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2746
The teachings of Bhagavan Sri Ramana Maharshi / ramaNA mAyanE
« on: October 22, 2012, 06:08:09 PM »
A very touching incident

muruganAr's wife, mInAkshi ammAl, was a frequent visitor to the Ashramam. bhagavAn was especially kind and considerate to this lady, and treated her as a favoured guest. Knowing that mInAkshi ammAl loved good coffee, bhagavAn would tell the Ashramam cooks, "Give mInAkshi good, strong coffee, just the way she likes it." bhagavaAn would also listen patiently  to mInAkshi ammAl's complaints about her husband,  the chief among those being, of course, that muruganAr was neglecting her and all his domestic responsibilities. On one of her visits, mInAkshi ammAlseemed particularly upset. She told bhagavAn that muruganAr's neglect was very difficult for her to bear, and that muruganAr seemed not to realise just how badly his behavious was affecting her.

It was mInAkshi ammAl's practice to sing few verses from muruganAr's ramaNa sannidhi murai in bhagavAn's presence, every time she came to Ashramam. On this occasion also, she had a copy of the book with her, and was about to select some suitable chapter. bhagavAn took the book from er hands and, marking the section where there was a decad of verses, each ending with 'ramaNA mAyavanE', he said to mInAkshi ammAl, "Look, mInAkshi! muruganAr will soon be returning from palakkOttu. As soon as he enters the hall, you must start singing these verses. But remember one thing! Each of these verses ends with the phrase, 'ramaNA mAyavanE'. You must substitute 'murugA mAyavanE' for 'ramaNA mAyavanE' when you sing. Is that clear? Now, taje your place and get ready, for muruganAr will be here soon."

mInAkshi ammAlwas a simple soul, and her faith in bhagavAn was total. So she agreed to do exactly as bhagavAn said, even though she had not idea why he should want her to do it. Now, the verses selected by bhagavAn were very well suited to the occasion because they presented the picture of a love-lorn lady chiding her lover for his cruel neglect. In these verses, muruganAr portrays himself as a love-lorn lady and entreats bhagavAn to favour him with his grace.

To be precise, the lady described the happy times she had shared with her Lord, and promises that he had made to her. Having won her with sweet words of love and assurances of undying devotion, her Lord had left her to dream about him and to wait eagerly for the time when he would come to claim her; but he had not come back. The lady chides her lover for his shameful neglect, and asks him what she had done, to deserve such cruel treatment from him. She bemoans her fate, regretting the fact that she had lost her heart to one so inconsistent, beguiled by his charm and his false promises. Each of the verses ends with the phrase, 'ramaNA mAyanE', (the term 'mAyavan' can be translated as 'the great deluder'). The lady is accusing her lover of misleading her with false promises. Yet, her langiage is far from abusive. In fact, her words are full of affection and reflect the remembered joy of happier times. Each of the poems in this section is exquisite in the beauty of expression and the delicacy of feeling.

As soon as muruganAr entered the hall, mInAkshi ammAl started singing the songs selected by bhagavAn. Following bhagavAn's instructions faithfully, she ended each verse with 'murugA mAyavanE'  instead of the original 'ramaNA mAyavanE'. The first time, muruganAr did not attach much importance to the substitution. Many devotees simply assumed that mInAkshi ammAl was making a reference to this aspect of bhagavAn's multi-faceted glory. When mInAkshi ammAlcame to the end of the second verse and there was still no response from muruganAr, bhagavAn glanced at him with eyes full of mischief. Then he directed a look of approval and encouragement at mInAkshi ammAl. Suddenly, muruganAr realised that some conspiracy was at work! By then, mInAkshi ammAl had ended the third verse also with 'murugA mAyavnE'. This repeated substitution of 'murugA mAyavanE'  for 'ramaNA mAyavanE' now appeared highly significant to muruganAr. He was finally convinced that bhagavAn was deliberatley teasing him, using mInAkshi ammAl as an innocent, yet effective agent!

muruganAr could think of only one couse of action - to leave the hall. Accordingly, he got up and was preparing to quietly slip out of the hall when bhagavAn stopped him with, "Hey! Why are you leaving the hall now? Is it not because she sang about her 'murugA mAyavan'? Well, does that mean that, whenever somebody sings about 'ramaNA mAyavan', I should immediately walk out of the hall? Is that not so?" Hearing bhagavAn's words, the entire hall dissolved in laughter. muruganAr made use of this diversion to make good his escape!

bhagavAn often played such practical jokes upon his devotees. But even while he was engaged in such apparently playful activities, bhagavAn continued to impart valuable knowledge to his devotees. Every joke and every little trick had its own lesson to teach.


