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Messages - Subramanian.R

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(K.3.15) Gaudapada effectively summarizes all this in an earlier verse!  He acknowledges that there
are various descriptions of creation in the scriptures.  He refers to 'earth, iron and sparks',
which abbreviated terms acknowledges the fact that there are differing descriptions in various Upanishads.
(The earth and iron examples are from the Chhaandogya Upanishad 6.1.4 - 6.1.6 and sparks from the
Brihadaranyaka 2.1.20.). Sankara says this is a device to make the intellect realize that Jivatman is
identical with Brahman.  First of all, the scriptures tell us that the world and Jivas have been created.
This naturally begs the question of who created them and prompts us to say that Brahman is the cause.
Further analysis, however, shows us that there is no world or jiva separate from Brahman  and we are
forced to conclude that they are not an  'effect' of Brahman at all. The reality has to be beyond both
cause and effect -- and non dual.  There is  no 'multiplicity.'

Sankara even suggests that the fact there are many different versions of the creation is evidence
that they are only a provisional explanation, so to be taken back later as our understanding  grows.
He says that there would have been one single, consistent, version in all the different sources if
creation had been true and the world a reality.  It is not possible to imagine any other useful purpose
for them otherwise.


Arunachala Siva.     

30.  He who controls his mind through the eight-fold yoga comprising Yama, Niyama etc., wears Rudraksha
beads and ashes and attains love for the Lord of Girija wearing snake garlands who removes the worldly
sin and transmigration, even if he be a dunce devoid of Vedic knowledge, attains the cherished fruits of
that devotion.

31.  One may learn Vyakarana (Vedic grammar) for a hundred years, one may delude oneself to have
mastered Tarka (logic) and Mimamsa (rituals), one may dredge in the path of Yoga (postures etc.,)
and wander aimlessly in the forest of Vedanta. Of what use are all these without having love for
Sambu's feet that confer salvation?

32.  Of what use are the holy baths in the Ganga and the holy confluence of Triveni at Prayaga on a
Makara Sankarama day, and various sacrificial rites?  Where the great Sivalinga is propitiated there
alone dwell  all the cherished fruits.

33, 34:  Srisaila, the Himalaya, Arunachala, Vriddhachala, Goparvata, the Golden Court of Chidambaram
where the three eyed Lord danceth, the northern and southern Kailasa, the 'never liberated'
Avimukta Kasi of the moon wearing Lord, Omkaresvara, Kalanjara of crores of Rudras, Ganga Sagara
- the sacred consummation of the Ganga in the sea, Gokarna, banks of the Kaveri river born in the
Sahya hills - all are exceedingly adorable stations for the moon decked Lord of Mother Ambika.
Here He dwells in joyous effulgence. Daily worship at these places reveals Sanga's (Siva's) presence in
one own heart lotus.           


Arunachala Siva.

261.  The wise one should resign to God,  his cares concerning the good of the world,  just as he
resigns to Him, his cares about his own body and family.

262.  The ripe devotee must pass  his time, patiently enduring whatever happens to him, whether
pleasant or otherwise, without yielding to sorrow or joy, with his heart absorbed in Him.

263.  When the ego dies in the natural state of the Self, being swallowed by Divine Grace, then the
devotee's self surrender becomes true and complete.

264.  As would be the offering of a portion, taken from an image of Ganesa made of jaggery, so is
the surrender of one's self to God, since there is no self apart from Him.

265. Since the Self is the Supreme Being Himself, by whom, how and to whom is the surrender to be
made?  True self surrender is only the extinction of the ego, by which the sense of being different from
Him arises.

266.  If  thou desirest to give thyself to God, then first seek out and know the Self; thus will be accomplished
gift of oneself to God.  So said the Most Holy One.


Arunachala Siva.         

General topics / Re: Tevaram - Some select verses.
« on: June 05, 2016, 09:27:53 AM »
Verse  87:

அப்பொழுது அங்கண் அணைந்தது
    கண்டவர் அல்லாதார்
முப்புரி நூன்மறை யோர்கள்
    உரோம முகிழ்ப்பெய்தி
இப்படி யொப்பதொர் அற்புதம்
    எங்குள தென்றென்றே
துப்புறழ் வேணியர் கோயிலின்
    வாயில் புறஞ்சூழ.   

