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Messages - Subramanian.R

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10426
General topics / Re: Tevaram - Some select verses.
« on: June 20, 2016, 09:03:01 AM »
Verse  232:



சிவிகை முத்தினிற் பெருகொளி
    திசையெலாம் விளக்கக்
கவிகை வெண்மதிக் குளிரொளி
    கதிர்செய்வான் கலப்பக்
குவிகை மேற்கொண்டு மறையவர்
    குணலையிட் டாடப்
புவிகைம் மாறின்றிப் போற்றவந்
    தருளினார் போந்தார்.   


The inlaid pearls of the litter cast a growing light
In all the directions; the white, cool and moon-like
Luster of the pearls from the uplifted parasol
Merged with the sun's rays in the sky;
The Brahmins folding their hands above their heads
Danced uproariously;
Thus fared forth the godly child who made
His avatar to guard the world seeking no recompense.

Arunachala Siva.

10427
General topics / Re: Tevaram - Some select verses.
« on: June 20, 2016, 09:00:50 AM »
Verse  231:


அண்ண லார்திரு வரத்துறை
    அடிகளை வணங்கி
நண்ணு பேரரு ளால்விடை
    கொண்டுபோய் நடங்கொண்
டுண்ணி றைந்தபூங் கழலினை
    உச்சிமேற் கொண்டே
வெண்ணி லாமலர் நித்திலச்
    சிவிகைமேற் கொண்டார்.   


He adored the great Lord of Tiruvaratthurai,
Took leave of Him by His great grace
And wearing as it were on his crown
The beauteous feet of the Lord-Dancer
Which filled his whole being
He entered the pearly palanquin which glowed
Like the white rays of the moon.

Arunachala Siva.


10428
General topics / Re: Tevaram - Some select verses.
« on: June 20, 2016, 08:58:52 AM »
Verse  230:



விளங்கு வேணுபு ரத்திருத்
    தோணிவீற் றிருந்த
களங்கொள் கண்டர்தங்
    காதலி யாருடன்கூட
உளங்கொ ளப்புகுந் துணர்வினில்
    வெளிப்பட உருகி
வளங்கொள் பூம்புனற் புகலிமேற்
    செலமனம் வைத்தார்.


The Lord whose throat holds the poison and who is
Enshrined in the divine Ark
And His Consort, now filled his entire heart;
This was palpably felt in his consciousness;
He therefore desired with all his mind to leave
For Pukali made fecund by its wealth of water.

Arunachala Siva.

10429
General topics / Re: Tevaram - Some select verses.
« on: June 20, 2016, 08:56:24 AM »
Verse  229:


தேவர் தம்பிரான் திருவரத்
    துறையினில் இறைஞ்சி
மேவு நாள்களில் விமலனார்
    நெல்வெண்ணெய் முதலாத்
தாவில் அன்பர்கள் தம்முடன்
    தொழுதுபின் சண்பைக்
காவ லார்அருள் பெற்றுடன்
    கலந்துமீண் டணைந்தார்.   


As he thus sojourned in Tiruvaratthurai
Of the Lord of the celestial beings, adoring Him,
He visited Tirunelvennai and other shrines
With the devotees and hailed the Lord there;
Blessed with the Lord's grace and the holy company
Of the servitors of the various shrines,
The Lord of Sanbai returned to Tiruvaratthurai.

Arunachala Siva.

10430
General topics / Re: Tevaram - Some select verses.
« on: June 20, 2016, 08:53:59 AM »
Verse 228:


இசைவி ளங்கிட இயல்பினில்
    பாடிநின் றேத்தி
மிசைவி ளங்குநீர் வேணியார்
    அருளினால் மீண்டு
திசைவி ளங்கிடத் திருவருள்
    பெற்றவர் சிலநாள்
அசைவில் சீர்த்தொண்டர் தம்முடன்
    அப்பதி அமர்ந்தார்.   


He so hymned that the music thereof glowed
In natural splendur; blessed with the grace of the Lord
On whose crest the Gangai flows, he moved out;
He who was the recipient of the divine grace
Which illumined the directions, sojourned
In that town with the glorious and steadfast servitors.   


Arunachala Siva.

10431
General topics / Re: Tevaram - Some select verses.
« on: June 20, 2016, 08:51:39 AM »
Verse  227:


சூடி னார்கர கமலங்கள்
    சொரிந்திழி கண்ணீர்
ஆடி னார்திரு மேனியில்
    அரத்துறை விரும்பி
நீடி னார்திரு அருட்பெருங்
    கருணையே நிகழப்
பாடி னார்திருப் பதிகம்ஏ
    ழிசையொடும் பயில.   


