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Messages - Subramanian.R

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Sri Ramana says that if we thus remain still without ceasing to attend to it, this fresh
clarity of self awareness will entirely destroy the ego, our false experience 'I am this body', and will then subside or be extinguished, just as the flame that catches on a piece of camphor will be extinguished as soon as it has consumed that camphor entirely. What does He mean by saying that this spurippu or fresh clarity of self awareness will thus be extinguished?  He obviously does not mean that self awareness or clarity of self awareness will cease when the ego is destroyed, because the ego is the cloud that obscures the perfect clarity of self awareness that is our real nature.  What He means therefore is that its seeming freshness or newness will cease, because when the ego ceases to exist what remains shining is not anything new but is only our natural and eternal clarity of absolute and infinite self awareness.

Prior to the complete destruction of the ego, whatever kind of spurippu we experience will not be an absolute clarity but only a relative clarity of self awareness, and in contrast to the relatively unclear self awareness that we have been confusing till now with this body, it will seem to be new and fresh.  But when we eventually experience
absolute clarity of self awareness, it will be clear to us that our present body-confused self awareness, which is our ego or mind, has never actually existed, and hence that absolute clarity of self awareness will be experienced as natural, not as anything new or hitherto unknown.

That is, when our mind has been completely destroyed by absolute clarity of self awareness, all that will remain is what we really are, and for that we really are such clarity of self awareness is neither new nor special, but is perfectly natural or Sahaja.
This state in which clarity of self awareness ceases to seem new and is instead experienced as natural and eternal is what Sri Ramana describes here as the state in which spurippu has subsided or been extinguished.  The natural clarity of self awareness that then remains is the perfect kind of spurippu or sphurna that Sri Ramana described in Verse 20 Upadesa Saram as 'parama poorna sat' - supreme whole being or reality.


Arunachala Siva.                       

Part III:

Returning once again to our analysis of the above quoted passage of Vichara Sangraham, the conditional clause in the fourth sentence that I translated as 'if one just is' is ('summa irundal') in which the word 'summa' means just, merely, quietly, silently, peacefully or without any work or activity.  When Sri Ramana says, 'without leaving that', He means without ceasing to attend to that 'spurippu', the fresh clarity of self awareness that is experienced as 'I am I' ('I am just I' or 'I am nothing other than I alone') in place of the former clouded and confused self awareness that was experienced as 'I am this body' and He describes this state of self attentiveness as 'just being' because self attentiveness is not an action but a state of action-less being.
Attending to anything other than our-self is an activity, because it entails a movement of our attention away from our-self towards something else, whereas attending only to our-self, 'I' is not an activity, because it entails no movement of our attention away from our-self, its source, and hence it is a state of just being -- a state in which all mental activity has ceased.                 


Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: May 01, 2017, 10:41:59 AM »
Verse  11:

சேடர்தே வன்குடித் தேவர்தே வன்றனை
மாடம்ஓங் கும்பொழின் மல்குதண் காழியான்
நாடவல் லதமிழ் ஞானசம் பந்தன
பாடல்பத் தும்வல்லார்க் கில்லையாம் பாவமே.

Jnana Sambandhan, who has knowledge of Tamizh and is capable of research, and who is a native of cool Sirkazhi, where storeys are high and gardens are thriving.
there will be no sins to those who are able to recite the ten verses composed by him on the exalted god superior to minor deities, in Tēvaṉkuti which is worshipped by great persons.

Padigam on Tirunthu Tevankuti completed.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: May 01, 2017, 09:36:21 AM »
Verse  10:

செருமரு தண்டுவர்த் தேரம ணாதர்கள்
உருமரு வப்படாத் தொழும்பர்தம் உரைகொளேல்
திருமரு வும்பொய்கை சூழ்ந்ததே வன்குடி
அருமருந் தாவன அடிகள்வே டங்களே.

The beautiful forms of the god in Tēvaṉkuṭi surrounded by natural tanks which are frequented by the goddess of wealth, are really rare nectar.  People! Do not take into your minds the words of the base persons with whose bodies one cannot come into contact, people who are the ignorant Jains and Buddhists who wear robes soaked in thick myrtle-dye.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: May 01, 2017, 09:32:05 AM »
Verse  9:

துளக்கம்இல் லாதன தூயதோற் றத்தன
விளக்கம்ஆக் குவ்வன வெறிவண்டா ரும்பொழில்
திளைக்குந்தே வன்குடித் திசைமுக னோடுமால்
அளக்கஒண் ணாவண்ணத் தடிகள்வே டங்களே.

