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Messages - Subramanian.R

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This statement struck me forcibly.  What could it mean?  What would it to take see directly the truth
of it?  If there is neither inner or outer, then where is this text before me appearing?  if there is neither
inside nor outside, then where am I?  And where is this world that appear before my eyes?

No doubt the chief obstacle to understanding Bhagavan's teaching is this root illusion of an 'I' in here
and a world out there.  If this be so, then by what insight can one ever hope to see through it?  If
the incomprehensibility of the phrase 'abiding in the formless' is based on a core misconception we have
about ourselves -- as belonging to a body -- then by what lever can one wrest oneself from such notions?
If the mind is incurably attached to form - 'external' forms that appear as sky, trees, buildings, other people,
and one's own body such as attachments once for all?

Of course, Bhagavan gives us a clear and unequivocal answer  -  by the POWER OF INQUIRY.  ( Who am I?).
In fact, all attachments and delusion,  He tells us, can be brought to an end by the sharp, penetrating wedge
of Vichara.  He puts it this way: 'To inquire 'Who am I?' is the only remedy for all the ills of the world.'
By virtue of its capacity to 'sift Reality  from unreality'....'the inquiry 'Who I am?' is the principal means
for the removal of all misery and the attainment of the supreme bliss.'  And 'so long as.. duality lasts,
inquiry must be continued.  (Talks. $ 532, 298, 454. Self Inquiry $ 12)


Arunachala Siva.           

15.  nasta maanosot krsta yoginah
       krutyam asti kim svasthitim yatah.

What action remains to be done by that great Yogi whose mind has been extinguished, and who rests
in his own true and transcendent state of Being?

Here the question refers to the state of the Jivanmukta, or realized man. When asked about this,
the Maharshi explained that, 'The Jnani is fully aware that his true state of Being remains fixed
and stationary and all actions go on around him.  There may be no difference between a Jnani and
Ajnani in their conduct.  The difference lies in their angles of vision.  The ignorant man identifies
himself with the ego, and mistakes its activities for those of the Self, whereas the ego of the Jnani
has been lost.'  (Talks p.560)

The liberated state is described by Sankara in his Atma Bodha:  'I am attributeless, function-less,
eternal, doubtless, stainless, changeless, formless, free and unconditioned.  (Atma Bodha Verse 34)


Arunachala Siva.           

Removal of Reflection:

Verse  329:

He who is free even in this body, he is free without a body also.  He who cannot make himself free
in this body  -- how can he be ever free when there is no body?  So try to be free in this body itself.

Verse 330:

When this wise man, the knower of Brahman, sees a little difference from Brahman then comes fear for
him,  because that difference is nothing but the outcome of ignorance.

Verse 331:

Therefore, if after the instruction of the scriptures, laws, and logic -- when all these deny this separateness
-- yet, one sees separateness from Brahman and thinks this separateness as his own self, then he is subject
to pain and sorrow over and over again, like one who does wrong things, such as stealing, etc.,

Verse 332:

The seeker of truth becomes free and finds his own eternal glory, but he who follows after falsehood
binds himself, as in the case of non thief and a thief.

Verse 333:

So, one who wants liberation must give up following after what is false, -- the cause of all bondage --
and must live in that Eternal Self knowing that his own Self;  because to stay in Brahman makes one
blissful and takes away the ignorance which is the cause of all pain and sorrow.           


Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 06, 2016, 08:53:18 AM »
Verse 20:

மின்னிடை மடவார் கூற
   மிக்கசீர்க் கலய னார்தாம்
மன்னிய பெருஞ்செல் வத்து
    வளமலி சிறப்பை நோக்கி
என்னையும் ஆளுந் தன்மைத்
   தெந்தைஎம் பெருமான் ஈசன்
தன்னருள் இருந்த வண்ணம்
   என்றுகை தலைமேற் கொண்டார்.