They that witnessed the events,
They that only heard of then,
The wearers of the sacred thread and others;
All were thrilled alike.
"Whither has chanced the like of this?"
Thus they exclaimed in wonder
Fore-gathering at the threshold of the temple
Of the Lord of the coral-hued matted hair.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: June 05, 2016, 09:25:42 AM »
Verse  86:

தாணு வினைத்தனி கண்டு
    தொடர்ந்தவர் தம்மைப்போல்
காணுதல் பெற்றில ரேனும்
    நிகழ்ந்தன கண்டுள்ளார்
தோணி புரத்திறை தன்னரு
    ளாதல் துணிந்தார்வம்
பேணு மனத்தொடு முன்புகு
    காதலர் பின்சென்றார்.

He could not behold the Eternal One and follow Him
Like his son who beheld Him and followed Him.
Witnessing the happenings he concluded
That the grace of the Lord of Tonipuram was at work;
So with a mind borne by longing
He went after his beloved son who walked before him.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: June 05, 2016, 09:22:48 AM »
Verse  85:

ஈறில் பெருந்தவம் முன்செய்து
    தாதை யெனப்பெற்றார்
மாறு விழுந்த மலர்க்கை
    குவித்து மகிழ்ந்தாடி
வேறு விளைந்த வெருட்சி
    வியப்பு விருப்போடும்
கூறும் அருந்தமி ழின்பொரு
    ளான குறிப்போர்வார்.

He who had wrought boundless tapas of yore
To become the blessed father of the divine child,
Let slip the stick; folding his flower-hands
In adoration, he danced in joy;
He was by fear, wonder and longing variously assailed;
He then began to con the import of the Tamizh songs
So sweetly hymned by his son.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: June 05, 2016, 09:20:58 AM »
Verse  84:

அண்ணல் அணைந்தமை கண்டு
    தொடர்ந்தெழும் அன்பாலே
மண்மிசை நின்ற மறைச்சிறு
    போதகம் அன்னாரும்
கண்வழி சென்ற கருத்து
      விடாது கலந்தேகப்
புண்ணியர் நண்ணிய பூமலி
    கோயிலின் உட்புக்கார்.   

When he that stood on the ground
Verily the child of the Vedas,
Saw the Lord move into the temple,
Driven by a love to flourish in the imaged thought
Ushered within by his eyes, he also
Moved into the temple of the Holy One.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: June 05, 2016, 09:18:48 AM »
Verse  83:

அணைவுற வந்தெழும் அறிவு
    தொடங்கின அடியார்பால்
இணையில் பவங்கிளர் கடல்கள்
    இகந்திட இருதாளின்
புணையருள் அங்கணர் பொருவிடை
    தங்கிய புணர்பாகத்
துணையொ டணைந்தனர் சுருதி
    தொடர்ந்த பெருந்தோணி.   

To the devotees who are impelled
By spiritual mellowness to reach Him,
The Lord throaned on the Bull with His Consort
Who shares His body, grants the bark
Of His twin feet to cross the peerless strong
Currents of the sea of transmigration.
Such is He who now moved into the Temple
Of the everlasting Ark, accompanied by the Vedas   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: June 05, 2016, 09:16:40 AM »
Verse  82:

மறைகள் கிளர்ந்தொலி வளர
    முழங்கிட வானோர்தம்
நிறைமுடி உந்திய நிறைமணி
    சிந்திட நீள்வானத்
துறையென வந்துல கடைய
    நிறைந்திட ஓவாமெய்ப்
பொறைபெரு குந்தவ முனிவர்
    எனுங்கடல் புடைசூழ.

The chanting of the Vedas grew in ever-increasing volume;
The gems from the crowns of the thronging Devas
Fell down in a shower and filled the earth;
A sea of saints, ever poised
In truth and peace, stood circling.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: June 05, 2016, 09:14:25 AM »
Verse  81:

வந்தெழும்மங் கலமான
    வானதுந் துபிமுழக்கும்
கந்தருவர் கின்னரர்கள்
    கானவொலிக் கடல்முழக்கும்
இந்திரனே முதல்தேவர்
    எடுத்தேத்தும் இசைமுழக்கும்
அந்தமில்பல் கணநாதர்
    அரஎனுமோ சையின்அடங்க.

