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Messages - Subramanian.R

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Bhagavan Ramana says:-

Sadhaks (seekers) rarely understand the difference between this temporary stilling of the mind
(mano-laya) and permanent destruction of thoughts (mano-nasa). 

In manolaya, there is temporary subsidence of thought-waves, and, though this temporary period
may even last for a thousand years, thoughts, which are thus temporarily stilled, rise up as soon
as the mano-laya ceases.  One must, therefore, watch one's spiritual progress carefully.  One must
not allow oneself to be overtaken by such spells of stillness of thought.  The moment one experiences
this, one must revive consciousness and inquire within as to who it is who experiences this stillness.
While not allowing any thoughts to intrude, he must not, at the same time, be overtaken by this deep
sleep (Yoga Nidra) or self-hypnotism. Though this is a sign of progress towards the goal, yet, it is also
the point where the divergence between the road to salvation and Yoga nidra takes place.  The easy way,
the direct way, the shortest cut to salvation is the Inquiry Method.  By such inquiry, you will drive the
thought force deeper till it reaches its Source and merges therein and find that you rest there,
destroying all thoughts, once and for all.       

This temporary stilling of thought comes automatically in the usual course of one's practice and it is
a clear sign of one's progress, but the danger of it lies in mistaking it for the final goal of spiritual
practice and being thus deceived.  It is exactly here that a spiritual guide is necessary and he saves
a long of spiritual aspirant's time and energy which would other wise be fruitlessly wasted.

The writer (Ramanananda Swarnagiri) now realized that it was to get the important lesson at the right
point of his progress, that he was taken, even unknown to himself and against his will, to Sri Ramana,
though the intervention of his superior.  He had come exactly to the position where the road bifurcates,
one side leading to destruction of thought (salvation) and the other to Yoga Nidra (prolonged deep sleep).
A way-shower or a road signpost was necessary at this stage and the way shower must necessarily be
in the shape of a personal guru, a realized soul, and perhaps by sheer acts of merit in his past birth,
and no 'known special merit' of his own in this birth, he was brought before such a realized soul, in the
person of Sri Ramana, to obtain the instructions from Him, failing which he would have been probably
groping in the same manner as the sage on the bank of a river, in the story narrated by Bhagavan. 
The following chart will, perhaps, illustrate this:

Salvation (Mukti)                                  Deep Sleep Yoga Nidra
              Moksham                                           Mosam*
          |                                                               |
          |  Destruction of Mind                                  |
          |  Conscious Concentration                           |  Stillness of
          |                                                               |  mind
          |                                                               |  Simple

                            \                                              /
                             \                                            /
                              \                                          /
                                \                                       /
                                 \                                     /
                                         Mano laya

                                 (Various milestones in the path)


                                           Yogic Sadhana         

(* In Tamizh = ruination)

(Source:  Crumbs From His Table.  Ramananda Swarnagiri,
              Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.


Dr. M.H. Syed writes:

What does the modern science say?  In his book, The Limitations of Science, J.W.N. Sullivan says:
"There is also the hypothesis held by a few distinguished scientists that life as old as matter,
and in that sense, has had no origin."  Further, the same author says in his Bases of Modern Science:
"It is quite possible that the actual substance of the Universe, is mental, that the stuff of events
is similar percepts.  The fact that a piece of matter has been reduced by the theory of relativity to a
system of events, that it is no longer regarding as the enduring stuff of the world, makes
the hypothesis that the "physical" and the "mental" are essentially similar, very possible."
In this respect, the words of the Maharshi are crystal clear.  In Who am I?, He says:

"Nor is there any such thing as the physical world apart from and independent of thought....Just as
the spider draws out the thread of the cobweb from within itself and withdrawn it again onto itself,
the mind projects the world and absorbs it back into itself." 

That is the metaphysical basis of Bhagavan Ramana's philosophy, which we see is quite in harmony
with the trend of modern scientific thought.  Bow how does He solve the moral problem of good and
evil?  Does He simply etherealize all evil and deny the problem?  No.  The real Master that He is, the
Maharshi you:  "All the evil lies in you in the form of the ego.  Endeavor first to eradicate it, instead
of probing into the evil you see in others.  As you are, so is the world."  It is a hard precept to practice,
hard, indeed, even to accept, unless you have the purity of heart, and understanding, without which, however, no spiritual endeavour is at all possible.  In a few lines, the Sage tells you the attitude that you should adopt towards the external world, in which, in fact, is not external to your mind.  In Who am I?,
He says:

"There are no two minds, one good and the other evil.  It is only the vasanas or tendencies of the mind that are of two kinds, good and favorable, evil and unfavorable.  When associated with the latter, it is called
evil-mind.  However evil-minded others may appear to you, it is not proper to hate and despise them.
Likes and dislikes, love and hatred -- are equally to be eschewed.  It is also not proper to let the mind
often rest on objects and affairs of mundane life.  As far as possible, one should not interfere in the
affairs of others.  Everything offered to others is really an offering to oneself.  And if only this truth is
realized, who is there that could refuse anything to others?"

The Sage abides in the transcendent state of mindlessness.  He is a trigunatita.  For a description of this transcendental state of Absolute Being, untouched by good and evil, I cannot do better than quote the learned words of Dr. Bhagavan Das (Science of Peace):  "The knower of Brahman knows that there is no ruthless cruelty, no nightmarish agony of helplessness in it, for, at every moment, each condition is essentially volunatary, the product of the utterly free will of the Self (and therefore of all selves), which there is
none else to bend and curb in any way, the will that is truly liberated from all bondage. 

