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Messages - Subramanian.R

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9721
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.       

9722
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.                   

9723
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.             

9724
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.

9725
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.

9726
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.

9727
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.

9728
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.


9729
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.

9730
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.


9731
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.

9732
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.

9733
General topics / Re: Tevaram - Some select verses.
« on: February 24, 2016, 08:52:18 AM »
Verse  61:


அரையிற்சர ணத்துரி யாடையின் மீது பௌவத்
திரையிற்படு வெள்ளல கார்த்து விளிம்பு சேர்த்தி
நிரையிற்பொலி நீளுடை தோல்சுரி கைப்பு றஞ்சூழ்
விரையிற்றுவர் வார்விசி போக்கி அமைத்து வீக்கி .


On his waist he wore a tiger-skin set with
Peacock-feathers; white beads of shells were sewn
On its border, he wore a long garment of hide;
A belt girdled him; the sword with the leather scabbard
Was fastened to his waist with a leather strap
Dyed ruddy with deodorant stuff.   


Arunachala Siva.


9734
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: February 24, 2016, 07:02:33 AM »



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 endeavor 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 voluntary, 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.

9735
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: February 24, 2016, 06:55:00 AM »



Swami Madhavatirtha, a sannyasi and the author of Sri Ramana Maharshi's teachings in Gujarati,
writes about his questions and Bhagavan's replies:-

Question:  It is believed that the vijnanamaya sarira will not be
attacked by disease, will not grow old, and will not die without
one's desire.

Bhagavan:  The body itself is a disease.  To wish for a long stay
in that disease is not the aim of a Jnani.  Anyhow, one has to give
up identification with the body.  Just as I am the body consciousness" prevents one from
attaining the Self Knowledge, in the same way, one who has got the conviction that he is not
the body, will become liberated even without his desire.

Q: What about bringing down God's power in the human body?

Bhagavan:  If after surrendering, one still has a desire, then surrender has not been successful.
If one has the attitude, "If the higher power is to come down, it must come in my body", this will
only increase identification with the body.  Truly speaking, there is no need for any such descent.
After the destruction of the "I am the body" idea, the individual becomes the form of the Absolute.
In that state, there is no above or below, front or back.

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

Arunachala Siva.

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