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Messages - Subramanian.R

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The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: February 27, 2016, 07:03:29 AM »

Kavyakanta Ganapati Muni had a vision of six stars raising from Bhagavan Ramana's head and
he found Him to be an avatara of Skanda.  He also took pride that he is Ganapati, the elder son
of Siva and elder brother of Skanda.  In later years, Kavyakanta wrote Sri Ramana Chatvarimsat. 
Actually, he had planned to compose 100 verses on Bhagavan Ramana, but fate willed it that he
could not complete.  As and when he wrote a sloka, he had sent it to Bhagavan along with a
Sanskrit letter.  The total verses came to 40 and Bhagavan Ramana arranged them in proper
order and thus came Sri Ramana Chatvarimsat.  This composition is chanted even
today in the mornings in Sri Ramanasramam.

In one sloka, Ganapati Muni says:

"He is Skanda without Spear, Rooster Banner and Peacock vehicle.
He is the dear son of Uma. The One who vanquished Tarakasura
and other demons, is residing here wearing a simple codpiece.
He is the celibate, without liking and disliking, without respect
and disrespect, without self-respect and self-defeatism.  In His
eyes resides Sakti, in His face Lakshmi and in His tongue, Saraswati,
goddess of learning.  It is my good fortune that I got Him as my
Guru.  I shall prostrate at His lotus feet!"

(Source:  Spiritual Stories about Bhagavan Ramana, Banu
Ramachandran, Tamizh)

Arunachala Siva. 

The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: February 27, 2016, 07:00:10 AM »

Sadhu Natananda had composed a Tamizh poem titled Atma Gita after Bhagavan Ramana's
Mahasamadhi. The poem is called Nenjaga Kanni, Couplets an address of the mind to the Self.

A few excerpts:-

1.  O mind!  That which became the Jnana Guru Ramana, who
transformed me into Consciousness by teaching the difficult-
to-teach truth, is indeed Bhuma (Brahman).

7-11.  O mind!  It is extremely rare for someone like Ramana,
who came as a Sadguru for the whole world, to appear even once
in a yuga .  It is our great good fortune that we also took
birth, and became His slave at the same time as the Lord incarnated. 
The venerable old lady, Avviayar (a Tamizh poetess)
said:  If one practices worship of Siva for many many lives, then
good sense will blossom slightly!  Today, I became an example
to the world, proving that there is no fault in Avvaiayar's statement. 
This is an indication that I have worshipped the Lord through the
good chariya* and so on.  The aim of performing such as chariya
is only to approach the feet of the Supreme Guru.

(* good nishkamya karmas)

22-24.  O mind!  Not all trees are wish-fulfilling celestial karpaga
trees, nor are all gurus Saduguru.  The one (Dakshinamurty) adept in truth, who
appeared below the banyan tree, and also at Kaladi*,
is the one who appeared in Tiruchuzhi.  Because of the appearance there of the one
who possesses wisdom and grace, Tiruchuzhi, also achieved the same fame that was
attained by the banyan tree and Kaladi.

(* Kaladi, the birthplace of Sri Sankara.)

30.  O mind!  Through his gracious glance he enabled us to
experience the being-consciousness -- which cannot be described
as 'being like this' -- like an object in our hand.

31.  O mind!  Beginning with the Rig Veda, the core principle
of the Vedas, is that Pure Being is our real nature.  The aim
of the Upadesa is to separate us from the body and make us
shine as the luminous Self.

63-65.  O mind!  He said: "They say I am going. Where can I go?
I am here!" Where then can He go, and how?  Though He has
given up the perishable body, He will always be present in our
Heart as "that which is", beyond the knowledge of the senses.
He who bestowed His grace more sweetly than one's own mother
will from now on also shine as our unseen guide and support!

(Source:  Sri Ramana Darsanam, Sadhu Natanananda. Tr. by
David Godman.)

Arunachala Siva.

In 1916, when Nellipappa Iyer, Bhagavan's uncle, in whose house Alagammal was living, passed away,
she decided to spend the rest of her life with Sri Bhagavan at Tiruvannamalai and joined Him at
Virupaksha cave that same year. Sri Bhagavan graciously accepted her as one of the inmates of the

My Aunt Alamelu and Uncle Pichu Iyer would go to Tiruvannamalai at least once a year, along with me,
stay in the town and visit Skandashram for Sri Bhagavan's darshan. I vividly remember some incidents
which I saw as a boy of four or five years.

