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Messages - Subramanian.R

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8821
General topics / Re: Tevaram - Some select verses.
« on: March 07, 2016, 08:23:34 AM »
Verse  26:


காதலால் அரசன் உற்ற
    வருத்தமுங் களிற்றி னோடும்
தீதிலாச் சேனை செய்யும்
   திருப்பணி நேர்ப டாமை
மேதினி மிசையே எய்த்து
   வீழ்ந்திளைப் பதுவும் நோக்கி
மாதவக் கலயர் தாமும்
   மனத்தினில் வருத்தம் எய்தி.



He beheld the love-bred sorrow of the monarch;
Maugre the great effort of the tuskers
And the flawless army, their labor divine
Bore no fruit; fatigued, the monarch
Fell on earth and languished sore;
Kalayar, the great tapaswi, was pained at heart.   

Arunachala Siva.

8822
General topics / Re: Tevaram - Some select verses.
« on: March 07, 2016, 08:21:00 AM »
Verse  25:


மழுவுடைச் செய்ய கையர்
   கோயில்கள் மருங்கு சென்று
தொழுதுபோந் தன்பி னோடும்
   தொன்மறை நெறிவ ழாமை
முழுதுல கினையும் போற்ற
    மூன்றெரி புரப்போர் வாழும்
செழுமலர்ச் சோலை வேலித்
    திருப்பனந் தாளிற் சேர்ந்தார்.



On his way he visited all the beauteous temples
Where abides the Lord whose roseate hand holds the pick axe
And hailed Him; thus he reached Tiruppanantal
-- Cinctured with fecund and flowery gardens --,
Where abide the hoary Brahmin clan versed in the Vedas,
Who swerve not from their path of piety
And who tend the triple fire for the world to thrive.   

Arunachala Siva.

8823
General topics / Re: Tevaram - Some select verses.
« on: March 07, 2016, 08:19:02 AM »
Verse 24:


மன்னவன் வருத்தங் கேட்டு
    மாசறு புகழின் மிக்க
நன்னெறிக் கலய னார்தாம்
   நாதனை நேரே காணும்
அந்நெறி தலைநின் றான்என்
   றரசனை விரும்பித் தாமும்
மின்னெறித் தனைய வேணி
   விகிர்தனை வணங்க வந்தார்.


Kalayanar who is poised in the righteous path of piety,
Heard of the king's misery who was burning with a penchant
To adore the Lord in his erect form; moved by his love
He set out to adore the Lord-Enchanter
Whose matted hair dazzles like clustered lightnings.   

Arunachala Siva.

8824
General topics / Re: Tevaram - Some select verses.
« on: March 07, 2016, 08:16:49 AM »
Verse  23:


செங்கண்வெள் ளேற்றின் பாகன்
   திருப்பனந் தாளின் மேவும்
அங்கணன் செம்மை கண்டு
    கும்பிட அரசன் ஆர்வம்
பொங்கித்தன் வேழம் எல்லாம்
    பூட்டவும் நேர்நில் லாமைக்
கங்குலும் பகலும் தீராக்
   கவலையுற் றழுங்கிச் செல்ல.


The king of the realm impelled by love excessive
Desired to set right the slanting image of the Lord
-- The beauteous-eyed Rider of the angry-eyed,
White-hued Bull --; he fastened to the image
A team of tuskers to pull it into position;
Yet the image stood slanting as ever.
So was he sunk in sad despair at all times.


Arunachala Siva.

8825
General topics / Re: Tevaram - Some select verses.
« on: March 07, 2016, 08:15:00 AM »
Verse 22:


ஊர்தொறும் பலிகொண் டுய்க்கும்
   ஒருவன தருளி னாலே
பாரினில் ஆர்ந்த செல்வம்
   உடையராம் பண்பில் நீடிச்
சீருடை அடிசில் நல்ல
   செழுங்கறி தயிர்நெய் பாலால்
ஆர்தரு காதல் கூர
    அடியவர்க் குதவும் நாளில்.


By the grace of the Lord who goes from place to place
With a begging-bowl, he was established on earth
In wealth immense; he feasted the devotees
Of the Lord with sumptuous food and healthy dishes
Of vegetables, curds, ghee and milk. Thus he throve.

