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Messages - Subramanian.R

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Theories of Creation:

Gaudapada  just briefly mentions some of the other views on this, without going into any detail or offering
any arguments against them.  Some people are creationists, believing that the universe is a demonstration
of God's power of glory, while others think that is only an illusion or dream.  (Karika 1.7). Sankara cites the
example of people witnessing a magician performing an illusion such as the Indian Rope Trick.  In the version
described by Sankara, the magician appears to climb the rope, engage in a fight with limbs being chopped
off and falling to the ground!  It is supposed that the one who climbs the rope is unreal, because the real
magician remains hidden from view on the ground.  The audience just enjoys the spectacle;  they know that
it is a trick and only naive children would think that it is real.

The second half of this verse refers to the notion that 'creation is brought about by time' but most of the
commentators make no attempt to explain what is meant by this, other than suggesting it refers to
astronomers and astrologers.  Bhattacharya points to mantra 1.2. in the Svetashvarata Upanishad,
which seems to explain it better than anything.  This says that:  'Time, the inherent nature of things,'
design, chance, the elements, primordial matter, individual awareness  -- these are to be considered
as the cause of the universe.  But not even a combination of these can be the cause, for they are themselves
effects.  It seems to me that this can be understood as evolution and Darwinian selection; all
'just happen', as the result of natural change as time goes on, with God taking no part in either in its
initiation or development.  The key point to note is that there is no explanation here as to how the universe
came into being in the first place.


Arunachala Siva.                           

88. The aspirant must recognize that all the modification of his mind are but the dirty latencies accumulated
over innumerable lives of sinful ignorance.  By comparing and contrasting the material life and the spiritual
path he can see fleeting results of the worldly actions and the lasting peace of the spiritual state.  Though
painful to start with, cleansing of one's mind of its age old taints will, by and by, prove to yield invaluable

89, 90:  The aspirant endowed with pure mind experiences results vouchsafed in the Vedas even if he
may not know their source of authority. He may have fulfilled the requirement of their study and practices
(to some extent) in previous lives.  His experiences are a clear reflection of the Vedic tenets he has been
adhering to over lives. Sage Suka (son of Veda Vyasa) is a glorious example in this context. He has known
Brahman by his own merits accomplished in the past incarnations.

Even the scriptures have eulogized his exemplary life inspiring renunciation and love for the ideal. Even
if such a seer should renounce his body in the inauspicious period of southern solstice, his consciousness
of the Self is unperturbed, and he courses towards the abode of auspiciousness.  Aided by the forces
of Vayu and Varuna, his course takes the path of light and attains the effulgence of supreme beatitude.

Therefore, one should make all efforts to overcome the obstacles to the Vedic practices until the supreme
goal is realized.


Arunachala Siva.           

199.  The mind which is named 'the soul' itself creates and perceives these differences through the
Ignorance.  This is so, because there are no differences in the state of deep sleep  and in the Supreme
State there are no differences, namely the difference between God and the soul and all the rest.

200.  For this reason all the pairs and the triads are unreal.  They are non existent in the Natural State
of the Self, and the one that dwells in that State, the Supreme State, is unaffected by them.

201-202:  The Master declares that all these and the like, because their root cause is the ego sense,
are unreal like dreams, namely the difference of inside and outside, birth and death, the totality and
the units, the creation and dissolution of the world, darkness and light, the Self and the not self, bondage
and deliverance, knowledge and ignorance, the soul and the God, free will and fate, pleasure and pain,
bad and good qualities and merit and sin.

203.  The knower, the objects of his knowledge which are non self, and his knowledge of objects,
and all else that consists similarly of three factors, being the outcome of Ignorance, are said to be
unreal like dreams.

204.  The two, namely those named the soul and God, which are created and projected on the Real
Self by the Ignorance, are not different from each other.  This difference is perceived during the prevalence
of the Ignorance, due to the identification with the form assumed, as if it were real.


Arunachala Siva.                           

