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Messages - Subramanian.R

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10546



Lakshmana Sarma in his last few verses of Vartikam says:

The Self, who is pure Consciousness, is alone true.  The Blissful One (Siva) is not other than the
Self.  This final Vedantic teaching of the Upanishads has been declared by the Master from His own
experience.  (Vartikam 43)

The Self alone is dearest to all.  For His sake, other things are also dear.  Thus it is clear that the Self
is Bliss by Nature.  (Vartikam 44)

All worldly pleasures are just tiny particles of His Bliss.  Hence it is said by the wise that there is no
gain equal to the gain of the Self. ( Vartikam 45)

This Vartikam 45, is also described in the Benedictory Verse of 108 Holy Names of Bhagavan Ramana Maharshi, by Viswanatha Swami.  Apara satchit sukavari.... and Yastanor Arunachalasya
Pataye.....

Let us meditate in the heart on Ramana, the Boundless Ocean of Being-Awareness-Bliss of
which, the universes but a wave, the steadfast one established firmly in the Heart-Cave's depth,
Free from distracting thought.

To you who gained new birth by remembering the feet of Arunachala-Siva, and, swept away by
the vast, swelling tide of His grace divine, became Himself;  to you, who dwelling in the heart
as sole monarch, purify the world by constant tapas,
to you, Sri Ramana, the world-transcending light,
we offer adoration.

Kapali Sastri sums up:  In the first half of the verse, it has been established that the relationship
between the world and its cause Arunachala is that of a picture and its supporting base.  In the
second half, the relationship of the individual soul to its refuge Arunachala is portrayed.

The Jiva is Arunachala's own form.  The status of Arunachala as the support of the world and the
form of the jiva confers on him the name of the Heart, which is the supreme sense of the word
'I-I'.  Therefore, mention has been made of his act of dancing which is born with him.  This act,
some call as Maya, and as said in Srimad Bhagavad Gita, deluding all beings with this Maya, the Lord
stands in the Heart.

Arunachala Siva.   

10547
General topics / Re: Yoga - The Science of Liberation:
« on: December 12, 2015, 02:41:40 PM »
There is a transition from the Savichara to the Nirvichara, the latter being a perception without
the perceiver in a similar manner,the further subtle impressions alone remaining, constituting
the next state of Asamprajna.   This state of void for utter want of objects leads to Samadhi
of the object-less bliss. An abidance here results in the abandonment of bliss even in view of its
involving duality still, even in view of its involving duality still, albeit in a very subtle way, this
being the precursor to the meditation on  the very fundamental substratum of the mind itself,
this being known as Asmita in yoga parlance.  The term Asmita refers to the bare ego, the nearest
approximation.to the spirit, being the matrix of all phenomena.  Here there are no objects to
be meditated upon, but only a discriminative knowledge, involving the unbroken awareness
of the distinction between Buddhi, the finest essence of objective knowledge, and the Purusha
which is beyond all phenomena, being the sanctum sanctorum of existence, which is an illimitable
Void, devoid of the distinctions of subject and object, existence and non existence, the matter
and spirit. 

Patanjali says that in the higher state of Samadhi, there is no overlapping of the word, the thought
behind the word and the intended object, which enables the yogi to understand the essence of
everything without the intermediary of language.  This can be equated with the statement  of
the modern spiritual teacher, J. Krishnamurti, that in the total emptiness of the mind, one can
hear the very sound of the Universe, and have a total insight into it. In the state of Samadhi,
involving the removal of  the yoke between the buddhi and the Self, the entire existence,
involving the identification of the pure spirit with material process, comes to a grinding halt,
with the energy of intelligence no longer informing the undifferentiated matter.

contd.,

Arunachala Siva.

10548
General Discussion / Re: Rough Notebook-Open Forum
« on: December 12, 2015, 12:00:19 PM »
Moorga Nayanar - Liberation Day - 12.12.2005.

Kartigai -Moolam.


The Pallava kingdom was famous for the scholars. Its Capital Kanchi  was very famous for its institutions
which attracted students from throughout India . In that kingdom on the north bank of the river Pali is
the town Thiruverkadu situated. In that town which is sung in the Thevaram born the Moorga Nayanar.
He came in an agricultural family which found its heart and service in the feet of the Divine with three
eyes.

In his childhood, In his youth, from the day he could think he had the firm faith on the Father of this
universe and limitless love for His devotees. The love generally manifests as service. He had the principle
of having his food only after giving feast to the devotees who depend only on the Oldest Young God.
In the rice that is brighter than the stars, the ghee will flow like the glacier over the mountains.
The best vegetables of the town will get added taste when Nayanar serves them with care to the
devotees. Whatever be the need of the devotees that will be fulfilled once it is noted by the Nayanar.

