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Messages - Subramanian.R

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10246
General topics / Re: Tevaram - Some select verses.
« on: January 26, 2016, 08:13:23 AM »
Verse  3:


ஆறு சூடிய ஐயர்மெய் யடிமை
   அளவி லாததோர் உளம்நிறை யருளால்
நீறு சேர்திரு மேனியர் மனத்து
   நினைத்த யாவையும் வினைப்பட முடித்து
மாறி லாதநன் னெறியினில் விளங்கும்
   மனைய றம்புரி மகிழ்ச்சியின் வந்த
பேறெ லாம்அவ ரேவின செய்யும்
   பெருமை யேயெனப் பேணிவாழ் நாளில்.



Unequalled is their true service to the Lord
Who sports on His matted hair the river Ganga;
Their hearts are ever filled with the endless grace of the Lord;
So he rendered for those devotees -- the wearers of the holy ash --,   
All types of service desired by their mind;
He also deemed it his glory to perform all that was
By the devotees commanded, and this, he thought
Way the beatitude of his life, as an unswerving householder;
Thus, even thus, he flourished.   

Arunachala Siva.

10247
General topics / Re: Tevaram - Some select verses.
« on: January 26, 2016, 08:11:08 AM »
Verse  2:


அக்கு லப்பதிக் குடிமுதல் வணிகர்
   அளவில் செல்வத்து வளமையின் அமைந்தார்
செக்கர் வெண்பிறைச் சடையவ ரடிமைத்
   திறத்தின் மிக்கவர் மறைச்சிலம் படியார்
மிக்க சீரடி யார்கள்யா ரெனினும்
   வேண்டும் யாவையும் இல்லையென் னாதே
இக்க டற்படி நிகழமுன் கொடுக்கும்
   இயல்பின் நின்றவர் உலகியற் பகையார்.




He was the first among the merchant-clan of the city;
He flourished well endowed with endless wealth;
Whatever was sought by the devotees -- whoever they be --,
Of the Lord's feet decked with the anklets of the Vedas,
He would grant without ever saying 'No';
Thus he -- Ulaku-Yeyar-Pakaiyar --, throve
Poised in ready munificence in this sea-girt earth.

Arunachala Siva.

10248
General topics / Re: Tevaram - Some select verses.
« on: January 26, 2016, 08:07:21 AM »
Yeyarpakai Nayanar Puranam:

Verse 1:


சென்னி வெண்குடை நீடந பாயன்
   திருக்கு லம்புகழ் பெருக்கிய சிறப்பின்
மன்னு தொல்புகழ் மருதநீர் நாட்டு
   வயல்வ ளந்தர இயல்பினில் அளித்துப்
பொன்னி நன்னதி மிக்கநீர் பாய்ந்து
   புணரி தன்னையும் புனிதமாக் குவதோர்
நன்னெ டும்பெருந் தீர்த்தமுன் னுடைய
   நலஞ்சி றந்தது வளம்புகார் நகரம்.


Famous it is by the abiding glory of the Chozha kings,
-- Ancestors of the white parasolled Anapaya --,
It is maruda realm dight with waterly fields;
Here flows the Kaveri bestowing foison, and as it merges
Into the main it purifies it making it goodly, vast and glorious;
Fronting this is fecund Pukar flourishing well.


Arunachala Siva.





10249
General topics / Re: Tevaram - Some select verses.
« on: January 26, 2016, 08:04:45 AM »
Verse  44:


அயலறி யாத வண்ணம்
   அண்ணலா ராணை யுய்த்த
மயலில்சீர்த் தொண்ட னாரை
   யானறி வகையால் வாழ்த்திப்
புயல்வளர் மாட நீடும்
   பூம்புகார் வணிகர் பொய்யில்
செயலியற் பகையார் செய்த
   திருத்தொண்டு செப்ப லுற்றேன்.



Having humbly hailed to the extent known to me
The glorious devotee who was free from delusion
And who maintained the vow taken in the Lord?s name
Without any one else knowing it in any way,
I now proceed to narrate the divine service
Of Yeyar Pakai, the merchant flaweless by falsity,
Of Poompukar dight with cloud-capped mansions.


Arunachala Siva.

