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Messages - Subramanian.R

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8731
General Discussion / Re: What is Neo Advaita? James Swartz.
« on: March 10, 2016, 12:05:04 PM »
Why are binding vasanas such a major problem for anyone, seeking enlightenment? Because they disturb
the mind to such a degree that one's contact with the Self, as it reflects in the mind to such a degree that one's contact with the Self, as it reflects the mind, is broken.  It is meditation on the reflection of the Self in the mind that allows that allows the intellect to investigate the Self and gain the knowledge 'I am the Self' that breaks down the subject-object distinction and ends one's sense of duality.

Another essential component of any valid spiritual path, Vedic or otherwise, is Bhakti, devotion to God or the Self.  Ramana gave devotion to God equal status with Self Inquiry as a spiritual path, because devotion to God
paves the way for Self Realization, by  breaking down the concept of doership.  'Not my will,  but Thine'.  It also teaches that God, not the ego, is the dispenser of the fruits of one's actions. But Neo Advaita sees devotion to God as 'duality' and has nothing to do with it.  This shunning of the devotional aspect of life
is based on ignorance of the value of devotion as one of the primary requirements for emotional happiness   
and Self Realization.  In fact, dvaita works just as well as advaita in preparing the mind for Self Realization
because the Self understand the heart's yearning for freedom and functions through one's chosen symbol to
prepare the seeker for Self Realization.               

contd.,

Arunachala Siva.

8732
General Discussion / Re: What is Neo Advaita? James Swartz.
« on: March 10, 2016, 11:09:52 AM »
Traditional Vedanta also deals with the vasanas by insisting that the seeker practice Vedika Dharma,
a duty oriented approach to life. When a person follows Vedika Dharma binding vasanas are neutralized.
But when there are no teachings concerning the relationship between the Kamya Karmas, desire prompted
activities, and the production of binding vasanas, is it any wonder that whatever non dual experiences are
acquired in Satsangh quickly vanish with the dual experiences with the appearance of the next binding vasana....much less the knowledge " I am non dual Awareness' that sets one free?  This is why the Neo
Advaitin world is little more than thousands of people, including the teachers, who have had scores of non dual
experiences, but who at the end of the day, are still prisoners of their conditioning.

contd.,

Arunachala Siva.                     

8733
General topics / Re: Mind and Consciousness - David Frawley:
« on: March 10, 2016, 10:46:09 AM »
The Question of Self Knowledge:

In Yoga, knowledge alone is said to bring about the liberation of consciousness, specifically self knowledge
or the knowledge of our true nature in the Purusha.  When we speak of self knowledge for the personal
for the personal mind, we are mainly referring to knowledge of one's personal history, habits and inclinations.
Self Knowledge for the inner Being, however, consists of understanding the essence of awareness beyond
thought and personal history.  Though our thoughts are constantly changing, our inner Being remains the same.

True Self Knowledge is a matter of Being, not of thought or emotion. It is a state of Being, not of events,
experiences or ideas known.  Our inner Being has no conceptual content, nor is it conditioned by time and action.  It is a state of openness, surrender and presence like a steady thread through all our experiences.
Contacting it brings us into a state of peace, in which the mind and its psychology are naturally put to rest.
To reach our inner Being requires a different orientation of our consciousness, a willingness to let go of our
personal history and dive into the great Unknown within.

From the standpoint of the Purusha or true Self. one could say that you cannot know yourself.  There is no
self or personal history to be known which could define you.  From the standpoint of the true Self, you can
only be your Self. But in being yourself, you become one with all Being.  You come to know all things within
yourself,  in which he mind becomes but an instrument to be used at will or put to rest.

Our inner Being exists beyond time and space, birth and death, mind and body.  Yet it is present within us
as the ground of  Being which is the same in all.  In that awareness, the mind becomes quiet and passive
and the personal self loses its relevance.

In that Inner Reality, the mind loses its importance. This is just as when the Sun is shining, one no longer
notices the Moon.  The reality is self evident.  Nothing needs to be said, discussed or argued about. And the
reality is so vast it can never be described. One merges into the experience only.

contd.,

Arunachala Siva.                           

