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Messages - Subramanian.R

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10096


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.


10097



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.

10098
General Discussion / Re: Rough Notebook-Open Forum
« on: July 08, 2016, 02:09:11 PM »
Today is Manikkavachagar's liberation day.  Though the exact time period of Manikkavachagar is not
clearly established, the Saiva Maths celebrate his liberation day today.

Manikkavachagar's work Tiruvachakam is well known and Bhagavan used to recite his poems often.
His Tiruvachakam was sung when Azhamma's liberation occurred.

Manikkavachagar's like history has already been given  by me in the serial posts on Saiva Saints.
Though his time is not established clearly, the Maths observe his liberation day today.

His day of liberation is today, Aani month, Magha star day.


Arunachala Siva.
   

10099
Verse  2:


கொள்ளேர் பிளவக லாத்தடங் கொங்கையர்
    கொவ்வைச்செவ்வாய்
விள்ளேன் எனினும் விடுதிகண் டாய்நின்
    விழுத்தொழும்பின்
உள்ளேன் புறமல்லேன் உத்தர கோசமங்
    கைக்கரசே
கள்ளேன் ஒழியவுங் கண்டுகொண் டாண்டதெக்
    காரணமே.


True,
I forsake not damsels whose lips are ruddy like the Kovvai-fruit and whose breasts are bewitchingly close-set;
yet will You abandon me?
I am within the circle of Your lofty servitorship;
I stand not without.
O Monarch of Utthara Kosa Mangai,
though I ?The deceitful one ?,
have given You the slip,
Yet what may the reason be,
for Your tracing me and making me Your subject?

contd.,

Arunachala Siva.

10100
Neethal ViNNappam - (sung in Uttarakosa Mangai):

This deals with Prapancha Vairagyam - that is leaving the love for the world and develop love to get
Siva Jnanam. Getting away from the clutches of Maya.

Verse  1:

கடையவ னேனைக் கருணையி னாற்கலந்
    தாண்டுகொண்ட
விடையவ னேவிட் டிடுதிகண் டாய்விறல்
    வேங்கையின்தோல்
உடையவ னேமன்னும் உத்தர கோசமங்
    கைக்கரசே
சடையவ னேதளர்ந் தேன்எம்பி ரான்என்னைத்
    தாங்கிக்கொள்ளே



O Rider of the Bull,
in mercy You had union with me ? The lowest ?,
and ruled me.
Will You let go Your hold on me?
O Lord-Owner whose clothing is The skin of a valiant tiger !
O Monarch Of aeviternal Utthara Kosa Mangai !
O One Of matted hair !
I stand enervated.
O my Lord-God,
raise and support me.

contd.,

Arunachala Siva.

10101
General topics / Re: Abhirami Andati - verses and meanings:
« on: July 08, 2016, 11:39:20 AM »
Verse  56:



56: ஒன்றாய் அரும்பி, பலவாய் விரிந்து, இவ் உலகு எங்குமாய்
நின்றாள், அனைத்தையும் நீங்கி நிற்பாள்--என்றன், நெஞ்சினுள்ளே
பொன்றாது நின்று புரிகின்றவா. இப் பொருள் அறிவார்--
அன்று ஆலிலையில் துயின்ற பெம்மானும், என் ஐயனுமே.

அபிராமி அன்னையே! நீ ஒன்றாக நின்று, பலவாகப் பிரிந்து, இவ்வுலகில் எங்கும் பரந்திருக்கின்றாய் (பராசக்தியினின்று, பிரிந்த பல சக்திகள்). அவைகளிடத்திலிருந்து நீங்கியும், இருக்கக் கூடியவள் நீ! ஆனால், எளியோனாகிய என் மனத்தில் மட்டும் இடையுறாது நீடு நின்று ஆட்சி செய்கின்றாய். இந்த இரகசியத்தின் உட்பொருளை அறியக் கூடியவர்கள், ஆலிலையில் துயிலும் திருமாலும், என் தந்தை சிவபெருமான் ஆகிய இருவருமே ஆவர்.

O Mother Abhirami!  You are the One who lives as different, (this refers to Parasakti having different
powers).  You can also remain without these.  But You live in my mind without interruption and rule
over me!  This secret is known only to Vishnu who sleeps on the banyan-tree leaf and to my father Siva.

contd.,

Arunachala Siva.

10102
45. I am liberated from 'is not' and 'is'.  I am without negative sound 'na'.  I am of the form of all
consciousness.  I am Existence Consciousness Bliss.

