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Messages - Subramanian.R

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13381
General topics / Re: Tevaram - Some select verses.
« on: November 19, 2015, 09:05:10 AM »
5.  AthuvakkaL - Athvas:


Verse 1:



தத்துவம் ஆறாறு தன்மனு ஆறைந்து
மெய்த்தகு வன்னம்ஐம் மானொன்று மேதினி
ஒத்திரு நூற்றிரு பான்நான்(கு) எண்பானொன்று
வைத்த பதம்கலை ஓரைந்தும் வந்தவே. (1)

The Six Higher Steps

Six times six are the Tattvas;
Seven Crores are the Mantras;
Fifty and one are the Varnas (letter-sounds);
Two hundred and twenty four are the Bhuvanas; global constellations;
Eighty and one are the Padas Primal,
Five, the Kalas rare.

Arunachala Siva.

13382
General topics / Re: Tevaram - Some select verses.
« on: November 19, 2015, 09:02:03 AM »
4. Madhya Jagrtha Avsatha:

Verse 1:


சாக்கிர சாக்கிரந் தன்னில் திரோதாயி
சாக்கிர சொப்பனந் தன்னிடை மாயேயம்
சாக்கிரந் தன்னிற் சழுத்திதற் காமியம்
சாக்கிரந் தன்னில் துரியத்து மாயையே. (1)


Maya`s Manifestations in the Four States of Consciousness

In the Waking State?
Within the Waking State
Is Tirodhayi (obfuscation Sakti) active;
In the Dream State?
Within the Waking State
Is Mamaya (Impure);
In the State of Deep Sleep?
Within the Waking State
Is Kamya (of self delusion):
In the Fourth Turiya State
Within the Waking State
Is Maya (Pure).

Arunachala Siva.

13383
General topics / Re: Tevaram - Some select verses.
« on: November 19, 2015, 08:57:18 AM »
3. Avastha Bhedam:


Verse 1:

ஐயைந்து மத்திமை ஆனது சாக்கிரம்
கய்கண்ட பன்னான்கில் கண்டங் கனாஎன்பர்
பொய்கண் டிலாதபுரு டன்னித யஞ்சுழுனை
மெய்கண் டவனுந்தி ஆகும் துரியமே. (1)


Where Tattvas Stand in the Four States of Jiva Awareness

In the Waking State (Jagra)
The Tattvas twenty and five
In Eye-Brow Center their position take;
In the Dream State (Swapna)
Tattvas ten and four
In Throat Center their hold take;
In Deep Sleep state (Sushupti)
The Purusha (Soul) stands
Alone in Heart Center;
In Turiya State (Fourth)
He (Purusha) stands
In Center that is Navel.

Arunachala Siva.

13384
General topics / Re: Tevaram - Some select verses.
« on: November 19, 2015, 08:55:06 AM »
2. Udal Vidal - Leaving the body:

Verse 1:


பண்ணாரும் காமம், பயிலும் வசனமும்,
விண்ணாம் பிராணன், விளங்கிய சத்தமும்,
புண்ணாம் உடலில் பொருந்து மனத்தையும்
அண்ணாந்து பார்க்க அழியும் உடம்பே. (1)


Sublimate Speech and Thought Godward

The sweet speech, love intones
The loud sound, airy prana articulates
The mind within fleshy body dwells
?All these you upward course (in Yogic way),
No more the thoughts of body be.

Arunachala Siva.

13385
General topics / Re: Tevaram - Some select verses.
« on: November 19, 2015, 08:52:20 AM »
Tantra 8:

1. Udalil Pancha Bhedam -  Five differences in the body:

Verse 1 :


காயப்பை ஒன்று சரக்குப் பலஉள
மாயப்பை ஒன்றுண்டு மற்றுமோர் பைஉண்டு
காயப்பைக் குள்நின்ற கள்வன் புறப்பட்டால்
மாயப்பை மண்ணா மயங்கிய வாறே . (1)


Body Bag and Maya Bag

The body is a bag
Many the ingredients it holds;
There is yet another bag within;
It is the Maya bag;
When the Thief (Jiva)
The body bag leaves,
The Maya bag
Like dust becomes.

Arunachala Siva.

