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Messages - Subramanian.R

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10681
General topics / Re: Tevaram - Some select verses.
« on: December 03, 2015, 08:45:24 AM »
27.


அருந்தமி ழாகரன் வாதி
    லமணைக் கழுநுதிமேல்
இருந்தமிழ் நாட்டிடை யேற்றுவித்
    தோனெழிற் சங்கம்வைத்த
பெரும்தமிழ் மீனவன் தன்அதி
    காரி பிரசமல்கு
குருந்தவிழ் சாரல் மணமேற்
    குடிமன் குலச்சிறையே. (27)

Kulachirai Nayanar:

Kulachirai of Manalmelkuti was Pandya's
Minister, with fish- flag  game. Samana*
Sept surged sinisterly. He brought dear  Tamizh
Graced Sambandhan to the land
Had him argue Samanas* out and as in terms
Of challenge, the vanquished were put in stakes.

(* Jains)

Arunachala Siva.

10682
General topics / Re: Tevaram - Some select verses.
« on: December 03, 2015, 08:41:24 AM »
26.


மணியினை மாமறைக் காட்டு
    மருந்தினை வண்மொழியால்
திணியன நீள்கத வந்திறப்
    பித்தன தெண்கடலில்
பிணியன கல்மிதப் பித்தன
    சைவப் பெருநெறிக்கே
அணியன நாவுக் கரையர்
    பிரான்தன் அருந்தமிழே. (26)

Tiru Navukkarasar - contd.,

He is gem like one; He is ambrosia divine
Of Maamaraikkatu; Him with fecund Tamil
Verses he sang to open the godly gates;
Samanas* laid him bound to a rock into the seas;
The rock turned float and lifted him;
These proved Naavukkarasar?s Tamizh as a divine ornament.

(*  Jains)

Arunachala Siva.



.

10683
General topics / Re: Tevaram - Some select verses.
« on: December 03, 2015, 08:38:40 AM »
25.


நற்றவன் நல்லூர்ச் சிவன்திருப்
    பாதந்தன் சென்னிவைக்கப்
பெற்றவன் மற்றிப் பிறப்பற
    வீரட்டர் பெய்கழற்றாள்
உற்றவ னுற்ற விடம்அடை
    யாரிட வொள்ளமுதாத்
துற்றவன் ஆமூரில் நாவுக்
    கரசெனுந் தூமணியே. (25)

Tiru Navukkarasar

Aamoorist Naavukkarasu was a pure gem;
He attained weal wearing the fair feet of Lord
Of Nalloor on His Head. For birth, birth chain
To break, lord of Virattanam helped him,
Though he was fed on venom- food by evil
Amanas*, he by Lord?s grace, remained firm.


(*  Jains)


Arunachala Siva.

10684
General topics / Re: Tevaram - Some select verses.
« on: December 03, 2015, 08:36:20 AM »
24.

நிதியார் துருத்திதென் வேள்விக்
    குடியாய் நினைமறந்த
மதியேற் கறிகுறி வைத்த
    புகர்பின்னை மாற்றிடென்று
துதியா வருள்சொன்ன வாறறி
    வாரிடைப் பெற்றவன்காண்
நதியார் புனல்வயல் நாவலர்
    கோனென்னும் நற்றவனே.(24)

Sundaramurti Naayanaar

Forgetting, the king of Naavalur, took cues
From Tirutturathi near Velvikkuti where lord
Arivaar heard his plea and prayer proper
To be rid of ills  (a sign to draw him towards lord)
Then, he took a holy dip in the sacred pool
North of Turutti and attained all good thoroughly fair.

Arunachala Siva.

10685
General topics / Re: Tevaram - Some select verses.
« on: December 03, 2015, 08:31:47 AM »
23.


குலமே றியசேய்ஞலூரிற்
    குரிசில் குரைகடல்சூழ்
தலமே றியவிறற் சண்டிகண்
    டீர்தந்தை தாளிரண்டும்
வலமே றியமழு வாலெறிந்
    தீசன் மணிமுடிமேல்
நலமே றியபால் சொரிந்தலர்
    சூட்டிய நன்னிதியே. (23)


Chandikeswara Naayanaar


Chandi of Seignaloor from choice clan,
Tended cattle; saw a sudden linga risen;
For its holy mien, he lavished all the milk of
The milch  cows uberous. His father furious kicked
Off those pails of milk; and Chandi chopped
His father?s leg with Mazhu*. Lord blessed him with opulence and title.

