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Messages - Subramanian.R

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10996
General topics / Re: Tevaram - Some select verses.
« on: May 15, 2016, 09:46:54 AM »
Verse  48:


என்றபின் சுற்றத் தாரும்
    இதுவென்கொல் என்று நின்றார்
மன்றலங் குழலி னாரும்
   வணிகன்வாய் மாற்றங் கேளாக்
கொன்றைவார் சடையி னார்தங்
   குரைகழல் போற்றிச் சிந்தை
ஒன்றிய நோக்கில் மிக்க
   உணர்வுகொண் டுரைசெய் கின்றார்.


When thus he spake, the confounded kinsfolk exclaimed:
"What may this be?" Hearkening to the merchant's words,
She of fragrant locks, hailed the feet of the Lord
Of matted hair, decked with resounding anklets;
Then, she spake from her inmost consciousness
Welling up from her inner vision into which merged
Her mind and all.   

Arunachala Siva.


10997
General topics / Re: Tevaram - Some select verses.
« on: May 15, 2016, 09:40:24 AM »
Verse  47:

மற்றவர் தம்மை நோக்கி
   மானுடம் இவர்தாம் அல்லர்
நற்பெருந் தெய்வ மாதல்
    நானறிந் தகன்ற பின்பு
பெற்றஇம் மகவு தன்னைப்
   பேரிட்டேன் ஆத லாலே
பொற்பதம் பணிந்தேன் நீரும்
    போற்றுதல் செய்மின் என்றான்.

He addressed the perplexed kinnery thus: "She is not
A mere human; she is indeed a deity great; aware of this
I left her and have named this, my daughter after her;
May ye too adore her golden feet and hail her."

Arunachala Siva.   


10998
General topics / Re: Tevaram - Some select verses.
« on: May 15, 2016, 09:37:34 AM »
Verse  46:


கணவன்தான் வணங்கக் கண்ட
   காமர்பூங்கொடிய னாரும்
அணைவுறுஞ் சுற்றத் தார்பால்
   அச்சமோ டொதுங்கி நிற்ப
உணர்வுறு கிளைஞர் வெள்கி
    உன்திரு மனைவி தன்னை
மணமலி தாரி னாய்நீ
   வணங்குவ தென்கொல் என்றார்.


Beholding the adoring husband, she who was truly
A beauteous liana, and the gathered kin moved away
And stood stricken by fear; touched to the quick
And bitten by shame, the relations said: "O Wearer
Of a fragrant garland! What makes you worship
Your beauteous wife?"

Arunachala Siva.


10999
General topics / Re: Tevaram - Some select verses.
« on: May 15, 2016, 09:35:15 AM »
Verse  45:


தானும்அம் மனைவி யோடும்
   தளர்நடை மகவி னோடும்
மானிளம் பிணைபோல் நின்ற
   மனைவியார் அடியில் தாழ்ந்தே
யான்உம தருளால் வாழ்வேன்
   இவ்விளங் குழவி தானும்
பான்மையால் உமது நாமம்
   என்றுமுன் பணிந்து வீழ்ந்தான்.


With his wife and tender child of toddling gait
He bowed at the feet of the great wife who stood there
Like a young roe, and said: "I thrive by your grace;
The tender child, by your grace, bears your name."
This said, he prostrated flat before her in worship.

Arunachala Siva.

11000
General topics / Re: Tevaram - Some select verses.
« on: May 15, 2016, 09:32:39 AM »
Verse 44:


வந்தவர் அணைந்த மாற்றங்
   கேட்டலும் வணிகன் தானும்
சிந்தையில் அச்சம் எய்திச்
   செழுமணம் பின்பு செய்த
பைந்தொடி தனையுங் கொண்டு
   பயந்தபெண் மகவி னோடும்
முந்துறச் செல்வேன் என்று
   மொய்குழ லவர்பால் வந்தான்.


When the merchant heard of their arrival, he was
Fear-struck; with his bangled wife whom he took to
As his second spouse and his daughter, he hied
Towards the lady of fragrant locks, saying:
"I would go to her even ere she would come to me."   


Arunachala Siva.

11001
General topics / Re: Tevaram - Some select verses.
« on: May 15, 2016, 09:30:21 AM »
Verse  43:


சிலபகல் கடந்து சென்று
   செந்தமிழ்த் திருநா டெய்தி
மலர்புகழ்ப் பரம தத்தன்
   மாநகர் மருங்கு வந்து
குலமுதல் மனைவி யாரைக்
    கொண்டுவந் தணைந்த தன்மை
தொலைவில்சீர்க் கணவ னுக்குச்
   சொல்லிமுன் செல்ல விட்டார்.


Days passed and they reached the Pandya country;
They came to the limits of the town where Paramadatthan
Of burgeoning fame abode; they sent word to him,
The husband of unforfeitable glory, that they had
Thither arrived with his adorable wife, the scion
That sanctified her clan.   

