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Messages - Subramanian.R

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8851
Another way to put it is that Yoga seeks to control the mind as if it is were a genie and to make it
a slave to do in one bidding;  the danger is that if one is not vigilant enough, the demon can usurp
control and threaten you with unpleasant consequences because it is treated as conscious and independent
entity.  This risk is, however, averted if the intellect is trained in Vedanta so that one sees the conquest of
the mind not as an end in itself but as an essential step towards Jnana where one's identification with the
mind automatically ceases.

Vichara Marga, on the other hand, treats the mind as an inert instrument that is powerful and useful
when Vyavahara (transactional or everyday life) demands it, but is laid aside just like a harmless tool
while one practices Self Attention, which denies it an independent conscious existence. One does not
fight the mind.  Here the whole trick is to cease to identify with the mind, though this is far more easily
said than done.  However, if one succeeds in practicing this way, one abides in the goal already.  This
eventually becomes effortless (Sahaja).  The Bible dictum 'I am the Way and I am the Goal' is apt.

Since this is such a direct path, focusing attention solely on the sense 'I am', it is often called Maha Yoga.
This is indeed valid because in the popular four fold broad classification of Yoga, the unquestioned ego
survives (though progressively attenuated), as the doer (karta) in Karma Yoga, the devotee (bhakta) in
Bhakti Yoga, the knower (pramata) in Jnana Yoga. and as the one who attempts to unite (yogi) in Raja
Yoga.  In contrast,the Vichara Marga lays the axe to root of the ego straightaway and thus subsumes all
the four paths at one stroke, being the mother of all Yogas. For those who lack the subtlety of mind to
directly embark on this Sadhana, it is safe to be guided by Patanjali Yoga.  However the tragedy of modern
times is that many seekers without ripeness of mind required for the Vichara Marga label themselves
conveniently as Jnana Margis and find it fashionable to jettison the primary yoga disciplines meant for integrating the personality and purifying the psyche.

Nowadays it is also unfortunate that yoga has come to be primarily identified with asanas and pranayama,
intended mainly for health benefits and its spiritual purpose relegated to insignificance for the targeted
audience. Instead of being a precious tool for spiritual emancipation, it is promoted as an accessory to
successful worldly life style.  To reduce it to such a purpose as an accessory to a successful worldly lifestyle.
To reduce it to such a purpose is a distortion of Yoga.

contd.,

Arunachala Siva.       
               

8852
General Discussion / Re: Rough Notebook-Open Forum
« on: March 04, 2016, 01:41:35 PM »
Today is the Liberation Day of Kari Nayanar.  He built several temples for Siva. I have given story
of Kari Nayanar in my first round of Nayanmars, see elsewhere in this Forum. 

The liberation day is today, Masi, Puradam star day.

Arunachala Siva.
 

8853
General topics / Re: The Unexpected Feast- Smt. T. R. Kanammal
« on: March 04, 2016, 01:31:54 PM »
The next minute, the two brahmins were nowhere to be seen. No one knew where they had gone,
to the dining hall for food or elsewhere.  But one thing was certain; for their spiritual hunger, Bhagavan's
words had been unexpected feast.

The exalted and unique greatness of a realized guru is sung gloriously in Guru Gita, Chapter I, Verses
25 and 26, from Skandapurana:

The place of residence of a guru is verily kash kshetra.
His charanamruth (water dipping off his feet) is verily the holy Ganga.
He is verily Vishweswara, Taraka Brahman, the Savior.

His foot prints are verily Gaya,  Akshayavata  (the imperishable banyan tree) and Prayag,
the king of holy waters.  Salutations to such a guru again and again.

The preceding story is not a mere instance of poetic flamboyance, but a stark truth, in relation to a
Jnani like Bhagavan.  --being Brahman in manifested form -- enjoyed the purificatory effect of oblations
in the holiest of holy waters. Need we doubt that the two pall bearers were purified the moment
they came in for Bhagavan's darshan?

For whom is the Hundi?

