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Messages - Subramanian.R

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General topics / Re: Tevaram - Some select verses.
« on: June 20, 2016, 08:51:39 AM »
Verse  227:

சூடி னார்கர கமலங்கள்
    சொரிந்திழி கண்ணீர்
ஆடி னார்திரு மேனியில்
    அரத்துறை விரும்பி
நீடி னார்திரு அருட்பெருங்
    கருணையே நிகழப்
பாடி னார்திருப் பதிகம்ஏ
    ழிசையொடும் பயில.   

He folded his lotus-hands above his head
And he bathed his divine body with the tears
Which were showered by his eyes;
He sang the divine decade of the seven-fold music
To cause the flow of the great and divine mercy
Of the Lord who willingly abides at Aratthurai.

Arunachala Siva.


Lucy Cornelssen, a German devotee came to Bhagavan Ramana sometime in 1940s.  She became
the permanent resident of the Asramam, right up to her leaving the body a few decades later. 
Her illustrious daughter is with the Asramam now.  When I met the daughter in my June 2009
pilgrimage to the Asramam, I and my wife met her near the dining hall one evening after Parayanam.
We could not get her name properly.

Lucy Cornelssen or affectionately called as Lucy Ma merged with Bhagavan Ramana after a few
decades of her stay in the Presence. She is the authoress of a slim book titled "Hunting the 'I' which
was first published in 1979, duly assisted by Prof. K. Swaminathan and Viswanatha Swami.
Her Liberation Day falls on 31st December 2009.


We have to use our control of that biologically acting mechanism - the brain.  We do it more
or less automatically during the waking state.  .... Somebody might tell you something.  You
not only hear it but you are listening attentively to grasp that meaning.  If you are not interested,
you register the news to your memory...or not... and go on with your task.  You have perceived
the event, but it has not made an impression on you, has not altered your quiet state of
consciousness.  You cut it short after the second stage.

This attitude of aloofnessness, of detachment has to be kept and practiced as often as possible
throughout the day.

Because the moment you are perceiving something and re-acting on it, being interested or
emotionally involved, positively or negatively, you have covered up the silent, neutral, pure,
witnessing "I" by the reactive aggressive, personal 'I'.

Accordingly the sadhana of hunting the "I" includes the practice of attention to our own perceiving,
with the purpose of cutting it short, just before the stage of reacting sets in.  In practicing this
kind of detachment the seeker will soon get to a state of Pure Awareness, which is no longer

To 'perceiving' in the customary meaning of the term belongs 'grasping' i.e reacting. It has an
object and is an act within time and space.  Pure Awareness has no object and is beyond
time and space.  It is the highest wakefulness without all the other characteristics of the waking state.

This one means to carry over the absolute Silence of deep sleep into the absolute, the Pure
Awareness of the waking state.  Sri Ramana Maharshi named it the sleepless sleep, the
wakeful sleep or sleep-waking.   

(From Hunting the I - Lucy Cornelssen, Sri Ramanasramam.)

Arunachala Siva.   


Bhagavan Ramana never spoke about in any detail, since the Self has no sex and Bhagavan saw
everyone as Himself, the Self.  No woman and man differences.  But He took people as they
were and graced them to improve.  David Godman mentions about one such question by a
devotee and Bhagavan Ramana said:  "You can sleep with your voluptuous neighbor, provided
you have no sense of doership!"   This answers all the questions.

Once Chinnaswamy drove away a coolie because he was making advances to another voluptuous
lady-coolie.  Bhagavan Ramana did not say anything at all about this incident.  Next day, while
coming down from the Hill, He saw a dog vigorously copulating with a bitch.  He asked a devotee
who was standing beside Him: "Who is going to drive away these dogs?"

Un kaNNil neer vazhinthal kannamma, en kaNNil udhiram kottuthadee..... Poet Subrahmanya Bharati.
If tears flow down from your eyes, blood flows down from My eyes!  Bhagavan Ramana
treated even the most sinful as worth for improvement and not for punishing.  He has also said:
 "I have come here to grace the people and not to punish them.  If I start punishing erring beings,
not even a crow can fly over the Asramam!" 

Arunachala Siva.

The Human Being as Creator Awakening in his Cosmic Creation:

The Vedas tell us that plants have feelings and animals have minds.  (Aitreya Aranyaka II.3.1).
Other creatures are also aware.  They want to live and experience happiness just as we do.
But we humans do have an additional capacity of intelligence that affords us a better potential to
know the Reality or Self behind the universe, should we choose to look for it.

