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Messages - Subramanian.R

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10861
General topics / Re: Tevaram - Some select verses.
« on: June 17, 2016, 10:59:36 AM »
Verse  198:



அந்த ணாளர் உரைத்தஅப் போழ்தினில்
வந்து கூடி மகிழ்ந்தற் புதமுறுஞ்
சிந்தை யோடும் செழுநீர் அரத்துறை
இந்து சேகரர் கோயில்வந் தெய்தினர்.


When thus bidden, the Brahmins at once
Gathered and gladly shared the dream with each other;
Struck with wonder they reached Tiruvaratthurai
Of rich and splendid waters,
Whose Lord wears the crescent in His crest.   

Arunachala Siva.


10862
Cow Lakshmi's Day:


The cow donated to the Asramam in 1926 was named Lakshmi by Sri Ramana Himself.  She died in 1948.
She had nine deliveries in all, four of which were on the Jayanti days of Sri Ramana.  At the time of one such
delivery, Sri Ramana's attendant Kunju Swami remarked:  It is auspicious that the cow has delivered the calf
on Sri Ramana's birthday.

Sri Ramana interrupted him to say, 'Correct yourself Kunju, my birth day celebrations are taking place
on the day Lakshmi has calved.

Sri Ramana would visit the cow shed regularly.  Lakshmi also became greatly attached to the Maharshi
and would, on her own accord, walk from her shed, put her head on the Maharshi's shoulder and wept.
He gently stroked her head and said, 'Who has hurt you?  Stop crying .  I am here to befriend you.'
Lakshmi stopped crying, gave the Maharshi a few licks and went away comforted.

Lakshmi would walk into the Hall from her shed a few minutes after the birth of a new calf and stand
mutely before the Maharshi, who would then address her:  'Lakshmi you have come to tell me that you
have a new baby. I will come to the shed and see your child.'

Lakshmi continued through the years as one of the favorite devotees of Sri Ramana.  Whenever she
visited Sri Ramana, He would pay attention to her, stroke her and feed her with plantains, rice cakes,
etc., The possessive way in which she approached Sri Ramana and the attention bestowed on her made
many devotees believe that there was some special bond between them in an earlier birth.  It seemed
hard to explain in any other way the great solicitude and tenderness that Sri Ramana always showed
in His dealings with her.

Many old timers at the Asramam believed that Lakshmi was reincarnation of an old lady by the name
Keeraipatti, who had known Sri Ramana from His earliest days in Tiruvannamalai and had occasionally
prepared food for Him almost up to her death in 1921. Sri Ramana has also referred to the fact of
reincarnation without committing Himself.

It is believed that Lakshmi brought a lot of luck and prosperity to the Asramam, a fact that was mentioned
by Sri Ramana Himself.

On the day of Lakshmi's death the Maharshi sat beside her, took her head into His arms and gently stroked
her neck.  He fixed His gracious gaze on her. She passed away peacefully and was given a ceremonial burial
in the Asramam premises.  A Samadhi shrine built over the grave with her true life statue (though of a smaller
size) is worshipped by the devotees to this day.  An epitaph written by the Maharshi in Tamizh verse
confirms her nirvana.

(Face to Face with Sri Ramana Maharshi.)

Arunachala Siva.                           

10863
General Discussion / Re: shri Graham Boyd attains Bhagavan's abode
« on: June 17, 2016, 07:22:42 AM »
I am shocked to hear the news.  I thought he would undergo the surgery and restore his health.

Anyway, Bhagavan's wish was something else.  Let him get peace at  Bhagavan's Feet.

Arunachala Siva.

10864
Consciousness is not something that our species owns.  It is as universal as light.  Some form of
consciousness or feeling exists in all beings down to the rocks. However, once we recognize the
all pervasive nature of consciousness then we must treat all creatures 'humanely' with a similar care
and regard that we would afford a fellow human being.  The same consciousness principle that makes
us feel human is a universal principle that fills the world with light and allows other creatures to live
and move as well.

The universe itself is a person, though without limitations and prejudices of our human personality.
This is what the science of Yoga calls the 'Purusha'.  The Purisha, meaning a person or conscious
being, is a Sanskrit term for the Cosmic Being behind the universe, the spirit within all things.
The entire universe is a manifestation of the Cosmic Person. This Cosmic Person endows every creature
with personhood or a sense of self, not only human beings but also animals and ultimately all of nature.

The goal of classical Yoga -- as defined in the Yoga Sutras of Patanjali, the prime ancient text book
of Yoga - is the realization of the Purusha or cosmic being as our true Self.  (Patanjali I.3.)  This is a
different definition than most people today, consider, with the physical image of yoga that has become
popular in our culture, but it is the actual foundation of the Yoga tradition.  The Purusha or true Self
is the ultimate goal of all Vedic practices and all Vedantic philosophy, examination and inquiry.
Yoga is a path of Self Realization in the deeper sense of this Cosmic Self, not simply knowing our human
self but realizing the entire universe within our own minds and hearts.
 
contd.,

Arunachala Siva. 
     

