tag:blogger.com,1999:blog-3961358105214008284.post2022671701791062920..comments2024-03-20T13:24:11.422+05:30Comments on Arunachala and Ramana Maharshi: Open ThreadDavid Godmanhttp://www.blogger.com/profile/10354181925332694222noreply@blogger.comBlogger748125tag:blogger.com,1999:blog-3961358105214008284.post-57804047296694765252011-03-06T21:45:09.362+05:302011-03-06T21:45:09.362+05:30salutations to all:
David: would it be possible t...salutations to all:<br /><br /><b>David:</b> would it be possible to give some kind-of an 'identifier' to the 'Open Thread'(s) you will be starting in the future, say, either by a 'roman numeral' or by a 'date reference' etc.? that also may help in referring any important content discussed earlier by you and/or others thereby saving on repetition etc.S.noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-75207453643399797502011-03-06T19:11:58.710+05:302011-03-06T19:11:58.710+05:30Dear Maneesha,
Very very happy to learn that you ...Dear Maneesha,<br /><br />Very very happy to learn that you had been to Tiruvannamalai for Maha Sivaratri. Could you keep awake and listen to night long parayana etc.,?<br />It must have been a blissful experience. <br /><br />I am also glad that you have bought<br />Sri Ramana Sanndihi MuRai, Homage<br />to the Presnce of Sri Ramana, by<br />Prof. K. Swaminathan. Though only some verses have been translated, it is still a good buy to read.<br /><br />The verse you quoted comes under VaNdu Vidu Thoodhu, Sending the Bee as a messenger. This is the 81st composition in Tamizh Sri<br />Ramana Sannidhi MuRai. A lady-love sends the bee to go to Siva and do rinkaram [sounds] about her suffering and separation. The translator has rendered in English 2 out of 10 verses. This is a nice book to read.<br /><br />A rough translation of Verse 8 in the same decad, not done by Swaminathan reads:<br /><br />Like an elephant which has consumed the Indian apple,<br />He took away my prana and ate it. [here it means ego];<br />He is like a cat, he is like a tiger; [both tender and rough]<br />My mind is lost and I am wailing;<br />This Venkata, has melted my flesh and melted my mind, this lowly girl,<br />Has been 'stolen' by this tricky chap;<br />O bee, bring him and give him to me.Subramanian. Rhttps://www.blogger.com/profile/07503810836611357841noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-19217032505225123322011-03-06T19:06:29.431+05:302011-03-06T19:06:29.431+05:30David,
Looks like this Open thread is long enough ...David,<br />Looks like this Open thread is long enough and has reached its limit.As I continued to post my next one on Ms noye,the entire page no.4 of this thread displayed junk characters.I managed to delete the last post by navigating backward.Need to open a fresh 'open thread'?<br />Namaskar.Ravihttps://www.blogger.com/profile/14875076137584328729noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-26888908497130953402011-03-06T18:53:09.837+05:302011-03-06T18:53:09.837+05:30This comment has been removed by the author.Ravihttps://www.blogger.com/profile/14875076137584328729noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-49866985204941049102011-03-06T18:49:06.611+05:302011-03-06T18:49:06.611+05:30This comment has been removed by the author.Ravihttps://www.blogger.com/profile/14875076137584328729noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-15259088541027104502011-03-06T18:35:05.195+05:302011-03-06T18:35:05.195+05:30David/Friends,
Thanks very much for that translati...David/Friends,<br />Thanks very much for that translation of soroopa sAram.Here is an excerpt that is the essence of Discipline and sadhana:<br />76 Question: How to be rid of desires?<br />Answer: Through desire for realisation of the truth.<br />O desire! Though I suffered much through you, on account of your help I dwelt in the Self. I reached the Sadguru through you. In liberation I have, along with you, become the Self. I swear to this.<br />77 Question: How to destroy anger?<br />Answer Through tranquillity.