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Messages - Subramanian.R

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General topics / Re: Guru Ramana Prasadam - (II)
« on: January 30, 2016, 09:49:19 AM »
Verse 193:

In the divine silence, the holy feet of the Guru caused the realm of grace to blossom within my heart,
and through the experience of their deeply peaceful nature, I gained them for myself in the form of a
life lived, as it were, on a cool mountainside (tan paruppata vazhvu).  Within my own heart I attained the
state of the real, the pure space of bliss for which my longing never ends.

Verse 194:

The state in which one attains and becomes permanently established in limitless peace, the pure state of
grace, the exquisite supreme bliss whose nature is delight, is none other than the holy feet of the Guru,
the tender flame of true knowledge that ever watches over those devotees whose love is true.

Verse 195:

When I became united with the feet of the Sadguru, my worldly ties were cut away through the practice
of absorption in his abiding Selfhood, with no longer any need to acquire empirical knowledge, and the
lofty knowledge of Sivam ripened within me as the vast Supreme.

Verse 196:

A column of pure light, sweet nectar to our minds, holy Mount Annamalai towers on high.  And there,
enthroned in holy majesty, filling my eyes with his blissful sight dwells my divine guru. Dwelling without
thought upon my Master's holy feet, I have merged with the open sky of bliss.

Verse 197:

Sipping the sweet nectar of Lord Siva's bliss from the bright lotuses of his feet that flourished within
my understanding, dispelling my deep sorrow, I was filled with the light of my own inner realization,
that blessed ocean of divine silence, so long desired.


Arunachala Siva.               

The mental sheath:

Verse 167:

The organs of feeling and the mind  - these make the third or 'mental sheath' (Manomaya Kosa).
This mind thinks of its separation from others and fills the other two sheaths.

Verse 168:

This mind knows everything by the five senses -- making them the givers of oblations, the objects
of senses form the butter, and desire the fuel.     

Verse 169:

I have told you about avidya.  Know that there is no avidya other than this mind.  It is the cause of all
bondage.  By its death, everything is destroyed but when it is manifested, everything (the phenomenal
universe) is there.

Verse 170:

In the dream state where there is no object, this mind, by its own power, creates everything; and so
also it has created all we see in jagrat (waking state).   There is no difference between svapna (dream)
and jagrat (waking state).  Everything we see is the creation of the mind.

Verse 171:

In the time of sushupti (dreamless sleep), when the mind is absorbed in Maya, - when there is no mind --
there is nothing.  Therefore, everything is created by the mind.


Arunachala Siva.       

General topics / Re: Tevaram - Some select verses.
« on: January 30, 2016, 08:29:36 AM »
Verse 12:

மாது கூறுவள் மற்றொன்றும் காண்கிலேன்
ஏதி லாரும் இனித்தரு வாரில்லை
போதும் வைகிற்றுப் போமிடம் வேறிலை
தீது செய்வினை யேற்கென் செயலென்று.

His wife replied him thus: "I see no other way.
There are none to give us aught;
It's late in the night; there's no other place to go;
What is there for this sinner to do?" Thus she.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 30, 2016, 08:27:20 AM »
Verse 11:

நமக்கு முன்பிங் குணவிலை யாயினும்
இமக்கு லக்கொடி பாகர்க் கினியவர்
தமக்கு நாம்இன் னடிசில் தகவுற
அமைக்கு மாறெங்ங னேஅணங் கேயென.

"Even though we have no food for ourselves
We must yet fittingly feed him who is a devotee
Of the Lord whose Consort is the daughter of Himavant.
In what way do we, this achieve?" Thus he.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 30, 2016, 08:25:21 AM »
Verse  10:

ஈர மேனியை நீக்கி இடங்கொடுத்
தார வின்னமு தூட்டுதற் காசையால்
தார மாதரை நோக்கித் தபோதனர்
தீர வேபசித் தார்செய்வ தென்னென்று.

He dried His dripping person and then
Offered to Him duly a seat;
He desired to feed his guest;
He addressed his wife thus: "Great is the hunger
Of this tapaswi; what shall we do?"   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 30, 2016, 08:23:45 AM »
Verse 9:

மாரிக் காலத் திரவினில் வைகியோர்
தாரிப் பின்றிப் பசிதலைக் கொள்வது
பாரித் தில்லம் அடைத்தபின் பண்புற
வேரித் தாரான் விருந்தெதிர் கொண்டனன்.

