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Topics - Hari

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General Discussion / Ramana Maharshi about Sexuality and Brahmacharya
« on: July 31, 2017, 03:20:23 PM »
SEXUALITY AND CHASTITY (BRAHMACHARYA)
Q: What are the passions?

M: They are the same force that is used in meditation, but diverted into other channels.

Q: Isn't brahmacharya necessary?

M: Brahmacharya means 'living in Brahman". It has no connection with celibacy as is commonly understood. A real brahmachari finds bliss in Brahman, the same as Self.

Q: But isn't celibacy a requirement for yoga?

M: Yes, it is. It is one of many aids to realization.

Q: Isn't brahmacharya essential? Can a married person realize the Self?

M: Certainly! married or unmarried, a person can realize the Self because it is here and now. It is only a matter of the fitness of the mind. Have there not been people living with their spouse and family yet attaining realization?

Q: Is it better for reaching salvation to be married or celibate?

M: Whatever you think better. There is no difference. Thoughts must cease and reason disappear. Feeling is the prime factor in meditation, not reason. It ought to come at the right side of the chest, not in the head, because the Heart is there. It must be held tight.

Q: Is marriage a bar to spiritual progress?

M: The householder's life is not a bar, but householders must do their utmost to practice self-control. If a person has a strong desire for the higher life then sexual desire will drop away. When the mind is destroyed the other desires are also destroyed.

Q: How can we root out the sex idea?

M: By rooting out the false idea of the body being the Self. There is no sex in the Self. Be the real Self, then there will be no trouble with sex.

Q: Do you approve of sexual continence?

M:. A true brahmachari is one who dwells in Brahman. In that case there will be no question of desires any more.

If you understand the truth in nature, sexual desire will not arise at all. If you remove the sense of diversity, that which gives sex its power will also be removed.

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General topics / Hanuman Chalisa - full text
« on: January 11, 2013, 03:37:09 PM »
After cleansing the mirror of my mind with the pollen
dust of holy Guru's Lotus feet. I profess the pure,
untainted glory of Shri Raghuvar which bestows the
four-fold fruits of life (dharma, artha, kama and moksha).
          
Fully aware of the deficiency of my intelligence, I
concentrate my attention on Pavan Kumar and humbly
ask for strength, intelligence and true knowledge to
relieve me of all blemishes, causing pain.
          
Victory to Thee, O'Hanuman! Ocean of Wisdom-All
hail to you O'Kapisa! (fountain-head of power, wisdom and Shiva-Shakti).
You illuminate all the three worlds
(Entire cosmos) with Your glory.
          
You are the divine Messenger of Shri Ram. The
repository of immeasurable strength, though known
only as Son of Pavan (Wind), born of Anjani.
          
With Limbs as sturdy as Vajra (The mace of God Indra)
You are valiant and brave. On You attends good sense
and wisdom. You dispel the darkness of evil thoughts.
          
Your physique is beautiful golden coloured and Your dress
is pretty. You wear ear rings and have long curly hair.
          
You carry in Your hand a lightening bolt along with a victory
(kesari) flag and wear the sacred thread on Your shoulder.
          
As a descendant of Lord Sankar, You are a comfort and pride
of Shri Kesari. With the lustre of Your vast sway, You are
propitiated all over the universe.
          
You are the repository of learning, virtuous and fully
accomplished, always keen to carry out the behest's of Shri Ram.
          
You are an ardent listener, always so keen to listen to the
narration of Shri Ram's Life Stories. Your heart is filled with
what Shri Ram stood for. You therefore always dwell in the
hearts of Shri Ram, Lakshman and Sita.
          
You appeared before Sita in a diminutive form and spoke to
Her in humility. You assumed an awesome form and struck
terror by setting Lanka on fire.
          
With over-whelming might You destroyed the Asuras
(demons) and performed all tasks assigned to You by Shri Ram
with great skill.
          
You brought Sanjivan (A herb that revives life) and restored
Lakshman back to life, Shri Raghuvir (Shri Ram) cheerfully
embraced you with His heart full of joy.
          
Shri Raghupati (Shri Ram) lustily extolled Your excellence and
said: "You are as dear to Me as My own brother Bharat."
          
Thousands of living beings are chanting hymns of Your glories;
saying thus, Shri Ram warmly hugged Him (Shri Hanuman).
          
When prophets like Sanka, even the Sage like Lord Brahma,
the great hermit Narad himself, Goddess Saraswati and Ahisha (one of immeasurable dimensions).
          
Even Yamraj (God of Death), Kuber (God of Wealth) and the
Digpals (deputies guarding the four corners of the Universe)
have been vying with one another in offering homage to Your
glories. How then, can a mere poet give adequate expression
of Your super excellence.
          
You rendered a great service to Sugriv. You united him with
Shri Ram and He installed him on the Royal Throne. By heeding
Your advice, Vibhishan became Lord of Lanka.
This is known all over the Universe.
          
On Your own You dashed upon the Sun, which is at a fabulous
distance of thousands of miles,
thinking it to be a sweetluscious fruit.
          
Carrying the Lord's Signet Ring in Your mouth, there is
hardly any wonder that you easily leapt across the ocean.
          
The burden of all difficult tasks of the world become light
with your kind Grace.
          
You are the sentry at the door of Shri Ram's Divine Abode.
No one can enter it without Your permission.
          
All comforts of the world lie at Your feet. The devotees enjoy all
divine pleasures and feel fearless under Your benign protection.
          
