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10111
General topics / Re: Tevaram - Some select verses.
« on: July 07, 2016, 09:26:10 AM »
Verse  399:


அப்பதியில் அமர்கின்ற
    ஆளுடைய பிள்ளையார்
செப்பருஞ்சீர்த் திருவாறை
    வடதளியில் சென்றிறைஞ்சி
ஒப்பரிய தமிழ்பாடி
    உடனமரும் தொண்டருடன்
எப்பொருளு மாய்நின்றார்
    இரும்பூளை எய்தினார்.


The child ruled by the Lord who sojourned there,
Visited Tiruppazhayaarai Vadatali
Of ineffable glory, hymned a peerless decade in Tamizh,
And with the devotees came to Irumpoolai
Where the Lord who is Omneity, abides.

Arunachala Siva.

10112
General topics / Re: Tevaram - Some select verses.
« on: July 07, 2016, 09:23:40 AM »
Verse  398:


அருள்வெள்ளத் திறம்பரவி
    அளப்பரிய ஆனந்தப்
பெருவெள்ளத் திடைமூழ்கிப்
    பேராத பெருங்காதல்
திருவுள்ளப் பரிவுடனே
    செம்பொன்மலை வல்லியார்
தருவள்ளத் தமுதுண்ட
    சம்பந்தர் புறத்தணைந்தார்.


He hailed the flooding grace of the Lord;
He stood plunged in the great flood
Of immeasurable bliss; then with a heart
Pervaded by love immense of great
And unswerving devotion, Sambandhar--
Who was fed with the nectarean milk
From a bowl, by the Liana of the auric
And ruddy Mountain--, moved out of the shrine.

Arunachala Siva.





10113
General topics / Re: Tevaram - Some select verses.
« on: July 07, 2016, 09:21:08 AM »
Verse  397:


சென்றணைந்து திருவாயில்
    புறத்திறைஞ்சி உள்புக்கு
வென்றிவிடை யவர்கோயில்
    வலங்கொண்டு வெண்கோட்டுப்
பன்றிகிளைத் தறியாத
    பாததா மரைகண்டு
முன்தொழுது விழுந்தெழுந்து
    மொழிமாலை போற்றிசைத்தார்.


As he neared the temple, he adored from without
The entrance; he moved in and circumambulated
The shrine of Him whose mount is the Bull;
Beholding the lotus-feet invisible to the Boar
That burrowed, he adored them and fell on the floor;
Up he rose and hymned his garland of verse.   

Arunachala Siva.

10114

Swami Natanananda


Sapta Jnana Bhoomikas or the Seven Stages of Knowledge-Experience, is mentioned both in
Upadesa Manjari and Vichara Sangraham, in the Collected Works of Sri Ramana Maharshi.
Of these, Sadhu Natananada himself is the questioner to Bhagavan Ramana in Upadesa Manjari. 
Vichara Sangraham is of course, is edited by Sadhu Natananada.

David Godman says that the sevem stages--classifications, are as under, as mentioned in
these two books compiled by Sadhu Natananda.

1. Subheccha - desire for enlightenment.
2. Vicharana - inquiry.
3. Tanumanasa - tenuous mind.
4. Sattvapatti - self realization.
5. Asamsakti - non attachment.
6. Padartha bhavanana - non perception of objects.
7. Turyaga - transcendence.

Those who have attained the last four stages -- bhoomikas,
are called -

Brahmavid - the One who has realized Brahman.
Brahmavidvara - the One who is superior among the knowers of
    Brahman.
Brahmavidvarya - the best among the knowers of Brahman.
Brahmavidvarishta - the very best among the knowers of Brahman.

I am able to hear some of the readers asking 'What use of these classifications?  What does
it really mean?  What is the use of me knowing these?

For this Bhagavan Ramana Himself has answered:

The marks of the stages 4 to 7 are based upon the experiences of the realized person, Jivan Mukta.
They are not states of knowledge and release.  So far,as knowledge and release are concerned,
no distinction is made in these four stages.

David Godman adds in his book (with commentary), on Sri Ramana Darsanam:

One should remember the different phases that Bhagavan Himself went through.  He experienced
Nirvikalpa Samadhi while He was at school without any effort on that eventful day in Madurai. 

