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Messages - Subramanian.R

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8146
Part II:

When we practice Atma Vichara (self investigation) what we are seeking to experience is greater and greater
clarity of self awareness until such clarity becomes absolute, and the only way to experience such clarity
is to be keenly and vigilantly self attentive.  Therefore, just as clarity of self awareness is our goal, so it is also
the only means by which we can reach the goal, and hence, since it is just clarity of self awareness, Aham
Sphurana is both our goal and the path to it.


We begin to taste a partial and imperfect kind of this Aham Sphurana or fresh clarity of self awareness as soon
as we turn our attention keenly towards ourself in an attempt to experience who am I, and our experience
of this Sphurana deepens and becomes increasingly clear as we focus our attention more and more keenly
upon our essential self awareness, 'I am'.  Thus during our practice of Atma Vichara we experience varying
degrees of Sphurana or clarity of self awareness.       

Contrary to what some people imagine, therefore, Sphurana is not some sort of 'thing' that we should aim
to experience, because what this term denotes is not an object of experience but only a quality of experience,
and the experience in question is not in any way concerned with any object or 'thing' but is only self experience
-- an experience in which the experiencer, the experienced and the experiencing are all one.
The quality of self experience that this term denotes is its degree of clarity, which we have seen vary from
from the increased but nevertheless still partial clarity that we experience when we start practicing Atma
Vichara or keenly focused self attentiveness, to the complete and absolute clarity that we will experience when
our mind is destroyed by the all consuming light of Atma Jnana or true Self Knowledge.

contd.,

Arunachala Siva.     

8147
General Discussion / Re: Rough Notebook-Open Forum
« on: April 05, 2016, 04:16:32 PM »
Obituary  - Sri Manikantan:

Born in Tiruvannamalai in 1974, Sri Manikantan was very close to Arunachala from his earliest years.
From childhood, his father made a point of carrying him along to the temple festivals and on giri-pradakhina.
An inborn faith cultivated by a pious father served the child in good stead and the boy succeeded in every
endeavor, including his early and higher studies.  Eventually he became a professor of Chemical Engineering
and was loved by students.  At sunrise, and sunset, he could be found at the Abhishekams in Arunachaleswarar Temple, where he also served voluntarily. The swollen humps on Manikantans's shoulders testified to his devotion as one of the bearers of the temple Utsava Murtis during Kartikai Deepam and other temple festivals.  By virtue of his single minded devotion and exemplary faith, this Devi Upasaka was blessed  to be put in charge of Sri Ramanasramam's Alankarams during the annual Navaratri festival, and on
Jayanti and Aradhana days and served as priest at the Ashram's Sri Vidya Homam.

On 8th February, at the exact moment of the Mahodaya Punya Muhurtha, utterly self less Manikantan was
absorbed into the Lord at 6.40 in the presence of the Arunachaleswara Temple Deities at Ayyankulam
Tank.  He will be sorely missed by family, friends and students alike.

***

Arunachala Siva.     

8148
The very word Enlightenment brings about a sense of helplessness in the matter, a sense of bafflement,
sometimes even a sense of acute frightenment* (of losing one's petty little self, i.e. individuality) but for
some flippant, pedantic Vedantins skilled in glib oratory, it is just 'much ado about nothing;  it is after all
a huge joke'.    (* Cohen S.S. Guru Ramana.). Now shall we solve the conundrum of this perplexing word?

The Mystery of Enlightenment:

We shall presently see some relevant quotes from the Maharshi, which upon a casual perusal do not appear
to lead us anywhere.  But wait!  Faith and patience are required in ample measure.  The paradox of Self
Knowledge is that it is declared by the Sastras to be the rarest of all human attainments  (Bhagavad Gita
verse 7.3) and yet sages like Bhagavan and Ashtavakara celebrate it as the simplest of all knowledge and
hence easy to attain, even for the unlettered simpleton.  (See Bhagavan's Atma Vidya Kirtanam)  One wonders
where the catch is and for those indefatigable sadhakas who diligently dedicate their time and energy to the task, they may well wonder what has gone awry in their search.

