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Messages - Subramanian.R

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8611
General topics / Re: Tevaram - Some select verses.
« on: March 15, 2016, 08:13:59 AM »
Verse 34:

மருவியகால் விசைத்தசையா
    மரங்கள்மலர்ச் சினைசலியா
கருவரைவீழ் அருவிகளுங்
   கான்யாறுங் கலித்தோடா
பெருமுகிலின் குலங்கள்புடை
   பெயர்வொழியப் புனல்சோரா
இருவிசும்பி னிடைமுழங்கா
   எழுகடலு மிடைதுளும்பா.

Wind would not move, branches would not sway;
Cascades from dark hill would not fall down;
Jungle rivers would neither gurgle nor flow;
Heavens would not rumble and the seven seas stood still.   

Arunachala Siva.


8612
General topics / Re: Tevaram - Some select verses.
« on: March 15, 2016, 08:10:44 AM »
Verse  33:


நலிவாரும் மெலிவாரும்
    உணர்வொன்றாய் நயத்தலினால்
மலிவாய்வெள் ளெயிற்றரவம்
   மயில்மீது மருண்டுவிழும்
சலியாத நிலைஅரியுந்
   தடங்கரியும் உடன்சாரும்
புலிவாயின் மருங்கணையும்
   புல்வாய புல்வாயும். 



As the teasers and the teased shared alike the harmony
The white-fanged adder, bewitched by music
Fell on the peacock; the tireless lion and the tusker huge
Moved together; the fawn with grass in mouth
Passed by the open-mouthed tiger.

Arunachala Siva.

8613
General topics / Re: Tevaram - Some select verses.
« on: March 15, 2016, 08:08:24 AM »
Verse  32:


சுரமகளிர் கற்பகப்பூஞ்
   சோலைகளின் மருங்கிருந்து
கரமலரின் அமுதூட்டுங்
   கனிவாய்மென் கிள்ளையுடன்
விரவுநறுங் குழலலைய
   விமானங்கள் விரைந்தேறிப்
பரவியஏழ் இசையமுதஞ்
   செவிமடுத்துப் பருகினார்.



With their soft parakeets still holding in their bills
The fruit fed to them by their flowery hands,
The ethereal damsels of the celestial regions, from the homes
Of Karpaka flew swiftly on their carriers
Whilst their fragrant locks were tossed by the wind,
And came thither and drank with their ears
The ambrosial music seven-fold.   

Arunachala Siva.

8614
General Discussion / Re: Rough Notebook-Open Forum
« on: March 15, 2016, 06:51:38 AM »



The standard example of a Jnani also enjoying material riches (Ikaloka sukha) is Janaka.
Sri Ramakrishna used to say that Janaka drinks milk from two cups!  A Jnani does not care for
ikaloka sukha but it sometimes comes out of its own accord by divine will.  Such pleasures
which came in his way, without asking, does not in any way belittle his state of Atma Jnana.

Once a devotee who had seen Bhagavan Ramana in Virupakshi
Cave eating only cold rice and lying on a stone-bench came to
see Him again after 20 years.  Now he saw Bhagavan Ramana
sitting on a sofa with pillows and eating hot food served at stroke
of the bell, with incense throwing up nice fragrance around His sofa
all the time.  Somehow, these 'scenes' did not satisfy the devotee.
He came to Bhagavan and said:  "Swami, You have been spoiled!"
Bhagavan Ramana readily answered:  "Yes, Yes, I have been spoiled!"   
The devotee was satisfied and he left the place.
Others in the Old Hall, were murmuring as to why Bhagavan
should say this.  Bhagavan Ramana knew their minds and said:
"What wrong did I do?  In Virupaksha Cave as well as in Asramam
now, "I' has been spoiled (beyond redemption).  And that is all
I meant."  All the devotees laughed.

Bhagavan Ramana has said to Annamalai Swami:  The good benefits
that are accruing to you without your desire-ship or doer-ship,
you can enjoy since they do not create any further 'agami' sin
for you.

