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Messages - Subramanian.R

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Reincarnation, the linear voyage of return from the relative to Reality:

We have no time today for that research.  Let me complete the more intimate narration of he personalized
psyche.  One day his body dies.  He continues to live in a form and with faculties that are not altogether
unfamiliar to him - they had made up the subtle body of his dream experiences when he was alive.
The sensed reality of himself this time is much more intense and vivid.  His memory framed desires
and formulated joys and sorrows that once defined his life-time continue as the contents of his consciousness.
They constitute the causal frame (the vasanas or samskaras) that propel him on his quest to regain
his inheritance of bliss, ananda.  A whole peopled world of environment exists.  Time scales change.
Mobility and sense perceptions have new parameters, but otherwise it is living and experiencing --
it is by its own rights a real world.

As long as the mind believes that its compulsive goal of enduring happiness will be attained through
acting, reacting, and relating with the external world of men and matter, it has condemned itself to a
relentless pursuit of objectivity.  Only the dawn of understanding that a still, silent mind is the acme
of achievement, and that such a state of unmanifested potential is the sum and source of all creation,'
can turn the focus of the mind inward upon itself.  That is Totality, that is Reality.

But till then the voyage of discovery continues.  Totality, which we will now call Creative Intelligence,
operates strictly as a cause effect continuum.  That is the Law.  That is the ultimate frame of
determinism, which includes your hazy worlds of probability and uncertainty also.

Following this cosmic physics, the subtle body ego sense must return to a material body form.
Causal correctness determines and decrees the occasion, the environment, and the parentage.
If human computers can bring the space bound cosmonaut back to a pin point landing, drop your
scepticism about the cosmic computer, which is the total consciousness in operation, accurately
aligning all causes and all effects and programming 'rebirth' with infallible precision. This re entry
of the psyche is called reincarnation because a carnal, fleshy body is again inhabited.

Thus is the  continuity of an experiencer, living at various levels and chasing his chosen goals.
Let us say then the Man is not the end product of evolution; he did not jump on to the band wagon
driven by chance and Time on the last leg of its journey.  Man is all of evolution.

My time has run out.  I am conscious of it. By now, are we all conscious of consciousness?


Arunachala Siva.                                       

The Samadhi experiences happened more than once.  Bhagavan himself once mentioned them to
Viswanatha Swami:

"Among those who show up in a normal human body, and who subsequently stay on and become
devotees, there is a huge range of spiritual attainment: complete beginners mix with highly advanced
souls.  The most advanced are ripe fruits, just waiting to fall.  They only have come into the presence of
a Jnani in order to plunge into a deep experience of the Self.  One such devotee was Mastan.

"He was such a ripe soul, when he came to Virupaksha Cave to see me he would sometimes go into deep
Samadhi before he had even entered the cave.  As soon as he touched the railings of the gate, he would
have a paralyzing experience of the Self.  He would stand, rooted to the spot, unable to move, for six
or seven hours.  This happened several times. Usually, these experiences would happen before he had
even seen me since I would be inside the cave, unaware of what was going on at the gate.

"Mastan was in an entirely different category to most of the people who came. He was highly spiritual,
although outwardly he looked like an ordinary man.  He was a kind generous man who was always
looking for an opportunity to help other people.  He never showed any self importance.  On the contrary
he liked to stay in the background, unnoticed and unappreciated by ordinary people."
(The Power of The Presence, Volume 3)


Arunachala Siva.                         

119.  That Supreme Being, the Self, who is perfect as the sole Reality, is styled the Infinite Eye;  but
because for that Self in His true state, there are no objects to be seen, therefore He is not an eye really.

120.  The term 'Eye' has been used in this context by the most holy one viz., Bhagavan Sri Ramana
Maharshi, only to ward off the misconception that he is non-consciousness, (inert).  Thus the most
Holy One has conveyed the meaning that the Self is Consciousness and the Sole Reality.

121.  It is only by conceiving the formless Self as a form that one sees this world as consisting of forms.
All this is really a superimposition on the formless, infinite Reality, the Self, through Ignorance.

