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Messages - Subramanian.R

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Bhagavan's comment on this verse was:

I had no cloth spread on the floor in earlier days.  I used to sit on the floor and lie on the ground.
That is freedom.  This sofa is a bondage. It is a gaol for me. I am not allowed to sit anywhere and how
I please.  Is it not bondage? One must be free to do as one pleases, and should not be served by others.

'No want' is the greatest bliss.  It can be realized only be experience.  Even an emperor is no match for
a man with no want.  The emperor has got vassals under him.  But the other man is not aware of anyone
beside the Self.  Which is better?

The poem continues:

Our reward was to be reviled by all.
Our reward was that fear of this world, and the next died away.
Our reward  was to be crowned by the lotus feet of the Virtuous One - the Guru.
My dear companion, this life is the life bestowed by our Guru.   (3)

Our reward was the preeminent wealth that is freedom from desire.
Our reward was that the disease called 'desire'  was torn out by the roots.
Our reward was the love in which we melted, crying, 'Lord!'
Ah, my dear companion, tell me, what tapas did I perform for this.  (4)

There is an indirect reference in the first line to Tirukkural 363:  'There is no preeminent wealth in this
world like freedom from desire.  Even in the next, there is nothing to compare it.'


Arunachala Siva.             

176.  The eternal, unchanging, ever shining Self persists continuously as the Real through all the varying
states. Superimposed on Him, the Substratum, does the whole world shine.

177.  It is by borrowing the reality of this Reality, which is Perfect Consciousness, that the world and the
mind appear as real to all those whose minds are deluded, due to their ignorance of their own selves.

178.  Here is the utterance of the Most Holy One -'The Brahman, which is only One, Itself shines inside
the (in the Heart) of all creatures as the Real Self in the form, 'I','I'; there is no other Self.'

179.  He also said:  This same is the meaning of the utterance of the famous Heavenly Voice which told
Moses, 'My real nature is just the Consciousness, 'I AM'.

180.  The sages, becoming aware of Him, who is Brahman, shining in the Supreme State, as the Real
Self, are ever contented as if they had had all their desires fulfilled simultaneously.

181.  This Pure Consciousness, which is the Real Self,  appears to him that knows not Himself, as
the world.  This misunderstanding of the true nature of the Real Self is rooted in the ignorance of one's
own Self.


Arunachala Siva.                 

73.  Evidently, the five fold sense organs, the limbs of mind, are the driving forces of the body.
The mind is the interface between the atomic world and the transcendental Self.  In the course of
discharging its power to the mind, the Self assumes affinity to the vital airs and other elements
which are the precursors of the senses.  This phenomenon of the Self -- which is eternal, pure and
enlightened -- appearing to become entangled in the inert world led to a plethora of divergent faiths
and contrasting philosophies.

74. The Self is not different in diverse bodies.  By its very nature, it is spread throughout everything.
As the wind fans the fire or power makes an inert machine work so does the Self mobilize the world.
Though the actors are the inert bodies, actions are ascribed to the unmoving Self. 

Self is not the enjoyer in the ordinary sense, when Jiva acquires a body by past actions, the embodied
Self is dubbed as the experiencer of pains and pleasures.  It lasts until the demise of the body.

75. The septet of dhatus with their motor capabilities causes the movements of limbs.  Being universal,
they drive the worlds to revolve.  In such a state of constant flux and restless motion seekers after peace,
stability and contentment have no other hope than the wise counsels of sages, and retreats in hermitages.
Such recourses fulfill one's spiritual hopes and mundane lacunae as well.

76.  Total abidance in the Self is possible after the eradication of ignorance. Fluctuations of mind caused by
unchecked senses is the hindrance.  This leads to enervation of mind making it incapable to enter the
Heart, the seat of the Self.  These defects can be overcome only by a committed campaign against the
mental traffic.

There are tales and beliefs prevalent endorsing indiscriminate sense indulgence throughout the life and
escape the repercussions by remembering the Lord at the fag end of life.  A serious  aspirant is not duped
by them.


Arunachala Siva.     

General topics / Re: Tevaram - Some select verses.
« on: May 22, 2016, 10:05:54 AM »
Verse 10:

நீடு பூசனை நிரம்பியும்
   அன்பினால் நிரம்பார்
மாடு சூழ்புடை வலங்கொண்டு
    வணங்கிமுன் வழுத்தித்
தேடு மாமறைப் பொருளினைத்
   தெளிவுற நோக்கி
நாடும் அஞ்செழுத் துணர்வுற
   இருந்துமுன் நவின்றார்.

The pooja came to an end, but not his love;
He went round the prakara encircling the Lord,
Fell prostrate, rose up, and standing
In His presence hailed Him, casting looks profound
On the Ens still searched by the Vedas;
Then he chanted before Him the mystic pentad*
As ordained, conscientiously.   