46. I am of the form that is.  I am myself. I am of the form of universal mind.  I am without universe.

47.  I am of the form of all kinds.  I am not devoid of the nature of existence.  I am without the triad
of time.  I am without lust and such qualities.

48.  I am bereft of body and its possessor. I revel as one without qualities. I have no liberation.
I am liberated.  I am ever without liberation (to be yet achieved).

49.  I am without reality and unreality.  I am ever the real alone.  I am without any place to go.
I am without movement and such.

50.  I am ever of the nature of remembrance.  I am peaceful.  I am amiable.  Thus, my own experience
has been described. This chapter is great indeed.  Whoever hears this even once becomes oneself
Brahman.

51.  I propitiate the Lord who has arisen to exterminate, the world born out of the mundane egg with
his glorious arms rivaling the elephantine trunk;  who is holding the skull of Brahma; who has the
Mount Meru, the bearer of the worlds, for bow and the eagle mounted Maha Vishnu for arrow.

52.  Those with stainless minds realize Thee as their Being by worshipping Thee O Lord, -- who art
the consort of Goddess Girija, who art of the form of transcendental light, who art beyond form
and of the form of the cosmos.

The chapter 7 is concluded.  It is a dialogue between Ribhu and Nidagha entitled 'Description of
one's Self'.

contd.,

Arunachala Siva.           

10103
495.  When, by taking hold of the consciousness-element of the soul, the Quest is made of the Self,
the root of that soul, that Self, who is free from all defects shines alone;  there the soul does not survive.

496.  Hence this Quest is named the Great Yoga, there is no other Yoga, equal to this, or greater.
All the Yogas are included in, and may be used to auxiliaries  to this one, as may be found suitable.

497.  This Yoga, the Quest of the source of the soul, is itself all the Yogas; it is the yoga of Action,
the Yoga of Devotion, the Yoga of Restraining the mind and also the Yoga of Right Awareness.

498.  Since the Quest has the form of a Question, it is not to be practiced as a mode of meditation.
By this question, the mind dives into the Heart, which it does not do by any series of meditations.

499.  Some practice continuous meditation on the Truth of one's own self, after listening to and than
the Quest of the Self taught by Bhagavan Sri Ramana.

500.  In the Chhandogya Upanishad the identity of the Supreme Being and the Real Self is taught
by the sentence, 'Thou art That'.  This identity is confirmed by distinguishing between the literal
and the intended meanings of the terms used.

501.  Sri Ramana says that, 'without an inquiry as the intended meaning of the term 'That',  in the
sentence, one should make a Quest of the Truth of the Real Self, who is indicated by the term 'Thou'.

502.  By this Quest the Aspirant obtains the Direct Experience of the Real Self in the Transcendental
State (beyond the three states of the Ignorance). For him that has thus succeeded in this Quest,
there is no need for the continuous Meditation nor the prolonged Reflection (mentioned before).

contd.,

Arunachala Siva.                   

10104
General topics / Re: Tevaram - Some select verses.
« on: July 08, 2016, 09:43:30 AM »
Verse 416:


மருங்குளநற் பதிகள்பல
    பணிந்துமா நதிக்கரைபோய்க்
குரங்காடு துறையணைந்து
    குழகனார் குரைகழல்கள்
பெருங்காத லால்பணிந்து
    பேணியஇன் னிசைபெருக
அருங்கலைநூல் திருப்பதிகம்
    அருள்செய்து பரவினார்.


From there he visited the many nearby shrines
And adored thither; he marched on the bank
Of the Kaveri, reached Kurangkaaduthurai,
Adored the ankleted feet of the beauteous Lord
In great love and hymned a divine decade of music
Packed with the wisdom of the rare scriptures.


Arunachala Siva.

10105
General topics / Re: Tevaram - Some select verses.
« on: July 08, 2016, 09:40:51 AM »
Verse  415:


பரவுறுசெந் தமிழ்ப்பதிகம்
    பாடிஅமர்ந் தப்பதியில்
விரவுவார் திருப்பதிகம்
    பலபாடி வெண்மதியோ
டரவுசடைக் கணிந்தவர்தம்
    தாள்போற்றி ஆர்வத்தால்
உரவுதிருத் தொண்டருடன்
    பணிந்தேத்தி உறையுநாள்.


Hailing the Lord, he sang a decade in splendorous Tamizh;
He sojourned there and hymned many more divine decades;
He adored every day the feet of the Lord who wears
On His matted hair the white crescent and the serpent;
In abounding love he worshipped the Lord
With the divinely puissant devotees and abode there.   


