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Messages - Subramanian.R

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10756



K.R.K. Murthy further writes:-

An old woman bent double with age used to go round and round
Bhagavan's Hall and finally go near Bhagavan's seat and loudly
sing songs composed extempore by her.  Her spontaneous compositions used to pour forth effortlessly from her extremely
devoted heart. She was not a learned lady.  There might be some
grammatical mistakes and errors in rhyme, rhythm etc., She used
to thus sing her prayers daily for obtaining the grace of Bhagavan.

One day,  Bhagavan smilingly remarked that her songs seemed to
be much better than those of her son.  Her son was a scholar and
from an ordinary point of view of view, the scholar's compositions
ought to be superior but for Bhagavan, those arising from the
bottom of the heart with great devotion and emotion are more
pleasing.  Are not the standards of judgement different?

Whenever Bhagavan's physical body appeared to suffer from some
ailment, some devotees used to prescribe medicines for relief,
forgetting that Bhagavan Himself was Vaidyanatha (Lord of
the Universal medical care) who can cure all ills if he so willed.
Bhagavan used to take or apply the medicines just for the satisfaction of
 the devotees who prescribed the same and not
curing Himself.  He never wanted to wound the feelings of even
the humblest of devotees and He used to accept the medicines,
though there was no necessity for any of them as far as He was
concerned.   Though the act is the same, the object is different.

One lady devotee was one day expressing to Bhagavan that she had
come that day, from a long distance.  Bhagavan suddenly remarked:
"You did not come.  The train brought you here."  The other side of the picture is more real to Bhagavan.  She did not come there perhaps by her individual exertion but she was brought by Bhagavan's
Grace.

(Source:  Arunachala's Ramana, Boundless Ocean of Grace,
Volume 6. Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva. 

10757


In his Ramana reminiscences, K.R.K. Murthy writes:

With a view to record Bhagavan's voice and preserve the same
for posterity, someone raised a discussion on the sound recording
machines, in the presence of Bhagavan.

Bhagavan agreed with what they said, regarding this wonderful
machine.  Seeing that Bhagavan was very favourably disposed
towards the same, they wanted to pursue the matter further
and fix up a date for recording Bhagavan's voice.  At that moment,
Bhagavan Ramana replied:  "My real voice is Silence.  How can
you record that?"  In this connection, He narrated the story of the
saint Thandavarayar*, who by his dynamic silence stilled the minds
of several people, for three full days.

(* Thandavarayar is a Tamizh saint-poet who lived about 500 years
back in Nannilam, Thanjavur District, Tamizh Nadu.  His original
Tamizh advaitic classic Kaivalya Navaneetam, is quite famous, and
has been translated into German and English by Dr. Charles Graul
DD of the Leipzig Lutheran Mission.  Thandavarayar's disciple composed
a poem called Bharani in Tamizh.  The friends of the
disciple asked him:  "How can you write a Bharani on your saint-guru, since
Bharani is normally written only towards a King who had killed 1000 elephants in a war?"

The disciple said: "You all come and see my Guru, then only you will understand.
The friends came to see guru Thandavarayar.  The Guru was in utter silence, with a
vacant gaze.  No one could open their mouths.  Soon, more and more people came
and sat before Thandavarayar.  The number exceeded even one thousand.  They all kept
quiet inundated by the Silence of the guru.  It happened for three days.  On the fourth day
the guru said:  "You must all be very hungry.  Go and eat something!")


(Source:  Arunachala's Ramana, Boundless Ocean of Grace,
Volume 6.  Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.

10758
Verse  2 (6):


வாழ்த்துவதும் வானவர்கள் தாம்வாழ்வான்
    மனம்நின்பால்
தாழ்த்துவதும் தாம்உயர்ந்து தம்மைஎல்லாந்
    தொழவேண்டிச்
சூழ்த்துமது கரமுரலுந் தாரோயை
    நாயடியேன்
பாழ்த்தபிறப் பறுத்திடுவான் யானும்உன்னைப்
    பரவுவனே.


O God around whose garlands chafers bombinate !
The celestial beings bless You that they may flourish;
They cause their minds to pay obeisance To you that they may grow lofty and all others may adore them;
I too ? the cur ?like servitor -,
adore You That You may deign to end my wasted birth.

Arunachala Siva.

