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Messages - Subramanian.R

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12631
General topics / Re: Tevaram - Some select verses.
« on: February 03, 2016, 08:05:51 AM »
Verse 21:


சென்றடி வணங்கி நின்று
   செய்தவ வேடங் கொண்டு
வென்றவற் கிடையூ றின்றி
   விட்டனன் என்று கூற
இன்றெனக் கையன் செய்த
   தியார்செய வல்லா ரென்று
நின்றவன் தன்னை நோக்கி
   நிறைபெருங் கருணை கூர்ந்தார்.


He hailed his feet and said: "I had safely escorted
Him who by his make-believe habit had won."
Hearing this the prince said: "Who can ever do
Like unto what you -- the great one --, had this day
For me done." His eyes rained on the one that stood there,
Immense loving-kindness soulful.   

Arunachala Siva.

12632
General topics / Re: Tevaram - Some select verses.
« on: February 03, 2016, 08:03:54 AM »
Verse  20:


மற்றவன் கொண்டு போன
   வஞ்சனை வேடத் தான்மேல்
செற்றவர் தம்மை நீக்கித் தீ
   திலா நெறியில் விட்ட
சொற்றிறங் கேட்க வேண்டிச்
   சோர்கின்ற ஆவி தாங்கும்
கொற்றவன் முன்பு சென்றான்
   கோமகன் குறிப்பில் நின்றான்.



With effort great, the prince still bore his ebbing life
Only to hear the news that the one of deceptive habit
Had been conveyed safe, unmolested by opposing hordes;
Before him came he who carried out the royal mandate.


Arunachala Siva.

12633
General topics / Re: Tevaram - Some select verses.
« on: February 03, 2016, 08:02:02 AM »
Verse 19:

அவ்வழி அவர்க ளெல்லாம்
   அஞ்சியே அகன்று நீங்கச்
செவ்விய நெறியில் தத்தன்
    திருநகர் கடந்து போந்து
கைவடி நெடுவா ளேந்தி
   ஆளுறாக் கானஞ் சேர
வெவ்வினைக் கொடியோன் தன்னை
   விட்டபின் மீண்டு போந்தான்.

When they heard this they moved away by reason
Of the dread command; Thatthan took him
Through the royal highway and crossed the city;
With the sword drawn protectively, he reached
The forest by men unfrequented, and left him there,
And then returned.

Arunachala Siva.

12634
General Discussion / Re: Rough Notebook-Open Forum
« on: February 03, 2016, 06:43:01 AM »


There was a long debate on David Godman's blog whether "desiring the Self (Ramana) is a
desire in the strict sense.  Many many wrote their comments.  Finally, it was clarified that
desiring the Self is the only thought that one sincere sadhak should have.  This is permitted.

Arunachala Siva.

12635


Some one asked Bhagavan Ramana:  How to remove ajnana - ignorance? 
Bhagavan Ramana said:  Oye, ajnana engu irukku Oye?

Where is Ajnana?  We are all Jnana.  Bhagavan said that there is no Jnanis either, there is only
Jnana.  The ajnana comes because we think we are the thoughts and the world is real.
This is the first fallacy or sin.

Arunachala Siva.

12636
Begging for food is an exercise to pull down one's ego.

Arunachala Siva.

12637

Chanting God's name repeatedly makes you realize that you have surrendered to God. Only God
is there and not you.  Bhagavan Ramana says that this is the state of Atma Nishtaparan.
Surrender and inquiry are the two sides of the same coin.

Arunachala Siva.   

12638
General topics / Re: And Another Thing...
« on: February 02, 2016, 11:43:48 AM »
We thought Car Street in town was called that becuse the only car our town owned was parked there.
Instead of it being named for the temple chariot.  The stalls in front of the Asramam were makeshift
as the word 'supermarket' had not been invented yet and neither had internet, or internet cafe.
The single provision shop our town owned was on the main road opposite the temple and when they
got anything we thought we needed like shampoo or corn flakes the word went round like wildfire
and in no time they were cleaned out.  Rs.5/- would have bought out the entire stock of the vadai
stand across the road from the Asramam gates and there would have been change.  We would happily
have bought Bhagavan a gift of vadais or murukkus but He would never accept anything unless there
was enough for everyone.  Ladies who bought him a jar of their particular pickles or anything made
specially found that out.  'Is there enough for everyone?' He would ask and if not would not take it.