(*Five letter mantra - Namasivaya.)

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 22, 2016, 10:03:48 AM »
Verse  9:

அணைய வந்துபுக் கயவந்தி
   மேவிய அமுதின்
துணைம லர்க்கழல் தொழுதுபூ
   சனைசெயத் தொடங்கி
இணைய நின்றங்கு வேண்டுவ
   மனைவியார் ஏந்த
உணர்வின் மிக்கவர் உயர்ந்தஅர்ச்
   சனைமுறை உய்த்தார்.

He entered the temple, adored the twin the feet
Of the nectarean Lord of Ayavanti and commenced the pooja;
His wife helped him with needed service;
The spiritually great one thus performed the pooja.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 22, 2016, 10:01:40 AM »
Verse 8:

உறையு ளாகிய மனைநின்றும்
    ஒருமைஅன் புற்ற
முறைமை யால்வரு பூசைக்கும்
   முற்றவேண் டுவன
குறைவ றக்கொண்டு மனைவியார்
   தம்மொடுங் கூட
இறைவர் கோயில்வந் தெய்தினர்
   எல்லையில் தவத்தோர்.

Taking with him, from his house, in integrating love
And without lack, all that is needed for the pooja
The servitor of limitless tapas fared forth
With his wife and reached the Lord?s temple.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 22, 2016, 09:59:28 AM »
Verse 7:

ஆய செய்கையில் அமருநாள்
   ஆதிரை நாளில்
மேய பூசனை நியதியை
   விதியினால் முடித்துத்
தூய தொண்டனார் தொல்லைநீ
   டயவந்தி அமர்ந்த
நாய னாரையும் அருச்சனை
   புரிந்திட நயந்தார்.

As he thus lived, on an Adirai-Day
When he had duly completed his pooja to the Lord
The holy servitor desired to perform archana
For the Lord enshrined in hoary Ayavanti.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 22, 2016, 09:57:15 AM »
Verse 6:

மெய்த்த ஆகம விதிவழி
   வேதகா ரணரை
நித்தல் பூசனை புரிந்தெழு
   நியமமுஞ் செய்தே
அத்தர் அன்பருக் கமுதுசெய்
   விப்பது முதலா
எத்தி றத்தன பணிகளும்
   ஏற்றெதிர் செய்வார்.

Duly would he daily perform the pooja unto the Lord-Author
Of the Vedas, as prescribed by the truthful Agamas;
Then would he undertake to do all service
For the servitors of the Lord, right from feeding them.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 22, 2016, 09:54:42 AM »
Verse  5:

வேத உள்ளுறை யாவன
   விரிபுனல் வேணி
நாதர் தம்மையும் அவரடி
   யாரையும் நயந்து
பாத அர்ச்சனை புரிவதும்
   பணிவதும் என்றே
காத லால்அவை இரண்டுமே
   செய்கருத் துடையார்.

He was blessed with the certain knowledge
That the true import of the Vedas
Was the adoration of the Lord in whose matted hair
Courses the flood, and the performance in love,
Of pada-pooja and worship to His servitors.
He was poised in this thought which bade him
Perform these two acts only, in devotion.

Arunchala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 22, 2016, 09:52:40 AM »
Verse 4:

சீலம் உய்த்தவத் திருமறை
   யோர்செழு மூதூர்
ஞாலம் மிக்கநான் மறைப்பொருள்
   விளக்கிய நலத்தார்
ஆலம் வைத்தகண் டத்தவர்
   தொண்டராம் அன்பர்
நீல நக்கனார் என்பவர்
   நிகழ்ந்துளார் ஆனார்.

In that ancient town where Brahmins thrived
Unswerving from the great and righteous way of life,
Flourished Neelanakkar whose life was
A living commentary of the four Vedas
Which indeed excel the greatness of earth itself.
He was a loving servitor of the Lord
Whose throat holds the poison.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 22, 2016, 09:50:19 AM »
Verse  3:

ஆய்ந்த மெய்ப்பொருள் நீறென
   வளர்க்கும்அக் காப்பில்
ஏய்ந்த மூன்றுதீ வளர்த்துளார்
   இருபிறப் பாளர்
நீந்து நல்லறம் நீர்மையின்
   வளர்க்கும்அத் தீயை
வாய்ந்த கற்புடன் நான்கென
   வளர்ப்பர்கண் மடவார்.

They concluded after due spiritual investigation
That the true import of Truth is the holy ash;
They fostered it and thrived under its protection;
These were the twice-born who tended the triple fire
In that town;
To the triple fire like unto dharma that helped one
Cross the sea of transmigration
Their women added a fourth -- their chastity,
And tended the fourfold fire.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 22, 2016, 09:47:15 AM »
Verse 2:

நன்மை சாலும்அப் பதியிடை
   நறுநுதல் மடவார்
மென்ம லர்த்தடம் படியமற்
   றவருடன் விரவி
அன்னம் முன்துறை ஆடுவ
   பாடுவ சாமம்
பன்ம றைக்கிடை யுடன்பயிற்
   றுவபல பூவை.