When the lady of the house whose gait was a flash of lightning,
Spake thus, glorious Kalayanar looking at the splendor
Of the great riches -- the wealth immense and ever-during --,
Said: "Even me He rules, my father, my Lord, my God!
Behold the grace of Grace!" This said, he lifted his hands
Above his head and folded them in adoration.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 06, 2016, 08:50:51 AM »
Verse  19:

இல்லத்தில் சென்று புக்கார்
   இருநிதிக் குவைகள் ஆர்ந்த
செல்வத்தைக் கண்டு நின்று
   திருமனை யாரை நோக்கி
வில்லொத்த நுதலாய் இந்த
   விளைவெலாம் என்கொல் என்ன
அல்லொத்த கண்டன் எம்மான்
   அருள்தர வந்த தென்றார்.

He entered his house and beheld the huge heaps
Of wealth; addressing his wife, he spoke thus:
"Dear one whose brow is a bow,how came these to be?"
She said: "By the grace of the Lord whose throat is
Dark as night, these are here."   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 06, 2016, 08:48:53 AM »
Verse 18:

கலயனார் அதனைக் கேளாக்
   கைதொழு திறைஞ்சிக் கங்கை
அலைபுனற் சென்னி யார்தம்
   அருள்மறுத் திருக்க அஞ்சித்
தலைமிசைப் பணிமேற் கொண்டு
    சங்கரன் கோயில் நின்று
மலைநிகர் மாட வீதி
    மருங்குதம் மனையைச் சார்ந்தார்.

As Kalayanar heard this, his hands folded in adoration;
He durst not disobey the gracious fiat of the Lord
Who sports on His matted hair the Ganga;
He wore it, as it were, on his head, and came out
Of the temple, passed through the street dight with
Hill-like mansions, and reached his house.

Arunachala Siva.   

General topics / Re: Tevaram - Some select verses.
« on: March 06, 2016, 08:46:18 AM »
Verse 17:

காலனைக் காய்ந்த செய்ய
    காலனார் கலய னாராம்
ஆலுமன் புடைய சிந்தை
    அடியவ ரறியு மாற்றால்
சாலநீ பசித்தாய் உன்தன்
   தடநெடு மனையில் நண்ணிப்
பாலின்இன் அடிசில் உண்டு
    பருவரல் ஒழிக வென்றார்.

The Lord who with His roseate foot kicked to death Yama,
Instructed Kalayanar, absorbed in devotion deep,
Thus: "You are very hungry; repair
To your great mansion and thither partake of
Toothsome rice mixed with milk, and be rid of your misery."   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 06, 2016, 08:44:31 AM »
Verse  16:

கொம்பனா ரில்ல மெங்கும்
    குறைவிலா நிறைவிற் காணும்
அம்பொனின் குவையும் நெல்லும்
   அரிசியும் முதலா யுள்ள
எம்பிரான் அருளாம் என்றே
    இருகரங் குவித்துப் போற்றித்
தம்பெருங் கணவ னார்க்குத்
   திருவமு தமைக்கச் சார்ந்தார்.

As she who was in form a tender twig
Witnessed the endless heaps of beauteous gold,
Paddy, rice and the like, she lifted her hands
Above her head and folded them thinking of the Lord?s grace.
Then she went into the kitchen to cook food
For her husband great.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 06, 2016, 08:42:25 AM »
Verse 15:

மற்றவர் மனைவி யாரும்
   மக்களும் பசியால் வாடி
அற்றைநா ளிரவு தன்னில்
    அயர்வுறத் துயிலும் போதில்
நற்றவக் கொடிய னார்க்குக்
   கனவிடை நாதன் நல்கத்
தெற்றென உணர்ந்து செல்வங்
   கண்டபின் சிந்தை செய்வார்.

His wife and children grieved in excessive hunger
And slumbered fast that night; unto the sleeping wife,
Verily a liana-like tapaswini, the Lord
Through her dream conveyed the happening:
She woke up and beheld the wealth, and her mind
Gratefully dwelt on the gift of the Lord.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 06, 2016, 08:40:32 AM »
Verse  14:

அன்பரங் கிருப்ப நம்பர்
   அருளினால் அளகை வேந்தன்
தன்பெரு நிதியந் தூர்த்துத்
   தரணிமேல் நெருங்க எங்கும்
பொன்பயில் குவையும் நெல்லும்
    பொருவில்பல் வளனும் பொங்க
மன்பெரும் செல்வ மாக்கி
   வைத்தனன் மனையில் நீட.