2747
The teachings of Bhagavan Sri Ramana Maharshi / vAsanAs
« on: October 22, 2012, 03:01:28 PM »
vAsanAs, it's a good thing to let them come out.

One of the old disciples had been causing a lot of trouble and annoyance to people by constantly pushing himself forward as of more importance than the rest. Eventually the manager went to talk to Bhagavan privately and ask him what he should do about it. Bhagavan listened without a word and then when he had finished remarked, "Yes, it's his vAsanAs, it's a good thing to let them come out." And that was all. Excellent philosophy no doubt but not as much consolation for the manager!

(sAdhu arunAcalA)


Now, it struck me as i typed these, whether Bhagavan's remark was targetted at the the old disciple or the manager ('complainer' in ourselves!) What a great revelation! Really!

(AROBG III, 108)

2748
General topics / Re: Quotes from Shankaracharya's
« on: October 22, 2012, 02:30:45 PM »

कस्त्वं कोऽहं कुत आयातः
का मे जननी को मे तातः ।
इति परिभावय सर्वमसारम्
विश्वं त्यक्त्वा स्वप्नविचारम् ॥२३॥


kastvam koaham kuta AyAtah
kA mE jananI kO mE tAtah .
iti paribhAvaya sarvamasAram
vishvam tyaktvA svapna vicAram .. 23

Who are you? Who am I? Where do you come from? Who is my mother? who is my father? Think and ponder over these, once you understand, will realise that the world is nothing more than just a dream!


(bhaja gOvindam, Adi shankarA)


2749
न तत्र सूर्यो भाति न चन्द्रतारकं
नेमा विद्युतो भान्ति कुतोऽयमग्निः ।
तमेव भान्तमनुभाति सर्वं
तस्य भासा सर्वमिदं विभाति ॥ १५ ॥


na tatra sUryO bhAti na candratArakam
nEmA vidyutO bhAnti kutOayamagnih .
tamEva bhAntamanubhAti sarvam
tasya bhAsA sarvamidam vibhAti ..

“There the sun cannot illumine, nor the moon, nor the stars, the flash of lightning cannot illumine the place, what to speak of this mortal fire? (ourselves, mind, intellect, etc.)”


na tatra sUryO bhAti na candratArakam There is no sun, no moon, no stars; what to talk of the fire of this world – kutOayamagnih. tamEva bhAntamanubhAti sarvam: The sun shines, the moon shines, stars shine, fire blazes forth due to borrowing the radiance of another thing altogether which is not of this world. na tad bhAsaytE sUryO: The sun does not shine there, because the light of the sun is like darkness before that radiance. na sashAnkah: Not even the moon is there. na pAvakAh: The radiance of the earth, which is born of the fire and heat – that too is there to illumine.

(swAmi kRuShNananda)


2750
bhakti, karmA, jnyAnA and yOgA, all thesepaths arre one. You cannot love God without knowing Him nor know Him without loving Him. Love manifests itself in everything you do and that is karmA. The development of mental perception (yOgA) is the necessary preliminary before you can know or love God in the proper way.

(ARBOG III, 81)


2751
General Discussion / prAshanam - Procedure
« on: October 22, 2012, 12:13:56 PM »
6. prAshanam

This is yet again, a cleansing process. The word prAshanam has two meanings, one is casting, throwing forth and the other is feeding upon. In this case, it is with water that this kriyA is performed, hence it is commonly called as Apah prAshanam. Apah means water.