During the early period of His stay in Arunachala, for many years, He was immersed in the transcendent
state, like a Brahma Varishta, without the feelings of sense perception, hunger and thirst.

Afterwards, He attained the Sahaja state and remained in that state, until His final nirvana,
shining as an accomplished Brahma Nishta.

(Source:  Sri Ramana Darsanam, Tr. and commentary by David
Godman of Sadhu Natananda's book.)

Arunachala Siva.



10115
Verse  10.8:



அப்ப னேயெனக் கமுத னேஆ
    னந்த னேஅகம் நெகஅள் ளூறுதேன்
ஒப்ப னேஉனக் குரிய அன்பரில்
    உரிய னாய்உனைப் பருக நின்றதோர்
துப்ப னேசுடர் முடிய னேதுணை
    யாள னேதொழும் பாள ரெய்ப்பினில்
வைப்ப னேஎனை வைப்ப தோசொலாய்
    நைய வையகத் தெங்கள் மன்னனே.


O Father !
O One who is Nectar to me !
O One of Bliss !
O One who is like Honey springing from melting heart !
You made me a devotee among Your devotees And caused me to quaff You,
the Almighty One !
O One of coruscating Crown !
O One who is unfailing help !
O Treasure of Your slaves when chill penury assails them !
O Our Monarch,
say if you should keep me In this world but to waste away?


Arunachala Siva.

10116
Verse  10.3:

This was left by oversight.


பொருத்த மின்மையேன் பொய்ம்மை யுண்மையேன்
    போத என்றெனைப் புரிந்து நோக்கவும்
வருத்த மின்மையேன் வஞ்ச முண்மையேன்
    மாண்டி லேன்மலர்க் கமல பாதனே
அரத்த மேனியாய் அருள்செய் அன்பரும்
    நீயும் அங்கெழுந் தருளி இங்கெனை
இருத்தி னாய்முறை யோஎ னெம்பிரான்
    வம்ப னேன்வினைக் கிறுதி யில்லையே. 




I  lack fitness;
I am truly possesses of falsity;
When You,
in love,
cast Your look on me end said:
"Come along !"
I made no effort;
I but practiced deception.
Alas,
why did I not die !
O One whose feet are Lotus-flowers !
O One whose hue is blood-red !
You and Your grace-abounding servitors have gone There and left me Here;
is this fair?
O my God of all !
Is there no end to the Karma of this vile one?


Arunachala Siva.

10117
Verse  10.7:


உடைய நாதனே போற்றி நின்னலால்
    பற்று மற்றெனக் காவ தொன்றினி
உடைய னோபணி போற்றி உம்பரார்
    தம்ப ராபரா போற்றி யாரினுங்
கடைய னாயினேன் போற்றி என்பெருங்
    கருணை யாளனே போற்றி என்னைநின்
அடிய னாக்கினாய் போற்றி ஆதியும்
    அந்த மாயினாய் போற்றி அப்பனே.


O Master and Owner,
praise be !
Say if I have for me henceforth,
aught by way of prop,
other than You?
Praise be !
O the Empyrean Lord of the supernals,
praise be !
I am worse than all,
praise be !
O my Lord of immense mercy,
praise be !
You made me Your servitor,
Praise be !
O Father,
You become both The Beginning and the End,
praise be !

contd.,

Arunachala Siva.

10118
Verse  10.6:


விச்ச தின்றியே விளைவு செய்குவாய்
    விண்ணும் மண்ணகம் முழுதும் யாவையும்
வைச்சு வாங்குவாய் வஞ்ச கப்பெரும்
    புலைய னேனைஉன் கோயில் வாயிலிற்
பிச்ச னாக்கினாய் பெரிய அன்பருக்
    குரிய னாக்கினாய் தாம்வ ளர்த்ததோர்
நச்சு மாமர மாயி னுங்கொலார்
    நானும் அங்ஙனே உடைய நாதனே.


You will cause the yield without the seed;
The sky,
The earth entire and all else,
You will evolve and resolve.
Lo,
I am a deceitful out-caste;
You have made me mad with devotion,
Stationing me at the temple`s threshold.
You have dedicated me to the great devotees.
If a tree reared by one happens to be a poisonous one, One will not fell it.
O Lord-Master who owns me,
I too am like that tree.

contd.,

Arunachala Siva.

