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10111
General topics / Re: Tevaram - Some select verses.
« on: January 03, 2016, 08:36:33 AM »
Verse 171:




கண்களெண் ணிலாத வேண்டுங்
    காளையைக் காண என்பார்
பெண்களி லுயர நோற்றாள்
   சடங்கவி பேதை என்பார்
மண்களி கூர வந்த
   மணங்கண்டு வாழ்ந்தோம் என்பார்
பண்களில் நிறைந்த கீதம்
   பாடுவார் ஆடு வார்கள்.


Beholding the bridegroom a few affirmed:
"One must be blessed with a myriad eyes to behold him."
Some others said: "Among all damsels, lofty indeed
Is the askesis of Satangkavi's daughter."
And some said: "Blessed are we as we witness
The wedding that gladdens the whole earth."
Melodic lays they lilted and also danced.

Arunachala Siva.

10112
Verse 18:


அண்ணா மலையான் அடிக்கமலஞ் சென்றிறைஞ்சும்
    விண்ணோர் முடியின் மணித்தொகைவீ றற்றாற்போல்
கண்ணார் இரவி கதிர்வந்து கார்கரப்பத்
    தண்ணார் ஒளிமழுங்கித் தாரகைகள் தாமகலப்
பெண்ணாகி ஆணாய் அலியாய்ப் பிறங்கொளிசேர்
    விண்ணாகி மண்ணாகி இத்தனையும் வேறாகிக்
கண்ணா ரமுதமுமாய் நின்றான் கழல்பாடிப்
    பெண்ணேயிப் பூம்புனல்பாய்ந் தாடேலோ ரெம்பாவாய்.

O lass,
like the luster of the gems inlaid in the crowns Of the celestial getting dimmed,
when the Devas Bow down at the lotus-like divine feet of the Lord Of Annamalai,
darkness fades away and the cool light Of the stars vamooses,
when the rays of the beautiful Day-star Begin to spread.
At that hour,
sing the sacred feet Of Him ? the Nectar that is sipped by devotee-eyes -,
Who is female,
male and neither of either And who is the effulgent ether and earth and who is Different from these.
Sing of His ankleted feet,
plunge Into the water and bathe,
Empaavaai !


Arunachala Siva.

10113
Verse 17:



செங்கண வன்பால் திசைமுகன்பால் தேவர்கள்பால்
    எங்கும் இலாததோர் இன்பம்நம் பாலதாக்
கொங்குண் கருங்குழலி நந்தம்மைக் கோதாட்டி
    இங்குநம் இல்லங்கள் தோறும் எழுந்தருளிச்
செங்கமலப் பொற்பாதந் தந்தருளுஞ் சேவகனை
    அங்கண் அரசை அடியோங்கட் காரமுதை
நங்கள் பெருமானைப் பாடி நலந்திகழப்
    பங்கயப் பூம்புனல்பாய்ந் தாடேலோ ரெம்பாவாய். 



O lass whose darksome locks are fragrant !
The Bliss Beyond compare which is not attainable by Vishnu whose eyes are streaked red,
by Brahma,
The four-faced or by other gods,
is made ours By His grace;
it is thus He has glorified us.
He ? the Lord-Hero -,
visited each of our homes And conferred on us His divine feet,
lovely as the red lotus.
He is truly the Nectar to us who are the slaves Of the Sovereign whose lovely eyes are suffused with mercy.
May you sing our God`s praises,
and leap into The lotus-studded pool and bathe,
to come by Weal and welfare,
Empaavaai !

Arunachala Siva.

10114

We can believe that the sages when they say: Our fate is simply a bundle of habits.  If you want to
change your fate, --- change your habits.

We now understand that a guru is necessary.  But for many sincere people longing for spiritual attainment, the dilemma of 'Where is my guru, among so many who are not?'  still remains looming before
them.  Bhagavan Ramana spoke precisely to them by declaring that one should first understand:

"What is a guru?  Guru is God or the Self.  First man prays to God to fulfill his desires.  A time comes
when he will not more pray for the fulfillment of material desires but for God Himself.  God then
appears to him in some form or another, human or non-human to guide him to Himself in answer to his prayer and according to his needs."  [ S.S. Cohen, Guru Ramana].

