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Messages - Subramanian.R

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12586
General topics / Re: Tevaram - Some select verses.
« on: February 17, 2016, 08:22:41 AM »
Verse 31:


சேட்டாருங் கங்குல்
   புலர்காலைத் தீயோனும்
நாட்டாரைக் கொல்லாதே
   நாமிருவேம் வேறிடத்து
வாட்டாயங் கொள்போர்
   மலைக்க வருகவெனத்
தோட்டார்பூந் தாரார்க்குச்
   சொல்லி வரவிட்டான்.


When the long night ended and day broke
The evil one sent a message to him,
The wearer of garlands, which said:
?Let not others perish in our fight;
To decide our right we two will fight
In the appointed place.?   

Arunachala Siva.

12587
General Discussion / Re: Rough Notebook-Open Forum
« on: February 17, 2016, 06:54:32 AM »



Arthur Osborne writes in the above book:

I had been a great meat-eater all my life, taking meat daily, often, in one form or another,
three times a day, morning, noon and night, except for a short period at Oxford when I had been
a vegetarian as a result of reading Leonardo da Vinci's saying that we are all cematries of dead
animals.  At Tiruvannamalai, we ate less meat than ever before but did not completely renounce it.  By the time, we moved to Madras we had given up cooking meat at home, but every Tuesday I used to go into town at lunchtime to lay my weekly stock of tobacco and I could eat meat at a restaurant.  One Tuesday, I ordered a chicken pulav but when it arrived I felt I could not just face the thought of eating it.  It was
not any theoretical objection or even feeling of compassion for this chicken, just an inner revulsion.
So I sent it back and ordered for fried fish instead.  Next Tuesday, I repeated this order, but I had
the same feeling about that also and sent it back.  I never ate meat or fish again.

The meditation sets up a finer vibration and to in some ways makes one more sensitive to food and environment.  The point had been reached when vegetarianism had become a necessity.

I soon gave up smoking too.  I felt that smoking is also a sort of undercurrent so I felt that it was a
spurious imitation, an actual impurity once the meditational vibration was awakened.  I had twice
before in my life given up smoking.  Both times, I started again about six months later.  This time,
however, it was final.  I gave it away with the remaining tobacco in my pouch and all my pipes
to a journalist, who fancied himself as a pipe smoker.

Arunachala Siva.

12588
(The first part appeared in Mountain Path, October - December 2015.  I am not able to trace where I posted
that article. Here is the Part  II, from  January - March 2016 issue of Mountain Path.)

*

In the first part of this article, we saw that Alan Chadwick was a priest who missed his vocation then,
went aimlessly wandering the world, as if forever, in search of the treasure he had lost.  On 1st
November 1935, he finally found it.  Once he had entered the Old Hall and set eyes on Ramana Maharshi,
his wanderings were over. If the beginning of his life had been one enormous question, then now his great
thirst for spiritual answers was finally to be satisfied.  A few of his early conversations with Bhagavan were
public events which have found their way into the Asramam literature, but most were private affairs of
which no record remains.  All we can say for certain is that, having found the great fount of spiritual certainty
he had been seeking all those years, Chadwick drank his fill.       

All this, of course, was just what most people go through on first encountering Bhagavan and His teachings.
All of us come to Him with some baggage carried over from our former lives, and there is usually some
last intellectual business to be transferred before we can settle down to work under His guidance.  Like
Chadwick, we all start off by asking questions.  Then like him, we fall silent.


contd.,

Arunachala Siva.   

12589
The moment there is the slightest strain towards being or knowing, that moment there is a descent from
the true insight, a degradation of the true existence. Such a state of effortlessness can of course arise
only after a long novitiate. The enduring transcendental awareness can come through  only unremitting
mental toil throughout the day to keep the Real ever in focus. It is the long ripened, slowly grown fruit of
vigilant watching over the attention as unbroken process of harmonizing the Unmanifest Mind with its
ever appearing ideas.

The most proficient is not only able to get a true glimpse of Reality, but, because he gets it with  intelligent
understanding, he is also able to stretch out these glimpses more and more into his ordinary worldly life.
Finally they are stretched at full length into all the twenty four hours of the day and night.  Thus there are
stabilized and made permanent and henceforth he dwells in unfettered unity.  With this attainment the
ultra mystical  training of the philosophic path completes itself.  The thinking activity which still continues
is not quite the same as it was formerly.

For it is now an illumined activity. Thus the ultimate aim is not to suppress thinking and sit in prolonged
solitary trances.  It is not even to keep the mind free from thoughts but from their tyranny, to bring it
to understand the true significance of their characteristic manifestations as 'I' and the world, and to make
the man effortlessly ever conscious of his own inner most essence alongside of his personal existence.  Once
he thoroughly enters into the fourth state, the sage is never able to escape from it again. 
Whether awake or asleep, in repose or at labor, he is held abidingly by its enigmatic transcendence.
The fourth state if fully attained is continuous throughout the other three.  It does not vanish with the
oncoming of either bodily sleep or bodily wakefulness. It is effortlessly retained in the sense that a man
in the wakeful state effortlessly retains his personal identity.

contd.,

Arunachala Siva.           