Through the human being, the Creator can become consciousness in his own creation.  God, the
Creator is seeking to manifest through us, so that we can know his own creation from within, with
very creature realizing 'I am all' and 'I have become this entire universe.'

The Self alone was there in the beginning.  There was nothing else that winked. He thought,
'I will create the world.'

Having created the worlds, he thought, 'How can this universe exist without me?  How shall enter into it?'

Having opened the top of the skull and through that means he entered it.  He saw the Person (Purusha)
as God (Brahman).  (Aitreya Upanishad I.1.11;  III.11,12, 13.)

The human being is meant to serve as a vehicle for the entire universe to become self aware.  We are
the instruments of God to perceive his creation through the eyes of his creatures.  This is the great
fulfillment that cosmic intelligence has planned through the long evolutionary struggle.  The whole
purpose of the evolution of the soul, which is also the evolution of life, is the soul's creation of a body
through which it can realize God or the Universal Consciousness.  This is achieved with the human body,
through which we can practice meditation and find God  within ourselves.

We are all sons and daughters of God.  We are created in the image of God, which is a power of light
and consciousness!  We are all meant to become God who is our origin and our home.  That Divine
Being dwells within us as our true Self, calling us to remember our greater nature as All..

The ancients referred to this Cosmic Person as the 'Person in the Sun', as well as the 'Sun of Suns'
(Isa Upanishad 6,7.) and 'the God of Gods', meaning the consciousness principle inherent in light.
The main dwelling for God in the external world is the Sun as the source of light and life.  Similarly,
God dwells within us as soul, the source of life and feeling within our hearts, our inner Sun:

The Cosmic Person, the size of a thumb, dwells in the middle of the heart  like a flame without smoke.
He is the Lord of what was and what will be. He is today and he is tomorrow.  All this is That.
(Katha Upanishad 4.13.)


Arunachala Siva.                   


போற்றிஓம் நமச்சி வாய
    புயங்கனே மயங்கு கின்றேன்
போற்றிஓம் நமச்சி வாய
    புகலிடம் பிறிதொன் றில்லை
போற்றிஓம் நமச்சி வாய
    புறம்எனைப் போக்கல் கண்டாய்
போற்றிஓம் நமச்சி வாய.

இறைவனே! போற்றி! போற்றி! இந்தப் பொய்யுலக வாசனையால் மயங்குகின்றேன். உன்னையன்றி எனக்கு வேறு புகலிடம் இல்லை. ஆதலால் என்னைக் கைவிடாமல் காத் தருளல் வேண்டும்.
போற்றி போற்றி. jaya, jaya!

(English translation is not available for this verse.)

Arunachala Siva.

This decade is called Karunathu Irangal. Siva's grace (Karunyam) makes the jivas to go higher in the
state of reaching Siva's abode. 


தரிக்கிலேன் காய வாழ்க்கை
    சங்கரா போற்றி வான
விருத்தனே போற்றி எங்கள்
    விடலையே போற்றி ஒப்பில்
ஒருத்தனே போற்றி உம்பர்
    தம்பிரான் போற்றி தில்லை
நிருத்தனே போற்றி எங்கள்
    நின்மலா போற்றி போற்றி.

I cannot endure this physical life,
O Sankara,
praise be !
O hoary One of the Empyrean,
praise be !
O the puissant One,
praise be !
O peerless One,
praise be !
O Sovereign of the supernals,
praise be !
O Dancer At Thillai,
praise be !
O our Ever-Blemish-less,
praise be !
praise be !

Arunachala Siva.


புகுவேன் எனதே நின்பாதம்
    போற்றும் அடியா ருள்நின்று
நகுவேன் பண்டு தோள்நோக்கி
    நாண மில்லா நாயினேன்
நெகும்அன் பில்லை நினைக்காண
    நீஆண் டருள அடியேனுந்
தகுவ னேஎன் தன்மையே
    எந்தாய் அந்தோ தரியேனே.

Your feet are mine;
they are my Refuge !
Standing amidst Your hailing devotees,
I smiled my prideful fulfillment.
when in the past,
Your devotees Played `Tonokkam`,
the shameless dog,
did not come by melting love to behold You.
Should You rule me,
even me?
Do I merit it?
O my Father,
what may my nature be?
I cannot endure it at all !

