Show Posts

This section allows you to view all posts made by this member. Note that you can only see posts made in areas you currently have access to.

Messages - Subramanian.R

Pages: 1 ... 638 639 640 641 642 643 644 645 646 647 [648] 649 650 651 652 653 654 655 656 657 658 ... 2977

Kenneth Rose writes in the book The Light of the Self, a memoir on visit to Bhagavan Ramana. 
The following is a further extract, from the extract given in Mountain Path, July-Sep 2009:

As I sat in front of Bhagavan's couch in the Old Hall during the long quiet periods between meals,
I began to trace out the place where my sense of being myself emerged from the background of the
true Self.  It was not easy, since the stream of images and thoughts that constitute the mind gushed
up ceaselessly like a fountain from a hidden source. But occasionally, the stream would suddenly
vanish and a clear expanse of awareness free of the stains of images and thoughts would unfurl itself
crisply like a white banner in my awareness.  Then I knew with intuitive directness and certainty
that the Self is more real than the mental and physical worlds, which otherwise seem to be the true
and final boundaries of the real.

Other times during meditation, I felt as if a door had opened out beneath my mind, and I passed over
into an alternative reality, which is infinite in all directions.  This change in consciousness was sudden,
and the barrier between the prison of Aham, the false self, and the freedom of Atman, the true Self,
appeared like an insubstantial film or coating, no more durable than a bubble.  Then currents of Bliss
from the hidden source of life, Brahman, pierced me like golden waves of light, and in the cave of my
heart, Atman, the true Self sang me awake and a wine of Prema, of divine love, intoxicated me.  I felt extraordinarily light*, as if I could float off at any moment like a leaf lofted by a light summer breeze.

These moments of illumination were elusive, and I fell quickly back into my ordinary mind, which was
colored by a basic theme of dissatisfaction, edged with anxiety about illness, loss, and death.
But at least I had seen the other country, the country without tears.  And now that Bhagavan was my
Guru, even if He was no longer present in a physical body, for I sensed that I was being inwardly
guided in the practice of self inquiry by Bhagavan, who had promised His devotees that death of His
body was not the death of His Presence, which would ALWAYS BE AVAILABLE TO EVERYONE WHO

(*  The Unbearable lightness of the Being - J.D. Salinger)

Arunachala Siva.   

General topics / Re: Tat Tvam Asi - Paui Loke.
« on: March 15, 2016, 12:05:14 PM »
This leaves us with the third and final possible answer to the question, viz.,  the Self knows itself.
This answer is based on the assumption that the Self is both the knower and the known, or the cognizer
and the cognised, at the same time.  This assumption is again untenable. Unlike the Self, a material object
is made up of parts. And any object that is made up of parts is divisible.  Therefore, it is at least conceivable
for an object, which is material, that one part may be cogniser and the another part, the cognised.  However,
according to Advaita, the Self or Pure consciousness is non dual, homogeneous and indivisible.  Scriptural
justification  aside, it is common logic that one and the same entity cannot be both the subject and the object.
To use an earlier example, the finger can touch something else but not itself.

It is therefore clear from the above discussion that all the three alternatives are untenable. The question,
however, remains as to how is the Self known.  In the light of Advaita, such a question is really a contradiction
in terms because one only speaks of knowing something when that thing is unknown.  The Self, unlike any
object, is never completely unknown.  Indeed, to everyone the Self is known. The real issue at hand is to what
degree is the Self known.  Everyone knows that there is a spiritual principle in him, which is different from the
body, the senses and the mind.  In his commentary on the Bhagavad Gita,  Sankara points out that the Self
is not something unknown to everybody.  It is only not fully known.  For most of us, only the general aspect
(samanya-amsa) of the Self is known.  We know that the Self exists.  And we make this claim on the ground
that in the absence of the Self, the mind, the senses and the body will not function.


Arunachala Siva.             


Further, the qualities displayed in the strength of Bhagavan's austerities,  His attainment of the Supreme,
are evidenced in such utterances as, 'Entering my home, You dragged me from it and made me dwell as
a prisoner in the Cave of your Heart';  'Removing my dark delusion, you held me in thrall to your Reality
with the magic collyrium of your Grace';   'Enchanting me as if with magic powder, you revealed your Siva
consciousness, plucking away my Jiva consciousness';   'Grasping me as the ghost (Brahman) which does
not let go of me, so that my ghost nature (the ego) left me, you made of me a ghostly one'.  'What austerities have I performed, that you should take me as the target of your grace?'   

