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Messages - Subramanian.R

Translations and Commentaries by Forum Members / Panchadasi - (21)
« on: August 19, 2008, 05:27:50 PM »
The Chapter VI continues...

Verse 155:-  It is said by the Sruti that Jiva and Isvara are
creations of Maya, being recollections of Atman in It.  Isvara
is like the reflection of the sky in the cloud.  Jiva is like the
reflection of the sky in water. 

Verse 156:- Maya is comparable to a cloud, and the mental
impressions in the intellect (Buddhi) are like the water-
particles which make up the cloud.  The reflected consciousness
in Maya is like the sky reflected in the water-particles of the cloud.

Verse 157:- Sruti says that this (Pure Universal) Consciousness
reflected in Maya is Isvara, which controls Maya as well.  The great
Isvara is the inner ruler, omniscient and cause of the universe.

Verse 158:- The Sruti, in the passage teaching with 'consciousness
in the deep sleep' and ending in "He is the Lord of All", describes
this "sheath of bliss" - Anandamaya Kosa- as the Isvara.

(The Sruti mentioned here is Maandukya Upanishad and Brahadaranyaka
Verse 159:-  The consciousness and other properties of the
Anandamaya kosa are not to be questioned, because the assertions
of the Sruti are beyond dispute, and because everything is
possible in Maya. 

Verse 160:-  In the Anandamaya kosa, inhere all the desires
and mental impressions of all living beings.  Inasmuch as it
knows them (impressions - vasanas- tendencies) all, it is
called omniscient.

Verse 166:-  Just as the threads are subtler than the cloth
and the fibres of the thread are subtler than the threads
themselves, even so, where this progress from the subtle
to the subtler stops, there do we confront the Inner Ruler.

Verse 167:-  Being minuter than the minute of the second
and third degree, the Inner Being is not subject to perception.
But by reasoning and by Sruti, His existence is ascertained.

Arunachala Siva.   

Ashrams / Re: Accommodation at Ashram
« on: August 19, 2008, 05:00:34 PM »
Dear Kannan,  you can mail to :

23rd August 2008, being Saturday and a week end, there may be
full booking.  Nevertheless, you may try.  Hotels are also there
in Tiruvannamalai, where you can get a two-bedroom accommodation
for about Rs 400.00 per day.

Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / Re: Prarabdha
« on: August 19, 2008, 04:55:52 PM »
Dear non duel,  Prarabdha is valid for one who is in ignorance,
is having 'doership' with a fat ego!  In egoless state, it is not valid.

Arunachala Siva.

General Discussion / Re: Self-consciousness-Thinking
« on: August 19, 2008, 04:52:57 PM »
Dear DRPVSSN Raju,  When the thoughts go outwards, these
are Jagat-Jeeva-Isvara.  These are unreal.  When the thoughts
go inwards it is self-enquiry.  Nevertheless, both are thoughts.
This inward thought ultimately curls up into the Self.  Then
there are no thoughts, the thought-less state is the Self. "Jagat
is where everything is seen.  Swarupa is where nothing is seen."
(Who am I?)

Arunachala Siva.

General Discussion / Re: Rise of thought-Attention
« on: August 19, 2008, 04:46:33 PM »
Dear DRPVSSN Raju,  The interpretation of non duel is correct.
Just watch the thoughts with the questions, "For whom are these
thoughts".  "It is for me",  "Who am I?".   Then comes Self-attention.
Thoughts will keep on rising like soldiers from the enemy fortress.
Empty the fortress.

Arunachala Siva.

General Discussion / Re: Absolute reality
« on: August 19, 2008, 04:38:33 PM »
Dear DRPVSSN Raju,  Absolute Reality is everywhere, all pervading.
During enquiry,  Bhagavan Ramana wanted us to use a 'focal point'
the Heart, where it is said to be.  So, It is in us. If the self-enquiry
becomes successful, we are Absolute Reality, the Heart, the all
pervading, the 'bhuma' as Skanda (as Sanat Kumaraa) said to
Narada, in Chandogya Upanishad.  This Upanishad calls self-
enquiry as Bhuma-Vidya.

Arunachala Siva.

General Discussion / Re: Self attentiveness-self forgetfulness
« on: August 19, 2008, 04:35:10 PM »
Dear DRPVSSN Raju and srkudai,  In self-attention, if there is
self forgetfulness, leave it and come back to self-attention.
However, only when ego is annihilated, the outward thoughts
will cease.  Keep watching the Self.  Trying to use the ego
to merge into the Self, is like asking the thief to find out the thief!

Arunachala Siva.   

General Discussion / Re: Self-conscious being-Thought
« on: August 19, 2008, 04:19:27 PM »
Dear DRPVSSN Raju & srkudai,  Thought-free consciousness
can be attained only through the thought.  Please read the
stick and the funeral pyre story.  This only remaining thought
will also burn away at the end.

As srkudai, the five sheaths (pancha kosas) are within the body.
Bhagavan says, that one should enquire the Self within these five
kosas (which includes the mind, which produces thoughts) and not
outside from the books. (Who am I? -1902).

It is like pulling out the innermost stem of an elephant grass,
(dharba - which is used in ceremonies).

Arunachala Siva.     

General Discussion / Re: Seeker-Goal
« on: August 19, 2008, 04:11:48 PM »
Dear DRPVSSN Raju and srkudai.  Nice question.  Nice Zen story.
We are the goal, the path and the traveller in the Self.-enquiry.
All become goal at the end.  As T.S. Eliot said:  "There will be time,
there will be time, when everything looks alike." "I have measured
my life in coffee-spoons!"

Arunachala Siva.   