Arunachala Siva.

General topics / Re: Abhirami Andati - verses and meanings:
« on: June 19, 2016, 11:45:48 AM »
Verse 57:

57: ஐயன் அளந்தபடி இரு நாழி கொண்டு, அண்டம் எல்லாம்
உய்ய அறம் செயும் உன்னையும் போற்றி, ஒருவர் தம்பால்
செய்ய பசுந்தமிழ்ப் பாமாலையும் கொண்டு சென்று, பொய்யும்
மெய்யும் இயம்பவைத்தாய்: இதுவோ, உன்தன் மெய்யருளே?

ஏ, அபிராமி! என் தந்தை சிவபெருமான் அளந்த இரு நாழி நெல்லைக் கொண்டு முப்பத்திரண்டு அறமும் செய்து உலகத்தைக் காத்தவளே! நீ எனக்கு அருளிய செந்தமிழால் உன்னையும் புகழ்ந்து போற்ற அருளினாய்! அதே சமயத்தில் நின் தமிழால் ஒருவனிடத்திலே சென்று இருப்பதையும், இல்லாததையும் பாடும்படி வைக்கிறாய்! இதுவோ உனது மெய்யருள்? (விரைந்து அருள் புரிவாயாக!).

+'ஐயன் அளந்த படியிருநாழி' என்பது காஞ்சியில் ஏகாம்பரநாதர் நெல்லளந்ததைக் குறித்தது. அதனைப் பெற்ற அபிராமி, காத்தலைச் செய்யும் காமாட்சியாகி, முப்பத்திரெண்டு அறங்களையும் புரிந்து, உலகைப் புரந்தனள் என்பது வழக்கு.

O Abhirami!  My father Siva gave you two measures of grain. With that you serve the world with 32
types of good deeds.  You have given me Tamizh knowledge and with that I am praising You with nice
songs. At the same time, You make me use the same Tamizh, you make me go to some persons for
alms, and praise him what he has got and what he has not got. Is it your true grace?   Please come fast
and grace me!

(In Kanchipuram, Ekambara Nathar (Siva) gave two measures of grain to Abhirami. With that as Kamakshi,
did 32 types of good deeds and saved the world.  This is the Puranic story.)         


Arunachala Siva.

21.  You are without any words of transcendental wisdom.  You comprehend your own nature.  You
abide in your own nature.  Without doubt you are Brahman.

22.  You are reduced to your own nature.  You are of the posture of your own nature.  You are immersed
in the sea of Self joy.  Unquestionably, you are Brahman.

23.  You alone are in the kingdom of yourself.  You pay homage to your own Self.  You are yourself of
perfect nature.  Unquestionably, you are Brahman.

24.  You abide in the happiness of your own Self. You do not perceive even a trifling outside yourself.
You shine as the space within your Self.  Unquestionably, you are Brahman.

25. You do not swerve from your nature.  You do not see outside your nature.  You are the nectar of
your own nature.  Unquestionably you are Brahman.

26. You shine with your own nature.  You spread out with your own form.  There is nothing other than
your own nature.  Unquestionably you are Brahman.

27.  You are ever your own Self. You see yourself everywhere. You feast upon yourself.  You are
unquestionably Brahman.


Arunachala Siva.           

358. If the truth of the soul be investigated with the pure mind, in the light of the teachings of sages,
it will be easily seen that this soul is due to the Ignorance of the True Self, and hence does not really

359. Some think that there are two selves, making a distinction between the self, which is the soul,
and the Self which is the Supreme Being. And they say that the Supreme Being is the Self of the soul,
and that the soul is the body of the Supreme Being.

360.  Thus the self-hood of the soul is unsteady and uncertain, and so the Real Self is only the Supreme
Being and none else. It has been clearly stated by our Guru that one called the soul is unreal and that
the Supreme Being alone is the Real Self.

361. The term 'soul' implies unreality; the term Supreme' implies reality.  The Sadhaka, thus knowing
that the soul is unreal, should strive to get rid of the notion 'I am a soul'.

362.  Also the Revelation says that the Supreme Being Himself entered into the bodies in the form of souls.
Hence it is clear to us that the soul is not a distinct entity apart from the Supreme Being.

