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10006
General topics / Re: Tevaram - Some select verses.
« on: March 31, 2016, 09:16:50 AM »
Verse  32:


எந்தையும்எம் அனையும்அவர்க்
   கெனைக்கொடுக்க இசைந்தார்கள்
அந்தமுறை யால்அவர்க்கே
   உரியதுநான் ஆதலினால்
இந்தவுயிர் அவருயிரோ
   டிசைவிப்பன் எனத்துணிய
வந்தவர்தம் அடியிணைமேல்
   மருணீக்கி யார்விழுந்தார்.


"My father and mother had meant to wed me
To him; I am his by right; I'll therefore
Link this life with his." As she resolved thus
Marulneekkiyar fell down at her feet.

Arunachala Siva.   

10007
General Discussion / Re: Rough Notebook-Open Forum
« on: March 31, 2016, 07:50:54 AM »

Devotion [bhakti] will lead one to surrender [saranagati],
and after Saranagati nothing excepting He remains, He is
the One without the second.  Saint Tayumanavar says:
After I know You, I feel that there is only You and not me."

Arunachala Siva.

10008

On 8th October 1945, Janaki, daughter of Subbarayadu,
the Deputy Superindent of Police of Tiruvannamalai, asked Bhagavan
Ramana:  "I wan to do Namasmarana always.  But I am
also keen on getting higher education.  What should I do?"

Bhagavan:  "There is nothing contradictory between the two
desires."

Janaki:  "If I am always doing Namasmarana, how can I
carry on studies for which the mind is required?"

Bhagavan Ramana did not answer.  But Maruice Frydman
and I [Devaraja Mudaliar] told the girl, "It was said that
both could be done at the same time.  Frydman added:
"Give the mind to studies and the heart to God!"

(Source: Arunachala's Ramana. Boundless Ocean of Grace.
Volume 5. Sri Ramanasramam, Tiruvnnamalai.)

Arunachala Siva.

10009


Once on 9th October 1945, when K. Mahatani was there, the conversation was on a Jnani's pains
and miseries.  When Bhagavan Ramana explained that a Jnani will go through the activities of the body, without any anxiety.  Mahatani was not satisfied and Bhagavan Ramana referred him to read
the article on renounication, that is found at the end of Gita Press edition of Bhagavad Gita.  It is said
that when one who has reached the seventh stage of renounciation, he will not feel pain even when
is body is cut by a weapon.  When that portion was read out in the Hall, Bhagavan remembered
the following poem which means:

"They won't be afraid even if guileful enemies stab their
chest or they are surrounded by the fire or bitten by a cobra,
all will be bliss for them."  This is found in Ponnambala Swami's
commentary on Bhagavad Gita, in Tamizh verses, Chapter VI
Verse 17. [page 150 of the Asramam book].  Continuing
this topic, I [Devaraja Mudaliar] said: 

"It is true such things are said in the books.  But we see
that the Jnani feels pain.  Even one like Sri Ramakrishna
Paramahamsa felt pain when he had throat cancer and cried
out: "Why Mother sent this pain to me!"

Bhagavan:  It may be like that in the beginning, due to long
association or habit.  But afterwards, it will pass off.

In this connection, I must record that long ago, once when
Bhagavan was suffering from some illness [not cancer],
and I expressed concern, Bhagavan was pleased to explain
to me that He  felt the pain as in a dream, and no more.

(Source: Day By Day.  Devaraja Mudaliar, entry 9th Oct. 1945.)

Arunachala Siva.

10010
Verse 131:

To proclaim amidst tears and sobs the holy scriptures, which are the means expressly designed to make
us still; to perform religious rituals; to sit in meditation with the body stretched and contorted postures
designed by the mind--all these things are a comedy show designed for entertaining of Jnanis.

