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Messages - Subramanian.R

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10066
Verse  3:



காருறு கண்ணியர் ஐம்புலன் ஆற்றங்
    கரைமரமாய்
வேருறு வேனை விடுதிகண் டாய்விளங்
    குந்திருவா
ரூருறை வாய்மன்னும் உத்தர கோசமங்
    கைக்கரசே
வாருறு பூண்முலை யாள்பங்க என்னை
    வளர்ப்பவனே.



O Lord abiding at radiant.
Tiruvaaroor !
O sempiternal Sovereign of Uttharakosamangkai !
O One who is concorporate with Her of jeweled breasts covered by a breast-band !
O One who fosters me !
I am like a tree rooted in the bank of the river ? The five senses whence flow the carnal joys,
Of dark-eyed dames;
yet will You forsake me?

contd.,

Arunachala Siva.

10067
Chapter 8:

1. Ribhu:

I shall explain to you the hollowness of the world, which is akin to the horn of a hare. This is hard to attain
in all worlds. Listen with an alert mind.

2. Whatever trace of this world one hears or one sees of it, the form that is seen and the form of seer
are all like the horn of a hare.

3.  Earth, water, fire, air, space, mind, intellect, ego and transcendental light are all like the horn of a hare.

4. Destruction, birth, truth, the world, and heavenly systems, merit, sin, victory and delusion are all
like the horn of a hare.

5.  Lust, anger, greed, delusion, pride, delirium, infatuation, steadfastness, Guru, disciple, teaching and
such are like the horn of a hare.

6.  'I', 'you', the world etc., the beginning, the end, the middle, the past, the future and the present are
all like the horn of a hare.

7.  The gross body, the subtle body, the cause and the effect even, and what little of seen and seeing
there is, are all like the horn of a hare.


contd.,

Arunachala Siva.           

10068
503.  In the Sentence of the ancient Revelation, 'Thou art That', no meditation has been enjoined.
What is said by implication is that in the Egoless State, the Sage (who has won that State) has the
Experience of the Impersonal Being as identical with his own Real Self.

504. Since it is settled by the sentence of the Vedanta that one's own Real Self, disentangled from
the veiling sheaths, is the Supreme Reality (the Impersonal Being) what else is there for attaining
the Experience of the Identity of that Reality and the Self, except the Quest of that Self?

505.  The meaning of that Vedantic Text is this, that if one gives up the notion 'I am the body',
seeks the Self, becomes aware of His True Nature and is thus firmly fixed in the Heart, then for him
the Supreme Being Himself shines as the Real Self.

506. The Quest of the Truth of the Self is alone the Direct Path to the Right Awareness of the Self.
The meditation spoken of its a preliminary aid to this Quest, for breaking up the idea of the body
as the Self (which is the hindrance to the Quest).

507.  The diving (of the mind) into the Heart in this Quest of the Self does not occur for him with
a weak mind. The mind's strength, being subdivided among innumerable thoughts, is insignificant.

508.  The one-pointedness of the mind in the Quest itself is the strength of mind that is needed,
and nothing else.  He, who has this strength, is called 'Valiant', because he has the skill to protect
his intellect from being frittered away (on a variety of thoughts).

509. By the practice of meditation mental strength (one pointedness) will be intensified.  Therefore
meditation is an aid to the Quest. First achieving motionlessness of the mind by meditation, the
valiant aspirant must seek the Truth of one's own self.

contd.,

Arunachala Siva.       
     
   

10069
General topics / Re: Tevaram - Some select verses.
« on: July 09, 2016, 09:47:03 AM »
Verse  426:


நச்சி இன்தமிழ் பாடிய
    ஞானசம் பந்தர்
இச்சை யேபுரிந் தருளிய
    இறைவர்இன் னருளால்
அச்சி றப்பருள் பூதமுன்
    விரைந்தகல் பீடத்து
உச்சி வைத்தது பசும்பொன்ஆ
    யிரக்கிழி யொன்று.


As desired by Jnaana Sambandhar who sang in Tamizh
The sweet decad, by the grace of the Lord, a Siva-Bhootha,
To confer on him the great gift, laid on the top
Of the bali-pita a pouch of one thousand sovereigns
Of gold of the finest touch.

Arunachala Siva.


10070
General topics / Re: Tevaram - Some select verses.
« on: July 09, 2016, 09:44:40 AM »
Verse  425:


எடுத்த வண்டமிழ்ப் பதிகநா
    லடியின்மே லிருசீர்
தொடுத்த வைப்பொடு தொடர்ந்தஇன்
    னிசையினால் துதிப்பார்
மடுத்த காதலில் வள்ளலார்
    அடியிணை வழுத்தி
அடுத்த சிந்தையால் ஆதரித்
    தஞ்சலி அளித்தார்.


