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Messages - Subramanian.R

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The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 17, 2015, 07:13:20 AM »

There is a  Tamizh poem on Azhagamma.  She and Sundaram Iyer must have done great dhavam
to give birth to a such an avatara called Ramana.  Bhagavatam says that forefathers and mothers
thirty generations before and thirty generations after a Brahma Jnani get liberation.  Even
Hiranyakashyap got liberation because Prahlada was his son.

Azhgamma came to see Bhagavan four times.  First time, she came around 1911-12
{fifteen years after Bhagavan came to Arunachala}.  Bhagavan wrote a slip of paper
stating that "The ordainer takes care of all.  It is better to keep silent."  She returned home.
Again next year or so, she came.  She stayed in Echammal's house for a couple of days had
darshan of Bhagavan Ramana and returned.

On the third occasion only, she was laid down with fever.  Bhagavan FELT THAT SHE WAS NOT
OUT.  So, He prayed to Arunachala in four heart melting songs to give her some more years
WORLDLY, FROM ARUNACHALA.  In no other songs, He asked for anything like that.  Azhagamma got well and returned to  Madurai.

After two or three years, when life's problems became un-manageable -- Nagaswami, the
first son had died, the second son Venkatraman had gone to Arunachala and the third son
Nagasundaram's wife had died and so he also left for  Tiruvannamalai to be with his brother.
There was utter poverty.  One brother in law (not Nellaipapa Iyer) had also passed away. 
The Tiruchuzhi house was sold.  She became really a destitute.  She came to Bhagavan Ramana
as her only refuge not only for her remaining years in the world but also for the priceless
reward of self realization in 1922.

Arunachala Siva.   

General Discussion / Re: Rough Notebook-Open Forum
« on: November 17, 2015, 07:07:01 AM »

Guru Gita in verse 129, speaks as to how the Guru goes about his job of conferring the Self
Knowledge to the disciple.

"Karuna khadga-patena chhitva pasashatkam sisoh
Samyogananda janakah sadgurusso'bhidhiyate."

He who by the sword of his compassion cuts the eight-fold fetters of the disciple and [thus]
gives birth to spontaneous bliss in him, is called the Guru.

The eight-fold fetters are said to be: hatred, shame, caste
[social class], [commitment to] good culture i.e. asrama,
[protecting one's] reputation i.e. maryadha, pride and egoism,
[ahankara].  All these are snapped by Guru, to make to
realize what you are. 

Once Muruganar brought a big jackfruit.  It was to give it to ashramites because that day was
his mother's annual ceremony day.  Bhagavan said:  "O, you have not left this still.  So,
you have to perform sraddha.  Where are brahmins? I am one Brahmin, [Bhagavan telling about Him!], Ramanatha Brahmachari and Viswanathan are there.  We shall find the fourth one!"  Muruganar shed tears and prostrated before Bhagavan!  Bhagavan, nevertheless allowed him to distribute
the jackfruit pieces to everyone on that day, lest it should go waste!

Now to the point which we are discussing.  Guru is the Self.  It is Is.  One without the second.
There is nothing other than That.  It is nirguna, blemishless, nitya, suddha.  Where is compassion [karuna] coming from?  Karuna is the Self's Grace.  While the Self is one without second, you cannot
separate Karuna from it, Grace from it.  It is not only Sat, it is Chit and it is Ananda. Sat Chit Ananda.
Siva is the Self and Uma is the Grace.  Grace cannot be separated and counted as one more apart
from the Self.  Grace is always feminine. But she is concorporate with Siva.  She is Ardhanareswari.  Unnamulai and Annamalai is One within One. Christians name their girl children as Grace.
No male is named Grace!  But she is part of parcel of the male principle, the Purusha.

Manikkavachagar sings:  "You have come to stay in my Heart. But the Heart is oozing nectar
of Grace."  He says in Tiru Ponnoosal, the Decade of Holy Swing, a song that describes
the swing-game of girls.

Nanjamar kandathan, andatthavar nathan.... (Tiruvachakam,
Tiru Ponnoosal, Verse 4)

He is having a blue neck [due to halahala], he is the Lord of the gods, he lives in Uttarakosa Mangai, where the clouds touch the tall walls of the city, embedded with pearls and rubies.  He stays in my Heart, with the mother of graceful words; he lives in the Hearts of all his devotees, oozing the nectar of grace; he vanquishes our birth.  Let us sing his glories, O girls with bangles made of corals and conchshells, let us play the game of golden swing! 

(Source: Guru Gita - Eng. Trans. Divine Life Society, and an article in Mountain Path, April June

Arunachala Siva.       

General Discussion / Re: Rough Notebook-Open Forum
« on: November 17, 2015, 06:59:58 AM »

Fear is due to the mind.  For the one who has controlled the mind, there is no fear.  If one
like Bhagavan Ramana could kill the mind, he becomes the boldest human being in the world.
We are the Third Eye of Siva, from where Skanda came out to kill the demons with whom
even Brahma, Vishnu and Indra feared.   