With the exception of saffron robed grandma Alagammal, no other woman could stay at night at Skandashram.  So my aunt and uncle would return to the town taking me along with them in the
evening.  As they had to carry me in their arms, on some days, they would leave me at Skandashram.
On those days, Bhagavan would put me to bed by His side and see that I slept comfortably.  In the morning
He would brush my teeth and bathe me. He would sit outside on the stone couch and ask me to sit
beside Him. He would say,  'What are the pranks that you play back home?'  When my aunt and uncle
would come up the Hill from the town, He would point His finger and tell me, 'See there, your aunt is
coming,' and would get up, saying with a laugh, "Now you are her responsibility, it is between her and you.'
On days when aunt Alamelu was late in coming He would ask Perumal Swami to take care of me.  He was
a faithful devotee of Sri Bhagavan in those days.  Later, he became a source of great bother to the Ashram
but how infinitely patient and forgiving Bhagavan was with him.


Arunachala Siva.               

Bhagavan was asked by Swami Yogananda:

'How is the spiritual  up lift of the people to be effected?  What are the instructions to be given to them?

Maharshi: They differ according to the temperaments of the individuals and according to the spiritual
ripeness of their minds.  There cannot be any instruction en masse.

Devotee: Why does God permit suffering in the world?  Should  He not with His omnipotence do away
with it at one stroke and ordain the universal realization of God?

Maharshi:  Suffering is the way for Realization of God.

Devotee: Should He not ordain differently?

Maharshi: It is the way.  (Talks # 107)

This is not a sweet panacea that Bhagavan counsels.  Every winter in recent years at Tiruvannamalai,
we see the examples of new temples springing up to cater for those who are willing to give a coin as
they stand before a shrine in the hope of being heard. Witness a plethora of would be gurus who hawk
their credentials, knowing that there is a steady influx of visitors who came, attracted by the fame of
Arunachala and Bhagavan.  Casting their nets to earn a name, power, and a fortune, they present
attractive face and possibly a sincere, though inept, with to help others. The subtle allure of wanting
to be worshipped is as powerful as the allure of Gold. It is fool's Gold in another form.


Arunachala Siva.               

Verse  289:

Self effulgent, the basis of all - become that and give up this universe (both microcosm and the
macrocosm) as insignificant.

Verse 290:

In the consciousness that is ever blissful, put your consciousness that is in this body.  Give up
this gross and subtle body and be one, universal Whole.

Verse 291:

The Atman, the mirror in which this world is reflected, -- know that as thine own Self and be perfect.

Verse 292;

That is Reality Itself. That is your own real Self. That is pure consciousness, One without a second,
Blissfulness Itself, without form and without actions. Take that and give up this unreal body as the
actor gives up his dress after the play.     


Arunachala Siva.

6. Uttama stavaad uccha mandatah
    chittajam japa dhyanam uttamam.

Silent meditation, in the mind, is higher than the best devotional praise, or the uttering of sacred
names, loudly or softely.

We see here, as in the fourth verse, a scale of excellence. Again, the Maharshi's theme is that the
quieter and more internal the devotional practice, the more effective it is.

The Maharshi is not rejecting the singing of hymns or the recitation of devotional poetry. His devotees
sang His verses while begging food in Sri Ramanasramam or walking with Him round the sacred
Arunachala Hill.


Arunachala Siva.       

In the context of Bhagavan's teachings, just as Vichara (investigation or inquiry) means by default only
Atma Vichara (self investigation or self inquiry), Sphurana means by default only Aham Sphurana,
the 'clear shining of I'.  Just as the shining of a light is not other than that light, because if a light
did not shine it would not be a light, this clear shining of 'I' is not other than 'I' because if 'I' did not shine
(that is, if it was not experienced by itself) it would not be 'I'.

However, in the contexts other than Bhagavan's teachings, the Sanskrit word Sphuranam has a much
broader range of meanings, such as shining, glittering, sparkling, twinkling, flashing, shining forth,
springing to the mind, appearing, starting into view, breaking forth, manifestation, quivering, trembling,
throbbing, vibration or pulsation.  In short, anything that shines, appears, manifests, becomes clear
or makes itself known can be called Sphurana. In the context of Bhagavan's  teachings, however, many
of these meanings of Sphurana are obviously not applicable, because 'I' does not sparkle, twinkle,
quiver, tremble, throb, vibrate or pulsate, since it is essentially just being, not something that moves in any
way or does anything. The things that we mistake to be 'I',  such as our body and mind, do move and act,
but 'I' itself just is and does not move or do anything.


Arunachala Siva.                     

General topics / Re: Tevaram - Some select verses.
« on: February 26, 2016, 08:44:14 AM »
Verse 90:

குன்றியைநிகர் முன்செறஎரி
   கொடுவிழிஇடி குரல்நீள்
பன்றியும்அடல் வன்றிறலொடு
    படர்நெறிநெடி தோடித்
துன்றியதொரு குன்றடிவரை
   சுலவியநெறி சூழல்
சென்றதனிடை நின்றதுவலி 
   தெருமரமரம் நிரையில்.