122.  It is only to him that sees himself as having a form, that the names and forms - which have been
fabricated by Ignorance and superimposed on the Nameless Formless Self, who is Consciousness
appear as real.

123.  Thus it has been made plain by the Master that seeing of the world is an effect of the primary
ignorance, and thus the claim that the world is real has been refuted by him.  Also it has been shown
by him that the aloneness of the real Self in the true state is real.

124.  Our Master confirms this teaching first by showing that the world is mental, (inseparable from
the mind); then by proving the unreality of the mind and the ego; and finally by teaching that even
the primary Ignorance is non existent.


Arunachala Siva.             

34.  Paramesvara is the bestower of release (for devotees).  The heart-knot is rendered void by His Grace.
Textual revelation and devotee's experience are the testimony to this.  So long as the vital airs take firm
hold of the body, there is no liberation through Isvara, the Sabdabrahman.  At the time of the dissolution
of body, as the vital airs take a reverse course, the distinction between the meditator and the goal dissolves
and the fruit thereof is said to be enjoyed  by Parama Siva.

35.  The chosen devotee, who is recipient of union with the Self while alive, with the immaculate grace
of Siva of perfect glory, the unmodified and one's own Self, cognizes everything as SIVAM and not as other.
Just as curd is a variant of milk, even so the elemental space full of objects is a manifestation of the supreme
space transcendence.  Thus Siva and the Saivite are non different.

36. Even upon condensation into the infinitesimal and perishable gross body, the paramount Sivam is hailed
as divine by the scriptures.  However, commentators on the sacred texts point out the limitations of Jiva
to prove his nature as separate from that of Siva.

37.  Careful investigation reveals that the elemental space is non different from the transcendental.
It is reiterated in the Srutis that even if there be distinction, it is not essential.  The appellations
'pramati' and 'vara' disprove all such divisions.         

38.  The Lord is omnipresent. As He reposes in the body, He is called Purusha.  His presence, though
spread over the body, is found as very minute in the Heart-center by the aspirant.


Arunachala Siva.     


The following is an abridgment of a two part article by Reinhard Jung, who visits Tiruvannamalai

Wherever the word "I" appears please take it as told by Reinhard Jung, unless specifically stated
otherwise.  The articles appeared in Jan-Mar and July-Sep issues of Mountain Path, 2008.

Some thirty years ago while struggling to gain a practical understanding of Bhagavan Ramana's
Self-inquiry, I began to study Buddhism.  Even earlier, I had been deeply touched by some Zen essays,
which stirred up a recognition in me, meeting as if an old friend after a long time and it was a great
delight to realize that these masters had expressed what I longed for even though it still seemed to
be far away.

Bhagavan Ramana has always been my pole-star of all spiritual truth itself.  He entered my life through
a book that was gifted to me by a friend quite unexpectedly at a time when I lied in deep existential crisis.
That is why, I feel that He came to me.  Although I did not understand much of the philosophy at first
I was completely drawn in by he photos of Bhagavan Ramana and a serene atmosphere redolent of a
beautiful perfume.  This happened in 1970 but I feel that on the level of the heart, everything was
complete already.

Self inquiry like Bhagavan Ramana Himself was a mystery to me and irresistible.  I had learned
Transcendental Meditation and during the six month TM teacher training course I meditated up to
10 hours per day.  There were subtle, quiet states of mind which open up the sense of awareness,
and a love grows for this acts of turning within. But self inquiry was then like a Zen koan -- it was
active and I strained myself trying to objectify the "I".

I soon came to know about the deep value of sensing and feeling 'into the body'.  But this practical
knowledge has been elaborated in the Theravada school of Buddhism. [This is the original school
of Buddhism, which exists even today in Burma, Thailand and Sri Lanka.].  Because to turn the mind
to the perceiver was too big a step, attractive as it might be, I felt I had to start more from the
ground of average experience -- to realize the subject of the experience by starting from the objective
stance as has been taught by Bhagavan Ramana, right at the beginning in Who am I?  [Section 11 of Who am I?, in the translation by T.M.P. Mahadevan.]