10250
General topics / Re: Tevaram - Some select verses.
« on: January 26, 2016, 08:03:07 AM »
Verse 43:


விறலுடைத் தொண்ட னாரும்
   வெண்ணகைச் செவ்வாய் மென்றோள்
அறலியற் கூந்த லாராம்
   மனைவியும் அருளின் ஆர்ந்த
திறலுடைச் செய்கை செய்து
   சிவலோக மதனை யெய்திப்
பெறலரு மிளமை பெற்றுப்
   பேரின்பம் உற்றா ரன்றே.



The mighty devotee and his wife of lustrous smile,
Rosy lips, soft shoulder, and hair dark as river-bed sand,
Poised in grace, lived a rare and virtuous life
And attained Siva-Loka; graced with aeviternal youth
-- Rare to come by --, they flourish in bliss unending.

Arunachala Siva.

10251
General topics / Re: Tevaram - Some select verses.
« on: January 26, 2016, 08:00:22 AM »
Verse 42:



மன்றுளே திருக்கூத் தாடி
   அடியவர் மனைகள் தோறுஞ்
சென்றவர் நிலைமை காட்டுந்
    தேவர்கள் தேவர் தாமும்
வென்றஐம் புலனான் மிக்கீர்
   விருப்புட னிருக்க நம்பால்
என்றுமிவ் விளமை நீங்கா
    தென்றெழுந் தருளி னாரே.


The Lord-Dancer of the Ambalam, the God of gods, that visits
The houses of every one of His devotees to make known
Their true way of life, spake thus to the couple:
"O ye glorious beyond reckoning, who conquered
The (mutinous) flesh! Be for ever with us
Endowed with this perpetual youth!"
The Lord then merged into His state of formlessness.


Arunachala Siva.

10252



When Bhagavan Ramana was on the Hill, serpents and peacocks used to remain quiet, friendly
to each other in His Presence.  Panthers which came to tanks and ponds to drink water, finished
their work and went away without harming anyone.

Arunachala Siva.

10253

When Bhagavan Ramana was in His last days on this earth [ He had pain, which should have been
unbearable for anyone else], the attendants asked Him:  "Bhagavan!  Is it paining too much?"
Bhagavan Ramana said:  "Yes, the body is paining!"  He was not the body or the mind.

Arunachala Siva.

10254
General Discussion / Atyashrama - John Grimes:
« on: January 25, 2016, 11:54:01 AM »
(The article appeared in Oct.-Dec. 2015 issue of Mountain Path)

*

Bhagavan Krishna said, 'There was never a time when I did not exist, nor you, nor any of these kings.
Just as the dweller in this body passes through childhood, youth, and old age, so at the death he merely
passes into another kind of body.'  (Ch.2.12-13). Bodies pass through stages but the question is, 'Are
you the body?'  In addition, there is no restrictive rule that one must pass through all stages of life,
performing the duties incumbent on them or renounce all duties in order to know who they really are.

Strange is it not that upon birth virtually every human being accepts as true, as valid, the data that their
sense organs and mind perceive.  Even when informed that the sense organs are extremely limited in
their abilities, there are a few who inquire into this situation.  Humans have colored rods and cones in their
eyes. Thus the world full of color appears. Ears hear within a limited range,etc., Who stops to wonder what is
really 'out there'?  What would be the data appear as, if humans had infra red or ultra violet rods and cones
instead of their limited frequency range?  Why do so few inquire into the seer?  Who am I really?

contd.,

Arunachala Siva.         

10255
The Biblical Job, when faced with the questions of cosmic justice and fate, got no answer except to
bow down in silence before the terrible mystery and the universe and the inscrutable God.

When Jesus was asked why a man was born blind, whether it was due to his karma or his parents' sin,
Jesus answered, 'Neither this man nor his parents sinned, but this happened so that the works of
God might be displayed in him.  (John Ch 9)

contd.,

Arunachala Siva. 

10256
General Discussion / Re: Adhisthana - John Grimes:
« on: January 25, 2016, 11:26:43 AM »
"For instance you see a reflection in the mirror and the mirror.  You know the mirror to be the reality
and the picture in it a mere reflection.  Is it necessary that to see the mirror we should cease to see
the reflection in it?  Or again take the screen illustration.  There is a screen.  On that screen first a picture
appears. Before that figure on the same screen other pictures appear and the first figure goes on watching
the other pictures.  If you are the screen and know yourself to be screen, is it necessary not to see the first
figure and the subsequent pictures? When you don't know the screen you think the figure and pictures to be
real.  But when you know the screen and realize it is the only reality on which as substratum the shadows of the figure and pictures have been cast, you know these to be mere shadows. You may see the shadows, knowing them to be such and knowing yourself to be the screen that is the basis for them all."  (Day by Day 6.3.1946 afternoon.)