10865
The Cosmic Person of Consciousness and Light:


One could say that the essence of our humanity is that we are 'sentient'  beings, conscious entities
possessed of feelings and capable of suffering.  We cannot accept that human beings are enslaved,
experimented on, used for food, killed and tortured or any other such demeaning actions that we
might allow for animals.  If offends our sensibilities when we see a human being treated as a mere
thing or 'object'. We respect or dignity and inviolability as a conscious 'subject.  This is because we
recognize existence of a conscious principle in the human person.

We see the human being as an independent being, possessing free will and entitled to his her own
life and happiness.  We feel that humans should be treated fairly and allowed to live as they see fit,
which we refer to as 'human rights' in our various law codes.  There is nothing inherently wrong
with this line of thought except that it does not go far enough.  Our mistakes is thinking that such
a consciousness principle and the rights that go along with it are unique to our species and do not
belong to to rest of the universe.

contd.,

Arunachala Siva.     

10866
(5.5)



மானோர் நோக்கி உமையாள்
    பங்கா வந்திங் காட்கொண்ட
தேனே அமுதே கரும்பின்
    தெளிவே சிவனே தென்தில்லைக்
கோனே உன்தன் திருக்குறிப்புக்
    கூடு வார்நின் கழல்கூட
ஊனார் புழுக்கூ டிதுகாத்திங்
    கிருப்ப தானேன் உடையானே.



O One concorporate with Uma whose eyes are like the antelope`s !
O Honey that came here,
Claimed and ruled me !
O Ambrosia !
O Essence Of sugarcane !
O Siva !
O Lord of southern Thillai !
By the grace of Your divine intimation,
true devotees Have gained Your ankleted feet.
O Lord-Owner !
I remain here to foster this worm-infested body of flesh,
alas !

Arunachala Siva.

10867
General topics / Re: Abhirami Andati - verses and meanings:
« on: June 16, 2016, 10:16:21 AM »
Verse  54:


54: இல்லாமை சொல்லி, ஒருவர் தம்பால் சென்று, இழிவுபட்டு
நில்லாமை நெஞ்சில் நினைகுவிரேல், நித்தம் நீடு தவம்
கல்லாமை கற்ற கயவர் தம்பால் ஒரு காலத்திலும்
செல்லாமை வைத்த திரிபுரை பாதங்கள் சேர்மின்களே.

ஏ, வறிஞர்களே! நீங்கள் வறுமையால் பாதிக்கப்பட்டு, ஒருவரிடத்திலே பொருளுக்காகச் சென்று, அவர்கள் உங்களை இழிவு படுத்தாமல் இருக்க வேண்டுமா? என் பின்னே வாருங்கள். முப்புர நாயகியின் பாதங்களையே சேருங்கள். தவத்தையே செய்யாத பழக்கமுடைய கயவர்களிடத்திலிருந்து என்னைத் தடுத்தாட் கொண்டவள் அவளே!.


O the poor! When you seek things from the rich and should you be dishonored?  Then you come to me.
Seek the feet of the goddess, who burnt the Tripura!  She only saved me from the evil minded
persons who never does tapas.

contd.,

Arunachala Siva.   

10868
Chapter 5:

1. Nidagha:

In such a situation, O Ribhu, who is fit for the Brahmic state?  Please explain in detail that knowledge
revealed through the words of Sankara.

2.  Ribhu:

You are Brahman indeed.  You alone are the supreme Guru.  You are of the form of space only.
Without doubt you are Brahman.

3.  You alone are all the states.  You alone are the import of everything and the undiminishing.
You are devoid of everything.  You are the witness and ever without a witness.

4. You are time. You are without all.  You are ever without a witness.  You are without time.
You are time and ever Brahman, the solid mass of consciousness.  You are of the nature of all
concepts of truth.  Unquestionably you are Brahman.

5. You are the truth.  You are the accomplished one.  You are the ancient.  You are the emancipated.
You are liberation.  You are ever immortal.  You are God.  You are peaceful . You are affliction-less.
You are Brahman, performed and you are the supreme and the ordinary.

6.  You are uniform; you are the truth too;  you are the ancient;  You are the one denoted by the words
like 'truth' and such.  You are devoid of all limbs;  you are ever established; you are Brahman;
you are perfection.  You are the supreme and ordinary.

7.  You are free from all the worldly bewilderment. You are  spoken of by all beings. You ever arise in
all beings.  You are ever devoid of will.  You are Brahman;  You are fullness;  You are supreme and
ordinary.

contd.,

Arunachala Siva.         

10869
335.  Only he that thinks 'I am the doer of actions and the recipient of the fruits of actions' takes
the distinction between the Intellect (Will) and Fate as real;  but the Self is neither the doer  nor
the recipient of actions.

