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Messages - Subramanian.R

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a. Nishkamakarma:

Karma has a prominent place in Hindu mythology.  There are two types of karma, sakama and niskama,
the former being performed with a desire for something in return and the latter without any expectation
of reward.  The first type encompasses the notion of abhudaya of universal well being with its inordinate
emphasis on Yajnas and Yagas, sacrificial rituals and rituals, by which one could get everything here and
hereafter.  The fruits of such rituals however are temporary and inconsequential, so the other kind, the
one performed selflessly, has been recommended by the Upanishads.  This kind of karma leads to nihsreyasa
or the highest good and entails renunciation of the fruit of all action.  Arjuna is a sincere seeker after enlightenment, but he is still not qualified to follow path of knowledge.  Hence Krishna's admonition that he
has to work and that his salvation lies through the performance of the duties appropriate to his station
in life. He should observe Svadharma first. Abandonment of one's own duty is sinful.  It is better to perish
in the performance of Svadharma than flourish engaging in an action that is alien to one's nature and
nurture, and therefore dangerous.


Arunachala Siva.             

27.  (By your grace) Even animals, which are mutually inimical by birth overcome their nature and
begin to shed love.  The deer caresses a lion cub.  The young cow licks a tiger cub. While the cat nurses
a baby swan, the peahen dances to the snake's tune.  If animal passions are sublimated thus what to
speak of humans delighting in the love of Thy feet?  Surely they shall attain the summum bonum of life.

28. Skanda:

Pleased by the above invocation pregnant with sublime wisdom, Siva the great Lord decided to impart
to Ribhu that rare knowledge which erases rebirth and effects union with the Self.  That I will relate
to you Jaigishvaya.  Listen, as you will be released from bondage.

Chapter 2:

1. Isvara:

Son of Brahma O Ribhu!  Hearken to the knowledge bestowing aphorisms succinct with the cream
of the Vedas.

2. Upon the advent of a manvantara cycle in each Yuga (celestial time scales), Vyasa manifest in the
multitudes for the attainment and propagation of the knowledge of Sambhu.  Attaining the state of
Kailash these illustrious ones decorate their bodies with lustrous Vibhuti and dense Rudraksha garlands,
by the simple act of which they plunder my heart.  Surrendering heart and soul to my feet, they
acquire the precious teaching by which dawns in them the light of paramount wisdom.  Using their
rationale nurtured by acute self discipline and guileless love to Me, the sole refuge, they expound this
knowledge thus obtained, and never contradict with the Vedic principles or precepts.

3.  The very first word 'atha' of Brahma Sutras implies that the only 'subject' worth knowing is Brahman.
This knowledge is to be attained through means of Yoga, Jnana, Samkhya and the Upanishads expounding
the codes of self restraint, discrimination (between the real and the unreal), Pranayama, self analysis
and atma vichara (self inquiry) but not by means comprising adjuncts and qualities attributed to the Reality
such as the name and form and His sportive deeds.  Such knowledge of the Self transcending name and form
is to be lived every moment of one's life.  This fructifies as the supreme beatitude of effortless, natural
and permanent experience of the knowledge as one's Being.


Arunachala Siva.         

67.  The happiness of sleep is fitful and meager, because the mind survives there in seed form.
In the Supreme State there is infinite bliss, known as 'Ananda' in the Vedantic lore.

68.  Only by receiving a minute fraction of that Supreme Happiness do all the creatures enjoy life
in this abode of the souls.  If this source of Happiness were not present, who will care to live in
this world for even half a moment?

69.  Hence it follows that to all alike is the dearest of all things, the Real Self that shines in the
Supreme State as Pure Bliss.  Therefore, to all creatures alike, the most beloved of all is the
Supreme State, and nothing else.

70.  For the aspirant who has thus learned from the Sage-Guru that the Supreme that the
Supreme State is the Home of eternal Happiness and who is therefore indifferent to this world
and intent on winning that State, what is the use of an inquiry concerning the world?

71. Let the world be real or otherwise. What is there in it for the aspirant to strive for?  And let
the Reality in the Supreme State be non dual or otherwise.  It is That alone that he wants to win,
naught else. 

72.  Only by becoming firmly established in the Real Self of that Supreme State can one know
definitely whether that Reality is non dual or not.  How can anyone become aware of that Truth
while still wandering confusedly in the three States?


Arunachala Siva.             

