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General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 06, 2015, 03:42:32 PM »
Laghu Vasudeva Mananam:


Having all these qualifications is the attainment of Samadhi Sadaka Sampatti.

4. Mumukshatva is the eagerness for Moksha. A person who is in a house that has caught fire
runs  out to escape, abandoning all his relatives within the house. Abandoning, in the same way,
all objects of desire in the world that only cause intense sufferings to one, and seeking relief in unity
with Brahman -- such an attitude of an aspirant is Mumukshtva.

In the world one can find some with the power of discrimination between the permanent and the
impermanent but who are yet devoid of renunciation (Vairagya). Hence the insistence on having no
desire for any worldly or heavenly enjoyment. Even when these two qualifications are present, it is found
that some who are looked upon as great sages are subject to anger, sorrow, etc.,  That is why there is
this insistence on the six virtues beginning with Sama.  Even after having all these, there are some
aspirants who practice communion with Isvara with great devotion.  They, too, are devoid of competency
for knowledge of unity with Brahman.  For communion with Isvara requires a sense of duality. So
Mumukshatva is insisted upon.

An aspirant with the above mentioned qualifications should approach a spiritually enlightened
teacher (Sadguru), holding in his head sacrificial firewood as a symbolic present. Approaching
him and prostrating faith in him in all humility and with perfect faith in him he should question
the teacher:  'O holy and all knowing one, who is the living being (Jiva)? Who is the Lord (Isvara)?
What is the nature of this changing world of perception (Jagat)?  Whence did all these three arise?
In this end where will they dissolve?"

The way in which a disciple should approach a teacher is described in the Mundaka Upanishad
1.2.12, as follows:

Pariksha lokan karmachitan brahmano
nirvedam aayaan 'asty' akratah krena;
tad vijnanartham sa gurum ev' abhi-gacchet
samit-paanih srotriyam brahma nishtam.

-- A Brahmana, after carefully examining all the worlds attainable through the performance of karma
and realizing their impermanence  -- as the eternal cannot be attained through worlds  -- and
thereby becoming fired with the spirit of renunciation, should approach, with sacrificial fuel in                   
hand, a teacher who is full of learning and devoted to Brahman, in order to know the truth about
these matters.

The Bhagavad Gita 4.34 also exhorts in the same strain.

When the disciple approaches an enlightened teacher in this way, then the merciful teacher, by
instructing how the living being, the Lord and the universe are produced through the substance
- the qualities of Sattva, Rajas, and Tamas, reveals to him, to his complete satisfaction, the real
nature of the Atman. A person competent to receive this knowledge is the one who has the fourfold
qualifications described earlier, which is the result of virtues acquired by him in innumerable past
births and of the grace of God.  A teacher who gives enlightenment in this way, should be looked
upon as God Himself.  By being enlightened by the teacher about the non duality of living being
and God one attains release.


Chapter 2 - concluded.

Arunachala Siva.       

The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 06, 2015, 01:01:35 PM »
The Death Experience of Bhagavan:


Savitri's story:

On the day of Satyavan's predicted death, he suddenly becomes weak while cutting wood and places
his head on Savitri's lap.  Yama himself comes to claim the soul of Satyavan.  She follows him as he
carries Satyavan's soul away.  His effort to convince her to return goes in vain.  With her wit and wisdom,
she wins over Yama. She first speaks about Dharma, then the benefits of having acquaintance with the
wise and the disciplined, and praises Yama for his just rule and hails him as Dharmaraja. Impressed,
he offers to grant her two boons, except life of Satyavan. She first asks for the restoration of the both
kingdom and eyesight for her father in law. She then asks a hundred sons for her father. Having granted
the boons, Yama proceeds  to his kingdom but is surprised to find Savitri still trailing him.  Taking pity
on her, he offers to grant her a third boon. But this time, he forgets to add the clause, 'except Satyavan's
life.'  Savitri wisely asks for hundred sons for herself and Satyavan.  Yama is in a dilemma as this would
indirectly mean restoring Satyavan's life.  However, pleased with Savitri's purity, perseverance, and wisdom, he revives Satyavan and blesses her with eternal happiness.


Arunachala Siva.

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 06, 2015, 12:47:51 PM »
Chapter 2 contd.,

The fourfold qualifications are now described:

1. Nitya - anitya Viveka:  It is the conviction derived through the study of the scriptures like the
Vedas, and Puranas that Brahman alone is unchangingly permanent and the world of multiplicity
is momentary and impermanent.

2. Ihamutra phalabhoga viraga: It consists in a thorough change in the mode of valuation of
objects of enjoyment.  Objects of enjoyment like good food, garments, sex etc., in this world or
in the life hereafter, for which all living beings long, should be felt by an aspirant as abhorrent
like the food vomited by a dog or like the filth coming out of the body.  A person with this kind of
changed attitude of valuation towards what worldly men value greatly is the person endowed with
Ihamutra phalaboga viraga.

