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Messages - Subramanian.R

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The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 16, 2015, 08:13:35 AM »

Once Devaraja Mudaliar was reading Siva Jnana Bodham commentary of Nalla Swami Pillai.
He came across a sentence in which the author challenges anyone to show in any purana
that Siva took birth as an avatara anywhere.  Mudaliar then asked Bhagavan whether it was
not true that Siva was born as a child to Vallalala Maharaja in Tiruvannamalai and Siva
even performed annual ceremonies to Maharaja.

Bhagavan then explained:

Siva was not born in any woman's womb even according to that story.  When wife of Vallala
Maharaja approached Siva [ for the detailed story see Arunachala Puranam, Tamizh
verses with meaning.  Saiva Ellappa Navalar], Siva became a child and the queen called
Vallala and both came to lift the child and hug.  Siva then disappeared, but with a promise
that He would perform annual ceremonies to him, after his death, as a child.  Even today, there
is one festival every year in Arunachaleswarar temple to commemorate this ceremony.

Bhagavan further narrated a story from Tiru ViLaiyadal Puranam, caled Vriddha, Kumara,
Bala Patalam, where Siva appeared as an old man first, then a youth and then finally into
a child.

(Source: Day by Day,  10.2.1946)

Arunachala Siva.     

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 15, 2015, 03:54:42 PM »
It is not correct to say that, because in deep sleep, there is no inducing, the Atman tool cannot
be in an inducer.  As an illustration of this argument,  we can show that when disciples are not
near a teacher, his teacherhood is not evident.  His teacherhood is then unperceivable manner.
In the same way, because of the absence of connection with the three organs, the existing inducership
is not perceived.  In the waking state and dream states the existing connection with the three organs
is perceived clearly.  Is this not a plausible explanation?  The principle involved in this explanaton
is that non perception of a thing is not itself a conclusive proof of the non existence of that thing.

This inference is not correct. This can be understood from the following fact. In the waking state,
one may be sitting lazily without doing anything. There is connection with the three organs of body,
mind and speech. Still there is no agency in them, as made evident by the quietness. So we have
to say that inducership is not something natural but a derivative from some external factor.

We find that factor in superimposition also.  When a long piece of iron is heated, it becomes
red-hot. Redness and heat are not natural to the iron. They are superimposed on the iron.
Similarly the fire on the iron gets the length and other dimensions of the iron. These are
not natural to fire but are superimposed on it.  In the same way it is due to ignorance that
the inducership, natural to attachment and aversion, is seen superimposed on the Atman,
and is seen superimposed on attachment and aversion.


Arunachala Siva.     

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 15, 2015, 01:18:32 PM »

Such a Vedic passage (Mandukya Upanishad 7) runs as follows:

adrstam avyavahaaryam agraahyam
alaksanam achintyam ekatma-pratyaya-saaram:
prapanchopasamam saantam sivam advaitam chaturham
manyante sa aatma sa vijnEyah.

--  The Atman is unseeable, unspeakable, unthinkable without any signs for recognition,
understandable only through non dual self intuition, without any trace of multiplicity,
absolutely peaceful due to absence of attachments and aversions, pure and without a
second. Know this Pure Consciousness as the Atman, the fourth state.

Besides, the state of being an inducer is something originated.  The Mukti deriving from any
kind of induction (Karayitrava) will also be something originated. Not only that, for the state of
deep sleep also we shall have to see an inducer. We do not find any such thing.  It comes naturally.
So the state of being an inducer is not natural to the Atman.  It is only something external that
comes to be associated with the Atman from an external source like the redness of a crystal placed
in front of a hibiscus flower, as shown before.


Arunachala Siva.         

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 15, 2015, 01:05:50 PM »
Then how do we feel that the Atman is inducing?

Just as the reflection of the redness of a hibiscus flower is projected on a crystal placed near it
and the crystal looks red.  In this sense impulsion of love and hatred is something projected or
superimposed on the Atman due to ignorance.  If love and hatred were in the very nature of the
Atman, no one would try to get rid of them.   The nature (Svabhava) of and the form (Swarupa)
of a thing are identical.  If the nature of a thing is somehow destroyed, it amounts to the destruction
of the thing itself. If you accept 'agency' for Atman, then the Vedic passages that deny attachment,
action, or inducement to action in the case of the Atman will become meaningless.


Arunachala Siva.


General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 15, 2015, 12:56:48 PM »
When we say, for example, that 'I get a temple built or get a tank dug'.  etc.,  We have the feeling
that the Atman is doing or getting these done. Can we not therefore say on the evidence of this
experience that the Atman is inducer or propeller?

This is not correct. The Atman is changeless and has no feelings. Such an entity cannot be the
inducer of any action.


Arunachala Siva.   