A devotee inquired of Bhagavan Ramana.  "Is there any way to meet the appointed guru for each?"

Bhagavan:  "Intense meditation brings it about."  [Talks 135].

Therefore, the search for a guru is only to the search for God.  We need not search in vain for the place to knock, for it is within. Krishna said: "My glory is within."  Jesus also assures us of the
direction to find the guru as the 'pearl of great price' by saying, "Seek ye first the Kingdom of God of Heaven and all else shall be added unto you."

This kingdom is within our very Heart, and Bhagavan Ramana offers two ways of approach, and then
clearly instructs us how to unite with it.

"There are two ways.  'Ask yourself --- Who am I?' or 'Submit and I will strike down the ego.'  [Arthur Osborne].

Seeking your true nature in your Heart, discovering it and rejoicing in it by bathing in the bliss of my jnana swarupa -- this is within."

"Only bhakti sadhana performed continuously with love facilitate easily, in a gradual way,  this union."

"Enter with love the temple that is in your own Heart and experience the bliss of being absorbed in my swarupa, becoming one with it."  "I myself will command and control a mind that has died by the sacrifice of the ego."    [Padamalai, Muruganar. Tr. David Godman ].

(Source: Swami Sadasivananda's article in MP 2008-2009)

Arunachala Siva. 

10115
Dear Anand Sundaram,

The parihara temple visits are of little use.  The best alternate is to pray to the Guru and seek
removal of the sin/ the effect of placement of planets either in Gochara or in the birth chart.  An ardent
prayer to Guru Sri Ramana Maharshi will solve the problems to a great extent if not fully.
This is my personal experience.  One need not go to Asramam to pray to Guru Sri Ramana Maharshi.
Since He is in all places, one can pray even at home.
The problems will not be fully solved, since prarbdha demands your suffering.  However, the relief
will be substantial.

Arunachala Siva.


Arunachala Siva.

10116
17.

He alone is qualified to seek Brahman who has discrimination, whose mind is turned away from
all enjoyments, who possesses tranquility and the kindred virtues, and who feels a longing for
liberation.

18.


In this connection, the sages have spoken of four qualifications for attainment.  When these are
present, devotion to the Reality will become complete. When they are absent, it will fail.

19.

First is mentioned discrimination  between the eternal and the non eternal. Next comes renunciation
of the enjoyment of the fruits of action, here and hereafter. Then comes the six treasures of virtue,
beginning with tranquility.  And last, certainly, is the longing for liberation.

20.

Brahman is real; the universe is unreal.  A firm conviction that this is so, is called discrimination between
the eternal and the non eternal.


21.

Renunciation is the giving up of all the pleasures of eyes, the ears, and the other senses, the giving
up of all objects of transitory enjoyment, the giving up of the desire for a physical body as well as
for the highest kind of spirit-body of a god.

contd.,


Arunachala Siva.
                 

10117
General Discussion / Shadow and Substance -
« on: January 02, 2016, 11:14:30 AM »
(An article by I.S. Madugula in Oct. -Dec. 2015 issue of MShntain Path)

Out, out, brief candle!
Life's but a walking shadow, a poor player
That struts and frets his hour upon the stage
And then is heard no more.

- Macbeth, V.v. 24-27.


Shadow is the opposite of substance.  The longest life is yet insubstantial.  It is but a hallucination.
It is just as Shakespeare says:

All the world is a stage
And all the men and women merely players
They have their exits and their entrances
And one man in his time plays many parts.

(As You Like It, II, viii.)

But where there is shadow, there has got to be a substance in  some way, shape, or form --
or even in a totally formless manner.

The Shadow:

A definition of shadow is 'something insubstantial or fleeting.  Insubstantial means that it lacks
substance, reality, though it looks real in some ways.  Shadow also refers to something that attaches
itself to something real.  No matter how you look at it, shadow is unreal, with no existence of its own.
Thus it is not worth paying attention to because, if you do, then you are losing track of the substance
and wasting your time on a useless pursuit. 