You alone are befitted to carry Your own splendid valour. All the
three worlds (entire universe) tremor at your thunderous call.
          
All the ghosts, demons and evil forces keep away, with the
sheer mention of Your great name, O'Mahaveer!!
          
All diseases, pain and suffering disappear on reciting regularly
Shri Hanuman's holy name.
          
Those who remember Shri Hanuman in thought, words and deeds
with Sincerity and Faith, are rescued from all crises in life.
          
All who hail, worship and have faith in Shri Ram as the Supreme
Lord and the King of penance. You make all their difficult tasks very easy.
          
Whosoever comes to You for fulfillment of any desire with faith
and sincerity, will he alone secure the imperishable fruit of human life.
          
All through the four ages Your magnificent glory is acclaimed far
and wide. Your fame is Radiantly acclaimed all over the Cosmos.
          
You are Saviour and the guardian angel of Saints and Sages and
destroy all Demons. You are the angelic darling of Shri Ram.
          
You can grant to any one, any yogic power of Eight Siddhis
(power to become light and heavy at will) and Nine Nidhis
(riches, comfort, power, prestige, fame, sweet relationship etc.)
This boon has been conferred upon You by Mother Janki.
          
You possess the power of devotion to Shri Ram. In all rebirths
You will always remain Shri Raghupati's most dedicated disciple.
          
Through hymns sung in devotion to You, one can find Shri Ram
and become free from sufferings of several births.
          
If at the time of death one enters the Divine Abode of Shri Ram,
thereafter in all future births he is born as the Lord's devotee.
          
One need not entertain any other deity for propitiation, as
devotion of Shri Hanuman alone can give all happiness.
          
One is freed from all the sufferings and ill fated contingencies of
rebirths in the world. One who adores and remembers Shri Hanuman.
          
Hail, Hail, Hail, Shri Hanuman, Lord of senses. Let Your victory
over the evil be firm and final. Bless me in the capacity as my
supreme Guru (teacher).
          
One who recites Chalisa one hundred times, becomes free from the
bondage of life and death and enjoys the highest bliss at last.
          
All those who recite Hanuman Chalisa (The forty Chaupais)
regularly are sure to be benedicted. Such is the evidence of no less a
witness as Bhagwan Sankar.
          
Tulsidas as a humble devotee of the Divine Master, stays perpetually at
His feet, he prays "Oh Lord! You enshrine within my heart and soul."
          
Oh! Conqueror of the wind, Destroyer of all miseries,
You are asymbol of auspiciousness.
Along with Shri Ram, Lakshman and Sita, reside in my heart.
Oh! King of Gods.

3
How to know that the man or woman in front of me is a True Guru and He/she wants to help me and it is not just the next fraud who wants something from me (money particularly). And why all so called 'Gurus' these days want money?!

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The teachings of Bhagavan Sri Ramana Maharshi / Highest bhakti
« on: November 12, 2012, 09:17:10 PM »
Devotee:  Of the devotees, who is the greatest?

Lord Ramana:  He who gives himself up to the Self that is God, is the most excellent devotee.  Giving one's self up to God means remaining constantly in the Self without giving room for the rise of any thoughts other than the thought of the Self.

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General topics / Quotes from Lord Buddha
« on: November 04, 2012, 04:01:27 PM »
Dear friends, I decided to move all quotes of Lord Buddha from Buddhism topic here to be more clear. Bless you all!

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General Discussion / Carnivore animal
« on: October 30, 2012, 08:35:33 PM »
I want to buy a frog but it eats insects. And I feel awful about that. What to do?Is it wrong to give animal as food to other animal? But if I don't it would die...

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General Discussion / Essene Gospel of Peace
« on: October 17, 2012, 04:46:48 PM »
Times ago we have discussed meant vs plant eating. We mentioned Jesus and what He has taught about it. I could not find the Gospel which I have read in my native language but now I have found it in English. Everyone who wants can read it.

http://www.essene.com/GospelOfPeace/peace1.html

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General topics / The Imitation of Christ
« on: October 17, 2012, 04:00:03 PM »
Imitating Christ and Despising All Vanities on Earth

  "He who follows Me, walks not in darkness," says the Lord. John 8:12. By these words of Christ we are advised to imitate His life and habits, if we wish to be truly enlightened and free from all blindness of heart. Let our chief effort, therefore, be to study the life of Jesus Christ.

  The teaching of Christ is more excellent than all the advice of the saints, and he who has His spirit will find in it a hidden manna. Now, there are many who hear the Gospel often but care little for it because they have not the spirit of Christ. Yet whoever wishes to understand fully the words of Christ must try to pattern his whole life on that of Christ.

  What good does it do to speak learnedly about the Trinity if, lacking humility, you displease the Trinity? Indeed it is not learning that makes a man holy and just, but a virtuous life makes him pleasing to God. I would rather feel contrition than know how to define it. For what would it profit us to know the whole Bible by heart and the principles of all the philosophers if we live without grace and the love of God? Vanity of vanities and all is vanity, except to love God and serve Him alone.

  This is the greatest wisdom—to seek the kingdom of heaven through contempt of the world. It is vanity, therefore, to seek and trust in riches that perish. It is vanity also to court honor and to be puffed up with pride. It is vanity to follow the lusts of the body and to desire things for which severe punishment later must come. It is vanity to wish for long life and to care little about a well-spent life. It is vanity to be concerned with the present only and not to make provision for things to come. It is vanity to love what passes quickly and not to look ahead where eternal joy abides.