(*an axe, which appeared in place of his stick.)

Arunachala Siva.

10686
General topics / Re: Tevaram - Some select verses.
« on: December 03, 2015, 08:29:25 AM »
22.


மண்டும் புனற்சடை யாந்தமர்
    தூசெற்றி வாட்டுவகை
விண்டு மழைமுகில் வீடா
    தொழியின்யான் வீவனென்னா
முண்டம் படர்பாறை முட்டு
    மெழிலார் திருக்குறிப்புத்
தொண்டன் குலங்கச்சி யேகா
    லியர்தங்கள் தொல்குலமே.(22)


Tirukkuripputtondar Naayanaar

Tirukkuripputtondan of Kanchi Ekaaliyar devoted to fulling
Clocks of servitors; Lord to try him, in servitors
Guise, on a rainy day gave His rests,
Thondan could not bleach and dry
And hand over in time, whereupon he dashed his
Brains on the fulling stone. Lord, appeared and spirited him away to His abode.

Arunachala Siva.

10687
General topics / Re: Tevaram - Some select verses.
« on: December 03, 2015, 08:26:05 AM »
21.


நாவார் புகழ்த்தில்லை யம்பலத்
    தானருள் பெற்றுநாளைப்
போவா னாவனாம் புறத்திருத்
    தொண்டன்தன் புன்புலைபோய்
மூவா யிரவர்கை கூப்ப
    முனியா யவன்பதிதான்
மாவார் பொழில்திக ழாதனூ
    ரென்பரிம் மண்டலத்தே. (21)


Tirunaalaippovaar

Naalaippovaar of Aadanoor, a Pulaiyar* low,
Oft said that by grace of lord would he
Go to lord the morrow. He to Thillai went,
Bathed in the fire-pit, rose up ashore
As flawless ruby. The Three  Thousand Thillaiyers
With folded hands worshipped him, praising.

(a low caste person not allowed inside the temple, in those days.)


Arunachala Siva.

10688
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: December 03, 2015, 06:53:05 AM »



On June 19, 1945, G.V. Subbaramayya wrote his 'Farewell Prayer' in six Telugu stanzas. 
This was titled Abhayam, 'Reassurance and Refuge:

The courage that never quails under any distress,
The equal bearing of honor and shame,

The same benevolence towards all,
The gratitude for others' good deeds,

The sense of fullness that Thou art everything,
The eternal devotion to Thy lotus-feet,

The knowledge that every occurrence is Thy doing,
The wisdom that everything happens for the best,

The inquiry "To whom are all these thoughts", "To me"
"Who am I?"

The consequent subsidence of all thoughts
And flash of Reality as Self Realization,

"O Father Ramana, grant to Thy child!"   

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

Arunachala Siva.

10689
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: December 03, 2015, 06:50:59 AM »


When Bhagavan Ramana was on the Hill, serpents and peacocks used to remain quiet, friendly
to each otherin His Presence.  Panthers which came to tanks and ponds to drink water, finished
their work and went away without harming anyone.

Arunachala Siva.

10690
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: December 03, 2015, 06:49:05 AM »


When Bhagavan Ramana was in His last days [ He had pain, which should have been unbearable
for anyone else], the attendants asked Him:  "Bhagavan!  Is it paining too much?"
Bhagavan Ramana said:  "Yes, the body is paining!"  He was not the body or the mind.

Arunachala Siva.

10691


The drishti-srishti vada is proposed to overcome these difficulties.  It holds that the world that we 'see'
(i.e. cognize) in waking is only a projection of our mind, like the world we see in dreams. It comes
into being at the time of our seeing it, and ceases to be when  we do not see it. The impression that
we get of the world being continuous in existence across proximate waking states is also a result of
our projection, and not real.  In such an unreal world, there can be no real doer, nor any karma
needing retribution.

n such a context, that Bhagavan
adverted to Major Chadwick 'being one of us' in a past birth.  The statement is to be taken at the srishti-
drishti level.     

We thus do not reject srishti-drishti as strictly unreal, but accept it as a lower level of spiritual reality,
and the drishti-srishti as the higher.  Gradation in reality admitted in spirituality on the same footing
as it is in science. 

contd.,

Arunachala Siva.

