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Messages - Subramanian.R

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Running a Veda Patasala is not a social reform.  In fact, He just permitted it and the running expenses
and selection of the teachers were done by Major Chadwick and Chinnaswami.

Bhagavan Ramana has also said that social reforms like Harijan entry into the temples and removal
of caste systems would not bear fruit and if they succeed, the same would not serve the real purpose
but would result in different distinctions within the temples and different classes of societies.

Today in Arunachaleswara Temple, you will see that there are dharma darsanam, free entry, and
darsanam for money, some payment.  Further, with all these, if suddenly one Minister or MLA comes
to the temple, all queues are stopped and even Unnamulai's bathing time is postponed
for a VVIP darsan.  The Tirupati queue business is known to everyone.

Regarding castes, have we really achieved class-less society?  Today, we have got new class distinctions,
an IT worker, who earns in 6 figure salary in India, a bank officer who earns 5 figure salary and a
government school teacher whose salary is not paid for the past six months, because
the govt has no money! 

The President of India has gone on record saying that the prices have gone up, because the purchasing
power of an Indian has gone up?!

Which Indian is this, that he is referring to?  A school teacher, a govt office peon or a traffic policeman? 
think I should read my Milton Friedman once again.

Arunachala Siva.

General topics / And Another Thing...
« on: January 31, 2016, 02:56:20 PM »
(an article by Kitty Osborne in Mountain Path, Oct. -Dec. 2015)

Writing about the old days has jogged my memory tree and a lot of old pictures have come tumbling out.

Although there are endless stretches of running wild and free around the hill and over the fields, actually
our year was punctuated by dire days in school in Kodaikanal...  days which do not bring back such
vibrant, happy memories. But luckily the term had to end.

As soon as we arrived home from school we would rush over to say hello to Bhagavan. We never spoke
about school here and never spoke about home when we went there.... just as well really as we went
to a Catholic convent where our home life would definitely not have been appreciated. In  school we
had catechism class presided over by a nun.  First we got a little lecture about the poor heathens
who worshipped idols and how lucky we were to worship Jesus, and then from catechism question one..
Where is God?  Answer by a lot of little girls as we had been taught...God is everywhere.  Kitty Osborne
who is curious and likes a logical explanation, asks, 'Is God really everywhere?'  Nun with benign
expression, 'Yes dear, God is really everywhere?'  'Is God in the walls?'  Nun with slightly less benign
expression, 'Yes, dear, he is in the walls.'  Kitty, persistent, 'Is he in my pencil?'  Nun impatiently
'Yes, dear he is.' Kitty trying to visualize all this, 'Is he in my desk?'  Nun definitely running out of
patience, 'Yes., he is.'

Kitty, 'Is he in the idols that the poor heathens worship?'


Arunachala Siva.                     

General Discussion / Mithya:
« on: January 31, 2016, 02:37:41 PM »
(an article in Mountain Path, Jan.-Mar. 2008)

In Sanskrit mithya means false appearance, illusion, dependent reality, phenomenal reality,
name and form.


The entire essence of Vedanta is contained in half a verse: Brahmam Satyam, Jagan mithya, Jivo
brahmaiva na aparah. (Brahma Jnanavali Verse 18). Thus the key to understanding Vedanta lies
in grasping the significance of the two terms, mithya vis-a-vis satyam. The word 'satyam' points to
'that which is not sublated or negated in all the three periods of time, i.e. past, present and future.'

Any illusory appearance needs a substratum on which it can be successfully projected.  It is this base
(adhishtanam) alone which qualifies to be termed as ultimately real, Satyam. The process of inadvertent
superimposition (adhysa) arises from the lack of right knowledge of an object 'as it is'.    Mithya refers
to the object wrongly superimposed upon the substratum, which effectively veils the latter from our vision.

Mithya has two meanings, which are interlinked. One is 'false or unreal' and the other is 'that which
is dependent on something else for its existence.'  In Vedanta, 'the rope-snake' analogy illustrates this.
On a dimly lit night, a rope is seen at a distance is mistaken for a snake, which triggers the consequent
panic reaction.  This is purely a subjective experience confined only to one person who, under the sway
of ignorance, commits the mistake.  In this example. the rope is the substratum required for superimposing
the illusory snake upon it and qualifies as Satyam. The 'snake' is called mithya as it is merely an erroneous
perception.  Without a Satyam basis, mithya cannot be experienced at all.


Arunachala Siva. 

General Discussion / Re: Atyashrama - John Grimes:
« on: January 31, 2016, 10:55:29 AM »
'One of his songs hails Sri Bhagavan as 'Ramana Sad Guru'.  Once when it was being sung Sri Bhagavan
Himself joined in.  The devotee who was singing it laughed and said, 'This is the first time I have heard
anyone singing His own praise.'