He knows, He cognizes Brahman.  And looking on all selves as Himself, desiring their happiness as He
labors for His own, He realizes and is Brahman.  Such a one is truly Mukta, free from all fearful bonds of doubt.  He knows He is Absolute, the Self absolved from all the limitations of the non-self.  To Him belongs
the everlasting Peace!

(Source:  Arunachala's Ramana, Boundless Ocean of Grace, Volume 6. Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.

General Discussion / Re: Rough Notebook-Open Forum
« on: March 07, 2016, 06:38:44 AM »
My dear Nagaraj,

Please help me in locating my post no.  17368.

Arunachala Siva.

General Discussion / Re: Rough Notebook-Open Forum
« on: March 06, 2016, 01:04:25 PM »
I am repeating the request;

Can any Forum Member trace and tell me what my post No 6155 is?

Arunachala Siva.

General Discussion / Re: Rough Notebook-Open Forum
« on: March 06, 2016, 11:32:42 AM »
Can anyone in the Forum show the topic  6155 of mine? Please help me.

Arunachala Siva.

General Discussion / Re: What is Neo Advaita? James Swartz.
« on: March 06, 2016, 11:27:15 AM »
The breakdown of the traditional family structure in Western societies  since World War II, has produced
two generations of love starved middle class people.  The amazing popularity of Ammaji, the 'hugging'
saint, testifies to this sad fact. So I think it is not unreasonable that the sense of 'community' provided
by a Sanga  explains the appeal of Neo Adviata, not its power to transform the mind or its teachings     
of enlightenment.  Perhaps it would have an even greater appeal were it to teach that the inner Self   
is Parama Prema Swarupa  -- the nature of non dual love.

Neo Advaita then, it seems, is actually a life style dedicated to solving the Western problem of alienation
through providing social contact with a legitimate sadhana.  In Vedic culture the life style that prepares
the mind is called Sadhana, 'the means of attainment'. Sadhana is a time honored method that creates
an inner sanga between the various conflicting parts of the psyche.  It is an evolutionary approach because
the mind is a very conservative instrument, much extroverted by the pressure of vasanas, the subconscious
tendencies that produce the samsaric sate of the mind.  So progress is incremental, if not downright glacial.
It is not uncommon that many years are required to produce an integrated, clear and balanced mind,
one capable of Self Realization.  Neo Advaita does not endorse Sadhana because the children of the
modern age are conditioned to the idea of instant gratification.


Arunachala Siva.                     

General topics / Re: Kaivalya -
« on: March 06, 2016, 11:06:15 AM »
The physical space is perceived by the mind through the eyes exists in mental space.  'And where does
the concept of space exist?  In our absolute unlimited awareness, our Self or Atman.'  (Atma Vidya Verse 5).
says Bhagavan.  '

The entire cosmos, including space, is pervaded by this Chitakasa, our omnipresent Being and omniscient
Knowing.  Chitakasa is therefore, is called, subtler than the subtlest.' and greater than the greatest'
since nothing exists apart from from it.  (GVK V. 498).     

Furthermore, Bhagavan describes this as 'the infinite expanse of Grace.'  (Eleven Verses, Verse  6).


Arunachala Siva.

Sri Ramana Maharshi has become the breath of our life, and without Him, we cannot exist.  He is our
philosophical deity.  Meditation occurs spontaneously in the vicinity of His Samadhi.  A serene feeling
always exists within the premises of the Asramam.  He condenses all thoughts, liquidates them and silences
the mind.  He becomes the discoverer of the 'I' in us.  There are thousands of masters in the world, who
are giving diksha and upadesa.  Sri Ramana never thought of Himself as a Master or as one who gives diksha
and upadesa to devotees.  But directed by His devotees towards the path of self realization just by His
presence and divine silence.

There is a saying, 'The presence and divinity of a Sharana is best experienced and witnessed after death.'
Guru Ramana left His mortal coil in 1950 and is presence is even more alive and more intensely felt now.
He who did not care for food, clothing and shelter, He who just wore a loin cloth, begged alms and burnt
Himself in the scorching sun without awareness of the external body, now so affectionately and caringly
provides us with cool rooms and delicious food, and envelops us with the blanket of self knowledge.
Guru Ramana is the supreme example of a real Guru.


Arunachala Siva.         

General topics / Re: Mind and Consciousness - David Frawley:
« on: March 06, 2016, 10:46:19 AM »
Modern science similarly identifies mind and consciousness, equating the faculty of thinking with the power
of awareness. It takes us back to the basic Cartesian dictum, 'I think therefore I am'. It regards consciousness
as primarily self consciousness, the activity of the personal self as, for example, the ability to recognize ourselves
in a mirror, which capacity animals, except possibly for some primates, do not seem to have.

On this basis, modern science identifies consciousness with the mind and the mind with the brain. This
identification as resulted in seeking to improve our mental and emotional functioning through altering
brain chemistry with pharmaceutical preparations.  Mainstream science usually does not recognize consciousness
as a spiritual or cosmic principle apart from the mind, though some trends in the new physics are beginning
to suggest this.  It is still a largely a physical view of the mind that we find in medicine today.

The Yogic view of the mind, however, is very different. It is based on meditation and inner experience,
rather than outer experimentation.  It tries to understand the mind through introspection or turning
our awareness within, rather than by analyzing outer mental patterns. It encourages us to observe the
mind rather than follow its reactions. It teaches us to understand the process of perception and how it
conditions us, rather than to merely examine our memories.


Arunachala Siva.                     

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.   

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