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Messages - Subramanian.R

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8761




Devaraja Mudaliar was a lawyer by profession.  He had a highly
developed mind which railed against inconsistencies, in any form.
He also liked to have every detail accounted for it.

When Tamizh poets like Manikkavachagar and Tiru Jnana Sambandhar
alluded to their renunciation in verse, they would mention something
like, my spirit, my body and my personal possessions.  (Manikkavachagar
says in Kuzhaitha Pathu, Decade on Melting:  "Have you not taken away my
spirit, my body and my possessions, on the day you decided to rule over me,
O the Hill, where is any deficiency in me? You do good or bad to me, am I
responsible for that?")

Devaraja Mudaliar asked Bhagavan:  "In one of your verses, (Sri
Arunachala Nava Manimalai, Verse 7) you have mentioned only
spirit and body and not any personal possessions. Bhagavan!
Why did you not mention personal possessions?"

Bhagavan Ramana replied:  "O Mudaliar-vaL, How can I mention
anything that I did not have?"

Devaraja Mudaliar did not leave Him.  (What a relationship between a
devotee and a Guru!)  H asked:  Bhagavan!  Do you then mean to say,
that Manikkavachagar had some personal possessions?"

Bhagavan replied:  I did not have anything, so I did not mention.
I don't know about them!"

(Manikkavachagar says in another verse of Tiruvachakam, Kula
Pathu, Verse 1, Decad on Joyful Heckling.)  " O, only the codpiece and begging
bowl are only my relations.  My only thinking is about Siva's anklet-wearing feet!"

(Source:  Devaraja Mudaliar's Reminiscences)

Arunachala Siva.   

8762
General Discussion / Re: Rough Notebook-Open Forum
« on: March 12, 2016, 06:46:48 AM »



There was one gentleman by name Thinnai Swami.  He came to
see Bhagavan Ramana with his family.  When he was taking leave
of Bhagavan, Bhagavan merely said, "Iru".  "Be."  He continued
in Tiruvannamalai for another 25 years, and the family left him
and visiting him occasionally.  He was living in a Thinnai, the front
portal of a large house.  No bath.  No change of dress.  Food, only
when someone offers.  Such is the magnetic spell of Bhagavan
Ramana.

Arunachala Siva.

8763


Bhagavan Ramana has said to some new visitors asking about His biography to read the
Sri Ramana Ashottaram of Sri Viswanatha Swami.  It covers His place of birth, His gothra,
His father's name, His living in Madurai, His Atma Jnana Udayam in Chokkappa Naicken Street,
His reaching Arunachala, His stay in Virupaksha Cave, Skandasramam, His works like
Upadesa Saram, Sad Darsanam, Arunachala Stuti Panchakam, Sri Ramana Gita etc.,
It also speaks about Matrumukti and finally ends as Om Sri Purushottamaya Namah. 
There are implicit references about His avatara of Skanda.

Arunachala Siva.


8764
General topics / Re: Mind and Consciousness - David Frawley:
« on: March 11, 2016, 01:17:29 PM »
Mind and Self Realization:

For such higher Self Realization, the mind plays a crucial role.  The mind can be the instrument for either
bondage or liberation, ignorance or enlightenment.  If we turn the mind towards external world as the
reality, it becomes a force of attachment and sorrow.  if we turn the mind within to the Inner Being as
the Reality, it slows down and comes to reflect that higher reality.  The mind becomes a mirror for the
light of the Self to shine.

So turning the mind within is the essence of Yoga and meditation.  For this mind must first be brought
to a one pointed state.  A fragmented or distracted mind cannot turn within.  The inward turning process
can be looked upon very simply as immersing the mind in the deeper consciousness of the inner Being
that dwells within the Heart.

The mind's knowledge is conceptual or thought based.  It results in facts, data, information, ideals,theories,
opinions, concepts or formulas.  Our inner Being has a higher kind of knowledge, which is radically different
from what the mind can know.  Our inner Being has a special 'knowledge by identity', which is not colored
by thought and its preconceptions.

Through one's inner Being, one can merge into the Inner Being of all that one comes in contact with
through the body and senses.  For most of us, this is a very difficult condition to imagine.  But whenever
the mind becomes totally concentrated, it experiences a quantum leap in awareness and a special knowledge
arises through inner unity of the seer and the seen.  This inner knowledge through identity is the real
yogic knowledge that frees us from all bondage of the Being, which arises through pure consciousness
when mental activity comes to rest, when the mind becomes cool, calm and silent.             

contd.,

Arunachala Siva.

8765
General topics / Re: Mind and Consciousness - David Frawley:
« on: March 11, 2016, 11:36:32 AM »
Self Realization:

The yogic dictum  is 'I am that I am', 'I am that which is, that which was and that which will be'.
'I am therefore I can think',  Yet this 'I' is neither me nor you, nor anyone else.  One who could say
that it is God, but it is not God of any belief, theology or philosophy.  It is the Divine Being that is the
being of all.  It is the Self of existence, the Self-being that is the ocean of which all creatures and all worlds
are but waves.  In that Self is the resolution of all of our problems, conflicts, stress, anxiety and agitation.
When one has gone home to one's true nature, there are no more issue to resolve.