General topics / Re: Tevaram - Some select verses.
« on: May 26, 2016, 09:24:26 AM »
Verse  12:

வந்த கவலை மாற்றும்இனி
   மாறா விளக்குப் பணிமாற
இந்த மருங்கில் குளத்துநீர்
   முகந்து கொடுவந் தேற்றுமென
அந்தி மதியம் அணிந்தபிரான்
   அருளால் எழுந்த மொழிகேளாச்
சிந்தை மகிழ்ந்து நமிநந்தி
   அடிகள் செய்வ தறிந்திலரால்.

"Be freed from sorrow; to engage yourself
In the ceaseless service of lighting lamps
You may use the water from the nearby tank."
When he heard the divine voice caused by the grace
Of the Lord, the Wearer of the crepuscular crescent,
His mind reveled in joy and he stood (happily) perplexed.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 26, 2016, 09:21:55 AM »
Verse  11:

அருகர் மதியா துரைத்தவுரை
   ஆற்றா ராகி அப்பொழுதே
பெருக மனத்தில் வருத்தமுடன்
   பெயர்ந்து போந்து பிறையணிந்த
முருகு விரியும் மலர்க்கொன்றை
   முடியார் கோயில் முன்எய்தி
உருகும் அன்பர் பணிந்துவிழ
   ஒருவாக் கெழுந்த துயர்விசும்பில்.

He could not bear the words spoken
So slightly by the Samanas;
He quit that place at once sorely grieved;
He came to the temple of the Lord who wears on His crest
The crescent and the fragrant flowers of Konrai
And, in melting love, fell prostrate on the ground.
Then spake an unbodied voice from the heavens.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 26, 2016, 09:19:34 AM »
Verse 10:

கையில் விளங்கு கனலுடையார்
   தமக்கு விளக்கு மிகைகாணும்
நெய்யிங் கில்லை விளக்கெரிப்பீ
   ராகில் நீரை முகந்தெரித்தல்
செய்யும் என்று திருத்தொண்டர்க்
   குரைத்தார் தெளியா தொருபொருளே
பொய்யும் மெய்யு மாம்என்னும்
   பொருள்மேல் கொள்ளும் புரைநெறியார்.

"Lamps are a needless excess for the Lord
Who sports the fire in the palm of his hand;
We will not spare you any ghee; if you are
Bent upon lighting lamps, do it with water."
Thus they spoke to the servitor,
They that hold one and the same thing
To be both true and false,
The pursuers of the flawed way.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 26, 2016, 09:17:30 AM »
Verse  9:

எழுந்த பொழுது பகற்பொழுதங்
   கிறங்கு மாலை எய்துதலும்
செழுந்தண் பதியி னிடையப்பாற்
   செல்லிற் செல்லும் பொழுதென்ன
ஒழிந்தங் கணைந்தோர் மனையில்விளக்
   குறுநெய் வேண்டி உள்புகலும்
அழிந்த நிலைமை அமணர்மனை
   ஆயிற் றங்கண் அவருரைப்பார்.

When he thus rose up, the day had spent itself
And the hour of dusk had come;
He thought that the propitious hour would pass away
Should he go to his house of foison (to fulfill his desire).
He entered a nearby house to secure ghee,
And that house happened to be that of the Samanas
Who were ever remote from truth;
They spoke to him thus:

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 26, 2016, 09:15:29 AM »
Verse 8:

நண்ணி இறைஞ்சி அன்பினால்
   நயப்புற் றெழுந்த காதலுடன்
அண்ண லாரைப் பணிந்தெழுவார்
   அடுத்த நிலைமைக் குறிப்பினால்
பண்ணுந் தொண்டின் பாங்குபல
   பயின்று பரவி விரவுவார்
எண்ணில் தீபம் ஏற்றுவதற்
   கெடுத்த கருத்தின் இசைந்தெழுவார்.

