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Messages - Subramanian.R

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9421
General topics / Re: Tevaram - Some select verses.
« on: March 10, 2016, 08:03:24 AM »
Verse 28:


ஞானச்செய் தவரடிமேற்
   பணிந்துமனை யகம்நண்ணி
மானக்கஞ் சாறனார்
   மணக்கோலம் புனைந்திருந்த
தேனக்க மலர்க்கூந்தல்
   திருமகளைக் கொண்டணைந்து
பானற்கந் தரமறைத்து
   வருமவரைப் பணிவித்தார்.



He prostrated at the feet of Him whose form
Was that of Gnosis as well as Tapas, and went into the house;
Manakkancharar returned with her whose locks of hair
Was decked with honey-laden flowers and who shone
In bridal splendor; he caused her bow before Him
That stood there concealing His blue throat.

Arunachala Siva.

9422
General topics / Re: Tevaram - Some select verses.
« on: March 10, 2016, 08:01:04 AM »
Verse  27:


நற்றவராம் பெருமானார்
   நலமிகும்அன் பரைநோக்கி
உற்றசெயல் மங்கலமிங்
   கொழுகுவதென் எனஅடியேன்
பெற்றதொரு பெண்கொடிதன்
   வதுவையெனப் பெருந்தவரும்
மற்றுமக்குச் சோபனம்ஆ
   குவதென்று வாய்மொழிந்தார்.

The Lord of great askesis addressing the goodly devotee
Questioned him thus: "What auspicious function
Here takes place?" Him he replied thus: "The wedding
Of my only daughter is to take place here."
Then the tapaswi great blessed him thus:
"May auspicious weal attend thee."   

Arunachala Siva.

9423
General topics / Re: Tevaram - Some select verses.
« on: March 10, 2016, 07:58:46 AM »
Verse 26:


வந்தணைந்த மாவிரத
   முனிவரைக்கண் டெதிரெழுந்து
சிந்தைகளி கூர்ந்துமகிழ்
   சிறந்தபெருந் தொண்டனார்
எந்தைபிரான் புரிதவத்தோர்
   இவ்விடத்தே யெழுந்தருள
உய்ந்தொழிந்தேன் அடியேன்என்
   றுருகியஅன் பொடுபணிந்தார்.



He beheld the Mavrita Muni who arrived thus;
The great servitor, in delight great, moved to his presence
And with a mind with joy surcharged, said:
"I stand redeemed by your coming, who are verily
My Lord-Father of askesis." With a mind
Melting in love, he bowed before Him.   

Arunachala Siva.

9424
General topics / Re: Tevaram - Some select verses.
« on: March 10, 2016, 07:56:59 AM »
Verse 25:


பொடிமூடு தழலென்னத்
   திருமேனி தனிற்பொலிந்த
படிநீடு திருநீற்றின்
   பரப்பணிந்த பான்மையராய்க்
கொடிநீடு மறுகணைந்து
    தம்முடைய குளிர்கமலத்
தடிநீடும் மனத்தன்பர்
   தம்மனையி னகம்புகுந்தார்.



His frame divine was smeared thick with the Holy Ash;
It was like unto ashes veiling the burning fire within;
Passing through the streets where streamers wafted
He entered the house divine of Manakkancharar
Whose heart enshrines His cool lotus-feet divine.

Arunachala Siva.

9425
General topics / Re: Tevaram - Some select verses.
« on: March 10, 2016, 07:54:53 AM »
Verse 24:


ஒருமுன்கைத் தனிமணிகோத்
   தணிந்தவொளிர் சூத்திரமும்
அருமறைநூற் கோவணத்தின்
   மிசையசையும் திருவுடையும்
இருநிலத்தின் மிசைதோய்ந்த
   எழுதரிய திருவடியும்
திருவடியில் திருப்பஞ்ச
   முத்திரையுந் திகழ்ந்திலங்க.

He wore on one wrist a thread which held a bone-bead;
Over His Kovanam woven of the rare Gospels, he wore
A fitting and beauteous garment; His ineffable feet
Did touch the earth and on the soles thereof, were (visible)
The divine pentad of signs.   


Arunachala Siva.


9426
General topics / Re: Tevaram - Some select verses.
« on: March 10, 2016, 07:52:51 AM »
Verse 23:

அவ்வென்பின் ஒளிமணிகோத்
    தணிந்ததிருத் தாழ்வடமும்
பைவன்பேர் அரவொழியத்
   தோளிலிடும் பட்டிகையும்
மைவந்த நிறக்கேச
   வடப்பூணு நூலும்மனச்
செவ்வன்பர் பவமாற்றுந்
   திருநீற்றுப் பொக்கணமும்.


He wore a long dangling chain of bright-beads
Of that bone; instead of the fierce serpent whose mouth
Holds sacs of venom, He wore a band on His shoulders;
For his sacred thread He Wore a thread of human hair;
He also had a pouch of the Holy Ash that could end
The cycle of birth and death of pure-hearted devotees.