10692
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: December 02, 2015, 12:55:56 PM »
Like everything else in this remarkable story, Chadwick's cottage is a symbol that works on a
number of levels.  By moving in to this little cottage, Chadwick proved his determination to become
enlightened at all costs, his willingness to make sacrifices and turn his back on the world in his
pursuit of spiritual goals. Its location within a stone's throw of the Old Hall also symbolized his
unique position at the heart of the Asramam. From now on, he would always be part of Bhagavan's
innermost circle, a small group which was otherwise almost exclusively Indian.  The cottage therefore
also symbolizes that the West has a central part to play in the Asramam. Chadwick's humble dwelling is,
so to speak, its embassy in Arunachala. In  welcoming Chadwick so warmly and supervising the
construction of his new home, Bhagavan was welcoming us all. Now we too will always have our place
a stone's throw from the Old Hall.  So the cottage is a symbol of Bhagavan's global significance, and
thus of His own greatness and universality.  As Chadwick himself was at pains to point out, Bhagavan
came for the whole world, and He had a special message for the West.  Of course, Sri Ramana, was
a Hindu, just as Jesus was a Jew.  But the Maharshi, like the Christ, came for all souls. And there could
be no better symbol of this than  the dwelling he constructed at the center of His Asramam for the
most Christian of His devotees. After losing his priestly vocation, the young Englishman had wandered
the world like a lost sheep in search of his shepherd.   Now Father Chadwick had finally come home.

On a personal note and intimate level, the little cottage simply symbolizes the friendship between Alan
and Sri Ramana.  Its construction cemented their new relationship.  Alan had moved in. From now on
until the end of Sri Ramana's life, they would be ever the best friends.

Yet this most loyal of Englishman had only been living in his new home for three years when his
friendship was put to its severest test.

contd.,

(Will continue when the next issue of Mountain Path, is received.)

Arunachala Siva.           

10693
General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 02, 2015, 12:08:06 PM »
The answer continues...

Next, we shall take up the difference between Chit (self awareness) and Jada (inertness). Chit is
what reveals itself without the help of any external light like that of the Sun or fire. On the other
hand, it reveals the inert objects like the body superimposed on it.  It is the light of this self aware
entity that reveals even the light of the shining Sun as also inert entities like stone, earth, etc.,
which have no luminosity.  In contrast, Jada has no power to reveal itself or reveal other objects.
As for example, take sunlight.  Without the help of any other worldly light it illumines itself and with
its light reveals inert objects like a stone, earth etc.,  Chit is similar to this.  A pot, a stone, etc.,
cannot reveal themselves nor reveal other objects. This is the nature of Jada.  Just as there is the
five fold difference like Sabda, Artha etc., between the Sun and inert objects like pot, there is this
five fold difference between Chit and Jada.

contd.,

Arunachala Siva.         

10694
General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 02, 2015, 11:59:52 AM »
The answer continues....


In this way, there is five fold contradiction in this experience.  These are in respect of Sabda,
(sound or name), Artha (actuality), Lakshana (characteristics), Prartiti (experience), and
Vyavahara (understanding for the time being). In the same way, the characteristics of Sat
is not there in what is Asat.  So also the characteristics of Asat is not in Sat.  Therefore, there
exists between them the five fold contradiction mentioned earlier, in the context.  Discriminating
in this way, you have to understand the difference between Sat and Asat.

contd.,

Arunachala Siva.   

10695
General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 02, 2015, 11:49:19 AM »
I would like to hear a more elaborate description of the characteristics of Sat, Chit, and Ananda as
against their opposites of Asat, Jada, and Dukha.

Sat is that which exists without any change in the three periods of time, past, present, and future.
Asat is that which is false in the three periods of time, and yet is felt as if it were existent.  On proper
discrimination it is found to be non existent. For example, in dim darkness it is found to be non existent.
For example, in a dim darkness, a rope is experienced as a snake, a garland, a stick or line of water,
though the snake etc., are not actually there. By the delusion caused by dimness, the snake is felt
as existing there in place of the rope. But this does not change the rope in the least.  During the time
of delusion, the snake is there fore the deluded man, but when the light of discrimination comes to
be cast on the apparent snake, the understanding that the snake was never there dawns on the person
experiencing this.  This is technically known as Badha, sublation.  He feels fully convinced that the snake
was never there, as the characteristics of the snake are not in the rope, or of the rope in the supposed
snake.

contd.,

Arunachala Siva.
       

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