On has to take a spoonful (udDaraNi) of water and pour it on the cavity of ones right hand palm, then, the palm filled with water has to be brought near the face just below/before/near one's chin, and one has to look at the water intently and chant the below given mantrA directly at the water and consume the same at its conclusion.

Again, as a reminder, sipping or consuming water ought to be done without the lips touching the palm, one has to lift the palm so that the water flows towards the center of ones wrists and allow the water to flow through the lips.

For this step, one may take one or two spoonfuls of water in one's palm. The entire kriyA has to be done mindfully. Infact, one can even feel this water go in through the food pipe, its coolness, can be felt, and, when assimilated and consumed with little understanding makes tremendous impact.

prAtah - Morning

प्राशनम् - प्रातः

सूर्यश्च मा मन्युश्च मन्युपतयश्च मन्यु॑कृते॒भ्यः।
पापेभ्यो रक्षं॒न्ताम् ।
यद्रात्र्या पाप॑मका॒र्षम् ।
मनसा वाचा॑ हस्ता॒भ्याम् ।
पद्भ्यामुदरे॑ण शि॒श्ना ।
रात्रि॒स्तद॑वलु॒पतु ।
यत्किञ्च॑ दुति॒तं मयि॑ ।
इदमहं माममृ॑तयो॒नौ ।
सूर्ये ज्योतिषि जुहो॑मि स्वा॒हा ॥


                           prAshanam - prAtah

sUryashca mA mAnyushca manyupatayashca manyukRutEbhyah
pApEbhyO rakShantAm .
ydrAtryA pApamakArSham .
manasA vAcA hastAbhyAm .
padbhyAmudarENa shishnA .
rAtristadavalumpatu .
yatkinca duritam mayi .
idamaham mAmamRutayOnau .
sUryE jyOtishi juhOmi svAhA ..

sAyankAle - Afternoon

प्राशनम् - माधाह्ने

आपः॑ पुनन्तु पृथि॒वीं पृथि॒वी पू॒ता पु॑नातु॒ माम् ।
पु॒नन्तु॒ ब्रह्म॑ण॒स्पति॒र्ब्रह्म॑-पूता पु॑नातु॒ माम् ।
यदुच्छि॑ष्ट॒-मभो॑॑ज्यं॒ यद्वा॑ दुश्चरि॑तं॒ मम॒ ।
सर्वं॑ पुनन्तु॒ मामापो॑ऽसतां च॑ प्रति॒ग्रह॒ँ्स्वाहा॑॑ ।


                           prAshanam - Noon

Apah punantu pRuthivIm pRuthivI pUtA punAtu mAm .
punantu brahmaNaspatirbrahma-pUtA punAtu mAm .
yaducCiShta-mabhOjyam yadvA dushcaritam mama .
sarvam punantu mAmApOasatAm ca pratigrahag'svAhA .

mAdhyAnhe - Evening

प्राशनम् - सायंकाले

अग्निश्च मा मन्युश्च मन्युपतयश्च मन्यु॑कृते॒भ्यः।
पापेभ्यो रक्षं॒न्ताम् ।
यदन्हा पाप॑मका॒र्षम् ।
मनसा वाचा॑ हस्ता॒भ्याम् ।
पद्भ्यामुदरे॑ण शि॒श्ना ।
अह॒स्तद॑वलु॒पतु ।
यत्किञ्च॑ दुति॒तं मयि॑ ।
इदमहं माममृ॑तयो॒नौ ।
सत्ये ज्योतिषि जुहो॑मि स्वा॒हा ॥


                           prAshanam - Evening

agnishca mA mAnyushca manyupatayashca manyukRutEbhyah
pApEbhyO rakShantAm .
yadanhA pApamakArSham .
manasA vAcA hastAbhyAm .
padbhyAmudarENa shishnA .
ahastadavalumpatu .
yatkinca duritam mayi .
idamaham mAmamRutayOnau .
satyE jyOtishi juhOmi svAhA ..


2752
The teachings of Bhagavan Sri Ramana Maharshi / Re: Discussion thread
« on: October 22, 2012, 09:53:02 AM »
Quote
The song was Ayye metha kadinam by Gopalakrishna Bharathi which I believe was sung by a visitor. Nochurji has talked about this in one of his discourses. As you have mentioned Sri Muruganar has said atma vidya is easy in the pallavi of the ayye athi sulabam atma vidai.

