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Messages - Subramanian.R

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10471
General topics / Re: Tevaram - Some select verses.
« on: April 09, 2016, 09:23:36 AM »
Verse  128:


அப்பெருங் கல்லும்அங்
   கரசு மேல்கொளத்
தெப்பமாய் மிதத்தலில்
   செறித்த பாசமும்
தப்பிய ததன்மிசை
   இருந்த தாவில்சீர்
மெய்ப்பெருந் தொண்டனார்
   விளங்கித் தோன்றினார்.


The huge stone served as a throne for Arasu
And became a float; the tight rope that fastened
His divine person, got snapped; the servitor --
True and great, shone unharmed resplendent.

Arunachala Siva.

10472
General topics / Re: Tevaram - Some select verses.
« on: April 09, 2016, 09:21:26 AM »
Verse  127:


பெருகிய அன்பினர்
   பிடித்த பெற்றியால்
அருமல ரோன்முதல்
   அமரர் வாழ்த்துதற்
கரியஅஞ் செழுத்தையும்
   அரசு போற்றிடக்
கருநெடுங் கடலினுட்
   கல்மி தந்ததே.


As he in flooding love held fast to the Panchakshara
Which is not to be adequately hailed even by Brahma
And other immortals, and as he truly hailed it
The stone began to float on the dark sea.

Arunachala Siva.

10473
General topics / Re: Tevaram - Some select verses.
« on: April 09, 2016, 09:16:54 AM »
Verse  126:


சொற்றுணை வேதியன்
   என்னுந் தூமொழி
நற்றமிழ் மாலையா
   நமச்சி வாயவென்
றற்றமுன் காக்கும்அஞ்
   செழுத்தை அன்பொடு
பற்றிய உணர்வினால்
   பதிகம் பாடினார்.


With the pure and sublime words: 'Sol Tunai Vetiyan'
He began to sing his divine Tamizh garland;
He hymned the decade holding fast thereto
In loving consciousness Namasivaya, the Panchakshara,
That abides with one and saves one from misery.   

Arunachala Siva.

10474
General topics / Re: Tevaram - Some select verses.
« on: April 09, 2016, 09:14:18 AM »
Verse 125:


அப்பரி சவ்வினை முற்றி
   அவர்அகன் றேகிய பின்னர்
ஒப்பரும் ஆழ்கடல் புக்க
   உறைப்புடை மெய்த்தொண்டர் தாமும்
எப்பரி சாயினு மாக
   ஏத்துவன் எந்தையை யென்று
செப்பிய வண்டமிழ் தன்னால்
   சிவன்அஞ் செழுத்துந் துதிப்பார்.


When they left him having done the deed,
He that was thrown into the sea of incomparable depth
-- The servitor true, armed in Godly strength --,
Resolved thus: "Come what may; I'll hail my Father."
Then in opulent Tamizh he hymned Siva-Panchakshara.

Arunachala Siva.

10475
General topics / Re: Tevaram - Some select verses.
« on: April 09, 2016, 09:12:26 AM »
Verse  124:


அவ்வினை செய்திடப் போகும்
   அவருடன் போயரு கந்த
வெவ்வினை யாளருஞ் சென்று
   மேவிட நாவுக் கரசர்
செவ்விய தம்திரு உள்ளஞ்
   சிறப்ப அவருடன் சென்றார்
பவ்வத்தின் மன்னவன் சொன்ன
   படிமுடித் தார்அப் பதகர்.


The cruel Jains joined the executioners;
Tirunavukkarasar went with them that his pious heart
Might shine the more glorious; as ordered by the king
The base wrought the deed in the sea.   

Arunachala Siva.

10476
General topics / Re: Tevaram - Some select verses.
« on: April 09, 2016, 09:09:39 AM »
Verse  123:


ஆங்கது கேட்ட அரசன்
   அவ்வினை மாக்களை நோக்கித்
தீங்கு புரிந்தவன் தன்னைச்
    சேமம் உறக்கொடு போகிப்
பாங்கொரு கல்லில் அணைத்துப்
   பாசம் பிணித்தோர் படகில்
வீங்கொலி வேலையில் எற்றி
   வீழ்த்துமின் என்று விடுத்தான்.



The king who heard them, commanded the punishment givers thus:
"Take with you him that wrought the evil, safely;
Fasten him with a rope to a stone; convey him in a boat
And throw him into the roaring main."   

Arunachala Siva.

10477


In 1945, Atmakuri Govindacharyulu went to Sri Ramanasramam.  This was his first visit and he
had not heard or read anything of the Maharshi's life.  He went into the Hall.  He saw Bhagavan
Ramana.  He was standing for sometime, as Bhagavan Ramana did not look at him.  A kind of
giddiness came and he joined hands and prostrated Him.  As he stood up, it seemed as
though someone raised him up.  He reflected:  "How is it, that this head which had bowed to
none but Mahatma Gandhi, has prostrated?"

