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Messages - Subramanian.R

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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.

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

Arunachala Siva.


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.   

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


Arunachala Siva..   

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.


Arunachala Siva.       

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.


Arunachala Siva.

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.


Arunachala Siva.         

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

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

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.


Arunachala Siva.   

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.


Arunachala Siva.       

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

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.


Arunachala Siva.           

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.

General topics / Re: Tevaram - Some select verses.
« on: February 02, 2016, 08:46:31 AM »
Verse  17:

வேதனை யெய்தி வீழ்ந்த
   வேந்தரால் விலக்கப் பட்ட
தாதனாந் தத்தன் தானும்
   தலையினால் வணங்கித் தாங்கி
யாதுநான் செய்கே னென்ன
   எம்பிரா னடியார் போக
மீதிடை விலக்கா வண்ணம்
   கொண்டுபோய் விடுநீ யென்றார்.

Thatthan the servitor who was thus restrained
By the prince who suffered pain and fell down,
Bowed low, and said: "What should I do?"
The prince replied him thus: "Let none obstruct
The devotee of our Lord on his way back.
You go with him and see to his safe passage."

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 02, 2016, 08:44:33 AM »
Verse 16:

மறைத்தவன் புகுந்த போதே
   மனம்அங்கு வைத்த தத்தன்
இறைப்பொழு தின்கட் கூடி
   வாளினால் எறிய லுற்றான்
நிறைத்தசெங் குருதி சோர
   வீழ்கின்றார் நீண்ட கையால்
தறைப்படும் அளவில் தத்தா
   நமரெனத் தடுத்து வீழ்ந்தார்.

Thatthan who kept surveillance over him,
Even when he who concealing himself in the garb
Of a tapaswi broke into the king?s chamber,
Now darted into the room, and was about to smite him
With his sword; the king who was to fall down
As blood profusely gushed forth from him,
Stretched out his long arm, prevented his deed
And exclaimed: "Thattha, he is our own." Then he fell down.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 02, 2016, 08:42:06 AM »
Verse  15:

கைத்தலத் திருந்த வஞ்சக்
   கவளிகை மடிமேல் வைத்துப்
புத்தகம் அவிழ்ப்பான் போன்று
    புரிந்தவர் வணங்கும் போதில்
பத்திரம் வாங்கித் தான்முன்
   நினைந்தஅப் பரிசே செய்ய
மெய்த்தவ வேட மேமெய்ப்
    பொருளெனத் தொழுது வென்றார்.

He placed on his lap the treacherous scroll
And pretended to unwind the rope binding it.
When the king bowed low reverentially, he drew out
The dagger and did what he intended to do;
The king exclaimed, still adoring:
"The true habit of askesis is indeed the truth supreme."
(Surely it is) the king.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 02, 2016, 08:39:58 AM »
Verse  14:

திருமக ளென்ன நின்ற
   தேவியார் தம்மை நோக்கிப்
புரிவுடன் விரைய அந்தப்
   புரத்திடைப் போக ஏவித்
தருதவ வேடத் தானைத்
   தவிசின்மேல் இருத்தித் தாமும்
இருநிலத் திருந்து போற்றி
   இனியருள் செய்யும் என்றார்.

He commanded in love his consort, Lakshmi-like,
To hasten to the gynaeceum, and then had him,
-- The one robed in the weeds of a tapaswi --,
Installed on a seat, while he himself sat on the ground.
Then he said: "Be pleased to grace me."

Arunachala Siva.

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