"As each thought arises, one should inquire with dialogue, "To whom has this thought arisen?"
The answer that would emerge would be "To me...."

To realize that the momentary perceived object is to be related to subject stresses the subjective part
and helps let go of clinging to the object.  This process of abandoning the unconscious relationship
between a perceiving ego and its object starts in Theravada schools proceeding from outer to inner levels.
In Vipassana, one starts with a breath or general changing the body sensations.  The practice develops
a continuous close watching practice sitting and walking meditation, which can intensify during retreats
up to 20 hours or more.

(Source:  As indicated in the beginning of the post.)

Arunachala Siva.   

General topics / Re: Tevaram - Some select verses.
« on: May 12, 2016, 09:10:35 AM »
Verse  20:

இல்லாளன் வைக்கவெனத்
   தம்பக்கல் முன்னிருந்த
நல்லநறு மாங்கனிகள்
   இரண்டினில்ஒன் றைக்கொண்டு
வல்விரைந்து வந்தணைந்து
   படைத்துமன மகிழ்ச்சியினால்
அல்லல்தீர்ப் பவர்அடியார்
   தமையமுது செய்வித்தார்.

Taking with her one of the goodly and fragrant mangoes
Sent to her keeping by her husband, she hastened
To serve the servitor; thus in delight great
The remover of misery had the devotee well fed.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 12, 2016, 09:07:33 AM »
Verse  19:

கறிஅமுதங் குதவாதே
   திருஅமுது கைகூட
வெறிமலர்மேல் திருவனையார்
   விடையவன்தன் அடியாரே
பெறலரிய விருந்தானால்
   பேறிதன்மேல் இல்லையெனும்
அறிவினராய் அவரமுது
    செய்வதனுக் காதரிப்பார்.

She who was like Lakshmi throned on lotus fragrant,
Had cooked rice, but not dishes of curry; she mused thus:
"The servitor of the Lord-Rider of the Bull is come as a guest
Can there be a boon greater than this?"
Straight she proceeded with her duty to feed him.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 12, 2016, 09:05:07 AM »
Verse  18:

வேதங்கள் மொழிந்தபிரான்
   மெய்த்தொண்டர் நிலைகண்டு
நாதன்தன் அடியாரைப்
   பசிதீர்ப்பேன் எனநண்ணிப்
பாதங்கள் விளக்கநீர்
   முன்னளித்துப் பரிகலம்வைத்
தேதந்தீர் நல்விருந்தா
    இன்னடிசில் ஊட்டுவார்.

Beholding the state of the servitor of the Lord-Author
Of the Gospels, she thought: "I'll appease the hunger
Of the Lord?s devotee." She offered him water to cleanse
His feet, and spread the tender plantain-leaf
For serving food; she knew him to be the guest that would
Cure one, of sins.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 12, 2016, 09:02:43 AM »
Verse  17:

கணவன்தான் வரவிடுத்த
   கனியிரண்டுங் கைக்கொண்டு
மணமலியும் மலர்க்கூந்தல்
   மாதரார் வைத்ததற்பின்
பணஅரவம் புனைந்தருளும்
   பரமனார் திருத்தொண்டர்
உணவின்மிகு வேட்கையினால்
   ஒருவர்மனை உட்புகுந்தார்.

She of fragrant locks of hair decked with flowers, received
The pair of mangoes sent by her husband; she kept them
Where they should be kept; now came a servitor of the Lord
Whose jewels are snakes, into the house prompted
By a great desire to get fed.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 12, 2016, 09:00:02 AM »
Verse 16:

பாங்குடைய நெறியின்கண்
    பயில்பரம தத்தனுக்கு
மாங்கனிகள் ஓரிரண்டு
   வந்தணைந்தார் சிலர்கொடுப்ப
ஆங்கவைதான் முன்வாங்கி
   அவர்வேண்டுங் குறையளித்தே
ஈங்கிவற்றை இல்லத்துக்
   கொடுக்கவென இயம்பினான்.

