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Messages - Subramanian.R

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10951
The Quest:

Devotion:

86. The truth of the Supreme Being is the one Infinite Reality transcending all relativity, which is the
fundamental Substance of the 'I', which is the basis of the world.

87. Only the one whose mind is ripened by supreme devotion to Him can attain Deliverance through zeal
for the Quest of the Self and inward turning of the mind.

88.  The might of God's grace and the Quest of the Self in form of the question 'Who am I?'  --these two
together lead the seeker (Sadhaka) to the Heart and give him the Supreme State, which is the state of
his own Real Self.

89. If God -- who is in the Heart -- does not draw the Sadhaka's mind inwards by the might of His grace,
who can attain Peace by diving into the Heart, by the mere power of his own mind, which is treacherous?

90. If the duties fulfilled according to the injunctions of sacred lore fail to generate devotion to the Supreme
Being, then all such activity is vain; it is even equal to sinful conduct, since it creates fresh bondage.

91. Since even the gods Vayu and Agni were unable to lift or burn a blade of grass, in the presence of God,
how can an ego ridden person accomplish anything whatever by his own endeavor, unsustained by Grace?
(This refers to the story in the Kenopanisad.)

92.  The man who is deluded by the conviction 'I am the body' thinks that God's world is outside himself
and far away.  Really God's world is inside the Heart.  (There is no world in reality.)

contd.,

Arunachala Siva.   
 
 
 

10952
Finally having performed arduous austerities on paths such as 'the way of the ant', 'the way of the bird',
and 'the way of the monkey', (all of which require some form of effort on the part of the sadhaka),
('pipilika marga', the way of the ant, 'vichamga marga', the way of the bird, 'markata marga', the way
of the monkey),  they attained the state of union which is the meaning of the word  'art' (in the Mahavakya
'Thou art That').

Whilst this was so in their case, in the case of Sri Ramana, however, it can be said with certainty that even
in His dreams He never thought about, desired or strove to attain anything, be it true knowledge, the
attainment of liberation, teachings, or the grace of a guru, and that, rather than saying 'He became'
Arunachala, it is more appropriate to say, 'He was transformed' into Arunachala.  Moreover, when He
exclaims in tones of praise and wonder, "Say to me, 'Without knowing the truth of Thou Art That thus
much did you attain.  This state that you have attained is the final truth",  it becomes clear that He is
addressing Sri Arunachala, in the second person, as the one who granted Him in grace the direct experience
of Brahman that arose in Him suddenly 'in the way of the cat' (which holds the kitten firmly by the neck).
(In Bhagavan's case there was no need for Him to seek the Lord by any of the previously mentioned means.
It was Arunachala who took hold of Him and did not let go, as a cat grasps her kitten by the loose skin at
the neck. This is called Marjala Nyaya - the way of the cat.)

contd.,

Arunachala Siva.                     

10953
General topics / Re: Tevaram - Some select verses.
« on: March 16, 2016, 08:41:43 AM »
Verse 11:


கானக் கடிசூழ் வடுகக்கரு
   நாடர் காவன்
மானப் படைமன்னன் வலிந்து
   நிலங்கொள் வானாய்
யானைக் குதிரைக் கருவிப்படை
   வீரர் திண்தேர்
சேனைக் கடலும் கொடுதென்றிசை
   நோக்கி வந்தான்.



he king of Vaduka-Karnataka girt with forests
As fortress, and endowed with a vast army,
To annex forcibly this city, marched southwards
With elephants, horses, chariots and infantry
Comprising strong-shouldered soldiers.   

Arunachala Siva.

10954
General topics / Re: Tevaram - Some select verses.
« on: March 16, 2016, 08:39:41 AM »
Verse 10:



அந்திப் பிறைசெஞ் சடைமேல்அணி
   ஆல வாயில்
எந்தைக் கணிசந் தனக்காப்பிடை
   என்றும் முட்டா
அந்தச் செயலி னிலைநின்றடி
   யாரு வப்பச்
சிந்தைக் கினிதாய திருப்பணி
    செய்யும் நாளில்.

Unto our Father of Alavai, the Lord who wears
On His ruddy matted hair the crescent of eventide,
He daily and without fail ground sandal-powder
For besmearing its paste on Him; he dedicated himself
To this sacred service to the delight great of devotees.   

Arunachala Siva.

10955
General topics / Re: Tevaram - Some select verses.
« on: March 16, 2016, 08:37:41 AM »
Verse 9:


நாளும் பெருங்கா தல்நயப்புறும்
   வேட்கை யாலே
கேளுந் துணையும் முதற்கேடில்
    பதங்க ளெல்லாம்
ஆளும் பெருமான் அடித்தாமரை
   அல்ல தில்லார்
மூளும் பெருகன் பெனும்மூர்த்தியார்
   மூர்த்தி யார்தாம்.


Quotidian grew his great love and into passion bloomed;
He rated not kith and kin and friends as aught of worth;
Neither did he hanker after even flawless beatitudes;
His sole concern was the pair of the Lord?s lotus-feet;
He was a moorti of love and Moortiar was he called.