12590
The Wider External World:

The devastation is nowhere more obvious than in most of the native populations of North America and
Australia whose spirit is still enshrined in their lands which they can no longer freely access.  This is
also becoming true in Tibet and in other lands where the natives'  traditional connections with their sense
of the spiritual through the earth are severed.  Relocation, poverty, poor education, lack of prospects   
and opportunities could each be named as the culprit behind their addictions but this is not the original
and ongoing cause.  The true reason is that they have had it replaced with a substitution of a false spirit
composed of drugs or alcohol usually usually supplied by the thief who took their original true sense
of wholeness and sacred integrity, a cuckoo spirit.  The cuckoo spirit also inhabits and deeply affects
family members and friends, disguising and taking over their true spirit.

It seems as if addiction has been weaponised  to overcome whole nations which once flourished on
and were proud of their spiritual life.  For the people in these places,the diet of the soul seems
temporarily one sided and over powered by man's greed to obtain, own and control.

contd.,

Arunachala Siva.

12591
General topics / Re: Veda Parayanam - Eduardo Linder -
« on: February 16, 2016, 11:09:15 AM »
After the normal chanting called Padam and Moolam, the next level is termed Kramam, which is still
not too complicated and most good students master it.  The last two modes called Jattai and Ghanam
are particularly difficult. The last mode is achieved by very few pundits. They are called Ghanapatins.
The rules for the more complex types of chanting are given in two texts not within the Vedas, called
Pratasakra and Uyasa Siksha. A more detailed explanation of a mantra in different modes will be given
later.

A fully qualified Ghanapatin may continue to study Vedanga, i.e.the limbs of the Veda.  This includes
the following six disciplines:  Siksha (phonetics); Nirukta (lexicon and etymology); Kalpa (Rituals);
Lakshanam (Grammar); Jyotisha (Astrology and Astronomy); and Chandas (Prosody or versification).

There are  different levels and specializations in all these disciplines, and major Mutts, such as
Sringeri and Kanchipuram, carry out tests and give certification that a certain level of knowledge and
proficiency has been achieved. Eventually a highly trained and qualified pundit becomes a well known
teacher in his own right and is recognized throughout India for his erudition.

contd.,

Arunachala Siva.         

12592
J. Krishnamurti and Anandamayi Ma:

The second dilemma, which arose from the first, was the need for more direct instruction and a living
teacher who could aid in that practice.  Both these dilemmas led me primarily into the teachings of
J. Krishnamurti.  Krishnamurti was an accessible teacher, whose teachings had some similarity with
those of Bhagavan and appeared more realistic to follow, as they started on a more basic level of inquiry
than that of the Supreme Self.  Inquiring into fear, desire or ego was something that one could do, when
immersing one's mind into the Absolute appeared like a mere fantasy.  I experimented with his teachings
for a few years and derived some benefit.

However, there was something missing in his approach that brought me continually back to Bhagavan.
It seemed less exalted and somewhat narrow and isolated.  I knew the validity of other yogic practices
like mantra and pranayama, and of the greater Yogic tradition, which Krishnamurti generally rejected,
but which Bhagavan recognized as valuable.  Hence I kept Bhagavan as the ideal and continued to look
for other teachers and additional supportive yogic practices.

This continued search let me to contact, through a series of letters, with the great North Indian saint
Anandamayi Ma, who brought both light and love along with her grace. She encouraged me to continue
with Bhagavan's approach, but to broaden it with the other yogic practices like mantra and Bhakti yoga.
This also helped rekindle an interest in the Vedas that I had developed earlier through the works of Sri
Aurobindo, which directed me to an extensive examination of the Vedic mantras.  This stabilized me in
my sadhana for sometime and brought me into contact with M.P. Pandit of the Aurobindo Ashram,
who similarly spoke very highly of Bhagavan and His approach.  Now it appeared I had discovered a path
that was broad and practical as well as preserving the heights of Bhagavan's teaching.

contd.,

Arunachala Siva.                     

12593
Verse  245:

But the Supreme Soul is free from all  Upadhis. Therefore, by the method of the Sruti, one should do
away with all upadhis.

Verse 246:

The Sruti says, 'Not this, not this', because they are all attributes and, therefore not real.  As
you see the snake in a rope, and as you see things in a dream -- both are unreal  - therefore,
practice 'not this, not this.' 

Verse 247:

They are not real. So by wise meditations -- doing away with the upadhis  - should be known
that the thing which is common to both.
 
Verse 248:

When we say:  'This man is  the same Devadatta whom I have previously met', we establish a
person's identity by disregarding those attributes superimposed upon him by the circumstances
of our former meeting.  In just the same way, when we consider the scriptural teaching, 'That are
Thou' we must disregard those attributes which have been superimposed upon 'That' and 'Thou'.

Verse 249:

The subject of That and This Atman is one.  'That thou art'.  Hundreds of great words (scriptural
texts) prove that the jiva is one with Brahman.

contd.,

Arunachaa Siva.