10759
Verse  2 (5):


வானாகி மண்ணாகி வளியாகி
    ஒளியாகி
ஊனாகி உயிராகி உண்மையுமாய்
    இன்மையுமாய்க்
கோனாகி யான்எனதென் றவரவரைக்
    கூத்தாட்டு
வானாகி நின்றாயை என்சொல்லி
    வாழ்த்துவனே.


How can I hail You and with what words?
Becoming heaven,
earth,
air,
light,
Flesh,
life,
truth and falsity As also King of all,
You,
a puppeteer,
ply Everyone making each of them think that it is he Who is the doer of things.

Arunachala Siva.

10760
General topics / Re: Abhirami Andati - verses and meanings:
« on: May 26, 2016, 12:27:48 PM »
Verse  34:


34: வந்தே சரணம் புகும் அடியாருக்கு, வானுலகம்
தந்தே பரிவொடு தான் போய் இருக்கும்--சதுர்முகமும்,
பைந் தேன் அலங்கல் பரு மணி ஆகமும், பாகமும், பொற்
செந் தேன் மலரும், அலர் கதிர் ஞாயிறும், திங்களுமே.

தாயே! அபிராமி, நீ நான்முகங்களையுடைய பிரம்மனின் படைப்புத் தொழிலில் இருக்கின்றாய்! பசுமையான தேன் கலந்த துபள மாலையையும், நவமணி மாலைகளையும் அணிந்த மார்பினனாகிய திருமாலின் மார்பில் இருக்கின்றாய்! சிவபெருமானின் இடப்பாகத்திலும், பொன் தாமரை மலரிலும், விரிந்த கதிர்களுடைய சூரியனிடத்திலும், சந்திரனிடத்தும் தங்கியிருக்கின்றாய். உன்னைச் சரணமென்று வந்தடையும் பக்தர்களைத் துயரங்களிலிருந்து நீக்கி, வானுலக வாழ்வைக் கொடுப்பவள் நீயே.

O Mother!  Abhirami!  You are also doing through Brahma the four faced god, and do the act of making
the jeevas to take birth. You are also in the chest of Tirumal (Vishnu) wearing honey filled Tulsi garland,
and Navamani Malai.  You are also the left side of Siva and also in the golden Lotus flowers and the
Sun with spreading rays. You are also in Chandra (Moon).  Those who surrender to You, You
shall remove the sufferings of those and also confer them lives in the Heavens!

contd.,

Arunachala Siva.     

10761
Another version of Tattuavaraya's life states that Sorupananda had sent disciples to write down the verses
that Tattuvaraya was composing, so his lack of interest should not be taken to be genuine.  It was all
part of a ruse  to get his disciple to begin his literary career.

Meanwhile, Tattuvaraya was pining and lamenting:  'Alas, I have become unfit to have the darshan of my
Guru.  Henceforth, in which birth will I have his darshan?'

Like a child prevented from seeing its mother, he was weeping so much, his whole face became swollen.
At this point he was singing Tiruvadi Malai from Paduturai.  He was close to the edge of the sea and was
about to die.

When the disciples went to Sorupananda and updated him about these events, he (relented and ) said,'
'Ask the 'Guruvukku Veengi' (the one whose obsessive desire for his Guru is making him ill) to come here.'

When Tatturvaraya heard about this, he was completely freed from his bodily suffering, and he also regained
he power to walk forwards.

The Pulavar Puranam, an anthology of the biographies of Tamizh poet saints, reports in verse 13 of the Tattuvaraya chapter that he was already neck deep in the sea  when Sorupananda summoned him to return.
The story continues:

contd.,

Arunachala Siva.         

10762
Theories of Creation:

Gaudapada  just briefly mentions some of the other views on this, without going into any detail or offering
any arguments against them.  Some people are creationists, believing that the universe is a demonstration
of God's power of glory, while others think that is only an illusion or dream.  (Karika 1.7). Sankara cites the
example of people witnessing a magician performing an illusion such as the Indian Rope Trick.  In the version
described by Sankara, the magician appears to climb the rope, engage in a fight with limbs being chopped
off and falling to the ground!  It is supposed that the one who climbs the rope is unreal, because the real
magician remains hidden from view on the ground.  The audience just enjoys the spectacle;  they know that
it is a trick and only naive children would think that it is real.