The Upanishads (Sruti) and the Puranas (Smriti) reconcile the apparent paradox of the opposing assertions,
both of which are true but for different sets of seekers.  (Katha Upanishad Verse 2.1.1. and Lalita Sahasranamam Verse 161.)  For the wise ones (uttama adhikaris)  endowed with inward gaze, Self Knowledge
is easier than recognizing the gooseberry fruit in one's palm.  For the unripe seekers, (manda madhyama
adhikaris) with extroverted mind and senses, it is impossible to attain until they gain fitness to turn their
attention within.  It is then a matter of mental maturity (adhikari bhedah), as Bhagavan cites gunpowder
igniting instantly while charcoal is slow.  (Self Realization - B.V.Narasimha Swami and Major Chadwick's
query in Talks with Sri Ramana Maharshi, Talks 155.)

contd.,

Arunachala Siva.   

8149
(* Saraswati)  (in April-June 2016 issue of Mountain Path)

Illumining the Nature of Pratyabhijna through Talks with Sri Ramana Maharshi.

*

Section A - Enlightenment - Getting Around the Word:


Preamble:  Enlightenment!  It is just a word for most of us, is it not?  The technically equivalent Sanskrit
word is PRATYABHIJNA, meaning 'Recognition of the Self'.  But what exactly is it?  Can its true nature
be revealed directly by any number of words, however holy their source?  Yet the very word itself -- depending
upon the maturity of mind and its depth of understanding - conjures myriad images in our minds.
No description of the word Enlightenment is too far fetched in our attempts to elucidate it.  Ironically the
purport of the word Enlightenment is deeply embedded in a variety of traditional descriptions, yet it eludes
our grasp in the domain of words much like trying to balance a dollop of mercury in one's hands.
(Taittiriya Upanishad 2.4.)

True, Enlightenment is 'a state of understanding' (the phrase is used in a highly qualified sense), a
'holistic vision' where Pure Knowledge alone subsists as the ultimate Residue, that survives the dyad of
relative knowledge and ignorance.  (See Sankara's Dasa Sloki.)  It must be emphasized that this is an
'understanding'  which is not arrived at by clever logic or cerebral analysis but only through 'right seeing'
(samyak darsanam), for our modes of knowledge operate with words that verbalize ideas and concepts,
that are often preconditioned and inadequately examined.

There is an exasperating incompetence about words when attempting to reveal the stuff that Enlightenment is
made of.  Are words then useless even for the purpose of gaining some clarity?  Do we have to abandon
them altogether and go for another tool,  Experience, to unlock this tantalizing mystery that hounds committed
seekers?

contd.,

Arunachala Siva.               

8150
General topics / Re: Abhirami Andati - verses and meanings:
« on: April 05, 2016, 01:04:52 PM »
Verse  18:


18: வவ்விய பாகத்து இறைவரும் நீயும் மகிழ்ந்திருக்கும்
செவ்வியும், உங்கள் திருமணக் கோலமும், சிந்தையுள்ளே
அவ்வியம் தீர்த்து என்னை ஆண்டபொற் பாதமும் ஆகிவந்து-
வெவ்விய காலன் என்மேல் வரும்போது-வெளி நிற்கவே.

அபிராமித் தாயே! என் அகப்பற்று, புறப்பற்று ஆகிய பாசங்களை அகற்றி, என்னை ஆட்கொண்டு அருளிய நின் பொற்பாதங்களோடு, எந்தை எம்பிரானோடு இரண்டறக் கலந்திருக்கும் அர்த்த நாரீஸ்வரர் அழகும், தனித்தனி நின்று காட்சி தரும் திருமணக்கோலமும், கொடிய காலன் என்மேல் எதிர்த்து வரும் காலங்களில் காட்சியருள வேண்டும்.