Any living Guru may become dead one day.   Then what will you do?

Bhagavan is not dead.  He has left the body but He is ever present not only inside the Asramam but
everywhere, provided you keep that belief.

He is also in everybody's Heart, as one's Atma.

Arunachala Siva.   

General topics / Re: Tevaram - Some select verses.
« on: May 02, 2016, 09:49:20 AM »
Verse 362:

வந்து மற்றவர் மருங்குற
   அணைந்துநேர் நின்று
நொந்து நோக்கிமற் றவர்எதிர்
   நோக்கிட நுவல்வார்
சிந்தி இவ்வுறுப் பழிந்திட
   வருந்திய திறத்தால்
இந்த வெங்கடத் தெய்திய
   தென்என இசைத்தார்.

He reached him and straight looked at him sorrowing;
The servitor too looked at Him; he then asked him;
"Why have you come here with all your limbs wasted away
And sore grieving, to this wilderness?"   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 02, 2016, 09:43:19 AM »
Verse  361:

அன்ன தன்மையர் கயிலையை
   அணைவதற் கருளார்
மன்னு தீந்தமிழ் புவியின்மேற்
   பின்னையும் வழுத்த
நன்னெ டும்புனல் தடமும்ஒன்
   றுடன்கொடு நடந்தார்
பன்ன கம்புனை பரமரோர்
   முனிவராம் படியால்.

The Lord would not bless him of such plight to reach
Kailash; to help him hail Him hereafter too, on earth,
In Tamizh -- sweet and sempiternal --, the Supreme One
Who wears snakes for His jewels, in the habit of a Muni,
Came walking, taking with Him a great pool of pure water.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 02, 2016, 09:40:57 AM »
Verse  360:

அப்பு றம்புரள் கின்ற நீளிடை
   அங்கம் எங்கும் மரைந்திடச்
செப்ப ருங்கயி லைச்சி லம்படி
   சிந்தை சென்றுறு மாதலால்
மெய்ப்பு றத்தில் உறுப்ப ழிந்தபின்
   மெல்ல உந்து முயற்சியுந்
தப்பு றச்செய லின்றி அந்நெறி
   தங்கி னார்தமி ழாளியார்.

Thus he rolled on the long way; his entire body wasted away;
Mount Kailash; he could do nought else as he could
No longer move slowly or gently as all the limbs
Of his body had withered away; so the leonine servitor
Of Tamizh, lay on his way, undone.

Arunachala Siva.   

General topics / Re: Tevaram - Some select verses.
« on: May 02, 2016, 09:38:31 AM »
Verse  359:

மார்ப முந்தசை நைந்து சிந்தி
   வரிந்த என்பு முரிந்திட
நேர்வ ருங்குறி நின்ற சிந்தையின்
   நேசம் ஈசனை நேடுநீடு
ஆர்வம் அங்குயிர் கொண்டு கைக்கும்
   உடம்ப டங்கவும் ஊன்கெடச்
சேர்வ ரும்பழு வம்பு ரண்டு
   புரண்டு சென்றனர் செம்மையோர்.

The flesh on his chest wore away; the bones thereof
Were cracked and thrown out of joint; his whole body
Was a total wreck; yet impelled by the arodor of life
Sustained by a heart firm poised in its coveted ideal
And the enduring love that ached for the darshan
Of the Lord, the godly devotee
Rolled and rolled on his way in that forest wild.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 02, 2016, 09:36:38 AM »
Verse  358:

கைக ளும்மணி பந்த சைந்துற
   வேக ரைந்து சிதைந்தபின்
மெய்க லந்தெழு சிந்தை அன்பின்
   விருப்பு மீமிசை பொங்கிட
மொய்க டுங்கனல் வெம்ப ரற்புகை
   மூளு மத்த முயங்கியே
மைகொள் கண்டர்தம் அன்பர் செல்ல
   வருந்தி உந்தினர் மார்பினால்.

His hands and wrists, disjointed, withered and wasted away,
Yet the great desire bred by his loving heart poised in truth
Grew more and more; the servitor of the blue-throated Lord
Prone on the dense gravel fiery whence smoke rose aloft,
Pushed his way with the aid of his chest.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 02, 2016, 09:34:19 AM »
Verse 357:

இங்ங னம்இர வும்ப கற்பொழு
   தும்ம ருஞ்சுரம் எய்துவார்
பங்க யம்புரை தாள்ப ரட்டள
   வும்ப சைத்தசை தேயவும்
மங்கை பங்கர்தம் வெள்ளி மால்வரை
   வைத்த சிந்தை மறப்பரோ
தங்க ரங்க ளிரண்டு மேகொடு
   தாவி ஏகுதல் மேவினார்.