Arunachala Siva.

8615



On 15th April 1946, when Suri Nagamma was circumambulating the Old Hall, Bhagavan Ramana
observed:


"Have you learnt it from Ravanamma?...."  After that He said:
"After all, the proper pradakshina is going round the Self, or, more
accurately, to realize that we are the Self and that within us all
the countless spheres revolve, going round and round, as described
in Ribhu Gita III.39."

#

The contemplation that I am the perfectly full, blissful Self
Is the scattering of flowers in worship,
The contemplation that the universe with its myriad activities
  revovles around me,
Constitutes the prescribed cirumambulation.
The contemplation that all will ever bow to me,
And I shall never bow to anyone,
Ever constitutes the bow (namaskaram),
To the great Linga of the Self.

  - Verse translation by Dr. H. Ramamoorthy and Nome

#

Lingeshwara Rao gives a verse transation as:-

Referring "I am the all blissful Self"
Is worship as with words and flowers,
True cirumambulation is the thought
"In me the million universes roll"
He who knows all beings bow to him
And he to none
He bows before the Mahalinga Siva.   

#

Lingeshwara Rao's book is based on the original Sanskrit, VI amsa
of Siva Rahasyam.  The Ramamoorthy & Nome's translation is
based on Tamizh Ribhu Gita, rendered by Bhikshu Sastrigal, (alias
Ulaganatha Swamigal), which Bhagavan Ramana often refers.
The arrangements of verses are some what at variance in both
the books.

Arunachala Siva.

8616


Bhagavan Ramana answers this point about abhyasa (Practice)  in Upadesa Manjari,
as told to Natananda.  In Chapter II - on Abhyasa, He says like this:

Natananda:  Is the state of 'being still' a state involving effort or
effortless?

Bhagavan:  It is not an effortless state of indolence.  All mundane
activities which are ordinarily called effort, are performed with the
aid of a portion of the mind and with frequent breaks.  But the act
of communion with the Self (Atma Vyavahara) or remaining still
inwardly is an intense activity which is performed with the entire
mind and without break.

Maya (delusion or ignorance) which cannot be destroyed by any other
act, is completely destroyed by this intense activity which is called
Silence (Mauna).

Arunachala Siva.   

8617
(The above article appears in Mountain Path- October -December 2015.  The author is one Savithri Krishnan.)

*

Sri Ramana Gita contains the quintessential question posed by Deivarata to Bhagavan on the paramount duty
of human beings caught up in the cycle of births and deaths:

Kim karatvyam manushyasa pradhaanimiha samsrutau
Ekam nirdhaarya Bhagavan tanme vyaakkhaatumarhati

To which Bhagavan replies:

Swasya Swaroopam vigneyam pradhaanam mahadichchataa
Pratishthaa yatra sarveshaam phalaanaamuta karmaNam

'For those desiring the highest, discovering one's Self is most important since it is the basis of all actions and
fruits.'

The above is echoed in the four well known Mahavakyas from the four Vedas, extolling Brahman (which
is no different from the Self) thus:

Prajnaanam Brahma (Consciousness is Brahman.)  This Mahavakya appearing in the Aitreya Upanishad of
the Rig Veda dwells on the nature of Brahman or the Self.

Aham Brahma Asmi ( I Am Brahman.)  Contained in the Brihadaranyaka Upanishad of the Yajur Veda, this
Mahavakya expounds Brahman to be the object on which the sadhak contemplates.

Tat Tvam Asi (Thou Art That.)  The Guru instructs that he (the disciple) is the Supreme Consciousness
through this Mahavakya contained in the Chhandogya Upanishad of Sama Veda.

Ayam Atma Brahma (This Self is Brahman.)  This Mahavakya from the Mandukya Upanishad of the Atharva
Veda declares one's Self by verily the Brahman.

As for the method of attaining Self Realization, Bhagavan has time and again unequivocally asserted 
that there are only two paths.  They are:

1. Self Inquiry.

2. Complete, unconditional Surrender to the Almighty.

Bhagavan himself realized the Self through the first path, as He has, in later years narrated to the
devotees His legendary Death Experience as a youth of seventeen at Madurai.

contd.,

Arunachala Siva.               