He formed in the pattern of Naalati-mel-vaippu
The bounteous Tamizh decade, began by him,
And prayed to the Lord in sweet music; hailing
The twin feet of the munificent Lord in soaring love,
He worshipfully folded his hands in swelling devotion
That ever welled up in his mind-heart.

Arunachala Siva.

10071
General topics / Re: Tevaram - Some select verses.
« on: July 09, 2016, 09:41:19 AM »
Verse  424:

சென்று தேவர்தம் பிரான்மகிழ்
    கோயில்முன் பெய்தி
நின்று போற்றுவார் நீள்நிதி
    வேண்டினார்க் கீவ
தொன்றும் மற்றிலேன் உன்னடி
    அல்லதொன் றறியேன்
என்று பேரருள் வினவிய
    செந்தமிழ் எடுத்தார்.



He went into the temple where the God of gods gladly abides;
He stood beside the bali-pitam and prayed thus:
"I have nothing to give him who prays for wealth immense;
I know not aught but Your hallowed feet."
Thus he sang the decade, in the form of a question, invoking
The Lord's mercy in splendorous Tamizh.


Arunachala Siva.


10072
General topics / Re: Tevaram - Some select verses.
« on: July 09, 2016, 09:38:34 AM »
Verse  423:


தந்தை யார்மொழி கேட்டலும்
    புகலியார் தலைவர்
முந்தை நாளிலே மொழிந்தமை
    நினைந்தருள் முன்னி
அந்த மில்பொரு ளாவன
    ஆவடு துறையுள்
எந்தை யார்அடித் தலங்கள்
    அன்றோஎன எழுந்தார்.


When he listened to his father's words, the chief
Of Pukali remembered his promise in the days gone by;
He rose up thinking: "Limitless riches are indeed
The hallowed feet of the Lord of Aavaduthurai."   

Arunachala Siva.

10073
General topics / Re: Tevaram - Some select verses.
« on: July 09, 2016, 09:36:14 AM »
Verse 422:


மேவி அங்குறை நாளினில்
    வேள்வி செய்வதனுக்
காவ தாகிய காலம்வந்
    தணைவுற அணைந்து
தாவில் சண்பையர் தலைவர்க்குத்
    தாதையார் தாமும்
போவ தற்கரும் பொருள்பெற
    எதிர்நின்று புகன்றார்.


While he abode there, the season for sacrifice
Was near at hand; the father of the flawless chief
Of Sanbai came before the presence of the godly child,
Seeking his leave to depart with the needed wealth.   

Arunachala Siva.

10074
General topics / Re: Tevaram - Some select verses.
« on: July 09, 2016, 09:34:00 AM »
Verse  421:


அன்பு நீடிய அருவிகண்
    பொழியும்ஆர் வத்தால்
முன்பு போற்றியே புறம்பணை
    முத்தமிழ் விரகர்
துன்பு போமனத் திருத்தொண்டர்
    தம்முடன் தொழுதே
இன்பம் மேவிஅப் பதியினில்
    இனிதமர்ந் திருந்தார்.



His eyes rained tears of love; in great ardor
He prayed before the divine presence and moved out;
He adored the Lord with the servitors whose minds
Were freed of trouble, and he abode in that town
Willingly and in joy.

Arunachala Siva.

10075
General topics / Re: Tevaram - Some select verses.
« on: July 09, 2016, 09:31:44 AM »
Verse  420:


நீடு கோபுரம் இறைஞ்சியுள்
    புகுந்துநீள் நிலையான்
மாடு சூழ்திரு மாளிகை
    வலங்கொண்டு வணங்கி
ஆடும் ஆதியை ஆவடு
    துறையுள்ஆர் அமுதை
நாடு காதலில் பணிந்தெழுந்
    தருந்தமிழ் நவின்றார்.


He adored the tall tower and moved in;
He circumambulated the inner shrine
And hailed it; he prostrated before the Dancer,
The Primal Lord, the Nectar of Aavaduthurai,
In abiding love, rose up and hymned in rare Tamizh.   

Arunachala Siva.


10076
General topics / Re: Tevaram - Some select verses.
« on: July 09, 2016, 09:28:18 AM »
Verse  419:



வந்த ணைந்தவர் தொழாமுனம்
    மலர்புகழ்ச் சண்பை
அந்த ணர்க்கெலாம் அருமறைப்
    பொருளென வந்தார்
சந்த நித்திலச் சிவிகைநின்
    றிழிந்தெதிர் தாழ்ந்தே
சிந்தை இன்புற இறைவர்தங்
    கோயில்முன் சென்றார்.