Verse 132:

Who has attained liberation by studying and learning the holy texts, which themselves are insufficient
to contain all the religious systems with their commentaries and interpretations?  To do so is like going
to the lengths of covering the sky with a canopy and the earth with leather when setting out on a journey,
instead of simply wearing sandals and taking an umbrella.  (132)

The words 'holy texts,  which themselves are insufficient to contain all the religious systems, with their
commentaries and interpretations ' translate the Tamizh, chamaya vatham mananam pothata chattiram.
The word Chamayam means religion, and chattriam, Sanskrit Sastra, means, in this text, sacred book or
composition of divine authority.  Each religion, be it Buddhist, Jaina, Saivite or whatever, has its own
set of sacred books, which contain Vatham, Sanskrit Vada - thesis, propositions, arguments, doctrine.
These in turn become the subject of commentaries and discussions as to their true meaning by learned
scholars and holy men, often over many centuries.  These exegeses are known as Yutti, Sanskrit Yukti -
reasoning, argument, proof, inference, induction.  Here the word Manam - mind is used to signify the
latter, a case of metonymy. (Akupeyar in Tamizh), figurative use of a word, with the source of the reasoning
(the mind) being used for the reasoning itself.

The task of someone who tries to fathom all the arguments of all the different religions in the hope that such
a process will finally lead him to liberation is as hopeless as that of someone who, instead of carrying an
umbrella on his journey, tries to mask the entire sky with a canopy, and instead of wearing sandals,
tries to cover his entire path with leather.  The wise disciple adheres strictly to his Guru's teaching, using it
in the same way the traveler employs sandals to protect himself from thorns and stones, and an umbrella
to shield himself from the heat of the sun.

contd.,

Arunachala Siva.                       
 

10011
General topics / A Verse from Mountain Path - April - June 2016:
« on: March 30, 2016, 03:17:45 PM »




The following is the only verse from Mountain Path, April - June 2016:

MOUNTAIN PATH, A SONG AT FIRST LIGHT  - By Upahar:


Clouds are drifting on the hill side,
trees are singing in a morning breeze,
and you are listening to the river,
moving as the river of boundless peace.
Silence opens like a flower,
a cup of rainbows overflows within,
and you are leaning to the presence,
kneeling in the presence of the one you are.

Wandering in this realm so fair,
trust the way to lead you where it is going;
white bird sails without a care,
she trusts the wind to take her where it is blowing.

Beloved dancer in the halls of the dawn,
all being held now in your first wild light,
shining in your vision, waking to your rhythm,
all creation sways.
O, lovers of the ancient pathways,
born into beauty in the fields of grace,
I will meet you in His footsteps,
I will greet you before time begins.  I will meet you Here.

Though skies may turn and thoughts must flow,
day spin again its insubstantial story,
yet love to love will laugh and bow;
sing, here to here and now to now, the Glory.

****

Arunachala Siva. 

10012
General topics / Re: A Verse from Mountain Path - April - June 2016
« on: March 30, 2016, 03:14:39 PM »
The following is the only verse from Mountain Path, April - June 2016:

MOUNTAIN PATH, A SONG AT FIRST LIGHT  - By Upahar:


Clouds are drifting on the hill side,
trees are singing in a morning breeze,
and you are listening to the river,
moving as the river of boundless peace.
Silence opens like a flower,
a cup of rainbows overflows within,
and you are leaning to the presence,
kneeling in the presence of the one you are.

Wandering in this realm so fair,
trust the way to lead you where it is going;
white bird sails without a care,
she trusts the wind to take her where it is blowing.

Beloved dancer in the halls of the dawn,
all being held now in your first wild light,
shining in your vision, waking to your rhythm,
all creation sways.
O, lovers of the ancient pathways,
born into beauty in the fields of grace,
I will meet you in His footsteps,
I will greet you before time begins.  I will meet you Here.

Though skies may turn and thoughts must flow,
day spin again its insubstantial story,
yet love to love will laugh and bow;
sing, here to here and now to now, the Glory.

****

Arunachala Siva.       

10013
In The Spiritual Canticle of Saint John of the Cross writes about this relationship between soul and the Christ
its Bridegroom.  The verses express the utterances of love arising from mystical understanding.  A point
to remember here is that, 'Whether it is called divine union, spiritual marriage or the state of transformation,
the reality is the same;  a union with God through the likeness of love, a state beyond which a person cannot
pass in this life.'