  Often recall the proverb: "The eye is not satisfied with seeing nor the ear filled with hearing." ( Eccles. 1:8 ) Try, moreover, to turn your heart from the love of things visible and bring yourself to things invisible. For they who follow their own evil passions stain their consciences and lose the grace of God.

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Humour / Very funny Chinese folk song
« on: October 15, 2012, 08:45:24 PM »

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Bhagavan spent most of His first decade at Arunachala intensely absorbed in an inner Self-abidance that made it difficult or even impossible for Him to extrovert His attention and lead a normal life in the world. Was this the source, or one of the sources, of His great power? I have no idea, but I do know from Bhagavan’s own comments that the power of the Self in Him was so strong, it made His body shake and tremble. We are all familiar with Bhagavan’s comments that having the power of the Self in the body is like having an elephant entering a weak hut:

Quote
Annamalai Swami: Sometimes Self-realisation makes the body very weak. Bhagavan’s body used to shake a lot. When He was asked about this, He would sometimes say, ‘If an elephant enters a weak hut, what will happen to the body?’ The elephant was Self-realisation and the weak hut was His body. (Living by the Words of Bhagavan, p. 269)

Most of us have seen the film of Bhagavan with His head shaking as if He had a mild case of Parkinson’s disease. It wasn’t any kind of disease; it was simply the Self agitating the body. The slight oscillations of the head were there for most of the time, but whenever Bhagavan went into an inner Self-abidance in which He would be unaware of his body or the world, all the shaking would stop. The same thing would happen when He was transmitting power to a particular devotee, or just radiating it in general to people in His vicinity. T. M. P. Mahadevan has recorded the following observation:
Quote

Even when I first saw the Master [in 1928], His head had begun to nod. The shaking head seemed to me to be saying ‘neti’, ‘neti’ (not this, not this). And, all of a sudden the nodding would stop, the vision of the Master would become fixed, and the spirit of Silence would envelop everyone present. (Philosophy of Existence, section three, Ramana experience)

Kunju Swami has also noted (sorry, can’t remember the exact reference) that Bhagavan’s use of a walking stick was not just for helping out His rheumatic knees: He apparently couldn’t balance very well when He was standing still. The walking stick gave Him a tripod-like stability when He had to stop to speak to someone. This was probably another manifestation of the ‘elephant in the weak hut’.

If Bhagavan could mitigate the shaking of His body and lessen the effects of the ‘elephant’ by looking at devotees and transmitting power and Grace to them why didn’t He do it more often and give His body a rest? Lakshmana Swamy gives his answer to this rather selfish question in the following interesting remarks:
Quote

Lakshmana Swamy: Although the power and Grace of the Self are infinite, the Guru must use His body to transmit this power. The body could not stand the strain of giving so much Grace to many people in such a short time. The body would weaken and die within a very short period. Instead of weakening His body by wasting His power on all the immature devotees who come to see Him, the Guru saves His power and His health by only transmitting large amounts of Grace to the good devotees who deserve it. [But] if the devotee’s mind is ready, the Grace will automatically start to flow.
Ramana Maharshi used to give darshan to hundreds of people every day, but most of these people only received a brief glance or a smile. He was not transmitting power to most of these people.

When he was once asked if he would tour India and give darshan to all the thousands of devotees who could not come to Tiruvannamalai, he replied, ‘I cannot give darshan to everyone’. I don’t know what he meant by this. He may have been saying that it was physically impossible for him to meet all the thousands of people who wanted to see him, but he may also have been implying that it would have been too much of a strain on his body to give so much power and grace in such a short time. (No Mind – I am the Self, pp. 74-5)

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Socrates. Welcome, Ion. Are you from your native city of Ephesus?

Ion. No, Socrates; but from Epidaurus, where I attended the festival of Asclepius.

Soc. And do the Epidaurians have contests of rhapsodes at the festival?

Ion. O yes; and of all sorts of musical performers.

Soc. And were you one of the competitors- and did you succeed?

Ion. I obtained the first prize of all, Socrates.

Soc. Well done; and I hope that you will do the same for us at the Panathenaea.

Ion. And I will, please heaven.

Soc. I often envy the profession of a rhapsode, Ion; for you have always to wear fine clothes, and to look as beautiful as you can is a part of your art. Then, again, you are obliged to be continually in the company of many good poets; and especially of Homer, who is the best and most divine of them; and to understand him, and not merely learn his words by rote, is a thing greatly to be envied. And no man can be a rhapsode who does not understand the meaning of the poet. For the rhapsode ought to interpret the mind of the poet to his hearers, but how can he interpret him well unless he knows what he means? All this is greatly to be envied.

Ion. Very true, Socrates; interpretation has certainly been the most laborious part of my art; and I believe myself able to speak about Homer better than any man; and that neither Metrodorus of Lampsacus, nor Stesimbrotus of Thasos, nor Glaucon, nor any one else who ever was, had as good ideas about Homer as I have, or as many.

Soc. I am glad to hear you say so, Ion; I see that you will not refuse to acquaint me with them.

Ion. Certainly, Socrates; and you really ought to hear how exquisitely I render Homer. I think that the Homeridae should give me a golden crown.

Soc. I shall take an opportunity of hearing your embellishments of him at some other time. But just now I should like to ask you a question: Does your art extend to Hesiod and Archilochus, or to Homer only?

Ion. To Homer only; he is in himself quite enough.

Soc. Are there any things about which Homer and Hesiod agree?

Ion. Yes; in my opinion there are a good many.