363.  The soul appears and vanishes;  the Real Self neither comes into being nor vanishes.  The souls
are many, (but) the Supreme Being is only One.  This being so, how can the soul be the Real Self?

364. The Real Self, being real in His own right as Pure Consciousness, does not become lost in deep
sleep.  But the Soul, being an outcome of the Ignorance, and hence not real in its own right, goes into
latency in deep sleep.                         

365.  That Supreme Being, who is experienced by all alike as pure happiness in deep sleep, and is
the Sole Survivor in the Supreme State, as the One without a second, is the Real Self.


Arunachala Siva. 

General topics / Re: Tevaram - Some select verses.
« on: June 19, 2016, 09:30:00 AM »
Verse  226:

மன்னுகோயிலை வலங்கொண்டு
    திருமுன்பு வந்து
சென்னி யிற்கரங் குவித்துவீழ்ந்
    தன்பொடு திளைப்பார்
என்னை யும்பொரு ளாகஇன்
    னருள்புரிந் தருளும்
பொன்ன டித்தலத் தாமரை
    போற்றி என் றெழுந்தார்.

He went round the ever-during temple
And came to the presence of the Lord;
He folded his hands above his head and prostrated,
Revellng in love and devotion.
"O the golden lotus feet of the Lord which deem
Even me of some worth! Praise be!"
He prayed thus and rose up.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: June 19, 2016, 09:27:36 AM »
Verse  225:

வந்து கோபுர மணிநெடு
    வாயில்சேய்த் தாகச்
சந்த நித்திலச் சிவிகைநின்
    றிழிந்துதாழ்ந் தெழுந்து
சிந்தை ஆர்வமும் மகிழ்ச்சியும்
    பொங்கிமுன் செல்ல
அந்தி நாண்மதி அணிந்தவர்
    கோயிலுள் அடைந்தார்.   

He descended from the pearly litter when he sighted
The beauteous and huge temple-tower
Even from at a distance; he prostrated there
And then rose up; with spiraling ardor
And joy of his mind preceding him,
He reached the temple of the Lord who wears
On His crest the crepuscular crescent.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: June 19, 2016, 09:24:53 AM »
Verse 224:

தெருளும் மெய்க்கலை விளங்கவும்
    பாருளோர் சிந்தை
இருளும் நீங்கவும் எழுதுசொன்
    மறையளிப் பவர்தாம்
பொருளும் ஞானமும் போகமும்
    போற்றியென் பாருக்
கருளும் அங்கணர் திருவரத்
    துறையைவந் தணைந்தார்.   

For the thriving of the scriptures of clarity
And for the quelling of darkness
In the minds of men on earth,
The Author of the Gospels that could be indited,
Arrived at Tiruvaratthurai whose merciful Lord
Grants wealth, wisdom and joy to those
Who hail Him with the words: "Praise be!"

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: June 19, 2016, 09:21:47 AM »
Verse  223:

புணர்ந்த மெய்த்தவக் குழாத்தொடும்
    போதுவார் முன்னே
இணைந்த நித்திலத் திலங்கொளி
    நலங்கிளர் தாரை
அணைந்த மாமறை முதற்கலை
    அகிலமும் ஓதா
துணர்ந்த முத்தமிழ் விரகன்வந்
    தானென ஊத.   

He was borne on the litter and a crowd
Of true and saintly tapaswis went with him;
Before him the trumpet inlaid with accordant pearls
Of exquisite luster, was sounded;
They proclaimed his coming thus: "He who has
Mastered, untaught, the great Vedas
And all scriptures, is come! He, the Adept
Of Tamizh threefold, is come!"

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: June 19, 2016, 09:18:56 AM »
Verse 222:

சுற்று மாமறைச் சுருதியின்
    பெருகொலி நடுவே
தெற்றி னார்புர மெரித்தவர்
    தருதிருச் சின்னம்
முற்று மானவன் ஞானமே
    முலைசுரந் தூட்டப்
பெற்ற பாலறா வாயன்வந்
    தான்எனப் பிடிக்க.   

Amidst the growing chanting of the great Vedas,
The divine trumpet gifted by Siva, who burnt
The triple cities of the sinners,
Made thus its announcement: "Lo and behold!
He, even he, is come, the one that was fed
With the breast-milk of Gnosis by Her who is all!
The one whose lips smell of sweet milk!"

Arunachala Siva.

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