<br />O anger! Through you I rid myself of my deficiency. Because of the weariness experienced by your rising that invariably produced misery, I rid myself of this danger<br />6 The wide disparity between his previous wretched state and the state of knowledge makes the author wonder at the greatness of the Guru’s grace that accomplished the transformation, and how little he deserved it.<br />and dwelt in supreme tranquillity. Even in dream, do not rise up in lamentation, but remain calm.<br />78 Question: How to get rid of avarice?<br />Answer: By abiding peacefully in the Self.<br />O avarice! I took you as my relation. Those who do not know the truth say that your form is only sin. You will exert yourself hard merely to accumulate. O sinner! Because of you I am now possessed by peace.<br />79 Question: How to dissolve the mind?<br />Answer: It should be dissolved in the Self, which is its basis.<br />O mind! I myself am you. You yourself are me. Despite being so, deceitfully you forgot me. That I am surrendered to you is also true. But do not remain different from me, the reality.<br />80 [The same answer continues in verses 80, 81 and 82.]<br />My mind! You roamed about, laboured hard and learned many arts, seeking a way to make a living. You sought and gave me a Sadguru. To you who were so considerate to me, what help did I render in return?<br />81 O mind! Just as I once remained, assuming your form, now you have come and merged with me as my own form. Is there anyone like you who values the virtue of gratitude? Dwell henceforth in the loving care of the supreme state, without returning to your prior form.<br />82 O mind! You remained, right from the beginning, without renouncing love towards me. Through that love you gave me the benefit of cultivating all the virtues of a devotee, beginning with forbearance. You removed desire and its progeny. Now, like me, you remain still through good and proper discernment."<br /><br />As the Gita says that one's mind in chapter 6,verse 6:<br /><b>For him who has conquered the mind, the mind is the best of friends</b>; but for one who has failed to do so, his very mind will be the greatest enemy. <br /><br />Namaskar.Ravihttps://www.blogger.com/profile/14875076137584328729noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-72847870726482730382011-03-06T18:04:46.795+05:302011-03-06T18:04:46.795+05:30Hi Guys!
Had been to Annamalai for Sivaratri, and...Hi Guys!<br /><br />Had been to Annamalai for Sivaratri, and, of course, it was awesome. Returned from it just today. Grabbed "Ramana Sannidhi Murai"... there is one verse that is printed on the back cover and I made up my mind to buy it... Here it goes!<br /><br />"Look my friends, just look at him<br />Enjoying bliss<br />With that other woman, Mukti,<br />Abandoning me, poor me,<br />To grievous suffering,<br />Me here dying, sore lamenting!<br />Venkata, the king who used to fill<br />With nectar every pore of every bone."<br /><br />I had read a couple of verses from the book randomly on my prev visit and this visit to. But it was this verse that made me buy it! Was totally bowled over! Just wanted to share this verse with you guys here.Maneeshahttps://www.blogger.com/profile/15693008674509444946noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-69013210448187038222011-03-06T16:16:09.506+05:302011-03-06T16:16:09.506+05:30"If the Self is one, when a man is liberated,..."If the Self is one, when a man is liberated, all men must also be liberated."<br /><br />Sri Bhagavan: <br /><br />"Ego, world, and individuals all appear due to the personal vasanas; when these perish, the person's hallucinations also perish... The fact is that the Self is never bound and thus there can be no release."<br /><br />In the last text, Sri Bhagavan declares that the multiplicity of Jivas perceived in the waking state do not, like the dream Jivas, really exist. When the vasanas perish at Liberation, the hallucinations of other Jivas' existence also perish, so that the question of their Liberation will evidently not arise.<br /><br />[Reflections on Talks - S.S. Cohen.]Subramanian. Rhttps://www.blogger.com/profile/07503810836611357841noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-32608565103060066152011-03-06T16:11:06.888+05:302011-03-06T16:11:06.888+05:30"There is a multiplicity of Jivas.