8734
General topics / Re: Hridaya - John Grimes:
« on: March 10, 2016, 10:26:03 AM »
Sri Ramana used the term Hridaya not to imply that there is a particular location or center for the Self
but merely to indicate that the Self is the source from which all appearances manifest.   He experienced
the spiritual Heart on the right side of His body while maintaining that in reality it is 'located' both everywhere
and nowhere.  It is like Bhagavan's being everywhere but more powerfully here. He is nowwhere for He never
had a form. 

According to Sankara, one's Heart is the temple (adhishtana) of Brahman, of the Self, and it is there that
Brahman is experienced;  it is the seat of Brahmanubhava. (Taitt. Up. Bhashya II. 6.1); Brahma Sutra Bhashya I.3.25: Brah. Up. Bhashya III. 9.23)  Sri Ramana said, 'Therefore, it is stated, that what is called the Heart is no other than Brahman.  Moreover, for the reason that Brahman shines in the hearts of all souls as the Self,' the name   'Heart' is given to Brahman. (Self Inquiry Section 9).

contd.,

Arunachala Siva.

8735
Asking the Question:

Having made the determination and set our mind to it, now we can approach actual questioning. But
where do we begin?

At the root, Bhagavan tells us, inquiry has no mechanics. It simply entails asking the question. Though
uncomplicated, questioning is not easy.  In the beginning we may have to rely on sheer will power in virtue
of the mind's brick wall resistance and the frustration that comes with repeated failure.  The key word here
is perseverance; the mind thwarts us at every turn, continually finding ways to fortify its defenses and deflect
the quandaries generated by questioning. By its nature, the mind resists doubt; hence Vichara's efficacy
resides precisely in the uncertainty it activates. When the mind insists on concrete 'answers', continually
re-asserting itself with its insights and analyses, the requisite anti dote, Bhagavan tells us, is simply to
recognize their futility and resume questioning by asking, 'To whom has this thought arisen?'  As thoughts arise, even if insightful or convincingly worded, Bhagavan urges that they simply 'be destroyed then and
there in the very place of their origin through inquiry.'  And the same applies to other activities: So long as
you think, 'I am walking, 'I am writing' inquire who does it.' (Quotes from Who am I, # 11,15, and Talks # 596.)

Why such rigor, one might ask?  Because Vichara's virtue does not lie in generating solutions-- inferring or
deducing facts  -- but in leaving the false behind.  (Talks $ 251) What is left behind?  A Zen proverb says:
all we have to lose are our chains, i.e. the mind's labels, concepts and positions

contd.,

Arunachala Siva.                 

8736
19.  aham-ayam kuto bhavati chinvatah
       ayi patat-yaham nija vicharanam.

If one asks himself, 'Where does this I come from?' it will vanish.  This is Self Inquiry, or atma vichara.

Since the feeling, 'I am the body' is illusory, it cannot continue the masquerade under sustained  scrutiny.
The Maharshi has taught, 'The thought 'I am this body of flesh and blood' is the one thread on which are
strung the various other thoughts. Therefore, if we turn inwards, inquiring 'Where is this I?'  all thoughts
including the I - thought will come to an end and Self Knowledge will then spontaneously shine forth within
the cave (the Heart) as 'I-I'....(Sadhu Om. Path).

contd.,

Arunachala Siva.       

8737
Nature of Substratum:

348.

For example, you see a rope and think it is a snake.  As soon as you realize that the rope is a rope,
your false perception of a snake ceases, and you are no longer distracted by the fear which it inspired.
Therefore, one who wants to liberate himself must know the nature of the real Self and the unreal Self.

349:


Like the union of the fire with the iron, by the union of the Reality with the intellect, all these appearances
come into existences.  Their actions are unreal, as we have seen in these three states - in dream, in
error, and in imagination.

350:

So all these changes of nature, from egoism down to body, are unreal because of their transient
nature.  But the seer, the Self, is always unchanging and, therefore, real - the Atman.