Arunachala Siva.

11002
General topics / Re: Tevaram - Some select verses.
« on: May 15, 2016, 09:27:43 AM »
Verse  42:


மாமணிச் சிவிகை தன்னில்
   மடநடை மயில்அன் னாரைத்
தாமரைத் தவிசில் வைகுந்
   தனித்திரு என்ன ஏற்றிக்
காமரு கழனி வீழ்த்துக்
   காதல்செய் சுற்றத் தாரும்
தேமொழி யவருஞ் சூழச்
   சேணிடைக் கழிந்து சென்றார்.

They carried the bashful beauty whose gait was
Peafowl-like, in a magnificent litter beauteous
Seating her therein like Lakshmi non-perel on her seat
Of lotus; they screened the litter; loving kinsmen
And friendly women sweet of speech, encircling her
Hied on their way for many a day.   

Arunachala Siva.

11003
General topics / Re: Tevaram - Some select verses.
« on: May 15, 2016, 09:24:55 AM »
Verse  41:


அம்மொழி கேட்ட போதே
   அணங்கனார் சுற்றத் தாரும்
தம்முறு கிளைஞர்ப் போக்கி
   அவன்நிலை தாமும் கேட்டு
மம்மர்கொள் மனத்த ராகி
   மற்றவன் இருந்த பாங்கர்க்
கொம்மைவெம் முலையி னாளைக்
   கொண்டுபோய் விடுவ தென்றார்.

The moment they heard the news, the kinsfolk
Of the heavenly woman sent there a few of their close kin
And had the news confirmed; they were troubled in mind;
They said: "It is our duty to take her of swelling breasts
To him and leave her there."

Arunachala Siva.   


11004

Once G.V. Subbaramaiah, had brought his two young daughters, Lalita and Indra, to the Asramam. 
The younger one Indra, who was hardly 5 years old was quite mischievous.

In the Hall, some devotees at that time were asking Bhagavan Ramana, how to remain still [to remain Summa], amidst various work in the world.  Bhagavan Ramana said that it is all in the mind.
If the mind could be quelled and made to stay in the Self, within, any amount of work could be
done, without desire-ship and doer-ship.

Meantime, Indra, was moving here and there in the Hall. She was pulling out books, Bhagavan
Ramana's stick, alms-bowl, the time-piece near the sofa etc.,  Bhagavan Ramana asked:  "Amma,
what are you doing?"  Indra replied:  " I am not doing anything.  I am remaining Summa."

Everyone laughed.  Bhagavan Ramana also laughed and said:

"See, this is how the worldly work should be performed!"

Arunachala Siva.


11005



If one could genuinely seek His guidance, He will not only call him, but also choose him.
He has Himself said:  WHERE CAN I GO?  I AM HERE!"

Onc can visit Tiruvannamalai, as frequently as possible, depending upon one's health, family and
some money. His Presence is felt more intensely in Sri Ramanasramam, to strengthen our trust in
Him.  But this is definitely not a 'must' for who cannot make it.  Intense devotion with
the conviction that "He is my Guru" and living a life according to His Words are more than sufficient.

Arunachala Siva.

11006
General topics / Re: Abhirami Andati - verses and meanings:
« on: May 14, 2016, 10:53:30 AM »
Verse  22:


22: கொடியே, இளவஞ்சிக் கொம்பே, எனக்கு வம்பே பழுத்த
படியே மறையின் பரிமளமே, பனி மால் இமயப்
பிடியே, பிரமன் முதலாய தேவரைப் பெற்ற அம்மே.
அடியேன் இறந்து இங்கு இனிப் பிறவாமல் வந்து ஆண்டு கொள்ளே.

கொடியானவளே! இளமையான வஞ்சிப் பொற் கொம்பே! தகுதியற்ற எனக்குத் தானே முன் வந்து அருளளித்த கனியே! மணம் பரப்பும் வேத முதற் பொருளே! பனி உருகும் இமயத்தில் தோன்றிய பெண் யானை போன்றவளே! பிரம்மன் முதலாகிய தேவர்களைப் பெற்றெடுத்த தாயே! அடியேன் இப்பிறவியில் இறந்தபின், மீண்டும் பிறவாமல் தடுத்தாட் கொள்ள வேண்டும்.

O the goddess like a creeper!   O the young Vanji kombu (a tree bark) made of gold!  The one  who
came to confer me fruit of grace, to this undeserving person. O the first person of Vedas which spread
good smel!  O the One who appeared in snow melting Himalayas, like a she elephant!  O the Mother
of persons like Brahma and other devas!  Please confer me the grace that if I die, I should not be born again! 

contd.,

Arunachala Siva.     

11007
Bhagavan once remarked, with great joy, 'Mastan's craft, though it did not give food either to him or to
his parents, gives me clothes.'