Jivas are ..."There is a multiplicity of Jivas.<br />Jivas are certainly many?"<br /><br />Sri Bhagavan: Jiva is called so because he sees the world. A dreamer sees many Jivas in dream. But all of them are not real. The dreamer alone exists and he sees all. So is with individuals and the world."<br /><br />This is lucid enough to need no comment, except applying it also to the common world, where all men perceive the same objects, same colors, same sounds, same heat or cold, etc., The critics argue that is the world is the senses, as Vedanta says, individual senses would show exclusively worlds, so that there would be as many worlds as there are human beings with no connection with one another, which experience disproves. Sri Bhagavan answers that all the senses, all the men and all the worlds are the dreams or thoughts of the Jiva, which alone exists as the dreamer or thinker. As the Jiva in dream sees other Jivas with bodies and senses, without any of them enjoying real existence, so it does in the waking state, Jagrat. Jagrat is called waking only in comparison with the dream state known to us, because the senses are then all out to intensify the illusion of a real external world, whereas the dream state feeds on mere impressions carried over from the state of Jagrat, and not on the senses, which are then withdrawn.<br /><br />[Reflections on Talks - S.S. Cohen]Subramanian. Rhttps://www.blogger.com/profile/07503810836611357841noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-17513793367655395932011-03-06T15:36:46.378+05:302011-03-06T15:36:46.378+05:30"There must be stages of progress for gaining..."There must be stages of progress for gaining the Absolute. Are there<br />grades of Reality?"<br /><br />Sri B: There are no grades of Reality. There are grades in the experience of the Jiva.<br /><br />'Grades of Reality?' Reality is perfect because it is partless, integral, and changeless, or else it contradicts itself. So Reality is not affected by evolution, nor is it divisible into a number of imperfect beings who need the evolution to attain perfection. We have seen elsewhere that the Jiva is the Self itself, but deluded. The appearance of multiplicity of Jivas is an illusion due to the unfoldment of the senses which create qualities and hence differences. Sri Bhagavan says that it is not the Self that has grades but the experiences of the Jivas. Thus the difference between the savage and a Jnani is one of experience, that is of mental outlooks and not substance - of Being.<br /><br />[Reflections on Talks - S.S. Cohen.]Subramanian. Rhttps://www.blogger.com/profile/07503810836611357841noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-77949820246185041172011-03-06T14:39:54.102+05:302011-03-06T14:39:54.102+05:30Mrs. Eleanor Pauline Noye is an
American devotee c...Mrs. Eleanor Pauline Noye is an<br />American devotee came to Sri Bhagavan sometime in 1940s. After a stay of about two months with Sri Bhagavn, she had to return to America and was weeping inconsolably.<br />Sri Bhagavan was kind enough to assure her in so many words, she did not stop crying. Sri Bhagavan further consoled her saying that He would be with her wherever she might go. Devaraja Mudaliar who had noticed Mrs. Noye often weeping before Sri Bhagavan when she was in the Hall. Referring to this Mudaliar told Sri Bhagavan that Mrs. Noye had captured Sri Bhagavan by means of her tears. At that time, Sri Bhagavan quoted the famous verse in Tiruvachakam, Tiru Sadakam, Verse 10. <br /><br />Yaane poi en nenjum poi en anbum<br /> poi,<br />Aanal vinaiyen azhuthal unnai <br /> peRalame,<br />Thene amudhe karumbin theLive<br /> tithikkum,<br />Maane aruLai adiyen unai vanthu <br /> uRumaRe.<br /><br />False am I; heart too is false,<br />and my love also is false.<br />Yet, bound by tainted karma,<br />I can win You by crying for You,<br />Honey! Nectar! Essence of sugar<br /> cane!<br />Sweet Lord! Grant to me in grace,<br /> your devotee,<br />the path that leads to union with <br /> Thee! <br /><br />[Devaraja Mudaliar, My Recollections of Sri Bhagavan Ramana; Sri Bhagavan and Manikkavachagar, article in MP Jan-March 2006, David Godman, Robert Butler and Dr. T.V. Venkatasrubamanian.<br />*<br />There is one equally moving song<br />in Tiruvachakam, Ananda Maalai,<br />Verse 5. Thaayai mulaiyai tharuvane....Subramanian. Rhttps://www.blogger.com/profile/07503810836611357841noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-61165708810186211382011-03-06T12:26:58.584+05:302011-03-06T12:26:58.584+05:30Mr. B.C. Das, the physics lecturer,