It was the time of Ramana Jayanti and Devaraja Mudaliar desired the members of his family to join him
at the Asramam to receive Bhagavan's grace, on this special occasion.  He sent them a post card intimating
his wish.  Prompt came the reply expressing helplessness due to scarcity of funds.  Mudaliar solved the
problem this way:  Break the family hundi containing the offerings to the family deity.  Venkataramana
of Tirupathi, and use the funds to finance the pilgrimage to Bhagavan.

After implementing his plan, he went straight to Bhagavan and confided the nature of the correspondence
between he and his family.  Bhagavan neither approved nor disapproved.  He appeared to have no reaction
at all.  There was not even the usual nod of the head but He merely maintained His customary silence.

On arrival of the family, all were duly introduced to Bhagavan.  Then Mudaliar said, 'Bhagavan, as for me,
between Tirupathi Venkataramana and Tiruvannamalia Venkataraman, there is absolutely no difference.'

Bhagavan replied with a smile:

'And did you not amply prove it by breaking the Hundi?'

concluded.

Arunachala Siva.     

8854
Allama Prabhu was the first leader of the assembly (Shoonya Simhasanandheesha) at the Anubhava
Mantapa, the place where the Siva Sharanas met everyday and shared their spiritual experiences.
He guided many devotees on the path of Advaita. One of his vachanas is as follows:

Karpuradha giriyamele aragina kambaviddhuyahdha kande,
Aragina kambadhamele hamsaviddhudha kande,
Kamba bendhu, Hamsa haariththu noda, Guheswara.

Guheswara is his Ankitha Nama
The Lord of the great secret.
I found a pillar of wax on a mound of camphor,
I found a swan on the pillar of wax,
The pillar burnt and the bird flew away, Guheswara.

Here, the mound of camphor represents the mundane world, the pillar of wax represents the human being,
and the hamsa -- the swan represents the self.  When the body consciousness is burnt, then the self is
awakened towards liberation.  One day, as I was circumambulating Bhagavan's shrine, my mind withdrew
itself and my eyes closed without my knowledge.  My tread slowed, and I was plunged into the Samadhi,
deep in the self, unaware of the surroundings, place and time. Another day, at dawn, in one of the rooms
in Sri Ramanasramam allotted to us, sitting on bed, I kept gazing at Arunachala Hill through window.
Watching the Hill, my mind and eyes were stilled, and I could not withdraw my sight from the vision of
Arunachala Hill through the window.   I sat like this for hours, drawn inwards into deep meditation.  When
I regained consciousness of the outer world, it was dusk.  I had lost myself in the Self the whole day, as
Sri Guru Ramana says.  During recent visits, such a state of meditation persists as long as we stay in
Sri Ramanasramam.  These deeper meditational experiences were beyond anything I had imagined.

Bhagavan was ever in the state of Samadhi (awareness of the Self) from His 17th year to His 70th,
and even in the absence of His mortal body, He exists everywhere in Sri Ramanasramam and its vicinity.
This made a deep impact on me and is perhaps  the cause of my experiences.

contd.,

Arunachala Siva.                     

8855
There is, however, a significant difference in approach between the traditional Patanjali Yoga Marga
and the Vichara Marga espoused by Bhagavan.  This lies in the central role played by will power in the
former, while the latter questions the very reality of the mind, (of which the will is only a part) and
is primarily attention based. Wherever the will is involved, an element of control suggesting a fight or
struggle with the opposing forces of baser nature is invariably present.  Yoga aims at purification of the
mind (Chitta suddhi) and one-pointedness. of the mind as a precursor to Samadhi (absorption of the
mind in the Self) and thus to begin with gives semblance of reality to the mind (or the thought world),
and this persists till all the basic hurdles to meditation are overcome.