Arunachala Siva.

8826
General topics / Re: Tevaram - Some select verses.
« on: March 07, 2016, 08:12:09 AM »
Verse  21:



பதுமநற் றிருவின் மிக்கார்
   பரிகலந் திருத்திக் கொண்டு
கதுமெனக் கணவ னாரைக்
   கண்ணுதற் கன்ப ரோடும்
விதிமுறை தீபம் ஏந்தி
   மேவும்இன் அடிசில் ஊட்ட
அதுநுகர்ந் தின்பம் ஆர்ந்தார்
   அருமறைக் கலய னார்தாம்.


She who is even greater than Lakshmi enthroned on lotus
Made ready the plantain leaves to serve food;
Anon she invited her husband and the devotees of the Lord
Who sports an eye in His forehead; she duly
Hailed them all with dipa-worship, and fed them
Sumptuously; Kalayanar well-versed in the Gospels
Ate well, and was filled with joy.

Arunachala Siva.

8827

Bhagavan Ramana says:-

Sadhaks (seekers) rarely understand the difference between this temporary stilling of the mind
(mano-laya) and permanent destruction of thoughts (mano-nasa). 

In manolaya, there is temporary subsidence of thought-waves, and, though this temporary period
may even last for a thousand years, thoughts, which are thus temporarily stilled, rise up as soon
as the mano-laya ceases.  One must, therefore, watch one's spiritual progress carefully.  One must
not allow oneself to be overtaken by such spells of stillness of thought.  The moment one experiences
this, one must revive consciousness and inquire within as to who it is who experiences this stillness.
While not allowing any thoughts to intrude, he must not, at the same time, be overtaken by this deep
sleep (Yoga Nidra) or self-hypnotism. Though this is a sign of progress towards the goal, yet, it is also
the point where the divergence between the road to salvation and Yoga nidra takes place.  The easy way,
the direct way, the shortest cut to salvation is the Inquiry Method.  By such inquiry, you will drive the
thought force deeper till it reaches its Source and merges therein and find that you rest there,
destroying all thoughts, once and for all.       

This temporary stilling of thought comes automatically in the usual course of one's practice and it is
a clear sign of one's progress, but the danger of it lies in mistaking it for the final goal of spiritual
practice and being thus deceived.  It is exactly here that a spiritual guide is necessary and he saves
a long of spiritual aspirant's time and energy which would other wise be fruitlessly wasted.

The writer (Ramanananda Swarnagiri) now realized that it was to get the important lesson at the right
point of his progress, that he was taken, even unknown to himself and against his will, to Sri Ramana,
though the intervention of his superior.  He had come exactly to the position where the road bifurcates,
one side leading to destruction of thought (salvation) and the other to Yoga Nidra (prolonged deep sleep).
A way-shower or a road signpost was necessary at this stage and the way shower must necessarily be
in the shape of a personal guru, a realized soul, and perhaps by sheer acts of merit in his past birth,
and no 'known special merit' of his own in this birth, he was brought before such a realized soul, in the
person of Sri Ramana, to obtain the instructions from Him, failing which he would have been probably
groping in the same manner as the sage on the bank of a river, in the story narrated by Bhagavan. 
The following chart will, perhaps, illustrate this:

Salvation (Mukti)                                  Deep Sleep Yoga Nidra
              Moksham                                           Mosam*
          |                                                               |
          |  Destruction of Mind                                  |
          |  Conscious Concentration                           |  Stillness of
          |                                                               |  mind
          |                                                               |  Simple
                                                                             Concentration

                            \                                              /
                             \                                            /
                              \                                          /
                                \                                       /
                                 \                                     /
                                         Mano laya


                                 (Various milestones in the path)

                                                |
                                                |
                                                |
                                                |

                                           Yogic Sadhana         

(* In Tamizh = ruination)

(Source:  Crumbs From His Table.  Ramananda Swarnagiri,
              Sri Ramanasramam, Tiruvannamalai.)


Arunachala Siva.

