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Messages - Subramanian.R

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10186
General topics / Re: Tevaram - Some select verses.
« on: March 24, 2016, 08:32:51 AM »
Verse 17:



ஓது கிடையின் உடன்போவார்
   ஊர்ஆன் நிரையின் உடன்புக்க
போது மற்றங் கொருபுனிற்றா
   போற்றும் அவன்மேன் மருப்போச்ச
யாது மொன்றுங் கூசாதே
   யெடுத்த கோல்கொண் டவன்புடைப்ப
மீது சென்று மிகும்பரிவால்
   வெகுண்டு விலக்கி மெய்யுணர்ந்து.



When he proceeded with the learners of the Vedas
Who went alongside the kine of the townsfolk,
As a newly-calved cow was about to charge its neatherd
He beat it black and blue with a stick and without
Any qualms of conscience; he beheld this;
Love-borne he castigated him in wrath and prevented
Him from his act; his knowledge of truth began to upsurge.   

Arunachala Siva.

10187
General topics / Re: Tevaram - Some select verses.
« on: March 24, 2016, 08:30:07 AM »
Verse  16:


நடமே புரியும் சேவடியார் நம்மை
    உடையார் எனும்மெய்ம்மை
உடனே தோன்றும் உணர்வின்கண்
   ஒழியா தூறும் வழியன்பின்
கடனே இயல்பாய் முயற்றிவருங்
    காதல் மேன்மேல் எழுங்கருத்தின்
திடநேர் நிற்குஞ் செம்மலார்
   திகழு நாளில் ஆங்கொருநாள்.


"The Dancing Lord of roseate feet owns us" is the truth
Which forthwith dawned on him whenever he began to ponder;
This for ever upsurged in him; love in him ever soared
Devotion became a sweet duty with him; in this
He stood firm-poised. While thus he thrived, one day?.   

Arunachala Siva.

10188
General topics / Re: Tevaram - Some select verses.
« on: March 24, 2016, 08:28:22 AM »
Verse  15:


குலவு மறையும் பலகலையும்
   கொளுத்து வதன்முன் கொண்டமைந்த
நிலவும் உணர்வின் திறங்கண்டு
   நிறுவும் மறையோர் அதிசயித்தார்
அலகில் கலையின் பொருட்கெல்லை
   ஆடுங் கழலே எனக்கொண்ட
செலவு மிகுந்த சிந்தையினில்
   தெளிந்தார் சிறிய பெருந்தகையார்.


Beholding his intellectual achievement, which had,
-- All unschooled --, comprehended the Vedas
And all the arts which confer enlightenment,
His preceptors wondered at him; the little one supremely great
Knew pellucidly in his firm-set mind
That the Dancing feet of the Lord are the ultimate goal
Of all the endless arts and sciences.

Arunachala Siva.

10189
General topics / Re: Tevaram - Some select verses.
« on: March 24, 2016, 08:26:42 AM »
Verse 14:


நிகழும் முறைமை ஆண்டேழும்
   நிரம்பும் பருவம் வந்தெய்தப்
புகழும் பெருமை உபநயனப்
   பொருவில் சடங்கு முடித்தறிவின்
இகழு நெறிய அல்லாத
   எல்லாம் இயைந்த வெனினும்தம்
திகழு மரபின் ஓதுவிக்கும்
   செய்கை பயந்தார் செய்வித்தார்.


When he was seven years old, his father invested him
With the glorious sacred thread at a peerless function;
Though he was blessed with the wisdom of all the good works,
In keeping with the tradition great, his parents
Had him initiated in the cultivation of the Vedas.

Arunachala Siva.

10190
General topics / Re: Tevaram - Some select verses.
« on: March 24, 2016, 08:24:53 AM »
Verse 13:


ஐந்து வருடம் அவர்க்கணைய
   அங்கம் ஆறும் உடன்நிறைந்த
சந்த மறைகள் உட்படமுன்
   தலைவர் மொழிந்த ஆகமங்கள்
முந்தை யறிவின் தொடர்ச்சியினால்
   முகைக்கும் மலரின் வாசம்போல்
சிந்தை மலர உடன்மலரும்
   செவ்வி யுணர்வு சிறந்ததால்.


