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The only burden you've ever had is your mind. There is no other burden. See if you can stop your mind for a few seconds and see how peaceful you are. When there are no thoughts there are no fears, no worries. There are no anxieties, no desires, no wants, no greed, no hurt, no enemies. It is the mind, the thoughts, that cause these things to come to us. We actually create these conditions. We create our own reality.
Vichara, Self-inquiry is only to keep your mind from thinking. That's all it is. All the practices of yoga lead to the place where you stop thinking.

Sri Robert Adams
Bhagwan Sri Ramana Maharshi:

The mind will subside only by means of the enquiry 'Who am I?'. The thought 'Who am I?' a(which is but a means for turning our attention Self-wards), destroying all other thoughts, will itself finally be destroyed like the stick used for stirring the funeral pyre. If other thoughts rise (thereby indicating that Self-attention is lost), one should, without attempting to complete them, enquire 'To whom did they rise?'. What does it matter however many thoughts rise? (The means to set aside thought-attention and regain Self-attention is as follows:) At the very moment that each thought rises, if one vigilantly enquires 'To whom did this rise?', it will be known 'To me'. If one then enquires 'Who am I?', the mind (our power of attention) will turn back (from the thought) to its source (Self), (then, since no one is there to attend to it) the thought which had risen will also subside. By repeatedly practising thus, the power of the mind to abide in its source increases. When the mind (the attention), which is subtle, goes out through the brain and sense-organs (which are gross), the names-and-forms (the objects of the world), which are gross, appear; when it abides in the heart (its source, Self), the names-and-forms disappear. Keeping the mind in the heart (through the above-described means of fixing our attention in Self), not allowing it to go out, alone is called 'Self-wardness' (ahamukham) or 'introversion' (antarmukham). Allowing it to go out from the heart alone is called 'extroversion' (bahirmukham). When the mind thus abides in the heart, the 'I' (the thought 'I', the ego), which is the root of all thoughts, having vanished, the ever-existing Self alone will shine. The place (or state) where even the slightest trace of the thought 'I' does not exist, alone is Self (Swarupam). That alone is called 'Silence' (Maunam). To be still (Summa Iruppadu) in this manner alone is called 'seeing through (the Eye of) Knowledge' (Jnana-drishti). To be still is to make the mind subside in Self (through Self-attention). Other than this, knowing the thoughts of others, knowing the three times (past, present and future), knowing events in distant places ? all these can never be Jnana-drishti.

What really exists is Self (Atma-swarupam) alone. The world, soul and God are superimpositions in it like the sliver in the mother-of-pearl; these three appear simultaneously and disappear simultaneously. Self itself is the world: Self itself is 'I' (the Soul); Self itself is God; all is the Supreme Self (Siva-swarupam).

Dear Devotees,

These three words with the note of interrogation (WHO  AM  I ?) are said to be a Fire which burns everything. It burns past, present, and future, as well as the predispositions (Vasanas) and memory. In the the Yoga Vashishta also it has been said that 'Who Am I?' Enquiry is the axe which cuts the ego (I-thought), which is the knot of Consciousness with the Jada or Insentience.  Indeed, asking who am I, keeping attention onto ourselves (Self-attention), and establishing ourselves firmly in the Awareness 'I AM' is the beginning and also the end of all endeavour whatsoever.   

Dear devotees, Sri Bhagwan Ramana has taught that are all really Sat-Chit-Ananda (Existence-Consciousness-Bliss) but falsely we imagine that we are bound by destiny and thus suffer immensely. So, out of great compassion for His devotees, He has taught us  to ask ourselves as to whom this ignorance has come, and if we do that earnestly, with perseverance and love for the Self, we discover soon enough that indeed it (ignorance) never really came to us and that we have always been Sat-Chit-Ananda (Existence-Consciousness-Bliss). Therefore, we must understand that every time we raise to ourselves the question 'Who Am I?', we are moving a step ahead on the path of discovering the Swarupam (Self).     


