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Messages - Subramanian.R

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9046
And that is how I like to think of Chadwick still.  His mortal remains lie buried next to his cottage,
but if there is one place his ghost would haunt, it would surely be Bhagavan's shrine.  Perhaps
he is there even now, floating gently round and round with the other devotees, or sitting in the
corner with a phantom meditation belt around his knees. After all, if there was one thing Chadwick's
extraordinary life had proved, it was that he found it impossible to tear himself  away from Ramana
Maharshi.  So he is surely there in spirit still, refusing to leave his Master's side even in death, ever the
best friends.

In April 1950, when the Good Shepherd seemed once more to vanish from the world, Chadwick must
have thought that he would never see that beloved form again. Yet the two of them were to be mysteriously
reunited at the end. For as Chadwick himself lay dying in hospital, he saw a radiant figure at the door way,
beckoning him to come away.

If Chadwick had given the apparition a name for those who stood around his deathbed, he would have
revealed something about himself, but nothing at all about the mysterious One who had come for him.
All that we can assume is that, whatever guise He appeared in, was Bhagavan who came for Chadwick
at the end.

concluded.

Arunachala Siva.

       

9047
So Chadwick settled back down in his little cottage and devoted the remainder of his life to helping
the Asramam survive as a living spiritual center. It is to his efforts that we owe the existence of
Veda Patalsala and the regular performance of the Sri Chakra Puja at the Mother's Temple.  In a
more general sense, he encouraged the others to return, writing articles and spreading the good news
that Bhagavan had not really gone anywhere at all.  Yet it was an uphill struggle for much of the 1950s.
They were dark and difficult times for the Asramam, which naturally had fewer visitors and less money
than before.  Add to this an endless succession of court cases and battles over Bhagavan's legacy
and it must have seemed at times that the Asramam could not survive.

The current President was often away at college in those days.  He remembers returning to the Asramam
at the end of the term and finding that there was only one person in the temporary shed that had been
erected over Ramana Maharshi's Samadhi.  It was his old friend Alan, the English exile, the one lost sheep
who had nowhere else to go.

'The only person sitting in the small thatched shed would be Chadwick.  He would be sitting quietly.'

contd.,

Arunachala Siva.         

9048
General Discussion / Re: Rough Notebook-Open Forum
« on: February 24, 2016, 09:51:35 AM »
Dear Sadhak,

Yes.

Arunachala Siva.

9049
General topics / Re: Dhyana - Jonathan Bader:
« on: February 24, 2016, 09:50:17 AM »
The six types of Samadhi mentioned in YS. 1.17 and 1.42 may all be attained by means of Samyama.
Sankara, for his part, does not seem particularly concerned to distinguish Samadhi from other,
more general, terms denoting meditation.  In his comment on the Brahma Sutra (BS.2.3. 29),
he cites as examples of Samadhi passages which prescribe dhyana and nididhyasana:  those based
on object centered consciousness (Samprajanata) and those which reject all contact with the objects
(asamprajanata).   (Yoga Sutra  1.18).

Samyama exemplifies object based meditation, for it strives to establish an identity. Prasamkhyana
best represents the approach independent of object orientation.  This meditation is characterized
solely by Viveka Khyati. 'discriminative discernment'. The function of Prasamkhyna is to discriminate
between the pristine nature of the Self (Purusha), and that of Prakriti, the very source of all material
objects.

contd.,

Arunachala Siva.       

9050
4.  kaya vaang manah kaarya muttamam
poojanam japas chintanam kramaat.

Ritual worship, repetition of sacred names, and meditation are done with the body, the speech,
and the mind, and they progress in excellence in that order.

Clearly, in this verse, the Maharshi advises that the less physically active and exteriorised religious
disciplines are, the more effective they become. He has said, 'We project ourselves into idols and
worship them because we do not understand true inward worship.' (Self Inquiry).

But when asked if such practices as bathing, prayer, chanting, and pilgrimage to sacred places were
useful to spiritual aspirants or merely a waste of time, Sri Bhagavan replied, 'All of them advance the
purification of neophytes whose worldly propensities have just begun to lose force.  Virtuous thoughts,
words, and deeds nullify their contraries in the past.'  (Ramana Gita, Ganapati Muni.)

