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Messages - Subramanian.R

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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.


Arunachala Siva.

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

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.


Arunachala Siva.         

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.


Arunachala Siva.                     

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.


Arunachaa Siva.

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.

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.

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.

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.

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.

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.

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.

General topics / Re: Tevaram - Some select verses.
« on: February 16, 2016, 08:21:09 AM »
Verse  23:

அடல்முனை மறவர் மடிந்தவர்
   அலர்முகம் உயிருள வென்றுறு
படர்சிறை சுலவு கருங்கொடி
   படர்வன சுழல்வன துன்றலில்
விடுசுடர் விழிக ளிரும்புசெய்
   வினைஞர்தம் உலையின் முகம்பொதி
புடைமிடை கரியிடை பொங்கிய
   புகைவிடு தழலை நிகர்த்தன.

The broad faces of the fierce warriors dead
Were considered to be with life animated
By the black crows that winged in the sky;
They would not go near them but passed them by
And continued to wheel their flight.
The bright eyes were like fire amidst the smoke
Of the furnace of blacksmiths.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 16, 2016, 08:18:59 AM »
Verse 22:

பொற்சிலை வளைய வெதிர்ந்தவர்
   புற்றர வனைய சரம்பட
விற்படை துணியவும் நின்றிலர்
   வெற்றிகொள் சுரிகை வழங்கினர்
முற்றிய பெருவளன் இன்றியும்
   முற்படு கொடைநிலை நின்றிட
உற்றன உதவிய பண்பினர்
   ஒத்தனர் உளர்சில கண்டர்கள்.

The bowmen bent their gold-ringed bows
And fought fiercely; when the threads of their bows
Were snapt by darts which came hissing like snakes
From ant-hills, they were undismayed;
They unleashed their swords and continued to fight.
These fierce heroes were like unto patrons, who
Maugre their loss of wealth continued their giving
With whatever was still left with them.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 16, 2016, 08:17:08 AM »
Verse  21:

கூர்முனை அயில்கொடு முட்டினர்
    கூடிமுன் உருவிய தட்டுடன்
நேருரம் உருவ உரப்புடன்
   நேர்பட எதிரெதிர் குத்தினர்
ஆருயிர் கழியவும் நிற்பவர்
   ஆண்மையில் இருவரும் ஒத்தமை
போரடு படைகொ டளப்பவர்
   போல்பவர் அளவிலர் பட்டனர்.

When with sharp spears they were charged
They defended themselves with their shields;
The spears fiercely driven smote their shields and chests
And transfixed them; in valor, the opposing ranks
Weighed equal; such valiant warriors who defy number
Lay dead on the field of battle.

Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: February 16, 2016, 06:53:14 AM »

Name is quite important in bhakti marga.  Though Bhagavan Ramana said in Who am I?: 
The One who sacrifices his own self to the Atma and stays as Atma Nishtapara, is the greatest bhakta,
He recommended Japa for some devotees who are already attuned to that.  He recommended Siva, Siva...
to Annamalai Swami, Muruganar and to an unknown Harijan.  When someone else asked
Him, whether he could chant Ramana....Ramana, instead of the present practice of Rama..Rama,  He said:  "Why change?  Rama and Ramana are one and the same.  Sri B.V. Narasimhaswami in his
Self Realization, has mentioned about 20 aspects which are common to Rama and Bhagavan Ramana.

Bhagavan Himself has said in Sri Arunachala Akshara Mana Maalai, Verse 104:- 

"Let me be a devotee to the devotee of the devotees who LISTEN
your holy name, O Arunachala!"  He said that even listening to a
holy name will bring forth the results!

Arunachala Siva.

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