Yoga defines its supreme goal of liberation as the realization of the inner Self or Purusha.  'Only by knowing
the Purusha can one go beyond death.  There is no path to transcendence .'  So knowledge of the Purusha
or inner Being is the most important thing in life, not just a knowledge of our mental and emotional tendencies, however valuable these may be for dealing with psychological diseases.

Unless we know our inner Being, we cannot find lasting peace.  Knowledge of our being depends upon being,
not upon mental activity. The problem is that instead of seeking to know our inner Being, we get caught in our
outer becoming.  We run after the mental, emotional or physical self and lose our Being Self within.  This
process is Samsara or the turning of the wheel of sorrow. 

Usually we think of Self Realization as the realization of our hidden personal potentials, some special abilities
or talents we might not have yet developed.  However, Yogic Self Realization is the understanding that
our true Self is beyond body and mind, which also means beyond psychology, culture and conditioning.
It is the dissolution of the personal psychological self into the Being Self that is not born and does not die.

True consciousness is not the embodied mind, which is a conditioned consciousness, a mere collection of
tendencies and activities from our various births.  True consciousness is a universal principle and power
like space.  It cannot be limited to any body or mind.  The mind can at best reflect it, which requires that
the mind be still, subtle and sensitive within.  We must learn to move from embodied consciousness or mind,
to the non embodied universal consciousness, in which we transcend our personal self to the universal consciousness, in which we transcend our personal self to the universal Self.  This occurs when we go to the
root of the mind and discover the light of awareness that radiates through it.

contd.,

Arunachala Siva.                 

8766
41.  Even after experiencing great happiness in sleep, where there are no objects, man desires objects
for the sake of pleasure, because of ignorance due to want of inquiry.

42. The truth about happiness and suffering, which has been correctly determines by the wise, is this:
outwardness of the mind is suffering;  its inwardness is happiness.

43. The sheaths are like the father in law's house (to a new bride); the Supreme Reality, which is
Pure Consciousness in the Heart, is like the parents' house, so one should cast off the suffering there is
in the former by getting fixed in the latter.

44. Desiring exaggerates an object, which is unattained, to the size of Mount Meru; after it is attained,
it reduces the same thing to atomic size;  therefore we know of no abyss so difficult to fill up as desire.

45. Since it has been said that desire for even the Supreme State should be renounced, need it be said
that  love of things other than the Self, such as the body, should be altogether renounced by the strivers
for liberation?

46. 'The individual, the world, and God are illusory creations in the Supreme Reality, like the snake in
the rope', knowing thus, be happy in unity with that blissful One, by dissolving the three in Him.

47.  Self Realization is the non appearance of the world and as non Self; desirelessness is the renunciation
of it, realizing its illusory nature.

contd.,

Arunachala Siva.               
 

8767
20.  ahami naasa bhaaj yaham ahamtaya
       sphurati hrt svayam parama purna sat.

Where this 'I' vanished and merged in its Source, there appears spontaneously and continuously
an 'I'-'I'.  This is the Heart, the infinite Supreme Being.

Devotees sometimes had difficulty understanding Sri Maharshi's use of the term 'I',  though in this
and other statements,  He makes His meaning clear.  In the ultimate sense, 'I' is God's name
or the name of our own real selves.  In reference to the limited, ignorant individual, 'I'  refers to the
ego or the 'I am the body' illusion.  This illusory 'I' is discontinuous, broken in waking and dream,
absent in deep sleep.  The Maharshi refers to the true 'I' as 'I-I' to indicate its continuous nature.
Actually, there is no way the this infinite 'I-I'  can be grasped intellectually by anyone.  The true 'I'
appears, or is experienced, only when the mind is dead, either temporarily in deep sleep or permanently
in the case of the Jnani.

Again, in the ultimate sense, 'there is neither I (the ego) nor any other thing.  Only Brahman exists always,
full of bliss everywhere.(Yoga Vasishta Sara, VIII.10 Sureshananda)

contd.,

Arunachala Siva.               

8768
Cultivating Vibrant Questioning:

Now thus far we have discussed the necessity of Vichara and some preliminary steps for practicing it.
But the next step is crucial because, once taken, all the headache that burdened starting practice vanishes
and we find ourselves not only not at odds with the questioning but drawn to it like a moth to a flame.
This pivotal step hinges on one thing;  making our questioning potent, vital and alive, making it intriguing
and compelling. 

At first, questioning may feel unnatural, out of place.  It is like landing up at a funeral function of someone
unknown to you:  you don't share the family's grief.  But hearing their loud wails, by and by, tinges of
sadness well up within you and before you know it, you are fighting back tears as their grief becomes your
own.  Likewise, the perplexity of Vichara is at first unknown to you, but as you follow the train of questioning,
the mystery that underlies it begins to rise up on its own and capture your heart;  what was at first mechanical  becomes spontaneous and self activating.  Now you are questioning not because you want to
deepen your sadhana or to learn to practice Vichara but because you want to know.  Crossing this threshold,
tradition tells us, is essential of any viable inquiry practice.

contd.,

Arunachala Siva.             