'Sri Bhagavan replied, 'Why limit Ramana to this six feet?  Ramana is universal.' (Ramana Maharshi
and His Path of Self Knowledge -Osborne)

The literal translation of an atyashramin is,'  'one who is beyond possible ashramas.'  Alternately, it can
mean, 'one who is in the highest possible ashrama. Thus atyashrama means, 'the ultimate where that
'one' rests, who has nothing to rest from (or who has no toil or labor to do).'    Thus atyashramin refers
to a Jnani and a Jnani alone.

Caste and stages of life are imaginary things imposed on the body through delusion. They have nothing
to do with the Self, the Absolute, and one who knows this called an atyashramin.  He or she sees no
differentiation.  Devotees exist due to differentiation and live in the world of multiplicity.  They identify
with their physical body.  Out of compassion the Self assumes a form and appears as a body to bestow
grace upon them.           


Arunachala Siva.

General Discussion / Re: The Man on the Golden Horse:
« on: January 31, 2016, 10:34:43 AM »
The whole human heritage belonged to each and to all; and whenever we diminish any world of man,
we are diminishing ourselves, our heritage as human beings, 'uprooting the ancient trees and cutting
the roses before they begin to blossom.'  Every nasiya, nation or tribe, was meant to 'follow its appointed
path', attain its own destiny, unlike any other in some respects, and pursue its mission in history, embark
on its own quest for 'water of life and bread of life.'  And none could be replaced by another, 'not even
lowly Gypsies.'

'Understand', he advised us, 'that whenever a people ripens and cultivates all its gifts, the world is
enriched and increased in an incomparable manner.  Because every people  contains the seeds of
countless new institutions, perceptions, discoveries, abilities, inclinations, aspirations and goals.
But if it deviates from its own path, so that it becomes like a branch cut from a high flowing tree,
then it thirsts for the living sap and fruit of the tree, but no longer draws strength from its roots.
What is concealed does not become manifest.  What is latent does not come into flower and adorn
the world with its beauty.'

'So journey far,' he told us, 'but maintain the poetry and the passion your fathers bequeathed to you.
It is an everlasting nourishment for all the generations.


Arunachala Siva.           

The first problem of self absorption is its fleeting character.  Whether in its lightest phase of soothed
nerves, its intermediate phase of suffused sense free reverie, or its final phase of full absorption,
world-remoteness, and self-mergence, it is always labeled with impermanence.  The mystic may climb
all the foothills and summits of a divine existence during this experience but he has always to descend
them again.  His way yields magnificent glimpses of growing breadth and luminosity but it does not
yield a permanent foot hold. He cannot hibernate forever in self absorption even if he wants to.  Or 
as the Chinese mystic, Lao Tsu, put the problem: 'One cannot remain forever standing on tiptoe.'

Consciousness cannot be kept on the stretch of formal contemplation all the time; it can only enter this
condition at intervals.  The interior immobilization is not an enduring one and their trances are
transient -- this is the constant complaint of the few mystics who have cared to analyze their own


Arunachala Siva.         

General topics / Re: Guru Ramana Prasadam - (II)
« on: January 31, 2016, 10:04:42 AM »
Verse 198:

My natural duty, as I perceive it, is to dwell without thought upon those feet that abide in holy silence,
flooding my consciousness with bliss.  This is the state of liberation, the holy silence in which the ego
that thrives on the mind's confusion is rendered powerless and disappears completely.

Verse 199:

Dispelling my suffering, the Lord of Siva's heaven revealed himself to me and became my master.
Lovingly I abandoned all my worldly activities at his ruddy and gracious feet, for in this devotee's
heart such things could no longer find a place.

Verse 200:

As the clinging bonds of false association fell away, I came to dwell as Lord's Siva's noble feet
whose measure cannot be told.  Holding on with an unrelenting grip, neither grasping not letting go,
I came to know as the true reality the feet of my wise Master that shine in my heart.

Verse 201:

The Lord renewed my existence and made it complete as suddenly as the bliss of Lord Siva flooded
through me, and I rejoiced as I drank in the intoxicating liquor of supreme bliss that welled up and
overflowed from the lotuses of his feet.


Arunachala Siva.       

General topics / Re: A Sense of Peace -- K.C. Mohan:
« on: January 31, 2016, 09:55:30 AM »
I did not realize it at the time, but the most important experience I had with Bhagavan  occurred in
April 1950.  My uncle K.K. Nambiar was sitting in his garden at night in Gandhinagar, Chennai,
when he saw a comet streaking by, and immediately recognizing the significance of it, told his
family members that a great person must have passed away.  Within half an hour he received a call
from Sri Ramanasramam informing him that Bhagavan had attained Mahanirvana.  It was well known
that Bhagavan had been suffering for sometime, and all my family were alert to the fact that one day
we would face the aching fact that our beloved Bhagavan was no longer within the simple reach.

My uncle immediately passed on the distressing information to my mother, and we soon left for
Tiruvannamalai by car and reached there by seven a.m.  While the normal Hindu custom is to cremate
the bodies of the dead, great sages and gurus are given the highest honor by burying them in a seated
position.  It was my uncle, K.K. Nambiar who selected the exact location of  the burial, and amidst the
chanting of prayers, the bathed and anointed body of Bhagavan Ramana Maharshi, seated in the lotus
position, was lowered into the grave.