Arunachala Siva.

9427
General topics / Re: Tevaram - Some select verses.
« on: March 10, 2016, 07:51:00 AM »
Verse  22:


முண்டநிறை நெற்றியின்மேல்
   முண்டித்த திருமுடியில்
கொண்டசிகை முச்சியின்கண்
   கோத்தணிந்த எற்புமணி
பண்டொருவன் உடலங்கம்
   பரித்தநாள் அதுகடைந்த
வெண்தரளம் எனக்காதின்
   மிசையசையுங் குண்டலமும்.



Triple stripes of the Holy Ash flashed from His forehead;
The tuft on His tonsured head was decked with
A wreath on bone-beads; His ears bore dangling Kundala
Wrought of pearls very like the ones carved out
Of the skeleton of the one whom He bore.   

Arunachala Siva.

9428
General topics / Re: Tevaram - Some select verses.
« on: March 10, 2016, 07:48:55 AM »
Verse  21:


வள்ளலார் மணமவ்வூர்
   மருங்கணையா முன்மலர்க்கண்
ஒள்ளிழையைப் பயந்தார்தம்
   திருமனையில் ஒருவழியே
தெள்ளுதிரை நீருலகம்
   உய்வதற்கு மற்றவர்தம்
உள்ளநிலைப் பொருளாய
   உம்பர்பிரான் தாமணைவார்.




Before even the wedding party neared Kancharoor,
To the house of the father of the bride of flowery eyes
Decked with bright jewels, through a peerless way
Came He, the Lord of gods that ever abode
In the heart of Kancharar, that the redemption
Of the earth girt with billowy seas, may meet with fruition.

Arunachala Siva.

9429

Mind-less State:

1.  One can be without mind, that is, mind permanently curling up in the Self.  This is the no-mind state. 

2. Mind when not outward pointed permanently, it is said to curl up in the Self.  It is like the moon on
the high noon.

3. Every activity of all living beings, is due to God's engineering and the living being's vasana.
A terrorist also kills a group of people out of God's engineering, but it is his vasana which has
thrust him that work.  Sri Ramakrishna used to say to Kali.  Thum Yantri Ami Yantra.
You are the operator and I am the machine.

Okay, why God instead of keeping quiet, should engineer the living beings?  The answer is: 
Who am I question Him?  Among the million spermatoza, one unites with ovum and causes fertility.
Why this particular one, among the millions?  Who chooses?  God.
Why should He?  Who am I to question Him?

Arunachala Siva.

9430

Letting go of all thoughts about the objective world - is the thoughtless state, that is essential for self
inquiry.  Thought about God within, Bhagavan Ramana says, Atma Nishtaparan, in Who am I? is the
greatest devotion.  Hence this thought should be retained till it matures into surrender.  Once the
total surrender becomes your nature, there is no need even for thought of God, since there is only
God within you and not any more of you.

The question, "for whom this thought arises? " is necessary and must be continued, till worldly
thoughts keep bothering you.  At one stage, for whom this thought arises? - will not arise at all.
That is abidance in Self.  If this abidance in Self becomes permanent, then it is Sahaja Stithi.
Thereafter every worldly activity of yours will be done by That, as Ribhu Gita, Ch.26 Verse 25 states.

Arunachala Siva.

9431


Bhagavan Ramana did not much recommend Raja Yoga marga, because this method is considered
tough and any mistake will result in negative consequences. The Kundalini Power is a double edged
sword and one has to be extremely cautious about it.  But Sri Sankara did recommend.  In case of
Kavyakanta Ganapati Sastri, he had this unbearable burning sensation in the crown when he was
practicing in Tiruvottiyur and Bhagavan Ramana had to go in His subtle body skyward and place
His hand on Sastri's skull, to quell the heat and burning sensation. 

With an experienced teacher, the Raja Yoga is quite good. 

Arunachala Siva.

9432
General topics / Re: Hridaya - John Grimes:
« on: March 09, 2016, 04:56:58 PM »
A devotee raised a question about the Heart.  Did Bhagavan feel the Heart as the point of Realization in
His first or early experience? Bhagavan replied, 'I began to use the word after seeing the literature on
the subject.  I correlated it with my experience.' (Talk No. 134).  Another devotee asked, 'How do you say
that the Heart is on the right, whereas the biologists have found it to be on the left?'  Sri Ramana replied,
'Quite so.  The physical organ is on the left; that is not denied. But the Heart which I speak is non-physical
and is only on the right side.  It is my experience, no authority is required by me.  Still you can find confirmation in a Malayalam Ayurvedic book and in Sita Upanishad.'(Talk 4).