Lataji, thank you, yes, it was Gopalakrishna Bharati, and i guess. Thank you for this reminder. This is so nice. I was able to dig out the Gopalakrishna Bharati song as well:

(This song is the reply given by NandanAr to his landlord when the latter, recognizing the great devotion of NandanAr, asks him to teach the secret of attaining Godhead. It is extremely complex  and on my request  Sri Lakshman  Ragde  sent me its meaning. I tried to understand  it by reading what Sri Lakshman wrote and this is the result. I am also giving the meaning sent by sri Ragde  from rasikas.org below my translation. Millions of thanks to Sri Lakshman Ragde . May God bless him.)

பல்லவி

ஐயே மெத்தகடினம் உமக்கடிமை ஐயே மெத்தகடினம்

அநுபல்லவி

பொய்யாத பொண்ணம்பலத் தையாஇருக்குமிடம்
நையாத மனிதர்க்கு உய்யாது கண்டு கொள்ளும்       [ஐயே]

வாசியாலே மூலக்கனல் வீசியே கழன்றுவர்ப்
பூசைபண்ணிப் பணிந்திடு மாசறக் குண்டலியைவிட்(டு)
ஆட்டுமே மனமூட்டுமே மேலோட்டுமே வழிகாட்டுமே இந்த

மானாபி மானம்விட்டுத்தானாகி நின்றவர்க்குச்
சேனாதி பதிபோலேஞானாதி பதியுண்டு
பாருமே கட்டிக்காருமே உள்ளேசேருமே அதுபோருமேஅங்கே

சரணம்

பாலகிருஷ்ணன் பணிந்திடும் சீலகுரு சிதம்பரம்
மேலேவைத்த வாசையாலே காலனற்றுப் போவதென்று
சாத்திரம் நல்ல க்ஷேத்திரம் சற்பாத்திரம் ஞானநேத்திரங்கொண்டு

சங்கையறவே நின்று பொங்கிவரும் பாலுண்டு
அங்கமிளைப் பாறிக்கொண்டு தங்கப்பொம்மைப் போலவே
நில்லுமேஏதுஞ்செல்லுமே ஞானஞ்சொல்லுமே யாதும்வெல்லுமே இந்த

அட்டாங்கம் பண்ணினாலும் நெட்டாங்கு பண்ணியது
கிட்டாது கிட்டிவர வொட்டாது முட்டியது
பாயுமேமுனைதேயுமே அதுவோயுமே உள்ளே தோயுமேவேத

மந்திரத்தி லேபோட்டு யெந்திரத்திலே பார்க்குநீ
தந்திரத்தி லேயுமில்லை அந்தரத்திலே அவ
தானமேஅது தானமே பலவீனமே பேசாமோனமே அந்த

முப்பாழுந் தாண்டிவந்து அப்பாலே நின்றவர்க்கு
இப்பார்வை கிடையாது அப்பால் திருநடனம்
ஆடுவார் தாளம்போடுவார் அன்பர்கூடுவார் இசைபாடுவார் இதைக்

கண்டாருத கிடையாது விண்டாருஞ் சொன்னதில்லை
அண்டாண்ட கோடியெல்லா மொன்றாய்ச் சமைந்திருக்கும்
அல்லவோபறையன் சொல்லவோ அங்கேசெல்லவோ
நேரமாகுதல்லவோ                [ஐயே]

Pallavi
Sire , it is very difficult, I am but your slave,
It is very difficult for me to explain
 
Anupallavi
The place which the unfailing lord of the golden temple lives,
Can be easily  understood by those humans  who are strong.
 
Charanam
1.The religious books say  that the fear of God of death,
Is not there ,  due the salutation with devotion  that Balakrishnan does,
To  the  most holy  teacher of Chidambaram,
Due to the fact  that  it is a great  temple  and he being a good receiver.
If one sees Him  by his inner eye of wisdom  through the arch surrounding the God,
By the path of primeval fire which surrounds it,
And worship Him and bow to Him , and leaves away the baser instincts,
Which are in  his Kundali,  which will shake him and also surround him like a cloud,
He would leave his  pride and dignity  and stand  firmly,
And he would become a captain of wisdom like a commander in chief.
 