Examples in life are aplenty. Just about every activity we engage in seems futile in an ultimate sense,
though there might appear to be an immediate justification.  Not only that, some activities could be
disastrous even in the short run.  As humans, we tend to follow a routine from the time we are born.
Education, marriage, children, job, retirement, -- then the end.  Things are never uniformly nice.
There is failure, disease, desperation.  Even when all goes well, what do we have to show for our lives?
Have we found the 'meaning of life', whatever it means?

contd.,

Arunachala Siva.         
           

10118
General Discussion / Channels of Grace - A Tribute:
« on: January 02, 2016, 10:50:38 AM »
(This is an article by Neelam Dewan in Mountain Path,  April-June 2015.)

Introducing Baba and Amma:

I would like to pay tribute to my parents Air Marshall Gian Dev Sharma and Mrs.  Kamla Sharma, while
at least one of them is alive.  Amma passed on in 2012 at the age of 91.  In February 2012, we were
here at the Asramam as usual and by June she was gone.  Baba, my father completed 93 years in
September 2014  by His grace, and is still visiting the Asramam. 

They have been regular visitors to Sri Ramanasramam since 1950, arriving just a few months after
Maharshi left His body.  Their introduction to Arunachala are stories themselves.  It was Mr. Bose
- 'Dadu' - (of Bose Compound opposite the Asramam) who made them aware in Bangalore of His
Divine Presence.  Baba was posted there at the time.  Mr. Bose was a dear friend and through him
they read a lot of Maharshi Ramana's teachings and were greatly influenced.

contd.,

Arunachala Siva.     

10119
General Discussion / Re: The Written Word:
« on: January 02, 2016, 10:39:59 AM »
In order to understand Bhagavan's teachings, we first should be sure of our intention.  If it is academic
or theoretical because we want to accumulate knowledge so that we can complacently think we know,
then that is one possibility.  If we want to understand Bhagavan's teachings with all our heart so that
we too may be liberated, that is an entirely different prospect.  We should not confuse the two. Our
fundamental intention is crucial if we are to absorb correctly what Bhagavan has written or said.  It is that
primary attitude of humility which will color and direct our acquisition of knowledge. Unless which will
color and direct our acquisition of knowledge.  Unless we use Bhagavan's teachings to further our own
dates and stories that serve no other purpose than to bolster our self esteem and keep existential anxiety
at bay.  If we truly want to know then we are first obliged to give up our preconceptions and begin anew.
To receive the teaching we are to empty ourselves of all that is irrelevant and contradictory. We must,
in short, become simple. That is, open, direct and eager to learn.

contd.,

Arunachala Siva.   

10120
General Discussion / Re: The Law of Karma:
« on: January 02, 2016, 10:29:13 AM »
The universe is composed of consciousness of which the material world is a compelling facade.  Matter
responds to the power of our thoughts.  Our will (iccha) directs energy.  If we are to walk the path
Bhagavan shows us, it requires steely determination and commitment.  The deeper our dedication,
the more energy there is that influences our destiny.  And the greater consequently, will be the impact
on material events.  For no action we initiate is an isolated occurrence.  It summons a reply from the
universal ground of energy which corresponds precisely to the dynamism of the energy behind our
original thought.

The thread which binds action and reaction in our existence is what we term the ego, or ahankara.
By definition ahankara means the concept of individuality.  The consciousness of the ahankara ensures
that a person's actions will entail personal consequences, whether sooner or later is according to the
vigour of the energy involved. 

It is imperative that we are aware of our intentions, our thoughts and emotions. We should appraise
carefully the reply of Swami Yogananda Paramhansa to the following comment:  'It seems unfair',
a disciple lamented, 'that we should be punished for mistakes that we made unintentionally, without
realizing they were wrong.'

'Ignorance',  replied the Master, 'does not alter the law. If a person drives his car absently-minded
into a tree, his resulting injuries won't be fewer because he was absent minded.

'You must learn to adapt your actions to the law. As Sri Yukteswarji remarked once to me, 'The cosmos
would  be fairly chaotic if its laws could not operate without the sanction of human belief.'

contd.,

Arunachala Siva.             

10121
General Discussion / Re: Bhagavan is everywhere.
« on: January 02, 2016, 10:15:25 AM »
It is 'automatic divine action' which happens because we are receptive.  For a moment we are in tune
with this stillness and are not identified with any thought or feeling.  There is no sense of opposition
or separateness.  There is no desire, no fear.  This simple step is the beginning.