The resounding of the auspicious and celestial tuntupis,
The singing of the Gandharvas and Kinnaras
Which was like the melodic roar of a sea of music
And the psalms and prayers tunefully chanted
By Indra and his ethereal train
Were drowned in the sound of "Hara! Hara!"
Raised by the interminable hosts of Siva.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: June 05, 2016, 09:11:45 AM »
Verse 80:

திருப்பதிகம் நிறைவித்துத்
    திருக்கடைக்காப் புச்சாத்தி
இருக்குமொழிப் பிள்ளையார்
    எதிர்தொழுது நின்றருள
அருட்கருணைத் திருவாள
    னார்அருள்கண் டமரரெலாம்
பெருக்கவிசும் பினிலார்த்துப்
    பிரசமலர் மழைபொழிந்தார்.

He completed the divine decade
Sealing it with his benediction.
Then the child, the Master of the Rg Veda,
Standing before the Lord, adored Him.
The celestial beings witnessing the grace and mercy
Of the Bountiful One came thronging in the sky
And rained showers of meliferous flowers.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: June 05, 2016, 09:09:21 AM »
Verse  79:

வேதகா ரணராய
    வெண்பிறைசேர் செய்யசடை
நாதன்நெறி அறிந்துய்யார்
    தம்மிலே நலங்கொள்ளும்
போதமிலாச் சமண்கையர்
    புத்தர்வழி பழியாக்கும்
ஏதமே யெனமொழிந்தார்
    எங்கள்பிரான் சம்பந்தர்.

"They fall into perdition who pursue not the way
Of the Author of the Vedas--the red-haired One
Adorned with a white crescent--;
The ways of Samanas and Buddhists that knew
Neither good nor wisdom, are evil."
Thus proclaimed our Lord Sambandhar.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: June 05, 2016, 09:07:09 AM »
Verse  78:

தொழுவார்க்கே அருளுவது
    சிவபெருமான் எனத்தொழார்
வழுவான மனத்தாலே
    மாலாய மாலயனும்
இழிவாகுங் கருவிலங்கும்
    பறவையுமாய் எய்தாமை
விழுவார்கள் அஞ்செழுத்தும்
    துதித்துய்ந்த படிவிரித்தார்.   

Lord Siva grants grace to the worshippers;
Vishnu and Brahma knew this; yet they
Hailed Him not as their minds were flawed.
Taking the base forms of brute and fowl
They tried to reach His crown and feet, and failed;
Then they hailed the Lord duly with His Panchaakshara
And were saved; this he narrated in his decade.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: June 05, 2016, 09:05:07 AM »
Verse  77:

மண்ணுலகில் வாழ்வார்கள்
    பிழைத்தாலும் வந்தடையின்
கண்ணுதலான் பெருங்கருணை
    கைக்கொள்ளும் எனக்காட்ட
எண்ணமிலா வல்லரக்கன்
    எடுத்துமுறிந் திசைபாட
அண்ணலவற் கருள்புரிந்த
    ஆக்கப்பா டருள்செய்தார்.

To proclaim the great mercy of the brow-eyed Lord
That saves the sinners who surrender unto Him
He sang of the boons He lovingly granted
To the wanton demon that hymned and pleased Him,
When sunk by the mountain which he durst uproot.

Arunachala Siva.


This is the description of "A Pilgrim"  sometime in late 1946, when
he had darshan of Bhagavan Ramana:-

"As I approached the Maharshi's room, I could feel the peace that
was radiating from His room.  I entered the room and then came
my first shock.  I expected to see something glorious, a face surrounded by a halo etc., (!)
I didn't find any of those.  Has he not said, I was reminded, in His answer that Self Realization
does not mean that something would descend upon us as something glorious?
Has He not said: "People seem to think that by practicing some elaborate sadhana, the Self would
one day descend upon them as something very big and with tremendous glory that they would
then have what is called 'Sakshatkaram?

In the afternoon, Bhagavan answered my questions.

Q: You have said 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 that 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!  (And this was my second shock that shook me
from the slumber of my pet notions).  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 efforts 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?  Yhis is what I meant 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 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 here 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.

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