2.Understand this , protect this truth , assimilate it within yourself , that is all that is sufficient,
All your doubts will then vanish  and by drinking the ebbing milk of understanding,
All your  body and mind  would get relaxed and you would stand like a golden doll,
You will start understanding everything , become wise  and be  a victor over everything.
 
3.Even if  you undergo great strain by yogic methods , it would go away ,
It Would not be available , would not allow you near it,
And whatever little that touches you  would make the mind blunt,
It would get exhausted  and  would disappear within you,
You would neither get it by recitation of Vedic chants,
Nor would you be able to get it through  Yanthras,
Not even by thanthric practices and in the end ,
All achievements  would be of no use ,
And it Would become your weakness  and  be a useless silence.
 
4.To those who stand outside crossing the three useless divisions of life,
This vision is not there  for he would dance , keep rhythm by beats ,
Audiences will gather and would  sing songs ,
There are no one who have seen this, and those have felt  have not revealed it,
And there all  crores of universes would have joined together.
Should this be told to you by one belonging to a debased caste.
Sir, the time is getting late, shall I go there.


(Translation - PR Ramachander)


2753
General Discussion / Re: my musings
« on: October 22, 2012, 09:33:55 AM »
Perfect Jnanis have always and will always say, "By the mere Grace of the Sadguru, the Ture Thing the final Brahma-Jnana, which shines in the pure Silence, the rarely attainable Vedanta will dawn of its own accord in the heart as I'-I'."

(Guru Vachaka Kovai, 287)


2754
The teachings of Bhagavan Sri Ramana Maharshi / Re: Who am I - nAn yAr?
« on: October 21, 2012, 08:28:19 PM »
Friends,

I warmly recommend Nan Yar? (Who am I?) From the original Tamil prose of Bhagavan Sri Ramana Translated by Michael James.

Please follow the link:

http://www.happinessofbeing.com/Nan_Yar.pdf


2755
Sri Ravi, Subramanian Sir,

This is certainly only of my favorites of Bhagavan's works. i vaguely remember having read or heard, that one day muruganAr sang some song of some tamil poet, in the likes of either mAnickavAchakar or tAyumAnavar or so, which conveyed how Atma vidyA is so difficult, perhaps in his anguish and Sri Bhagavan inspired this song... ஐயே! யதிசுலபம்---ஆன்மவித்தை ஐயே! யதிசுலபம் so self pacifying (not sure though)!

This following explanatory paraphrase of Sri Michael James is well written:

ஆன்ம வித்தை (Anma-Viddai), the ‘Science of Self’, also known as Atma-Vidya Kirtanam, the ‘Song on the Science of Self’, is a Tamil song that Sri Ramana composed on 24th April 1927 in answer to the request of Sri Muruganar.

That is, Sri Muruganar composed the pallavi and anupallavi (refrain and sub-refrain) of a kirtana (song), in which he said that atma-vidya (the science and art of self-knowledge) is extremely easy, and he then asked Sri Ramana to complete the kirtana by composing the charanas (verses). Sri Ramana accordingly composed the charanas, in which he emphatically confirmed the truth that atma-vidya is extremely easy.

The title of this song, ஆன்மவித்தை (anma-viddai), is a Tamil form the Sanskrit term atma-vidya, which is a compound of two words: atman, which means ‘self’, and vidya, which means ‘knowledge’, ‘science’, ‘philosophy’ or ‘art’. Thus atma-vidya (or anma-viddai) means the ‘science of self’ — that is, the science and art of true self-knowledge, the practice of which is called atma-vichara or ‘self-investigation’.

In the pallavi or refrain (which completes the meaning of the anupallavi and each of the four verses) Sri Muruganar says, ‘Ah [what a wonder], atma-vidya is extremely easy, ah, [so] extremely easy!’ and in the anupallavi or sub-refrain he says that self (‘I am’) is so very real even to simple-minded people that in comparison even an amalaka fruit in our palm is unreal. That is, nothing is so clear, self-evident and obviously real as ourself, our fundamental consciousness of being, ‘I am’.

