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Messages - Subramanian.R

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10066
General topics / Re: Tevaram - Some select verses.
« on: February 29, 2016, 08:05:15 AM »
Verse  116:


அங்கிவன் மலையில் தேவர் 
   தம்மைக்கண் டணைத்துக் கொண்டு
வங்கினைப் பற்றிப் போதா 
   வல்லுடும் பென்ன நீங்கான்
இங்குமத் தேவர் தின்ன
    இறைச்சிகொண் டேகப் போந்தான்
நங்குலத் தலைமை விட்டான்
   நலப்பட்டான் தேவர்க் கென்றான்.


"There in the hill beholding the Lord he hugged Him close;
Like the iguana holding fast to the curved cavern hollow
He would not lose his grip; he but came here
To secure meat and flesh for the Lord to eat;
He had forsaken the chieftainship of our race;
He is possessed by the Lord."   

Arunachala Siva.

10067
General topics / Re: Tevaram - Some select verses.
« on: February 29, 2016, 08:03:07 AM »
Verse  115:


காடனும் எதிரே சென்று
   தொழுதுதீக் கடைந்து வைத்தேன்
கோடுடை ஏனம் உங்கள்
    குறிப்படி உறுப்பை யெல்லாம்
மாடுற நோக்கிக் கொள்ளும்
    மறித்துநாம் போகைக் கின்று
நீடநீர் தாழ்த்த தென்னோ 
   என்றலும் நின்ற நாணன்.

Kadan came before him and addressed him thus:
"I churned out fire; you can verify for yourself
That the parts of the tusked-boar are there intact;
We have to return; why were you so much delayed?"
When he spake thus, Nanan who stood nearby said:

Arunachala Siva.

10068
General topics / Re: Tevaram - Some select verses.
« on: February 29, 2016, 08:01:17 AM »
Verse  114:


முன்புநின் றரிதில் நீங்கி
   மொய்வரை யிழிந்து நாணன்
பின்புவந் தணைய முன்னைப் 
   பிறதுறை வேட்கை நீங்கி
அன்புகொண் டுய்ப்பச் செல்லும்
   அவர்திரு முகலி ஆற்றின்
பொன்புனை கரையி லேறிப் 
   புதுமலர்க் காவிற் புக்கார்.


Parting from the divine presence in reluctance
Down he descended from the hill that stretched afar;
Him followed Nanan; all other longings of Thinnan
Were gone; he was borne on by sheer love;
Through the beauteous bank of Ponmukali he crossed
The river and reached the other bank and thence
Moved into the garden laden with fresh flowers.

Arunachala Siva.

10069
General topics / Re: Tevaram - Some select verses.
« on: February 29, 2016, 07:58:51 AM »
Verse  113:


ஆர்தம ராக நீரிங்
    கிருப்பதென் றகல மாட்டேன்
நீர்பசித் திருக்க இங்கு 
   நிற்கவுங் கில்லேன் என்று
சோர்தரு கண்ணீர் வாரப் 
   போய்வரத் துணிந்தா ராகி
வார்சிலை எடுத்துக் கொண்டு 
   மலர்க்கையால் தொழுது போந்தார்.


"Who would remain here as help for you?
This thought prevents my parting from you;
Neither can I suffer you to be hungry"
Thus he spake and his eyes showered tears.
He somewhat grew resolute and with his long bow
Moved away after hailing Him with his flowery hand.

Arunachala Siva.

10070
General topics / Re: Tevaram - Some select verses.
« on: February 29, 2016, 07:56:20 AM »
Verse 112:


போதுவர் மீண்டு செல்வர்
    புல்லுவர் மீளப் போவர்
காதலின் நோக்கி நிற்பர் 
   கன்றகல் புனிற்றாப் போல்வர்
நாதனே அமுது செய்ய 
   நல்லமெல் லிறைச்சி நானே
கோதறத் தெரிந்து வேறு
   கொண்டிங்கு வருவே னென்பார்.


He would move away but would come back at once;
He would hug Him and move away again;
He would eye Him in love; he became like unto
The cow parted from its young one, newly delivered;
He would say: "O Lord, for your feeding, I'll myself
Secure delicious and soft and flawless meat
And be here soon."

Arunachala Siva.   

10071
General topics / Re: Tevaram - Some select verses.
« on: February 29, 2016, 07:53:49 AM »
Verse  111:


இவர்தமைக் கண்டே னுக்குத்
    தனியராய் இருந்தார் என்னே
இவர்தமக் கமுது செய்ய 
   இறைச்சியும் இடுவா ரில்லை
இவர்தமைப் பிரிய ஒண்ணா
    தென்செய்கேன் இனியான் சால
இவர்தமக் கிறைச்சி கொண்டிங்
    கெய்தவும் வேண்டு மென்று.


"I have found Him; but He abides alone;
There are none to feed Him with meat; neither can I
From him part; what am I to do? Him must I get
The needed meat." Thus he resolved.   

Arunachala Siva.