The beautiful forms of the god whose nature could not be measured by Vishnu, and Brahma who has four faces for the four quarters, and who is Tēvaṉkuti, where in the gardens bees fond of fragrance are in big swarms and stay permanently there.
They have no agitation of mind on body. They are capable of purifying the minds of those who see them. Make things clear.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: May 01, 2017, 09:28:56 AM »
Verse  8:

உலகமுட் குந்திறல் உடையரக் கன்வலி
விலகுபூ தக்கணம் வெருட்டும்வே டத்தின
திலகமா ரும்பொழில் சூழ்ந்ததே வன்குடி
அலர்தயங் கும்முடி அடிகள்வே டங்களே.

The beautiful forms of the god on whose head flowers are shining and who is in Tēvaṉkuti surrounded by gardens which are pre-eminent the groups of Bhutam which are capable of making the might of demon who had such great strength that the world feared him, can frighten things that one could be afraid of, so that they will not approach devotees.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: May 01, 2017, 09:25:15 AM »
Verse  7:

கரைதல்ஒன் றும்மிலை கருதவல் லார்தமக்
குரையில்ஊ னம்மிலை உலகினின் மன்னுவர்
திரைகள்பொங் கப்புனல் பாயுந்தே வன்குடி
அரையில்வெண் கோவணத் தடிகள்வே டங்களே.

The beautiful forms of Siva who wears a loin-cloth in his waist and who is in Tēvaṉkuti where water flows with surging waves. There is nothing to be said disparagingly about them. There is no defect for those who can fix their thoughts on them if they dilate upon their greatness. They will live long in this world.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: May 01, 2017, 09:21:14 AM »
Verse  6:

பங்கமென் னப்படர் பழிகளென் னப்படா
புங்கமென் னப்படர் புகழ்களென் னப்படும்
திங்கள்தோ யும்பொழில் தீண்டுதே வன்குடி
அங்கம்ஆ றும்சொன்ன அடிகள்வே டங்களே.

The beautiful forms of the god who revealed the six Aṅkams, and who is in Tēvaṉkuti which has gardens which seem to touch the moon. They cannot be called defects and cannot be thought as objects of ridicule that spread easily. Instead they will be considered as articles of excellence and as different kinds of fame that spread everywhere. Those who wear holy ash, Rudraksham, in this birth are not people who committed in acts of reproach, and sinful acts. They bring such great fame to wearer to describe which words are inadequate vehicles.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: May 01, 2017, 09:17:53 AM »
Verse  5:

விண்ணுலா வும்நெறி வீடுகாட் டும்நெறி
மண்ணுலா வும்நெறி மயக்கந்தீர்க் கும்நெறி
தெண்ணிலா வெண்மதி தீண்டுதே வன்குடி
அண்ணலா னேறுடை அடிகள்வே டங்களே.

The beautiful forms of the god who has an eminent bull and who is in Tēvaṉkuti where the temple seems to touch the white moon which spreads clear moonlight. They are the path to enter into heaven are the path that shows the way to eternal bliss are the path to wander happily in this world. They are the path that removes confusion of mind.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: May 01, 2017, 09:14:23 AM »
Verse  4:

செவிகளார் விப்பன சிந்தையுட் சேர்வன
கவிகள்பா டுவ்வன கண்குளிர் விப்பன
புவிகள்பொங் கப்புனல் பாயுந்தே வன்குடி
அவிகளுய்க் கப்படும் அடிகள்வே டங்களே.

The beautiful forms of the god for whom offerings are made into the sacrificial fire and who is in Tēvaṉkuti, where water spreads so that the fields may yield a rich harvest.
help to fill the ears with good knowledge. They enter into the mind. They make people to compose songs; It causes pleasure to the sense of sight.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: May 01, 2017, 09:10:40 AM »
Verse  3:

மானம்ஆக் குவ்வன மாசுநீக் குவ்வன
வானையுள் கச்செலும் வழிகள் காட்டுவ்வன
தேனும்வண் டும்மிசை பாடுந்தே வன்குடி
ஆனஞ்சா டும்முடி அடிகள்வே டங்களே.