He folded his lotus-hands above his head
And he bathed his divine body with the tears
Which were showered by his eyes;
He sang the divine decade of the seven-fold music
To cause the flow of the great and divine mercy
Of the Lord who willingly abides at Aratthurai.


Arunachala Siva.

10432

Lucy Cornelssen, a German devotee came to Bhagavan Ramana sometime in 1940s.  She became
the permanent resident of the Asramam, right up to her leaving the body a few decades later. 
Her illustrious daughter is with the Asramam now.  When I met the daughter in my June 2009
pilgrimage to the Asramam, I and my wife met her near the dining hall one evening after Parayanam.
We could not get her name properly.

Lucy Cornelssen or affectionately called as Lucy Ma merged with Bhagavan Ramana after a few
decades of her stay in the Presence. She is the authoress of a slim book titled "Hunting the 'I' which
was first published in 1979, duly assisted by Prof. K. Swaminathan and Viswanatha Swami.
Her Liberation Day falls on 31st December 2009.

*

We have to use our control of that biologically acting mechanism - the brain.  We do it more
or less automatically during the waking state.  .... Somebody might tell you something.  You
not only hear it but you are listening attentively to grasp that meaning.  If you are not interested,
you register the news to your memory...or not... and go on with your task.  You have perceived
the event, but it has not made an impression on you, has not altered your quiet state of
consciousness.  You cut it short after the second stage.

This attitude of aloofnessness, of detachment has to be kept and practiced as often as possible
throughout the day.

Because the moment you are perceiving something and re-acting on it, being interested or
emotionally involved, positively or negatively, you have covered up the silent, neutral, pure,
witnessing "I" by the reactive aggressive, personal 'I'.

Accordingly the sadhana of hunting the "I" includes the practice of attention to our own perceiving,
with the purpose of cutting it short, just before the stage of reacting sets in.  In practicing this
kind of detachment the seeker will soon get to a state of Pure Awareness, which is no longer
'perceiving'.

To 'perceiving' in the customary meaning of the term belongs 'grasping' i.e reacting. It has an
object and is an act within time and space.  Pure Awareness has no object and is beyond
time and space.  It is the highest wakefulness without all the other characteristics of the waking state.

This one means to carry over the absolute Silence of deep sleep into the absolute, the Pure
Awareness of the waking state.  Sri Ramana Maharshi named it the sleepless sleep, the
wakeful sleep or sleep-waking.   

(From Hunting the I - Lucy Cornelssen, Sri Ramanasramam.)

Arunachala Siva.   

10433



Bhagavan Ramana never spoke about in any detail, since the Self has no sex and Bhagavan saw
everyone as Himself, the Self.  No woman and man differences.  But He took people as they
were and graced them to improve.  David Godman mentions about one such question by a
devotee and Bhagavan Ramana said:  "You can sleep with your voluptuous neighbor, provided
you have no sense of doership!"   This answers all the questions.

Once Chinnaswamy drove away a coolie because he was making advances to another voluptuous
lady-coolie.  Bhagavan Ramana did not say anything at all about this incident.  Next day, while
coming down from the Hill, He saw a dog vigorously copulating with a bitch.  He asked a devotee
who was standing beside Him: "Who is going to drive away these dogs?"

Un kaNNil neer vazhinthal kannamma, en kaNNil udhiram kottuthadee..... Poet Subrahmanya Bharati.
If tears flow down from your eyes, blood flows down from My eyes!  Bhagavan Ramana
treated even the most sinful as worth for improvement and not for punishing.  He has also said:
 "I have come here to grace the people and not to punish them.  If I start punishing erring beings,
not even a crow can fly over the Asramam!" 

Arunachala Siva.

10434
The Human Being as Creator Awakening in his Cosmic Creation:

The Vedas tell us that plants have feelings and animals have minds.  (Aitreya Aranyaka II.3.1).
Other creatures are also aware.  They want to live and experience happiness just as we do.
But we humans do have an additional capacity of intelligence that affords us a better potential to
know the Reality or Self behind the universe, should we choose to look for it.

Through the human being, the Creator can become consciousness in his own creation.  God, the
Creator is seeking to manifest through us, so that we can know his own creation from within, with
very creature realizing 'I am all' and 'I have become this entire universe.'

The Self alone was there in the beginning.  There was nothing else that winked. He thought,
'I will create the world.'