asked: "C...Mr. B.C. Das, the physics lecturer,<br />asked: "Contemplation is possible only with control of mind and control can be accomplished only by contemplation. Is it not a vicious circle?"<br /><br />Sri B: Yes. They are inter dependent. They must go on side by side. Practice and dispassion bring about the result gradually. Dispassion is practiced to check the mind from being projected outward, practice is to keep it turned inward. There is a struggle between control and contemplation. It is going on constantly within. Contemplation will in due course be successful.<br /><br />Devotee: How to begin? Your Grace is needed for it.<br /><br />Sri B: Grace is always there. 'Dispassion cannot be acquired, nor realization of the truth, nor inherence in the Self, in the absence of Guru's Grace.' the Master quoted.<br /><br />Practice is necessary. It is like training a roguish bull confined to his stall by tempting him with<br />luscious grass and preventing him from straying.<br /><br />Then the Master read out a stanza from Tiruvachakam, Tirukkottumbi, which is an address to the mind, saying: O humming bee [namely the mind]! Why do you take the pains<br />of collecting tiny specks of honey from innumerable flowers? There is one from whom you can the whole storehouse of honey by simply drinking or seeing or seeking of Him. Get within and hum to Him [hrimkara].<br /><br />Do not sip the nectar,<br />tiny as a millet seed<br />found in any flower,<br />but speed to that mystic dancer<br />and hum the praise of Him, King Bee,<br />He who, whenever we behold Him,<br />whenever we speak of Him,<br />perpetually pours forth the honeyed bliss<br />that melts all our bones to the core.<br /><br />Thinaithanai uLLathor poovinil then uNNathe....Tirukottumbi, Verse 3.<br /><br />[From MP- April-June 2006. From an article Sri Bhagavan and Manikkavachagar, David Godman, Robert Butler and Dr. T.V. Venkatasubramanian.]Subramanian. Rhttps://www.blogger.com/profile/07503810836611357841noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-79119798724597901362011-03-06T12:10:35.482+05:302011-03-06T12:10:35.482+05:30Sri Bhagavan used to walk on the Hill every mornin...Sri Bhagavan used to walk on the Hill every morning and evening. One evening, instead of His usual short walk He went up to Skandasramam. When He did not return at the usual time, some devotees went up the Hill in search of Him and some others gathered in small clusters discussing where He might have gone, what it meant and what to do about it. Others sat in the Hall waiting.<br /><br />Meanwhile, a band of monkeys approached the darshan hall. A number of them sat outside while the other monkeys remained at their usual place and peeped in through the bars of the window near Sri Bhagavan's couch. But two of them eager to see Sri Bhagavan,<br />fearlessly stepped inside and looked anxiously at the empty couch. When the monkeys came to know about the empty couch, the whole clan began to jump and scream!<br /><br />{Bhagavan Ramana - The Friend of All.}Subramanian. Rhttps://www.blogger.com/profile/07503810836611357841noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-6393286036407125552011-03-06T12:01:33.169+05:302011-03-06T12:01:33.169+05:30Again in Chapter 35 of Sri Ramana
Darsanam, Sadhu ...Again in Chapter 35 of Sri Ramana<br />Darsanam, Sadhu Natanananda quotes,<br />[tr. David Godman]<br /><br />Even if one studies books on Jnana,<br />takes to Sannyasa and strives to attain Samadhi, the indescribable bliss of Mukti is [attained] only<br />[by] becoming the Self and remaining without anxieties.Subramanian. Rhttps://www.blogger.com/profile/07503810836611357841noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-25179458606792824832011-03-06T11:56:17.035+05:302011-03-06T11:56:17.035+05:30Again in Chapter 37 of Sri Ramana