The eyes of the boar which were jutting out
Fiercely blazed with fire, and were like the beans of kunri;
Its roar was truly like the rumbling of clouds;
The huge boar after covering a great distance
By constant running eventually stood
At the foot of the hill amidst the boscage.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 26, 2016, 08:41:58 AM »
Verse 89:

நாடியகழல் வயவர்களவர்
   நாணனும்நெடு வரிவில்
காடனும்எனும் இருவருமலை 
   காவலரொடு கடிதில்
கூடினர்விடு பகழிகளொடு 
   கொலைஞமலிகள் வழுவி
நீடியசரி படர்வதுதரு
    நீழலின்விரை கேழல்.

Nanan and Kadan were they, mighty heroes;
They anon joined Thinnan, the ruler of the hills;
The boar escaped from their darts and dogs,
And took to its heels in the long umbrageous slope of the hill.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 26, 2016, 08:40:15 AM »
Verse  88:

போமதுதனை அடுதிறலொடு 
   பொருமறவர்கள் அரியே
றாமவர்தொடர் வுறும்விசையுடன்
   அடிவழிசெலும் அளவில்
தாமொருவரு ம் அறிகிலரவர் 
   தனிதொடர்வுழி அதன்மேல்
ஏமுனையடு சிலைவிடலைகள் 
   இருவர்கள்அடி பிரியார்.

Thinnan who was a lion among the hunters
That pursued the boar to down it,
Chased with great speed the fleeing boar;
Other hunters lost track of the beast;
He alone pursued it in its solitary flight;
There were indeed two who would not from him part.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 26, 2016, 08:38:15 AM »
Verse  87:

இவ்வகைவரு கொலைமறவினை
    எதிர்நிகழ்வுழி அதிரக்
கைவரைகளும் வெருவுறமிடை
   கானெழுவதொர் ஏனம்
பெய்கருமுகி லெனஇடியொடு
   பிதிர்கனல்விழி சிதறி
மொய்வலைகளை அறநிமிர்வுற
    முடுகியகடு விசையில்.

While thus the murderous chase was pursued,
A boar rushed forth in great tumult; to fright
It put, even the tuskers; the jungle itself trembled;
It thundered like the huge and dark nimbus;
Its jutting eyes spat fire.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 26, 2016, 08:36:07 AM »
Verse  86:

துடியடியன மடிசெவியன 
   துறுகயமுனி தொடரார்
வெடிபடவிரி சிறுகுருளைகள்
   மிகைபடுகொலை விரவார்
அடிதளர்வுறு கருவுடையன 
   அணைவுறுபிணை அலையார்
கொடியனஎதிர் முடுகியும்உறு 
   கொலைபுரிசிலை மறவோர்.

The murderous hunters who faced the wild beasts
And slaughtered them in abundance
Would not hunt elephant-cubs whose legs
Were like tudis and whose ears were bent.
Neither would they hunt the young ones that romped
And ran making noise; nor would they harm
Toddling animals gravid.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 26, 2016, 08:34:28 AM »
Verse  85:

பலதுறைகளின் வெருவரலொடு 
   பயில்வலையற நுழைமா
உலமொடுபடர் வனதகையுற
   உறுசினமொடு கவர்நாய்
நிலவியவிரு வினைவலையிடை
   நிலைசுழல்பவர் நெறிசேர்
புலனுறுமன னிடைதடைசெய்த
    பொறிகளின்அள வுளவே.

When in dread the animals rushed tearing the nets
The hounds blocked in wrath their escape
And seized them; this was like unto the act
Of the five senses which blocked the escape
Of mind which in its effort to gain the righteous path
Tried to tear and slip away from the toils
Of the resultants of the two-fold deeds.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 26, 2016, 08:32:39 AM »
Verse  84:

கடல்விரிபுனல் கொளவிழுவன 
   கருமுகிலென நிரையே
படர்வொடுசெறி தழைபொதுளிய 
   பயில்புதல்வன மதன்மேல்
அடலுறுசரம் உடலுறவரை 
   அடியிடம்அல மரலால்
மிடைகருமரை கரடிகளொடு
   விழுவனவன மேதி.

As the darts got stuck in their bodies, they could not
Stand firm in the slopes of the mountains;
They twirled and fell on the thick leafy shrubs.
This was like unto the resting of clouds on sea
To suck the water thereof; thus fell on the jingle sward
Black marais, boars and bisons galore.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 26, 2016, 08:30:36 AM »
Verse 83:

நீளிடைவிசை மிசைகுதிகொள 
   நெடுமுகில்தொட எழுமான்
தாளுறுகழல் மறவர்கள்விடு
   சரநிரைதொடர் வனதாம்
வாள்விடுகதிர் மதிபிரிவுற
   வருமெனவிழும் உழையைக்
கோளொடுபயில் பணிதொடர்நிலை
   கொளவுளவெதிர் பலவே.

The stags that jumped and touched the great clouds
Were pursued by the arrows of ankleted heroes;
This was like unto the pursuit of Rahu of the deer
That slipped from the lustrous Chandra-mandala;
Thus did jump many a deer.

Arunachala Siva.

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