8618
General topics / Re: Tat Tvam Asi - Paui Loke.
« on: March 14, 2016, 10:24:29 AM »
The second, that the Self is known by another Self, is equally unacceptable for two main reasons.
Firstly, this explanation is based on the untenable assumption that there is more than one Self.  Such
an assumption is contrary to the central doctrine of Advaita, which holds the view that there is only one
Self.  Secondly, the objection is on the ground of logic.  Let us, for the sake of argument, accept the claim
that the Self is known by another Self.  The immediate question which follows would be, 'How is the second
Self is known?'  If the answer is, 'by the third Self', then this again invites the question of how the third Self'
is known. Such a position invariably lands us in the logical difficulty of infinite regress (anavastha dosha).
Thus on both counts, the answer that the Self is known by another Self has to be rejected.

contd.,

Arunachala Siva.                     

8619
Dear Sadhak,

I mentioned Annamalai Swami because he lived in Tiruvannamalai.


Arunachala Siva.

8620
23.  sattva bhaasika chit kvavetaraa
       sattvaa hi chit cittayaa hyaham.


There is only one Being that can know Reality.  That only one Being is itself Reality and is itself
Consciousness.

This simple revelation sums up the whole of the Jnani's experience and the whole metaphysics of advaita.
The reference of the eye 'seeing' itself. The Self (Reality) cannot see itself for there are not two Selves,
permitting one to see the other.  The Self can only be itself. if 'sees' itself only as a reflection in the cosmos,
just as the eye requires a mirror to see its own form.

Sri Maharshi comments on this and the previous verse to where sentience, or conscious, lies. 'In  the former
(Verse 22), the body, senses, breath, mind and nescience are described as asat (unreal) and jadam (insentient), while the 'I' is eka sat (the only Reality).  Then the question remains: Is the 'I' chit (sentient)
or jadam (insentient)?  To this, the reply is given in Verse 23. Sat (Reality) is chit (sentient). (Subbaramayya
-- Reminiscences.)

Speaking to a young girl, five year old indira, who had picked out some Sanskrit letters of Upadesa Saram,
(Verse  22 and 23), the Maharshi explained what they meant, 'I am not the body Who am I? I am He.' 
(deham naham koham soham).  The Maharshi  asked her to make them as her mantra, saying it was the
essence of wisdom.  Indira continued to recite these words for the rest of her brief life.  (Subbaramaya --
Reminiscences.)

contd.,

Arunachala Siva.

                                   

8621
68.  Since birth and death have come by the idea 'I am the body',  the immortality which is natural to the
Self is realized as soon as this delusion ceases.

69.  Just as the tenth man - in the story of the tenth man -- counted others leaving out himself, the first,
so, man leaves out his own Self and thinks of sense objects.

70.  Neglecting to inquire 'How am I now', men vainly ask 'What was I before', and 'what shall I be hereafter?'

71.  This Jiva who has sprung from the Infinite Being, like a bird springing up from its nest and wandering in
the sky necessarily returns to its nest, will surely return and) merge into its Source, namely the Infinite, even
in spite of hindrance.

72.  The inner meaning of the Biblical narrative, that Jesus rose after being crucified and went to heaven,
has been shown by the Guru as follows:

73.  The body is the cross; the sense of its selfhood is named Jesus; his attainment of the State of the Real
Self by the extinction of that sense is the Resurrection. 

74. All those men that have won this State are alike Sons of God, since they have overcome Maya; they are
worthy of being adored. 

75.  If this so called Jiva, arising as I am out of the darkness of ignorance, like the pretended companion
of the bridegroom of the story,  be forced to flee by the Quest of the Real Self, then the truth of the Real
Self will shine of itself. 

76.  One should not be afraid that in the Egoless State, the Self will be lost.  Whoever became himself lost
in sleep, where there is no ego?