The Maharshi thus assigns a limited and preliminary values to rituals, but does not go as far as
Vasishta in dismissing them;  'The vain waste their time, like brutes, in the fruitless illusions
of tapas, (austerities), yajna (sacrifices), holy waters, visiting sacred shrines, the worship of gods,
gifts etc.,  But you should abandon all these as tending to rebirth. (Yoga Vasishta - Aiyer)

Karma, or 'action',  in some contexts refers to religious ritual and, in this fourth verse, the Maharshi
continues discussing the path of Action /Devotion.  In this case, the path is that of the Karmakanda,
the portion of the Vedas which prescribes obligatory ritual and other activities.

contd.,

Arunachala Siva.                   

9051
Verse  281:


Practice according to the scriptures, reason, and one's realization of the Self -- by these three
means, know thine own self, as the Self of all, and that way, do away with your ignorance of
identifying the Self with the non Self.


Verse  282:

The wise man has not the least concern with getting and spending.  Therefore strive to destroy
this illusion, through constant and single minded devotion to Brahman.

Verse 283:

Knowledge that arises from the great utterance 'Thou art That' is oneness with the Self, the
Supreme. Knowing that for certain and firmly establishing yourself in the Supreme, do away
with your ignorance of identifying the Self with the non Self.

Verse  284:

As long as the knowledge of the self remains in the body, very carefully do away with your
ignorance of identifying the Self with the non Self.

contd.,

Arunachala Siva.             

9052
General topics / Re: Tevaram - Some select verses.
« on: February 24, 2016, 09:12:55 AM »
Verse  70:


போர்வலைச் சிலைத்தொழிற் 
   புறத்திலே விளைப்பவச்
சார்வலைத் தொடக்கறுக்க 
   ஏகும்ஐயர் தம்முனே
கார்வலைப் படுத்தகுன்று
    கானமா வளைக்கநீள்
வார்வலைத் திறஞ்சுமந்து 
   வந்தவெற்பர் முந்தினார்.



The cynergic hordes advanced with huge nets and bows;
Thinnan, the great one, who was to snap all bonds,
Followed them; many were they who walked, carrying
Leather-straps and nets into the forests
And hills on whose crests clouds did rest.


Arunachala Siva.

9053
General topics / Re: Tevaram - Some select verses.
« on: February 24, 2016, 09:10:29 AM »
Verse  69:


வன்தொடர்ப்பி ணித்தபாசம் 
   வன்கைமள்ளர் கொள்ளவே
வென்றிமங்கை வேடர்வில்லின்
    மீதுமேவு பாதமுன்
சென்றுநீளு மாறுபோல்வ 
   செய்யநாவின் வாயவாய்
ஒன்றொடொன்று நேர்படாமல்
    ஓடுநாய்கள் மாடெலாம்.


The hunters held the long leashes of hounds
By their fierce hands; with their red tongues hanging
Setters ran before them, not in any proper order;
It was like the treading of the roseate feet
Of Dame Victory who abode in the bows of heroes.

Arunachala Siva.

9054
General topics / Re: Tevaram - Some select verses.
« on: February 24, 2016, 09:08:27 AM »
Verse 68:


தாளில்வாழ் செருப்பர்தோல்
    தழைத்தநீடு தானையார்
வாளியோடு சாபம்மேவு 
   கையர்வெய்ய வன்கணார்
ஆளியேறு போலஏகும் 
   அன்ணலார்முன் எண்ணிலார்
மீளிவேடர் நீடுகூட்டம்
    மிக்குமேல் எழுந்ததே.


Before glorious Thinnan who rose for the chase, lion-like,
Innumerable valiant bowmen wearing footwear
And long garments of hide and holding
Bows and arrows, marched in strong groups.   

Arunachala Siva.

9055
General topics / Re: Tevaram - Some select verses.
« on: February 24, 2016, 09:06:16 AM »
Verse 67:

அப்பெற்றியில் வாழ்த்தும் அணங்குடை
   யாட்டி தன்னைச்
செப்பற்கரி தாய சிறப்பெதிர்
    செய்து போக்கிக்
கைப்பற்றிய திண்சிலைக் கார்மழை   
   மேக மென்ன
மெய்ப்பொற்புடை வேட்டை யின்மேற்கொண்
   டெழுந்து போந்தார்.