In verse 1 Sri Ramana says that though self is always imperishably (indubitably or unforgettably) real, the body and world, which are in fact unreal, sprout up and appear as real; but that when mind (or thought), which is composed of unreal darkness (the darkness of self-ignorance), is dissolved in such a manner that not even a trace of it survives, self, which is the real sun (of pure self-consciousness), will shine forth spontaneously in the space of our heart, the darkness (of self-ignorance) will disappear, suffering will cease and happiness will surge up.

That is, the cause of the unreal appearance of our body and this world, and of the suffering that always follows in their wake, is only our mind, which is the embodiment of self-ignorance — the imaginary darkness in which it arises. Therefore, when this mind is dissolved in the clear light of pure self-consciousness — like darkness in the bright light of the sun — the body, the world and the suffering that they cause will all cease to exist, and only perfect happiness will remain.

In verse 2 he says that since the thought ‘this body composed of flesh is certainly I’ is the one string on which all our other various thoughts are strung, if we penetrate within ourself by scrutinising ‘who am I?’ or ‘what is the place [the source or ground from which this false ‘I’ rises]?’, all thoughts will disappear and self-knowledge (atma-jnana) will shine forth spontaneously as ‘I [am only] I’ within the cave (of our heart), and he declares that this self-knowledge alone is silence (mauna), the ‘one space’ (the non-dual space of infinite being-consciousness) and the abode of bliss.

That is, since other thoughts can arise only after our primal thought ‘I am this body’ has arisen (because this primal thought is the false ‘I’ that thinks all other thoughts), and since this primal thought can rise and stand only by thinking those other thoughts, when — instead of thinking any other thought — it attends only to itself in order to know ‘who am I?’, it will subside and dissolve in the source from which it has arisen (which is our real ‘I’), and hence all other thoughts will disappear along with it. What will then remain is only pure self-consciousness, the clear knowledge that ‘I am only I’, which is the state of absolute silence — complete absence of the ever-chattering mind — and therefore the infinite abode of true happiness.

In verse 3 he asks us what use it is if we know anything else but do not know ourself, and what there is to know if we have known self (since everything else will cease to exist when we know ourself as we really are and thereby destroy the illusion of our mind and everything that it appears to know). He then says that when we know within ourself the one real self, which clearly shines without any difference in all the different souls (or living beings), the bright light of self (atma-prakasa) will flash forth within ourself, and that this is the shining forth of grace, the destruction of ‘I’ (the mind or ego) and the blossoming of true happiness.

In verse 4 he says that for the bonds of action (karma) and so on (that is, action and objective knowledge or experience) to be untied and for the destruction of birth and so on (that is, bodily birth, life and death) to occur, rather than any other path (or means), this path (of knowing self) is extremely easy. He then explain what ‘this path’ is and why it is so very easy, saying that when we settle down and just be, without the least action (karma) of speech, mind or body, ah, the light of self (atma-jyoti) in our heart will be our eternal experience, fear will not exist, and the ocean of happiness alone will remain.

That is, since this path of atma-vichara or scrutinising and knowing ourself does not involve even the least action of our mind, speech or body, but is simply the state in which our mind subsides and remains as it really is — that is, as simple non-dual thought-free self-conscious being, ‘I am’ — it is infinitely easier than any other spiritual practice, all of which involve some form of action of our mind, speech or body. What can be easier than just being?

Since our being is always self-conscious, in order to know ourself all that is required is that we just be — that is, just remain as we really are, clearly and exclusively self-conscious, thereby excluding all thoughts and all actions (which are actually just thoughts). Therefore knowing and being our real self is ‘extremely easy, ah, [so] extremely easy!’ This is the decided conclusion that Sri Ramana knew from his own experience.