When he was five summers old, he became
Well-versed in the Sivagamas and the metrical Vedas
Which were granted in grace by the Lord,
And also the six angas of the Vedas,
By reason of his noetic nexus of yore; his mind,
Like a bud full grown into a bloom breathing fragrance,
Blossomed, endowed with an exquisite mellowness.   

Arunachala Siva.

10191
General topics / Re: Tevaram - Some select verses.
« on: March 24, 2016, 08:22:56 AM »
Verse  12:


நன்றி புரியும் அவர்தம்பால்
   நன்மை மறையின் துறைவிளங்க
என்றும் மறையோர் குலம்பெருக
    ஏழு புவனங் களும்உய்ய
மன்றில் நடஞ்செய் பவர்சைவ
   வாய்மை வளர மாதவத்தோர்
வென்றி விளங்க வந்துதயம்
   செய்தார் விசார சருமனார்.


Of such good parents, he Vichara Sarma came to be born
That the ways of the Vedas might shine in splendor,
That the clan of Brahmins might increase and multiply,
That all the seven worlds might stand redeemed,
That the truth of Saivism of the Dancing Lord might grow for ever
And the triumph of tapaswis might blaze very well.

Arunachala Siva.

10192
General topics / Re: Tevaram - Some select verses.
« on: March 24, 2016, 08:20:53 AM »
Verse  11:


மற்றை மறையோன் திருமனைவி
    வாய்ந்த மரபின் வந்துதித்தாள்
சுற்றம் விரும்பும் இல்வாழ்க்கைத்
   தொழிலாள் உலகில் துணைப்புதல்வற்
பெற்று விளங்குந் தவஞ்செய்தாள்
   பெறும்பே றெல்லைப் பயன்பெறுவாள்
பற்றை யெறியும் பற்றுவரச்
   சார்பா யுள்ள பவித்திரையாம்.

His wife divine hailed from a fitting family;
She ran the house attending well to the kith and kin;
She had of yore, wrought askesis, to come by a son
Who would prove to be uniquely helpful;
She was to be blessed with the greatest beatitude
That sons on earth can ever confer; she had snapped
All fetters and was solely attached to the Lord only;
She was pure and immaculate.

Arunachala Siva.

10193
General Discussion / Re: Rough Notebook-Open Forum
« on: March 24, 2016, 06:59:50 AM »


W.E. Channing who was a close friend of Thoreau and his first biographer, commented after his
death that, "No man had a better unfinished life."  For what are we to make of a man with great
talents who apparently loafed his way through life?  One of the most memorable statements of
Thoreau concerned this very issue, "If a man does not keep pace with his companions, perhaps
it is because, he hears a different drummer. Let his step to the music which he hears, however
measured or far away."  [Thoreau's Walden].

Here was a person who in the face of social and peer pressure resolutely 'listened to his inner call'
and fulfilled his 'swadharma', not as someone who visibly accomplished something in the world,
but one who walked on the woods and observed the beauty and precision of nature.  "I went to the
woods because I wished to live deliberately, to front only the essential facts of life, and see if I could
not learn what it had to teach, and not, when I came to die, discover that I had not lived."
His insights and lucid descriptions have inspired generations of writers too numerous to list here.

Thoreau's example challenges us to ask what then does it mean to lead a fulfilled life in which all
one's virtues and skills are exercised to the limit of human possibility?  Is it in the accumulation of
wealth, social power and respect by one's peers?  Is it in doing good deeds and helping the less
fortunate?


So the question here is why so much as how.  How can we lead a simpler life in this day and age
with its superfluity of impressions, desires and fears brutally shoved into our faces by inane electronic equipments in our homes as well as at work? We do have a choice and it is not necessarily a radical
one of renouncing the world and living in association with an ashram or similar institution.  Our daily
life is composed of small choices over which we have some degree of control.

We do have choice whether or not to switch on a television, we have a choice and can say no when
offered the latest gadget which will make us the envy of our friends.  Even in situations, where we have
no manoeuvre, we still have a choice whether to indulge in despair or anger, or remain calm.

(Source: As indicated above)

Arunachala Siva. 