In that goodly town of foison, women of fragrant foreheads
Bathe in the tanks of soft-petaled flowers;
With the damsels dance the swans in the fords;
A good many starlings chant the Sama Veda
With the throngs of boys who chant the Vedas
And even instruct them.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 22, 2016, 09:44:30 AM »
Tiru Neela Nakka Nayanar Puranam:

Verse  1:

பூத்த பங்கயப் பொகுட்டின்மேற்
   பொருகயல் உகளும்
காய்த்த செந்நெலின் காடுசூழ்
   காவிரி நாட்டுச்
சாத்த மங்கைஎன் றுலகெலாம்
   புகழ்வுறுந் தகைத்தால்
வாய்த்த மங்கல மறையவர்
   முதற்பதி வனப்பு.

In the ponds of Satthamangkai carps leap over blown lotuses;
The town is girt with fields rich in ripe paddy crops;
It is in the land fed by the Kaveri and is world-famous;
It is the queen of towns where reside auspicious Brahmins.

Arunachala Siva.


Once Devaraja Mudaliar observed that a devotee who had come to the Asramam lose his bag
containing money, plantain fruits and some clothes.  The monkeys had taken them when he had
left the bag near the office.  He became very said since he had lost all money and there was not
even any money for his return journey. All devotees took pity on him.  Devotees were asking among themselves why these miseries when a devotee had come for Bhagavan's darshan.  This was informed
to Bhagavan also.  Bhagavan, as usual, kept quiet.

After some time, the monkeys which had taken only the fruits threw away the bag and the devotee
picked it up with great joy.

Devaraja Mudaliar (who was never tired of asking questions to Bhagavan), asked Bhagavan Ramana: "Bhagavan!  Why these miseries first come about and why these miseries go away after a period of
anxiety and sorrow.  If God had been kind, why should the miseries happen at the first instance?"

Bhagavan Ramana replied, after some silence:  "Unless such miseries happen and then go away,
the human beings will not think about God and his grace!"  Devaraja Mudaliar was pleased
with the answer.


Without a seed, You shall grow grains and harvest them.
You shall make and unmake the worlds at your sheer will.
You have made this lowly dog, stand at the gates
of Your Temple like a man in frenzy.
You made this wastrel to be loved by all your great devotees.
Will You ( a gardener) cut off the tree that he has grown,
Just because it produces poisonous fruit?
I am also like that, O my Lord.

  - Tiruchadakam, Holy Hundred. Verse 10.6.  Tiruvachakam.

(Source:  My reminiscences - Devaraja Mudaliar.)

Arunachala Siva.


Sri Narayana Iyer, who was a Sub Registrar for long years, with good career record, was suddenly
transferred to Tiruchy, by his senior officer, who had some for no reason, developed some grudge
against him.  Devotees were wondering why Narayana Iyer should have this misfortune for no fault
of his.  Devaraja Mudaliar asked Bhagavan:  "Bhagavan!  Why should such things happen even to
your ardent devotee?  How can you keep quiet?" Bhagavan, as usual, kept silent.

Devaraja Mudaliar decided to sing the famous Vel Vaguppu, of Arunagiri Nathar next morning in the
Hall.  This song sings about the glories of Vel, the Javelin of Skanda, in removing the obstacles of
the devotees.  He wanted to sing to invoke the grace of Bhagavan for Narayana Iyer. 

When Devaraja Mudaliar was singing in the Hall, the famous lines from Vel Vaguppu:

"When a devotee prays to you with intense love,
And if anyone wants to harm such a devotee,
You shall vanquish him along with his lineage.
You are ever my support..."     

As he was singing this line, Narayana Iyer suddenly appeared in
the Hall to leave for Tiruchy.  He prostrated to Bhagavan and left
with heavy heart.  But Devaraja Mudaliar found this as good omen.

After a few days, Narayana Iyer returned to the Hall, with happy
news that his transfer had been cancelled after he reached Tiruchy!
He quickly visited the temples in and around Tiruchy and returned
to Tiruvannamalai, for rejoining his job.


You have taken hold of this slave, with your love,
This dog, lowlier than lowly dog, at Your own will,
This birth, which is Maya is ever in your control.
Who am I to investigate?  What is my right?
You give me another birth or place me
At Your anklet-wearing feet, O Lord with eye on the forehead!

  -  Kuzhaitha Pathu, Decad on Melting, Verse 8, Tiruvachakam.

(Source:  My reminiscences.  Devaraja Mudaliar.)

Arunachala Siva.

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