Some men who called on Paramadatthan who was thriving
In his righteous business, gave him a pair of mangoes;
He received them and fulfilled their desire; he then
Bade (his servant) thus: "Take these to my house."   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 12, 2016, 08:58:02 AM »
Verse  15:

நம்பரடி யார்அணைந்தால்
   நல்லதிரு அமுதளித்தும்
செம்பொன்னும் நவமணியுஞ்
    செழுந்துகிலும் முதலான
தம்பரிவி னாலவர்க்குத்
   தகுதியின்வேண் டுவகொடுத்தும்
உம்பர்பிரான் திருவடிக்கீழ்
   உணர்வுமிக ஒழுகுநாள்.

When servitors of the Lord came, she fed them
With nectarean food, gave them in loving devotion
Ruddy gold, gems nine-fold, garments exquisite
And the like, divining their circumstance and need;
Thus throve her soul in ever-growing devotion ardent
For the feet of the Lord.

Arunachala Siva.   

General topics / Re: Tevaram - Some select verses.
« on: May 12, 2016, 08:55:52 AM »
Verse  14:

ஆங்கவன்தன் இல்வாழ்க்கை
   அருந்துணையாய் அமர்கின்ற
பூங்குழலார் அவர்தாமும்
   பொருவிடையார் திருவடிக்கீழ்
ஓங்கியஅன் புறுகாதல்
   ஒழிவின்றி மிகப்பெருகப்
பாங்கில்வரு மனையறத்தின்
   பண்புவழா மையில்பயில்வார்.

She of perfumed locks who was his help-meet rare,
Soared in swelling devotion ceaseless for the feet
Divine of the Rider of the martial Bull, and stood
Unswerving, poised in the virtue of domestic life.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 12, 2016, 08:52:30 AM »
Verse  13:

மகட்கொடையின் மகிழ்சிறக்கும்
   வரம்பில்தனங் கொடுத்ததற்பின்
நிகர்ப்பரிய பெருஞ்சிறப்பில்
   நிதிபதிதன் குலமகனும்
தகைப்பில்பெருங் காதலினால்
   தங்குமனை வளம்பெருக்கி
மிகப்புரியுங் கொள்கையினில்
    மேம்படுதல் மேவினான்.

After the wedding he gave limitless wealth
To Paramadatthan who rejoiced exceedingly;
The son of Nitipati who was of peerless greatness
Took to business and ere-long grew lofty, and could
In keeping with the tradition of his clan.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 12, 2016, 08:50:33 AM »
Verse  12:

மங்கலமா மணவினைகள்
   முடித்தியல்பின் வைகுநாள்
தங்கள்குடிக் கொருபுதல்வி
   ஆதலினால் தனதத்தன்
பொங்கொலிநீர் நாகையினிற்
   போகாமே கணவனுடன்
அங்கண்அமர்ந் தினிதிருக்க
   அணிமாடம் மருங்கமைத்தான்.

The wedding rites were all over; as man and wife
They lived there for sometime; she was the only child
Of Dhanadatthar?s family; he would not suffer her
To leave for Nakai, the littoral city of the roaring sea;
To dwell happily with her husband he had
A beautiful mansion built for her, nearby.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 12, 2016, 08:48:06 AM »
Verse  11:

அளிமிடைதார்த் தனதத்தன்
   அணிமாடத் துள்புகுந்து
தெளிதருநூல் விதிவழியே
   செயல்முறைமை செய்தமைத்துத்
தளிரடிமென் நகைமயிலைத்
   தாதவிழ்தார்க் காளைக்குக்
களிமகிழ்சுற் றம்போற்றக்
   கலியாணஞ் செய்தார்கள்.

They moved into the beauteous mansion of Dhanadatthar
Glowing with a garland buzzed over by bees; the rites
Of wedding, as ordained in the lucid Sastras, were performed;
Thus they married her of flower-soft feet,
Sweet-smile and peafowl-mien to him who was
Verily a bull, to the approbation of the joyous kin.

Arunachala Siva.

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