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Verse  8:

மாய மாய மனங்கெடுப் பானை
    மனத்து ளேமதி யாயிருப் பானைக்
காய மாயமு மாக்குவிப் பானைக்
    காற்று மாய்க்கன லாய்க்கழிப் பானை
ஓயு மாறுறு நோய்புணர்ப் பானை
    ஒல்லை வல்வினை கள்கெடுப் பானை
வேய்கொள் தோளுமை பாகனை நீடூர்
    வேந்த னைப்பணி யாவிட லாமே.


Can we leave without worshipping?
Siva who is one with the mind which hankers after transient objects, and is the intelligence that follows it, and is the knowledge within the mind, and destroying the actions of the mind and focuses it on god, being himself the elements of air and fire created the bodies which is the product of the five elements, who destroys them after the life comes to an end, who unites the fruits of Karma in the bodies to make the souls suffer.  He who destroys the irresistible Karmas, very quickly.
The king in Nīṭūr who has on his half Uma, having shoulders like bamboos as his help for performing these acts.  We shall not do that.  We shall go and worship him there.

Arunachala Siva.



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Verse  7:


விட்டி லங்கெரி யார்கையி னானை
    வீடி லாத வியன்புக ழானைக்
கட்டு வாங்கந் தரித்தபி ரானைக்
    காதி லார்கன கக்குழை யானை
விட்டி லங்குபுரி நூலுடை யானை
    வீந்த வர்தலை யோடுகை யானைக்
கட்டி யின்கரும் போங்கிய நீடூர்க்
    கண்டு நாம்பணி யாவிட லாமே.

Can we leave without worshipping?  The one who has on his hand shining fire with branches of flames, who has fame spread for and wide and never becomes extinct, the chief who holds a battle-axe, who wears in the ear a men's ear-ring made of gold,
who had a sacred thread of three strends which shines brightly, emitting raw light.
who holds the skull of those who have died.  Having seen him in Nīṭūr where the sugar-cane crop from which jaggery is obtained grows tall, we shall not do that.
We shall go and worship him there.

Arunachala Siva.

3
Verse  6:


காடி லாடிய கண்ணுத லானைக்
    கால னைக்கடிந் திட்டபி ரானைப்
பாடியா டும்பரி சேபுரிந் தானைப்
    பற்றி னோடுசுற் றம்மொழிப் பானைத்
தேடி மாலயன் காண்பரி யானைச்
    சித்த முந்தெளி வார்க்கெளி யானைக்
கோடி தேவர்கள் கும்பிடு நீடூர்க்
    கூத்த னைப்பணி யாவிட லாமே.



Can we leave without worshipping?
Siva with a frontal eye who danced in the cremation ground,
the master who destroyed Yama, god of death, who likes to sing and dance,
who removes attachments and relations.  Ho could not be seen by Vishnu and Brahma though they searched for him.  He, the one who is easily accessible to those who have clear minds, the dancer in Nīṭur who is worshipped by joined hands by crores of Devas.  We will not do that. We shall go there and worship him.

Arunachala Siva.
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Devotee: From where do these objects arise?

Bhagwan Sri Ramana:  Just from where you rise. Know the subject first and then question about the object.

Devotee: It is only one aspect of the question.

Bhagwan Sri Ramana: The subject comprehends the object also. That one aspect is an all-comprehensive aspect. See yourself first and then see the objects. What is not in you cannot appear outside.

Devotee: I am not satisfied.

Bhagwan Sri Ramana: Satisfaction can be only when you reach the source. Otherwise restlessness exists.

Devotee: Is the Supreme Being with or without attributes?

Bhagwan Sri Ramana: Know first if you are with or without attributes.

Devotee: What is samadhi?

Bhagwan Sri Ramana: One's own true nature.


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Bhagwan Sri Ramana: A practiser may by long practice gain a glimpse of the Reality. This experience may be vivid for the time being. And yet he will be distracted by the old vasanas and so his experience will not avail him. Such a man must continue his manana and nididhyasana so that all the obstacles may be destroyed. He will then be able to remain permanently in the Real State.

Devotee: What is the difference between a man who makes no attempts and remains an ajnani, and another who gains a glimpse and returns to ajnana?

Bhagwan Sri Ramana: In the latter case a stimulus is always present to goad him on to further efforts until the realisation is perfect.

Devotee: The Srutis say: Sakrit vibhatoyam brahmaloka (This knowledge of Brahman shines forth once and forever).