8828



Dr. M.H. Syed writes:

What does the modern science say?  In his book, The Limitations of Science, J.W.N. Sullivan says:
"There is also the hypothesis held by a few distinguished scientists that life as old as matter,
and in that sense, has had no origin."  Further, the same author says in his Bases of Modern Science:
"It is quite possible that the actual substance of the Universe, is mental, that the stuff of events
is similar percepts.  The fact that a piece of matter has been reduced by the theory of relativity to a
system of events, that it is no longer regarding as the enduring stuff of the world, makes
the hypothesis that the "physical" and the "mental" are essentially similar, very possible."
In this respect, the words of the Maharshi are crystal clear.  In Who am I?, He says:

"Nor is there any such thing as the physical world apart from and independent of thought....Just as
the spider draws out the thread of the cobweb from within itself and withdrawn it again onto itself,
the mind projects the world and absorbs it back into itself." 

That is the metaphysical basis of Bhagavan Ramana's philosophy, which we see is quite in harmony
with the trend of modern scientific thought.  Bow how does He solve the moral problem of good and
evil?  Does He simply etherealize all evil and deny the problem?  No.  The real Master that He is, the
Maharshi you:  "All the evil lies in you in the form of the ego.  Endeavor first to eradicate it, instead
of probing into the evil you see in others.  As you are, so is the world."  It is a hard precept to practice,
hard, indeed, even to accept, unless you have the purity of heart, and understanding, without which, however, no spiritual endeavour is at all possible.  In a few lines, the Sage tells you the attitude that you should adopt towards the external world, in which, in fact, is not external to your mind.  In Who am I?,
He says:

"There are no two minds, one good and the other evil.  It is only the vasanas or tendencies of the mind that are of two kinds, good and favorable, evil and unfavorable.  When associated with the latter, it is called
evil-mind.  However evil-minded others may appear to you, it is not proper to hate and despise them.
Likes and dislikes, love and hatred -- are equally to be eschewed.  It is also not proper to let the mind
often rest on objects and affairs of mundane life.  As far as possible, one should not interfere in the
affairs of others.  Everything offered to others is really an offering to oneself.  And if only this truth is
realized, who is there that could refuse anything to others?"

The Sage abides in the transcendent state of mindlessness.  He is a trigunatita.  For a description of this transcendental state of Absolute Being, untouched by good and evil, I cannot do better than quote the learned words of Dr. Bhagavan Das (Science of Peace):  "The knower of Brahman knows that there is no ruthless cruelty, no nightmarish agony of helplessness in it, for, at every moment, each condition is essentially volunatary, the product of the utterly free will of the Self (and therefore of all selves), which there is
none else to bend and curb in any way, the will that is truly liberated from all bondage. 

He knows, He cognizes Brahman.  And looking on all selves as Himself, desiring their happiness as He
labors for His own, He realizes and is Brahman.  Such a one is truly Mukta, free from all fearful bonds of doubt.  He knows He is Absolute, the Self absolved from all the limitations of the non-self.  To Him belongs
the everlasting Peace!

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

Arunachala Siva.

8829
General Discussion / Re: Rough Notebook-Open Forum
« on: March 07, 2016, 06:38:44 AM »
My dear Nagaraj,

Please help me in locating my post no.  17368.

Arunachala Siva.

8830
General Discussion / Re: Rough Notebook-Open Forum
« on: March 06, 2016, 01:04:25 PM »
I am repeating the request;

Can any Forum Member trace and tell me what my post No 6155 is?


Arunachala Siva.

8831
General Discussion / Re: Rough Notebook-Open Forum
« on: March 06, 2016, 11:32:42 AM »
Can anyone in the Forum show the topic  6155 of mine? Please help me.

Arunachala Siva.

8832
General Discussion / Re: What is Neo Advaita? James Swartz.
« on: March 06, 2016, 11:27:15 AM »
The breakdown of the traditional family structure in Western societies  since World War II, has produced
two generations of love starved middle class people.  The amazing popularity of Ammaji, the 'hugging'
saint, testifies to this sad fact. So I think it is not unreasonable that the sense of 'community' provided
by a Sanga  explains the appeal of Neo Adviata, not its power to transform the mind or its teachings     
of enlightenment.  Perhaps it would have an even greater appeal were it to teach that the inner Self   
is Parama Prema Swarupa  -- the nature of non dual love.

