Show Posts

This section allows you to view all posts made by this member. Note that you can only see posts made in areas you currently have access to.

Messages - Subramanian.R

General Discussion / Re: WHO AM I ?
« on: August 13, 2008, 01:52:31 PM »
Dear Sankar and others,

Do not 'think' about birth and death.  Birth and death are only
for those who are bound in body, world and ego.  If you can
cease to 'think' and be in the 'present', you will conquer
both and birth and death.  See Bhagavan's Ulladu Narpadu
and Ulladu Narpadu (Anubandam),  that is, Forty verses on
Reality and Supplement to Forty verses on Reality.

Arunachala Siva. 

General topics / Reply to Marjan's Personal Message
« on: July 31, 2008, 06:31:19 PM »
Dear Marjan,  Bhagavad Gita commentary by A.C. Prabhupada,
the founder of ISKCON movement is a Krishana-advaiti.  That is,
he believes in One without a second,  but that One is Krishna!
This where the trouble starts.  When Sankara said that there is One
without a second, Sri Ramanuja said that the One is Narayana and
Sri Madhva that the One is Krishna.  Saiva Siddhantis say that the One
is Siva.  This is how Philosophy gave in to Religion.

So, in Atharva Veda and Gopala Tapani Upanishad, the Brahman is
called as Krishna.  Prabhupada said the same thing.

But what is there in a name, Marjan?  The rose is always a rose,
in whatever name you call it.  Names and forms do differ, but the Self
remains the same.

Arunachala Siva.


Dear Paul, you can practise either "surrender", as in the case of
the leper, who stood up immediately when Jesus asked him to
get up and he was cured.  Or 'vichara' or self-enquiry.  Both lead
to the same goal.  But both need "vairagya" or non-attachment to
worldly things.

Arunachala Siva. 

Dear 'non-duality', You are correct.  All  'bhavanas' imply duality
and it is necessary for the 'sadhaka' at that stage.  Bhagavan gave
the dictum - "I am Brahman" - to Sri Annamalai Swami, for practising
self-enquiry.  Hence, even 'I am Brahman' is for sadhakas and it
impies duality.  Duality ceases to exist, once you are Brahman, or you
are the Self.  Thereafter the bhavana I am Brahman, will gave no meaning
since you are Brahman.

Arunachala Siva. 

« on: July 31, 2008, 05:45:23 PM »
Dear Sankar, surrender and "the surrendered" are there only during
the practise or " sadhana".  At the end of the road, there is neither
surrender or'surrendered.  There is only One without a second.

Arunachala Siva.

General Discussion / Re: Willing to visit Thiruvannamali
« on: July 31, 2008, 05:42:24 PM »
Dear 'kde', I typed your name as 'kide' in some other post and
I am sorry.  Bhagavan Sri Ramana Maharshi's Presence is very much
there in Sri Ramanasramam and you will experience the Power of His
Presence, when you go over there.  Once you make up your mind, the
visit to Tiruvannamalai will become a reality, sooner or later, regardless
of distance, expenses, climate or your other preoccupations.  The will and
faith are are essential.  Wish you all the best.

Arunachala Siva.   

« on: July 31, 2008, 05:38:02 PM »
Dear Sankar, if you stay in the Self, you are Brahman, you are
Ramana or you are That.

Arunachala Siva.

General Discussion / Re: WHOIS SATGURU?
« on: July 31, 2008, 05:36:39 PM »
Dear "kide",  I am happy you have started reading Paul Brunton.
Read other books on Bhagavan Ramana Maharshi and also books
by Him.  During the stage of practice, you need a Guru and Bhagavan
Ramana's photograph or His books will be your Guru.  Once the practice
is completed, you are the Self, at which time, there is no need for
a Guru, since there is no duality, inside and outside.  At that time the
Self, that is Bhagavan Ramana will shine in all its brilliance and you
are That.  Be as you are.

Arunachala Siva.

The first chapter of RG is on the importance of Upasana, or meditation.
on 19-12-1913, the Muni asked certain questions and Bhagavan gave
replies to these questions.

Kavyakanta asked:  " Is the liberation to be had be mere discrimination
between the real and the unreal, or are there other means of ending
of bondage? Is a study of scriptures enough by itself to liberate those
desirous of knowledge, or is spiritual practice according to the Master's
injunctions also necessary?  How does one of steadfast knowledge
(sthitaprajna) recognize himself as such? Is it by knowing the
fullness of his enlightenment or is it by cessation of objective awareness?
By what indication ae he learned able to recognize the wise(jnani)?
Does absorption in the Self, 'samadhi',  lead only to 'jnana',  wisdom,
or does it also confer the material fruit desired?  If one practising
yoga for a desired end and becomes a 'sthitaprajna', is that desire
also fulfilled or not?  "

Bhagavan's replies are:-  " Abidance in the Self alone releases one
from all bonds.  Discrimination between the real and the unreal leads
to non-attachment.  The wise,  'jnani' is unfathomable; he abides
always in the Self alone. He does not consider the universe as unreal
or as different from himself.   The seeker of knowledge does not
achieve his end merely by a study of the scriptures.  Without meditation,
there cannot be attainment for him. This is definite.  Experiencing
the natural state, during spiritual practice, is called meditation, and
when that state becomes firm and permanent, that itself is called
wisdom - 'jnana'. When discarding sense-objects, one abides in
one's own true nature, as a flame of 'jnana', this state of being
is termed 'sahaja sthiti', - natural state.  In the firm, natural state,
through that Supreme Silence free from all 'vasanas' -( ' latent tendencies
or propensities of the mind in the present life due to those of former
lives.'), the 'jnani' knows himself as such without any doubt. 
From the mark of equality towards all beings, one's (attainment of)
jnana is inferred.  When practice of samadhi is begun with a desire,
the desire will also surely bear fruit.  In practising yoga with a desire,
if one becomes a 'sthtiaprajna', one is not elated though the desisre
is fullfilled.     
Arunachala Siva.

