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Messages - Subramanian.R

47881
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.

47882
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.

47883
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. 

47884
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.
 

47885
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. 

47886
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.

47887
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.

47888
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.

   

47889
General topics / Bhagavan Ramana Maharshi and widow remarriages.
« on: June 21, 2008, 12:35:28 PM »
Dear members, yesterday I was watching a Hindi serial on Shirdi
Sai Baba, wherein he was telling that he was for remarriages of
young girls, who have lost their husbands.  This made me think to ask
you, whether this topic was discussed with Bhagavan and whether He
has given His views.  Arunachala Siva.   

47890
Viveka Choodamani is an elaborate treatise on Advaita by Sankara,
in 580 verses.  Bhagavan has translated it into Tamil prose, running
about 65 pages.  He has given two Invocations one to the Self and
the other to Sankara and his guru Sri Govinda Bhagavad Pada.  Sankara
gives an invocation only to his guru.  This prose translation of Bhagavan
has been done, while He was in Virupaksha Cave, in 1904, on a request
from one Sanskrit Pandit from Chidambaram.  The Sanskrit Viveka
Choodamani has been made into Tamil verses by Bhikshu Sastrigal alias,
Ulaganatha Swami, who has done verse translation of Ribhu Gita also.
Recently Ramansramam has come out with a book, that contains the
Tamil verses, with arrangment of Bhagavan's prose section, side by side.  There are any number of English translations on Sanskrit Viveka
Choodamani.  Sri Chandrasekara Bharati of Sringeri Math, who has
lived around the same period of Bhagavan has done a Sanskrit commentary.  Arunachala Siva.

47891
The teachings of Bhagavan Sri Ramana Maharshi / Re: "I-I"
« on: June 21, 2008, 12:21:12 PM »
Dear Mark,  Thanks.  I am only reflecting the Wisdom of my
Great Guru, the matchless after Sankara.  Arunachala Siva.

47892
Drik-Drisya Viveka, is a small treatise on Advaita Vedanta in 46 slokas.
The authorship is referred to various sages like Sankara, Madhva Vidyaranya and Brhamananda Bharati.  Since Bhagavan says in His
prose version that it is by Sankara, we accept it.

Bhagavan Ramana has made an introductory verse, which reads as:

Oh thou divine Sankara
Thou art the Subject
That has knowledge
Of subject and object.
Let the subject in me be destroyed
As subject and object
For thus in my mind arises
The light as single Siva.

He also writes in the Introduction (as prose): " ..... Here the same
teaching is contained, which Sri Sankaracharya has explained concisely
without any elaboration, in the following text."
 
The most elaborate treatise of Sankara on Advaita is Viveka Choodamani.
Atma Bodham and Drik Drisya Viveka are concise versions.

Bhagavan Ramana Maharshi has translated all the three.  Atma Bodham
in Tamil verses and the other two in Tamil prose. 

Arunachala Siva.

47893
The teachings of Bhagavan Sri Ramana Maharshi / Re: "I-I"
« on: June 20, 2008, 11:07:32 AM »
Dear 'Mark', you are correct.  Meditation on Brahman, with the
'bhavana' that I am Brahman, is one thought that will ward off
other thoughts.  This one thought will also get vanquished once
you 'be'  the Self, like 'the stick that stir the burning corpse gets burnt at the end.'  The Arunachala Aksharamanamalai starts:  "Thou dost root out the ego of those who meditate on Thee. Oh! Arunachala!" To meditate
on Arunachala, one should have this one thought, say, "I am Arunachala" or "I am Brahman" and eventually, this thought gets dissolved in the Self
or Arunachala or Brahman.
I am repeating what I posted elsewhere, "Who am I?" is adequate for the entire civilization and all the books and treatises of all faiths including
Hindu faith, right from Brahma Sutram or Prajna Parimata to today's
"Easy way to Salvation"  techniques are only details.  Arunachala Siva.     

47894
Further to my post on Ramana Padamalai, of Muruganar,
almost all the Tamil Saiva Siddhanta saints have sung about
Siva's feet.  Manikka Vachakar's  "Tiruvembavai" (which is
incidentally sung in Tiruvnnamalai) is a glorious praise on
Siva's feet and almost 10 to 12 verses of this poem, mention
about Siva's feet.  The last verse is a beauty.  There is also a
Sanskrit poem called "Kunchitanghristavam", in 313 verses
by one Umapathi Sivcharya, written around 1300 A.D glorifying
the feet of "the raised foot" of Siva Nataraja of Chidambaram.
"The raised foot " is called "kunchitanghri".  The pointing hand
that directs the devotee to "the raised foot"   is called as "Gaja
Hastham" in Sanskrit.  The Gaja Hastham means the trunk of the
elephant, because that  hand looks like the trunk of the elephant.
Just like the elephant would pick even a needle from the floor, by its
trunk, Siva would pick even the lowly mortals, if they pray
to his Gaja Hastham, and place them in his raised foot.   David Smith
in his book,The Dance of Siva, mentions about  "Kunchitagristhavam  profusely.  He is also reported to have translated the poem in English.  Arunachala Siva.
 
   

47895
Dear friends,  I thought I could write today, about Atma Bodham
of Sankaracharya.  It is a short treatise on Adviata Vedanta and
it consists of 68 verses.  Bhagavan Ramana Maharshi has made
this into Tamil verses of ' Nerisai-venba' metre.  The background
story is that once a Muslim devotee asked for a Tamil version of
Sankara's work and Bhagavan obliged him with this verse-
translation very fast, by even working out in a night with torch!
This work is widely known and there are several English commentaries
from Ramakrishna Math and others.  The Tamil verses have been
translated in prose by Arthur Osborne.  Arunachala Siva.