His courtious service with wholehearted love brought a lot of devotees to his house. He continued to offer flawless service to them and spent his entire wealth in that. He was not left with a piece of property.
A person renounces the principles he has been following when he is pushed to a situation of continuing troubles. It is the quality of great persons to stand for their discipline and principle and stands in the
history as beacons to save the ships that requires direction. Moorka Nayanar was not worried about
loosing the property. For him the property achieved its goal, serving the servants of Siva. But he
was very much bothered about the lack of resources for the continuation of his holy job of hosting the devotees. He could not find any other alternative to earn in that town.

He had learnt the techniques of gambling long time before that. In the absence of any other alternative
he decided that it is better than not serving the devotees. He started travelling to many towns,
anointed the Lord Sankara in those towns with the scented water of his heart-full love. He stood by his
service using the money he got from gambling. He saluted the Lord in Thiruvarur on his way to Tirukudandhai (KumbakoNam) . He considered his victories in the casino of Tirukkudandhai as the blessings of the Lord
and used that money for providing feast to the devotees. He used to loose the first game to encourage
the opponent and would win the games that follow and get more money. He was quite strict in following
the rules of the game. He won't cheat but if somebody cheats and refuses to pay then he will stab him
with a knife. So he was called Narchudhar Murkar (principled gambler fierce person).

The service for devotees continued with the money from gambling. He won't touch the material till
the devotees eat to their satisfaction. He will eat in the last round after all the devotees had their
food. This happened then on throughout his life in this world like the relentless tides of the sea. The artist
for whose dance the Devas, Ganas sing and play, that Lord greeted him in His abode. Let the strong stand
of the Moorka Nayayanar on his service even in the troubled circumstances stay in the mind.


Arunachala Siva.

10549
General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 12, 2015, 10:38:24 AM »
If we further investigate, if the karma that has brought about the present body owes its origin,
to this birth or to our past births of ours,  we are forced to conclude that it belongs to past births.
For, unless the body existed before, the Karmas of our present body cannot arise. If we ask
whether 'I'  existed when my 'karmas' of previous birth existed, we have to say that the 'I'
existed. For if one did not previously exist, one cannot have karma.  So if we reflect in this way,
whether we had bodies  or not, we shall come to the conclusion that we had bodies.  For if there
was no body, no karma could be performed.  If there was no body, no Karma could be performed.
If we consider whether that body with which we performed Karmas was with the body of previous   
life or with the body of this life, we have to say that the former is the case.  If we think deeply
in this way, we find that Karma and body are an unbroken flow of one succeeding the other from
eternity.  The Atman that is accepted as the basis of this continuity in an unaffected manner
is like sky through which clouds pass without affecting it.  The Atman has to be accepted if this
reasoning is correct.  In this way is established through reasoning that the Atman has existence
in the past and in the present.

contd.,

Arunachala Siva.       

10550
General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 12, 2015, 10:16:42 AM »
From experience I now understand that the Atman is Sat. But can you convince me of this by
reason (Yukti)?

It is possible to do so.  If we think over whether or not we are living in this world, we will experience
of all 'I am here.'  If we again ponder over whether we have really got a body or not, we will feel
convinced that we have bodies.

Then, if we continue to think how we have got the bodies, we shall find that it is due to our Karmas.
Is this Karma our own or of any one else?  Is this Karma our own or any one else?  It must be our
own.  For one's  Karma, another can never get the fruit, be  it heaven or hell  If the fruits of one's
Karma go to another, then we have to say that the merits of a Brahmana's Vedic sacrifices can go
to a Sudra who cannot do them.  It is said that Sukha-brahmarshi who had Samadhi naturally;
that does not mean that all of us can have it in the same way.  This proves to the hilt that our  bodies
are the result of our Karmas.

contd.,

Arunachala Siva.     

10551
General topics / Re: Tevaram - Some select verses.
« on: December 12, 2015, 09:16:23 AM »
34.



உறுகின்ற வன்பினோ(டு) ஒத்திய
    தாளமு முள்ளுருகிப்
பெறுகின்ற வின்பும், பிறைநுதல்
    முண்டமுங் கண்டவரைத்
தெறுகின்ற வாறென்ன செய்தவ
    மோ!வந்தென் சிந்தையுள்ளே
துறுகின்ற பாதன் கழுமலம்
    போலுந் துடியிடைக்கே. (34)



Why is it so that the cymbals with love clashed
Breed a rhythm and inside,  welling joy
With crescent moon like forehead smart the lookers - on?
Is it for the askesis done, as fruit. She
That abides within my heart is Sambandhar's
Kazhumalam,  fertile and slim - waisted as little  drum.