Bhagavan said:  'I had been saying all along that the Heart center was on the right, notwithstanding the refutation by some learned men that physiology taught them otherwise.  I speak from experience.  I knew
it even in my home during my trances.'  (Talk $ 408).  This was further confirmed by Bhagavan after a subsequent death experience on the Hill.  He related, 'I had a very clear vision and experience.  All of a
sudden a light came from one side erasing the vision of the world was completely cut out. I felt the muscular
organ on the left had stopped work, I could understand that the body was like a corpse, that the circulation
of blood had stopped and the body became blue and motionless.  Vasudeva Sastri embraced the body, wept
over my death, but I could not speak.  All the time I was feeling that the Heart center on the right was
working well as ever.  This state continued 15 to 20 minutes.  Then suddenly something shot out from the right to the left resembling a rocket bursting in air.  The blood circulation was resumed and normal condition
restored.  (Talks #  408)

contd.,

Arunachala Siva.         

9433
General Discussion / Re: What is Neo Advaita? James Swartz.
« on: March 09, 2016, 11:21:40 AM »
Karma Yoga is not taught in the Neo Advaitic world, not only because it dismisses the idea of doership
outright, but because the application of the Karma Yoga attitude requires patience and diligence,
qualities not in evidence in people seeking instant enlightenment. Karma Yoga requires continuous monitoring
of one's motivations and reactions to objective and subjective happenings and the willingness to change one's
attitude when observation reveals it to be Vasanas-producing.  It requires great awareness and diligence
because Vasanas continually divert one's attention away from Self observation.  And, as is the case with all
spiritual practices, change is incremental and gradual/

Another glaring omission in the 'teachings' of Neo Advaita is the Vedic idea of yagna.  A yagna is a sacrifice.
Sacrifice plays a central role in Vedanta sadhana.  The vasanas  extroverting the mind need to be sacrificed
to produce a mind that is capable of meditating on the Self, reflecting on the non dual teachings and assimilating the knowledge. Neo Advaita cleverly gets around this teaching by claiming that there is no
'doer' to make sacrifices.         

contd.,

Arunachala Siva.

9434
General topics / Re: Mind and Consciousness - David Frawley:
« on: March 09, 2016, 11:09:19 AM »
Mind and Psychology:

How we seek to heal the mind depends upon how we look at the mind.  The Yogic view of psychology,
with its emphasis on consciousness rather than mind as our real being is also different.

Psychology belongs to the mind and the mind can have psychological diseases and imbalances, just as
the body can have physical diseases and imbalances.  A person's psychology reflects the condition of
his mind, its tendencies and qualities.  The mind always has a psychology because it is a product of time
and outer experiences, which leave their characteristic marks upon it.   They are classified in Ayurveda
and Yogic psychology according to the Gunas, (sattva, rajas, and tamas),  Doshas (vata, pitta and
kapha), the five elements and other energetic factors.

Our true Self or Purusha, however, does not have a psychology because it is unconditioned consciousness,
the witness outside of time and the mind.  It is beyond all form and qualities.  While the mind has mental activity, the inner Being consists of pure unmodified awareness only, like a mirror.  This means that if we can go deeply into our awareness to our inner being and light of consciousness, we can move beyond all psychological suffering.  The ultimate Yogic solution to psychological problems is to raise our awareness
to the inner consciousness beyond mind and its dualities.  Though many outer factors of diet, behavior,
the breath and the senses, can help, it ultimately requires a revolution in our awareness itself from a mind based consciousness to pure consciousness itself, from Chitta to Chit.           

contd.,

Arunachala Siva.

9435
General topics / Re: Hridaya - John Grimes:
« on: March 09, 2016, 10:51:12 AM »
Without a vocabulary to describe what happened to Him, it took sometime for Him to develop one.
He said, 'I had read no books other than Periyapuranam, my Bible lessons, and bits of Tayumanavar
or Tevaram.  My notion of God (or Isvara as I called the Infinite but Personal Deity) was similar to that
found in the Puranas. I had not heard then of Brahman, samsara, etc.,  I had no idea then that there was
an Essence or Impersonal Real underlying everything, and that myself  and Isvara were both identical with
it.  (Self Realization, B.V.Narasimha Swami)

As we know, following Sri Ramana's great awakening, He moved to Arunachala.  After about two years
there, due to Palaniswami, a young spiritual aspirant,  Bhagavan acquired a familiarity with some basic
texts of Advaita Vedanta.  It was through these texts that He discovered corroboration of His own experience
and a vocabulary began developing.

Sri Ramana began to use many terms to indicate the Reality (all of which were synonymous).  He called
it the Self, Sat Chit Ananda, Jnana, Turiyatita, Swarupa, Sahaja Sthithi, and the hridaya  (Heart).  A
literal translation of hridaya is, 'This is the center'  (hrit /center  + ayam / this.)  Bhagavan said, 'The
Heart is not physical; it is spiritual; ... It is that from which the thoughts arise, on which they subsist and
where they are resolved. The thoughts are the content of the mind and they shape the universe.  The
Heart is the center of all.... That is the Heart.  Brahman is the Heart.  (Talks No. 97)

contd.,

Arunachala Siva.                       

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