While the devotee was at the temple, by the grace
Of the Lord, the Ruler of Alakapuri brought down
His wealth to the earth and filled his house
With heaps of gold, paddy and other grains also;
Interminable was the foison and ever-abiding.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 06, 2016, 08:38:03 AM »
Verse  13:

விடையவர் வீரட் டானம்
   விரைந்துசென் றெய்தி என்னை
உடையவர் எம்மை யாளும்
   ஒருவர்தம் பண்டா ரத்தில்
அடைவுற ஒடுக்கி யெல்லாம்
   அயர்த்தெழும் அன்பு பொங்கச்
சடையவர் மலர்த்தாள் போற்றி
   இருந்தனர் தமக்கொப் பில்லார்.

To Veerattanam where abides the Rider of the Bull,
He fared forth in speed, and deposited the package
In the promptuary of the temple; in soaring love
Which was oblivious of all other things, he stood
Hailing the flower-feet of the One of matted hair.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 06, 2016, 08:34:55 AM »
Verse  12:

பொன்தரத் தாரு மென்று
   புகன்றிட வணிகன் தானும்
என்தர விசைந்த தென்னத்
   தாலியைக் கலயர் ஈந்தார்
அன்றவன் அதனை வாங்கி
   அப்பொதி கொடுப்பக் கொண்டு
நின்றிலர் விரைந்து சென்றார்
   நிறைந்தெழு களிப்பி னோடும்.

"Give it to me; I'll give you gold." When he spake thus,
The hawker asked him: "What would you consent to give?"
Kalayanar gave him the tali; he received it
And passed on the bundle to him; he tarried not
But walked away swift with a heart full of delight.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 06, 2016, 08:32:14 AM »
Verse  11:

ஆறுசெஞ் சடைமேல் வைத்த
    அங்கணர் பூசைக் கான
நாறுகுங் குலியம் ஈதேல்
   நானின்று பெற்றேன் நல்ல
பேறுமற் றிதன்மே லுண்டோ
    பெறாப்பேறு பெற்று வைத்து
வேறினிக் கொள்வ தென்னென்
   றுரைத்தெழும் விருப்பின் மிக்கார்.

"If this fragrant Kungkuliyam fit to be used
In the pooja of the Lord whose ruddy hair sports the river,
Can I bargain for a better boon? Having come by
The well-nigh impossible boon, what else is there
For me to secure?" Thus he mused in love.

Arunachala Siva.


Atma Gita of Sadhu Natananda:

Verses 66-68:  O mind!  When the Vedas declare that the rare Supreme Being abides as one's own
Self, how can one consider the Guru to be different from our Self?  It is ignorance to regard
the Guru as different from us.  So, without having the idea "I and God", merge in the Reality,
the non-dual Consciousness.

Verse 79-87:  O mind!  A householder's life also bestows true Jnana. However, it is rare for that
Jnana to shine as well as it does in sannyasa.  Ponder deeply over the fact the venerable old lady
Avvaiyar (Tamizh Saint Poetess), who said:  "There is no better dharma than the householder",
gave up that way and took to Sannyasa.*  The saying that liberation can be attained even by
staying at home - that is, as a householder, - is meant only for unqualified persons.  Those
working in the kitchen will not and cannot remain dirtied by dust and soot.  In the same way, those
who have a connection with a household, can rarely appear to be people without attachment. 
Even Yajnavalyaka who realized the Self as a householder later on became a Sannyasin, considering
(the householder's life) to be a pain.  He said that even living a householder's life with his Maitreyi,
who had not attachments herself, was not a beneficial life.**

* What Avvayaiyar said was different.  She said:  "In case your wife is not suitable to your
saintly temperament, you go out without even telling her and take up sannyasa."  I think this
should hold good even for housewives.  But, in the male chauvanistic society of ancient India,
this was not said very clearly.  Karaikal Amma continued her housewife's role, even after her
husband left her, after witnessing Siva's miracle.  However, she left home only when her husband got remarried, and even got a girl child which she had come to know much later in years.

