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Messages - Subramanian.R

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Tattuvaraya made the claim in the Tiruvadi Malai lines that his Guru was more powerful and more capable
of granting enlightenment than the Trimurti of Brahma, Vishnu in the form of Krishna, and Siva.
Elaborating on this theme, Tattuvaraya stated that Siva, appearing as Dakshinmurti, only managed to
enlighten the four sages (Sanaka, Sananda, Sanatkumara and Sanatsujata);  Brahma had to resort to
holding a red hot iron and taking an oath to persuade his deva followers that his teachings were true;
whereas Krishna, despite giving out the extensive teachings that are recorded in Bhagavad Gita, was not
able to enlighten even Arjuna.  Though this is a somewhat harsh assessment, the inability of Krishna to
enlighten Arjuna through his Gita teachings was mentioned by Bhagavan Himself:

Likewise, Arjuna, though he told Sri Krishna in the Gita 'Delusion is destroyed and knowledge is imbibed,'
confesses later that he has forgotten the Lord's teaching and requests Him to repeat it.  Sri Krishna's
reiteration in reply is the Uttara Gita.  (Sri Ramana's Reminiscences.)


Arunachala Siva.   

Bhagavan only ordered this type of Samadhi for three of His devotees.  His Mother, Lakshmi, the cow,
and Mastan. Since Bhagavan publicly declared that the first two realized the Self, one can make a strong
case for saying that Bhagavan felt that Mastan was also in this state at the time of his death.  If this is true,
the final realization must have occurred sometime between 1922, when Mastan was still asking questions
about his Sadhana, and 1931, the year he passed away. 

Chockalingam, a local resident, has spoken about the tradition that the Samadhi has wish fulfilling powers,
something that Akhilandamma referred to in the final paragraph of her account:

'In the years that followed his Samadhi everyone noticed that the family affairs and businesses of people
who had helped Mastan, prospered, whereas those who were opposed to him found that their fortunes
declined.  Everyone could see what was happening, so people started coming to the Samadhi to ask for
blessings.  Even today, many people still come here to pray for their desires to be fulfilled.'

A few days after Mastan passed away, Akhilandamma went to Tiruvannamalai to tell Bhagavan about
Mastan's final days and the vision he had on his death bed.

After hearing the story, Bhagavan commented, 'May be the universal mother, Apeetakuchamba, personally
came to take him.  All his descriptions tally with the world of Siva.  Mastan was an unassuming devotee.
He had a wealth of hidden spiritual experiences. It is a matter for gratification that he passed away in your
care and under your supervision.'


Arunachala Siva.               

153.  That which shines by its own light (of consciousness) without change, and without setting and rising,
is alone Real.  All that is not so is unreal.  So say the Sages.

154.  'There is never any real existence for the unreal, neither is there any non existence for the Real.'
Thus Bhagavan Sri Krishna Himself stated the distinction between the real and the unreal.

155.  What had no existence in the beginning and will not exist after sometime, is non existent even in
the intervening period (during which it seems to exist).  The notion that anything which appears limited
in space or time is real is ignorance.

156.  The analogy for the real is gold and for the unreal the analogies are jewels.  Gold is real in comparison
with jewels; the latter are unreal because they are perishable. 

157. The jewels were gold before (being made), and they are gold even in the middle (when they appear
as jewels) and also at the end, (when they are melted).  Thus the Unreal things appear as real on a substratum
of the Real, just as unreal jewels appear as real in a substratum of gold (which is comparatively real).

158.  If the two, the world and the mind, are scrutinized in this wise, they are found to be unreal.  The
process of this demonstration, as taught by the Most Holy One (Bhagavan Ramana) is here set forth.


Arunachala Siva.           

60,61:  In the effort to attain the supreme state of the Self, the path of action prescribed by the Vedas
may occasionally grant results of mundane value.  This is clearly due to the incomprehensive performance
of the sacred act.  It is wise in such instances to accept the outcome rather than reject it.  All the same,
complacency should also be avoided.

It is the uniform conclusion of sages and scriptures that the world is a phantom projection of ignorance
and therefore not a lasting entity.  Utmost caution and sweet patience are advocated until the world notion
is nullified and the Beyond realized.

Mistakes and thereby failures are not uncommon in practices of any kind and must be rectified without
blaming others.

62,63:  The Sastras are impeccable. Apparent discrepancies in them are due to faulty interpretation of
immature intellects.  The sacred texts should never be slighted.  Efforts must be made to clear such
inconsistencies from illumined souls.

Any disagreement between the scripture and experience can arise only from an incorrect practice of the
former. It should be detected and rectified. The final beatitude is one of omniscience and transcending
enjoyment.  This is undebatable.  Isvara, who is one without that state, is the creator but not an individual.
Therefore, self examination is the crux of spiritual practice throughout, until that self resolves into the egoless
state. By and by, harmony is achieved even in the elements such as earth, water, air etc., and inequality
is rooted out.