The forms of the god whose head is bathed in the five products of the cow and who is in Tēvaṉkuti where honey and Vaṇdu hum like melodies.  He will secure dignity to people. He will remove all blemishes from the mind. He will show the way to think about the cosmic space.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: May 01, 2017, 09:07:08 AM »
Verse  2:

வீதிபோக் காவன வினையைவீட் டுவ்வன
ஓதியோர்க் கப்படாப் பொருளையோர் விப்பன
தீதில்தே வன்குடித் தேவர்தே வெய்திய
ஆதிஅந் தம்மிலா அடிகள்வே டங்களே.

The forms of the god superior to other deities who dwells, in Tēvaṉkuti which is without any blemish, assumed by him who has no beginning and end.  They serve as ornaments which can be worn when one circumambulates the streets. They will destroy Karmas. They help to understand clearly abstruse subjects which one cannot understand by learning with his own skill when one reads a work and does not understand its real meaning, but if one thinks of these forms of Siva, he can easily understand it.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: May 01, 2017, 09:02:15 AM »

Verse 1:

மருந்துவேண் டில்இவை மந்திரங் கள்இவை
புரிந்துகேட் கப்படும் புண்ணியங் கள்இவை
திருந்துதே வன்குடித் தேவர்தே வெய்திய
அருந்தவத் தோர்தொழும் அடிகள்வே டங்களே.

The forms of the god who is worshipped by sages who performed severe penance, and which are taken by him who is superior to other gods in Tiruntutēvaṉkuti, are medicine if one desires it;  these are Mantrams.  Forms are holy ash, Rudraksham and matted locks coiled into a crown. These are the virtuous acts which should be heard with eagerness.

Arunachala Siva.

This is the preliminary experience that makes the mind ready for its final annihilation.
Swamiji emphasized that in this age of ignorance, (Kaliyuga) the practice of any spiritual discipline fructifies faster if it is combined with the repetition of a divine name and with service (Seva).  He insisted that every inmate in his Asrams did service of some kind. 

What are the chief lessons for an earnest aspirant from Sri Sivabala Yogi's tapas?  First: Desirelessness. Swamiji often told his devotees that he had no desire to do tapas; he only followed his divine guru's directions to attain success.  It is not easy to give up desire but even a sincere attempt to do so earns much more divine grace than one's efforts warrant.

Second:  Self surrender.  This is very difficult to execute in practice.  One must follow every yogic discipline in a spirit of self surrender, just as Swamiji did, by offering all that he achieved in tapas to his guru.

Third: Determination.  This is the crux of one''s practice, especially for beginners.  Most people are lethargic and look for excuses to postpone their practice.  Even those who do practice get frustrated after some time, due to want they perceive as their lack of progress.  What needs to be borne in mind is that one must press on regardless of one's fears and doubts.  This is the true measure of devotion to God and Guru, and to achieving Realization.

Swamiji's message should inspire all aspirants to never give up their spiritual practice, no matter how discouraged they may feel.  No devotee is ever likely to face the enormous perils that Sri Sivabala Yogi endured. Yet he carried on, despite life threatening opposition from many evil spirits, and he vanquished them all in the end.


Arunachala Siva.       


Swamiji taught in Silence; many gurus of the highest caliber do that but his uniqueness
associated with the celebrated sage of very ancient times, Sri Dakshinamurthy.  Swamiji clarified all doubts by the power of Silence.  Thus, his emphasis was on practice (Sadhana) and on practice alone, because no degree of verbal instructions could ever purifiy the mind and prepare it for its destruction.  To teach in absolute Silence in this dark age is Swamiji's greatest contribution to India's rich spiritual heritage. 

Swamiji's teaching was simple; it was to make the mind silent (totally free of thoughts)  through the practice of meditation.  Apart from making an occasional cryptic statement on spiritual issues, his reply to any question was to do more meditation in order to know the answer.  Many got their doubts removed this way.   

Though Swamiji initiated devotees on all paths by infusing them with the power of Silence, his primary stress was on the path of yoga that stresses meditation (dhyana) to control the mind.  He taught the path of Atma Dhyana (meditation on the indiviudal 'I').  After initiation, students were told to concentrate on the brikuti (space between
the eyebrows) while ignoring the flow of thoughts.  This practice was meant to continue till one finally experienced the 'I' current in the Heart.


Arunachala Siva.     

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