3.  Samadhi sadka sampatti:  It consists of a group of six virtues -  These virtues are Sama, Dama,
Uparati, Titiksha, Samadhana, and Sraddha.

Sama is the capacity to turn the mind away from the objects of the five senses and focus it on
the Atman.

Dama means controlling the functioning of the organs of knowledge and organs of action.           

Uparati means performing actions without any desire for fruits, or abstinence from all worldly
actions or taking to the life of a Sannaysin.

Titiksha consists in the capacity to bear without reactions heat and cold and all such sufferings
caused by one's past deeds -Prarabdha Karmas.

Samadhana means fixing the mind on things and ideas favorable for spiritual practice.

Sraddha is unshaken faith in the instructions of the Guru and the teachings of Vedanta.


Arunachala Siva.

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 06, 2015, 12:18:50 PM »
Chapter 2:

The topic of the second chapter is the fourfold related headings that should be found in a scriptural
text.  These are: the main topic of discourse, purpose, relation and competence to study.

The topic of discourse is Vedanta is Brahman.   

Its purpose is Moksha.

Relation is the connection between the topic of discourse and the conviction derived therefrom.

And competency rests in one who is endowed with the fourfold qualifications - Sadhana

Just as for the performance of sacrifice relating to Brahaspati (Brahaspati Yaga), a Brahmana alone
is competent, and just as for the performance of Rajasuya sacrifice a Kshatriya alone is competent,
so also only one with four fold qualifications is competent to study the Vedanta.


Arunachala Siva.   

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 06, 2015, 12:15:14 PM »
Removal of the Superimposed:

There is no effect completely different from the cause.  Similarly, just as there is no silver in the nacre
and no snake in the rope, though, falsely perceived as such, there is no multiplicity in Brahman.  This denial of multiplicity is Apavada. From the word meanings, of yaa, maa, saa, maaya, what is not, that is Maya; and yaa, na, vidyate, saa avidya that which is non existent is Avidya, it is understood that what is denoted by these terms is the imaginatively ascribed, i.e.what is superimposed. Nothing exists apart from Brahman.  So to be established, through the discriminative process, in the intuitive knowledge that 'I am Brahman' is the way to be a Jivan Mukta (one free in the embodied state itself). This is called the final conclusion of Vedanta.


Arunachala Siva.       

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 06, 2015, 12:07:07 PM »
Veiling Power:

Like the dense darkness, the Avarana Sakti (veiling power) has hidden or covered up the awareness
of the distinction between Atman and the five fold sheaths of the Atman in the cases of all, except those
of Isvara and of enlightened souls (Atma Jnanis).  The veiling power has two aspects.  The first called
Asattavavarana (complete hiding), makes one convinced the absolute non existence of Truth.   The second
called Abhanavarana (partial hiding) makes one feel that the Truth is there but does not reveal itself

It is the veiling power and not the projecting power that is the root cause of the tree of Samsara (the
cycle of births and deaths and all that is involved in it).  It is also the cause of attainment of release
(Moksha).  By the knowledge of Truth (Tattva Jnana) both these aspects of veiling power can be

Tattva Jnana has also two aspects - Paroksha or indirect knowledge, and Aparokaha (intuitive
or direct knowledge). By hearing from the scriptures properly explained by a competent teacher
Asattavavarana gets destroyed.  This is Paroksa Jnana.

By the combined effect of Sravana (hearing), Manana (cogitation) and nididhnyasana (contemplation),
all doubts and contrary understandings are destroyed.  When this comes to full maturity one gets
the unshakable conviction that one is not the body.  This is intuitive understanding.  Thus through
Paroksha and Aparoksha, such feelings as 'Brahman does not exist or Brahman cannot be clearly
understood - get eliminated and that results in the removal of all pain and the attainment of unalloyed
bliss.  This is accomplished in seven stages - ignorance, covering up, projection, knowledge by
instruction, intuitive knowledge, removal of sufferings and attainment of unobstructed bliss.


Arunachala Siva.       

General topics / Re: Tevaram - Some select verses.
« on: November 06, 2015, 09:25:38 AM »
Tiru Ambala Chakram:

Verse 10:

ஆயும் சிவாய நமமசி வாயந
ஆயும் நமசி வயய நமசிவா
ஆயுமே வாய நமசியெனும் மந்திரம்
ஆயும் சிகாரம்தொட் டந்தத் தடைவிலே. (10)

How the Five Letters are Filled in the 25-Chamber Chakra

In the row on top of Chakra
Write Si Va Ya Na Ma;
In the squares on row next
Fill Ma Si Va Ya Na
In the row third write Na Ma Si Va Ya
Still below comes Letters in order Ya Na Ma Si Va
In the squares last are Letters Va Ya Na Ma Si
Thus do you fill squares in Chakra
With `Si` to begin and `Si` to end.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 06, 2015, 09:23:05 AM »
Tiru Ambala Chakram:

Verse 9:

நாடும் பிரணவம் நடு இரு பக்கமும்
ஆடும்அவர் வா அமர்ந்தங்கு நின்றது
நாடும் நடுஉள் முகம்ந மசிவாய
வாடும் சிவாயநம புறவட்டத் தாயதே. (9)