General Discussion / Re: Attending to self
« on: August 19, 2008, 04:07:59 PM »
Dear DRPVSSN Raju and srkudai,  Attending to the self-enquiry, that is,
asking, "Who am I?" is also a thought.  This one thought, will ward off
all other thoughts, and eventually, even this will burn itself, like
the stick that is used to stir the funeral pyre.  (Who am I? - 1902)

Dear srkudai, Nice, but you are telling the 'ultimate'.

Arunachala Siva. 

General Discussion / Re: Rise of thought-Attention
« on: August 19, 2008, 04:04:44 PM »
Dear DRPVSSN Raju and srkudai,  Thoughts will keep on rising,
whether one attends to it or not.  Bhagavan says: " If you ask,
for whom is this thought?  Then that thought will withdraw
and another will spring up.  Thoughts will keep coming, like
the soldiers in the fortress and unless you kill all the thoughts,
the fortress will not come to your hand."   (Who am I? - 1902)

Arunachala Siva.

General Discussion / Re: Sleep-consciousness
« on: August 19, 2008, 04:01:03 PM »
Dear DRPVSSN Raju and srkudai,

Yes. srkudai is correct.  We are always Consciousness.  In sleep,
mind is temporarily absent, curling itself up into the Self.  In
the morning, after a trice of Self awareness, the first thought
"I" springs forth and then the play starts!

Arunachala Siva.

Translations and Commentaries by Forum Members / Panchadasi - (20)
« on: August 19, 2008, 03:02:52 PM »
The Chapter VI continues...

Verse 147:- What can be more magical than the fact that the
seed in the uterus becomes a conscious individual, that it
develops head, hands, feet and other organs, that it passes
through the states of childhood, youth and old age, and that
it perceives, eats, smells, hears, comes and goes?

Verse 148:-  Like the human body, consider carefully a tiny
fig seed.  How different the tree is from the seed from which
it grows!  Therefore know all this to be Maya.

Verse 149:-  The logicians and others, proud of their dialectical
ability, may feel satisfied with their logical explanations.  But
the philosphers have expressed the errors of their positions
in their classics.

Verse 150:-  Things that are inconceivable should not be subjected
to cannons of logic.  And this universe is one such, for the mind
cannot conceive of this very mode of its creation.

Verse 151:-  Be convinced, that Maya is the cause of this
universe, whose comprehension surpasses the imagination.
In the state of deep sleep, we are partly aware of this Maya,
the seed of this world.

Verse 152:-  As the tree is latent in the seed, so the waking
and dreaming worlds are implicit in deep sleep.  Similarly,
the impressions of the entire universe are latent in Maya.

Verse 154:-  This seed of Maya in association with the
reflection of consciousness, which is not fully grasped,
devlops into the intellect; and in this intellect, the reflection
of consciousness becomes plainly visible as the ego.

Arunachala Siva.

Translations and Commentaries by Forum Members / Panchadasi - (19)
« on: August 19, 2008, 02:50:37 PM »
The Chapter VI continues...

Verse 129:-  Since the effects of Maya are undeniably manifest,
its existence cannot be denied.  Being stultified by knowledge,
it cannot really be said to exist.  From the point of view of Absolute
Knowledge (of the Atman), it is always inoperative and hence

Verse 130:-  Maya is looked upon in three ways.  From the
point of view of the knowledge and Sruti, it is negiligible.
For empirical reasons, it is indefinable and for the ordinary
people, it is real.

Verse 131:- Maya exhibits the appearance and disappearance
in waking and sleeping states of the world, just by rolling
and unrolling a picture on a canvas, it is exhibited or withdrawn.

Verse 132:-  Maya is dependent, for in the absence of the
cognizing faculty the effects of Maya cannot be experienced. 
Again in one sense it is independent too, for it can make the
non-attached Atman appear to be attached.

Verse 133:-  Maya transforms the immutable Kutastha,
the ever association-less Atman, phenomenally into
the form of the universe.  Casting the reflection of Atman
on itself, Maya creates Jiva and Isvara.

Verse 134:-  Without in any way of affecting the real
nature of Atman, Maya creates the world.  It makes the
impossible look possible.  How astonishingly powerful Maya is!

Verse 137:- Those who believe in the reality of the world
regard the effects of Maya as wonderful.  But since the nature
of Maya is itself wonderful, one need not wonder at its power.

Verse 143:- Even if all the learned people of the world try to
determine the nature of this world, they will find themselves
confronted at some stage or other by ignorance.

Verse 144:-  In the end you will have to say, "I do not know".
Therefore the wise declare this world to be like a magic show.

Arunachala Siva. 

Translations and Commentaries by Forum Members / Panchadasi - (18)
« on: August 19, 2008, 02:35:03 PM »
The chapter VI continues...

Verse 123:- The Sruti says that Maya is Prakrti, the material
cause of the universe, and the Lord of Maya is the great
Isvara, who pervades the whole universe, consisting of
sentient and insentient objects which are like parts of Isvara.

Verse 124:-  The correct definition of Isvara is available from
the Sruti text.  Then, there will be no clash with even the
worshippers of trees and so forth as Isvara.

Verse 128:-  The Tapaniya Upanishad declares Maya to be
Tamas or darkness.  The empirical expression of all is evidence
for the existence of Maya, says the Sruti.

Verse 129:-  The Sruti points to the universal experience of
the insentient and illusory nature of Maya, as displayed by
persons of undeveloped intellect, such as children and dullards.

Verse 127:- The nature of the pot and other inert objects
exhibits insentiency, which is a characteristic of Maya.  People
say that the intellect feels shy to fathom the depths of Maya.

Verse 128:-  All people admit in their experience, existence
of Maya.  From the logical point of view, Maya is explicable.
Sruti too declares it to be neither existence nor non-existence.

to be contd....

Arunachala Siva.