Soc. And can you interpret better what Homer says, or what Hesiod says, about these matters in which they agree?

Ion. I can interpret them equally well, Socrates, where they agree.

Soc. But what about matters in which they do not agree?- for example, about divination, of which both Homer and Hesiod have something to say-

Ion. Very true:

Soc. Would you or a good prophet be a better interpreter of what these two poets say about divination, not only when they agree, but when they disagree?

Ion. A prophet.

Soc. And if you were a prophet, would you be able to interpret them when they disagree as well as when they agree?

Ion. Clearly.

Soc. But how did you come to have this skill about Homer only, and not about Hesiod or the other poets? Does not Homer speak of the same themes which all other poets handle? Is not war his great argument? and does he not speak of human society and of intercourse of men, good and bad, skilled and unskilled, and of the gods conversing with one another and with mankind, and about what happens in heaven and in the world below, and the generations of gods and heroes? Are not these the themes of which Homer sings?

Ion. Very true, Socrates.

Soc. And do not the other poets sing of the same?

Ion. Yes, Socrates; but not in the same way as Homer.

Soc. What, in a worse way?

Ion. Yes, in a far worse.

Soc. And Homer in a better way?

Ion. He is incomparably better.

Soc. And yet surely, my dear friend Ion, in a discussion about arithmetic, where many people are speaking, and one speaks better than the rest, there is somebody who can judge which of them is the good speaker?

Ion. Yes.

Soc. And he who judges of the good will be the same as he who judges of the bad speakers?

Ion. The same.

Soc. And he will be the arithmetician?

Ion. Yes.

Soc. Well, and in discussions about the wholesomeness of food, when many persons are speaking, and one speaks better than the rest, will he who recognizes the better speaker be a different person from him who recognizes the worse, or the same?

Ion. Clearly the same.

Soc. And who is he, and what is his name?

Ion. The physician.

Soc. And speaking generally, in all discussions in which the subject is the same and many men are speaking, will not he who knows the good know the bad speaker also? For if he does not know the bad, neither will he know the good when the same topic is being discussed.

Ion. True.

Soc. Is not the same person skilful in both?

Ion. Yes.

Soc. And you say that Homer and the other poets, such as Hesiod and Archilochus, speak of the same things, although not in the same way; but the one speaks well and the other not so well?

Ion. Yes; and I am right in saying so.

Soc. And if you knew the good speaker, you would also know the inferior speakers to be inferior?

Ion. That is true.

Soc. Then, my dear friend, can I be mistaken in saying that Ion is equally skilled in Homer and in other poets, since he himself acknowledges that the same person will be a good judge of all those who speak of the same things; and that almost all poets do speak of the same things?

Ion. Why then, Socrates, do I lose attention and go to sleep and have absolutely no ideas of the least value, when any one speaks of any other poet; but when Homer is mentioned, I wake up at once and am all attention and have plenty to say?

Soc. The reason, my friend, is obvious. No one can fail to see that you speak of Homer without any art or knowledge. If you were able to speak of him by rules of art, you would have been able to speak of all other poets; for poetry is a whole.

Ion. Yes.

Soc. And when any one acquires any other art as a whole, the same may be said of them. Would you like me to explain my meaning, Ion?

Ion. Yes, indeed, Socrates; I very much wish that you would: for I love to hear you wise men talk.

Soc. O that we were wise, Ion, and that you could truly call us so; but you rhapsodes and actors, and the poets whose verses you sing, are wise; whereas I am a common man, who only speak the truth. For consider what a very commonplace and trivial thing is this which I have said- a thing which any man might say: that when a man has acquired a knowledge of a whole art, the enquiry into good and bad is one and the same. Let us consider this matter; is not the art of painting a whole?

Ion. Yes.

Soc. And there are and have been many painters good and bad?

Ion. Yes.

Soc. And did you ever know any one who was skilful in pointing out the excellences and defects of Polygnotus the son of Aglaophon, but incapable of criticizing other painters; and when the work of any other painter was produced, went to sleep and was at a loss, and had no ideas; but when he had to give his opinion about Polygnotus, or whoever the painter might be, and about him only, woke up and was attentive and had plenty to say?

Ion. No indeed, I have never known such a person.

Soc. Or did you ever know of any one in sculpture, who was skilful in expounding the merits of Daedalus the son of Metion, or of Epeius the son of Panopeus, or of Theodorus the Samian, or of any individual sculptor; but when the works of sculptors in general were produced, was at a loss and went to sleep and had nothing to say?

Ion. No indeed; no more than the other.

Soc. And if I am not mistaken, you never met with any one among flute-players or harp- players or singers to the harp or rhapsodes who was able to discourse of Olympus or Thamyras or Orpheus, or Phemius the rhapsode of Ithaca, but was at a loss when he came to speak of Ion of Ephesus, and had no notion of his merits or defects?

Ion. I cannot deny what you say, Socrates. Nevertheless I am conscious in my own self, and the world agrees with me in thinking that I do speak better and have more to say about Homer than any other man. But I do not speak equally well about others- tell me the reason of this.