10072
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: February 29, 2016, 06:35:24 AM »

Sri Narayana Iyer, who was a Sub Registrar for long years, with good career record, was suddenly
transferred to Tiruchy, by his senior officer, who had some for no reason, developed some
grudge against him.  Devotees were wondering why Narayana Iyer should have this misfortune
for no fault of his.  Devaraja Mudaliar asked Bhagavan:  "Bhagavan!  Why should such things
happen even to your ardent devotee?  How can you keep quiet?" Bhagavan, as usual, kept silent.

Devaraja Mudaliar decided to sing the famous Vel Vaguppu, of Arunagiri Nathar next morning in
the Hall.  This song sings about the glories of Vel, the Javelin of Skanda, in removing the obstacles
of the devotees.  He wanted to sing to invoke the grace of Bhagavan for Narayana Iyer. 

When Devaraja Mudaliar was singing in the Hall, the famous lines from Vel Vaguppu:

"When a devotee prays to you with intense love,
And if anyone wants to harm such a devotee,
You shall vanquish him along with his lineage.
You are ever my support..."     

As he was singing this line, Narayana Iyer suddenly appeared in
the Hall to leave for Tiruchy.  He prostrated to Bhagavan and left
with heavy heart.  But Devaraja Mudaliar found this as good omen.

After a few days, Narayana Iyer returned to the Hall, with happy
news that his transfer had been cancelled after he reached Tiruchy!
He quickly visited the temples in and around Tiruchy and returned
to Tiruvannamalai, for rejoining his job.

*

You have taken hold of this slave, with your love,
This dog, lowlier than lowly dog, at Your own will,
This birth, which is Maya is ever in your control.
Who am I to investigate?  What is my right?
You give me another birth or place me
At Your anklet-wearing feet, O Lord with eye on the forehead!

  -  Kuzhaitha Pathu, Decad on Melting, Verse 8, Tiruvachakam.
    Manikkavachagar.

(Source:  My reminiscences.  Devaraja Mudaliar.)

Arunachala Siva.

10073
In those days I was at Kunrakudi, which was a small village, with my aunt and uncle, there was no school
there.  So I was sent to nearby Tirupattur where my uncle's brother was manager of the local temple.
There I went to the primary school for two years.  Then, as he passed away, I was sent to Manamadurai,
a neighboring town, where another brother of my uncle's, Srinivasa Iyer, lived.  I finished my third year
in the primary school there.  When he moved to Paslai village, I shifted to the house of Nagu Iyer, son of
Nellaiappa Iyer, Bhagavan's uncle.  That was the house in which I was born and there I completed my
sixth standard.  When Nagu Iyer too passed away, I moved to the house of Vakil Sundararama Iyer,
a relative of my father, and passed the fourth standard.  from O.V.C. High School.  That was the last
year of school education for me.

I was taken to Tiruvannamalai every year, since 1922, during Bhagavan's Jayanti and the Maha Puja
of Alagmmal.  I can be seen standing next to Bhagavan and behind Nayana Kavyakanta Ganapati Muni
in the group photo taken on 28th December 1928, during Bhagavan's Jayanti.  How lucky I was!

Another incident which is indelibly imprinted on my memory is the Mahasamadhi of Sri Seshadri Swamigal,
a great contemporary of Sri Bhagavan.  He left his body on January 14, 1929.  He was interred the same
day and a Samadhi was laid on the spot of interment.  That was a ground adjacent to the Ramanasramam
complex.  Sri Bhagavan attended the ceremony taking me along with Him.  I was 15 years old then and
felt thrilled to participate in the rites of passage of a very great soul. In the month of May of the same year
I tied the knot at Vetriyur. The bride was Nagalakshmi Ammal, affectionately called Nagu, who was 13,
two years younger than me.  This marriage was blessed by Sri Bhagavan in the following manner.

contd.,

Arunachala Siva.             

10074
We recognize the difference in worth between someone who has been through the fire of personal
tragedy and the unreliable person occupied with irrelevancies. The person who realizes that everything
contributes to our growth has no regrets and accepts even the disasters and crushing disappointments
as a blessing.  Once we comprehend that suffering has a meaning, we have taken the first significant
step towards liberation.

On the path, we are confronted with stark choices at various important junctions in our lives, which we
know will have dramatic and lasting consequences. These flash points are the fires that can burn away
the illusions we hold.  Who we become depends on our commitment to the truth (Satyam) and acceptance
of the cost.

Sometimes we work in the dark and can never quite anticipate the consequences.  There is a grey
area of uncertainty as we weigh the pros and cons.  What is the criterion that gives us the necessary
perspective as to what the right decision is?  And if we do make the 'wrong' choice then how do we
rectify the situation when our illusions collapse?  Our aching desire to find someone to guide us can
cause us to gloss over and once we have committed ourselves it is even harder to admit that we
have made a mistake.

contd.,

Arunachala Siva.   

10075
Obviously, 'I' does not shine in the same way that a physical light shines, so in this context 'shining'
is not used literally but metaphorically. That is, in this context the basic metaphorical meaning of
'shining' is 'being experienced', so whatever is experienced at any given time can be said to be 'shining'
at that time.  Since 'I' is not only the only thing that is always experienced,  but also the only thing that
is experienced by itself, is not only ever-shining but is also the only thing that is self shining.