Darsanam, [tr. D...Again in Chapter 37 of Sri Ramana<br />Darsanam, [tr. David Godman]:<br /><br />If the mind turned within towards the light of the Self, and if it is not turned outwards, it will be possible for everyone in this world, to see the Self in the way I have seen my Self.Subramanian. Rhttps://www.blogger.com/profile/07503810836611357841noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-25014687212449672372011-03-06T11:53:26.300+05:302011-03-06T11:53:26.300+05:30Sadhu Natananda quotes some Sorupa
Saram verses in...Sadhu Natananda quotes some Sorupa<br />Saram verses in his Sri Ramana Darsanam, [Tr. David Godman], in <br />Chapter 46 (a) of the said book.<br /><br />1. To the Jnani who has become Sivam,<br />having seen the entire universe as his own Self and as the form of Consciousness, what is there that should be sifted and rejected, and what is there that should be accepted as proper?<br /><br />The Jnani has become one, tranquil<br />and blemishless. He has everything beginning with sky as his own form, Actions he abandons become prohibited actions, and actions he takes up become proper actions.<br /><br />2. In the waking state, we shall<br />witness the dances of the ten senses. In dream we shall see the<br />dance of the mind. In thought-free sleep, we shall perform void-dance of non existence and ever remain as the<br />exalted reality.Subramanian. Rhttps://www.blogger.com/profile/07503810836611357841noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-55442538719719779702011-03-06T09:04:15.518+05:302011-03-06T09:04:15.518+05:30Ravi and others
There is an account of Sorupanand...Ravi and others<br /><br />There is an account of Sorupananda and Tattuvaraya on my site (http://www.davidgodman.org/tamilt/sorupasaram.shtml)along with a translation of Sorupa Saram.David Godmanhttps://www.blogger.com/profile/10354181925332694222noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-87780081464793000002011-03-05T22:21:13.913+05:302011-03-05T22:21:13.913+05:30Friends,
An excerpt from Letters from Sri Ramanasr...Friends,<br />An excerpt from Letters from Sri Ramanasramam:<br />8th April, 1948<br />(174) THE SACREDNESS OF THE FEET<br />OF THE GURU<br />This afternoon when I went to Bhagavan, I found<br />someone singing a song, “Guru pada mahima”. After the<br />singing was over, looking at me, Bhagavan said: “These songs<br />have been written by Tatvarayaswami. You have heard of<br />the sacredness of the feet of the Guru, haven’t you?” “Yes. I<br />have heard the songs. As the meaning of the songs is<br />profound I thought some great personage must have written<br />them,” I said. “Yes. There is a story behind it,” remarked<br />Bhagavan. When I enquired what it was, Bhagavan leisurely<br />related to us the story as follows:<br />“Both Tatvarayar and Swarupanandar decided to go<br />in search of a Sadguru in two different directions. Before<br />Letters from Sri Ramanasramam 386<br />they started they came to an understanding. Whoever<br />finds a Sadguru first should show him to the other.<br />However much Tatvarayar searched he could not find a<br />Sadguru. Swarupanandar, who was the uncle of Tatvarayar<br />was naturally an older man. He went about for some time,<br />got tired, and rested in a place. Feeling he could no longer<br />go about in search, he prayed to the Lord, ‘Oh Ishwara!<br />I can no longer move about. So you yourself should send<br />me a Sadguru’. Having placed the burden on the Lord, he<br />sat down in silence. By God’s grace, a Sadguru came there<br />by himself, and gave him tatva upadesa (Instruction for<br />Self-Realization). It is the gist of that upadesa that got<br />composed as a song, named Tatva-saram. That book has<br />been published with a commentary and is very famous.<br />The understanding arrived at by the uncle and his<br />nephew, could not be implemented as the Guru passed<br />away soon after. Under the circumstances, the uncle<br />himself gave upadesa (instruction) to his nephew.<br />Swarupanandar wrote only one book but Tatvarayar sang<br />innumerable songs; amongst them “Gurupada mahima”<br />is one. Though many other songs also are available, now<br />several have been lost.”<br />Namaskar.Ravihttps://www.blogger.com/profile/14875076137584328729noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-6881309356839134312011-03-05T18:48:44.602+05:302011-03-05T18:48:44.602+05:30Sri Bhagavan says in Talks No. 262