On a night when it rained Maranar remained
Behind latched doors wallowing in soaring hunger
With nothing to relieve him.
It was thus, even thus, he welcomed his guest.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 30, 2016, 08:22:14 AM »
Verse 8:

மற்ற வர்செய லின்ன தன்மைய
   தாக மாலய னானஅக்
கொற்ற ஏனமும் அன்ன முந்தெரி
   யாத கொள்கைய ராயினார்
பெற்ற மூர்வதும் இன்றி நீடிய
   பேதை யாளுடன் இன்றியோர்
நற்ற வத்தவர் வேட மேகொடு
   ஞால முய்ந்திட நண்ணினார்.

While thus flourished his service, the Lord
Unknown to Vishnu -- the triumphant Boar,
And Brahma -- the Swan, stepped down on earth
To bless it, in the guise of a great tapaswi
Unaccompanied by His Consort, and His mount, the Bull.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 30, 2016, 08:20:22 AM »
Verse 7:

இன்ன வாறுவ ளஞ்சு ருங்கவும்
   எம்பி ரான்இளை யான்குடி
மன்னன் மாறன்ம னஞ்சு ருங்குத
   லின்றி யுள்ளன மாறியுந்
தன்னை மாறியி றுக்க உள்ளக
   டன்கள் தக்கன கொண்டுபின்
முன்னை மாறில்தி ருப்ப ணிக்கண்மு
   திர்ந்த கொள்கைய ராயினார்.

His wealth wilted; but the mind of our deity
--Maran, the Lord of Ilayankudi --, did not wilt;
By barter, pledge and mortgage he came by
The wherewithal to do as before his service divine
To the devotees, in which he grew mellow.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 30, 2016, 08:18:38 AM »
Verse  6:

செல்வம் மேவிய நாளி லிச்செயல்
   செய்வ தன்றியும் மெய்யினால்
அல்லல் நல்குர வான போதினும்
   வல்லர் என்றறி விக்கவே
மல்லல் நீடிய செல்வம் மெல்லம
   றைந்து நாடொறு மாறிவந்
தொல்லை யில்வறு மைப்ப தம்புக
   உன்னி னார்தில்லை மன்னினார்.

To reveal to the world that he would behave thus
Not only during his days of plenty but also
During times when he is steeped in miserable penury
The Lord-God of Thillai thought fit to cause
The daily diminution of his wealth
Resulting in abject poverty.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 30, 2016, 08:16:44 AM »
Verse 5:

ஆளு நாயகர் அன்பர் ஆனவர்
   அளவி லார்உளம் மகிழவே
நாளு நாளும்நி றைந்து வந்துநு
   கர்ந்த தன்மையின் நன்மையால்
நீளு மாநிதி யின்ப ரப்புநெ 
   ருங்கு செல்வநி லாவியெண்
தோளி னார்அள கைக்கி ருத்திய
   தோழ னாரென வாழுநாள்.

As a result of the participation of the devotees
Of Siva -- the Lord of all beings --, in the virtuous feasting
Offered by him daily to their great delight,
His wealth, immovable and movable, extended
And increased, and he was like the Lord of Alakapuri,
The companion of the eight-shouldered Lord.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 30, 2016, 08:14:55 AM »
Verse  4:

கொண்டு வந்தும னைப்பு குந்துகு
   குலாவு பாதம்வி ளக்கியே
மண்டு காதலின் ஆத னத்திடை
   வைத்த ருச்சனை செய்தபின்
உண்டி நாலுவி தத்தி லாறுசு
   வைத்தி றத்தினில் ஒப்பிலா
அண்டர் நாயகர் தொண்டர் இச்சையில்
   அமுது செய்யஅ ளித்துளார்.

He would receive them into his house and wash
Their feet in ritual love;
He would have them duly seated, and adore them;
Then to please those devotees of the Lord of gods
He would treat them to fourfold victuals
Rich in six taste.

Arunachala Siva.   

General topics / Re: Tevaram - Some select verses.
« on: January 30, 2016, 08:12:57 AM »
Verse  3:

ஆர மென்புபு னைந்த ஐயர்தம்
   அன்பர் என்பதொர் தன்மையால்
நேர வந்தவர் யாவ ராயினும்
   நித்த மாகிய பத்திமுன்
கூர வந்தெதிர் கொண்டு கைகள்கு
    வித்து நின்றுசெ விப்புலத்
தீர மென்மது ரப்ப தம்பரி
   வெய்த முன்னுரை செய்தபின்.

Whenever devotees visited him-- whoever they be --,
He would, rooted in devotion, humbly receive them
And would address them kindly with loving words;
The sole reason which impelled him to revere them was,
That they were the servitors of the Lord who wears
Bones as ornaments and skulls as garland.   

Arunachala Siva.