அங்ஙனம் வந்த தொண்டர்கள் தம்மை வணங்கு வதற்கு முன்னம், விரியும் புகழையுடைய சீகாழி அந்தணர்களுக்கு எல் லாம் அரிய மறையின் பொருளாக உள்ளவர் இவர் என்று தியானப் பொருளாகக் கொள்ளும்படி தோன்றிய பிள்ளையார், அழகான முத் துச் சிவிகையினின்றும் இறங்கி, அவர்களின் எதிரில் வணங்கிப் பின், மனம் இன்பம் அடைய இறைவரின் திருக்கோயில் முன் சென்றார்.

(English translation not available)

Arunachala Siva.

10077
General topics / Re: Tevaram - Some select verses.
« on: July 09, 2016, 09:26:08 AM »
Verse  418:


மூவ ருக்கறி வரும்பொரு
    ளாகிய மூலத்
தேவர் தந்திரு வாவடு
    துறைத்திருத் தொண்டர்
பூவ லம்புதண் பொருபுனல்
    தடம்பணைப் புகலிக்
காவ லர்க்கெதிர் கொள்ளும்ஆ
    தரவுடன் கலந்தார்.


The holy servitors of Tiruvaavaduthurai of the Primal Lord,
Unknowable to the Trinity of Brahma, Vishnu and Rudra,
Came in ardent love to receive the Lord of Pukali
Rich in tanks and watery fields,
Whence the waves rolled with flowers.

Arunachala Siva.

10078
General topics / Re: Tevaram - Some select verses.
« on: July 09, 2016, 09:23:35 AM »
Verse  417:


அம்ம லர்த்தடம் பதிபணிந்
    தகன்றுபோந் தருகு
மைம்ம லர்க்களத் திறைவர்தங்
    கோயில்கள் வணங்கி
நம்ம லத்துயர் தீர்க்கவந்
    தருளிய ஞானச்
செம்ம லார்திரு ஆவடு
    துறையினைச் சேர்ந்தார்.


Having adored at the town rich in tanks where lotuses
Flourished, he moved out and hailed the blue-throated
Lord in the other nearby shrines; the lord of gnosis
Who took birth to rid us mercifully of the misery
Of the impurities, then reached Tiruvaavaduthurai.


Arunachala Siva.

10079


Sometime in 1946, one unknown devotee was seated in the Hall, before Bhagavan and put a question:

Q: You have said here that you know no such period of sadhana. You never performed Japa or
chanted any mantra.  You were in your Natural State.  I have not done any Sadhana worth the name.
Can I say I am in my natural state?  But my natural state is so different from yours.  Does that mean that the natural state of ordinary persons and realized persons are different?

Bhagavan:  What you think to be your natural state is your unnatural state!  With your intellect and imagination, you have constructed the castles of your pet notions and desires. But do you know who
has built up these castles, who is the culprit, the real owner? 

The "I" who really owns them and the "I" of your conception are quite different. Is it necessary that
you put forth some effort to come into the "I" who owns these, the "I" behind all states?

Would you have to walk any distance to walk into the "I" that is always you?  This is what I mean
by saying that no Sadhana is required for Self Realization. All that is required is to refrain from
doing anything by remaining still and being simply what one really is.  You have to only de-hypnotize
yourself of your unnatural state.

Then, you have asked whether there is any difference between the natural state of ordinary persons
and the realized persons.  What have they realized?  They can realize only what is real in them. 
What is real in them is real in you also, so where is the difference?

"Even then, some may ask", the Maharshi continued, reminding me so vividly of those Upanishadic Rishis, "where is the conviction that one's Self is 'sakshat' all right, that no sadhana is required at all
for Self Realization?  Well do you need anybody to come and convince you that you are seated before
me and talking to me? You know for certain that you are seated before me and talking to me."   

....."You can doubt and question everything but how can you doubt the "I" that questions everything?
That "I" is your natural state.  Would you have to labor or do Sadhana to come into this natural
state?"

(Source: Arunachala's Ramana, Boundless Ocean of Grace, Volume 6.
Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.


10080



Letting go of all thoughts about the objective world - is the thoughtless state, that is essential
for self inquiry.  Thought about God within, Bhagavan Ramana says, Atma Nishtaparan, in
Who am I? is the greatest devotion.  Hence this thought should be retained till it matures into
surrender.  Once the total surrender becomes your nature, there is no need even for thought of
God, since there is only God within you and not any more of you.

The question, for whom this thought arises? is necessary and must be continued, till worldly
thoughts keep bothering you.  At one stage, for whom this thought arises? - will not arise at all.
That is abidance in Self.  If this abidance in Self becomes permanent, then it is Sahaja Stithi.
Thereafter every worldly activity of yours will be done by That, as Ribhu Gita, Ch.26 Verse 25 states.

Arunachala Siva.

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