Soc. I perceive, Ion; and I will proceed to explain to you what I imagine to be the reason of this. The gift which you possess of speaking excellently about Homer is not an art, but, as I was just saying, an inspiration; there is a divinity moving you, like that contained in the stone which Euripides calls a magnet, but which is commonly known as the stone of Heraclea. This stone not only attracts iron rings, but also imparts to them a similar power of attracting other rings; and sometimes you may see a number of pieces of iron and rings suspended from one another so as to form quite a long chain: and all of them derive their power of suspension from the original stone. In like manner the Muse first of all inspires men herself; and from these inspired persons a chain of other persons is suspended, who take the inspiration. For all good poets, epic as well as lyric, compose their beautiful poems not by art, but because they are inspired and possessed. And as the Corybantian revellers when they dance are not in their right mind, so the lyric poets are not in their right mind when they are composing their beautiful strains: but when falling under the power of music and metre they are inspired and possessed; like Bacchic maidens who draw milk and honey from the rivers when they are under the influence of Dionysus but not when they are in their right mind. And the soul of the lyric poet does the same, as they themselves say; for they tell us that they bring songs from honeyed fountains, culling them out of the gardens and dells of the Muses; they, like the bees, winging their way from flower to flower. And this is true. For the poet is a light and winged and holy thing, and there is no invention in him until he has been inspired and is out of his senses, and the mind is no longer in him: when he has not attained to this state, he is powerless and is unable to utter his oracles.

Many are the noble words in which poets speak concerning the actions of men; but like yourself when speaking about Homer, they do not speak of them by any rules of art: they are simply inspired to utter that to which the Muse impels them, and that only; and when inspired, one of them will make dithyrambs, another hymns of praise, another choral strains, another epic or iambic verses- and he who is good at one is not good any other kind of verse: for not by art does the poet sing, but by power divine. Had he learned by rules of art, he would have known how to speak not of one theme only, but of all; and therefore God takes away the minds of poets, and uses them as his ministers, as he also uses diviners and holy prophets, in order that we who hear them may know them to be speaking not of themselves who utter these priceless words in a state of unconsciousness, but that God himself is the speaker, and that through them he is conversing with us. And Tynnichus the Chalcidian affords a striking instance of what I am saying: he wrote nothing that any one would care to remember but the famous paean which; in every one's mouth, one of the finest poems ever written, simply an invention of the Muses, as he himself says. For in this way, the God would seem to indicate to us and not allow us to doubt that these beautiful poems are not human, or the work of man, but divine and the work of God; and that the poets are only the interpreters of the Gods by whom they are severally possessed. Was not this the lesson which the God intended to teach when by the mouth of the worst of poets he sang the best of songs? Am I not right, Ion?

Ion. Yes, indeed, Socrates, I feel that you are; for your words touch my soul, and I am persuaded that good poets by a divine inspiration interpret the things of the Gods to us.

Soc. And you rhapsodists are the interpreters of the poets?

Ion. There again you are right.

Soc. Then you are the interpreters of interpreters?

Ion. Precisely.

Soc. I wish you would frankly tell me, Ion, what I am going to ask of you: When you produce the greatest effect upon the audience in the recitation of some striking passage, such as the apparition of Odysseus leaping forth on the floor, recognized by the suitors and casting his arrows at his feet, or the description of Achilles rushing at Hector, or the sorrows of Andromache, Hecuba, or Priam,- are you in your right mind? Are you not carried out of yourself, and does not your soul in an ecstasy seem to be among the persons or places of which you are speaking, whether they are in Ithaca or in Troy or whatever may be the scene of the poem?

Ion. That proof strikes home to me, Socrates. For I must frankly confess that at the tale of pity, my eyes are filled with tears, and when I speak of horrors, my hair stands on end and my heart throbs.

Soc. Well, Ion, and what are we to say of a man who at a sacrifice or festival, when he is dressed in holiday attire and has golden crowns upon his head, of which nobody has robbed him, appears sweeping or panic-stricken in the presence of more than twenty thousand friendly faces, when there is no one despoiling or wronging him;- is he in his right mind or is he not?

Ion. No indeed, Socrates, I must say that, strictly speaking, he is not in his right mind.

Soc. And are you aware that you produce similar effects on most spectators?

Ion. Only too well; for I look down upon them from the stage, and behold the various emotions of pity, wonder, sternness, stamped upon their countenances when I am speaking: and I am obliged to give my very best attention to them; for if I make them cry I myself shall laugh, and if I make them laugh I myself shall cry when the time of payment arrives.

Soc. Do you know that the spectator is the last of the rings which, as I am saying, receive the power of the original magnet from one another? The rhapsode like yourself and the actor are intermediate links, and the poet himself is the first of them. Through all these the God sways the souls of men in any direction which he pleases, and makes one man hang down from another. Thus there is a vast chain of dancers and masters and undermasters of choruses, who are suspended, as if from the stone, at the side of the rings which hang down from the Muse. And every poet has some Muse from whom he is suspended, and by whom he is said to be possessed, which is nearly the same thing; for he is taken hold of. And from these first rings, which are the poets, depend others, some deriving their inspiration from Orpheus, others from Musaeus; but the greater number are possessed and held by Homer. Of whom, Ion, you are one, and are possessed by Homer; and when any one repeats the words of another poet you go to sleep, and know not what to say; but when any one recites a strain of Homer you wake up in a moment, and your soul leaps within you, and you have plenty to say; for not by art or knowledge about Homer do you say what you say, but by divine inspiration and by possession; just as the Corybantian revellers too have a quick perception of that strain only which is appropriated to the God by whom they are possessed, and have plenty of dances and words for that, but take no heed of any other. And you, Ion, when the name of Homer is mentioned have plenty to say, and have nothing to say of others. You ask, "Why is this?" The answer is that you praise Homer not by art but by divine inspiration.