However, 'shining' in a metaphorical sense means not only 'being experienced' in general, but more
specifically 'being clearly experienced'.  Thus the more clearly a thing is experienced, the more brightly
it may be said to be shining.  It is significant, therefore, that though the basic meaning of vilanguvadhu
is either 'what shines' or 'shining', it also means either 'what is clear' or 'being clear', so in the case of
aham sphurana or the shining of 'I', sphurana or 'shining' simply means 'being clear' or 'being clearly
experienced.'

contd.,

Arunachala Siva.               

10076
8.  bheda bhaavanaat so'ham ityasau
     bhavana'bhidaa paavani mataa.

Meditation on the identity of the individual and the Lord, 'I am He',  is more purifying than meditation
which assumes a difference between them.

To assume that there is an ultimate distinction between the Lord and the meditator is to deny His total
presence and to limit His Being and Power and Knowledge.  It involves the person in all the contradictions
of dualism, causing one to wrestle with imagined problems of identity and behavior which only strengthen
the ego.  Nevertheless, at a certain level of devotional meditation, the Maharshi accepted a dualist approach
as helpful.  He Himself wrote poems of great beauty and deep devotion to Arunachala.  Sankara too wrote
devotional hymns, seemingly dualist in tone but ultimately moving the devotee toward a sense of oneness
with the Lord.  In any case, the final necessity for the meditator is to turn his attention inward to the Self
rather than outward toward any image or concept, no matter how sacred.

In the Brihadaranyaka Upanishad (I.4.10) this same theme is found: "He who worships the Lord,
thinking, 'He is one and I am another' does not know."  Again, (IV. 4.19) 'He goes from death to death
who sees difference, as it were, in Brahman.'

contd.,

Arunachala Siva.
             

10077
Verse 297:

Again, give up the sense of 'I' in your family and lineage, in your name and in your form.  All these
rest in this rotten corpse.  And the sense of 'I' in the subtle body   -- the idea of doer and enjoyer --
that also give up, and become one, universal whole - Blissfulness Itself.

Denunciation of Egoism:

Verse 298:

There are so many distractions for the individual, which are the cause of worldliness, but of them
all, the first and the root is egoism.

Verse 299:

So long as one has any connection with the wicked ego, there is not any possibility of liberation.

Verse  300:

As the moon, free from the dragon, shines in her own glory, so one being free from this ego,
attains his real Self.

Verse 301:

That which exists in this body, identifying itself with intellect, appears as 'I am', and with the complete
destruction of that, shines the real Self, free from all distractions.           

contd.,

Arunachala Siva.

10078
General topics / Re: Tevaram - Some select verses.
« on: February 28, 2016, 08:54:56 AM »
Verse  110:



உண்ணிறைந் தெழுந்த தேனும் 
   ஒழிவின்றி ஆரா அன்பில்
திண்ணனார் திருக்கா ளத்தி
    நாயனார்க் கினிய செய்கை
எண்ணிய இவைகொ லாமென்
    றிதுகடைப் பிடித்துக் கொண்டவ்
அண்ணலைப் பிரிய மாட்டா 
   தளவில் ஆதரவு நீட.



When great love welled up inly and uninterruptedly
And wouldn't be contained within,
Thinnan thought: "These are perhaps good deeds
Esteemed by the Lord of Tirukkalatthi."
He resolved to hold fast to this service; his love so swelled
That he was unable to part from the Supreme One.


Arunachala Siva.

10079
General topics / Re: Tevaram - Some select verses.
« on: February 28, 2016, 08:52:43 AM »
Verse 109:


வன்திறல் உந்தை யோடு 
   மாவேட்டை யாடிப் பண்டிக்
குன்றிடை வந்தோ மாகக் 
   குளிர்ந்தநீ ரிவரை யாட்டி
ஒன்றிய இலைப்பூச் சூட்டி
   ஊட்டிமுன் பறைந்தோர் பார்ப்பான்
அன்றிது செய்தான் இன்றும் 
   அவன்செய்தா னாகு மென்றான்.



"Your father of skilled puissance and I, after a great hunt
Came to this hill once; the deity was bathed in cool water;
Strewn with fitting leaves and flowers and also fed
By a Brahmin then, who also muttered a few words.
It is he who should have done this." Thus he.   

Arunachala  Siva.

10080
General topics / Re: Tevaram - Some select verses.
« on: February 28, 2016, 08:48:50 AM »
Verse  108:



கைச்சிலை விழுந்த தோரார்
    காளையார் மீள இந்தப்
பச்சிலை யோடு பூவும் 
   பறித்திட்டு நீரும் வார்த்து
மச்சிது செய்தார் யாரோ 
   என்றலும் மருங்கு நின்ற
அச்சிலை நாணன் தானும்.



He knew not that his bow had slipped from his hand;
Thinnan who was like unto a bull of prowess, said:
"Who has done this good deed of strewing these leaves
And flowers too, and poured water?" When thus questioned
Nanan who stood near him said: "I have known of this."   


Arunachala Siva.

 
 

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