Finally in verse 5 he says that ‘in the ullam [heart or mind] that scrutinises [itself] within [by just being] as it is, without thinking anything else’, self — which is called Annamalai (an alternative name of Arunachala, which in this context means ‘God’), and which is the one porul (substance, essence or reality) that shines as the ‘space even to the mind-space’ (that is, as the fundamental space of consciousness in which the ‘space’ of our mind is contained) and as the ‘eye even to the mind-eye, which is the eye even to the [five physical] senses beginning with the eye, which illumine [the five physical elements] beginning with space’ — will be seen. He then adds that ‘grace is also needed’ (in order for us just to be and thereby to experience self as it really is) and therefore advises us to ‘have love’ (that is, to have love for just being, which is the true form of grace), and concludes by saying that ‘happiness will [thereby] arise’.

Thus in this verse Sri Ramana once again emphasises that the easiest — and indeed the only — means by which we can experience ourself as we really are is just to be as we really are by inwardly scrutinising ourself and thereby excluding all other thoughts, and he also emphasises that we can experience this state of ‘just being as we are’ only if we have all-consuming love for it.


2756
General topics / Re: Bhajana Dhyana
« on: October 21, 2012, 05:31:28 PM »
kaNDu kaNDaNN irikkuM janaNNaLe-
kkaNDilennu varuttunnatuM bhavAn (10)
raNDu nAlu dinaM koNDoruttane
taNDiletti naTattunnatuM bhavAn (12)
mALika mukaLERiya mannanTe
tOLil mARAppaNNAkkunnatum bhavAN (14)
kRSNa kRSNA mukundA janArdanA
kRSNa govinda nArAyaNA harE (149)

eNNiyeNNi kurayunnitAyussuM
maNDi maNDi kkarErunnu mohavuM (258)
ittamOrOnnu cinticcirikkavE
cattu pokunnu pAvaM shiva shiva (270)
kRSNa kRSNA mukundA janArdanA
kRSNa govinda nArAyaNA harE (149)

kUTiyallA piRakkunna nerattuM
kUTiyallA marikkunna nerattum (290)
madhyEyiNNane kANunna nerattu
matsarikkunnatendinu nAm vRthA (292)
kRSNa kRSNA mukundA janArdanA
kRSNa govinda nArAyaNA harE (149)

   People whom we see every day,
God makes them disappear one day.

In two or four days, God changes the destiny
of a man, and puts him from palace to prison.

A King who is rich and arrogant today,
God makes him bear heavy burden
the next day!

While you count, your life gets
shorter and shorter in a fast
pace and we die one day.

We were never were together
while we were born, and we will never
be together while we die. Then why
possess jealousy, enmity, etc and
waste your life?

http://www.youtube.com/watch?v=y18nUIOtvlk

(Poontanam, jnyAnappaNam)


2757

ऋतं तपः सत्यं तपः श्रुतं तपः शान्तं तपो दमस्तपः
शमस्तपो दानं तपो यज्ञं तपो भूर्भुवःसुवर्ब्रह्मैतदुपास्यैतत्तपः ॥


Rutam tapah satyam tapah shRutam tapah shAntam tapO damastapah
shamastapO daanam tapO yajnyam tapO bhUrbhuvahsuvarbrahmairtadupAsyaitattapah ..

Rutam - as what is to be (suitable, the way, samskAra, culture, values) is austerity
satyam - Truth (speaking, living by truth) is austerity
shRutam - studying (of scriptures) is austerity
dama - restraint, self control (in anger, joy and sorrow, moderation, modesty) is austerity
shama - practice of calmness, equanimity, Tranquillity, samAdhAna (exercise of pacification) is austerity
daana - charity is austerity
yajnya - to worship is austerity
bhUr-bhuvah-suvar-brahmair-tad-upAsya - engaging in the quest for the brahman, through the study of bhU, bhuvah and suvah tatvA (Self Enquiry) is austerity

These are various tapas or asuterities as declared by the vEdAs



2758
General topics / Re: Quotes from Shankaracharya's
« on: October 21, 2012, 12:29:13 PM »
A brief discourse by kAnci paramAcAryA:

धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सुवः ।
मामकाः पाण्दवाश्चैव किमकुर्वत सञ्ज्य ॥ १,१॥


dharmakShEtre kurukShEtrE samavetA yuyutsavah .
mAmakAh pANdvAchcaiva kimakurvata sanjaya ..