Ion. That is good, Socrates; and yet I doubt whether you will ever have eloquence enough to persuade me that I praise Homer only when I am mad and possessed; and if you could hear me speak of him I am sure you would never think this to be the case.

12
Arunachala / Sri Arunachala Pancharatnam (with comments by Sri Sadhu Om)
« on: August 30, 2012, 10:26:52 PM »
VERSE 1:

karunāpūrna sudhābdhē
kabalitaghanaviśvarūpa kiranāvalyā
arunāchala paramātman
arunō bhava chittakañjasuvikāsāya


karunā - grace; āpūrna - overflowing fullness; sudhā - ambrosia; abdhē - O ocean; kabalita - is swallowed; ghana - solid; viśva - universe; rūpa - form; kirana - rays; āvalyā by series; arunāchala - O Arunachala; paramātman - supreme spirit, supreme self; arunah - sun; bhava - be; chitta - mind; kañja - lotus; su - good, auspicious, well (i.e. complete or full); vikāsāya - for the blossoming.

O ocean of ambrosia, the overflowing fullness of grace! O Arunachala, supreme spirit, by [whose] series of rays the solid form of the universe is swallowed! Be the sun for the complete blossoming of [my] mind-lotus.


arulnirai vāna vamudak kadalē
virikadirāl yāvum vizhungum – aruna
giriparamān māvē kilarulappu nandrāy
viripariti yāha vilungu


arul - grace; niraivu - fullness; āna - which is; amuda - ambrosia (amrita, the nectar of immortality); kadalē - O ocean; viri - spreading; kadirāl - by rays; yāvum - all, everything; vizhungum - who swallow; arunagiri - Arunagiri; paramānmāvē - O supreme spirit, supreme self; kilar - which is swelling; ula - mind, heart; pu - flower; nandrāy - well (i.e. completely or fully); viri - which will open, unfold, untie, expand, cause to blossom; pariti - sun; āha - as; vilungu - shine.

O ocean of ambrosia, which is the fullness of grace! O supreme spirit Arunagiri, who swallow everything by spreading rays! Shine as the sun which will open completely [my] mind-flower, which is swelling.

Explanatory paraphrase: O ocean of amrita (the ambrosia of immortality), which is the
fullness of grace! O Arunagiri, the supreme self (paramatma), who swallow everything (the
entire world-appearance) by spreading rays of the light of self-knowledge! Graciously shine
as the sun of self-knowledge that will cause my mind-lotus, which is swelling with love and
ready to blossom, to blossom fully.


COMMENTARY

From the opening words of the verse, it is clear that as soon as Sri Bhagavan sees Arunachala, he sees it as the ‘ocean of ambrosia, which is the fullness of grace’. What does he mean by the fullness of grace? In this connection he once said, “What is the fullness of God’s grace? Is it God appearing in name and form, or is it his bestowing moksha (liberation from birth and death)? No, it cannot be, because he does not bestow either his darsana (vision) or moksha upon all jivas (souls). He bestows moksha only upon a few souls, because others do not want it. Since moksha is bestowed only upon a few souls who sincerely want it and not upon others, even the bestowal of moksha cannot be said to be the fullness of grace. Only that which God is ever giving to all can be called the fullness of grace. What God is giving at all times to all jivas is only the shining of the light of self-consciousness as ‘I, I’ in the heart of each of one of them. This shining of the consciousness ‘I’ is bestowed upon all by the grace of God. If this light were not bestowed upon them, no jiva could do anything; they could not practise any devotion, nor could they attain self-knowledge. The shining of this self-light is the one great boon which is bestowed universally upon all jivas, not
only upon human beings but also upon animals, birds, devas and all other sentient creatures. Since this shining of ‘I’ is bestowed only by his grace, and since it is bestowed equally up on all jivas at all times, it alone can be called the “fullness of grace”. Therefore, when Sri Bhagavan addresses Arunachala as ‘ocean of ambrosia, which is the fullness of grace’, is it not clear that he sees Arunachala as the light of self-consciousness which is ever shining in the heart as ‘I’? Though Arunachala is thus by his grace ever shining in the heart of all beings as the
consciousness ‘I’, why do not all jivas realise him to be the fullness of grace? Because they never turn their attention towards the shining of ‘I’. If a jiva withdraws his attention from all second and third person objects and focuses it upon the first person3, which shines as the mere consciousness ‘I’, then the light of self-consciousness will shine forth with a fresh clarity in whose spreading effulgence the entire appearance of this seemingly solid world-picture will be swallowed. That is why in the second sentence of this verse Sri Bhagavan addresses Arunachala as “Arunagiri, the supreme self, who swallowed everything by spreading rays”.