Tirup Punkur:

Verse  1:

அந்த ணாளனுன் னடைக்கலம் புகுத
    அவனைக் காப்பது காரண மாக
வந்த காலன்றன் ஆருயி ரதனை
    வவ்வி னாய்க்குன்றன் வன்மைகண் டடியேன்
எந்தை நீயெனை நமன்தமர் நலியில்
    இவன்மற் றென்னடி யானென விலக்கும்
சிந்தையால் வந்துன் திருவடி யடைந்தேன்
    செழும்பொ ழில்திருப் புன்கூரு ளானே.

God in Tirup Puṉkūr which has fertile gardens!  When the Brahmin, Mārkantēyaṉ sought refuge in you, in order to save him from death, I who am a holy slave to you. who snatched away the precious life of the Yama, god of death who come to take away his life.  Knowing about your strength, my father!
Coming to you with the idea that if the servants of the god of death afflict me, you will prevent it by saying, "he is my devotee!" I approached your holy feet;
Please accept me.

Arunachala Siva.
Verse  10:

ஓதம் வந்துல வுங்கரை தன்மேல்
    ஒற்றி யூருறை செல்வனை நாளும்
ஞாலந் தான்பர வப்படு கின்ற
    நான்ம றைஅங்க மோதிய நாவன்
சீலந் தான்பெரி தும்மிக வல்ல
    சிறுவன் வன்றொண்டன் ஊரன் உரைத்த
பாடல் பத்திவை வல்லவர் தாம்போய்ப்
    பரக திதிண்ணம் நண்ணுவர் தாமே.

On the god who dwells in Otṟiyūr, on the shore where the waves come and move to and fro.  The one who learnt by heart the four Vedas and the six Aṅgam-s which are highly praised by the people of this world always.  Those who are able to recite these ten verses composed by Ārūraṉ, Vaṉtoṇṭaṉ and the youth who is very capable of treading the path of right conduct, will enter into a higher state of existence.
It is definite.

Padigam on Tiru Otriyur completed.

Arunachala Siva.
Verse  9:

மகத்திற் புக்கதோர் சனியெனக் கானாய்
    மைந்த னேமணி யேமண வாளா
அகத்திற் பெண்டுகள் நானொன்று சொன்னால்
    அழையல் போகுரு டாஎனத் தரியேன்
முகத்திற் கண்ணிழந் தெங்ஙனம் வாழ்கேன்
    முக்க ணாமுறை யோமறை யோதீ
உகைக்குந் தண்கடல் ஓதம்வந் துலவும்
    ஒற்றி யூரெனும் ஊருறை வானே.

The waves of the clear ocean which rise there, move to and fro.
See 1st verse.
Siva who is a strength to me!
Who is precious to me like a gem!
Who is as beautiful as a bridegroom!
You are like the planet Saturn which entered into the Leo sign of the zodiac in conjunction with the star Magam.  If I call the ladies for anything to be done, they who are in my house.I could not brook the insult of "blind fellow, go away;
do not call us." when they reply to me..How could I get on losing the powers of vision of the eyes in my face?
Siva who has three eyes!
It is justice?
Oh, One who chanted the Vedas!

Arunachala Siva.
Verse 8:

கூடி னாய்மலை மங்கையை நினையாய்
    கங்கை யாயிர முகமுடை யாளைச்
சூடினாய் என்று சொல்லிய புக்கால்
    தொழும்பனே னுக்குஞ் சொல்லலு மாமே
வாடி நீயிருந் தென்செய்தி மனமே
    வருந்தி யானுற்ற வல்வினைக் கஞ்சி
ஊடி னால்இனி யாவதொன் றுண்டே
    ஒற்றி யூரெனும் ஊருறை வானே.

See 1st verse. You were united with the daughter of the mountain.
You wore Ganga of one thousand branches.  If I begin to say you did not think of this, is it right even for me who is your slave even to tell that?  My mind!
What are you going to get by remaining pining away?
Will it do any good, if I now feel sulky towards the acts being afraid of the irresistible acts which came to me without my wishing for them.