Mastan has recorded one other meeting he had with Bhagavan:

For some time, while I was meditating at night for about an hour, I used to hear the sound of a big
bell ringing. Sometimes a limitless effulgence would appear.  In 1922, when I visited Bhagavan at His
new asramam at the foot of the Hill, I asked Him about this.

He advised me, 'There is no need to concern ourselves about sounds such as these.  If you see from
where it rises, it will be known that it arises on account of a desire (sankalpa) of the mind.  The light, too,
only appears from the same place.  If you see to whom it appears, mind will subside at the source and only
reality will remain.'

Mastan continued to visit Bhagavan throughout the 1920s, although his visits were less frequent than in earlier years.  During this period. devotees from Ramanasramam would often visit nearby town where Bhagavan's
devotees stayed.  If Mastan came to hear about this, he would try to get there first. Viswanatha Swami has
described what would happen on these occasions.

contd.,

Arunachala Siva.                   

11008
Sorupananda, his Guru, was also his maternal uncle.  Early on in their life they had made an arrangement
whereby they would  both seek Gurus in different places.  Tattuvaraya traveled to the north of India
from Virai, their hometown.  Sorupananda to the South.  The agreement further stipulated that whichever of
the two attained the grace of the Guru first would become the Guru of the other.  Sorupananda became the
disciple of Sivaprakasa Swami and realized the Self with him.  Then, to fulfill the agreement with his nephew,
he became his Guru.

Though Tattuvaraya was a prolific author, only one work has ever been attributed to Sorupananda.
Sorupa Saram, a 102-verse poem about the nature of the experience of the Self.  This work was so
highly valued by Bhagavan, He included it on a list of six titles that He recommended to Annamalai Swami.
Since the other five were Kaivalya Navaneetam, Ribhu Gita, Ashtavakra Gita, Ellam Onre, and Yoga
Vasishta, Sorupa Saram is in distinguished company.

Tattuvaraya realized the Self quickly and effortlessly in the presence of Sorupananda.  The opening lines
of Paduturai, one of his major works, reveal just how speedily the event took place:

The feet of Sorupananda, they are the ones that, through grace, and assuming a divine form, arose and
came into this fertile world to enlighten me in the time it takes for a black gram seed to roll over.
(Tiruvadi Malai lines 1-3)

Black gram is the dhal that is one of the two principal ingredients of iddlies and dosa.  It is 2-3  mm
across and slightly asymmetrical rather than spherical.  This property led Tattuvaraya to write in
another verse, that Sorupananda granted him liberation in the time it took for a black gram seed to
wobble and turn over onto its side.  (Nanmanimalai, Verse 10).

contd.,

Arunachala Siva.                   

11009
43. The spiritual aspirant is unperturbed by the challenges of the work a day life.  He is of the conviction
that he is unattached.  In due course, he matures to the state where he sees the flowing of senses into
their objects as their nature and that he has nothing to do with that.

44.  In the realm of world experience, the aspect of sense pleasures appears to be disapproved by the
Vedic commandments.  However, the texts do make promises of higher states of enjoyments to aspirants.
Though unreal and fleeting, these are concessions of solace to those who feel frustrated in their efforts
which, after all, are a walk on the sharp edge of a blade.  For the preserving one the truth in all its simplicity
and purity is revealed. It is neither in the enjoyment nor in the enjoyer.  Giving one's heart to such
enticements will bring in its train a series of transmigrating lives.

45. Conflicts are not uncommon resulting from mutually opposing mandates conveyed by utterances in the
sacred texts. This leads to dilemma and thereby inaction of the senses. However, by certitude in the
ideal, one shall gradually overcome the deadlock and with the mind reinstated into yoga, progress will
be restored.

46.  To attain knowledge as laid down in the Vedas, to overcome the shortcomings in one's dharma
(spiritual course) with utmost patience and to be absolutely tolerant to alien faiths --these are one's
paramount duty.

contd.,

Arunachala Siva.
             

11010
130.  Fearing that if it be concluded that the world is mental, then its unreality will be an inescapable
conclusion, ignorant sectarians seek to prove in a variety of ways that the world exists outside as
an independent reality.

131.  The truth that the world is unreal is taught by the sages only to him who aspires to attain the
highest state by the quest of the Self.  It is not addressed to others and hence the contentions of
these objections are wholly in vain.

132.  No one is able to know the unreality of the dream-world during the dream itself.  In the same way
no one is able to know the unreality of the waking world while he is in the waking state.

133.  There is no flawless evidence tending to prove that the world exists outside (apart from the mind
of its seer). But the partisans assume the truth of their contention, which is required to be proved,
and then concoct arguments for their case.

134. If it be said that the sense-impressions of sounds, and the rest arise inside the mind, while their
cause, the world, lies outside, how is the division of inside and outside to be accepted as real?           

135.  All the divisions experienced in the worldly life appear as real only in relation to the body.  No
separate proof is offered by them to prove the reality of the body!

contd.,

Arunachala Siva.   

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