Ramana Gita has been written by Kavyakanta Ganapati Muni,
from out of the conversations, he and various other seekers,
had with Bhagavan Ramana Maharshi, on matters of spiritual
practice and self-realization.  This Gita comprises of 300 verses
and is divided into 18 chapters like Bhagavad Gita.  This work
was written between 29.12.1913 to end 1917, a period of about
4 years.  Unlike Bhagavad Gita, where the questioner is only Arjuna,
here, there are several questioners.  Again, while Bhagavad Gita
'upadesa' took place on a single day and this Gita is from talks
on various dates during the four years.

In the second chapter of RG, there is one sloka which is the
teaching of Bhagavan, which  Bhagavan Himself composed.
This is the famous 'sloka' - Hrudaya Guhara madhye...'. Again
the entire fifth and the sixth chapters are Bhagavan's own teachings. 

While BG gave rise to intepretations, as per non-dualism, dualism
and qualified dualism, so also RG is read and followed by devotees
of all faiths.

Ramana Gita was first published in 1935.  The first English translation
done by Sri Munagala Venkatramaiah (compiler of "Talks") in 1935.
The second edition revised by David McIver came in 1946.  Two fresh
English translations came in 1959 and 1966, from G.V. Subbramiah
and Krishna Bhikshu. One more translation by Prof. K. Swminathan
and Michael James, came later.  A detailed Sanskrit commentary has
been written by Kapali Sastri, disciple of Kavyakanta, and this has
been read out to Bhagavan Ramana Maharshi, and He has approved it.
S. Sankaranarayanan, has given an English translation of this Sanskrit

Grant Duff has written a beautiful forword for the first edition of

Arunachala Siva.     

« on: July 30, 2008, 12:58:52 PM »
Dear Sankar, yes either total surrender or self enquiry is necessary.
But this is quite difficult.  It is like an ant walking on the rock
continuously to see that the rock disappears.

Arunachala Siva.

Dear non duel,

Verse 8 of Ulladu Narpadu - Anubandam, says that one has to

i. dive deep into the Heart Centre
ii. or control the breath and sink into the Heart Centre

The same verse is also appearing in Ramana Gita, Chapter II.

The description of the Heart Centre is in Upasana Prakarana or
the ideas of meditation, in Ulladu Narpadu - Anubandam verses
18 to 17.

Now your question proper.  No doubt, no doubt, this is for the
'sadhaka' or the meditator or seeker or devotee.  During the
'sadhakam' that is practice, there is always duality, you and the
Heart-Centre, me and the Heart-Centre.  This is as I said in the previous
post, for the 'I'  to descend and curl up into the Heart-Centre.  David
Godman does not have any doubt about Heart-Centre, on the right
side of the chest.  What he says is that there is no need for a focal point
since it means duality.  But I said, that the practitioners should have
duality.  The duality will disappear once one realizes the Self.  Then,
the Heart is not only on the right side of the chest but is also everywhere, both in and out.  At that stage, you and I will not be writing anything
in the Forum, for there is nothing more to say or know.  Perhaps, we
may, if at all, we write, it will only to tell others our experience.  Do
not say, then, that is duality!  If this duality is not there, then there
would not be any teachings or books from the realized souls to
the posterity for following.

Arunachala Siva.


Dear Sankar and Paul, yes, either total surrender or self-enquiry
will be adequate.  But it requires enormous patience.  The Tamil
songs say that it is like an ant walking on the rock continuously
so that one day the rock disappear.

Arunachala Siva.   

« on: July 30, 2008, 12:30:16 PM »
Dear Sankar, Doing service to the Guru, may mean services like
attending to the Guru's bodily needs, when he is in body.  Like
giving him food, water, giving medicines to his ailments etc.,
When the Guru has shed his body, the service is to read and follow
his teachings.  Bhagavan Ramana Maharshi goes one step further
and says that the guru-seva or service to the guru, IS ONLY STAYING
IN THE SELF.  In Viveka Choodamani, Sankara says the same thing.
The service to the guru, is remaining in his 'tattva' that is, his teaching,
that is staying in the Self.

Arunachala Siva.

3. Of what avail is knowing things
Other than the Self?  And the Self being known,
What other thing is there to know?
That one light that shines as many selves,
Seeing this Self within,
As Awareness' lightning flash;
The play of Grace; the ego's death;
The blossomikng of bliss.

4. For loosening karma's bonds and ending births,
This path is easier than all other paths,
Abide in stillness, without any stir
Of tongue, mind, body.  And behold
The effulgence of the Self within;
The experience of Eternity, absence
Of all fear; the ocean vast of Bliss.

5. Annamalai the Self, the Eye
Behind the Eye of mind which sees
The eye and all other senses
Which know the sky and other elements,
The Being which contains, reveals, perceives,
The inner sky that shines within the Heart
When the mind free of thought turns inward,
Annamalai appears as my own Self,
True, Grace is needed; Love is added.
Bliss wells up.

Arunachala Siva.