Arunachala Siva.         

Verse 172:

As the wind creates the clouds and again destroys them, so this bondage is the creation of the mind,
and it is the mind also that destroys that bondage.

Verse 173:

By creating attachment to the body and objects of senses, the mind binds the Purusha by quality
(guna), just as any animal is bound by a rope (guna); and by creating non attachment, it releases
the Purusha.  He who thinks the objects of senses are all poison, becomes free; but taking them as
nectar, he is bound.

Verse 174:

Therefore, the mind is the cause both of bondage and the release of individuals.  Impure rajas
is the cause of bondage; and pure sattva, free from rajas, and tamas is the cause of release.

Verse 175:

By the increase of viveka (discrimination) and vairagya (renunciation) the mind becomes purified
and is ready for liberation.  Therefore, one who is intelligent and desirous of liberation should have
these two qualities (discrimination and renunciation) well established in him. 


Arunachala Siva. 

General topics / Re: Tevaram - Some select verses.
« on: January 31, 2016, 08:23:31 AM »
Verse 22:

மனைவியார் கொழுநர் தந்த
   மனமகிழ் கறிக ளாய்ந்து
புனலிடைக் கழுவித் தக்க
   புனிதபாத் திரத்துக் கைம்மை
வினையினால் வேறு வேறு
    கறியமு தாக்கிப் பண்டை
நினைவினால் குறையை நேர்ந்து
    திருவமு தமைத்து நின்று.

The wife received the greens from the husband,
Sifted them clean and washed them well;
She put them in spotless vessels and with wonted skill
Prepared many a dish; old memories assailed her;
She consoled herself with the thought
That she could do that much at least.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 31, 2016, 08:20:56 AM »
Verse  21:

வழிவரும் இளைப்பி னோடும்
   வருத்திய பசியி னாலே
அழிவுறும் ஐயன் என்னும்
   அன்பினிற் பொலிந்து சென்று
குழிநிரம் பாத புன்செய்க்
   குறும்பயிர் தடவிப் பாசப்
பழிமுதல் பறிப்பார் போலப்
    பறித்தவை கறிக்கு நல்க.

He thought: "The great devotee must have suffered much
By reason of his fatiguing journey and cruel hunger."
Driven by love, he hastened to the backyard
And plied his feeling hands and gathered the greens
Which have grown a little in the small germinating pits;
It looked as though he plucked out Pasam by its root.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 31, 2016, 08:18:10 AM »
Verse 20:

முறித்தவை அடுப்பின் மாட்டி
    முளைவித்துப் பதமுன் கொள்ள
வறுத்தபின் அரிசி யாக்கி
    வாக்கிய உலையிற் பெய்து
வெறுப்பில்இன் அடிசி லாக்கி
   மேம்படு கற்பின் மிக்கார்
கறிக்கினி யென்செய் கோமென்
   றிறைஞ்சினார் கணவ னாரை.

With splintered rafter as fuel, she lit the oven
And fried the moist germinating grain into rice
Which she poured into a vessel and cooked.
This done the paragon of excelling chastity
Humbly addressed her husband thus:
"What shall we do for curry?"

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 31, 2016, 08:14:53 AM »
Verse  19:

வந்தபின் மனைவி யாரும்
   வாய்தலின் நின்று வாங்கிச்
சிந்தையில் விரும்பி நீரில்
   சேற்றினை யலம்பி யூற்றி
வெந்தழல் அடுப்பின் மூட்ட
   விறகில்லை யென்ன மேலோர்
அந்தமின் மனையில் நீடும்
   அலக்கினை யறுத்து வீழ்த்தார்.

His wife that awaited him at the threshold
Received it, and in love washed the mire away
From the seeds; then she spake to him thus:
"To cook the grain there's fuel none for the oven."
Then the great one pulled down the rafters of his roof
That covered the house. O the house eternal!

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 31, 2016, 08:12:52 AM »
Verse 18:

காலி னால்தட விச்சென்று கைகளால்
சாலி வெண்முளை நீர்வழிச் சார்ந்தன
கோலி வாரி யிடாநிறை யக்கொண்டு
மேலெ டுத்துச் சுமந்தொல்லை மீண்டனர்.

He went his way feeling the ground with his feet;
With his hands he gathered the germinating seeds
Which lay floating, into his basket, and filled it,
And hastened home with the basket on his head.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 31, 2016, 08:10:46 AM »
Verse 17:

உள்ள மன்புகொண் டூக்கவோர் பேரிடாக்
கொள்ள முன்கவித் துக்குறி யின்வழிப்
புள்ளு றங்கும் வயல்புகப் போயினார்
வள்ள லார்இளை யான்குடி மாறனார்.

Enthused by impelling love, with a big basket
Held inverted on his head, through via trita,
Fared forth Ilayankudi Maranar, the princely patron,
To the fields where slumbered water-fowls.   

Arunachala Siva.

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