Bhagavan was a good cook himself, and enjoyed it, I think.  He used to go and help in the kitchen
until He told the cooks to save some ends of vegetables or fruit for use later. They threw them out
and Bhagavan would never went back. How extraordinary that people could be  near Bhagavan and
treat His words as of no consequence. He was the embodiment of power and His every utterance was
significant.

contd.,

Arunachala Siva..   
   

12639
General Discussion / Re: Mithya:
« on: February 02, 2016, 11:29:21 AM »
Can we define Mithya?  Sri Madhusudhana Saraswati in his celebrated treatise Advaita Siddhi
gives three crisp pointers:

(1)  The illusory object which even though is never truly existed at any point of time appears to exist
under certain conditions upon a substratum, is termed Mithya.  The 'snake' was truly present upon
the 'rope'; it was merely imagined due to ignorance of the rope.  The power of ignorance (avidya)
effectively conceals the rope at the same time projects 'snake' upon it. Cosmically Maya, the inseparable
power of Brahman, conceals the vision of Brahman and superimposes the world of infinite diversity
upon the truly non dual Brahman.

(2) That which is falsified totally, along with all its consequences and does not leave any residue with
the arising of right knowledge is Mithya.  Once the 'snake vision' has been negated by 'rope knowledge',
is it possible to feign all over again the fear of snake and its attendant reaction of shock?

(3) Further, Mithya is something which cannot be categorized as either real or absolutely unreal (anirvachaniya).  If it were altogether inexplicable, we would not attempt this examination.  Now if the
world was absolutely real, it could not be negated in deep sleep or dream states.  Also, it should not be
subject to creation, dissolution or mutation.  Above all, it should not be sublated in the vision of Brahman.
Since it fails these criteria, like the 'hare's horns' or the 'son of a barren woman', for it is positively
'experienced' by all.  Therefore, it enjoys a peculiar status that is  intermediate between Sat (pure existence)
and Asat (non existence. Mithya is the ontological term to describe this unique status of the world.

contd.,

Arunachala Siva.       
       

12640
Thus its very transiency becomes useful eventually to make the mystic aware that this cannot be the final
goal itself and to make clear to him that he has yet to advance in a different direction. The hidden
teaching most emphatically affirms that the state of self absorption is not the supreme objective for
mankind, however much the common run of yogis may assert the contrary.  It is only when waking
that the person is fully projected whilst when sleeping it is not projected at all.

Therefore, it is only in the fully awakened state and not in an entrance one -- which corresponds
to dream or sleep -- that the higher purpose of its limitations can be recognized and the widest
consciousness of reality attained.  Hence although he may or may not have to pass through trance
on his upward way the aspirant certainly does not have to pass through it when he reaches the crest.
The fourth state of consciousness is something which, in its finality and fullness, persists at all times
and does not depend on  transient trances for its continuance.

contd.,

Arunachala Siva.
   

12641
General topics / Re: A Sense of Peace -- K.C. Mohan:
« on: February 02, 2016, 10:30:14 AM »
Because of this attitude I worked tirelessly in the steel industry and slept soundly because this feeling
of great satisfaction infused my work.  Because I felt satisfied that I had 'enough' for my needs, there
was never the desire to have more than what life gave me.

Satisfaction meant the successful completion of projects on time and to the desired quality.  The first major
scheme I was involved with was the Bhilai Steel Plant in Madhya Pradesh. The due date for the completion
of the project on the 2nd February 1959, and the President of India, Rajendra Prasad, was to inaugurate
the plant. We worked day and night during the last couple of months.  There was a sense of satisfaction
for India, and it certainly was not the money, which was a pittance.  Both Mahatma Gandhi and Pandit
Nehru inspired the whole country with a pioneering spirit and a sense of sacrifice which are hard to understand today in this commercial world we inhabit.  Nehru was a dynamic man, an idealist who inspired
both us who worked for the Government and the people, with an honesty and sincerity.  It was a unique
inspiration felt by that particular generation of pioneers to bring the country forward.

contd.,

Arunachala Siva.         
     

12642
General topics / Re: Guru Ramana Prasadam - (II)
« on: February 02, 2016, 10:14:23 AM »
Verse 206:

Languishing in the slough of my soul's defilement, I knew not a single moment of clear understanding,
until my Lord revealed to me my own Self as Brahman. His fair feet, which in grace bestow delight of
blissful divine silence, shone out brightly, ennobling my body, mind, and speech.