about one Madhv...Sri Bhagavan says in Talks No. 262<br />about one Madhva Saint Tattvaroyar, who had compsed a bharani on his master Swarupanand. Pandits objected to this composition, saying that it [bharani compositions] was reserved to such as having killed more than a thousand elephants in battle, whereas Swarupananda was an idle man sitting somewhere unknown to people and he did not deserve that panegyric. Tattvaroyar asked them all to assemble before his master so that they might see for themselves if he could slay one thousand elephants at a time. They did so.<br />As soon as they [Swarupananda and Tattvoroyar] appeared, they [the pandits] were struck dumb and remained in beatific peace for a few days without the least movement. When they regained their senses, they saluted both the Master and the disciple, saying that they were more than satisfied. Swarupananada excelled the warriors in that he could subdue the egos, which is more formidable task than slaying a thousand elephants. Maharshi said that the moral was clear. Peace is the sole criterion of a Mahatma's Presence.<br /><br />[There is one Tamizh composition called Kalingathu Bharani for a king who had killed 1000 elephants in a battle.]Subramanian. Rhttps://www.blogger.com/profile/07503810836611357841noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-72039077204620839532011-03-05T18:19:01.411+05:302011-03-05T18:19:01.411+05:30R.subramanaian,
I atotally agree in that Sri Bhaga...R.subramanaian,<br />I atotally agree in that Sri Bhagavan is always accurate and it may well be the compiler's lack of fidelity in recording the talks.<br />Namaskar.Ravihttps://www.blogger.com/profile/14875076137584328729noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-88204638416911360462011-03-05T18:16:09.822+05:302011-03-05T18:16:09.822+05:30Dear Ravi,
Yes. I went through both English versi...Dear Ravi,<br /><br />Yes. I went through both English version [original] of Munagala and also the Tamizh translation of Viswanatha Swami. In both it is said that Sri Bhagavan said: "he [Tattvaraya] has said in Maharaja Turavu....."<br /><br />Sri Bhagavan can never be incorrect. All His conversations are sayings of Truth. Hence, the recorder might have mixed up.<br /><br />What Sri Bhagavan might have said:<br />1. Tattvaraya was the first to pour forth Advaita philosophy in Tamizh.<br />2. He might have then added:<br /><br />In Maharaja Turavu.....<br /><br />Recently I went through English rendering of Maharaja Turavu, by Swami Tanmayananda Saraswati [serialized since three or four issues of Mountain Path] where he also says that it is by Kumara Devar SwamigaL.<br /><br />I firmly believe that Sri Bhagavan<br />had not given incorrect information.Subramanian. Rhttps://www.blogger.com/profile/07503810836611357841noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-40165677938487070842011-03-05T17:52:32.364+05:302011-03-05T17:52:32.364+05:30R.subramanaian/friends,
Talks with Sri Ramana Maha...R.subramanaian/friends,<br />Talks with Sri Ramana Maharshi,Talk 648:<br />17th March, 1939<br />Talk 648.<br />Sri Bhagavan said that Tatva rAyar was the first to pour forth<br />Advaita philosophy in Tamil.<br />He had said that the Earth was his bed, his hands were his plates<br />for taking food, the loin cloth was his clothing and thus there was<br />no want for him.<br />In Maharaja Turavu (the renunciation of the king) he says: He was<br />seated on the bare ground, the earth was his seat, the mind was the<br />chamara; the sky was the canopy; and renunciation was his spouse:<br />Then Sri Bhagavan continued: I had no cloth spread on the floor in<br />earlier days. I used to sit on the floor and lie on the ground. That<br />is freedom. The sofa is a bondage. It is a gaol for me. I am not<br />allowed to sit where and how I please. Is it not bondage?<br />One must be free to do as one pleases, and should not be served<br />by others.<br />‘No want’ is the greatest bliss. It can be realised only by experience.<br />Even an emperor is no match for a man with no want. The emperor<br />has got vassals under him. But the other man is not aware of anyone<br />beside the Self. Which is better?<br />Namaskar.Ravihttps://www.blogger.com/profile/14875076137584328729noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-53337418622800984582011-03-05T17:16:35.120+05:302011-03-05T17:16:35.120+05:30Silence is the true upadesa (teaching).