8769
Samadhi:

Verse  353:

When one sees his own Self in Samadhi, which is the Self of all, then all the knots of the heart are
rent asunder once and for all.

Verse 354:

In that one inseparable Self, 'thou',  'I' and all these imaginations come only from the defect of the
intellect.  In Samadhi again, that intellect becomes one with the Supreme and loses its impurities.
So, the changes of 'thou', 'I' and all vanish from one's knowing the real nature of external things and
the Self.

Verse 355:

Peaceful, quiet, controlled, one who has given up all desires, and who is full of endurance   -- he alone
can attain Samadhi, and in that Samadhi feel the oneness with all.  By that feeling of oneness with all,
he does away with the darkness that comes from ignorance and its results -- fear, etc., It (Samadhi)
burns all;  and being Brahman,  he remains at peace, free from all imaginations and actions.

Verse  356:

So, by those who are engaged in Samadhi, they alone, by reducing the externals (the senses, thoughts,
ego, and all) in Consciousness, being free from the bondage of birth and death, attain the Supreme Bliss,
-- not those who only talk of the Atman.

Verse  357:

It is through the difference of the upadhis that the Atman is seen to be different.  So this Samadhi is
only to take away the name and form  One who is learned tries to do this only for this reason.

contd.,

Arunachala Siva.               

 

8770
General topics / Re: Tevaram - Some select verses.
« on: March 11, 2016, 08:00:57 AM »
Verse 10:



சாலி நேடி அறுத்தவை தாம்பெறும்
கூலி யெல்லாந் திருவமு தாக்கொண்டு
நீல நெல்லரி கூலிகொண் டுண்ணுநாள்
மால யற்கரி யாரது மாற்றுவார்.

He would go from place to place in search of employers,
Get paddy and use it up all, to provide
Ambrosial offerings divine; while thus he throve,
One day the Lord who is unknown to Vishnu,
Chose to change the course of events.   

Arunachala Siva.

8771
General topics / Re: Tevaram - Some select verses.
« on: March 11, 2016, 07:58:20 AM »
Verse  9:


அல்லல் நல்குர வாயிடக் கூலிக்கு
நெல்ல றுத்துமெய்ந் நீடிய அன்பினால்
நல்ல செந்நெலிற் பெற்றன நாயனார்க்
கொல்லை யின்னமு தாக்கொண் டொழுகுவார்.


In chill penury, as a harvesting coolie
He earned by way of wages goodly paddy;
With that, he provided in love
His nectarean offerings for the Lord.   

Arunachala Siva.
   

8772
General topics / Re: Tevaram - Some select verses.
« on: March 11, 2016, 07:55:50 AM »
Verse  8:


மேவு செல்வங் களிறுண் விளங்கனி
ஆவ தாகி அழியவும் அன்பினால்
பாவை பாகர்க்கு முன்பு பயின்றஅத்
தாவில் செய்கை தவிர்ந்திலர் தாயனார்.

His wealth became like unto the wood-apple
Attacked by Vezham, and perished;
Yet in love he adored Ammai-Appar as before;
Tayanar swerved not from his flawless service.   

Arunachala Siva.


8773
General topics / Re: Tevaram - Some select verses.
« on: March 11, 2016, 07:53:58 AM »
Verse  7:


இந்த நன்னிலை இன்னல்வந் தெய்தினும்
சிந்தை நீங்காச் செயலின் உவந்திட
முந்தை வேத முதல்வ ரவர்வழி
வந்த செல்வம் அறியாமை மாற்றினார்.


To behold him pursue this service willingly
Indigence notwithstanding, and approve it in joy
The Lord of the hoary Gospels caused the trace-less
Disappearance of his ancestral wealth.   

Arunachala Siva.

8774
General topics / Re: Tevaram - Some select verses.
« on: March 11, 2016, 07:51:57 AM »
Verse  6:


மின்னு செஞ்சடை வேதியர்க் காமென்று
செந்நெல் இன்னமு தோடுசெங் கீரையும்
மன்னு பைந்துணர் மாவடு வுங்கொணர்ந்
தன்ன வென்றும் அமுதுசெய் விப்பரால்.



For the Lord-Brahmin of ruddy matted hair
Which flashes like lightning, he daily offered
Food of rice, lush greens well-cooked
And condiment savory of tender mangoes.

Arunachala Siva.

8775
General topics / Re: Tevaram - Some select verses.
« on: March 11, 2016, 07:49:55 AM »
Verse  5:


தாய னாரெனும் நாமந் தரித்துளார்
சேய காலந் தொடர்ந்தும் தெளிவிலா
மாய னார்மண் கிளைத்தறி யாதஅத்
தூய நாண்மலர்ப் பாதந் தொடர்ந்துளார்.



Tayanar was the name he bore.
Though for a long time, Vishnu pursued
Burrowing, he could not find and was bewildered;
But to those feet of tapas, he could hold fast.   

Arunachala Siva.

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