The Self is revealing all the time.  At the waking level, at the dream level, and at the deep sleep level.
The Self reveals because that it is its nature.  The Self is eternal light.  It reveals the world, the body,
the senses and the mind.  Even in deep sleep, where the mind, senses, and the body are absent,
the Self is still revealing.  It is like fire, where the burning capacity manifests when something flammable
like a piece of wood, is brought near it.  Fire burns only when something comes into contact with it. 

But unlike fire, the revelation of the Self is always manifest because it reveals not only the presence of
objects, as in the case of waking and dream states, but also the absence of objects, as in the case of
deep sleep.  The power of revelation of the Self is manifest in the presence as well as the absence of
objects. It is the non-relational Self that becomes the Jiva, due to Avidya. The mind-sense-body complex
is a product of Avidya.  What is called the Jiva is the Self in association with or conditioned by the
mind-body complex.  The Jiva is the Self in the body.  Though the Self by its very nature is non-relational,
it becomes relational, as it were, with the mind sense body complex and gets involved in empirical
existence as the knower, agent and enjoyer.  The Self-in-itself, which is not involved in any empirical experience, is called Tuirya, or simply the Fourth.

This is the Self which is called Visva at the waking state, Taijasa at the dream state and Prajna in deep
sleep state.  When all the three states of experiences are transcended, when the Vyavaharika is left
behind, "That Beyond" where only the Self remains is called the Fourth or Turiya.   The Fourth is
beyond the three states of experiences.  There is no cognition, be it external or internal, and all
distinctions of knower, known and knowledge have faded into oblivion.  It is beyond Avidya.  It is,
therefore, said to be trans-empirical and trans-relational.

Arunachala Siva.

General topics / Guru Ramana Prasadam - (II)
« on: January 29, 2016, 01:11:12 PM »

(The following is an article on Sri Guru Ramana Prasadam of Muruganar. The translation is by Robert Butler.
This is available in Mountain Path issue Jan.-Mar. 2008)


The Glorious Power of His Feet:

188.  When I sought His holy feet within my own heart, I gained the true knowledge that is the experience
of the Self, the sea of grace in which it is delightful to bathe.  If we were to merge with them, the holy feet
of the Guru will become a boat to ferry us across the desolate void and bring us to salvation, the state
of the Real.


Ocean of compassion, He took pity on this poor ignorant fool and through His Grace, cleansing the evil
from my heart, He established the supreme reality there.  Even the final cataclysm at the universe's
end could not dislodge His radiant feet from that place.


When I see them shining in all their fullness as my eternal nature, manifesting inwardly as the enfolding
expanse of grace, that is the pure state of being awake, the victorious feet of reality, the form of
true knowledge that ruled me through their grace, will flourish as the truth that never fails and deserts  me.


Shining as the supreme means for the removal of false understanding, as the inner awareness I-I, gained
through subsiding into the Heart,  and as the life that is free of the humiliating subjugation to the canker
of the ego, they are His noble feet, the trace of grace.


Bringing me, His devotee, to salvation through His ambrosial being, so that even as I languished in the
dark night of my mind's deadly delusion, I was saved from death's annihilation, my holy Master's feet of
pure gold, bestowing grace in holy silence, shine out, irremovably established within my heart as true
spiritual practice.


Arunachala Siva.       

General topics / A Sense of Peace -- K.C. Mohan:
« on: January 29, 2016, 11:17:29 AM »
(The article appeared in April- June 2007 issue of Mountain Path.)

It was in 1947, that my parents shifted from Mangalore to Madras and I began an engineering course at
Annamalai University. During the three years from 1947 to 1950, I had the opportunity of visiting
Sri Ramanasramam at Tiruvannamalai along with my mother K.K. Kalyani Amma,, who was a devotee
of Bhagavan Ramana Maharshi. My mother's elder brother, K.K. Nambiar,and elder sister K.K. Madhavi
Amma were ardent devotees of Ramana Maharshi from the early 1930s, ever since they chanced to live
in Tiruvannamalai for a few years. They influenced other members of our extended family to come and
pay their respects to Bhagavan.  My family seems to have had a connection to Bhagavan because another
uncle, Dr. P.C. Nambiar, was posted to Tiruvannamalai as the Government Doctor for the District at that
time, and as a part of his routine he looked after the medical needs of Sri Ramanasramam.

I distinctly remember my first visit to the Asramam in the company of my mother in 1947. There was
the arch over the front gate, then as now, which announced that we were entering the Asramam precincts.
I still remember vividly, even after a gap of fifty years, the old iluppai tree which greeted the visitor.


Arunachala Siva.   

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