Sri Bhagwan: They refer to the permanent realisation and not to the glimpse.

...

Dear devotees, as long as an aspirant continues to be a victim of vasanas or the latent tendencies ( predispositions), realizing the Self once or merely gaining a glimpse is not enough to be liberated for this reason alone. When asked whether the experience of realizing the Self once or having a glimpse is same as the Jnani's experience, Bhagwan Sri Ramana revealed that though the experience is the same, the Self-realized One's (Jnani's) Experience is distinct, permanent and perfect, whereas an ignorant one's (ajnani's) experience is clouded by the thoughts and thinking arising due to presence of latent tendencies or the vasanas. For, such a one continues to remain a victim of vasanas (latencies). Therefore, it is obvious that though every person experiences the Self consciously or unconsciously, he is either completely oblivious of it on account of INATTENTION, or experiences hazily because of the presence of latent tendencies, realizing or having a glimpse of the Self by long practice notwithstanding.

Pranam,
 Anil
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Devotee: Is success not dependent on Guru's Grace?

Bhagwan Sri Ramana: Yes, it is. Is not your practice itself due to such Grace? The fruits are the result of the practice and follow it automatically. There is a stanza in Kaivalya which says, "O Guru! You have been always with me watching me through several reincarnations, and ordaining my course until I was liberated." The Self manifests externally as Guru when occasion arises; otherwise He is always within, doing the needful.
...



Bhagwan Sri Ramana: What should we do now? Only act up to the words of the Master, work within. The Guru is both within and without. So he creates conditions to drive you inward and prepares the interior to drag you to the Centre. Thus he gives a push from without and exerts a pull from within so that you may be fixed at the Centre.

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Verse  5:


குற்ற மொன்றடி யாரில ரானாற்
    கூடு மாறுத னைக்கொடுப் பானைக்
கற்ற கல்வியி லும்மினி யானைக்
    காணப் பேணு மவர்க்கெளி யானை
முற்ற அஞ்சுந் துறந்திருப் பானை
    மூவ ரின்முத லாயவன் றன்னைச்
சுற்று நீர்வயல் சூழ்திரு நீடூர்த்
    தோன்ற லைப்பணி யாவிட லாமே.


Can we leave without worshipping?
If the devotees are without even a small blemish,
Siva who grants bliss which they are fit to attain, who is sweeter than the education I have learnt, who is easily accessible to those who desire to have his vision,
who is without attachment having completely controlled the five senses,
who is the chief among the trio of Brahma, Vishnu and Rudra, and the chief who is in Tirunīṭūr surrounded by fields fed by water all round.  We should not do that,
we will go there and worship him.

Arunachala Siva.

8
Verse 4:


தோடு காதிடு தூநெறி யானைத்
    தோற்ற முந்துறப் பாயவன் றன்னைப்
பாடு மாமறை பாடவல் லானைப்
    பைம்பொ ழிற்குயில் கூவிட மாடே
ஆடு மாமயில் அன்னமொ டாட
    அலைபு னற்கழ னித்திரு நீடூர்
வேட னாயபி ரானவன் றன்னை
    விரும்பி நாம்பணி யாவிட லாமே.

Can we leave without worshipping?
Siva who is the pure path and who wears in his ear a women's ear-ring,
who is birth and death to all living beings one who is the author of the big Vedas which can be sung set to music. When the Indian cuckoo sings in the verdant garden,
the big peacock to which dance in natural, dances along with the swan nearby.
Having desired the master who took the form of a hunter, in Tirunīṭūr which has fields in which water in always moving.

Arunachala Siva.
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Devotee: What is sphurana (shining)?

Bhagwan Sri Ramana: (Aham, aham) 'I-I' is the Self; (Aham idam) 'I am this' or 'I and that' is the ego. Shining is there always. The ego is transitory; When the 'I' is kept up as 'I' alone it is the Self; when it flies at a tangent and says 'this' it is the ego.

Devotee: Is God apart from the Self?

Bhagwan Sri Ramana: The Self is God. 'I AM' is God. 'I am the Self, O Gudakesa!' (Ahamatma Gudakesa).
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Disciple: Master! what is the means to gain the state of eternal bliss, ever devoid of misery?

Bhagwan Sri Ramana Maharshi: Apart from the statement in the Vedas that wherever there is a body there is misery, this is also the direct experience of all people; therefore, one should enquire into one?s true nature which is ever bodiless, and one should remain as such. This is the means to gaining that State.
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