A Variation of the Six-Letter Yantra

Describe Letter Pranava (OM)
In the Center on top place `Si`
On sides two place letters `Va` and `Ya`
Inside inscribe Na Ma Si Va Ya
On the outer round figure Letters Si Va Ya Na Ma.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 06, 2015, 09:20:10 AM »
Tiru Ambala Chakram:

Verse 8:

மகாரம் நடுவே வளைத்திடும் சத்தியை
ஒகாரம் வளைத்திட் டுப்பிளந் தேற்றி
யகாரம் தலையா இருகண் சிகாரமா
நகார அகாரம்நற் காலது வாமே. (8)

The Yantra of Six Letters Om Na Ma Si Va Ya

Inscribe Letter `Ma` in center
Above it describe Letter `Va`
Surround the two by Letter `O`
Split them in Center vertically by letter U
Place Letter `Ya` on top,
Fix letter `Si` on both sides,
That they look like eyes two,
The Letters `Na` and `Va` to form the diagram`s feet two.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 06, 2015, 09:17:36 AM »
Tiru Ambala Chakram:

Verse 7:

இருந்தஇவ் வட்டம் இருமூன் றிரேகை
இருந்த அதனுள் இரேகைஐந் தாக
இருந்த அறைகள் இருபத்தஞ் சாக
இருந்த அறை ஒன்றில் எய்தும் மகாரமே. (7)

Letter Ma Central in Chakra With 25 Chambers

That Chakra is with six by six lines formed,
The lines inside are five by five
Thus in all into five and twenty chambers divided;
In Center of these is Letter Ma.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 06, 2015, 09:14:30 AM »
Tiru Ambala Chakram:

Verse 6:

ஆலய மாக அமர்ந்தபஞ் சாக்கரம்
ஆலய மாக அமர்ந்தஅத் தூலம்போய்
ஆலய மாக அறிகின்ற சூக்குமம்
ஆலய மாக அமர்ந்திருந் தானே .(6)

The Five Letters Manifest (Sthula) and Subtle (Sukshma)

The Panchakshara (Five Letters) is the Lord`s Abode,
That Panchakshara Manifest (is Namasivaya)
That Subtle is Sivayanama
Thus is He in that Mantra,
Manifest and Subtle.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 06, 2015, 09:10:17 AM »
Tiru Ambala Chakram:

Verse 5:

மட்டவிழ் தாமரை மாதுநல் லாளுடன்
ஒட்டி யிருந்த உபாயம் அறிகிலர்
விட்ட எழுத்தை விடாத எழுத்துடன்
கட்டவல் லார்உயிர் காக்கவல் லாரே. (5)

Significance of Letter Om

They know not how the Lord
Became conjoint with her,
Who, on the blooming lotus sits;
They who chant the letter aspirated ``O``
Conjoint with the letter unaspirated ``m``
May well preserve their life ever.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 06, 2015, 08:50:03 AM »
Tiru Ambala Chakram:

Verse 4:

எட்டு நிலையுள எங்கோன் இருப்பிடம்
எட்டினில் ஒன்றும் இருமூன்றும் ஈரேழும்
ஒட்டிய விந்துவும் நாதமும் ஓங்கிடப்
பட்டது மந்திரம் பான்மொழி பாலே. (4)

The Significance of Letter ``Si`` in the Chakra

In the eight directions is the letter ``Si`` in the Chakra
From that One Letter in places eight
Arose the Five Gods,
And the Saktis Nine,
And the Bindu and Nada;
Thus flourishes the Mantra, the Word Pure.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 06, 2015, 08:46:47 AM »
Tiru Ambala Chakram:

Verse 3:

அரகர என்ன அரியதொன் றில்லை
அரகர என்ன அறிகிலர் மாந்தர்
அரகர என்ன அமரரும் ஆவர்
அரகர என்ன அறும்பிறப் பன்றே. (3)

Say ``Hara Hara`` and end birth cycle

Say ``Hara  Hara
Nothing formidable to you;
They who know not this,
Say not ``Hara  Hara;
`` Say ``Hara Hara``
And you shall a celestial be;
Say ``Hara Hara``
You shall no more birth know.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 06, 2015, 08:44:22 AM »
2. Tiru Ambala Chakram:

Verse 2:

தான்ஒன்றி வாழ்இடம் தன்னெழுத் தேயாகும்
தான்ஒன்றும் அந்நான்கும் தன்பேர் எழுத்தாகும்
தான்ஒன்று நாற்கோணம் தன்ஐந் தெழுத்தாகும்
தான்ஒன்றி லேஒன்றும் அவ்அரன் தானே. (2)

The Configuration of the 121 Lettered Chakra Diagram

In his own Letter ``Si``, He abides;
The four letters conjoint are great Letters of His name
On the four sides of His Chakra His own Five letters
In the One letter He abides is Hara`s mantra too.

Arunachala Siva.

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