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Messages - Subramanian.R

47716
Arunachala / Re: Universe Inside The Hill ?
« on: June 27, 2008, 11:54:06 AM »
Dear mick,  I agree with you.  The Brhama Jnani  is the greatest
Siddha.  In that way, Ramana is a super-Suddha, Who knows
everything.  He has said once:  " I live in 20 lokas simulataneously,
and everywhere some people are sitting before me (as you are
sitting)."   Arunachala Siva.   

47717
General topics / Chenkottai Avudai Akka
« on: June 26, 2008, 03:02:19 PM »
Chenkottai Avudai Akka (The Elder Sister Auvdai of Chenkottai)
was an illiterate, who had great insights about the Self and she
lived about 350 years in a place called Chenkottai in Southern
Tamil Nadu.  Her simple songs on bhakti, breath-control and jnana
are excellent pieces.  Bhagavan's Mother Azhagammal and other
elderly ladies of Tamil Nadu were knowing these songs and singing
them during their daily household chores.  Mother Azhagammal
used to sing these songs in Virupakshi Cave and Skandasramam.

A sample of Auvdai's song:-  "Oh, come and cross the ocean of
samsara, with faith in Guru and restlessness in your minds, we
shall soon reach the 'island' where our Guru is waiting for us
with extended hands and a lot of eagerness.  You need only to
discard your homes and all the attendant care with faith only in
Guru!"

Arunachala Siva.   

47718
The teachings of Bhagavan Sri Ramana Maharshi / Re: Arjuna's question
« on: June 26, 2008, 02:52:22 PM »
Further reg: Arjuana's question, how can the anxiety or crying or
indetermination, or pain be called a 'yoga'?  Why Arjuna's anxiety
is called Arjuna Vishada Yoga?  Is it a yoga like Bhakti or Breath-
control or Jnana.  I was considering this point upto around 11 PM
last night.  The answer seems to be that even such anxiety, weeping,
pain etc., are also Yoga or the Path.  Several saints have experienced
them.  Ramakrishna wept before Kali.  Manikka Vachakar's
Tiruvachakam is a continuous weeping to merge in the Self.  Even
scolding the God or Self could be a path.  Sundaramurthy another
Saivite Saint has scolded Siva asking him, "Oh you are living without
me.  Live, live, live for eternity!"  Thirunavukkarasar has suffered
unimaginable pains at the hands of the King who was a Jain.  The
saint was thrown into the deep sea; roased in calcium-kiln and
was given poison. 

Reg:  Why did Arjuna came back from Godhead and exhibited
anger, self pride, arrogance etc., Bhagavan says that there is no
retracting the path once you merge in the Self.  Perhaps in Arjana's
case, he went near the Godhead but did not merge!

Arunachala Siva.     

47719
The teachings of Bhagavan Sri Ramana Maharshi / Re: "I-I"
« on: June 26, 2008, 02:41:53 PM »
Dear mark and non-duel, you have put it nicely.  The pearl diver is
the mind and the pearl is self.  In Who am I?, Bhagavan says that
as a pear driver who dives with a loadstone, one should dive into the
ocean and takes the pearl.  This, He says when a question is asked
about "Vairagya.'  - that is non-attachment.  (Question No. 19).  To
take the 'simile' a little further:-

1. Pearl - Self
2. Pearl-Diver - self or mind
3. Ocean - samsara or bith
4. Load Stone - attachment towards all other things in life.
5. Non attachment - Vairagya -  non attachment towards the
    'attachment'.
 For a pearl diver, when he seizes the pearl, he does not
feel the loadstone or he does not need an attachment as coming out
of the ocean needs no weight behind!
 Arunachala Siva.

47720
The teachings of Bhagavan Sri Ramana Maharshi / Re: Arjuna's question
« on: June 25, 2008, 05:30:30 PM »
Dear 'non duel'.  The question can be taken up with two possibilities.
For an 'avatara' like Bhagavan Ramana, the question of 'carrying
the knowledge' of the previous birth, does not arise, because they
are already the Self and the birth is to show the way and goal for
others.  For example, Jnana Sambandha, the great Saivite poet (Kavyakanta Ganapati Muni, calls Bhagavan as an 'avatara' of
Jnana Sambandha, in Ramana Gita), sange songs in praise of Shiva
at the age of 3, when Uma, the consort gave her breast milk to him,
when he was crying on the bank of a tank in Sirkali. 

For others, who have to work our their search and realize the Self
in several births, the 'carrying of knowledge' does take place.  As
they carry the effects of their good and bad deeds, they carry the
knowledge too.