10194
General Discussion / Re: Rough Notebook-Open Forum
« on: March 24, 2016, 06:54:31 AM »

The question we need to ask is: what is the most important thing that we need to do with our lives?
Leave aside the  duties of supporting and raising a family.  Leave aside the necessity of earning a living.
The most important duty we have to ourselves is to be true to our nature, our "swadharma",
and this at whatever the cost for who does not agree with Thoreau's observation that, "Most men lead
lives of quiet desperation and go to the grave with the song still in them."

Bhagavan Ramana did not encourage people to renounce the world.  He advised dispassion and
questioning of the assumptions we automatically make ourselves and others.  We lead for the
most part a mechanical existence whether we are aware of it or not.  We take our opinions from
newspapers and TV news channels.  What Bhagavan Ramana advised was discrimination
between what is eternal and what is ephemeral.

We should be wary of an easy escape by thinking that we can do nothing.  Thoreau said:
"As if you could kill time, without injuring eternity!"  Time is precious.  Bhagavan's daily routine
was fixed by the clock.  He would go for days without speaking and yet the asramam would be
unaffected because there was a discipline and purpose to each activity, which gave the day
momentum and meaning.  In the midst of activity Bhagavan sat in silence and moved as if alone.
There was a solitude to Him which was impervious to the round of events.  He was the Sun
around which the devotees spent their days and thoughts. His constant and unfathomable
abidance in, for want of a better word, what we call the Self, was a source of joy and awe for
those who were open to its manifestation.  The few words He spoke, the small amount of literature
He wrote, were all cherished for nothing was wasted.  Each word was meant, each gesture had
significance. One wonders what Thoreau would have made of an encounter with Bhagavan.
One imagines Thoreau would have found in Bhagavan the answer to his search for meaning and in a
face to face encounter words would have been discarded.  For Thoreau wrote: "Could there a greater
miracle take place than for us to look through each other's eyes for an instant?"

During his last years, Thoreau suffered from incurable tuberculosis, and slowly faded away over a number of years. But he was writing articles for journals even in bed as an invalid.  When his aunt asked him:
"Whether he had made peace with God", Thoreau replied:  "I did not know we had ever quareled!"

Among his last dying words were:  "Now comes good sailing!"

Let us leave Thoreau the final word:  "It is not what you look at, that matters, it is what you see."

(Source: As indicated in Arunachala Ramana Boundless Ocean of Grace)

Arunachala Siva.   

10195
General Discussion / Re: Rough Notebook-Open Forum
« on: March 23, 2016, 01:55:17 PM »
Dear Sadhak,

Yes. Rama and Sita were also married on a Panguni Uththiram day!

Arunachala Siva.

10196
General topics / Re: Abhirami Andati - verses and meanings:
« on: March 23, 2016, 01:53:07 PM »
Verse 5:


5: பொருந்திய முப்புரை, செப்பு உரைசெய்யும் புணர் முலையாள்,
வருந்திய வஞ்சி மருங்குல் மனோன்மணி, வார் சடையோன்
அருந்திய நஞ்சு அமுது ஆக்கிய அம்பிகை, அம்புயமேல்
திருந்திய சுந்தரி, அந்தரி-பாதம் என் சென்னியதே.

அபிராமி அன்னையே! உயிர்களிடத்திலே படைத்தல், காத்தல், அழித்தல் ஆகிய மூவகை நிலைகளிலும், நிறைந்து இருப்பவளே! மாணிக்க பூண் அணிந்த நெருக்கமான, அடர்ந்த தனங்களின் சுமையால் வருந்துகின்ற வஞ்சிக் கொடி போன்ற இடையை உடையவளே! மனோன்மணியானவளே! (அன்பர்களை ஞான நிலைக்கு கொண்டு செல்கின்றவள்) நீண்ட சடையை உடைய சிவபெருமான் அன்றொரு நாள் அருந்திய விஷத்தை அமுதமாக்கிய அழகிய தேவி! நீ வீற்றிருக்கும் தாமரையைக் காட்டிலும் மென்மையான நின் திருவடிகளையே, என் தலைமேல் கொண்டேன்.