The second half of this verse refers to the notion that 'creation is brought about by time' but most of the
commentators make no attempt to explain what is meant by this, other than suggesting it refers to
astronomers and astrologers.  Bhattacharya points to mantra 1.2. in the Svetashvarata Upanishad,
which seems to explain it better than anything.  This says that:  'Time, the inherent nature of things,'
design, chance, the elements, primordial matter, individual awareness  -- these are to be considered
as the cause of the universe.  But not even a combination of these can be the cause, for they are themselves
effects.  It seems to me that this can be understood as evolution and Darwinian selection;  i.e.it all
'just happen', as the result of natural change as time goes on, with God taking no part in either in its
initiation or development.  The key point to note is that there is no explanation here as to how the universe
came into being in the first place.

contd.,

Arunachala Siva.                           

10763
88. The aspirant must recognize that all the modification of his mind are but the dirty latencies accumulated
over innumerable lives of sinful ignorance.  By comparing and contrasting the material life and the spiritual
path he can see fleeting results of the worldly actions and the lasting peace of the spiritual state.  Though
painful to start with, cleansing of one's mind of its age old taints will, by and by, prove to yield invaluable
results.

89, 90:  The aspirant endowed with pure mind experiences results vouchsafed in the Vedas even if he
may not know their source of authority. He may have fulfilled the requirement of their study and practices
(to some extent) in previous lives.  His experiences are a clear reflection of the Vedic tenets he has been
adhering to over lives. Sage Suka (son of Veda Vyasa) is a glorious example in this context. He has known
Brahman by his own merits accomplished in the past incarnations.

Even the scriptures have eulogized his exemplary life inspiring renunciation and love for the ideal. Even
if such a seer should renounce his body in the inauspicious period of southern solstice, his consciousness
of the Self is unperturbed, and he courses towards the abode of auspiciousness.  Aided by the forces
of Vayu and Varuna, his course takes the path of light and attains the effulgence of supreme beatitude.

Therefore, one should make all efforts to overcome the obstacles to the Vedic practices until the supreme
goal is realized.

contd.,

Arunachala Siva.           

10764
199.  The mind which is named 'the soul' itself creates and perceives these differences through the
Ignorance.  This is so, because there are no differences in the state of deep sleep  and in the Supreme
State there are no differences, namely the difference between God and the soul and all the rest.

200.  For this reason all the pairs and the triads are unreal.  They are non existent in the Natural State
of the Self, and the one that dwells in that State, the Supreme State, is unaffected by them.

201-202:  The Master declares that all these and the like, because their root cause is the ego sense,
are unreal like dreams, namely the difference of inside and outside, birth and death, the totality and
the units, the creation and dissolution of the world, darkness and light, the Self and the not self, bondage
and deliverance, knowledge and ignorance, the soul and the God, free will and fate, pleasure and pain,
bad and good qualities and merit and sin.

203.  The knower, the objects of his knowledge which are non self, and his knowledge of objects,
and all else that consists similarly of three factors, being the outcome of Ignorance, are said to be
unreal like dreams.

204.  The two, namely those named the soul and God, which are created and projected on the Real
Self by the Ignorance, are not different from each other.  This difference is perceived during the prevalence
of the Ignorance, due to the identification with the form assumed, as if it were real.

contd.,

Arunachala Siva.                           

10765
General topics / Re: Tevaram - Some select verses.
« on: May 26, 2016, 09:24:26 AM »
Verse  12:


வந்த கவலை மாற்றும்இனி
   மாறா விளக்குப் பணிமாற
இந்த மருங்கில் குளத்துநீர்
   முகந்து கொடுவந் தேற்றுமென
அந்தி மதியம் அணிந்தபிரான்
   அருளால் எழுந்த மொழிகேளாச்
சிந்தை மகிழ்ந்து நமிநந்தி
   அடிகள் செய்வ தறிந்திலரால்.



"Be freed from sorrow; to engage yourself
In the ceaseless service of lighting lamps
You may use the water from the nearby tank."
When he heard the divine voice caused by the grace
Of the Lord, the Wearer of the crepuscular crescent,
His mind reveled in joy and he stood (happily) perplexed.

Arunachala Siva.