Having created the worlds, he thought, 'How can this universe exist without me?  How shall enter into it?'

Having opened the top of the skull and through that means he entered it.  He saw the Person (Purusha)
as God (Brahman).  (Aitreya Upanishad I.1.11;  III.11,12, 13.)

The human being is meant to serve as a vehicle for the entire universe to become self aware.  We are
the instruments of God to perceive his creation through the eyes of his creatures.  This is the great
fulfillment that cosmic intelligence has planned through the long evolutionary struggle.  The whole
purpose of the evolution of the soul, which is also the evolution of life, is the soul's creation of a body
through which it can realize God or the Universal Consciousness.  This is achieved with the human body,
through which we can practice meditation and find God  within ourselves.

We are all sons and daughters of God.  We are created in the image of God, which is a power of light
and consciousness!  We are all meant to become God who is our origin and our home.  That Divine
Being dwells within us as our true Self, calling us to remember our greater nature as All..

The ancients referred to this Cosmic Person as the 'Person in the Sun', as well as the 'Sun of Suns'
(Isa Upanishad 6,7.) and 'the God of Gods', meaning the consciousness principle inherent in light.
The main dwelling for God in the external world is the Sun as the source of light and life.  Similarly,
God dwells within us as soul, the source of life and feeling within our hearts, our inner Sun:

The Cosmic Person, the size of a thumb, dwells in the middle of the heart  like a flame without smoke.
He is the Lord of what was and what will be. He is today and he is tomorrow.  All this is That.
(Katha Upanishad 4.13.)

contd.,

Arunachala Siva.                   

10435
(6.2):



போற்றிஓம் நமச்சி வாய
    புயங்கனே மயங்கு கின்றேன்
போற்றிஓம் நமச்சி வாய
    புகலிடம் பிறிதொன் றில்லை
போற்றிஓம் நமச்சி வாய
    புறம்எனைப் போக்கல் கண்டாய்
போற்றிஓம் நமச்சி வாய.



இறைவனே! போற்றி! போற்றி! இந்தப் பொய்யுலக வாசனையால் மயங்குகின்றேன். உன்னையன்றி எனக்கு வேறு புகலிடம் இல்லை. ஆதலால் என்னைக் கைவிடாமல் காத் தருளல் வேண்டும்.
போற்றி போற்றி. jaya, jaya!

(English translation is not available for this verse.)

Arunachala Siva.

10436
This decade is called Karunathu Irangal. Siva's grace (Karunyam) makes the jivas to go higher in the
state of reaching Siva's abode. 

(6.1):



தரிக்கிலேன் காய வாழ்க்கை
    சங்கரா போற்றி வான
விருத்தனே போற்றி எங்கள்
    விடலையே போற்றி ஒப்பில்
ஒருத்தனே போற்றி உம்பர்
    தம்பிரான் போற்றி தில்லை
நிருத்தனே போற்றி எங்கள்
    நின்மலா போற்றி போற்றி.


I cannot endure this physical life,
O Sankara,
praise be !
O hoary One of the Empyrean,
praise be !
O the puissant One,
praise be !
O peerless One,
praise be !
O Sovereign of the supernals,
praise be !
O Dancer At Thillai,
praise be !
O our Ever-Blemish-less,
praise be !
praise be !


Arunachala Siva.

10437
(5.10):



புகுவேன் எனதே நின்பாதம்
    போற்றும் அடியா ருள்நின்று
நகுவேன் பண்டு தோள்நோக்கி
    நாண மில்லா நாயினேன்
நெகும்அன் பில்லை நினைக்காண
    நீஆண் டருள அடியேனுந்
தகுவ னேஎன் தன்மையே
    எந்தாய் அந்தோ தரியேனே.


Your feet are mine;
they are my Refuge !
Standing amidst Your hailing devotees,
I smiled my prideful fulfillment.
Yet,
when in the past,
Your devotees Played `Tonokkam`,
I,
the shameless dog,
did not come by melting love to behold You.
Should You rule me,
even me?
Do I merit it?
O my Father,
what may my nature be?
Alas,
I cannot endure it at all !


Arunachala Siva.

10438
General topics / Re: Abhirami Andati - verses and meanings:
« on: June 19, 2016, 11:45:48 AM »
Verse 57:


57: ஐயன் அளந்தபடி இரு நாழி கொண்டு, அண்டம் எல்லாம்
உய்ய அறம் செயும் உன்னையும் போற்றி, ஒருவர் தம்பால்
செய்ய பசுந்தமிழ்ப் பாமாலையும் கொண்டு சென்று, பொய்யும்
மெய்யும் இயம்பவைத்தாய்: இதுவோ, உன்தன் மெய்யருளே?