Arunachala Siva.               

General topics / Re: Tevaram - Some select verses.
« on: May 18, 2016, 09:31:21 AM »
Verse 14:

நம்மையுடை யவர்கழற்கீழ்
   நயந்ததிருத் தொண்டாலே
இம்மையிலும் பிழைப்பதென
   என்போல்வா ருந்தெளியச்
செம்மைபுரி திருநாவுக்
   கரசர்திருப் பெயரெழுத
வெம்மைமொழி யான்கேட்க
   விளம்பினீர் எனவிளம்பி.

"By service divine rendered unto the sacred feet of our Lord,
Deliverance can be attained even in this life; this is made
Clear to men even like me by Tirunavukkarasar; I have
Inscribed his holy name; woe is me! I have heard you
Utter blasphemous words!" Thus he.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 18, 2016, 09:26:36 AM »
Verse  13:

நின்றமறை யோர்கேளா
   நிலையழிந்த சிந்தையராய்
நன்றருளிச் செய்திலீர்
   நாணில்அமண் பதகருடன்
ஒன்றியமன் னவன்சூட்சி
   திருத்தொண்டின் உறைப்பாலே
வென்றவர்தந் திருப்பேரோ
   வேறொருபேர் எனவெகுள்வார்.

When the Brahmin that stood there heard this, he was
Jostled out of his sense; in wrath he burst out thus:
"You haven't spoken becomingly; is the hallowed name
Of him who by the sole puissance of his servitorship divine
Vanquished the intriguery of the king who colluded with
The shameless Samanas base, an alien name."   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 18, 2016, 09:24:08 AM »
Verse  12:

ஆறணியுஞ் சடைமுடியார்
   அடியார்க்கு நீர்வைத்த
ஈறில்பெருந் தண்ணீர்ப்பந்
    தரில்நும்பேர் எழுதாதே
வேறொருபேர் முன்னெழுத
   வேண்டியகா ரணம்என்கொல்
கூறும்என எதிர்மொழிந்தார்
   கோதில்மொழிக் கொற்றவனார்.

The flawless sovereign of speech then added:
"Unto the servitors of the Lord whose matted hair
Sports the river you have set up a great and ever-during
Water-booth; without inscribing your name thereon
Wherefore have you inscribed a different name?"   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 18, 2016, 09:21:43 AM »
Verse 11:

ஒருகுன்ற வில்லாரைத்
   திருப்பழனத் துள்ளிறைஞ்சி
வருகின்றோம் வழிக்கரையில்
   நீர்வைத்த வாய்ந்தவளம்
தருகின்ற நிழல்தண்ணீர்ப்
   பந்தருங்கண் டத்தகைமை
புரிகின்ற அறம்பிறவும்
   கேட்டணைந்தோம் எனப்புகல்வார்.

"We came here after worshipping the Lord whose bow
Is the peerless mountain, at Tiruppazhanam; on the way
We beheld your cool and umbrageous water-booth of foison;
We also heard of your charitable endowments;
So are we here." Thus he spake.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 18, 2016, 09:18:01 AM »
Verse  10:

கடிதணைந்து வாகீசர்
   கழல்பணிய மற்றவர்தம்
அடிபணியா முன்பணியும்
   அரசின்எதிர் அந்தணனார்
முடிவில்தவஞ் செய்தேன்கொல்
    முன்பொழியுங் கருணைபுரி
வடிவுடையீர் என்மனையில்
    வந்தருளிற் றென்என்றார்.

Swift he came and adored the feet of Vakeesar who was always
The first to hail before anyone would salute him;
The great Brahmin addressed him thus:" Have I
Indeed wrought askesis endless. To what else do I owe
Your advent, oh incarnation of overflowing mercy?"   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 18, 2016, 09:15:57 AM »
Verse 9:

அங்ககன்று முனிவரும்போய்
   அப்பூதி அடிகளார்
தங்குமனைக் கடைத்தலைமுன்
    சார்வாக உள்ளிருந்த
திங்களூர் மறைத்தலைவர்
   செழுங்கடையில் வந்தடைந்தார்
நங்கள்பிரான் தமர்ஒருவர்
   எனக்கேட்டு நண்ணினார்.

The Muni left the place and reached the door-steps
Of the house of saintly Appoothi; the chief of the Brahmins
Of Tingaloor who was in the house, hearing of the arrival
Of one dear to the Lord, to the hallowed threshold came out.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 18, 2016, 09:13:00 AM »
Verse  8:

என்றுரைக்க அரசுகேட்
   டிதற்கென்னோ கருத்தென்று
நின்றவரை நோக்கிஅவர்
   எவ்விடத்தார் எனவினவத்
துன்றியநூல் மார்பரும்இத்
   தொல்பதியார் மனையின்கண்
சென்றனர்இப் பொழுததுவும்
   சேய்த்தன்று நணித்தென்றார்.