13386



Once Bhagavan Ramana made a small four line Tamizh poems describing the Jnani's state. 
"Since a Jnani does not have the body consciousness, his moving about and doing work,
is like the state of a drunkard, who when stone-drunk does not know whether his clothes
are there on his body or not." Bhagavan Himself changed some words and meter and finally
completed this poem.  A copy was made out by Devaraja Mudaliar in his notebook.  Bhagavan
Ramana further added that there is no corresponding verse in Bhagavatam about this concept,
but in Sita Rama Anjaneya Samvadam, a Telugu work, this state is given in great details while
speaking about Jnani's state.  Balarama Reddiar who was in the Hall at that time said: 
Sita Rama Anjaneya Samvadam is to the Telugus what Kaivalyam is to the Tamizhians. 
The book is full of advaita concepts.

(Source: Day by Day by Devaraja Mudaliar. 20.1.1946.
The actual Tamil verse is also available in the Volume 5
of Arunachala's Ramana, Boundless Ocean of Grace.)

Arunachala Siva.

13387
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 19, 2015, 07:18:12 AM »


Dr. Karamchandani, the Parsi doctor who attended to Bhagavan during His last days. 
He says the tears of sorrow come about on the lower portion of the eyes.  The tears of bliss
come about on the edge of the eyes.  On the last evening Mrs. Karamchandani gave a glass
of orange juice to Bhagavan.  She had come all the way from Vellore to see Bhagavan and
submit this glass of orange juice.  She had darshan and Bhagavan took the juice without
bothering about restrictions on food and drink etc.,  Immediately, the milling crowd outside
began chanting Arunachala Siva, Arunachala Siva and the sound rented the air in the Asramam.  Karamachandanis saw Bhagavan being extremely happy about the approaching time and He
shed tears!  The doctor says that the tears came from the edge of the eyes!

Arunachala Siva.   

13388
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 18, 2015, 01:47:06 PM »
What do we gain by this way of thinking?

A person who aspires for liberation should give up his identification with caste, class, livelihood,
age, status etc., If he abandons identifications with the above, there will be nothing to bind
him in life.  So long as he has identification with them, he will be subject to the sixteen mental
modes, described before.  Where there is Abhmana, Raga, etc., will be present.  Where the former
is not present, the latter also will be absent. You come to this conclusion through comparison and
contrast. - Anvaya Vyatireka.

contd.,

Arunachala Siva.  . 

13389
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 18, 2015, 01:39:01 PM »
Then how do we come to have these mental modes like attachment and aversion?

They befall us because of Abhimana. If you ask: has this Abhimana got so universal a coverage,
the answer is 'yes, it has'.  So long as a woman thinks 'I am a woman', she will do with attachment
all works like attending on her husband, taking care of the house, and children, cooking, etc.,
So long as a man thinks 'I am a man', he will look upon a woman as wife and engage himself
in agriculture, trade, etc., to earn a livelihood for himself, and his family.  All men, according to
their identification with their Varna, and Ashrama, perform actions prompted by attachment and
aversion.  So Abhimana is the cause of Raga, and Devasha and other mental modes.

contd.,

Arunachala Siva.         

13390
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 18, 2015, 01:31:43 PM »
How is it so? Please explain.

The mind is naturally pure. Bondage overtakes it when it is affected by impurities.  When it
becomes pure, it gains release. The first fourteen modes described above are impure.  The last
two, Bhakti and Sraddha are pure.,  The first thirteen mods occur in men again and again without
any effort and they prompt men to do sinful acts.  Those who allow themselves  to be subjected
by them get degraded and never get uplifted. On the other hand, those who ward off these
thirteen impure modes and cultivate the two pure modes of Bhakti and Sraddha and perform actions
prompted and colored by them, will gradually evolve and get liberation in stages. So a man who has good
in view should make every effort in his command, to be free from these impure modes of mind and
to cultivate the two pure modes of Bhakti and Sraddha and thereby gain purity of mind.  As regards
the fourteenth Vritti, Iccha, it is impossible to eliminate the bodily instinctive actions like appeasing
hunger and thirst, urination, evacuation, etc., as long as the body lasts.  No merit or demerit is
gained by these acts, but, on the other hand, misery will result if they are not attended to.

In the waking state, and dream states, the modes of mind like the attachment and aversion are
present and therefore there are actions prompted by them.  But in the states of deep sleep, Samadhi,
swoon, and silence, the modes like attachment and aversion are not present and so there is no action
in these states.  Thus by comparison and contrast, we can come to the conclusion that the modes of mind
like attachment and aversion are the cause of all activities.

contd.,

Arunachala Siva.                   

13391
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 18, 2015, 01:16:37 PM »
The subject of discussion is the Atman. What is the use and relevance of thinking about the modes
of mind in such a context.

The use and relevancy is that all beings are in bondage or liberation on account of these modes
of mind and not by anything else.

contd.,

Arunachala Siva.