In talking about how the sage sees the illusory world (mithya) as Real (satyam).  Bhagavan explains,
'He who sees the Self, sees only the Self in the world also.  To the Jnani it is immaterial whether the world
appears or not.  Whether it appears or not, his attention is always on the Self.  It is like letters and the paper
on which the letters are printed.  You are wholly engrossed with the letters and have no attention left on
the paper.  But the Jnani thinks only of the paper as the real substratum, whether the letters appear on it
or not.'  (Day by Day 12.9.1946)

contd.,

Arunachala Siva.             

10257
General topics / Re: The Bliss of No Want - Vasko Kohlmayer:
« on: January 25, 2016, 10:16:44 AM »
But even though we may see this truth intellectually, our conditioning and habitual ways of thinking
make it difficult to firmly integrate this insight into the fabric of our being. Deep inside we still tend to
harbor desire of one kind or another thinking that its fulfillment will finally bring happiness we seek.
Despite repeated disappointment, the human mind seems to be constitutionally unable to fully grasp
the futile nature of such wanting.

There is good reason to believe that human effort can only go so far and that in most cases divine
assistance is required to make that last step.  (The expression 'last leap' is used to as a concession
to the way things appear to the mind.  It has been said many times by sages that divine assistance
is required at every step that a human being takes along the path of liberation.)   Many people have
testified that it was an infusion of grace that provided that final push by presenting before their eyes
and hearts the reality of their condition.

contd.,

Arunachala Siva.         

10258
General topics / Re: The Finger Pointing to the Moon:
« on: January 25, 2016, 10:07:14 AM »
We cannot get knowledge about the Self through thought unless we have already experienced the Self,
just like unless we have already experienced greenness through our sense of sight,  any words that
'Leaves are green' will be meaningless to us.  Hence, one cannot arrive at the truth through thinking,
though thoughts can point to the truth. Thinking can proceed only with words, and words stand only
as symbols for actual entities, and knowledge of entities is only through experience and not through words.

Words are only symbols for entities and their properties, just like a map of Delhi is for Delhi.  That is
why thinking cannot give us knowledge about the Self or Brahman.  Or in another words, mind which
subsists on thoughts, cannot understand Brahman. That is the assertion of Kena Upanishad quoted
in the beginning.

concluded.

Arunachala Siva.   

10259
Verse 142:

The sun creates the cloud,  and then cloud hides the sun;  so egotism takes the rise from the Atman
and then veils it.

Verse 143:

And as in the day, when the clouds hide the sun and it becomes dark, there comes a heavy cold wind and
makes it worse, so the fool who is covered with tamas, this scattering quality, rajas, becomes the cause of
various sufferings.

Verse 144:

With these two forces, rajas and tamas, comes bondage to the individual, deluded by which (thinking this
body to be the Self) the fool wanders.

The tree of samsara:

Verse 145:

Taking this world as a tree, the seed of this tree of the world is tamas.  The idea of the Self as the body
is the sprout of that tree; attachment is the twig; and the actions the water; the pranas (body) the trunk;
the different senses are the different branches; the objects of the senses are the flowers; pain is the fruit;
and the human soul is the bird that lives on this tree and eats the fruits of various sufferings from different
kinds of actions.

contd.,

Arunachala Siva.         

10260
General topics / Re: Tevaram - Some select verses.
« on: January 25, 2016, 08:43:25 AM »
Verse 41:


கண்டனர் கைக ளாரத்
   தொழுதனர் கலந்த காதல்
அண்டரும் ஏத்தி னார்கள்
   அன்பர்தம் பெருமை நோக்கி
விண்டரும் பொலிவு காட்டி
   விடையின்மேல் வருவார் தம்மைத்
தொண்டரும் மனைவி யாருந்
   தொழுதுடன் போற்றி நின்றார்.



They beheld Him and with folded hands adored Him;
The celestial beings too that witnessed the glory of the couple,
Hailed them in love; with his wife the devotee
Praised and adored Him who was enthroned on the Bull
In the splendorous expanse of ether.

Arunachala Siva.

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