77.  Only by becoming aware of the truth of the Self -- by the forgetting of which this great and endless
suffering of relative existence has been incurred -- does one get rid of that suffering, not by any other means.

78.  He that abides in peace, and without desires, as the limitless Reality - Consciousness - Bliss, through
the thoughts, is established in the Supreme Silence.

contd.,

Arunachala Siva.     

8622
Verse  367:

This is the first door to  Yoga: the control of speech (not talking too much), then control of the mind.
Practice non receiving in the mind.  Then give up all expectation, then all desire, and always be alone.

Verse 368:

To stay alone is the cause of controlling the senses, and the mind.  By controlling the senses, you control
thought, and the mind becomes peaceful.  By doing this, the ego vanishes. And by the destruction of this
ego, changeless blissfulness is felt by the Yogi, which belongs to Brahman alone.  Therefore, this --
controlling of the mind constantly should be the first duty of the practitioners of concentration.   

Verse  369:

First, join word with the mind.  Everything seen is the word -- names), then mind with the intellect,
intellect with the ego, ego with the witness, and that witness with the Brahman who is the Soul of all.
And by joining that way, enjoy the eternal bliss.

Verse 370:

The Yogi, when he joins himself with the body, prana, senses, mind and intellect, and all other upadhis
he becomes one with them.

Verse 371:

And by removing that contact, he enjoys the Blissfulness Eternal which comes from giving up things.

contd.,

Arunachala Siva. 
         

8623
Later, He gained the realization that, although grace and the world are not different, the Self manifests in
two different ways, and thus was able to attain the state of Sahaja Nirvikalpa Samadhi, the experience of
consciousness free of divisions, in which, even on the worldly level,  He still perceived everything, without
distortion, through the eye of grace.  It was at this juncture that this first work, appeared as the expression
of that experience.

Already His awareness, His energy, His mind, His voice, everything has been swallowed up by Arunachala
on His arrival there, even as 'the day consumes that darkness of night', and the name 'Arunachala' 'Arunachala!' flashed forth from Arunachala's Gracious Presence which shines as pure being.  What meaning then could there be to those 'flashing forth' other than that Arunachala Itself, the fullness of the Real?

contd.,

Arunachala Siva.           

8624
General topics / Re: Tevaram - Some select verses.
« on: March 14, 2016, 07:59:31 AM »
Verse  31:



பணிபுவனங் களிலுள்ளார்
    பயில்பிலங்கள் வழியணைந்தார்
மணிவரைவாழ் அரமகளிர்
    மருங்குமயங் கினர்மலிந்தார்
தணிவிலொளி விஞ்சையர்கள்
   சாரணர்கின் னரர்அமரர்
அணிவிசும்பில் அயர்வெய்தி
   விமானங்கள் மிசையணைந்தார்.



he denizens of the Polis of Ophidia issued out of
Their familiar apertures to this place;
The divine nymphs that dwelt on the beauteous hills,
By music enchanted, thither came in throngs;
Fadeless Vidhyatara, Charanas, Kinnaras
And gods on high, left their abodes and thither came
Drawn by music, borne by their mounts.

Arunachala Siva.

8625
General topics / Re: Tevaram - Some select verses.
« on: March 14, 2016, 07:57:45 AM »
Verse  30:


ஆடுமயில் இனங்களும்அங்
   கசைவயர்ந்து மருங்கணுக
ஊடுசெவி யிசைநிறைந்த
   உள்ளமொடு புள்ளினமும்
மாடுபடிந் துணர்வொழிய
   மருங்குதொழில் புரிந்தொழுகும்
கூடியவன் கோவலரும்
   குறைவினையின் துறைநின்றார்.



Dancing peacocks ceased their dance and came
Near unto him; they stood still, enthralled;
As the wafting melody streamed through the ears
And filled their bosoms, the feathered race
Flew to him and stood lost in rapturous music;
The strong neatherds who were working nearby
Abandoned their chores and stood in mute wonder.   

Arunachala Siva.

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