In Arjuna's case, he had the anxiety about the war, which is
'Arjuna Vishada' in the first chapter.  When Krishna taught him
the knowledge, he took it and conducted the war.  But Arjuna's
'knowledge' was not complete, as he showed signs of anger, self-pride,
arrogance etc., later and vowed to bring back the dead child of
a Brahmin and rushed to Vishnu Loka, to fight the Death!  Krishna
again had to intervene and bring the child back and to tell Arjuna
that he is not fully realized, vide Narayaneeyam or Bhagvatam.
Arunachala Siva.
   

47721
Sri Ramana Stuti Panchakam, is a group of five songs written by
Satyamangalam Sri Venkataramana Iyer.  Sri Iyer had a darshan
of Bhagavan when He was in Virupaksha Cave and stayed a few
days there.  He composed 4 songs, each a decad, in four days. 
He went home and never came back to Bhagavan to see Him.  The
5th song, also a decad, was sent by him to Bhagavan after his return.
These songs are The Decad of the Morning,  The Decad of Kummi
(Kummi is a dance by young girls, standing in a circle and clasping
their two hands and coming round), The Decad of Golden Brilliance,
The Decad of the Golden and Ramana Satguru.  These songs are used
to be sung in presence of Bhagavan by devotees.  Bhagavan said that
on the night of the composition of the Kummi, the devotees in
Virupaksha Cave sang and danced the  'kummi' like frenzied fools!
I believe that Sri Iyer had his path and goal on a single visit!

Sri Ramansramam has come out with a small booklet containing
these songs.   Arunachala Siva.   

47722
The teachings of Bhagavan Sri Ramana Maharshi / Re: A quote
« on: June 24, 2008, 04:53:50 PM »
Dear "wio", the confusion arises because the word "Atman" and
"Brahman" are used interchangeably by writers and pandits.  In
Saiva Siddhanta, there is a concept of 'individual soul' and the
'Great Soul."  The individual soul is atman, that is the state of all
individual beings and when some of these people attain (even
"attain" is a wrong use) liberation, they get merged with the
Great Soul.  When you say Type A and Type B,  atman  in the
process of merging with Brahman, is in Type A, and on merger
it is Type B.  Some writers use the words Atman and Para-atman to
indicate the difference.  Ultimately all these are polemics and
semantics.  Arunachala Siva.   

47723
The teachings of Bhagavan Sri Ramana Maharshi / Re: "I-I"
« on: June 24, 2008, 04:43:42 PM »
Dear non duel,  You are correct.  The final state is without thinking and
without feeling.  Buddha called it "Maha Sunya".  Since the state of void
would discourage the seekers,  Sankara called it  Ananda - Bliss.  I think some buddhists also use "Maha Karuna (The Great Compassion) along with "Maha Sunya."  in order to encourage the seekers.  Arunachala
Siva.

47724
Dear Shivani, Viveka Choodamani is recommended by all advaitic
saints and incarnations because it is an elaborate treatise, which
explains the way and the goal and even the pitfalls, a seeker may
have to be beware of.  It is not referred to by dvaitic and qualified
advaitic.  The beauty of the book lies in its disciple-teacher format,
in which the teacher takes the disciple step by step.  Arunachala Siva.

47725
General Discussion / Re: Webcam Service
« on: June 24, 2008, 12:40:12 PM »
Dear Graham,  I am seeing image of Arunachala in webcam,
in replacement of the notice about police ban.  When has it
been restored?  I am very happy.  Arunachala Siva. 

47726
The teachings of Bhagavan Sri Ramana Maharshi / Sri Ramana Ashtothara
« on: June 24, 2008, 11:43:34 AM »
Sri Ramana Ashtothara is a compilation of 108 holy names of
Bhagavan Ramana Maharshi, which is chanted or meditated
in His shrine or at our homes.  This has been compiled by Viswanatha
Swami in Sanskrit.  There is one more version by one Sankarananda
Bharati, but the former one is usually practiced.  This briefly describes
Bhagavan's biography.  When someone asked Bhagavan about his
biography, He replied that the questioner can read the Ashtothara and
that will do to understand His life.  Viswanatha Swami has himself
made a Tamil commentary on this.  The Ashotothara and the names
with commentary are separately available in Ramanasramam and
recently a pocket edition has also come out.  Only two names other
than Bhagavan's are mentioned in the Ashototharam.  One is
Sundaram Iyer, Bhagavan's father and the other is Kavyakanta
Ganapati Muni.  Bhagavan's Mother is extolled simply as "Mother"  in "I
salute the One Who gave Liberation to the Mother!"  Here 'mother'
also refers to the Cow Lakshmi, liberated by Bhagavan!  The two
invocation verses for this Ashtotharam have been compiled by
Bhagavan Himself!  Arunachala Siva.
 