10119
General topics / Re: Abhirami Andati - verses and meanings:
« on: July 06, 2016, 09:53:48 AM »
Verse  54:


54: இல்லாமை சொல்லி, ஒருவர் தம்பால் சென்று, இழிவுபட்டு
நில்லாமை நெஞ்சில் நினைகுவிரேல், நித்தம் நீடு தவம்
கல்லாமை கற்ற கயவர் தம்பால் ஒரு காலத்திலும்
செல்லாமை வைத்த திரிபுரை பாதங்கள் சேர்மின்களே.

ஏ, வறிஞர்களே! நீங்கள் வறுமையால் பாதிக்கப்பட்டு, ஒருவரிடத்திலே பொருளுக்காகச் சென்று, அவர்கள் உங்களை இழிவு படுத்தாமல் இருக்க வேண்டுமா? என் பின்னே வாருங்கள். முப்புர நாயகியின் பாதங்களையே சேருங்கள். தவத்தையே செய்யாத பழக்கமுடைய கயவர்களிடத்திலிருந்து என்னைத் தடுத்தாட் கொண்டவள் அவளே!

O the poor!  Do you want to go to some people and get bad treatment?  You come after me.  Please
join the Feet of the One who vanquished Tripura.  I have not done any tapas.  Still She saved me from
the bad people.

contd.,

Arunachala Siva.

10120
31.  I affect the void and the lack of it.  I am the auspicious.  I am the mind.  I am without equal, or
the lack of it.  I am not of the base nature.

32.  I am without all, ever.  I am the serene.  I ever am.  I am devoid of the number one. Neither am
I one with a second number.

33.  I am devoid of the distinction of being and non being. I am without volition.  I am without the distinction
of plurality of the Self.  What is not even in the least that I am.

34.  I am not.  I am not another.  I am without body and such.  I am without refuge or lack of it.       
I am without support.

35.  I am without bondage, liberation and such.  I am the pure Brahman and such.  Such a one I am.
I am without mind and all such things.  I am the supreme.  I am the beyond.

36.  I am ever of the nature of inquiry.  I am without inquiry.  I am such a one.  I am of the nature of letter
'a'.  I am the letter.

37.  I am without meditation and the absence of it.  I am without an object of meditation.  Such a one am
I.  I am more perfect than the most perfect.  I am perfection.  All full am I.  Such a one am I.

contd.,

Arunachala Siva.       

10121
481.  The devotee or the Seeker of the Self who becomes discouraged by the thought, 'When shall I
attain the Natural State', thereby hinders progress on the Path to Deliverance.

482. The aspirant for Deliverance must be full of enthusiasm, with his mind in the Sattvic mood,
and should engage in the Quest, remembering the teaching that Time is unreal.

483.  Always and everywhere there are doorways for getting at the question 'Who am I?'.  By anyone
of these the seeker must again and again engage the mind in this Quest.

484.  The answer to this question is not an intellectual conclusion.  The proper answer to it is only
the Experience of the Real Self in the Supreme State, arising on the death of the ego, the questioner,
named the 'individual self'  (the soul).   
 
485.  The Real Self will shine as He really is, only in the thought-free Natural State of the Self.
In other states the Real Self will not shine as He really is, due to its being mixed up with intellectual
views or beliefs.

486.  If the mind thus engaged in the Quest becomes unconscious (as in deep sleep), the effort so far
made becomes unfruitful.  So, the seeker should awaken the mind from this unconsciousness and
again engage it in the Quest.

487. Mental quiescence has been explained by the Guru as being of two kinds, as latency in unconsciousness
and final extinction.  In Hatha Yoga there are many methods of attaining unconsciousness, such as
suspension of the breath.

contd.,

Arunachala Siva.     
     

10122
General Discussion / Re: Rough Notebook-Open Forum
« on: July 06, 2016, 07:38:58 AM »
Dear atmavichar,


I think it is coconut milk.  You are correct.

Arunachala Siva.