O Mother Abhirami!  Please remove my internal and external desires.  You take over me in your golden
feet.  Your form as Ardhanareeswara, where you and my Father Siva are in one form, that form's beauty,
and your weeding posture -- these should come before me and protect me when the dangerous Yama
comes to take away my life.

contd.,

Arunachala Siva.

8151
When we read or speak the words they should come out of our body and mind.  When we recite a verse
we inhabit it.  Through direct intention we bring the words alive and they leap out of our hearts. We
become its speaker, its instrument.  We let its heart-beat pulse through us as embodied experience.  We
now engage in a mutual participation with Bhagavan who is the precipitator of the verse.  The words are
the catalyst which breaks down the doors of separation for we have called from one side of the door to the
other side and there is a response if we but listen, uplifts us.

Have you noticed that we cannot control the words once we start reciting them?   They control and guide
us if we but let go and trust.  One cannot technically say Bhagavan's words are mantras, but His hymns
to Arunachala can  have the same mesmeric effect.  Even Bhagavan was profoundly affected when He
composed Aksharamanamalai as if a dam had burst and a surge of divine inspiration overwhelmed Him
with a torrent of graciousness.

The problem, if it can be called that, is Arunachala is no meek mass of weak pity and saccharine empathy.
It is a raw, remorseless power that buries itself in stone.  it is not for the fainthearted.  There is a mythic
element to its presence which no reasoning or conceited explanations can subdue.

We know that Arunachala will devour us so there is a dance between us:  we take two steps forward then
hastily one step back after realizing how hot the lave of grace burns.  And so it should be because we would
splinter into a thousand pieces if confronted directly with its naked eminence.

(Arunachala!) To stand opposed to your devotees, as if you raised the flag of battle, to kill them without
killing, is your firm resolve.  Having married you, how will I survive (after that as a person, an individual
soul like the rest, and not die?  (Verse 24)

Luckily for us, kindness is the second nature of Arunachala.  The myth of Parvati who merges with Arunachala
Siva, indicates to us, that the masculine domination is softened with feminine grace and compassion.
Joined as one, Ardhanariswara, is a perfect expression of that elusive fullness we seek within us.  It is there
before us as we sing Arunachala's praise.  Arunachala's mysterious action in the cave of our hearts opens up
so that we may see we are truly joined in one heartbeat.

concluded.

Arunachala Siva.                 

8152
The Song of Supreme Siva:

A Surge there is named God by Vedic sages
  Encompassing all as Self;  within and without

Objects seen, considered in mind, held within
  As understanding -- all arise off that

Limitless, without separation, unattached
 As Being and Absence, confounding the clever ones.

As pure space, as consciousness, as the cloud
 Raining diverse Energies, mating, dispersing atoms

In dimensions gross and subtle and the casual,
  Beyond, where all selfhood becomes Self.

Devoid of particular self yet itself the sole one
  Standing all the same as multiple selves

It is here, that many faiths proclaim as
 The omnipresent, omnipotent, omniscient Person

That it is that stands as Desire of those desirous
 As their fulfiller and the object and the provider

As sight, the seer, and the seen it abides
 Majestic frustrating full analysis.

Though it has of itself become the all, the knowledge of Truth
 Swear that but a rare one can know It.

The seer of this is freed of taint, freed of sorrow
  The desirer of this realizes the fruit of all desirables.

The perceiver of this Substance is done with obstructions
  Finding in all that accrues, the resident Joy

All their needs met; rejecting nothing
 Them, the earthlings praise as the Master divine.

Wanting nothing they rule the world
  Rejoicing within in solitary companionship of the One

A flood, dear brother, the desired One ever at hand
  Surging from within, the spring of Immortality

The needed ruse to occasion this Eternal
  Bliss flood is indeed simple, very simple!

The act of attention; the phenomenon of thinking;
  The direction within; the Reality is patent.

It is sufficient if one were to reinforce with feeling;
  Praising the Divine omnipresence, gushing too from
  Here within.

It is enough to repeat 'Divine Flood which has become all this
  Is bubbling forth from within me.'  Feel thus.
   That's enough!