Arunachala Siva.

10956
General topics / Re: Tevaram - Some select verses.
« on: March 16, 2016, 08:35:27 AM »
Verse  8:


அப்பொற் பதிவாழ் வணிகர்குலத்
   தான்ற தொன்மைச்
செப்பத் தகுசீர்க் குடிசெய்தவம்
   செய்ய வந்தார்
எப்பற் றினையும்அறுத் தேறுகைத்
   தேறு வார்தாள்
மெய்ப்பற் றெனப்பற்றி விடாத
   விருப்பின் மிக்கார்.



He came to be born as a result of the holy askesis
Wrought by a hoary, glorious family, ever to be lauded,
Which hailed from the mercantile clan of the golden city;
He quelled every type of desire and held fast,
In ever-growing love, to the sole desire true of hailing
The feet of the Lord whose mount is the Bull.

Arunachala Siva.

10957
General topics / Re: Tevaram - Some select verses.
« on: March 16, 2016, 08:32:27 AM »
Verse  7:


மும்மைப் புவனங்களின் மிக்கதன்
   றேஅம் மூதூர்
மெய்ம்மைப் பொருளாந் தமிழ்நூலின்
   விளங்கு வாய்மைச்
செம்மைப் பொருளுந் தருவார்திரு
   வால வாயில்
எம்மைப் பவந்தீர்ப் பவர்சங்கம்
   இருந்த தென்றால்.


He would explicate graciously the sublime meaning
Of the Tamizh woks rich in truth; even He who is
Enshrined at Tiru Aalavai and He who will redeem us
From the cycle of transmigration, presided over the Sangam;
Such was the hoary city, the greatest in the triple worlds.

Arunachala Siva.

10958
General topics / Re: Tevaram - Some select verses.
« on: March 16, 2016, 08:30:24 AM »
Verse  6:


மந்தாநிலம் வந்தசை பந்தரின்
   மாட முன்றில்
பந்தாடிய மங்கையர் பங்கயச்
   செங்கை தாங்கும்
சந்தார்முலை மேலன தாழ்குழை
   வாள்மு கப்பொற்
செந்தாமரை மேலன நித்திலம்
   சேர்ந்த கோவை.


Chains of pearls are on the sandal-pasted breasts
Borne by the roseate hands of damsels whose pastime
Is to play with balls in the pandals of foreyards
Where southerly wafts gently; pearls of dewy sweat
Are on their lotus-faces bright with dangling ear-rings.

Arunachala Siva.

10959
General topics / Re: Tevaram - Some select verses.
« on: March 16, 2016, 08:28:02 AM »
Verse  5:



சால்பாய மும்மைத் தமிழ்தங்கிய
   அங்கண் மூதூர்
நூல்பா யிடத்தும் உளநோன்றலை
   மேதி பாயப்
பால்பாய் முலைதோய் மதுப்பங்கயம்
   பாய எங்கும்
சேல்பாய் தடத்தும் உளசெய்யுள்மிக்
    கேறு சங்கம்.

Academies are there where poetical works are tested
Before they are allowed to pass muster; in that city,
-- Vast and hoary and beauteous --, where ever abides
Tamil threefold of sublime loftiness, are schools
For learning; there are also fields toward which
Chanks crawl; there are pools, rich in leaping Kendai fish,
Into which rush buffaloes from whose udder flows
Milk profuse and streams on honeyed lotuses.   


Arunachala Siva.

10960
General topics / Re: Tevaram - Some select verses.
« on: March 16, 2016, 08:25:32 AM »
Verse  4:


சூழுமிதழ்ப் பங்கய மாகஅத்
   தோட்டின் மேலாள்
தாழ்வின்றி யென்றுந் தனிவாழ்வதத்
   தையல் ஒப்பார்
யாழின் மொழியிற் குழலின்னிசை
   யுஞ்சு ரும்பும்
வாழும் நகரம் மதுராபுரி
   என்ப தாகும்.


There dwells Lakshmi, fadeless and peerless,
As on the petaled lotus-flower; there dwell women
Like unto her; in their Yazh-like speech and locks of hair,
Flourish sweet music and bees that hum;
The city goes by the name Mathurapuri.

Arunachala Siva.   

10961
General topics / Re: Tevaram - Some select verses.
« on: March 16, 2016, 08:22:47 AM »
Verse  3:


மொய்வைத்த வண்டின் செறிசூழல்
   முரன்ற சந்தின்
மைவைத்த சோலை மலையந்தர
   வந்த மந்த
மெய்வைத்த காலும் தரும்ஞாலம்
   அளந்த மேன்மைத்
தெய்வத்தமி ழுந்தருஞ் செவ்வி
   மணஞ்செய் ஈரம்.



The gentle southerly that blows from the Potiyil
Where bees hum in swarms in the gardens
Of sandal trees on whose tops crawl clouds,
Confers Tamizh divine whose loftiness is ubiquitous,
And also the fragrant cool of loving-kindness.   

Arunachala Siva.


