமென் மனைவியும் சிறுவனும் தகுமேல்
துலையி லேறிடப் பெறுவதுன் னருளெனத் தொழுதார்.

Having witnessed the happening, the peerless one
Standing before Him spake thus: "I have loaded
The pan with all my blemish-less wealth; nothing now remains;
O Lord, may I be graced with leave to ascend
The pan with my wife and little child, if considered fit."   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 07, 2016, 09:25:39 AM »
Verse  39:

தவநி றைந்தநான் மறைப்பொருள் நூல்களாற் சமைந்த
சிவன்வி ரும்பிய கோவண மிடுஞ்செழுந் தட்டுக்
கவனி மேலமர் நீதியார் தனமெலா மன்றிப்
புவனம் யாவையும் நேர்நிலா என்பது புகழோ.

Its threads are the import of the Vedas four
Brimming with the puissance of askesis;
It is dear to Siva, the kovanam. So the encomium
-- That all the wealth of Amar-Nitiyar in this world
And all the wealth of all the worlds cannot
Match it --, mirrors not its true glory.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 07, 2016, 09:23:25 AM »
Verse 38:

நல்ல பொன்னொடும் வெள்ளியும் நவமணித் திரளும்
பல்வ கைத்திறத் துலோகமும் புணர்ச்சிகள் பலவும்
எல்லை யில்தனம் சுமந்தவர் இடஇடக் கொண்டே
மல்கு தட்டுமீ தெழுந்தது வியந்தனர் மண்ணோர்.

He came with silver and gold, good and aplenty
And also heaps of nine-fold gems; with metals of many kinds
And alloys too he came, and these he unloaded into his pan
Which still stood high; beholders marveled at it.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 07, 2016, 09:20:45 AM »
Verse 37:

மங்கை பாகராம் மறையவர் மற்றதற் கிசைந்தே
இங்கு நாமினி வேறொன்று சொல்லுவ தென்கொல்
அங்கு மற்றுங்கள் தனங்களி னாகிலும் இடுவீர்
எங்கள் கோவண நேர்நிற்க வேண்டுவ தென்றார்.

To this the Brahmin, the Lord that shares in His frame
His Consort, consenting said: "What else have we to say?
Put all your multifoliate wealth; the pans must
Somehow stand even; it is that only We demand."

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 07, 2016, 09:18:31 AM »
Verse  36:

ஆன தன்மைகண் டடியவர் அஞ்சியந் தணர்முன்
தூந றும்துகில் வருக்கநூல் வருக்கமே முதலா
மான மில்லன குவிக்கவும் தட்டின்மட் டிதுவால்
ஏனை யென்தனம் இடப்பெற வேண்டுமென் றிறைஞ்ச.

Beholding this, fear-stricken, the devotee spake
To the Brahmin thus: "Even when filled with
Boundless clothing, pure and good, and also varieties
Of innumerable threads, the pan stands thus;
Suffer me to freight it with my other wealth."
Thus did he, Him beseech.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 07, 2016, 09:16:16 AM »
Verse  35:

முட்டில் அன்பர்தம் அன்பிடுந் தட்டுக்கு முதல்வர்
மட்டு நின்றதட் டருளொடுந் தாழ்வுறும் வழக்கால்
பட்டொ டுந்துகி லநேககோ டிகளிடும் பத்தர்
தட்டு மேற்படத் தாழ்ந்தது கோவணத் தட்டு.

Than the pan into which the devotee of boundless love
Poured his love, the pan of the First One,
In unison with the adage which says;
"Grace remains low in the presence of devotional love",
Were added endlessly the devotee's pan stood
Higher than the pan of the sole Kovanam.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 07, 2016, 09:13:56 AM »
Verse  34:

உலகில் இல்லதோர் மாயையிக் கோவண மொன்றுக்
கலகில் கோவணம் ஒத்தில வென்றதி சயித்துப்
பலவும் மென்துகில் பட்டுடன் இடஇட உயர
இலகு பூந்துகிற் பொதிகளை யெடுத்துமே லிட்டார் .

"This is a gramarye not to be witnessed in this world!
Innumerable Kovanams do not equal this one in weight."
Thus wondering, he put into his pan soft garments, ciclatons
And silken clothing; even then the pan stood aloft;
Then he added thereunto bales of soft varieties.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 07, 2016, 09:11:40 AM »
Verse  33:

நாடு மன்பொடு நாயன்மார்க் களிக்கமுன் வைத்த
நீடு கோவண மடையநே ராகவொன் றொன்றாக்
கோடு தட்டின்மீ திடஇடக் கொண்டெழுந் ததுகண்
டாடு சேவடிக் கடியரு மற்புத மெய்தி.