No need for ochre robe, not matted hair
  Feeling conviction is sufficient to attain to the
   Transcendent Reality.

No need for scripture, no need for cannon
  No need for eulogy.  Mind stilled in touch of feeling will do.

No place for tough tapas; none for practice of sadhana;
  The thought given room 'Siva is all that exists', delivers!

Let the mouth utter, 'The One Sivam, transcendent,
  Standing everywhere, as All, for all time, courses through
  Me here!'  That is ample!

Faith for the form, 'The Eternal Siva Flood of Self
  Surges and flows through me.'

Mind thus permeated, this conviction alone
  will do!

(The original Tamizh poem of Subramania Bharati is given as the first post.)

concluded.

Arunachala Siva.         
                             

8153
Verse 496:

Yes, it is only by the wind of Maya that these different waves of the world are created in me through
ignorance, and they dissolve in me through ignorance, and they dissolve in me, the ocean of one,
indivisible consciousness.

Verse 497.

The people in ignorance impute to me these different states - gross, or subtle but they are not real,
only imputed, as they impute to Eternity cycles, years, seasons, months, weeks, days, etc.,
But Eternity is without parts and unchanged.

Verse 498.

So let the people talk.  What is imputed cannot affect the substance in which it is imputed.  Imputing
the serpent to the rope does not change the real nature of the rope. Does the ground of the desert
become wet by the water of the mirage?

Verse 499.

I am like the sky, beyond all limitations. I am like the sun, separate from the things it manifests.
I am ever fixed and immovable like the great mountain, and I am like the ocean without shores.

Verse 500.

I have no connection whatever with the body, as the sky has no connection with the clouds;
as the sky has no connection with the clouds;  and, therefore, where can there be any of the
properties of the body in me  -- the Jagrat, Svapna, and Sushupti, the states of waking, dream,
dream and deep sleep?

contd.,

Arunachala Siva.                 

8154
233. The falling off the five sheaths of the one that has become established in the ecstasy of Silence,
by the grace of the Supreme Being, was called Nirvana by Sugata.  (Bhagavan Buddha).

234. Just as the moon does not shine at all when the sun rises in the east, so when the Sun of Pure
Consciousness rises, the self assertiveness of the Jiva ceases at once.

235.  Three taints of mind are mentioned; of these the foremost is the ego sense in relation to the body;
the other two are rooted in that;  when that is lost, the other two will be lost also.

236.  The mortal becomes immortal by that method, by which the mind, which is extremely restless, is made
motionless like a lame man, free from wishes.

237.  Learned men speak of Illumination as thought of infinite form;  but thoughts are necessarily finite;
the Mukita is free from thoughts, as a river reaching the sea is without movement.

238.  The Supreme Silence that arises as pure Consciousness on the death of the ego, through the mind
becoming free of thoughts in the heart, is the transcendental speech.

239.  This Supreme Silence, the Being Consciousness Bliss, which is the Source of all things, pervades
inside and outside.  It is this which the wise call Jnana.

240. This state of being the Real Self by Jnana is the real becoming God, the eternal peace, the State
beyond the three namely, waking, dream and sleep, the treasure of independence.

contd.,

Arunachala Siva.             

8155
General topics / Re: Tevaram - Some select verses.
« on: April 05, 2016, 09:35:23 AM »
Verse  91:


அரசனது பணிதலைநின்
   றமைச்சர்களும் அந்நிலையே
முரசதிருந் தானையொடு
   முன்சென்று முகில்சூழ்ந்து
விரைசெறியுஞ் சோலைசூழ்
   திருவதிகை தனைமேவிப்
பரசமயப் பற்றறுத்த
   பான்மையினார் பாற்சென்றார்.


In obedience to the royal mandate, with an army
Marching to the beat of drums, the ministers hied
To Tiruvatikai girt with cloud-capped gardens fragrant
And came to him that had clean cut away
The fetters of the foreign faith.   

Arunachala Siva.