In the vichara marga, Bhagavan relentlessly denies reality to the mind right at the outset, and all the
way by questioning every thought as to its source, in the form 'where from arises this thought?' or
'to whom does this occur?'  and thus will based sadhana with all its attendant frustrations  and fatigue
is neatly by passed.  Only a rudimentary element of will (in the form of certain earnestness ) is required
in this path, so that one does not slip into inattention from the state of alert witnessing.  Bhagavan Himself
gives a nuanced criticism of the yoga marga, by comparing it with controlling a rogue bull by the horns
employing full force, whereas the Vichara Marga is like coaxing the unruly bull by showing it luscious
grass for feeding and bringing it round to its abiding resting place with no confrontation or struggle or their
attendant exhaustion.

contd.,

Arunachala Siva.   

8856
As I said earlier, my father was a stern administrator.  From the day I started serving at the Asramam
till his last days, he never said a kind word to me which would smack of paternal affection. Being a
renunciate, he kept his relationship with me at the most impersonal level. He would object to my leaving
my room even for a day or two.  If I left with my family to attend a marriage in a neighboring village,
he would complain to Bhagavan.  Bhagavan would pacify him saying that it was not proper to object
Venkitoo fulfilling his social obligations as a house holder.

My father would occasionally be absent and I would then attend to his work.  If Asramam people approached
Bhagavan for any approval, He would say, 'Why not ask Venkitto, the little Sarvadhikari?' In this way,
He upheld my authority whenever it is questioned.

Another incident which I remember with a thrill of pride is when I stood by the side of Sri Bhagavan
in 1949, received the Sri Chakra Meru blessed by Hi,m from His hands and fixed it over the Samadhi
of Mother Alagmmal.  I had also the good fortune of installing the Matrubhuteswara Lingam, in the
sanctum of the Temple.

I recall with great joy meeting Mahatma Gandhi at Madras in January 1946, and presenting him with a
photo of Sri Bhagavan and some Asramam publications. Gandhiji kept looking at the photo and saying
in Hindi, 'What a great Sage!'

During His last months the Sarvadhikari would not allow anyone to enter Bhagavan's room later called
the Mahanirvana Room.  I would however go in flouting his orders.  Arguments would ensue.  Once I said
in a firm tone, 'Bhagavan is bedridden and either of us two should always be by His side.  In your absence
I will be with Him.'  Bhagavan, who was lying down, turned His head towards us with effort and slightly
nodded His head in approval.

On 15th April, the day after Mahasamadhi, in the presence of Swami Niranjananda, and surrounded
by a huge gathering of devotees, I poured a large quantity of milk, curds, fruit juice, coconut water etc.,
on Bhagavan's divine head.  Then, rose water, scent, oil, etc., were poured.  Numerous garlands were
offered to His body. By 6.30 in the evening, His body was carried to the Samadhi pit. I offered a large
quantity of camphor, sacred ash, salt, etc., into the pit. His divine body was worshipped and then lowered
into the pit in the Padmasana posture.  The Samadhi bricks were laid and cemented.  The Mahasamadhi
was completed.

concluded.

Arunachala Siva.                     
         

8857
As Sri Sadhu Om used to say (punning on the words 'new clear' and 'nuclear'), Sphurana is a new clear
awareness of ourself.  Just as the potentially destructive power of nuclear energy is released by splitting
an atom, the all destroying power of this Sphurana or new clear self awareness is released by splitting
the ego atom -- the chit jada granthi or knot that binds the conscious (ourself) to the non  conscious
(a body) -- by means of keenly focused self attentiveness.

Until the final moment when the ego is destroyed completely by absolute clarity, but even while practicing
self attentivenes we are beginning to split it, and thus we experience a less than perfect kind kind of
Sphurana, a fresh but still partial degree of clarity of self awareness. which will not have the  power to
destroy our mind entirely, but will not gradually undermine it by weakening its vasanas, or outward going
inclinations. Only when we experience absolute clarity of self awareness, which is the perfect kind of
Sphurana, will its full power be released, thereby destroying not only our mind but also its entire creation,
the appearance of this vast universe that comes into seeming existence whenever it rises, as Bhagavan
is recorded as saying:

'The spark of Jnana will easily consume all creation as if it were a mountain heap of cotton. All the crores
of worlds being built upon the weak (or no) foundation of the ego, they all topple down when the atomic
bomb of Jnana comes down upon them.'  (Devaraja Mudaliar, Day by Day.  22.11.1945 afternoon.,)

This spark of Jnana or atomic bomb of Jnana is the absolute clarity of self awareness, which is the perfect
variety of what Bhagavan sometimes called the Aham Sphurana.

contd.,

(from the next issue of Mountain Path)

Arunachala Siva.             