General Discussion / Re: Rough Notebook-Open Forum
« on: November 15, 2015, 12:12:50 PM »
Aiydikal Kadvaor Kon:  Siva's devotee among the 63 Saiva Saints:

The day of attaining Siva - Aippasi - Moola Star Day:

One city that was renowned throughout India for its intellectuals, institutions and ingenious
art work was Kanchipuram, the capital of the Pallavas. The king of the Pallava land who
conquered the excess of the Kali and the enemies was Aiydikal  Peruman, the king who ruled the
land with his upright royal stick of justice - the Justice of Lord Siva. With the wealth and fame, with
every life in the land sitting pride and peaceful, with the poles of enmities won over and the justice prevailing, with the great Saivam spreading its fragrance along with the knowledge of holy Vedas,
our Nayanar ruled the land.

The king felt the royal crown was a hurdle in serving the Lord and wanted to salute the Lord
singing His fame. He gave the royal throne to his son and set off to serve the Lord in the way
his will wanted to. He went to the abodes of Lord who has Moon as an ornament over His golden
matted hair and sang a Venpa  (one of the four major constructs of Tamizh poetry) each time,
serving his heart stealing Beauty. The king of the Pallava kingdom went to the King of Cosmic
dance's Chidambaram,  saluted, drank the Nectar performing dance there and offered It his
holy flower of fragrant Venpa. Staying there for some time in that holy place worshiping the God,
he continued his pilgrimage to many other innumerable abodes of the omnipresent Lord and did
his service singing the hymn on God. His salutations went on for a long time and he reached the
company of the Lovers of the Lord in the land of the Lord under His sacred feet. Let the great love
of the king of Kadavas, Aiydigal Kadavar Kon because of which he left the royal pleasures and
pride and came to sing the God's fame stay in the mind.

Arunachala Siva.

Next, let us say that we had taken two accurate clocks, and placed one of them in the above spaceship
before it left us, and kept the other with ourselves for reference.  And suppose that we  now observe
the clock in the moving spaceship from our position, and measure by our clock, how much time it
takes to move forward by 1 hour.  Normally, we expect it to be 1 hour too, but our measurement
would actually show it much longer  -- 2 hours and 17 minutes. A person travelling in the vehicle will,
however, find nothing unusual, with his meter rod or his clock.  But will find a meter rod held by us
to be precisely that much shorter, and our clock that much slower.  These observations have nothing
to do with limitations of measurement, but are inherent in the very way our universe is structured.
Space and time are thus relative to an observer, and have no absolute basis.

The special theory'  has another interesting consequence.  Suppose the spaceship of our example
fires a small space probe directly in front at a speed of 0.6 billion kmph, as measured from it.
Now, let us say we measure the speed of that probe from our position on earth.  Common sense
tells us that we should find it to be the sum of the two speeds (0.9 and 0.6) i.e., 1.5 billion kmph.
But actual measurement would show it to be far less  -- only 0.974 billion kmph!!  Einstein's theory
in fact tells us that no matter what we do, we can never make an object move at a speed exceeding
1 billion kmph, which is the speed of light in vacuum.  These consequences are again not due to any
practical limitations on our part, but only because our universe is structured that way!!           

Einstein's 'general theory of relativity' goes a step further to say that space and time are not two
separate entities as we normally take them to be, but are components of a four dimensional
matrix, called 'spacetime'.  This theory explains gravitation as due to a 'curvature' of this spacetime
in the vicinity of objects.  We find the concept of spacetime itself not so easy to conceive; that of
a curvature in it beats our imagination.  Empirical reality of the macrocosm is thus entirely aline
to our common sense notions of the world.


Arunachala Siva.       

General Discussion / Re: Rough Notebook-Open Forum
« on: November 15, 2015, 11:44:51 AM »
When I was a little girl:

Kitty Osborne:


These quite noisy happy times in the Hall were great fun.  My brother and sister and I would
show Bhagavan our toys and He would inspect them gravely, giving as much attention to a
doll which could open its eyes as He did to a question of deep philosophical meaning; but when
the story and chat time were over we knew at once.  Bhagavan would turn away and into Himself
and an immediate quiet descended in the Hall.  When Bhagavan was quiet like that 'no one' spoke.

We were not the only ones who loved to sit in the Hall to be in Bhagavan's company.  There were all
the animals as well, coming and going in between the people.  The dusty dogs came in and did namaskaram before Bhagavan's couch. They all did it but I can't remember ever thinking that was
unusual, which actually I suppose it was.  The monkeys rarely come inside, they mainly chattered
to Him through the window but the peacocks would come and dance for Him...  it was beautiful. The
squirrels would come the door and look around nervously, then make a dash for His lap to get some
puffed rice or peanuts. 