336.  When the fruit of actions is pleasant, man thinks that the Will is stronger than Fate. But
when the fruit of action is otherwise, he thinks that Fate is stronger.

337.  Fate is only actin done before, and all action is done by the Will. Hence the pair of Will and Fate
is only unreal.  How can their antagonism be real?

338. Since the root of both Will and Fate is the ego, this pair will cease to appear when the ego
dies by the pursuit of the Quest of the Real Self, and hence the Sage is not aware of the distinction
between Free Will and Fate.

339.  The Sage, who has no mind and hence free from attachment and without a personal
Will, does not become a doer of actions, nor does He reap the fruits of action; therefore, He
is not aware of the distinction between Free Will and Fate.         

340.  Even in the case of an ignorant one, the Real Self is ever enlightened, and hence does not
engage in actions, nor suffer delusion.  But in His Presence the intellect becomes endowed with
consciousness  and is active according to the qualities that dominate it.

341. Therefore the aspirant must cease from thoughts of the worldly life, and strive to become
aware of the Truth of the Self, which is the same as the Brahman, by means of the Quest of that
Self.

contd.,

Arunachala Siva.   

10870
General topics / Re: Tevaram - Some select verses.
« on: June 16, 2016, 09:34:20 AM »
Verse  197:


ஞான சம்பந்தன் நம்பால் அணைகின்றான்
மான முத்தின் சிவிகை மணிக்குடை
ஆன சின்னம்நம் பாற்கொண் டருங்கலைக்
கோன வன்பா லணைந்து கொடும்என.




The Lord bade them thus: "Unto Us
Comes Jnaanasambandhan; to him
The Prince of rare scriptures, give the great
Litter decked with pearls, the beauteous parasol
And the trumpets, receiving them from Us."   


Arunachala Siva.

10871
General topics / Re: Tevaram - Some select verses.
« on: June 16, 2016, 09:32:05 AM »
Verse  196:


நீடு வாழ்பதி யாகும்நெல் வாயிலின்
மாட மாமனை தோறும் மறையோர்க்குக்
கூடு கங்குற் கனவிற் குலமறை
தேடு சேவடி தோன்றமுன் சென்றுபின்.



In a dream that night the Lord whose roseate feet
Are for ever the quest of the Vedas,
Appeared to the Brahmins that dwelt
In the huge mansions of ever-during Tirunelvaayil.

Arunachala Siva.

10872
General topics / Re: Tevaram - Some select verses.
« on: June 16, 2016, 09:29:44 AM »
Verse  195:


ஏறுதற்குச் சிவிகை இடக்குடை
கூறி ஊதக் குலவுபொற் சின்னங்கள்
மாறில் முத்தின் படியினால் மன்னிய
நீறு வந்த நிமலர் அருளுவார்.


A palanquin to ride, a parasol to cover his head,
Beauteous golden trumpets to proclaim his advent,
All decked with precious pearls: these, the Lord
Who is pleased to grant deliverance
Through the holy ash, deigned to confer on him.

Arunachala Siva.

10873
General topics / Re: Tevaram - Some select verses.
« on: June 16, 2016, 09:27:15 AM »
Verse  194:


இந்நி லைக்கண் எழில்வளர் பூந்தராய்
மன்ன னார்தம் வழிவருத் தத்தினை
அன்ன மாடுந் துறைநீர் அரத்துறைச்
சென்னி யாற்றர் திருவுளஞ் செய்தனர்.


While so, the river-crested Lord of Tiruvaratthurai
In whose fords the teeming swans play,
Deigned to cure the fatigue of the Prince
Of Poontharaai who was foot sore.   

Arunachala Siva.

10874
General topics / Re: Tevaram - Some select verses.
« on: June 16, 2016, 09:24:54 AM »
Verse 193:


அற்றை நாள்இர வப்பதி யின்னிடைச்
சுற்று நீடிய தொண்டர்கள் போற்றிடப்
பெற்ற மூர்ந்த பிரான்கழல் பேணுவார்
வெற்றி மாதவத் தோருடன் மேவினார்.


Hailed by the devotees who were with him,
He who for ever meditates on the feet
Of the Lord-Rider of the Bull,
Spent the night in that town;
Great saints of victorious tapas
Accompanied with him.

Arunachala Siva.

10875
General topics / Re: Tevaram - Some select verses.
« on: June 16, 2016, 09:22:40 AM »
Verse  192:


உய்ய வந்தசம் பந்த ருடன்வந்தார்க்
கெய்து வெம்மை இளைப்பஞ்சி னான்போலக்
கைக ளாயிரம் வாங்கிக் கரந்துபோய்
வெய்ய வன்சென்று மேல்கடல் வீழ்ந்தனன்.


As if scared of the fatigue caused by heat
Which was suffered by the devotees who came
With Sambandhar, the Redeemer of the world,
The sun withdrawing his myriad rays
Sank into the western main.


Arunachala Siva.

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