8858
13.   laya vinaasane ubhaya rodhane
        laya gatam punar bhavati no mrtam.

Absorption, or laya, and destruction, or nasa, are the two kinds of mind control.  When merely
absorbed, it emerges again, but not when it is destroyed.

When the Jiva is able to bring about the temporary absorption of the mind, by Pranayama, he
experiences in that state a form of Samadhi or experience of Reality in which the ego ceases
to intrude and intense happiness is enjoyed.  But as soon as breath control ceases, the 'I am the
body' sense resumes and the Jiva returns to his 'normal' active state of bondage, with its pains
and pleasures. Sri Maharshi describes this way:  'The involution of the mind in the Self, but without
its destruction, is Kevala Nirvikalpa Samadhi.. Even though one practices it for years together, if one
has not rooted out the vasanas he will not attain salvation. (Ramananda Swarnagiri - Crumbs from the
table). 

Again, referring to this verse, 'Breath control can only produce manolaya, temporary suspension of mind.
One pointed meditation alone can lead  to destruction of mind.'  (G.V.Subbramaiah, Reminiscences.
See also Talks.)

contd.,

Arunachala Siva.           

8859
Denunciation of Inadvertence:


Verse  320:


Reduce the world, which you see, in Brahman by thinking of that one Reality, the solidity of all
blissfulness; and the internal and external both being one, think of the blissfulness, pass your time
and be free from all bondage.


Verse  321:

To be always in Brahman should not be neglected, for that neglect is death, says Brahma's son
Sanatkumara.

Verse 322:

To the knower, there is no more danger than this neglect of remaining in Brahman. For then comes
delusion. From that delusion comes ego and from ego comes bondage, or error.  So that neglect is
the great enemy of the knower.

Verse 323:

This delusion will distract  even the knower immediately, if he is intent upon the objects of senses.         

Verse 324:

As the moss removed from the water, comes back again, so this Maya covers the intellect of even
the learned one who is not careful.

contd.,

Arunachala Siva.

8860
General topics / Re: Tevaram - Some select verses.
« on: March 04, 2016, 10:18:38 AM »
Verse  181:


மங்குல்வாழ் திருக்கா ளத்தி   
   மன்னனார் கண்ணில் புண்ணீர்
தங்கணால் மாற்றப் பெற்ற
   தலைவர்தாள் தலைமேற் கொண்டே
கங்கைவாழ் சடையார் வாழும் 
   கடவூரிற் கலய னாராம்
பொங்கிய புகழின் மிக்கார் 
   திருத்தொண்டு புகல லுற்றேன்.


I wear on my head the feet of the lord
Who grafted his eye on that of the Lord's,
Of cloud-capped Tiru-k-Kalatthi and thus
Stopped the streaming of blood from His eye,
And proceed to chronicle the divine service
Of Kalayanar of excelling fame, who hailed
From Kadavur where the Lord on whose matted hair
Courses the Ganga, is enshrined.   

(Kannappa Nayanar Charitam - completed.

Arunachala Siva.

8861
General topics / Re: Tevaram - Some select verses.
« on: March 04, 2016, 10:14:12 AM »
Verse 180:


பேறினி யிதன்மேல் உண்டோ 
   பிரான்திருக் கண்ணில் வந்த
ஊறுகண் டஞ்சித் தங்கண் 
   இடந்தப்ப உதவுங் கையை
ஏறுயர்த் தவர் தங் கையால்
   பிடித்துக்கொண் டென்வ லத்தின்
மாறிலாய் நிற்க வென்று 
   மன்னுபே ரருள்பு ரிந்தார்.