351:

Eternal, One without a second, indivisible consciousness, the witness of the intellect, separate from
the manifested and unmanifested, the subject of 'I',  the ever blissful  --  that is the Supreme.         

352:

Knowing in this way one's own Self, which is separated from the manifested and unmanifested,
ascertaining one's own oneness with the Self -- the one eternal consciousness --one becomes
peaceful in the Self.

contd.,

Arunachala Siva.   

8738


31. Praying for powers -- which should be despised by Sadhakas -- from God who is ready to give His own
Self to His devotee, is like begging for stale food from a rich person that gives freely.

32. Restfulness of the mind is itself Liberation; that being so, how can they, whose minds are fixed on
the attainment of powers, which are to be won by mental activity, ever attain the bliss of Liberation?

33:  Like one that takes medicine to worsen his disease, those are deluded by the sense, 'I am the body',
which is the root cause of all ills, seek to attain durability of the body by practicing tapas.

34.  Once upon a time Dadhayangathavarna said, 'A dog enjoys with a bitch the same pleasure that Indra
(the Chief of the gods in Heaven) enjoys with Indrani (his consort).

35. The unenlightened man thinks, 'I am enjoying these pleasures', and is thus ever deluded by the craving
for pleasures; he does not know the truth of the matter, namely that the pleasures are eating up his vitality.

36.  The serpent kills by biting; but the five mouthed serpent, namely desire for enjoying sense objects,
kills through mere thought or sight of the objects.

37.  The happiness that is enjoyed in sleep, in a swoon, when something desired is won, and when something
hated is destroyed, is due to the temporary union of the mind and the Self in the Heart.

38.  One should know that the pleasures that are believed to arise from sense objects, both here and in the
other worlds, are really minute fractions of the happiness of Self Realization, and not at all independent.

39. A hungry man is satisfied by eating unappetizing food, just as if he had eaten tasty food;  it follows
that pleasures is not from the object, but from the cessation of the desire for it.

40.  A dog gets pleased ignorantly tasting its own blood, when it chews a bone without any meat on it;
likewise men are infatuated over sense objects, enjoying only the happiness that is their own.

contd.,

Arunachala Siva.   
   

8739
General topics / Re: Tevaram - Some select verses.
« on: March 10, 2016, 08:24:54 AM »
Verse  37:


ஒருமகள் கூந்தல் தன்னை
   வதுவைநாள் ஒருவர்க் கீந்த
பெருமையார் தன்மை போற்றும்
   பெருமைஎன் அளவிற் றாமே
மருவிய கமரிற் புக்க
   மாவடு விடேலென் னோசை
உரிமையால் கேட்க வல்லார்
   திறமினி யுரைக்க லுற்றேன்.



Does it lie in my power to indite his glory
Who gifted the locks of hair of his only daughter peerless
On the very day of her wedding to the One (supreme)?
I now proceed to narrate the glory of him who was
Blessed to hear the sound of the biting by the Lord
Of tender mango that slipped into the fissure in a field.   

Arunachala Siva.

Here we complete the story of Manakkachanchara Nayanar. 

8740
General topics / Re: Tevaram - Some select verses.
« on: March 10, 2016, 08:22:12 AM »
Verse 36:



மனந்தளரும் இடர்நீங்கி
   வானவர்நா யகரருளால்
புனைந்தமலர்க் குழல்பெற்ற
   பூங்கொடியை மணம்புணர்ந்து
தனம்பொழிந்து பெருவதுவை
   உலகெலாந் தலைசிறப்ப
இனம்பெருகத் தம்முடைய
   எயின்மூதூர் சென்றணைந்தார்.

And was cured of his languishing; he wedded her,
The liana-like, whose locks of hair grew with flowers and all
As before by the grace of the God of the celestial beings;
He gifted great sums of money to all, causing
The glory of the wedding to spread throughout the world;
With his vast kin, he hied back to his hoary forted town.   

Arunachala Siva.