** Most of the ancient Rishis of Upanisadic times were married people.  They all went by the
usual route of karma, vanaprasta and sannyasa.  In householder's life, one cannot do fire sacrifices
without a wife.  The wife had to bring the Agni to light the fire. After householder's life, even in
forest dwelling, Vanaprasta, the wife accompanied the husband.  Only at the Sannyasa state,
they got separated volunatrily, and continued their pursuit of liberation.         

David Godman adds in his translation and commentary, that Bhagavan Ramana compared true
sannyasa to a ripe fruit that had naturally fallen of a tree.  It is a process, which cannot
be forced by a decision to abandon one's life as a householder. He would often quote the advice
Jnanadeva gave to Vithoba, who wanted to take sannyasa in Bhakta Vijayam.

(Source:  Sri Ramana Darsanam, Tr. and Commentary by
David Godman.)

Arunachala Siva.


Perumal Swami's life was a classic example as to how the undying ego finally wins.  He was a
great attendant to Bhagavan Ramana. Later, he became somewhat embroiled in the infatuations
to power etc.,  There were many contenders to the Asramam manager-ship. Brunton, Swami
Niranjananada Swami, why even Kavyakanta Ganapati Sastri and Perumal Swami.  They perhaps
believed that being a Manager or Sarvadikari, they could be 'close to Bhagavan' and will have the
chance of introducing themselves as Manager..etc., to important foreign visitors and local Maharajahs.  Definitely finance was not the attraction.  Even Muruganar was  asked to take over, which he politely
refused.  The final selection was shortlisted to Kavyakanta and Swami Niranjananda. Bhagavan did
not give any 'opinion' in the matter.  Devotees selected Niranjananda Swami.  Even Kavyakanta
had some heartburn in this issue.  But his faith in Bhagavan was unflinching.  He came out of the
Asramam for sometime.

Now, coming back to Perumal Swami's further deeds of ego, he had earlier made a metal image of
Bhagavan while they were in the Hill.  He wanted the image to be taken as procession into the
streets of T'malai with people spitting on the image!  This was not supported by townspeople and so
he left it.  On another occasion, he got an Iyengar rowdy fully drunk, and made him speak all foul
words at the gates of the Old Hall.  Bhagavan Ramana did not move, even though He was somewhat
angry.  Then Annamalai Swami came to the scene and gave that Iyengar a nice slap and sent him out
and he also cautioned Perumal Swami of such a treatment, if he did not behave well.  Finally,
Perumal Swami had given his savings to a person in T'mali and that person cheated him and
overnight he became a pauper.  He became sick.  He was lying on a stone bench on the
Chengam Road, asking for alms from people.  At that point of time, he came to Bhagavan Ramana
and sought His forgiveness saying that he would surely go to hell.  Bhagavan said: " I can forgive
you but I cannot forget you.  Even if you go to hell, I shall be there to support you."

Perumal Swami must have surely gone to hell.  But whether Bhagavan Ramana prayed to
Arunachleswara, to leave him back to a better birth quickly, is not known.  Bhagavan Ramana
surely might have done something to that effect.  Because, He never forsook anyone in life.
He Himself has said:  "I have come to grace people and not punish them.  If I start punishing
living beings, even a crow would not fly over the Asramam."       

His avatara as Skanda, is one of grace and not punishment even the villains. Skanda is said to
have converted the demons into his peacock and rooster so that they could always live beside
him to work out their way for liberation.

Now among the various contenders, destiny proved that Bhagavan's brother was the best choice.
Muruganar had no issues.  So the family trust might not have been created. Kavyakanta passed
away earlier than Bhagavan and his children, though spiritually oriented were not eager for the
trusteeship of the Asramam.  Perumal Swami, even if he had been good to Bhagavan throughout
his life, was a Sannyasi and thus there was no family tree after him.  Brunton himself had
not unflinching faith and his children were never heard about. Whereas, in case of Niranajananda,
he had a son, who had also moved with Bhagavan right from his childhood years and hence
proper orientation was there.  His son was married and he in turn had three male issues.
Hence, the family trust which was finalized later, had no problems in later years.

Arunachala Siva.

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