"Can there he a greater beatitude". The Lord
Of the Bull held with His hand the hand of him
Who was to scoop out his eye and graft it
On the Lord's eye when he beheld His injured eye,
And said: "O peerless One! Be at My Right for ever!"
Thus, even thus, He graced him.   

Arunachala Siva.

8862
General topics / Re: Tevaram - Some select verses.
« on: March 04, 2016, 10:10:48 AM »
Verse  179:


கானவர் பெருமா னார்தங்
    கண்ணிடந் தப்பும் போதும்
ஊனமு துகந்த ஐயர் 
   உற்றுமுன் பிடிக்கும் போதும்
ஞானமா முனிவர் கண்டார்
    நான்முகன் முதலா யுள்ள
வானவர் வளர்பூ மாரி
    பொழிந்தனர் மறைகள் ஆர்ப்ப.


The great muni of wisdom beheld the act
Of the prince of the hunters who goughed his eye
And applied it to that of the Lord's and the act
Of the Lord - the Relisher of the ambrosial food
Offered to him --, who with His own hand prevented
His hand from scooping out his eye; all the celestial beings
From Brahma on-wards showered fresh flowers
Whilst the Vedas great resounded.

Arunachala Siva.   

8863
General topics / Re: Tevaram - Some select verses.
« on: March 04, 2016, 10:07:52 AM »
Verse  178:


செங்கண்வெள் விடையின் பாகர்
   திண்ணனார் தம்மை ஆண்ட
அங்கணர் திருக்கா ளத்தி 
   அற்புதர் திருக்கை யன்பர்
தங்கண்முன் னிடக்குங் கையைத் 
   தடுக்கமூன் றடுக்கு நாக
கங்கணர் அமுத வாக்குக் 
   கண்ணப்ப நிற்க வென்றே.



The Rider of the red-eyed, white-hued Bull
-- The merciful Lord, the Ruler of Thinnan,
The Marvelous One of Tiru-k_Kalatthi --,
Stuck out His hand and stayed his hand
That was about to gouge his eye.
The ambrosial words of the Lord who wears
As jewels the serpents, announced thus thrice:
"Stop! Oh Kannappa!"   

Arunachala Siva.

8864
General topics / Re: Tevaram - Some select verses.
« on: March 04, 2016, 10:04:12 AM »
Verse 177:


கண்ணுதல் கண்ணில் தங்கண் 
   இடந்தப்பிற் காணும் நேர்பா
டெண்ணுவார் தம்பி ரான்தன் 
   திருக்கண்ணில் இடக்கா லூன்றி
உண்ணிறை காத லோடும் 
   ஒருதனிப் பகழி கொண்டு
திண்ணனார் கண்ணி லூன்றத்
    தரித்திலர் தேவ தேவர்.



If he should scoop out his eye to graft it
On the eye of the Lord -- the forehead-eyed --,
He should precisely know where to fix it.
So, he planted his left foot on the divine eye
Of the Lord and when with love inly welling up
Thinnan took out an arrow non-pareil
And applied it to his eye; the Lord of gods
Could endure it no longer.

Arunachala Siva.

8865
General topics / Re: Tevaram - Some select verses.
« on: March 04, 2016, 10:01:15 AM »
Verse  176:


கண்டபின் கெட்டேன் எங்கள்
    காளத்தி யார்கண் ணொன்று
புண்தரு குருதி நிற்க
   மற்றைக்கண் குருதி பொங்கி
மண்டும்மற் றிதனுக் கஞ்சேன்
   மருந்துகைக் கண்டே னின்னும்
உண்டொரு கண்அக் கண்ணை
    இடந்தப்பி யொழிப்பே னென்று.



"Woe's me!" he shrieked, and spake thus:
"The blood that streamed from one of the eyes
Of our Lord of Kalatthi had ceased to flow;
But blood gushes forth from the other;
I'll not be daunted; I've known of the cure;
I am still left with an eye; I'll scoop it out
And graft it on His and thus cure Him."   

Arunachala Siva.

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