Verse 207:

The Lord bathed me in the light of my own inner realization so that the mental trickery which bound
me to a world of illusion was exposed as false.  Then, as all desires and the thoughts which gave rise
to them fell away, the light of His holy feet was all that remained, radiating everywhere the peace that
in grace bestows the consciousness of the real.

Verse 208:

The wise Lord graciously granted me true knowledge, bringing to me a clarity that dispelled my mind's
confusion. In the beautiful sun like radiance of His golden feet, my three fold body, the source of my
deluded awareness, was revealed as false and disappeared and all that remained was the pure, transcendent
Self.


Verse 209:

Light of lights, His holy feet plunged me into the ocean of divine love, so that I tasted the sweetness
of the final bliss with which I could not be sated, then merged with me in the Heart as my own nature,
as the light of true awareness that flourishes as the origin and source of my understanding flooded in all
directions.

Verse 210:

Thinking yet beyond the realm of thought, I nurtured in my heart the realization that His holy feet,
dwelling in holy silence, free of guile, were the very Self.  And as the distress caused by the deluding
mind that exists in Maya faded, its falsehood revealed, the pure ambrosial flood of grace, the life
of absolute consciousness, became one with me.

contd.,

Arunachala Siva.   
     

12643
General topics / Re: The Guiding Presence:
« on: February 02, 2016, 09:56:28 AM »
In the first two decades after Ramana's Mahanirvana, the Asramam was barely able to sustain itself,
due to legal assaults by aggrieved, misguided individuals, as well as by a lack of funds; for sometime
its very existence was at stake.  It was only in the nineteen seventies that the Asrmam found its feet
and became self sustaining.  But it was not until after the kumbhabhishekam in 1995, that the Asramam
managed to overcome its remaining problems and a new wave of devotees came to seek Ramana's
blessings.  Today more people than ever pouring in.

What is it that draws them here in spite of the fact that there is no obvious reward for their efforts?
If Ramana is no longer with us physically, why do we come to the Asramam?  Yes, His Samadhi is
available where we can pay our respects.  And yes, we can sit quietly in the old Hall where He sat
for many years, and imbibe the powerful spiritual energy of the room.  But is that all?

There is more, as many will testify, who either remain close to the Asramam or, if they are unable
to do so, come as often as they can.

contd.,

Arunachala Siva.       

12644
Verse  179:


Identification with the unreal is the cause of this world for the Purusha.   The mind is the creator of this
identification of the soul with the unreal body.  He who is without discrimination and full of rajas and tamas
-- his mind creates bondage;  and he who is in the sattva quality, his mind cannot create bondage.

Verse 180:

Therefore, the sages who know the reality of things, call this mind the cause of all ignorance, by which the
whole universe is driven, as the wind drives the clouds.

Verse 181:

Therefore, the duty of one who desires liberation should be to purify the mind, and then freedom
appears to him like an apple is his hand.

Verse 182:

I tell you this:  Have desire for liberation alone not for anything else.  Be resolute for liberation.
Root out the attachment for the objects of senses.  Give up all works in that direction.  Be steadfast
in faith and intent in hearing, contemplating, and meditating upon great words of the scriptures.
He alone who does this, gets rid of the rajas and tamas qualities of intellect and gains the sattva
quality.

Verse 183:

This third sheath (Mano maya kosa) is not the Atman.  It cannot be, because it has a beginning and
an end. The mind undergoes change,and the Atman is changeless.  So it cannot be the Atman.  The
mind has pain.  The Atman is Blissfulness Itself. The mind has causes to be happy and miserable
(due to the objects of senses), but the Atman has no cause for its Blissfulness.  It is its nature.
The mind is not the seer;  you can see the mind. And what is seen cannot be the seer.  The Atman
is the seer.

contd.,

Arunachala Siva.           
     

12645
General topics / Re: Tevaram - Some select verses.
« on: February 02, 2016, 08:48:34 AM »
Verse  18:


அத்திறம் அறிந்தார் எல்லாம்
    அரசனைத் தீங்கு செய்த
பொய்த்தவன் தன்னைக்
   கொல்வோம் எனப்புடை சூழ்ந்த போது
தத்தனு மவரை எல்லாம்
   தடுத்துடன் கொண்டு போவான்
இத்தவன் போகப் பெற்ற
   திறைவன தாணை என்றான்.

All those that came to know of the happening
Hemmed them on all sides and said:
"We'll kill him, the false saint who had harmed the king."
Thatthan prevented them form harming him, took him with him
And said: "He is permitted to go by the king's command."

Arunachala Siva.

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