This is the opening verse of the bhagavad gItA and it is capable of an interpretation which will convey the central teaching of the gItA. The first line of the shlokA can be rendered into the following prose order:

क्षेत्रे धर्मक्षेत्रे (सति) कुरु (kShEtrE dharmakShEtrE [sati] kuru)

According to the interpretation I have in mind, the meaning of this line of this:

When the क्षेत्र​ (kShEtra) of the body is धर्मक्षेत्र (dharmakShEtra), that is, strong and fit enough to perform dharmAs or virtuous and meritorious deeds, कुरु (kuru) perform those deeds. Why should you do them? Here, in the body, are gathered intent on fight, मामकाः पाण्दवाश्चैव​ (mAmakAh pANdvAchcaiva). मामकाः (mAmakAh) in this context are ममकारा (mamakAra) and अहंकार​ (ahamkAra), the egoistic sense of "my" and "I", which is rAjasic and tAmasic in quality. pAndavAh are the sAtvic qualities which are absolutely pure chittavrittis signified by white. This conflict between mAmakAh and pAndavAh makes a mess of your being (kim-akurvatA) and fould the springs of dhArmic action. Therefore, this is the time when one should act in accord with dharmA as prescribed in the shAstrA. Says the Lord in another place:

तस्माच्छास्त्रं प्रमाणं ते कार्याकार्य व्यवस्थितौ ।
ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुम् इहार्हसि ॥१६, २४॥


tasmAcCAstram pramANam tE kAryAkAryA vyavasthitau .
jnyAtvA shAstravidhAnOktam karma kartum ihArhasi ..

Let shAstrA be thy authority in determining what ought to be done and what ought not to be done. Knowing the scriptural law, thou shouldst do thy work in this world according to it.

Secular laws are determined by time, place and circumastances and are liable to modification. They are limited in the duration of their validity and in the extent of their application. But the laws of dharmA, enunciated by our ancient seers, are valid for all times, from shristi to pralayA, for this world or for any world. shAstra pramANam is unshakable as it has stood firm as a rock, in spite of all vicissitudes. According to the interpretation of the opening verse of gitA, I was referring to, if you perform your duties as prescribed in the shAstrAs, as an offering to God, without attachment, you become सत् (sat), noble and pure, and then जय​ (jaya) victory is yours.


2759
In 1942, Bhagavan was near the back steps of the Asramam when he abruptly threw his stick before the path of a dog, which was in hot pursuit of a squirrel. In this successful attempt to save the squirrel, he lost his balance and fell, fracturing his right shoulder. Soon after this incident, when I was taking leave of Bhagavan to visit my village, I looked at the bandaged shoulder and wanted to ask him how he was feeling. But how could I? I knew perfectly well that his reaction would be to question regarding his physical well being.

On arriving at my village, I wrote a letter to Bhagavan in which I quoted the following verse:

It is improper to make inquiries about the health and welfare of those whose sole delight is in the Self, since they are strangers to those mental states, which distinguish betwee weal and woe.


भवत्सु कुशलप्रश्न आत्मारामेषु नेष्यते ।
कुशलाकुशला यत्र न सन्ति मतिवृत्तयः ॥


bhavatsu kushalaprashna AtmArAmEShu nEShyatE .
kushalAkushalA yatra na santi mativRuttayah ..

King prithu to Sage maitrEya:

In regard to personages like you, who are ever immersed in the bliss of the Self, it is not proper to enquire about health, welfare, etc. For in their minds there are no mental midifications of pleasure and pain, enjoyments and sufferings.

(IV, 22, 14)


2760
The teachings of Bhagavan Sri Ramana Maharshi / bhaktI and Self Enquiry
« on: October 21, 2012, 11:18:37 AM »
bhaktI and Self Enquiry

D: Does bhaktI imply duality?

M: bhaktI and Self Enquiry are one and the same. The Self of the advaitins is the God of the bhaktAs.

(27th October, 1936)



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