How is the world-appearance thus swallowed by the effulgent light of self-knowledge? If a cinema show is going on in a tent in daytime, the pictures can be seen on the screen only because of the limited light of the projector and because of the background of artificial darkness caused by the tent. If a powerful wind were to blow away the tent, the bright sunlight would flood in, the darkness would vanish and thus all the pictures on the screen would be swallowed up. Similarly, the entire picture of the world, soul and God can be seen only because of the limited light of the mind (which is a reflection of the original light of Arunachala, the real self) and because of the background of the darkness of ignorance caused by forgetfulness of self. If our attention is focused keenly on self, the light of selfknowledge (the bright light of Arunachala) will dawn, the background darkness of ignorance or maya will vanish, and thus the whole picture of the world, soul and God will be swallowed up and disappear. This same idea is expressed by Sri Bhagavan in verse 114 of Guru Vachaka Kovai:
“If the small light [of a cinema projector] is merged and dissolved in the great light
[of the sun], the picture show will vanish. Likewise, if the mind-light is merged and
dissolved in the true light of consciousness, the false show of the appearance of
the three entities [the soul, world and God] will be dissolved…”
Such was the experience of Sri Bhagavan. When the fear of the death arose in him, his attention was focused keenly on self, and thus the light of self-consciousness shone forth so clearly that in its bright effulgence the entire world-appearance was swallowed, and that selfconsciousness alone remained shining as Arunachala, the supreme self. This experience is the true shining forth of grace described in verse 3 of Atma Vidya Kirtanam as “… minnum tanul anma prakasame; arul vilasame” (the light of self will shine within oneself; this is the shining forth of grace). Since this experience is possible only when by his light of grace Arunachala makes the heartlotus blossom, Sri Bhagavan concludes this verse as a prayer, “Shine as the sun [of selfknowledge] that will cause my mind-lotus, which is swelling [with love], to blossom fully”. What is meant here by the blossoming of the ‘swelling heart-lotus’ (kilar ulap-pu)? The mind, which functions as a knot (granthi) binding together as one the real self, which is consciousness (chit), and the body, which is insentient (jada), is here compared to a lotus. The state in which this knot is tightly closed, being firmly bound by the entanglement of strong worldly desires and attachments (asa-pasa), is compared to the state of a tightly closed immature lotus-bud. When by ripening bhakti this lotus-bud of the mind gradually becomes mature, the tight binding of worldly desires and attachments gradually becomes loose. This state of maturity in which the force of attachment (abhimana-vega) is thus weakened, is compared to the state of a lotus-bud which has swollen and is ready to blossom. The state of self-knowledge, in which the chit-jada-granthi is cut asunder, all its desires and attachments having been destroyed, is compared to the blossoming of the lotus. Therefore, Sri Bhagavan makes this prayer taking the standpoint of a devotee whose heartlotus has been well matured and ripened by devotion (bhakti) and is now ready to blossom fully. Just as a closed lotus-bud, however mature and ripe it may be, cannot blossom fully unless the light of the sun falls upon it, so the bud-like mind, however much maturity it may have gained by bhakti, cannot blossom with self-knowledge unless the light of the grace of Arunachala falls upon it. Indeed, just as the lotus-bud has been ripened to maturity only by the sunlight, so the mind has gained maturity only by means of the bhakti which was implanted and nurtured in it by the light of grace. From the beginning it was only the light of grace which enkindled in the mind a clarity of discrimination, and it was only by this clarity that the mind was able to give up its attachment to external objects and to gain everincreasing love to know self. Now, by means of this great love to know self, the mind has become fully mature and ripe for the dawn of self-knowledge, so at this point all it can do is to pray to Arunachala to complete his work of grace by making it blossom with self-knowledge. When Arunachala is such a powerful sun that he can swallow the entire universe and when he has already ripened the mind-lotus to maturity, will it not be easy for him now to make the ripened lotus-bud of that mature mind blossom with self-knowledge? Hence Sri Bhagavan concludes this first verse with a prayer, the same prayer which he had earlier made in verse 27 of Sri Arunachala Aksharamanamalai:
“Arunachala, sun of bright rays which swallows everything, make my mind-lotus blossom.”
Until the heart-lotus of the devotee is thus made to blossom by Arunachala’s spreading rays of light (viri kadir), his mind remains tightly enclosed within the covering of the five sheaths, and in the darkness created by this enclosure it can only see either darkness, as in sleep, or the shadow-projection of the world of names and forms, as in waking and dream. But when his heart-lotus is made to blossom by the grace of Arunachala, his mind is freed from the enclosing limitation of the five sheaths and thus it opens up to see the light of the pure ‘I’-consciousness shining brightly as the sun in the all-pervasive space of the heart, and hence the darkness of avarana (the veiling power of maya) and the shadow-world projected by vikshepa (the diversifying power of maya) are both swallowed by that bright light of selfknowledge.
Thus on scrutiny it is clear that in this verse Sri Bhagavan is talking only about his own experience of the shining of the light of self-consciousness ‘I’. But instead of saying directly, “Swallowing everything I alone exist”, he addresses Arunachala and sings in the form of a stotra, “Swallowing everything, O supreme self, you alone exist”. From this, is it not clear that other than Arunachala, the light of self-consciousness which ever shines in the heart as ‘I’, there is no separate entity as ‘Sri Ramana’? Thus this first verse stands as a proof of the fact that if anyone asks Sri Bhagavan to sing something without specifying any subject, what he will sing about is only the shining of ‘I’, which in his experience alone exists, having swallowed everything else.

13
CHAPTER 1

1. Truth's good news generates joy in those who have received from the Parents the gift of knowing them. The Parents manifest Truth in this world of darkness through the power of the Logos, who descended from the heavenly plane to reveal the thoughts of Divine Mind to the children of the Parents. He is the Redeemer and Savior, for he redeems mortals from the powers of darkness and saves them from the effects of the illusion of separateness. He rescues them from their ignorance of Divine Reality by proclaiming the good news of hope, that hope which generates faith. Faith motivates those who possess it to the quest for gnosis, and gnosis restores those who find it to the Parents' presence.