Vakeesar who heard them, thought: "What may this mean?"
He then addressed them standing there, thus: "Where is he?"
Him they replied thus: "He of the sacred thread, hails from
This hoary town; he has just left for his house;
That isn't far away; it is only nearby."   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 18, 2016, 09:10:21 AM »
Verse  7:

இப்பந்தர் இப்பெயரிட்
   டிங்கமைத்தார் யார்என்றார்க்
கப்பந்தர் அறிந்தார்கள்
   ஆண்டஅர செனும்பெயரால்
செப்பருஞ்சீர் அப்பூதி
   அடிகளார் செய்தமைத்தார்
தப்பின்றி எங்குமுள
   சாலைகுளங் காவென்றார்.

To him that queried: "Who is it that hath this pandal
Here set up, giving it this name?" they that knew of it
Answered thus: "In the name of Tirunavukkarasar,
The servitor ruled by the Lord, saintly Appoothi
Of ineffable glory has wrought this; similar flawless
Endowments, pools and parks are also everywhere."

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 18, 2016, 09:07:31 AM »
Verse  6:

வந்தணைந்த வாகீசர்
   மந்தமா ருதசீதப்
பந்தருடன் அமுதமாந்
   தண்ணீரும் பார்த்தருளிச்
சிந்தைவியப் புறவருவார்
   திருநாவுக் கரசெனும்பேர்
சந்தமுற வரைந்ததனை
   எம்மருங்குந் தாங்கண்டார்.

Vakeesar graciously eyed the booth of cool where wafted
Gently the southerly, and also the ambrosial water;
His mind was filled with marvel; he beheld everywhere
The name "Tirunavukkarasu" beautifully inscribed.

Arunachala Siva.   

General topics / Re: Tevaram - Some select verses.
« on: May 18, 2016, 09:04:51 AM »
Verse  5:

அளவில்சனஞ் செலவொழியா
   வழிக்கரையில் அருளுடையார்
உளமனைய தண்ணளித்தாய்
   உறுவேனில் பரிவகற்றிக்
குளநிறைந்த நீர்த்தடம்போல்
   குளிர்தூங்கும் பரப்பினதாய்
வளமருவும் நிழல்தருதண்
   ணீர்ப்பந்தர் வந்தணைந்தார்.

He reached an umbrageous water-booth of foison --
Cool like a well filled pool that could do away with
All unbearable distress, very like the merciful heart serene
Of the gracious One --, situate on the marge of the road
Frequented by innumerable people.   

Arunachala Siva.


A topic on which Bhagavan Ramana's teaching can never be omitted is the state of Sahaja Nishta,
in which according to His devotees, He was permanently established.  Once can easily conceive
of Nirvikalpa Samadhi, where one is absorobed in the Self that all else is non-existent, where one is
awake to the Self and dead to the world, where stands rooted in the Absolute or transcendental
plane alone.  But how can one function both in relative and the absolute plane at the same time?
How can one, while seeing the Self or Brahman and nothing else, live in the world and function
outwardly as the other men do?  This is something that I at any rate cannot comprehend.  I have asked Bhagavan Ramana about it. He agreed it is really impossible to explain that only a Jnani can
fully understand it.  But by various illustrations, He sought to impress on me how it is possible.
One of these is the cinema. The child takes the pictures on the screen to be real, while the
adult knows all the time they are only shadows on the screen. The adult need not be blind to the
pictures, but he does not mistake them for reality.  He knows that they are only fleeting appearances
sustained by the substratum of the screen.

Bhagavan has often said that the Jnani sees only the Self and nothing else, in all  that we see.
This is also what is said in all our books.  There come to my recollection, two instances in
which while not expounding the state of Sahaja Nishta, He spontaneously referred to His personal
experiences.  He was telling us of some old devotee of His wo arranged a tour for Him to the
several places all over India.  Bhagavan declined to go for various reasons.  When telling us about it,
He remarked:  "What is the use of my going anywhere?  I cannot see anything."  He clearly meant
that wherever He goes and whatever He is shown, He sees only the Self.

On another occasion, when A. Bose's mother prepared various dishes at home, brought them to
the dining hall and served at lunch to Bhagavan and others, He took a little of each and mixed them
all up in one lump, as very often He does and ate them.  He said:

"Let her not make such efforts any more.  What can I eat?  I see only one taste."

(Source:  My Recollections of Sri Bhagavan Ramana, A. Devaraja Mudaliar.)

Arunachala Siva.   

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