8741
General topics / Re: Tevaram - Some select verses.
« on: March 10, 2016, 08:19:39 AM »
Verse  35:


வந்தணைந்த ஏயர்குல
   மன்னவனார் மற்றந்தச்
சிந்தைநினை வரியசெயல்
   செறிந்தவர்பால் கேட்டருளிப்
புந்தியினில் மிகவுவந்து
   புனிதனார் அருள்போற்றிச்
சிந்தைதளர்ந் தருள்செய்த
   திருவாக்கின் திறங்கேட்டு.

The prince of Yeyar clan heard from them
That had gathered thither of the inconceivable phenomenon
And grew mighty glad;
He hailed the gracious act of the Lord and grew sad;
He heard of the Lord?s blessing   

Arunachala Siva.

8742
General topics / Re: Tevaram - Some select verses.
« on: March 10, 2016, 08:17:18 AM »
Verse  34:


தொண்டனார் தமக்கருளிச்
   சூழ்ந்திமையோர் துதிசெய்ய
இண்டைவார் சடைமுடியார்
   எழுந்தருளிப் போயினார்
வண்டுவார் குழற்கொடியைக்
    கைப்பிடிக்க மணக்கோலங்
கண்டவர்கள் கண்களிப்பக்
    கலிக்காம னார்புகுந்தார்.


Thus gracing the devotee and hailed by the celestial beings,
The Lord-God, the wearer of chaplet, grew invisible.
To hold her hand in wedding, the liana-like bride
Whose fragrant locks of hair is buzzed over by bees,
And delighting the eyes of the wedding-guests
Thither came Yeyarkon Kalikkamar.

Arunachala Siva.

8743
General topics / Re: Tevaram - Some select verses.
« on: March 10, 2016, 08:15:11 AM »
Verse 33:


மருங்குபெருங் கணநாதர்
   போற்றிசைப்ப வானவர்கள்
நெருங்கவிடை மேல்கொண்டு
   நின்றவர்முன் நின்றவர்தாம்
ஒருங்கியநெஞ் சொடுகரங்கள்
   உச்சியின்மேற் குவித்தையர்
பெருங்கருணைத் திறம்போற்றும்
    பெரும்பேறு நேர்பெற்றார்.


Manakkancharar was blessed with the beatitude
To hail the Lord, with hands folded above his head
In adoration with at-one-ment; he could thus
Adore the Lord enthroned on His mount, the Bull,
And hailed close by, by Gananatas and thronging gods.   

Arunachala Siva.

8744
General topics / Re: Tevaram - Some select verses.
« on: March 10, 2016, 08:12:49 AM »
Verse 32:


விழுந்தெழுந்து மெய்ம்மறந்த
   மெய்யன்பர் தமக்குமதிக்
கொழுந்தலைய விழுங்கங்கை
   குதித்தசடைக் கூத்தனார்
எழும்பரிவு நம்பக்கல்
   உனக்கிருந்த பரிசிந்தச்
செழும்புவனங் களிலேறச்
   செய்தோமென் றருள்செய்தார்.


When the tranced servitor true, rose up, the Lord-Dancer
In whose crest floats the crescent as if tossed by
The billows of the Ganga, spake thus: "We have caused
The flourishing worlds to know of the love that soars
In you for Us." Then He graced Him.   

Arunachala Siva.

8745
General topics / Re: Tevaram - Some select verses.
« on: March 10, 2016, 08:10:57 AM »
Verse  31:


வாங்குவார் போல்நின்ற
   மறைப்பொருளாம் அவர்மறைந்து
பாங்கின்மலை வல்லியுடன்
    பழையமழ விடையேறி
ஓங்கியவிண் மிசைவந்தார்
   ஒளிவிசும்பின் நிலம்நெருங்கத்
தூங்கியபொன் மலர்மாரி
   தொழும்பர்தொழு தெதிர்விழுந்தார்.



He, the God of the Gospels who stood there as if
He would receive it, anon disappeared.
He reappeared in the heavens, with His Consort
On His Mount, the ancient Bull, ever-young.
Earth and sky were mantled with a shower
Of beauteous Karpaka flowers; the servitor
Adored and prostrated before the divine presence.   

Arunachala Siva.

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