47727
The teachings of Bhagavan Sri Ramana Maharshi / Re: A quote
« on: June 24, 2008, 11:28:10 AM »
Dear who, meditation is with ego, which is spoken of as of four
coexisting constituents as - mind, intellect, ego and mind-stuff (chit).
When this meditation reaches 'completeness', it is self or atman or brahman. When Bhagavan says: 'Meditation is your nature.  Even
this is a thought and thoughts are distracting', He means that one
meditates with ego, which is a thought and even this could be distracting.
But instead of having innumerable thoughts, it is better to have one
thought through meditation.  But even this has to go to dwell in the
self, which is again is spoken of as, atman or brahman.  It is like one
stick which is used to stoke the burning pyre and eventually, that stick
also gets burnt!  Arunachala Siva. 

47728
The teachings of Bhagavan Sri Ramana Maharshi / Re: "I-I"
« on: June 24, 2008, 11:16:48 AM »
Dear non duel and mark, the first thought the "I thought" gives
rise  to a pleothara of other thoughts.  Bhagavan says, "Hold on to
that I thought and see whence it comes.  This is vichara.  If it is
difficult, He prescribed "dhyana" or meditating on "I am Brahman",
which is of course, a thought, but this thought will also eventually
get vanquished and one becomes or be the "Swarupa" or "Brahman" or
"Self".  This is the ultimate "No thought" state.   In sum total, we
have to go round and round to stay where we are!    Arunachala Siva.

47729
On 18.11.1907, Kavyakantha, after having darshan of Bhagavan,
in Virupaksha Cave, composed 5 verses in Sanskrit, lauding Maharshi.
These poems have been lost.  Later, from January to March 1908, he
composed the famous Ramana Ashtakam (8 verses) beginning with
'yanayatra', in Pachiamman Temple.  Later, when the Bhagavan was staying in Skandasramam , the Muni composed ten verses, starting 'Kathaya Nijaya'.   Thus, the Muni composed 18 verses. Of these, 
10  verses that were composed when Bhagavan was staying in Skandasramam constituted the first chapter.  He  added three more composed on Bhagavan to the 8 verses already completed in Pachiamman Temple, and these 11 verses were classified as  second chapter. He also added an 'upasmahara sloka' (concluding verse) starting 'Ganapati, son of Narasima...'.  The total became 21 + 1.. Besides, the Muni composed 3 different verses when Bhagavan was in Skandasramam.  He completed one more verse on the Jayanti Day of Bhagavan on 3.1.1923.  This was Bhagavan's 44th Jayanthi Day and the first one to be celebrated at the present Ashram.  So in all there were 25 verses.  The Muni left for Sirsi in March 1929. From Sirsi, the Muni was writing letters to Bhagavan from 10th March 1931 for some months and he sent some verses.  Thus the Muni had planned a total composition of 100 verses, in 10 decads.  He did not compose these on a regular continuous fashion but wanted to edit them under suitable chapters.  But he could compose only 15 verses, like these, before his demise on 25.7.1936.  Thus only, 40 verses were available on the intended 100 verses.  When Bhagavan knew the Muni's intention to compose 100 verses, he wrote  them in a notebook.  After the Muni's demise,  Bhagavan edited them into a 40 verse composition, with a
'changed concluding verse', to indicate the forty verses, even though the Muni had composed earlier,  a concluding verse to indicate the 100 verses.  When Bhagavan later came to know that the Muni had composed a poem as invocation in May 1928, for his Sanskrit versification of Aurobindo's Mother, (which was not completed), He took that verse, as an invocation for the 40 verse poem, as an invocation.  The invocation starts as: "Vande Sri Ramana Risheh..".  This is the background history of
Ramana Chatvarimsat.  Bhagavan's handwritten copy and the re-
arrangement He had made on the verses sent by the Muni are
available with Ramansramam.  Arunachala Siva.

47730
Aparokshaanubhuti is a treatise on Advaita by Sankara.  It is of
144 slokas.  "Aparoksha" means beyond sense-perception and
therefore direct perception of one's own Self.  This is nothing
but enquiry into the Self, "Atma Vichara" or "Naan Yar?" of
Bhagavan Ramana Maharshi.  Even though Bhagavan did not
make any direct reference to this book in His talks, the contents
are same as what Bhagavan said.   Verses 89-92 and 97-99  discuss
"Prarabdha" or the "effects of good and bad karma to be
experienced in the current birth."  Verses  97-99  hit the nail on
"Prarabdha" by saying that "the body also being within the
phenomenal world (and therefore unreal), how could Prarabdha
exist (for a Jnani)?  It is therefore, for the understanding of the
ignorant alone, that the Sruti speaks of Prarabdha." "And all the
actions of a man perish when he realizes That (Self), which is
both the higher and lower.  Here the clear use of plural by the
Sruti is to negate Prarabdha as well." 

Arunachala Siva.