Arunachala Siva.
Verse  7:

மற்றுத் தேவரை நினைந்துனை மறவே
    னெஞ்சி னாரொடு வாழவு மாட்டேன்
பெற்றி ருந்து பெறாதொழி கின்ற
    பேதை யேன்பிழைத் திட்டதை யறியேன்
முற்று நீயெனை முனிந்திட அடியேன்
    கடவ தென்னுனை நான்மற வேனேல்
உற்ற நோயுறு பிணிதவிர்த் தருளாய்
    ஒற்றி யூரெனும் ஊருறை வானே.

See 1st verse.   I did not forget you thinking of other gods.
I would not even live with people of such thoughts.
I who am ignorant do not know the mistake committed by me, who thinks that I have not obtained your grace though I got it in an ample measure.
If I do not forget you,
what is the duty that remains to be done by me, your slave, for you to be completely angry with me?
You remove the suffering and the acute disease that I am subject to.

Arunachala Siva.
Verse  6:

மானை நோக்கியர் கண்வலைப் பட்டு
    வருந்தி யானுற்ற வல்வினைக் கஞ்சித்
தேனை ஆடிய கொன்றையி னாய்உன்
    சீல முங்குண முஞ்சிந்தி யாதே
நானு மித்தனை வேண்டுவ தடியேன்
    உயிரொ டுந்நர கத்தழுந் தாமை
ஊன முள்ளன தீர்த்தருள் செய்யாய்
    ஒற்றி யூரெனும் ஊருறை வானே.

See 1st verse. Siva who wears garland of Koṉṟai.
wherein honey drops.
Being caught in the net of the looks of ladies who have looks like the deer and undergoing sufferings without thinking of your easy approach and other qualities,
and being afraid of the irresistible acts which came to me without my wishing for them. I too request you this much.  Bestow on me your grace removing the defects that are with me so that your slave might not sink into the hell alive.

Arunachala Siva.
Verse  5:

வழித்த லைப்படு வான்முயல் கின்றேன்
    உன்னைப் போல்என்னைப் பாவிக்க மாட்டேன்
சுழித்த லைப்பட்ட நீரது போலச்
    சுழல்கின் றேன்சுழல் கின்றதென் னுள்ளம்
கழித்த லைப்பட்ட நாயது போல
    ஒருவன் கோல்பற்றிக் கறகற விழுக்கை
ஒழித்து நீஅரு ளாயின செய்யாய்
    ஒற்றி யூரெனும் ஊருறை வானே.

See 1st verse.   I am trying to follow the right-path.
I would not think of you as I think about myself, who is vulnerable to all sufferings.
I am revolving like the water caught in a whirlpool. My mind is reeling.
You grant me your different graces removing the sorry condition of being dragged by one catching hold of the stick making a rattling sound as one drags a dog that is tied to a stick. 

Arunachala Siva.
General topics / Re: Saiva Canon 7 of Saint Sundaramurti Swamigal:
« Last post by Subramanian.R on December 13, 2018, 12:13:32 PM »
Verse  4:

ஈன்று கொண்டதோர் சுற்றமொன் றன்றால்
    யாவ ராகில்என் அன்புடை யார்கள்
தோன்ற நின்றருள் செய்தளித் திட்டாற்
    சொல்லு வாரையல் லாதன சொல்லாய்
மூன்று கண்ணுடை யாய்அடி யேன்கண்
    கொள்வ தேகணக் குவ்வழக் காகில்
ஊன்று கோலெனக் காவதொன் றருளாய்
    ஒற்றி யூரெனும் ஊருறை வானே.

See 1st verse.  A relative mother who gave birth is of no moment.
What is there if those who have love whom soever they may be?
According to that manner, if you admit those who cherish you with love as your protege by showing to them your natural form to be seen by them,
you will not speak harsh words to those who always utter your names.
Siva who has three eyes!  If it is justice to remove the power of vision of mine who is your slave, grant me at least a walking stick. (Siva gave him a walking stick in Tiruveṇpākkam now known Uḷōmpūtūr, see Sundarar decade on Tiruveṇpākkam, verse 10.) 

Arunachala Siva.

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