If we examine such utterances carefully, we can see that His experience was not that of many other great
sages.   According to the expression, 'If one worships Lord Siva, practicing austerities over many eons of time,
right understanding may dawn to some degree', such sages exerted themselves over long periods of time
to gain spiritual maturity through the acquisition of grace gained only with great difficulty.  Then, through
their own efforts, coupled with the Sadguru's glance of grace, they understood the inner meaning of the
Mahavakya teachings, 'Brahman am I',   'He am I',  'Siva am I'.


Arunachala Siva.         

Inferential Knowledge:

79.  As a rakshasa is (ironically) called Punya Jana (righteous being), so is the indirect knowledge of the Self
(who is never absent - as if he were something absent), designated as Knowledge.

80. When mirage water can quench thirst, and painted fire can cook meals, then Deliverance can be
had by mere book knowledge.

81.  Only sense objects are absent;  to all alike the Self is ever present;  but men seek to know Him
through book knowledge, as if He were absent.

82. Even a book, that has been studied zealously as giving true knowledge, will come to be wholly forgotten
and lost to the Sadhaka, when his mind turns inwards in practicing the means prescribed for Self
Realization, namely Quest.

83. He that comes to see that the essence of all book lore is that Peace of Mind is Deliverance, must
practice pacification of mind.  What for should he go on studying books?

84. As an immature girl may think that the festivities of marriage are conjugal enjoyment, so the man that
has not won Experience of the Truth believes book knowledge to be the same as that Experience.

85. Such a one, being mistakenly convinced that he has won real knowledge, while being devoid of Experience,
presumes to test,  by the skill of his intelligence, the knower of that Truth, who is firmly established in the
transcendental Silence.


Arunachala Siva. 

24.  Isa javayor vesa dhi bhida
       Sat svabaavato vastu kevalam.

Both Creator and creature are essentially one and the same Reality. Their apparent differences are due
only to differences in form and levels of knowledge.

The key to this and the following verse is Vesha or attributes. Vastu kevalam, or Absolute Brahman is
Nirguna Brahman, without any limiting attributes whatsoever. Saguna Brahman is the Ultimate Reality
which appears to take on attributes in manifestation.  God, the Creator, or Isa, has the attributes,
'all knowing' and 'all powerful'.  The individual or Jiva is ignorant and weak.  Yet basically, Isa and Jiva
are the same substance.

So long as one thinks he is the body he shall be bound by attributes. When by the inquiry, 'Who am I?',
he discovers he is not the body, he also discovers that he is, in reality, attributeless, like Brahman.

Referring to the triad common to all religious systems, the Individual, the World, and God, Sri Bhagavan
says that these  are all the illusions of the outgoing mind.  When, however, they are viewed from the standpoint of Ultimate Reality they are seen as one.  The Sanskrit text, isajivayo ( between Isvara and the
individual) identifies two persons, the Creator and created, and the verse concludes that they are both
the same in essence (the Absolute Brahman), differing only in their attributes of power  and knowledge.
(See Subbaramayya, -Reminiscences)


Arunachala Siva.                   

The Hindu scriptures are replete with mythological characters who encountered Yama, the Lord of Death.
It is interesting to muse over some of these characters in the light of Bhagavan's own Death Experience.
The three foremost inspiring mythological characters that come to one's mind are Nachiketa, Savitri and
Markandeya.   While Nachiketa and Savitri directly encountered Yama and had a dialogue with him, Markandeya took the second path of absolute surrender to Lord Siva on encountering Yama.

What follows is a brief account of each of these.

Bhagavan's Death Experience:

A sudden fear of death overtook Bhagavan when He was all alone at the first floor of His uncle's house
at Madurai.  He was only seventeen years old, and there was nothing wrong with His health.  It did not
occur to Him to consult a doctor or elders.  He just felt that He was going to die, and resolved to take it
heads on and to solve the problem himself then and there.  The event that followed is best expressed in 
His own words. 