Kovanams, long and innumerable, which he had kept stored
To be gifted with love for Nayanmar, he put,
One by one, into the pan, hoping to match the weight of His;
But his pan rose up; the servitor of the Dancing Feet
Stood wonder-struck.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 07, 2016, 09:09:22 AM »
Verse  32:

நன்று சாலவென் றன்பரும் ஒருதுலை நாட்டக்
குன்ற வில்லியார் கோவணம் ஒருதட்டில் இட்டார்
நின்ற தொண்டருங் கையினி னெய்தகோ வணந்தட்
டொன்றி லேயிட நிறைநிலா தொழிந்தமை கண்டார்.

"Very well," said the devotee and brought forth a scale;
On one of its pans, the Lord who bent the mountain
Into a bow, placed His Kovanam; the devotee
That stood there put his woven kovanam into the other;
Lo, it didn't equal the weight of His.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 07, 2016, 08:45:21 AM »
Verse  31:

உடுத்த கோவண மொழியநாம் உங்கையில் தரநீர்
கெடுத்த தாகமுன் சொல்லும்அக் கிழித்தகோ வணநேர்
அடுத்த கோவண மிதுவென்று தண்டினில் அவிழா
எடுத்து மற்றிதன் எடையிடுங் கோவண மென்றார்.

Then the Lord spake thus: "Apart from the kovanam
We now wear, the one we gave you and which
You allege as lost can be matched by this only."
He untied the kovanam from his staff and said:
"Give me a kovanam equivalent to its weight."   

Arunachala Siva.


A topic on which Bhagavan Ramana's teaching can never be omitted is the state of Sahaja Nishta,
in which according to His devotees, He was permanently established.  Once can easily conceive
of Nirvikalpa Samadhi, where one is absorbed in the Self that all else is non-existent, where one
is awake to the Self and dead to the world, where stands rooted in the Absolute or transcendental
plane alone.  But how can one function both in relative and the absolute plane at the same time? 
How can one, while seeing the Self or Brahman and nothing else, live in the world and function
outwardly as the other men do?  This is something that I at any rate cannot comprehend.  I have asked Bhagavan Ramana about it. He agreed it is really impossible to explain that only a Jnani can
fully understand it.  But by various illustrations, He sought to impress on me how it is possible.
One of these is the cinema.  The child takes the pictures on the screen to be real, while the
adult knows all the time they are only shadows on the screen. The adult need not be blind to the
pictures, but he does not mistake them for reality.  He knows that they are only fleeting appearances
sustained by the substratum of the screen.

Bhagavan has often said that the Jnani sees only the Self and nothing else, in all  that we see. 
This is also what is said in all our books.  There come to my recollection, two instances in
which while not expounding the state of Sahaja Nishta, He spontaneously referred to His personal experiences.  He was telling us of some old devotee of His we arranged a tour for Him to the
several places all over India.  Bhagavan declined to go for various reasons.  When telling us about it,
He remarked:  "What is the use of my going anywhere?  I cannot see anything."  He clearly meant
that wherever He goes and whatever He is shown, He sees only the Self.

On another occasion, when A. Bose's mother prepared various dishes at home, brought them to
the dining hall and served at lunch to Bhagavan and others, He took a little of each and mixed them
all up in one lump, as very often He does and ate them.  He said:
"Let her not make such efforts any more.  What can I eat?  I see only one taste."

(Source:  My Recollections of Sri Bhagavan Ramana, A. Devaraja

Arunachala Siva. 

First, the possession or absence of metaphysical knowledge.  Second, the mental attitude with which
the contemplative enters the state of self absorption.  These factors are firmly intertwined and cannot
be separated from each other for the second depends naturally on the first.

The moment when  wakefulness turn into dream or sleep is, we now know, a highly critical one.
The general direction of the consciousness at this moment can determine the character of the dreams
or the sleep which will follow it, and can indeed transform either the one or the other into something
entirely superior.  The moment when thinking activity merges into complete self absorption is
likewise highly critical.  The general direction of consciousness can then also determine the character
of the state which follows it.

The mental attitude at such a time is truly creative.  The mystic passes through this moment intent
only on his personal reactions to the experience, carried by his personal feelings of its great delight.
He is made very happy by it and can never afterwards forget it.  But he has left his task only half done,
a melancholy fact which is attested by his return sooner or later to the ordinary prosaic state to stay


Arunachala Siva.         

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