Saint Tiruvukkarasar sang:  What is there to fear about? What things will erupt which can give
fear to us?  We have got the Panchaksharam. 

Panchaksharam is called Anju-Ezhutthu in Tamizh.  Five letters.  Anju also means 'to fear'. 
The saint-poet has made pun on this word!

Arunachala Siva.   

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 16, 2015, 03:21:22 PM »
The reply continues...

To determine the central purport of the revealed scripture, there are  six criteria.

1. Introduction and Conclusion (Upakrama and Upasamhara;

2. Repetition - (Abhyasa).

3. Rarity (Apurvata)

4. Result -(Phala)

5. Demonstration (Upapatti)


6.  Indirect assertion through exaggeration (Arthavada)

The above mentioned criteria are now explained one after another.

1. Upakrama & Upasamhara or introduction and conclusion.  The Chandogya Upanishad 6.2.1.
begins with the introduction Sad eva somy edam agra aasit ekam eva advaityam. "O  dear
one, in the beginning this multiplicity, being one without a second, was only Sat - Being or
is-ness", and concludes in 6.8.7. with aitad aatmayam idam sarvam, tat satyam, "all this is
seen only in Atman;  this is the truth."

Thus, in the same way as it introduces, it concludes also with that 'all this is essentiallh
non dual."   This identity in Upakrma and Upasamhara is the criterion.


Arunachala Siva.           

General topics / Re: Tevaram - Some select verses.
« on: November 16, 2015, 01:35:06 PM »
12. Guru Puja:

Verse 1:

ஆகின்ற நந்தி யடித்தா மரைபற்றிப்
போகின் றுபதேசம் பூசிக்கும் பூசையும்
ஆகின்ற ஆதாரம் ஆறா(று) அதனின்மேற்
போகின்ற பொற்பையும் போற்றகின் றேனே. (1)

Nandi Imparts Upadesa

Grasping the lotus feet of Nandi that blesses me,
I shall relate the way of Upadesa,
That to redemption leads;
Of Puja that is performed;
And of the Way to transcend Adharas six
And to ascend beyond.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 16, 2015, 01:30:29 PM »
11. Siva Puja:

Verse 1:

உள்ளம் பெருங்கோயில் ஊனுடம் பாலயம்
வள்ளற் பிரானார்க்கு வாய்கோ புரவாசல்
தெள்ளத் தெளிந்தார்க்குச் சீவன் சிவலிங்கம்
கள்ளப் புலனைந்தும் காளா மணிவிளக்கே .(1)

Soul is Siva Linga

For the Bounteous Lord
This heart is the sanctum holy,
The fleshy body is temple vast
The mouth is the tower gate;
To them that discern,
Jiva is Sivalinga;
The deceptive senses but the lights that illumine.

Arunachala Siva.

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 16, 2015, 01:25:19 PM »
Asambavana consists in the persistence of the doubts that even though the ultimate authority
(Pramana) regarding Vedanta avers that non dual Brahman is the final conclusion of all Vedantic,
still, when we actually perceive the yawning differences between the Jivas, Jagat and Isvara,
how can this non dualism (Advaita) be true?  This is overcome by cogitation consisting in
comparing the experiences of the three states, waking, dream and deep sleep.

Viparita bhavana is the persistence, due to the oppressive influence of beginning-less ignorance
(Anandavidya), of the conviction that this perceived world is real,  in spite of all the teaching heard
and cogitated upon.  That can be destroyed by concentrated meditation (Nididhyasna) taking the form
of a continuous and unbroken flow of thought on Brahman as the only reality.

Unless these three obstacles are overcome, the flame of knowledge, being hindered by these obstacles,
will not be able to burn away ignorance and its products. As an example of this may be cited how fire,
naturally capable of burning everything to ashes, will not be able to destroy even a blade of dry grass,
if it is obstructed by the power of magical gem, or incantations, or certain potent drugs (Mani
Mantra Aushadha).  When the above mentioned obstacles to the dawn of knowledge are eliminated
then, just as fire, freed from the influence of Mani, Mantra and Aushadha, destroys a  heap of grass,
immediately, knowledge destroys ignorance and all its products.


Arunachala Siva.           

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 16, 2015, 01:08:14 PM »
Then am I to understand that the Atman will not be responsible at all for the meritorious and sinful
actions of living beings and thus be subject to their fruits?

This does not happen just as the virtuous and sinful deeds of beings and their fruits do not affect
the Sun whose presence makes them possible.  Another illustration can be found in a magnet.
In its presence pieces of iron move, but the magnet is not affected by these movements.  In the
same way the Atman's non contactuality and unchangeableness are not affected in the least.

The conviction regarding this well known nature of the Atman does not arise in our minds in spite
of the instructions of the Guru, because of three obstacles.   These are --- Samsaya bhavana,
Asambhavana and Vipartia bhavana.  Samsaya bhavana consists in the doubt that just as there
are different versions like Upanayana and others prescribed in different branches of Rg Veda,
in the same way there are many different branches of philosophies about the nature of the Atman,
in the doctrines taught by in different branches of Rg Veda.  This doubt can be destroyed by
hearing of all the teachings of Vedanta.