Arnachala Siva.

10552
General topics / Re: Tevaram - Some select verses.
« on: December 12, 2015, 09:13:19 AM »
33.



கழல்கின்ற ஐங்கணை, யந்தியும்,
    அன்றிலுங் கால்பரப்பிட்(டு)
அழல்கின்ற தென்றலும் வந்திங்
    கடர்ப்ப,வன் றாயிழைக்காச்
சுழல்கின்ற நஞ்சந் தணித்தவன்
    தன்னைத் தொடர்ந்துபின்போய்
உழல்கின்ற நெஞ்சமிங் கென்னோ,
    இனிஇன் றுறுகின்றதே. (33)


It is even apt for Kama to mail his five darts.
Anril bird, and breezing southerly setting love ablaze,
Come upon to cause love - lowness. Then that day
She desires to weal him but of serpent - bite he is gone;
The wailing girl?s bereavement to be-reversed,
Jnanasambandha versed out that venom outright. Heart goes out him. Lo, I am lorn!

Arunachala Siva.
.

10553
General topics / Re: Tevaram - Some select verses.
« on: December 12, 2015, 09:09:05 AM »
32.


கவிக்குத் தகுவன, கண்ணுக்
    கினியன, கேட்கில்இன்பம்
செவிக்குத் தருவன, சிந்தைக்
    குரியன பைந்தரளம்
நவிக்கண் சிறுமியர் முற்றில்
    முகந்துதம் சிற்றில்தொறும்
குவிக்கத் திரைபரக் குங்கொச்சை
    நாதன் குரைகழலே.  (32)

The fragrant Kazhaled resounding feet of the Lord
Of Kocchai are fit to be sung as compositions;
And are sweet to beholder's eyes; proper to thinkers
That meditate; and are worth as pearl heaps
Gathered by deer - eyed little girls in constant
Pick from deeps to trove in their small houses.


Arunachala Siva.

10554
General topics / Re: Tevaram - Some select verses.
« on: December 12, 2015, 09:06:05 AM »
31.



ஒளிறு மணிப்பணி நாட்டும்,
    உலகத்தும் உம்பருள்ளும்
வெளிறு படச்சில நிற்பதுண்
    டே?மிண்டி மீனுகளும்
அளறு பயற்சண்பை நாத
    னமுதப் பதிகமென்னுங்
களிறு விடப்புகு மேல்தொண்டர்
    பாடும் கவிதைகளே.  (31)

In the nether world of serpent - king, and in this world
And in the celestial world, there are being, pale
With shame and shyness. Yet as the servitors sing
The ambrosial verse decades of Jnanasambandhar,
The Lord of Sanbai with fish - frisking - slush,
They, the beings yield, admitting the entry of their tusker - trot.


Arunachala Siva.

10555
General Discussion / Re: Rough Notebook-Open Forum
« on: December 12, 2015, 08:08:43 AM »



In any Sadhana, concentration is the essence of success. If it is Puja, concentrate on the Puja,
on the idol to whom you do Puja, concentrate on every flower that you offer, concentrate on
the mantra you chant.  Live in total concentration, till you offer Arti, place it on your eyes and complete
the Puja.

If it is mantra japa, do not count the mantras.  If you do so, your mind will go only into the counting mathematics. Do it without counting, as far as practicable.

If it is meditation, instead of mediating on Pure Space, try to meditate on a symbol, say Bhagavan
Ramana's face or feet.  Chant mantra within your lips and if any thought drags you out, you mentally
imagine, that you are placing a flower on His feet and come back to the meditating mode.

Arunachala Siva.

10556
General topics / Re: Guru
« on: December 11, 2015, 01:58:49 PM »
He also said,  "The Guru will say only what I am saying now. He will not give you anything you
have not already. It is impossible for anyone to get what he has not got already.  Even if he
gets anything, it will go as it came.  What comes will also go. What always is will alone remain.
The Guru cannot give you anything new, which you have not already. Removal of the notion
that we have not realized the Self is that it is required. We are always the Self."
(Day by Day, entry dated 16/9/1945.)


Bhagavan states, 'What is your idea of a Guru? You think of him in human shape as a body of
certain dimensions, complexion, and so on.  A disciple, after realization once said to his Guru:
'I now realize that you dwelt in my innermost heart as the one Reality in all my countless births
and have now come before me in human shape and lifted this veil of ignorance. What can I do
for you in return for such a great benefit? And the Guru replied:  'You need not do anything.
It is enough if you remain as you are in the true state. That is the truth about Guru.'