It is the...Silence is the true upadesa (teaching). <br />It is the perfect upadesa. It is suited<br />only for the most advanced seeker. <br />The others are unable to draw <br />full inspiration from it. <br />Therefore they require words to <br />explain the truth. But truth is beyond<br />words. It does not admit of explanation.<br />All that is possible to do is to indicate it.<br /><br />- Sri Ramana Maharshi<br />glowAnonymousnoreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-49125699594774837442011-03-05T16:55:13.649+05:302011-03-05T16:55:13.649+05:30The song from Maharaja Turavu,
mentioned by Sri B...The song from Maharaja Turavu, <br />mentioned by Sri Bhagavan, in Talks.<br />No. 648, 17.03.1939, is the 64th verse in Maharaja Turvau. [main text].<br /><br />Poo anai aahi vaanam porunthu mel katti aahi,<br />Theevam athu aahi, indu sengathir veesum katru,<br />Mevu samaram aahi vidhuthali manaivi aahik<br />Kevalam inbam aahi kiLarchiyai<br /> ninRaan vendhan.<br /><br />This earth is the bed, the space is the upper dome [vidhanam], moon and the sun are the lights, the natural breeze is kavari [fan], the determination of having left all the attachments, is thw wife<br />-- with these, the king was in <br />the bliss of Eka swarupam.Subramanian. Rhttps://www.blogger.com/profile/07503810836611357841noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-28150583137176118702011-03-05T16:43:15.189+05:302011-03-05T16:43:15.189+05:30Dear David.
The Kovilur Editions of all the 16
Ve...Dear David.<br /><br />The Kovilur Editions of all the 16<br />Vedanta Tamizh texts with brief<br />meanings, [not word to word meanings] are available, but for 2 volumes, in Isanya Math of <br />Tiruvannamalai, on the eastern girivalam road.<br /><br />There is a glass almirah where they<br />keep a few copies of each volume. So far four volumes have come.<br /><br />Volume I:<br /> <br />1. Naanaa Jiva Vadha KattaLai [Seshadri Sivanar]<br />2. Gita Sara Thaalattu. [Tiruvenkata Nathar] <br />3. Sasi vanna Bodham [Tattva Raya]<br /><br />Volume II:<br /><br />1. Maharajah Turavu [Kumara Devar]<br />2. Vairagya Satakam. [Santhalinga<br /> SwamigaL.]<br />3. Vairagya Deepam.[Santhalinga <br /> SwamigaL.] <br /><br />Volume III:<br /><br />1. Lakshna Vritti. [Chidambara Jnana Desikar]<br />2. Vedanta Choodamani {ThuRaimangalam Sivaprakasa Swamigal.]<br />3. Kaivalya Navaneetam.<br /> {Nannilam Tandavaraya SwamigaL.] <br /><br />Volume IV:<br /><br />1. Viveka Choodamani [Ulaganatha<br /> SwamigaL][<br />2. Ajani vadha Bharani. [Tattvaraya]<br />3. Iswara Gita. <br />[Tattvaraya] <br />The V and VI volumes will contain:<br />These are not yet available in Isanya Math. Whether publishing has been done or not, I do not know.<br /> <br />1. Panchadasi [Nityananda Veera<br />Subbaiah SwamigaL.]<br />2. Bhagavad Gita [Pattnar Venba]<br />3. Brahma Gita [by Tattva Raya]<br />4. Jnana Vasishtam [Veerai AaLa<br /> Vandhar's composition] <br /><br />Each volume costs between Rs 150 to Rs. 200/-. The volumes can be bought separately also. <br /><br />The Kovilur Math address is:<br /><br />Kovilur Matalayam<br />Kovilur - 630 307.Subramanian. Rhttps://www.blogger.com/profile/07503810836611357841noreply@blogger.com