Saint John explains in detail about this union in The Living Flame of Love, and also refers to the soul's
purgation and suffering brought about the Flame.  The emptying of the Self seems to the universal pattern
of all introvertive mystical experiences.  The phrase 'Dark night of the soul' was made famous by Saint
John of the Cross, and is peculiar to Christian mysticism.  The spirit feels a total void as though it is in a
barren desert. There are different stages in the experience of the dark night.  The first is the dark night
of the senses in which the images in mind fade away.  This is followed by dark night of the spirit or faith
until it touched by Divine Grace. In the third night the soul sinks into inactivity, God unites the soul
and sweetens it.  He is the innermost being of the soul and is a living flame of love.  The soul feels the
touch of God and burns in the fire of love.  It is lost to everything else but to love.  There is a transition
from the dark night of senses to that of spirit.

contd.,

Arunachala Siva.           

10014
There are innumerable re-tellings of the Ramayana. The written versions were often changed by professional
reciters to suit the contemporary aspirations and thinking.  Sometimes, the story reflected significant
variations that changed the very concept of the character and the meaning of the event associated with
her / him.  In the book, In Search of Sita, Revisiting Mythology, edited by Malashri Lal and Namita Gokhale,
(Penguin India and Yatra Books, 2009), there is an essay by Smita Tewari Jassal in which she describes a
moving encounter between Mandodari and Sita, as depicted in Bhojpuri women's songs. 

In essence, the songs sing of Mandodari paying Sita a visit in grand finery.  This dazzle turns as cool as a
moonbeam in Sita's luminous presence as if the sun itself was struck speechless with awe  and wonder.
Mandodari asks, 'If you were indeed so chaste and pure, Sita, how come you went off with the husband of
another?'  Sita replies, 'Chaste and pure I ever was - merely came to see the kingdom of yours.'
At these words, tears roll down from Mandodari's eyes.

Write Jassal, 'The song notes the transformation in Mandodari's consciousness when confronted with
Sita's divinity and awe-inspiring presence. When Mandodari sets out to confront Sita, it is once again
Sita's fire of chastity that first 'melts' down her pride, then evokes reverence and humility.  Hence
instead of the challenging mood of rivalry suggested at the beginning of the encounter, what we witness
is a shedding of layers of artifice in a final expression of feminine solidarity and understanding.'

In fact, in the deep and subtle interpretation of the Adhyatma Ramayana, it is said that Ravana was totally
convinced of the power of Rama as a manifestation of Vishnu and had decided that the surest way to attain
abidance in Self / Vishnu was by being killed by Rama!  So in kidnapping Sita, his sole aim was that Rama
should come to rescue her, wage a war with him, and kill him.  In the same way, perhaps Mandodari
did not really mourn Ravana but mourned her own pride, her own material desires and misfortunes which
she could only resolve by confronting them, bearing witness to them, and letting them go -- as in the
Bhojpuri women's songs -- in her realization of the pure divine Spirit of Sita.

concluded.

Arunachala Siva.         
       

10015
General topics / Re: What makes Ramana so great
« on: March 30, 2016, 12:13:40 PM »
Bhagavan Ramana always lived in the state of Brahman.  He never even thought about His body.
That is why when sarcoma cancer was giving immense pain, He never bothered about it.

Arunachala Siva. 

10016
General topics / Re: Abhirami Andati - verses and meanings:
« on: March 30, 2016, 12:11:47 PM »
Verse  12:


12: கண்ணியது உன் புகழ், கற்பது உன் நாமம், கசிந்து பக்தி
பண்ணியது உன் இரு பாதாம்புயத்தில், பகல் இரவா
நண்ணியது உன்னை நயந்தோர் அவையத்து-நான் முன்செய்த
புண்ணியம் ஏது? என் அம்மே. புவி ஏழையும் பூத்தவளே.

என் அம்மையே! அபிராமித்தாயே! ஏழ் உலகையும் பெற்றவளே! நான் எப்பொழுதும் ஊனுருக நினைவது உன்புகழே! நான் கற்பதோ உன் நாமம். என் மனம் கசிந்து பக்தி செய்வதோ உன் திருவடித் தாமரை. நான் இரவென்றும், பகலென்றும் பாராமல் சென்று சேர்ந்திருப்பது உன் அடியார் கூட்டம். இவைகளுக்கெல்லாம் தாயே! நான் செய்த புண்ணியம்தான் என்ன!