(ibid., 3.1.1946 afternoon.)


So long as you seek Self realization, the Guru is necessary. Guru is the Self. Take Guru to be the
real Self, and yourself to be the individual self. The disappearance of this sense of duality is the
removal of ignorance.  So long as duality persists in you,. the Guru is necessary.  Because you
identify yourself with the body, you think the Guru too is the body.  You are not the body, nor
is the Guru.  You are the Self and so is the Guru.  This knowledge is gained by what you call
Self realization.

(Talks $ 282 16th November, 1936.)

Adi Sankara's Vivekachudamani says, 'Rare and difficult are  these three:  A human birth,
a burning desire for liberation, and association with Great Beings, spiritual giants, Sadgurus.'
(Viveka Chudamani Verse 3.)

Having all three, rejoice and know you are blessed.

concluded.

Arunachala Siva.             

10557
General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 11, 2015, 01:02:52 PM »
A devotee experiences:  'In my past birth I had worshipped God.  So in this birth also I have developed
devotion to God and am performing His worship.  Because of this I shall in future attain Vaikunta
and various stages of liberation attainable there like Salokya, Sarupya, etc.,'  The Mumukshu experiences:
'I have done all my works as worship to God. As a result I have obtained in this life the fourfold qualifications
(Sadhana Chatustya) required for an aspirant for Advaitic realization. I have for this reason also a competent
teacher and opportunity to have Sravana (hearing Vedantic texts from a competent teacher), Manana (repeatedly thinking of them in mind) and Nididhyasna (getting absorbed in contemplation) of the Vedantic
truths heard and thought about. So I have got the knowledge of the Atman.  I shall not have any more birth.
I have attained to the highest possibility of human life.'

Thus in respect of past, present, and future, everyone experiences "I am". Only they misunderstand the
body for Atman, and it is the body that meets with destruction and not the Atman. Thus, as the Atman
remains the same in the past, the present and the future, as understandable from the practicing 'I sense',
the Atman  is Sat.

contd.,

Arunachala Siva.

10558
General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 11, 2015, 10:40:05 AM »
How can the experience of such people become valid proof?

The rich man experiences:  'In my past births I had given gifts to worthy persons. So in this birth
I am born as a rich man.  I have therefore got an opportunity to give gifts in this birth. If I use this
opportunity properly.   I am sure to be born as a rich man in my next birth also.'  The pauper experiences:
' In my last birth I had done no charities.  So I am born in this birth as a pauper without anything to
give in charity.   Therefore in my next birth also I am sure to be born very poor.' A worker of good
deeds (i.e.  of ritualistic rites of the Vedas) experiences: 'In my past birth I had performed many good
deeds.  Owing to the impression left by them, I am doing good deeds in this birth also. 
So in my next transmigration, I shall be a Deva in the world of Indra.'

contd.,

Arunachala Siva.

10559
General topics / Re: Tevaram - Some select verses.
« on: December 11, 2015, 08:56:16 AM »
30.


எம்மனை யா,எந்தை யாயென்னை
    யாண்டென் துயர்தவிர்த்த
செம்மலர் நீள்முடி ஞானசம்
    பந்தன் புறவமன்னீர்!
வெம்முனை வேலென்ன வென்னமிளிர்ந்து
      வெளுத்(து) அரியேன்(று)
உம்மன வோவல்ல வோவந்தெ
    னுள்ளத் தொளிர்வனவே.  (30)



O, my mother - like one! My father  like one!
O, Puravam urb like ones!  that Puravam ne kaazhi
Of Jnanasambandhar, praised one with floriated
Long locks to alleviate our grief. My lady's eyes
Like war spears aglow, turning white lined with red
In quiet or action entering my heart sparkle thus the hero.

Arunachala Siva.

10560
General topics / Re: Tevaram - Some select verses.
« on: December 11, 2015, 08:52:28 AM »
29.



கற்பா நறவம் மணிகொழித்
    துந்தும் அலைச்சிலம்பா!
நற்பா மொழியெழில் ஞானசம்
    பந்தன் புறவமன்ன
விற்பா நுதலிதன் மென்முலை
    யின்னிளம் செவ்விகண்டிட்(டு)
இற்பா விடும்வண்ண மெண்ணுகின்
    றாளம்ம! வெம்மனையே.  (29)


Honey raw rich, gem  replete growing hill - country's Lord!
As fertile Kaazhi ne Puravam bow like urb
Is elegant land of Jnanasambandhar gracing
Tevaaram hymns. Arched like the land is the forehead
Of the heroine with tender breasts. Seeing her, mother
Thinks over the enrichment of home in for a fill.

Arunachala Siva.
.

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