2. Mortal existence is perpetually seeking its Source, for there is no Life apart from the Origin of Life. Ignorance of the Source of Life generates anguish and fear, which are like a fog clouding mortal vision so that mankind cannot perceive the realities of their existence. This is the reason Error is powerful. It has generated its own world, a world of illusions and falsehoods, in which mortal mind is trapped, unable to see the Divine Reality which is beyond those illusions. Error's illusions are often beautiful and desirable to mortal mind, but in the end they melt like the mists they are, and those who embrace them as their reality are left with only darkness in their place. The evils of mortal existence do not reflect the nature of the Parents. They take nothing from Divine perfection, for it has no part in them. The Parents are the Source of all Good, all Light, all Life. That which is not of these flows from Error's illusions.

3. Mortals are neither good nor evil, Light nor darkness, yet they are all these, for they are fallen. Their Source is Light, but they have fallen into darkness' power. The Light of Truth glows within them, but they are permeated with the mists of darkness, which obscure the Light. Light entices them to itself, while darkness enwraps them. They are pulled back and forth by the responses of their mingled natures to Light and darkness. Neither one nor the other, they flow unceasingly, their minds as stable as the water in a jar which is tipped back and forth.

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NB: Parents Lord Jesus talks about are the Father and the Mother - just as Shiva and Shakti in Tantrism; the Logos is Lord Jesus Himself.

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CHAPTER 1

    These are the sayings of the living Jesus, recorded by Tomas, who is called Didymus. Whoever learns the inner meaning of these truths will live forever in the Eternal Sea.
    Jesus said, "Everyone who seeks should continue seeking until he finds. When he finds, he will be troubled at the contemplation of Truth, but when he has passed through the time of trouble, he will be astonished at the brightness of the Light, for the Way of Truth is the Pathway to the Eternal Godhead, and the price of the beatific vision is the wringing of the soul. The person who desires to rise above all things must descend below all things, for the way to the heights passes through the depths of anguish, which generate the fires of Life. The person who has suffered and found Life is blessed."
    Jesus said, "If you say that the abode of the Gods is in the sky, the birds will arrive there before you. If you say it is in the sea, the fish will arrive there before you. Know that the heavenly realm is both inside you and outside you, and you will know that which is outside by that which is inside. When you have found the Light within yourselves, you will know as you are known. Then you will know that you are the children of the Living Parents and that your destiny is to be as they are. The person who knows not himself, is poor in Spirit, for he is his own poverty."
    Jesus said, "Unless you become like little children, you cannot know the meaning of Life, for your minds must be cleared of the falsehoods of this realm if you are to be taught Eternal Truth."
    Jesus said, "I am the door; the person who enters by me will find Eternal bliss. I am the bed; the person who lies on me will enter perpetual rest. I am the Light; the person who sees by me will view all things."
    Jesus said, "The Way of the Prophets is a trail of tears. I have commissioned you to be prophets to this generation. Consequently, they will ridicule and revile you, saying all kinds of bad things about you. What? Don't you know that they have always rejected the prophets whom I have sent among them? Yes, I tell you the truth when I say that even those who follow the prophets do not understand them, for they speak of the things of the Spirit, which cannot be apprehended by the physical mind. The prophet is alone with the Eloheim, for of all mortals, it is he who sees the reality which he cannot convey to his people. Lonely is the Way of the prophet, but if he brings one soul one step closer to Light, all his loneliness and grief is justified, for great will be his joy in the heavenly realm, and he will become a great company at the seat of the Highest."
    Jesus said, "The person who stands alone will be with the Eloheim; the person who is with the Eloheim will stand alone."
    Jesus said, "Many of you think that I have come to establish peace in the physical realm. I will not bring peace, but dissension, fire, sword, and war. Families will be divided because of me; friends will stop associating with one another, nations will join in battle. Yes, those who would follow me must be willing to forsake everything, and to stand alone, if they would inherit the realm of my Parents."
    Jesus said, "I am the Way, the Truth, and the Life; the Way, because you must walk in my footsteps to reach the seat of the Eternal; the Truth, because I am the Eternal God, the Totality of All That Is; the Life, because the Tree of Life, grounded in the Earthly Mother and ascending to the Heavenly Father, is nourished in my blood."
    Jesus said, "Learn the meaning of the creation which surrounds you, and you will perceive the mysteries hidden from your sight, for Eternal Truth is recorded on all that exists. I tell you the truth when I say that there is nothing hidden which will not be revealed to the person who can read the creation of the Eloheim."
    The disciples questioned Jesus concerning the Way of Life: "How should we fast? In what manner should we pray? How should our alms be given? What dietary law should we observe?" Jesus said, "I will instruct you in all these matters, but first you must put off your love of the lie, the false way of life followed by the children of this plane of existence, and be converted, changed so that you hate that which you have previously loved, and love that which you have previously hated. Then I will be able to show you all things, for there is nothing hidden which will not be manifested when you have put on the mind of Truth."
    Mary of Bethany asked him, "Will the thirst for knowledge ever be quenched?" Jesus said, "When once you have drunk from the spring of knowledge, you will return again and again, for each time your thirst is satisfied, a new thirst will grow, greater than the first. The more you drink, the greater will be your desire to drink, but in the intensity of your desire, you will be filled. I tell you the truth when I say that whoever seeks will find, and the finding will cause him to seek, but in the seeking is hidden the meaning of Life."

15
General topics / What is Saiva Siddhanta?
« on: August 23, 2012, 08:38:57 AM »
What is Saiva Siddhanta and what it teaches? I have found very controversial opinions about it - modern and classic. Some say it originally is dualistic. But some modern Saiva Siddhanta churches argue it is nondualistic - Jiva 'becomes' Shiva. What is it really?

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