10962
General topics / Re: Tevaram - Some select verses.
« on: March 16, 2016, 08:20:41 AM »
Verse 2:


சாயுந் தளிர்வல்லி மருங்குல்
   நெடுந்த டங்கண்
வேயும் படுதோளியர் பண்படும்
   இன்சொற் செய்ய
வாயும் படும்நீள்கரை மண்பொரும்
   தண்பொ ருந்தம்
பாயுங் கடலும்படும் நீர்மை
   பணித்த முத்தம்.

Pearls are there found in the ruddy mouths of damsels
Who articulate tuneful words of melodious music,
Whose waists are reclining lianas of tender shoots,
Whose eyes are broad and whose shoulders are bamboos;
Eke are they found in the sea into which merges
The cool river whose waves break against the sandy banks.

Arunachala Siva.

10963


During the last days of Bhagavan Ramana in this world, when His cancer was giving excruciating pain,
two attendants on different days asked Bhagavan Ramana:

Swami!  Is it paining?

Bhagavan Ramana replied:

1.  It is paining like the sting of a honey bee.

2.  Yes. The body is paining.

Bhagavan Ramana had always been subtle in His views.  It is quite difficult to interpret His replies
for such questions.

But the fact is Dr. Guruswami Mudaliar who did surgery said:

This is spindle-type cancer pain.  It is as if a spindle is rotated
into the wound.  The pain will be as excruciating as if a lorry
is running over your arm!

What to say?

Arunachala Siva.   

10964



Kenneth Rose writes in the book The Light of the Self, a memoir on visit to Bhagavan Ramana. 
The following is a further extract, from the extract given in Mountain Path, July-Sep 2009:

As I sat in front of Bhagavan's couch in the Old Hall during the long quiet periods between meals,
I began to trace out the place where my sense of being myself emerged from the background of the
true Self.  It was not easy, since the stream of images and thoughts that constitute the mind gushed
up ceaselessly like a fountain from a hidden source. But occasionally, the stream would suddenly
vanish and a clear expanse of awareness free of the stains of images and thoughts would unfurl itself
crisply like a white banner in my awareness.  Then I knew with intuitive directness and certainty
that the Self is more real than the mental and physical worlds, which otherwise seem to be the true
and final boundaries of the real.

Other times during meditation, I felt as if a door had opened out beneath my mind, and I passed over
into an alternative reality, which is infinite in all directions.  This change in consciousness was sudden,
and the barrier between the prison of Aham, the false self, and the freedom of Atman, the true Self,
appeared like an insubstantial film or coating, no more durable than a bubble.  Then currents of Bliss
from the hidden source of life, Brahman, pierced me like golden waves of light, and in the cave of my
heart, Atman, the true Self sang me awake and a wine of Prema, of divine love, intoxicated me.  I felt extraordinarily light*, as if I could float off at any moment like a leaf lofted by a light summer breeze.

These moments of illumination were elusive, and I fell quickly back into my ordinary mind, which was
colored by a basic theme of dissatisfaction, edged with anxiety about illness, loss, and death.
But at least I had seen the other country, the country without tears.  And now that Bhagavan was my
Guru, even if He was no longer present in a physical body, for I sensed that I was being inwardly
guided in the practice of self inquiry by Bhagavan, who had promised His devotees that death of His
body was not the death of His Presence, which would ALWAYS BE AVAILABLE TO EVERYONE WHO
SOUGHT IT.

(*  The Unbearable lightness of the Being - J.D. Salinger)

Arunachala Siva.   

10965
General topics / Re: Tat Tvam Asi - Paui Loke.
« on: March 15, 2016, 12:05:14 PM »
This leaves us with the third and final possible answer to the question, viz.,  the Self knows itself.
This answer is based on the assumption that the Self is both the knower and the known, or the cognizer
and the cognised, at the same time.  This assumption is again untenable. Unlike the Self, a material object
is made up of parts. And any object that is made up of parts is divisible.  Therefore, it is at least conceivable
for an object, which is material, that one part may be cogniser and the another part, the cognised.  However,
according to Advaita, the Self or Pure consciousness is non dual, homogeneous and indivisible.  Scriptural
justification  aside, it is common logic that one and the same entity cannot be both the subject and the object.
To use an earlier example, the finger can touch something else but not itself.

It is therefore clear from the above discussion that all the three alternatives are untenable. The question,
however, remains as to how is the Self known.  In the light of Advaita, such a question is really a contradiction
in terms because one only speaks of knowing something when that thing is unknown.  The Self, unlike any
object, is never completely unknown.  Indeed, to everyone the Self is known. The real issue at hand is to what
degree is the Self known.  Everyone knows that there is a spiritual principle in him, which is different from the
body, the senses and the mind.  In his commentary on the Bhagavad Gita,  Sankara points out that the Self
is not something unknown to everybody.  It is only not fully known.  For most of us, only the general aspect
(samanya-amsa) of the Self is known.  We know that the Self exists.  And we make this claim on the ground
that in the absence of the Self, the mind, the senses and the body will not function.

contd.,

Arunachala Siva.             




       

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