He hailed Him duly; love in him welled up;
He adored Him again and again; then by the grace
Of Grace he could divine what he should do then;
He engaged himself in manifold acts of service;
A desire to light many a lamp possessed him;
He rose up to do this.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 26, 2016, 09:13:19 AM »
Verse 7:

செம்பொற் புற்றின் மாணிக்கச்
   செழுஞ்சோ தியைநேர் தொழுஞ்சீலம்
தம்பற் றாக நினைந்தணைந்து
   தாழ்ந்து பணிந்து வாழ்ந்துபோந்
தம்பொற் புரிசைத் திருமுன்றில்
   அணைவார் பாங்கோர் அரனெறியின்
நம்பர்க் கிடமாங் கோயிலினுள்
   புக்கு வணங்க நண்ணினார்.

Deeming the performance of adoration
In the presence of the Lord who is verily
A ruby-flame enshrined in the auric Ant-hill
To be the righteous way of life, he came there,
Fell prostrate before Him and adored Him.
Gaining thus the life he sought, he came out
To the prakaram and entered the temple
Of Ara-Neri situate close
To the beauteous forted wall, to adore the deity there.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 26, 2016, 09:11:18 AM »
Verse 6:

அவ்வூர் நின்றும் திருவாரூர்
   அதனை அடைவார் அடியார்மேல்
வெவ்வூ றகற்றும் பெருமான்தன்
   விரைசூழ் மலர்த்தாள் பணிவுறுவ
தெவ்வூ தியமும் எனக்கொள்ளும்
   எண்ணம் உடையார் பலநாளும்
தெவ்வூர் எரித்த வரைச்சிலையார்
   திருப்பா தங்கள் வணங்கினார்.

Convinced that the adoration of the fragrant
And flower-like feet of the Lord, that do away with
All the evil troubles of the devotees,
Is truly all the gain one could come by,
He would leave his town and reach Tiruvaroor;
He hailed there for many days the hallowed feet of the Lord
The Wielder of the mountain-bow
Who destroyed the triple cities of the foes.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 26, 2016, 09:09:27 AM »
Verse  5:

வாய்மை மறைநூல் சீலத்தால்
   வளர்க்கும் செந்தீ எனத்தகுவார்
தூய்மைத் திருநீற் றடைவேமெய்ப்
   பொருளென் றறியுந் துணிவினார்
சாம கண்டர் செய்யகழல்
   வழிபட் டொழுகும் தன்மைநிலை
யாம இரவும் பகலும்உணர்
   வொழியா இன்பம் எய்தினார்.

He could be verily called the pure, red flame
Fostered by the Vedic splendor of true piety;
He knew that the supreme truth of life
Was to be established in the holy ash;
He adored the roseate feet of the Lord --
The Singer of the Sama Veda --,
Night and day, and was steeped in joy.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 26, 2016, 09:06:37 AM »
Verse  4:

பெருமை விளங்கும் அப்பதியில்
   பேணும் நீற்றுச் சைவநெறி
ஒருமை வழிவாழ் அந்தணர்தம்
   ஓங்கு குலத்தி னுள்வந்தார்
இருமை உலகும் ஈசர்கழல்
   இறைஞ்சி ஏத்தப் பெற்றதவத்
தருமை புரிவார் நமிநந்தி
   அடிகள் என்பா ராயினார்.

In that town of renown, from the lofty clan
Of Brahmins who, in integrated devotion,
Fostered the Saivite way which was established
In the Holy Ash, hailed Naminandi Adikal.
For his life here and hereafter he was blessed
With the tapas of ever blessing and adoring
The feet of the Lord.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 26, 2016, 09:04:35 AM »
Verse 3:

பணையில் விளைந்த வெண்ணெல்லின்
    பரப்பின் மீது படச்செய்ய
துணர்மென் கமலம் இடைஇடையே
   சுடர்விட் டெழுந்து தோன்றுவன
புணர்வெண் புரிநூ லவர்வேள்விக்
   களத்தில் புனைந்த வேதிகைமேல்
மணல்வெண் பரப்பின் இடைஇடையே
    வளர்த்த செந்தீ மானுமால்.