10766
General topics / Re: Tevaram - Some select verses.
« on: May 26, 2016, 09:21:55 AM »
Verse  11:


அருகர் மதியா துரைத்தவுரை
   ஆற்றா ராகி அப்பொழுதே
பெருக மனத்தில் வருத்தமுடன்
   பெயர்ந்து போந்து பிறையணிந்த
முருகு விரியும் மலர்க்கொன்றை
   முடியார் கோயில் முன்எய்தி
உருகும் அன்பர் பணிந்துவிழ
   ஒருவாக் கெழுந்த துயர்விசும்பில்.


He could not bear the words spoken
So slightly by the Samanas;
He quit that place at once sorely grieved;
He came to the temple of the Lord who wears on His crest
The crescent and the fragrant flowers of Konrai
And, in melting love, fell prostrate on the ground.
Then spake an unbodied voice from the heavens.   


Arunachala Siva.

10767
General topics / Re: Tevaram - Some select verses.
« on: May 26, 2016, 09:19:34 AM »
Verse 10:


கையில் விளங்கு கனலுடையார்
   தமக்கு விளக்கு மிகைகாணும்
நெய்யிங் கில்லை விளக்கெரிப்பீ
   ராகில் நீரை முகந்தெரித்தல்
செய்யும் என்று திருத்தொண்டர்க்
   குரைத்தார் தெளியா தொருபொருளே
பொய்யும் மெய்யு மாம்என்னும்
   பொருள்மேல் கொள்ளும் புரைநெறியார்.


"Lamps are a needless excess for the Lord
Who sports the fire in the palm of his hand;
We will not spare you any ghee; if you are
Bent upon lighting lamps, do it with water."
Thus they spoke to the servitor,
They that hold one and the same thing
To be both true and false,
The pursuers of the flawed way.   

Arunachala Siva.

10768
General topics / Re: Tevaram - Some select verses.
« on: May 26, 2016, 09:17:30 AM »
Verse  9:


எழுந்த பொழுது பகற்பொழுதங்
   கிறங்கு மாலை எய்துதலும்
செழுந்தண் பதியி னிடையப்பாற்
   செல்லிற் செல்லும் பொழுதென்ன
ஒழிந்தங் கணைந்தோர் மனையில்விளக்
   குறுநெய் வேண்டி உள்புகலும்
அழிந்த நிலைமை அமணர்மனை
   ஆயிற் றங்கண் அவருரைப்பார்.



When he thus rose up, the day had spent itself
And the hour of dusk had come;
He thought that the propitious hour would pass away
Should he go to his house of foison (to fulfill his desire).
He entered a nearby house to secure ghee,
And that house happened to be that of the Samanas
Who were ever remote from truth;
They spoke to him thus:

Arunachala Siva.

10769
General topics / Re: Tevaram - Some select verses.
« on: May 26, 2016, 09:15:29 AM »
Verse 8:


நண்ணி இறைஞ்சி அன்பினால்
   நயப்புற் றெழுந்த காதலுடன்
அண்ண லாரைப் பணிந்தெழுவார்
   அடுத்த நிலைமைக் குறிப்பினால்
பண்ணுந் தொண்டின் பாங்குபல
   பயின்று பரவி விரவுவார்
எண்ணில் தீபம் ஏற்றுவதற்
   கெடுத்த கருத்தின் இசைந்தெழுவார்.



He hailed Him duly; love in him welled up;
He adored Him again and again; then by the grace
Of Grace he could divine what he should do then;
He engaged himself in manifold acts of service;
A desire to light many a lamp possessed him;
He rose up to do this.   


Arunachala Siva.

10770
General topics / Re: Tevaram - Some select verses.
« on: May 26, 2016, 09:13:19 AM »
Verse 7:


செம்பொற் புற்றின் மாணிக்கச்
   செழுஞ்சோ தியைநேர் தொழுஞ்சீலம்
தம்பற் றாக நினைந்தணைந்து
   தாழ்ந்து பணிந்து வாழ்ந்துபோந்
தம்பொற் புரிசைத் திருமுன்றில்
   அணைவார் பாங்கோர் அரனெறியின்
நம்பர்க் கிடமாங் கோயிலினுள்
   புக்கு வணங்க நண்ணினார்.



Deeming the performance of adoration
In the presence of the Lord who is verily
A ruby-flame enshrined in the auric Ant-hill
To be the righteous way of life, he came there,
Fell prostrate before Him and adored Him.
Gaining thus the life he sought, he came out
To the prakaram and entered the temple
Of Ara-Neri situate close
To the beauteous forted wall, to adore the deity there.   


Arunachala Siva.

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