Arunachala Siva.       

General topics / Re: Tevaram - Some select verses.
« on: November 15, 2015, 09:05:38 AM »
10. Tiru NeeRu -  The Holy Ash:

Verse 1:

கங்காளன் பூசும் கவசத் திருநீற்றை
மங்காமற் பூசி மகிழ்வரே யாமாகில்
தங்கா வினைகளும் சாரும் சிவகதி
சிங்கார மான திருவடி சேர்வரே.  (1)

Chant ``Aum`` and unite in Param

Fools know not what thread and tuft are;
Thread is but Vedanta, and tuft is Jnana;
Brahmins true who live in accord thus,
Shall see Jiva in Siva uniting;
Chant sacred mantra ``Aum``
And lo! the Two merge forever in One.

Arunachala Siva.


General topics / Re: Tevaram - Some select verses.
« on: November 15, 2015, 09:02:04 AM »
9. To whom the dress of tapasvins fits:

Verse 1:

தவமிக் கவரே தலையாய வேடர்
அவமிக் கவரே அதிகொலை வேடர்
அவமிக் கவர்வேடத் தாகலர் அவ் வேடம்
தவமிக் கவர்க்கன்றித் தாங்கஒண ணாதே. (1)

True robe befits only true Tapasvins

The true tapasvins are the truly robed;
The sinful are but murderous hunters;
These are not for holy robe entitled;
None but tapasvins true deserve robe true.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 15, 2015, 08:59:19 AM »
8.  Ava Vetam -  False Sannyasa dress:

Verse 1:

ஆடம் பரங்கொண் டடிசிலுண் பான்பயன்
வேடங்கள் கொண்டு வெருட்டிடும் பேதைகாள்
ஆடியும் பாடி அழுதும் அரற்றியும்
தேடியும் காணீர் சிவனவன் தாள்களே. (1)

Men of false robes know not Siva

You fools! With false robes you deceive people
Your pretension but helps you gorge yourself fast with food;
Well may you sing and dance and weep and wail
And thus may Siva seek,
Yet never, never shall you glimpse His Feet.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 15, 2015, 08:56:54 AM »
7.  Only When Siva wills, you will get Jnana:

Verse 1:

பிரானருள் உண்டெனில் உண்டுநற் செல்வம்
பிரானருள் உண்டெனில் உண்டுநன் ஞானம்
பிரானரு ளிற்பெருந் தன்மையும் உண்டு
பிரானரு ளிற்பெருந் தெய்வமு மாமே . (1)

Fruits of Lord`s Grace

If you have Lord`s Grace, you have all riches;
If you have Lord`s Grace, you have true Jnana;
If you have Lord`s Grace, you have greatness too;
If you have Lord`s Grace, you shall be the great God Himself.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 15, 2015, 08:53:16 AM »
6.  Thava Dhooshanam:  When tapas is needed and when it is not:

Verse 1:

தவம்வேண்டும் ஞானந் தலைப்பட வேண்டில்
தவம்வேண்டா ஞான சமாதிகை கூடில்
தவம்வேண்டா அச்சக சன்மார்க்கத் தோர்க்குத்
தவம்வேண்டா மாற்றந் தனையறி யாரே. (1)

When Tapas is Needed

Tapas you need, if Jnana you aspire;
Tapas you need not, when Jnana Samadhi you attain;
Tapas you need not, when you are in Sahamarga of Yoga;
Tapas they seek not, who the Self to transform Know not.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 15, 2015, 08:35:07 AM »
5.  Thavam -  Tapas:

Verse 1:

ஒடுங்கி நிலைபெற்ற உத்தமர் உள்ளம்
நடுங்குவ தில்லை நமனுமங் கில்லை
இடும்பையும் இல்லை இராப்பகல் இல்லை
படும்பயன் இல்லை பற்றுவிட் டோர்க்கே. (1)

Blessings of the Placid Mind

The heart of the holy trembles not in fear,
All passions stilled, it enjoys calm unruffled;
Neither is there death
Nor pain, nor night nor day,
Nor fruits of Karma to experience;
That truly is the state of the desire-renounced.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 15, 2015, 08:32:13 AM »
4.  ThuRavu -  Renunciation:

Verse 1:

இறப்பும் பிறப்பும் இருமையும நீங்கித்
துறக்கும் தவங்கண்ட சோதிப் பிரானை
மறப்பில ராய்நித்தம் வாய்மொழி வார்கட்
கறப்பயன் காட்டும் அமரர் பிரானே. (1)

God is Reached by Renunciation:

Beyond birth and death,
Reached by renunciate tapas Is He
My Lord of resplendent glory!
Sing His praise! Incessant pray!
The Heaven`s Lord shall show you
The Dharma`s Land.

Arunachala Siva.

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