He thus marched on, night and day, through the wild
Wilderness and his lotus-feet up to ankles withered away;
Yet, would he detach himself from his thought fixed
On the argent mount where abides Ammai-Appar?
He leaped onward with the sole help of his hands twain.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 02, 2016, 09:32:03 AM »
Verse  356:

வெங்க திர்ப்பக லக்க டத்திடை
   வெய்ய வன்கதிர் கைபரந்
தெங்கு மிக்கபி ளப்பி னாகர்தம்
   எல்லை புக்கெரி கின்றன
பொங்க ழல்தெறு பாலை வெந்நிழல்
   புக்க சூழல் புகும்பகல்
செங்க திர்க்கனல் போலும் அத்திசை
   திண்மை மெய்த்தவர் நண்ணினார்.

In the forest, during mid-day fierce, the sun
Smote cruelly; its rays spread everywhere and the ground
Was full of fissures through which fire blazed
Even down to the bourne of the Naka-loka; the rays
Of the sun that invaded the hot shades in the fissures
Of the fiery and destructive wilderness, were thus
Flaming hot; yet he that was poised
In true, steadfast tapas marched on.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 02, 2016, 09:29:53 AM »
Verse  355:

ஆய வாரிரு ளின்கண் ஏகுமவ்
   அன்பர் தம்மைஅ ணைந்துமுன்
தீய வாயவி லங்கு வன்தொழில்
   செய்ய அஞ்சின நஞ்சுகால்
வாய நாகம ணிப்ப ணங்கொள்வி
   ளக்கெ டுத்தன வந்துகால்
தோய வானவ ராயி னுந்தனி
   துன்ன ருஞ்சுரம் முன்னினார்.

When the loving one thus marched on, braving
The night, even wild beasts were afraid to come
Near him to cause him harm; cobras that would
Venom spit, held on their hoods gems for lamps;
He went through the forest in which even Devas
Would not venture to set foot as lone travelers.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 02, 2016, 09:27:52 AM »
Verse  354:

மாக மீதுவ ளர்ந்த கானக
   மாகி எங்கும் மனித்தரால்
போக லாநெறி யன்றி யும்புரி
   கின்ற காதல் பொலிந்தெழச்
சாக மூலப லங்கள் துய்ப்பன
   வுந்த விர்ந்து தனித்துநேர்
ஏகி னாரிர வும்பெ ருங்கயி
   லைக்கு லக்கிரி எய்துவார்.

The trees in the woods swept the very heavens; they were
Pathless woods inaccessible to men; yet as constant love
Was welling up in him, abjuring food even in the form
Of leaves, fresh or dried, tubers and fruits,
All alone he fared forth towards the huge mountain
Of the peerless Kailash; on he marched during night also.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 02, 2016, 09:26:00 AM »
Verse  353:

அன்ன நாடுக டந்து கங்கை
   அணைந்து சென்று வலங்கொளும்
மின்னு வேணியர் வார ணாசி
   விருப்பி னோடு பணிந்துடன்
பின்ன ணைந்தவர் தம்மை அங்கண்
   ஒழிந்து கங்கை கடந்துபோய்
மன்னு காதல்செய் நாவின் மன்னவர்
   வந்து கற்சுரம் முந்தினார்.

He crossed it and reached Varanasi, circled by the Ganga;
There he adored the Lord whose matted hair
Flashes like lightning; he left there
All the devotees that followed him;
Departing from the bank of the Ganga, the great
Lover of God -- the lord of language --, moved onward
And reached the sylvan range of hills.

Arunachala Siva.

Why do thoughts of many objects arise in the mind even when there is no contact with external objects?

All such thoughts are due latent tendencies (purva samskaras).  They appear only to the individual consciousness
which has forgotten its natural state of stillness, pure being, and become externalized.  Whenever particular
things are perceived, the inquiry 'Who is it that sees them?' should be made; they will then disappear at

Sri Ramana Maharshi - Spiritual Instruction, Chapter II.

Arunachala Siva.   

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