The lotuses of soft and red petals that rose above
The white paddy crops in the fields, were like
The red flames fostered by the wearers of white
Sacred threads, on the white sands strewn on Vetikais.

Arunachala Siva.


S. Kannikeswarier writes:-

One day, when Bhagavan was looking into the affairs of the temple building, I approached Him
and asked the following question.

"How can action which is subdued in a state of Mukti emerge
and continue to function?"  Bhagavan favoured me with the
following reply:

"The all pervading infinite Self brings about the actions and they are
done through the means of indriya karanas.  The person's ahamkara or
the little self is doing nothing. It is also incapable of doing anything. When an
author is writing with a pen, he is so much absorbed in his idea that he forgets
that he is writing with the pen with his own hand.  Nor is he aware of his body.
Once he consciousness dawns that he is the person that is writing it, that it
is hand and his pen that writes it, the flow of his ideas is arrested.
He comes down from the all-absorbing world of idea and becomes aware of his pen, his
hand and his body and he is not able to write any further.  The pen, the hand etc., are
separate inanimate objects and the Atma Sakti alone is capable of giving life to them and
make them work.  Although the indriya karanas are there, yet the time when they are
absorbed in the Atma Sakti, he will not write. 

"Therefore, the happiness and sorrow which are the results of actions do not affect the
indriya karanas or the Atma, the witness and Karta (doer) of all actions.  If a man were to
see his reflection in the boiling water, the heat does not affect his face, nor does it harm in
any way his reflection in the boiling water.  So also the results of one's own actions do not
affect the Atman or the ahakmkara, "the little self".  It is a myth or maya (delusion).
A man bitten by a snake in a dream, does not on awakening attempt to cure himself.
The tiresomeness of the sukshma saria (subtle body) due to over work in dream world, is
not at all felt on his awakening from the dream. 

If one, in his own imagination, weaves that he was round the world in a minute, his
physical body does not get tired.  We, the embodiment of Atma have no sufferings.
 All things appear on account of myth. The lightning produced on account of the clash
of clouds in the sky do not affect the Space.  If we, therefore, realize that we are part and
 parcel of the big Atmic force, there is no reason why we should falter and get confused in
our lives.

(Source:  Arunachala's Ramana, Boundless Ocean of Grace,
Volume 6. Sri Ramanasamam, Tiruvannamalai.)

Arunachala Siva.   


Arthur Osborne writes in the above book:

I had been a great meat-eater all my life, taking meat daily, often, in one form or another,
three times a day, morning, noon and night, except for a short period at Oxford when I had been
a vegetarian as a result of reading Leonardo da Vinci's saying that we are all cemetries of dead
animals.  At Tiruvannamalai, we ate less meat than ever before but did not completely renounce it.
By the time, we moved to Madras we had given up cooking meat at home, but every Tuesday I
used to go into town at lunchtime to lay my weekly stock of tobacco and I could eat meat at a
restaurant.  One Tuesday, I ordered a chicken pulav but when it arrived I felt I could not just face
the thought of eating it.  It was not any theoretical objection or even feeling of compassion for this
chicken, just an inner revulsion.  So I sent it back and ordered for fried fish instead.  Next Tuesday,
I repeated this order, but I had the same feeling about that also and sent it back.  I never ate
meat or fish again.

The meditation sets up a finer vibration and to in some ways makes one more sensitive to food and environment.  The point had been reached when vegetarianism had become a necessity.

I soon gave up smoking too.  I felt that smoking is also a sort of undercurrent so I felt that it was
a spurious imitation, an actual impurity once the meditational vibration was awakened.  I
had twice before in my life given up smoking.  Both times, I started again about six months later.
This time, however, it was final.  I gave it away with the remaining tobacco in my pouch and all
my pipes to a journalist, who fancied himself as a pipe smoker.

Arunachala Siva.

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