We slowly come to understand that Bhagavan is not bound by time or space nor our concepts as to
who 'He' is.  Once that indelible revelation is given to us through an unmistakable encounter at the
Samadhi, or a dream, or an instant of recognition when we see His photograph or a sentence in His
teachings, we are joined to His Name.  We begin to realize that Bhagavan is everywhere and wherever
any of us gather in His Name, He is there; wherever any of us prays to Him, He is there; whenever
any one contemplates Him, He is there. For each one of us, we only need to remember Him any time
and in any place, He is always there.

We may not always be aware of Bhagavan but Bhagavan is certainly aware of us.

concluded.

Arunachala Siva.             

10122
General topics / Re: Tevaram - Some select verses.
« on: January 02, 2016, 08:39:45 AM »
Verse 170:

நிறைகுடந் தூபம் தீபம்
   நெருங்குபா லிகைக ளேந்தி
நறைமல ரறுகு சுண்ணம்
   நறும்பொரி பலவும் வீசி
உறைமலி கலவைச் சாந்தின்
   உறுபுனல் தெளித்து வீதி
மறையவர் மடவார் வள்ளல்
   மணமெதிர் கொள்ள வந்தார்.


Brahmins and housewives came with
Poorna-Kumbhas, censers breathing incense
And Palikais galore; they strewed honeyed flowers,
Aruku-grass, gold dust and puffed rice on their way
And sprinkled rose water scented with sandal powder;
Thus they welcomed the wedding party.   

Arunachala Siva.

10123
General topics / Re: Tevaram - Some select verses.
« on: January 02, 2016, 08:37:16 AM »
Verse 169:



நெருங்குதூ ரியங்கள் ஏங்க
   நிரைத்தசா மரைகள் ஓங்கப்
பெருங்குடை மிடைந்து செல்லப்
   பிணங்குபூங் கொடிக ளாட
அருங்கடி மணம்வந் தெய்த
   அன்றுதொட்டு என்றும் அன்பில்
வருங்குல மறையோர் புத்தூர்
   மணம்வந்த புத்தூ ராமால்.



Many a musical instrument, one vying with the other,
Was played; chamaras were wafted in serried order;
Parasols were held lifted; many beauteous banners
Wafted in the wind in close rivalry;
Thus the wedding party arrived at Putthoor;
From that day Siva-Brahmins hail it
With the name, "Manam-vanta-Putthoor."   


Arunachala Siva.

10124
General topics / Re: Tevaram - Some select verses.
« on: January 02, 2016, 08:35:21 AM »
Verse 168:



அருங்கடி எழுந்த போழ்தின்
   ஆர்த்தவெள் வளைக ளாலும்
இருங்குழை மகரத் தாலும்
   இலங்கொளி மணிக ளாலும்
நெருங்கிய பீலிச் சோலை
   நீலநீர்த் தரங்கத் தாலுங்
கருங்கடல் கிளர்ந்த தென்னக்
   காட்சியிற் பொலிந்த தன்றே.



It looked as though the black main was afoot
As, when the wedding-guests marched onward
White bangles of shells jingled,
Fish-like ear-pendants dangled,
Gems from jewels, in effulgence, blazed
And peacock feathers blue waved from crests.

Arunachala Siva.

10125
General topics / Re: Tevaram - Some select verses.
« on: January 02, 2016, 08:32:26 AM »
Verse 167:


மங்கல கீத நாத
   மறையவர் குழாங்க ளோடு
தொங்கலும் விரையுஞ் சூழ்ந்த
   மைந்தருந் துவன்றிச் சூதும்
பங்கய முகையுஞ் சாய்த்துப்
    பணைத்தெழுந் தணியின் மிக்க
குங்கும முலையி னாரும்
   பரந்தெழு கொள்கைத் தாகி.


With the assemblages of Brahmins hymning the holy Vedas,
Men  perfumed, garlanded and decked in gold --,
And women whose swelling kumkum-dyed breasts
That excelled lotus-buds and dice --,
Proceeded in all jubilee.


Arunachala Siva.


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