12594
General topics / Re: Tevaram - Some select verses.
« on: February 16, 2016, 08:36:14 AM »
Verse  30:


போன அதிசூரன்
   போரி லவர்க்கழிந்த
மானம்மிக மீதூர
   மண்டுபடுவான் கண்படான்
ஆனசெயல் ஓரிரவும்
   சிந்தித் தலமருவான்
ஈனமிகு வஞ்சனையால்
   வெல்வனென எண்ணினான்.


Thus routed, dishonored and driven away, Athichooran
Fell on the floor, but would not sleep;
He thought of his plight for a whole night
And concluded thus: "It is by base guile
I'll vanquish him."   


Arunachala Siva.

12595
General topics / Re: Tevaram - Some select verses.
« on: February 16, 2016, 08:32:49 AM »
Verse  29:


மற்றவர்தஞ் செய்கை
   வடிவாள் ஒளிகாணச்
சுற்றிவரும் வட்டணையில்
   தோன்றா வகைகலந்து
பற்றிஅடர்க் கும்பொழுதில்
   தானும் படைப்பிழைத்துப்
பொற்றடந்தோள் வீரர்க்
   குடைந்து புறகிட்டான்.


He wielded his sword in such swift rounds
That one could only behold the flash of steel;
When he was about to smite Athichooran
He dodged the thrust and escaped and fled in shame
From him whose shoulders were decked with gold.   


Arunachala Siva.

12596
General topics / Re: Tevaram - Some select verses.
« on: February 16, 2016, 08:30:39 AM »
Verse  28:


இந்நிலைய வெங்களத்தில்
   ஏற்றழிந்த மானத்தால்
தன்னுடைய பல்படைஞர்
   மீண்டார் தமைக்கொண்டு
மின்னொளிவாள் வீசி
   விறல்வீரர் வெம்புலியே
றன்னவர்தம் முன்சென்
   றதிசூரன் நேரடர்ந்தான்.

Unable to stomach the loss and atimy
Which ensued for him in the fierce field,
Brandishing his sword, lightning-like,
And gathering them that yet remained alive
Athichooran fought his way to the presence
Of him who is indeed a fierce tiger.   

Arunachala Siva.


12597
General topics / Re: Tevaram - Some select verses.
« on: February 16, 2016, 08:28:25 AM »
Verse  27:


தலைப்பட்டார் எல்லாரும்
   தனிவீரர் வாளில்
கொலைப்பட்டார் முட்டாதார்
   கொல்களத்தை விட்டு
நிலைப்பட்ட மெய்யுணர்வு
   நேர்பட்ட போதில்
அலைப்பட்ட ஆர்வமுதல்
   குற்றம்போ லாயினார்.


All those that opposed the peerless hero perished
By his sword; those that would not fight
This witnessing, became like "lust, wrath and delusion"
When knowledge true did dawn.   

Arunachala Siva.

12598
General topics / Re: Tevaram - Some select verses.
« on: February 16, 2016, 08:26:41 AM »
Verse  26:


வெஞ்சினவாள் தீயுமிழ
   வீரக் கழல்கலிப்ப
நஞ்சணிகண் டர்க்கன்பர்
   தாமெதிர்ந்த ஞாட்பின்கண்
எஞ்சியெதிர் நின்ற
   இகல்முனையில் வேலுழவர்
தஞ்சிரமும் தோளுரமும்
   தாளும் விழத்துணித்தார்.


His wrathful blade spat fire; his heroic anklet
Resounded; when thus the servitors of the Lord
Whose throat holds in check the venom,
Came to the forefront, he cut away the heads
Of opposing men and did away with the strength
Of their shoulders as well as feet.   

Arunachala Siva.

12599
General topics / Re: Tevaram - Some select verses.
« on: February 16, 2016, 08:24:47 AM »
Verse  25:


இம்முனைய வெம்போரில்
   இருபடையின் வாள்வீரர்
வெம்முனையின் வீடியபின்
   வீடாது மிக்கொழிந்த
தம்முடைய பல்படைஞர்
   பின்னாகத் தாமுன்பு
தெம்முனையில் ஏனாதி
   நாதர் செயிர்த்தெழுந்தார்.



In the battle fought by opposing hordes
When many a warrior met with death
Yenati Nathar forged his way ahead of
The other fighters, and in wrath smote his foes.

Arunachala Siva.

12600
General topics / Re: Tevaram - Some select verses.
« on: February 16, 2016, 08:22:51 AM »
Verse  24:


திண்படை வயவர் பிணம்படு
   செங்கள மதனிடை முன்சிலர்
புண்படு வழிசொரி யுங்குடர்
   பொங்கிய கழுகு பருந்தொடு
கொண்டெழு பொழுதினும் முன்செயல்
    குன்றுத லிலர்தலை நின்றனர்
விண்படர் கொடிவிடு பண்பயில்
   விஞ்சையர் குமரரை வென்றனர்.

In the ruddy field where fell fierce warriors,
Were many whose intestines gushed out
From their ripped-open bodies; eagles and vultures
Lifted the intestines and with them the heroes;
Even then they continued to fight;
Their flight in the heavens indeed excelled
The kites flown by the celestial Vidyadara boys.   

Arunachala Siva.

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