The mind which had worshipped only Rama, became subdued here!  It was inexplicable.  He sat
down near the Maharshi. After five minutes, Bhagavan Ramana suddenly gazed him
and he could not stand it.  He had horripilation.  His mind turned inwards and an unknown force
began to rise throughout his frame.  He prayed:  "You alone are my refuge!"

He had entered the Hall at eight and when he opened his eyes it was eleven.  The three hours had
passed like a moment.

After sometime, a devotee introduced Govindacharyulu to Bhagavan Ramana.  He smiled and then
seemed to say:

"Don't I  know him?"  Just for a moment, Bhagavan Ramana regarded him from head to toe, as
though to infuse him with the nectar of grace.  Then, He asked me in my beloved Telugu tongue:
"Will you be here for a few days?"  Again, I sat happily in silence before the Sage.

(Source: Arunachala's Ramana, Boundless Ocean of Grace,
Volume 5.)

Arunachala Siva.   

10478
General Discussion / Re: Rough Notebook-Open Forum
« on: April 09, 2016, 07:37:59 AM »
Dear atmavichar,

I am not sure about Pamban Swamigal's meeting with Sri Bhagavan.  I should check up with Tamizh
biography.

Arunachala Siva.

10479
General topics / Re: Abhirami Andati - verses and meanings:
« on: April 08, 2016, 04:18:12 PM »
Verse 21:


21: மங்கலை, செங்கலசம் முலையாள், மலையாள், வருணச்
சங்கு அலை செங்கைச் சகல கலாமயில் தாவு கங்கை
பொங்கு அலை தங்கும் புரிசடையோன் புடையாள், உடையாள்
பிங்கலை, நீலி, செய்யாள், வெளியாள், பசும் பெண்கொடியே.

அம்மா அபிராமி! என்றும் பசுமையான பெண் கொடியாக விளங்குபவளே! என்றும் சுமங்கலியே! செங்கலசம் போன்ற தனங்களையுடையவளே! உயர்ந்த மலையிலே உதித்தவளே! வெண்மையான சங்கு வளையல்களை அணியும் செம்மையான கரங்களையுடையவளே! சகல கலைகளும் உணர்ந்த மயில் போன்றவளே! பாய்கின்ற கங்கையை, நுரை கடலைத் தன் முடியிலே தரித்த சிவபெருமானின் ஒரு பாதி ஆனவளே! என்றும் பக்தர்களையுடையவளே! பொன் நிறமுடையவளே! கருநிறமுடைய நீலியே! சிவந்த மேனியாகவும் விளங்குகின்றவளே!


O Mother Abhirami!  You are ever like a green female creeper!  You are ever a Sumagali - one who lives
with Her husband!  You are having breasts like red golden cups.  You were born in the Himachala (as
the daughter of Himavan).  You are wearing white conch shell bangles on Your red wrists.   You are like
a peacock, and You know all the arts!  You are also concorporate with Siva, who has got matted hair where
froth filled Ganga is also there. You are having gold-like color of body!  Sometimes You are black in color
when as Kali! You also have red color body on other times.

contd.,

Arunachala Siva.     

10480
246.  The Self alone is real;  all else is illusory; therefore in the end (when the Truth is realized) all else
will glide out of vision and the truth of oneself will alone be left.

247.  In this State of Silence, which is ego-less and, mind free, who is there called 'I' to say 'I am Brahman'.

247 A.  Various questions and answers are possible in the language of duality, not in the Silence of
Non Duality; thus did Acharya  Ramana set forth the transcendent nature of Non Duality.

248.  This is the Vision Infinite, where there are no pairs of opposites, nor space not time, nor action,
nor its fruition, nor any other non  Self, implying duality.

249.  As wetness, sweetness, and coolness are really water and not three different entities, so, in the
Experience of the Self, Reality, Consciousness and Ecstasy are only the Real Self.

250. In that immutable State of Reality which is taught by the Vedanta there is no time,. nor distinction
of persons  (as 'I', 'you, and 'he') nor the triads.

contd.,

Arunachala Siva.               

10481
"People would not understand the simple bare truth -- the truth of their everyday, ever-present and
eternal experience. That Truth is that of the Self.  Is there anyone not aware of the Self?... Because
they love mystery and not the bare truth, religions pamper them.. Wandering hither and thither you
must return to the Self only.  Then why not abide in the Self even here and now?"  (Talk 145).
"Everyone knows 'I am!'  No one can deny his own being... 'The body is 'I' is the error.  This false sense
of 'I' must go.  The real 'I' is always there. It is here and now.'  (Talks 96).  'Avidya naash alone is Self
Realization.  Self Realization is only owpacharika (i.e only a courtesy).  Realization is only a euphemism
for elimination of ignorance.' (Talks 500).  'Self is always realized. It is now obscured.  When the veil
is removed, the person feels happy at rediscovering the ever realized Self.  The ever present Realization
appears to be a new Realization.'  (Talks 490).