O Mother Abhirami! You are always doing creation, protection, destruction - these three are done
by you!  O the Goddess, who has got two big breasts, where ruby garland is worn and you are
seeming to suffer due to the weight.  O Manonmani!  The One who brings forth people to the state of
Jnana!  When Siva who has got matted locks took the hala-hala poison, You only made it to become
amrutha!   You are seated on a lotus flower, but your feet are softer than the flower!  And I keep
your soft feet on my head!

contd.,

Arunachala Siva. 

10197
150.  The true nature of the real Self in its purity is, the unqualified consciousness, 'I am';
therefore (the Sadhaka) should meditate, 'I am' without any predicate - earnestly and constantly.

151. The One and only Reality can be experienced only by those that attain peace by stilling the mind's
movements;  it is beyond the reach of those whose minds are restless.

152.  The state of liberated Being can be reached only by dying;  but dying does not consist in destruction
of the body;  one should understand that the true death is the extinction of the ideas 'mine'  and 'I'.

153.  Thou are not the physical body, nor the vital energies, nor sense organs, nor the mind nor the
reasoning faculty, nor the ego, when the original sin, which consists in identifying oneself with any
of these, is given up.

154.  The mind is led to perfect quiescence in the Heart through the Quest of the Real Self in the form
of the question 'Who am I?', when the world appearance ceases. That Being which shines as 'I AM' is the
Real Self.

155. After understanding the above substance of the teachings of the Vedanta, which is very subtle,
one should engage in the Quest of the Real Self, in order to win Liberation through quiescence of the
mind.

contd.,

Arunachala Siva.

   
   

10198
57.  Just as the yolk of the egg of many hued green peacock is only one (in color), the original state
of this empty world, which appears to be distorted into teeming multiplicity, is pure and unalloyed
happiness.  By abiding in the state of the Self, know this truth now, even while that Self, appearing
as an effect, takes the form of the world manifesting through the power of Maya.

58. All the differences that, crowding together, accumulate to form the world, are in truth the sport of
grace, the power of the one consciousness.  Therefore, Jnanis whose sole focus is the knowledge
of the radiant reality will never perceive the world of many differences except as a mere appearance.

On Inquiry and Being Still:

536. People of the world, you go running again and again, seeking one thing after another, believing
each to be the ultimate truth!  The wise course is to investigate that one thing which, when investigated,
results in all other things ceasing to exist.

577:  Because the Self shines as fullness without any other thing existing apart from it, the
differentiated view in which the objects are known is, in truth, incompatible with the Self.
This being so, if the Jiva, whose form is the ego, and who has through delusion takes himself
to be the seer of objects, inquires within himself, 'Who is the seer?' and realizes his true nature as
it is really is, then the heart-knot will snap and the triputi differences (seer, seeing and seen, and
knower, known and knowing) will flee rapidly and perish.

contd.,

Arunachala Siva.         
 

10199
Ignoring the seen:

Verse  413:

Like the shadow of a man is this body, which is the result of past actions. 
Give it up as a corpse, and take no notice of it again.  O thou, the great.

Verse 414:

Realize the Atman. Pure Blissfulness - such is the nature of the Atman. Give up this
insentient name and form from a distance and never again think of that, as you do not
think of food that has been vomited.

Verse 415:

It cannot be done by talking.  You must burn this, root and all, in the fire of the Atman,
and then rest in that Atman, becoming thus ever pure knowledge and bliss - the best of
the knower of the Brahman.

Verse 416:

This body is bound by the actions done in the past.  If it remains or goes, take no notice.
One who knows the truth will not look back to this body, as one will not see the blood of
a cow. (A Hindu will not look at the blood of a cow.) All his mind rests in the ever blissful
Brahman.

Verse 417:

One who has known the true, indivisible Blissfulness in his own Self --really and truly realizing
that -- for what reason will he support this body?

contd.,

Arunachala Siva.     

10200
Health issues / Re: Health issues
« on: March 23, 2016, 11:40:31 AM »
My dear Graham,

Regardless of the troubles and tribulations, you will succeed in removing the cancer growth.

Please fly to U.S. to get treatment and you will get well with Sri Bhagavan's Grace.

Arunachala Siva.

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