13392
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 18, 2015, 01:14:01 PM »
Earlier seven items beginning with misery were mentioned.  It was also stated that in the case
of the first four -- namely, misery, body, action, attachment cum aversion ---misery results from
the body, the body from karma, and karma from attachment and aversion.   Here in this six
chapter will be described first the different aspects of attachment cum aversion. The mental
modes, numbering sixteen, areas follows:  Raga, Devsha, Kama,  Krodha,  Lobha, Moha,
Mada, Matsarya, Irsya, Dambha, Asuya, Darpa,  Ahamkara, Iccha, Bhakti and Sraddha.
These are described below:


Raga means sexuality. Devasha is revengefulness. Kama is the desire to acquire wealth, house,
land, etc.,  Krodha is the aversion and displeasure one feels against those who stand in the way
of our getting the above. Lobha is the unwillingness to give away one's acquired wealth even
to the good persons.  Moha is the attitude of indifference about what one should do and one
should not do, out of overpowering pride arising from one's great wealth.  Mada is the feeling
that one is very rich and for that reason there is nothing that one cannot do or acquire. Matsarya
is the antagonistic feeling on seeing anyone as rich as oneself.  Irsya is the ill feeling on seeing
another not being subjected to the same sufferings as oneself. Asuya is the feeling arising in the mind
on seeing that another has got. Dambha is the feeling that by one's acts one should become famous.
Darpa is the feeling that there is none equal to oneself.  Ahamkara is inordinate desire for having
everything for oneself. Iccha is the desire to avoid forbidden foods and all the evil.  Bhakti is the
extreme respect towards one's teacher, holy men and deities. Sraddha is faith in Yagas and other
sacred rites, in the scriptures and in the instruction given by one's teacher. These are the sisteen
mental modes beginning with Raga.

contd.,

Arunachala Siva.         .               

13393
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 18, 2015, 10:47:40 AM »
In the India of 1935, there were not many men with a name like Alan Chadwick who could
genuinely say they were intimately connected with someone called  Sri Ramana, or as Bhagavan
was commonly called in those days, the Maharshi.  Britain was still more or less in command and
ruled India for another 12 years or so before Independence came in 1947.  Due to the cultural,
social and political divides between them, an Englishman and an Indian would have had normally
the briefest of acquaintanceship.  For British rule being what it was, the most likely relationship
for an Englishman and an Indian would have precluded close friendship.  There would have been
official government activity, business links, and social relations in the higher social circles but
for the most part each side kept to its own.  By and large the most fraternizing was between the
Indian royalty and the British upper classes.  In general both the Indian and English sides understood
the minute differentiation of the social class and abided mostly by them with exceptions proving the
rule.  Alan Chadwick was an exception.  Though a sterling example of an upper middle class
Englishman born to rule, he broke through all the social and religious barriers.

contd.,

Arunachala Siva.                 

13394
Unvertainty is Scientific Reality:

We know that the measurement of any physical quantity cannot be exact due to practical
limitations of the instruments and techniques used. As technology improves, the limitations
are slowly overcome and the margins of error reduced. This gives us the feeling  that given a
continuously changing system, we can determine the state in which it is present at a given
moment precisely enough,by making simultaneous measurements of all the quantities required.
Unfortunately, such a hope is not borne fruit in science,

A hypothetical experiment on an electron illustrates the kind of problem we have. Let us say there
is no electron in motion, and we want to determine its position and speed at a given instant.In
order to locate ('or see') the electron, we need to interact with it in some way such as by allowing
a photon to impinge with small enough wavelength. Otherwise, it could like trying to point
Tiruvannamalai in a map of India using a stout bamboo stick.  But then, the small wavelength
means large energy, so the impact by photon will alter the original motion of the electron greatly.

contd.,

Arunachala Siva.         
 

13395
General topics / Re: Tevaram - Some select verses.
« on: November 18, 2015, 08:47:10 AM »
37. Kedu KaNdu Irangal - Sympathizing for the omissions/commissons:


Verse 1:


வித்துப் பொதிவார் விதைவிட்டு நாற்றுவார்
அற்றதம் வாழ்நாள் அறிகிலாப் பாவிகள்
உற்ற வினைத்துயர் ஒன்றும் அறிகிலார்
முற்றொளி ஈயல் முளிகின்ற வாறே. (1)



Ungodly Ones do not Think of Soul`s Liberation

They germinate the seed;
They plant the seedlings;
They think not of their own fleeting life;
Poor are they in spirit;
They know nothing of Karmic sorrows;
They perish in the blazing fire,
Verily are they such.

(The seventh Mandiram is completed)


Arunachala Siva.

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