'The shock of fear of death drove my mind inwards and I said to myself mentally, without actually framing
the words:  'Now death has come;  what does it mean?  What is it that is dying?  This body dies.' 

And at once I dramatized the occurrence of death.  I lay with my limbs stretched out stiff as though rigor
mortis had set in and imitated a corpse so as to give greater reality to the inquiry.  I held my breath and kept
my lips tightly closed so that no sound could escape, said that neither the word 'I' or any other word could be
uttered, 'Well then, I said to myself, 'this body is dead.  It will be carried stiff to the burning ground and there
burnt and reduced to ashes.  But with the death of this body am I dead?  Is the body 'I'?  It is silent and inert
but I feel the full force of my personality and even the voice of the 'I' within me, apart from it.  So I am the
Spirit transcending the body.  The body dies but the Spirit that transcends it cannot be touched by death.
This means I am deathless Spirit.'  All this was not dull thought; it flashed out of me vividly as living truth
which I perceived directly, almost without thought process.  'I' was something very real, the only real thing
about my present state, and all the conscious activity connected with my body was centered on that  'I'.
From that moment onwards the 'I' or the Self focused attention on itself by a powerful fascination.  Fear of
death had vanished once and for all.  Absorption in the Self continued unbroken from that time on ...."


Arunachala Siva.   


Verses  372 & 373:

This giving up of the external and internal is possible for him alone who has been freed from all attachments.
How?  External giving up is achieved by giving up the gross things, and the internal renunciation by giving
up the ego.

One can give up external things by force, but how can one give up the ego?  It is possible only by desiring
liberation, and only by identifying one's self with Brahman.

Verse  374:

Renunciation and discrimination are the two wings of a bird.  Know this, O expert, that rising to the top
of the house of liberation cannot be accomplished without these two.

Verse  375:

Samadhi comes to him alone who is full of the spirit of renunciation.  Those who practice Samadhi become
established in the understanding of Brahman; and from that established understanding comes the freedom
from all bondage.  One who becomes free from all bondage feels eternal Bliss.         

Verse 376:

For one who has controlled his senses, I do not see any better cause of happiness than renunciation.
That renunciation, with the help of pure knowledge of the Atman, brings the kingdom of Self to the individual.
This is the door to liberation.  Therefore, make sure of renunciation and be established in the Atman  for good.


Arunachala Siva.       

General topics / Re: Tevaram - Some select verses.
« on: March 15, 2016, 08:34:23 AM »
Moorthi Naynar Puranam:

Verse  1:

சீர்மன்னு செல்வக் குடிமல்கு
   சிறப்பின் ஓங்கும்
கார்மன்னு சென்னிக் கதிர்மாமணி
    மாட வைப்பு
நார்மன்னு சிந்தைப் பலநற்றுறை
   மாந்தர் போற்றும்
பார்மன்னு தொன்மைப் புகழ்பூண்டது
   பாண்டி நாடு.

The Pandya land flourishes, established in the greatness
Of its glorious citizens; it is rich in many mansions
-- Bright and gemmy --, on whose lofty crests clouds abide;
Its city is endowed with hoary glory ever-during on earth
Hailed by men of loving-kindness
Belonging to various walks of life.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 15, 2016, 08:31:34 AM »
Verse  41:

தீதுகொள் வினைக்கு வாரோம்
   செஞ்சடைக் கூத்தர் தம்மைக்
காதுகொள் குழைகள் வீசும்
   கதிர்நில விருள்கால் சீப்ப
மாதுகொள் புலவி நீக்க
   மனையிடை இருகாற் செல்லத்
தூதுகொள் பவராம் நம்மைத்
   தொழும்புகொண் டுரிமை கொள்வார்.

To conciliate her who indulged in bouderie
He caused the Dancer of ruddy hair to ply twice
As a messenger at night when His dazzling ear - rings
Chased murk away; such was he who had enslaved us;
We would not henceforth the path of evil tread
(That leads to the cycle of birth and death).

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 15, 2016, 08:29:16 AM »
Verse 40:

விண்ணவர்கள் மலர்மாரி
    மிடைந்துலக மிசைவிளங்க
எண்ணிலரு முனிவர்குழாம்
   இருக்குமொழி எடுத்தேத்த
அண்ணலார் குழற்கருவி
   அருகிசைத்தங் குடன்செல்லப்
புண்ணியனார் எழுந்தருளிப்
   பொற்பொதுவின் இடைப்புக்கார்.