Arunachala Siva.

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 16, 2015, 12:57:27 PM »
Then the Atman will derive the fruits of the meritorious and the sinful actions of all beings,
as it is the Atman that makes it possible for them to do those actions.

No.  The Atman will not be deriving the fruits of those actions.  It is true that it is the Sun,
who by his mere presence, makes it possible for all beings to do virtuous and the sinful
acts. Still their actions do not affect the Sun. This is the case with the Atman too.


Arunachala Siva.     

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 16, 2015, 12:52:40 PM »
Then what is meant by the doctrine that Atman is the Lord of the senses  and the indweller
of everything?

It means that just like the Sun, the Atman is the Lord of the senses and the indweller of

It means just like the Sun, the Atman, by its mere presence makes every activity possible.
The presence of the Atman makes it possible for all living beings to act.


Arunachala Siva.   

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 16, 2015, 12:28:17 PM »
How can agency be possible for inert entities like attachment and aversion?
An inert thing like a pot does not act as an agent prompting another pot, which too is
an inert entity?

There is some truth in what you say. But in special contexts inert entities also can  become
prompters.  When that special context is absent, the inert entity cannot become a prompter.
An inert quantity like heat in a context arising by the combination of it with sulphur, carbon
etc., propels shells from cannons and causes the destruction of traditional armies with their
four divisions of infantry, cavalry, elephant regiment and array of chariots with archers.
Take another instance.  A dead body is inert but it prompts the relatives of the man to perform
the obsequies. In the same way though attachment and aversion are inert, they can none
the less the prompters of action.


Arunachala Siva.         

General Discussion / Re: Rough Notebook-Open Forum
« on: November 16, 2015, 12:19:38 PM »
When I was a little girl:

Kitty Osborne:


Lakshmi the cow came sometimes as Bhagavan was her special friend, but usually he went to visit
her in the cowshed.  A rabbit came once I was told  but I never saw it, neither did I see the visiting
crow but on the way and another we all ... human and non human loved His company and to be
in His presence, and be blessed.  Perhaps even the mosquitoes, spiders and beetles were blessed!

I never learned to meditate properly although I deeply admire people who can do it. My parents
could meditate for hours but I always thought of something I just had to tell Bhagavan. Nowadays
what i tend to do is go and sit and the Hall and silently came tell Bhagavan everything He could care
to know. I tell Him the news of my home and family and ask His advice on various matters where
I need help.  Often the answers pop into my head as I sit there and I am so grateful for His wisdom
and counsel.  Of course, I could be deluding myself but I truly hope and think not.


Arunachala Siva.       

The Microcosm:

We look upon the world basically in terms of the matter contained in it.  Matter, as we know,
is composed of atoms and molecules,the molecules themselves being chemical combinations
of two or more atoms.  Elementary science tells that an atom comprises principally three kinds
of particles,viz., protons, neutrons and electrons.

Electrons were thus at first visualized as particles. But in the year 1927, evidence came to light
not merely electrons, exhibits such duality.  Interestingly, where the particle nature of matter shows
forth, its wave nature lies dormant, and where its wave nature lies dormant, and where its wave
nature shows forth, the particle nature lies dormant. It is as though nature is two faced, and is
playing pranks with us showing one face at a time!       

The mystery of matter does not end there.  Any wave is normally understood as an oscillation
of something physical in space and time.  When we drop a stone in the pond, the waves created
in it are due to oscillations of he water particles.  Similarly sound waves reach from oscillations
of pressure, and light waves from oscillations of electric and magnetic fields. 


Arunachala Siva. 

General topics / Re: Tevaram - Some select verses.
« on: November 16, 2015, 10:04:55 AM »
10. AruL OLi:  The grace of Siva:

Verse 1:

அருளில் தலைநின் றறிந்தழுந் தாதார்
அருளில் தலைநில்லார் ஐம்பாசம் நீங்கார்
அருளின் பெருமை அறியார் செறியார்
அருளின் பிறந்திட்(டு) அறிந்தறி வாரே. (1)

Be Born in Grace and Receive Grace

Those who do not take their firm stand on Grace
And in conscious determination steep in it not,
Will never Grace receive;
Nor be freed of Pasas Five*
They will not know greatness that Grace gives;
They will not resolute be;
They alone know Grace who to Grace are born.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 16, 2015, 10:01:24 AM »
9. Tiru AruL Vaippu:  The method of Siva out of His Grace:

Verse 1:

இருபத மாவ திரவும் பகலும்
உருவது வாவ துயிரும் உடலும்
அருளது வாவ தறமும் தவமும்
பொருளது வுள்நின்ற போகம தாமே. (1)

Truth is Indivisible

Darkness (ignorance) and Light (knowledge)
Are the states two;
Life and body are the forms two;
Dharma and penance are the graces two;
Truth is but the blessing within.

Arunachala Siva.

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