To understand deeply this teaching, we need to understand the setting under which they were enunciated.
Firstly, as Osborne averred Bhagavan was the epitome of pragmatism, as were the great masters Buddha
and Sri Ramakrishna.  Like His illustrious predecessors, the Maharshi too had no use for sterile polemics
and hair splitting semantics.  But whenever the seekers were sincere, erudite scholars themselves,   
He came down to their level and answered them using technical terms (Vedanta Paribahsha) and
invariably illumined their understanding of Sastras, since He spoke directly from His own experience
(Svanubhuti).

Secondly, the teachings in Talks were not delivered as a well arranged discourse to discerning audience
and hence no preparatory foreground or a logical, cohesive development of the topic can be expected
in a  compilation of direct answers to a broad spectrum of temperaments and degrees of maturity.
We do see a measure of bluntness in the direct approach of Bhagavan, reminiscent of the Zen koans.

contd.,

Arunachala Siva.         

10482
However, in most cases when He used Sphur or any of its derivatives He did so to describe  the fresh
but still relative clarity of self awareness that we experience during our practice of self investigation
(atma vichara). As far as I can remember, He did not use any form of the verb Sphur or any of its derivatives
in any of His original Tamizh writings, but in Sri Ramana Noolthirattu (His Tamizh collected works) there is
one text in which derivatives of this word are used several times, namely Vichara Sangraham, in which
He uses the Tamizh verb Spuri four times (in sections 1,9, and 10) and its noun form Spurippu eight times
(in sections 1,2,6 and 9), and in all these cases He used these words to denote the partial clarity of self
awareness experienced during the practice of self investigation.  However, before we consider any of these
in more detail, it is important to remember that through Vichara Sangraham is included in Sri Ramana
Noolthirattu, the ideas expressed in it are a mixture of ideas from other spiritual texts that Gambhiram
Seshayyar asked Him to explain and replies that He gave from His own experience whenever Seshayyar
asked for further clarification, so though the passages we consider may have been  answers that He gave
from His own experiences, the conceptual framework within which He gave them and the wording that He
used to express were intended to suit the perspective from which the questions He was answering were
asked.

contd.,

Arunachala Siva.         

10483
Verse 511:

Let there be transformations of nature in hundreds, thousands, and millions of ways -  what is that
to me, who is not attached to them?  The clouds never touch the vast sky.

Verse 512:

From the unmanifested down to this gross world - in me everything appears as a shadow.  I am
that  Brahman, One without a second, free from beginning or end like the sky.

Verse  513:

The basis of all, the manifester of all things, the giver of all forms, all pervading and free from all,
ever existent, pure immovable, changeless, One without a second -- I am That.

Verse 514:

Maya with its manifold appearances subsides in me, who is the substance of this 'I';  but only understood
by consciousness can it be attained in consciousness and through consciousness.  Truth, Knowledge,
Bliss - Brahman, One without a second -  I am That.

Verse 515:

I am action-less;  I am changeless;  I am part-less;  I am without purpose;  I am eternal.  I do not
require any prop.  I am One without a second.           

Verse 516:

I am the Soul of all.  I am all.  I am beyond all.  I am One without a second.  I am one universal
consciousness.  I am perpetual Blissfulness Itself.

contd.,

Arunachala Siva.

10484
General topics / Re: Tevaram - Some select verses.
« on: April 08, 2016, 09:53:43 AM »
Verse  122:


அல்லிருள் அன்னவர் கூற
   அரும்பெரும் பாவத் தவன்பின்
தொல்லைச் சமயம் அழித்துத்
   துயரம் விளைத்தவன் தன்னைச்
சொல்லும் இனிச்செய்வ தென்னச்
   சூழ்ச்சி முடிக்குந் தொழிலோர்
கல்லுடன் பாசம் பிணித்துக்
   கடலிடைப் பாய்ச்சுவ தென்றார்.

When the benighted Jains spake thus, the great sinner
Of a king said: "How should we deal with him
That hath destroyed our hoary faith and caused us misery?"
Thus questioned the truculent Jains said:
"Fasten him to a stone and throw him into the sea."   

Arunachala Siva.

10485
General topics / Re: Tevaram - Some select verses.
« on: April 08, 2016, 09:50:51 AM »
Verse  121:


நங்கள் சமயத்தின் நின்றே
   நாடிய முட்டி நிலையால்
எங்கள் எதிரே றழிய
   யானையால் இவ்வண்ணம் நின்சீர்
பங்கப் படுத்தவன் போகப்
   பரிபவந் தீரும் உனக்குப்
பொங்கழல் போக அதன்பின்
   புகையகன் றாலென என்றார்.


From the confused state he had learnt
From our own faith, he has annulled
Our sorcery and caused it to boomerang.
Only when he who through (your) tusker shattered
Your glory, dies, the dishonor that had visited you
Would vanish, like smoke that would cease to be
Once the belching fire is put out.

Arunachala Siva.   

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