8156
General topics / Re: Tevaram - Some select verses.
« on: April 05, 2016, 09:32:46 AM »
Verse 90:



அருள்கொண்ட உணர்வின்றி
   நெறிகோடி அறிவென்று
மருள்கொண்ட மன்னவனும்
   மந்திரிகள் தமைநோக்கித்
தெருள்கொண்டோர் இவர்சொன்ன
   தீயோனைச் செறுவதற்குப்
பொருள்கொண்டு விடாதென்பால்
   கொடுவாரும் எனப்புகன்றான்.



The king deemed delusion to be wisdom; he was
Bereft of mercy; he spake thus to his ministers:
"Apprehend the evil one about whom these wise men
Spake to us, and see to it that he makes no escape
Through bribery; bring him to book."

Arunachala Siva.

8157
General topics / Re: Tevaram - Some select verses.
« on: April 05, 2016, 09:29:57 AM »
Verse 89:


தலைநெறியா கியசமயந்
   தன்னையழித் துன்னுடைய
நிலைநின்ற தொல்வரம்பில்
   நெறியழித்த பொறியிலியை
அலைபுரிவாய் எனப்பரவி
    வாயால்அஞ் சாதுரைத்தார்
கொலைபுரியா நிலைகொண்டு
   பொய்யொழுகும் அமண்குண்டர்.


"He had played false to the lofty and sublime religion;
He had thus harmed your hoary way well-established;
Put him to torture." Thus they spake by fear untouched;
Even thus they spake, the base sinners who professed
Non-killing but ever trod the false way.   

Arunachala Siva.

8158
General topics / Re: Tevaram - Some select verses.
« on: April 05, 2016, 09:26:50 AM »
Verse  88:


விரையலங்கல் பல்லவனும்
   அதுகேட்டு வெகுண்டெழுந்து
புரையுடைய மனத்தினராய்ப்
   போவதற்குப் பொய்ப்பிணிகொண்
டுரைசிறந்த சமயத்தை
   அழித்தொழியப் பெறுவதே
கரையில்தவத் தீர்இதனுக்
   கென்செய்வ தெனக்கனன்றான்.

The Pallava of fragrant wreath, grew wroth excessively
And said: "Prompted by a blame-worthy mind,
Under the guise of a chimerical malady, could he
Ditch our great and glorious faith, O ye of endless tapas!
What should be done for this?" Thus he, in anger.   

Arunachala Siva.

8159
General topics / Re: Tevaram - Some select verses.
« on: April 05, 2016, 09:24:18 AM »
Verse  87:


கடைகாவல் உடையார்கள்
   புகுதவிடக் காவலன்பால்
நடையாடுந் தொழிலுடையார்
   நண்ணித்தாம் எண்ணியவா
றுடையாரா கியதரும
   சேனர்பிணி யுற்றாராய்ச்
சடையானுக் காளாய்நின்
   சமயம்அழித் தாரென்றார்.


The porters showed them in and the peripatetics
Came to the presence of the king and unfolded thus
Their fabrication to him: "Our leader Dharmasena
Under the pretext of stomach-ailment had ditched us
And become a servitor of the God of matter hair;
He had forsworn our faith."

Arunachala Siva.

8160
General topics / Re: Tevaram - Some select verses.
« on: April 05, 2016, 09:20:13 AM »
Verse  86:


அடிகண்மார் எல்லாரும்,
   ஆகுலமாய் மிகவழிந்து
கொடிநுடங்கு திருவாயில்
   புறத்தணைந்தார் எனக்கூற
வடிநெடுவேல் மன்னவனும்
   மற்றவர்சார் பாதலினால்
கடிதணைவான் அவர்க்குற்ற
   தென்கொல்எனக் கவன்றுரைத்தான்.


"All the servitors, wasted in grief, have come, and are
At the palace-gate where the pennant flutters from its mast.
Thus informed, as the king, the wielder of a sharp spear,
Was of their faith, besieged by worry, spake thus:
'What may the reason be that they hasten here in their strength' "   

Arunachala Siva.

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