Neo Advaita then, it seems, is actually a life style dedicated to solving the Western problem of alienation
through providing social contact with a legitimate sadhana.  In Vedic culture the life style that prepares
the mind is called Sadhana, 'the means of attainment'. Sadhana is a time honored method that creates
an inner sanga between the various conflicting parts of the psyche.  It is an evolutionary approach because
the mind is a very conservative instrument, much extroverted by the pressure of vasanas, the subconscious
tendencies that produce the samsaric sate of the mind.  So progress is incremental, if not downright glacial.
It is not uncommon that many years are required to produce an integrated, clear and balanced mind,
one capable of Self Realization.  Neo Advaita does not endorse Sadhana because the children of the
modern age are conditioned to the idea of instant gratification.

contd.,

Arunachala Siva.                     

8833
General topics / Re: Kaivalya -
« on: March 06, 2016, 11:06:15 AM »
The physical space is perceived by the mind through the eyes exists in mental space.  'And where does
the concept of space exist?  In our absolute unlimited awareness, our Self or Atman.'  (Atma Vidya Verse 5).
says Bhagavan.  '

The entire cosmos, including space, is pervaded by this Chitakasa, our omnipresent Being and omniscient
Knowing.  Chitakasa is therefore, is called, subtler than the subtlest.' and greater than the greatest'
since nothing exists apart from from it.  (GVK V. 498).     

Furthermore, Bhagavan describes this as 'the infinite expanse of Grace.'  (Eleven Verses, Verse  6).

contd.,

Arunachala Siva.
 

8834
Sri Ramana Maharshi has become the breath of our life, and without Him, we cannot exist.  He is our
philosophical deity.  Meditation occurs spontaneously in the vicinity of His Samadhi.  A serene feeling
always exists within the premises of the Asramam.  He condenses all thoughts, liquidates them and silences
the mind.  He becomes the discoverer of the 'I' in us.  There are thousands of masters in the world, who
are giving diksha and upadesa.  Sri Ramana never thought of Himself as a Master or as one who gives diksha
and upadesa to devotees.  But directed by His devotees towards the path of self realization just by His
presence and divine silence.

There is a saying, 'The presence and divinity of a Sharana is best experienced and witnessed after death.'
Guru Ramana left His mortal coil in 1950 and is presence is even more alive and more intensely felt now.
He who did not care for food, clothing and shelter, He who just wore a loin cloth, begged alms and burnt
Himself in the scorching sun without awareness of the external body, now so affectionately and caringly
provides us with cool rooms and delicious food, and envelops us with the blanket of self knowledge.
Guru Ramana is the supreme example of a real Guru.

contd.,

Arunachala Siva.         

8835
General topics / Re: Mind and Consciousness - David Frawley:
« on: March 06, 2016, 10:46:19 AM »
Modern science similarly identifies mind and consciousness, equating the faculty of thinking with the power
of awareness. It takes us back to the basic Cartesian dictum, 'I think therefore I am'. It regards consciousness
as primarily self consciousness, the activity of the personal self as, for example, the ability to recognize ourselves
in a mirror, which capacity animals, except possibly for some primates, do not seem to have.

On this basis, modern science identifies consciousness with the mind and the mind with the brain. This
identification as resulted in seeking to improve our mental and emotional functioning through altering
brain chemistry with pharmaceutical preparations.  Mainstream science usually does not recognize consciousness
as a spiritual or cosmic principle apart from the mind, though some trends in the new physics are beginning
to suggest this.  It is still a largely a physical view of the mind that we find in medicine today.

The Yogic view of the mind, however, is very different. It is based on meditation and inner experience,
rather than outer experimentation.  It tries to understand the mind through introspection or turning
our awareness within, rather than by analyzing outer mental patterns. It encourages us to observe the
mind rather than follow its reactions. It teaches us to understand the process of perception and how it
conditions us, rather than to merely examine our memories.

contd.,

Arunachala Siva.                     

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