O My Mother!  Mother Abhirami!  The One who gave birth to the seven worlds!  I always contemplate on
Your Glory with my body melting. I have learnt only Your Name. With my mind melting, I do bhakti only
to Your lotus like feet. Day and night, I always move with your holy devotees!  O Mother, what merit have
I done for all these?

contd.,

Arunachala Siva.   

10017
191.  After doing a wrong action, one should not hide it from self love; one should resolve to act
rightly in future, avoiding faults.

192.  If the Sadhaka overlooks the faults of others, and sees only their merits, and thus keeps his
mind serene, his whole life will be pleasant.

193. To be unconcerned in all things, with the mind cool, desire-less and without hate, is beautiful
in a Sadhaka. 

194.  The Sadhaka's enemy hates the ego, (in the Sadhaka) whom the Sadhaka wants to kill; thus
like the anvil to the goldsmith, he is actually a friend.

195.  Appropriating to oneself specifically, thinking 'this is mine'[, something that shall not be
available to all is not right for a discriminating Sadhaka, since it violates the ideal of equality.

196.  By 'fate' is meant only action done by oneself previously with effort; hence the well directed
effort one can wipe off fate.

197.  The Sadhaka ought not to act as he likes, even to achieve a good result; if the act be done
wrongly, it becomes a sinful action.

contd.,

Arunachala Siva.     

10018
Verse  457:

So, he who stays in the Supreme always, sees nothing else.  Yet, you say he remains in the world.
Yes, as is the memory of things seen in dream, so are his actions in this world.

Verse 458:

This body is made of actions.  Imagine Prarabdha for the body.  It belongs to it.  But this Atman is
beginningless.  It is not proper to imagine Prarabdha for the Atman.  The Atman is not made by action.

Verse 459:

It is unborn, eternal, and universal.  Thus says the scripture, which never speaks of falsehood.

Verse 460:

When one lives in the body, you can imagine Prarabdha for him, but to live in the body is not desirable.
Therefore, give up the Prarabdha.

Verse 461:

Again, to think of Prarabdha even for the body is ignorance.  It is error, because where is the reality
of the thing imputed?  When it is unreal in its very nature, how is it born?  And how can what is not
born, die?

Verse 462 & 463:

If you can once destroy ignorance, with all its actions, by knowledge, then where is death, where is
birth, and where is the reality of that which is only darkness?  If you can realize the true nature of the
rope, where is the snake, and where is fear?

The Pupil may say: 'This moment you told me about Prarabdha -- what is self contradiction!'  No,
the Sruti speaks about Prarabdha, only for the sake of the dull minded who cannot understand the
Atman and are afraid of their body, and not for the learned.


contd.,

Arunachala Siva.                       

10019
General topics / Re: Tevaram - Some select verses.
« on: March 30, 2016, 09:38:59 AM »
Verse 31:


வெம்முனைமேற் கலிப்பகையார்
    வேல்வேந்தன் ஏவப்போய்
அம்முனையில் பகைமுருக்கி
   அமருலகம் ஆள்வதற்குத்
தம்முடைய கடன்கழித்த
   பெருவார்த்தை தலஞ்சாற்றச்
செம்மலர்மேல் திருவனைய
   திலகவதி யார்கேட்டார்.


Word passed round that Kalippakaiyar who quelled
The foes in the field of battle at the king's behest,
Had died in battle; she who was like unto Lakshmi
Throaned on red lotus -- Tilakavatiyar --, heard this.


Arunachala Siva.   

10020
General topics / Re: Tevaram - Some select verses.
« on: March 30, 2016, 09:36:49 AM »
Verse  30:



ஒருவாறு பெருங்கிளைஞர்
   மனந்தேற்றத் துயரொழிந்து
பெருவானம் அடைந்தவர்க்குச்
   செய்கடன்கள் பெருக்கினார்
மருவார்மேல் மன்னவற்கா
   மலையப்போங் கலிப்பகையார்
பொருவாரும் போர்க்களத்தில்
    உயிர்கொடுத்துப் புகழ்கொண்டார்.



Consoled somewhat by the near kinsmen
And retrieved a trifle, from sorrowing,
They performed the obsequies for the departed souls;
Kalippakaiyar who fought for his monarch
Lost his life in the battle-field and gained Valhalla.   

Arunachala Siva.

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