10123


Major Chadwick (Sadhu Arunachala) writes as random thoughts:

I realize that I have only to strive sincerely and I, too can reach that value of peace, where there
is no more sorrow or trouble, just because the objective world of sorrow and trouble has entirely
ceased to exist.

I see him sitting in the Hall completely detached, entirely unmoved, by the happenings which
seem so momentous to me, his face wreathed in the loveliest of smiles, and an expression of
serenity and beauty on it which it is impossible to describe, or even believe unless you have seen
it for yourself.  And this is an eternal source of hope and encouragement for me.  No books written
in the past, no stories of former saints can convey this same message; after all there is always the
chance that they may have been frauds.  But THIS is absolutely genuine and I am unable to doubt
any longer even if I want to.  And I suppose, that is why people come here and stay.  Here we are on
the bed-rock of certainty in an ever-changing and uncertain world.  Nothing can shake our faith, in
this as long as we have the living presence here before us.

Methods do not matter, attainment does not matter.  Questions disappear, for one gradually begins
to realize that there is nothing, nothing but Him.

"But did'not Maharshi once write some Hymns to Arunachala?", you may ask.  "How do you explain
this if there is nothing?"

I can't.  It is one of those delightful inconsistencies that one must expect to find among Jnanis.  He says
there is nothing and yet writes hymns to God.  But you surely don't expect a Jnani to be cut to your
pattern, do you?  Who are you to be able to say whether a thing is consistent or inconsistent?  Yours
is such a narrow, relative point of view, while his is the Absolute, Universal point of view.  There can
be no comparison.  Anyhow ask him, I can't explain it.  But then I don't much want to.  The Hymns
are beautiful and he wrote them. Surely that is enough!

"But just one more question.  Why did he move, why did he move to Arunachala (from Madurai)?

I can't say, but if you were to ask him he would probably say he has never gone anywhere.
He is where he always was.  Not a very satisfactory answer from our point of view. But from his,
the only one.  He would also probably say that there is only one point of view, the others do not
exist, and leave you to work it out for yourself.  The fact is undoubtedly that for US, he did come and
we are now celebrating his arrival.  And, truly, Tiruvannamalai has been blessed by His Presence,
and all of us who have had the good fortune to sit at His feet.  I doubt if we realize how lucky
we are.

One is inclined to get used to things and take them for granted.  That is the nature of the ego.
But there is no taking Bhagavan for granted, He is always surprisingly different, and that is one
of the great wonders of His Presence.

But, gentle reader, these are only random thoughts.  I am not trying to interpret Bhagavan for
you or explain His philosophy.  That is far beyond me. 

The only person who can write about Bhagavan is the person who really knows Him, and that
only person who really knows Him is Bhagavan Himself.  And it is perfectly certain that Bhagavan
will never write about himself.

You say:  "If there is nothing, why write?"

Yes, why?  The whole thing can be summed up in four words: 

                         THERE IS NOTHING. BE! 

When one understands those four words, one understands everything including Bhagavan Himself.

Then, there is no more to say.

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

Arunachala Siva.   

10124
General Discussion / Re: Rough Notebook-Open Forum
« on: July 06, 2016, 12:58:55 AM »
Dear atmavichar,


It was an old paper cutting from the Hindu.  I used to keep such "wonderful"  information
for reading later.  It was a page mark in some book.  I felt writing the same.  That is all.

Only the last sentence was added by me.

Arunachala Siva. 

10125
General topics / Re: Tevaram - Some select verses.
« on: July 06, 2016, 12:53:53 AM »
Verse  396:


பாரின்மிசை அன்பருடன்
    வருகின்றார் பன்னகத்தின்
ஆரம்அணிந் தவர்தந்த
    அருட்கருணைத் திறம்போற்றி
ஈரமனங் களிதழைப்ப
    எதிர்கொள்ள முகமலர்ந்து
சேரவரும் தொண்டருடன்
    திருப்பட்டீச் சரம்அணைந்தார்.

The godly child who went walking with the devotees,
Hailed the gracious and merciful bestowal of the gift
By the Lord who wears snakes as garlands;
His loving mind soared up in delight; with the devotees
Whose visages burgeoned as they came to receive him,
He reached Tiruppatticcharam.   


Arunachala Siva.

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