Gods showered flowers of Karpaka thick on earth;
Innumerable Munis great chanting the Vedic hymns
Hailed; the glorious one played on the flute
And walked beside Him; thus the Lord, the One of pure Punya,
Entered into His Golden Ambalam.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 15, 2016, 08:24:05 AM »
Verse  39:

முன்னின்ற மழவிடைமேல்
   முதல்வனார் எப்பொழுதும்
செந்நின்ற மனப்பெரியோர்
   திருக்குழல்வா சனைகேட்க
இந்நின்ற நிலையேநம்
   பாலணைவாய் எனஅவரும்
அந்நின்ற நிலைபெயர்ப்பார்
   ஐயர்திரு மருங்கணைந்தார்.

The First One that on His Young Bull appeared before him
Desiring to hear for ever the flute?s melody
Of the great one of righteous and pious mind,
Spake thus: "May you abide with Us even as you are now here."
Thus, even thus, was he translated to the Lord's divine presence.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 15, 2016, 08:22:01 AM »
Verse 38:

திசைமுழுதுங் கணநாதர்
    தேவர்கட்கு முன்நெருங்கி
மிசைமிடைந்து வரும்பொழுது
   வேற்றொலிகள் விரவாமே
அசையவெழுங் குழல்நாதத்
   தஞ்செழுத்தால் தமைப்பரவும்
இசைவிரும்புங் கூத்தனார்
   எழுந்தருளி யெதிர்நின்றார்.

When from all directions came the hosts of Gananatas
And stood before the celestial lords, no alien sound
Was breathed to mar the flute's marvel;
The Lord-Dancer who was pleased to listen to the music
Which in vibrant ripples of flute's own melody
Hailed the Lord's Panchakshara,
Graced him with a darshan of His presence.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 15, 2016, 08:20:11 AM »
Verse 37:

ஆனாயர் குழலோசை
   கேட்டருளி அருட்கருணை
தானாய திருவுள்ளம்
   உடையதவ வல்லியுடன்
கானாதி காரணராம்
   கண்ணுதலார் விடையுகைத்து
வானாறு வந்தணைந்தார்
   மதிநாறும் சடைதாழ.

It pleased the Lord to hearken to the music
Of Anayar's flute; with His Consort -- a liana of tapas --,
Whose heart is grace and compassion divine,
The brow-eyed Lord -- the Cause and Source of Music --,
Through heaven's highway, with His matted hair
Bright with the crescent, thither appeared.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 15, 2016, 08:18:10 AM »
Verse  36:

மெய்யன்பர் மனத்தன்பின்
    விளைத்தஇசைக் குழலோசை
வையந்தன் னையும்நிறைத்து
    வானந்தன் வயமாக்கிப்
பொய்யன்புக் கெட்டாத
   பொற்பொதுவில் நடம்புரியும்
ஐயன்தன் திருச்செவியின்
   அருகணையப் பெருகியதால்.

The flute's music which emerged from the loving mind
Of the true devotee filled the earth, brought under
Its spell the celestial world and wafted near
The divine ears of the Supreme One who is not to be
Gained by pseudo-love, and who doth enact
The dance divine in the Golden Ambalam.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 15, 2016, 08:15:50 AM »
Verse 35:

இவ்வாறு நிற்பனவுஞ்
   சரிப்பனவும் இசைமயமாய்
மெய்வாழும் புலன்கரண
   மேவியவொன் றாயினவால்
மொய்வாச நறுங்கொன்றை
   முடிச்சடையார் அடித்தொண்டர்
செவ்வாயின் மிசைவைத்த
   திருக்குழல்வா சனையுருக்க.

As the playing of the flute by the roseate lips
Of the servitor of the Lord's feet whose crest is decked
With beauteous and incense-breathing Konrai blooms,
Did melt all, lives -- moving and stationary --,
Lay one with music; their life and limb
And their inner sensorium too partook
Of one common musicality.

Arunachala Siva.   

Pages: 1 ... 638 639 640 641 642 643 644 645 646 647 [648] 649 650 651 652 653 654 655 656 657 658 ... 2977