ஏ, அபிராமி! என் தந்தை சிவபெருமான் அளந்த இரு நாழி நெல்லைக் கொண்டு முப்பத்திரண்டு அறமும் செய்து உலகத்தைக் காத்தவளே! நீ எனக்கு அருளிய செந்தமிழால் உன்னையும் புகழ்ந்து போற்ற அருளினாய்! அதே சமயத்தில் நின் தமிழால் ஒருவனிடத்திலே சென்று இருப்பதையும், இல்லாததையும் பாடும்படி வைக்கிறாய்! இதுவோ உனது மெய்யருள்? (விரைந்து அருள் புரிவாயாக!).

+'ஐயன் அளந்த படியிருநாழி' என்பது காஞ்சியில் ஏகாம்பரநாதர் நெல்லளந்ததைக் குறித்தது. அதனைப் பெற்ற அபிராமி, காத்தலைச் செய்யும் காமாட்சியாகி, முப்பத்திரெண்டு அறங்களையும் புரிந்து, உலகைப் புரந்தனள் என்பது வழக்கு.

O Abhirami!  My father Siva gave you two measures of grain. With that you serve the world with 32
types of good deeds.  You have given me Tamizh knowledge and with that I am praising You with nice
songs. At the same time, You make me use the same Tamizh, you make me go to some persons for
alms, and praise him what he has got and what he has not got. Is it your true grace?   Please come fast
and grace me!

(In Kanchipuram, Ekambara Nathar (Siva) gave two measures of grain to Abhirami. With that as Kamakshi,
did 32 types of good deeds and saved the world.  This is the Puranic story.)         

contd.,

Arunachala Siva.

10439
21.  You are without any words of transcendental wisdom.  You comprehend your own nature.  You
abide in your own nature.  Without doubt you are Brahman.

22.  You are reduced to your own nature.  You are of the posture of your own nature.  You are immersed
in the sea of Self joy.  Unquestionably, you are Brahman.

23.  You alone are in the kingdom of yourself.  You pay homage to your own Self.  You are yourself of
perfect nature.  Unquestionably, you are Brahman.

24.  You abide in the happiness of your own Self. You do not perceive even a trifling outside yourself.
You shine as the space within your Self.  Unquestionably, you are Brahman.

25. You do not swerve from your nature.  You do not see outside your nature.  You are the nectar of
your own nature.  Unquestionably you are Brahman.

26. You shine with your own nature.  You spread out with your own form.  There is nothing other than
your own nature.  Unquestionably you are Brahman.

27.  You are ever your own Self. You see yourself everywhere. You feast upon yourself.  You are
unquestionably Brahman.

contd.,

Arunachala Siva.           

10440
358. If the truth of the soul be investigated with the pure mind, in the light of the teachings of sages,
it will be easily seen that this soul is due to the Ignorance of the True Self, and hence does not really
exist.

359. Some think that there are two selves, making a distinction between the self, which is the soul,
and the Self which is the Supreme Being. And they say that the Supreme Being is the Self of the soul,
and that the soul is the body of the Supreme Being.

360.  Thus the self-hood of the soul is unsteady and uncertain, and so the Real Self is only the Supreme
Being and none else. It has been clearly stated by our Guru that one called the soul is unreal and that
the Supreme Being alone is the Real Self.

361. The term 'soul' implies unreality; the term Supreme' implies reality.  The Sadhaka, thus knowing
that the soul is unreal, should strive to get rid of the notion 'I am a soul'.

362.  Also the Revelation says that the Supreme Being Himself entered into the bodies in the form of souls.
Hence it is clear to us that the soul is not a distinct entity apart from the Supreme Being.

363.  The soul appears and vanishes;  the Real Self neither comes into being nor vanishes.  The souls
are many, (but) the Supreme Being is only One.  This being so, how can the soul be the Real Self?

364. The Real Self, being real in His own right as Pure Consciousness, does not become lost in deep
sleep.  But the Soul, being an outcome of the Ignorance, and hence not real in its own right, goes into
latency in deep sleep.                         

365.  That Supreme Being, who is experienced by all alike as pure happiness in deep sleep, and is
the Sole Survivor in the Supreme State, as the One without a second, is the Real Self.

contd.,

Arunachala Siva. 

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