He duly honoured the priestess who thus blessed him
And gave her leave to depart; he who was like a huge cloud
Of the rainy season held the mighty bow;
Bent on hunt in all its splendor, he plied his steps.   

Arunachala Siva.

9056
General topics / Re: Tevaram - Some select verses.
« on: February 24, 2016, 09:04:12 AM »
Verse 66:


 நின்றெங்கு மொய்க்குஞ்சிலை வேடர்கள் நீங்கப் புக்குச்
சென்றங்கு வள்ளல்திரு நெற்றியிற் சேடை சாத்தி
உன்தந்தை தந்தைக்கும் இந்நன்மை கள்உள்ள வல்ல
நன்றும்பெரி துன்விறல் நம்மள வன்றி தென்றாள்.

The swarming hunters drew aside, as she came there;
She went near Thinnan and sprinkled Akshata
On his forehead, and said: ?Even your father?s father
Wasn?t blessed like you; great is your might;
It is not to be measured even by us.?   

Arunachala Siva.


9057
General topics / Re: Tevaram - Some select verses.
« on: February 24, 2016, 09:01:11 AM »
Verse 65:



மானச்சிலை வேடர் மருங்கு நெருங்கு போதில்
பானற்குல மாமல ரிற்படர் சோதி யார்முன்
தேனற்றசை தேறல் சருப்பொரி மற்று முள்ள
கானப்பலி நேர்கட வுட்பொறை யாட்டி வந்தாள்.


When the bowmen ready for the chase
Neared him, unto Thinnan of blue hue,
From whom blazed luster as from nelumbo,
Came the priestess who had sacrificed to the gods,
With the remains of the offerings of honey,
Goodly flesh, toddy, Charu, puffed rice and the like.   


Arunachala Siva.

9058
General topics / Re: Tevaram - Some select verses.
« on: February 24, 2016, 08:58:18 AM »
Verse  64:


பல்வேறு வாளிபுதை பார்த்துடன் போத ஏவி
வில்வேட ராயத் துடிமேவி ஒலிக்கு முன்றில்
சொல்வேறு வாழ்த்துத் திசைதோறுந் துதைந்து விம்ம
வல்லேறு போல்வார் அடல்வாளி தெரிந்து நின்றார்.


Thinnan who was like unto a valiant lion
Filled his quiver with a good many choice arrows;
He commanded reconnoitrers to accompany him;
Thus he came to the place where resounded
The small tudis of hunting throngs;
The blessings of these filled all the directions;
Thither he stood and his darts examined.

Arunachala Siva.


9059
General topics / Re: Tevaram - Some select verses.
« on: February 24, 2016, 08:56:19 AM »
Verse 63:


அங்கப்பொழு திற்புவ னத்திடர் வாங்க ஓங்கித்
துங்கப்பெரு மாமழை போன்று துண்ணென் றொலிப்ப
வெங்கட்சின நீடு விலங்கு விலங்கி நீங்கச்
செங்கைத்தலத் தால்தட விச்சிறு நாண்எ றிந்தார்.

With his roseate fingers he strummed
The bow, the twang of which was like that of
The rumbling of the huge and dark nimbus;
He twanged the bow that the world might be
Rid of its misery, and red-eyed animals
-- Huge and angry --, might flee away.

Arunachala Siva.

9060
General topics / Re: Tevaram - Some select verses.
« on: February 24, 2016, 08:54:17 AM »
Verse 62:


வீரக்கழல் காலின் விளங்க அணிந்து பாதம்
சேரத்தொடு நீடு செருப்பு விருப்பு வாய்ப்பப்
பாரப்பெரு வில்வலங் கொண்டு பணிந்து திண்ணன்
சாரத்திருத் தாள்மடித் தேற்றி வியந்து தாங்கி.


On his foot he wore the heroic anklet;
On the soles of his feet he fastened fitting footwear;
He bowed before the bow -- mighty and weighty --,
And duly circumambulated it; he held the bow
Pressing it with his foot and strung it;
He invoked the deity as he bore the bow thus.

Arunachala Siva.

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