Arunachala Siva.



10106
General topics / Re: Tevaram - Some select verses.
« on: July 08, 2016, 09:38:49 AM »
Verse 414:


அடியவர்கள் எதிர்கொள்ள
    எழுந்தருளி அங்கணைந்து
முடிவில்பரம் பொருளானார்
    முதற்கோயில் முன்னிறைஞ்சிப்
படியில்வலங் கொண்டுதிரு
    முன்பெய்திப் பார்மீது
நெடிதுபணிந் தெழுந்தன்பு
    நிறைகண்ணீர் நிரந்திழிய.


He entered into the temple welcomed by its servitors,
Adored the shrine of the Lord, the Ens that is
Supreme and Infinite, completed the sacred round,
Came before the Lord, prostrated on the floor
Many a time and rose up with tear-filled eyes.

Arunachala Siva.

10107
General topics / Re: Tevaram - Some select verses.
« on: July 08, 2016, 09:35:07 AM »
Verse  413:



ஓங்குதிருப் பதிகம்ஓ
    டேகலன்என் றெடுத்தருளித்
தாங்கரிய பெருமகிழ்ச்சி
    தலைசிறக்குந் தன்மையினால்
ஈங்கெனையா ளுடையபிரான்
    இடைமரு தீதோஎன்று
பாங்குடைய இன்னிசையால்
    பாடிஎழுந் தருளினார்.


He sang the lofty and divine decade that began thus;
"The skull indeed is His
(begging) bowl?"
Great joy, rare to be borne, welled up in him;
He then sang a sweet and fitting decade in which
He asked thus: "Is this, Idaimaruthoor, the shrine
Of the Lord who rules me?" Then he moved in.

Arunachala Siva.
Arunachala Siva.

10108
General topics / Re: Tevaram - Some select verses.
« on: July 08, 2016, 09:32:07 AM »
Verse 412:


மாநாகம் அருச்சித்த
    மலர்க்கமலத் தாள்வணங்கி
நாணாளும் பரவுவார்
    பிணிதீர்க்கும் நலம்போற்றிப்
பானாறும் மணிவாயர்
    பரமர்திரு விடைமருதில்
பூநாறும் புனற்பொன்னித்
    தடங்கரைபோய்ப் புகுகின்றார்.




He adored the feet of the Lord hailed
By Aadi Sesha, the divine serpent, in his Pooja;
The godly child praised His glory of doing away
With the ills of those who adore Him daily; then
He whose beauteous lips are ever-fragrant
With the Milk , proceeded on the vast bank of the Kaveri
From whose water wafted the scent of flowers,
And came to the Supreme One's Tiruvidaimaruthoor.

Arunachala Siva.   

10109
General topics / Re: Tevaram - Some select verses.
« on: July 08, 2016, 09:29:26 AM »
Verse  411:


திருநாகேச் சரத்தமர்ந்த
    செங்கனகத் தனிக்குன்றைக்
கருநாகத் துரிபுனைந்த
    கண்ணுதலைச் சென்றிறைஞ்சி
அருஞானச் செந்தமிழின்
    திருப்பதிகம் அருள்செய்து
பெருஞான சம்பந்தர்
    பெருகார்வத் தின்புற்றார்.


The great Tiru Jnaanasambandhar adored
The Lord of Tirunaakeccharam who is verily
A peerless Mountain of ruddy gold,
The brow-eyed Lord who wears the hide
Of the dark tusker, and hailed Him
In a divine decade of splendorous Tamizh,
Rich in rare wisdom.

Arunachala Siva.

10110
General topics / Re: Tevaram - Some select verses.
« on: July 08, 2016, 09:27:08 AM »
Verse 410:


கண்ணாரும் அருமணியைக்
    காரோணத் தாரமுதை
நண்ணாதார் புரமெரித்த
    நான்மறையின் பொருளானைப்
பண்ணார்ந்த திருப்பதிகம்
    பணிந்தேத்திப் பிறபதியும்
எண்ணார்ந்த சீரடியா
    ருடன்பணிவுற் றெழுந்தருளி.


He hymned in a tuneful and divine decade
The Lord who is the very pupil of the eye,
The nectar of Kudanthaikkaaronam,
The Lord who burnt the triple hostile cities
And who is the inner meaning of the four Vedas.
He visited the other shrines too,
With innumerable devotees and moved onward.

Arunachala Siva.

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