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Messages - Subramanian.R

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11041
General topics / Re: Tevaram - Some select verses.
« on: May 19, 2016, 09:25:55 AM »
Verse  17:


அரசறிய உரைசெய்ய
   அப்பூதி அடிகள்தாம்
கரகமல மிசைகுவியக்
   கண்ணருவி பொழிந்திழிய
உரைகுழறி உடம்பெல்லாம்
   உரோமபுள கம்பொலியத்
தரையின்மிசை வீழ்ந்தவர்தஞ்
   சரணகம லம்பூண்டார்.

When thus Vakeesar announced himself explicitly
Saintly Appoothi folded his flower-hands over his head;
Tears cascaded from his eyes; his speech became
Incoherent; the hair on his thrilled body stood erect;
Down he fell on the ground and wore on his crown
His lotus-feet, the long awaited sanctuary.

Arunachala Siva.

11042
General topics / Re: Tevaram - Some select verses.
« on: May 19, 2016, 09:22:51 AM »
Verse  16:


திருமறையோர் அதுமொழியத்
   திருநாவுக் கரசர்அவர்
பெருமையறிந் துரைசெய்வார்
   பிறதுறையி னின்றேற
அருளுபெருஞ் சூலையினால்
    ஆட்கொள்ள அடைந்துய்ந்த
தெருளும்உணர் வில்லாத
   சிறுமையேன் யான்என்றார்.



When thus spake the one versed in the sacred Vedas,
Vakeesar answered him, well-aware of his greatness:
"I am the little one uninformed by clarity
That was redeemed by the Lord from the alien fold
Through His gracious affliction of a dire ache of stomach."   

Arunachala Siva.

11043
General topics / Re: Tevaram - Some select verses.
« on: May 19, 2016, 09:20:04 AM »
Verse  15:


பொங்குகடல் கல்மிதப்பில்
   போந்தேறும் அவர்பெருமை
அங்கணர்தம் புவனத்தில்
   அறியாதார் யாருளரே
மங்கலமாந் திருவேடத்
    துடன்நின்றிவ் வகைமொழிந்தீர்
எங்குறைவீர் நீர்தாம்யார்
   இயம்பும்என இயம்பினார்.


He added: "Who is there in this world of the merciful Lord
With soul so dead that does not know the glory of him
Who reached ashore in a stone for his float
On the swelling main? With all your auspicious and holy
Habit, you have spoken thus, even thus; whence are you?
Who indeed are you? Answer me."   

Arunachala Siva.

11044



So long as our wants are genuine and just adequate for our living (with minimum wants),
Bhagavan Ramana surely helps if one surrenders to Him.  Death is a certainty and Bhagavan
Ramana does not interfere with it everytime, and perhaps very rarely.  Sickness and ailments -
yes, He will cure to the extent that our prarabdha permits. 

Once there was a purohit of Sri Mathrubhuteswara Temple.  He had some problem with his legs
and he could not move about much.  He could not attend to the Puja functions. But he took it
with perseverance, praying only for Deliverence.  Sri Ganesan, the eldest of the three brothers
went and saw him in the latter's house.  Ganesan said:  "Sastri! You have done so much guru seva
for Bhagavan.  But still, Bhagavan does not help you, look at your "kaal" - in Tamizh leg.  Sastri
smiled and said:  "Ganesa!  Why do you blame Bhagavan for this "kaal" - leg?  My "mukkaal" is alright,
you know, with Bhagavan's grace.  And I am satisfied."

Even in that miserable state, Sastri punned on the words "kaal" and "mukkaal".  Kaal in Tamizh also
means one-quarter.  Mukkaal means three-quarters.  His three quarters, i.e. rest of his body
is okay, with Bhagavan's Grace.  Then why should he much bother about only the leg, one quarter?

This is the way, one should take Bhagavan's grace, if he is a sincere devotee.

Arunachala Siva.   

11045
General topics / Re: Abhirami Andati - verses and meanings:
« on: May 18, 2016, 11:42:22 AM »
Verse  26:


26: ஏத்தும் அடியவர், ஈரேழ் உலகினையும் படைத்தும்
காத்தும் அழித்தும் திரிபவராம்,- கமழ்பூங்கடம்பு
சாத்தும் குழல் அணங்கே.- மணம் நாறும் நின் தாளிணைக்கு என்
நாத் தங்கு புன்மொழி ஏறியவாறு, நகையுடைத்தே.

பதினான்கு உலகினையும் முறையாகப் படைத்தும், காத்தும், அழித்தும் தொழில் புரியும் தேவாதி தேவர்கள் முறையே பிரம்மா, விஷ்ணு, சிவன் என்னும் மும்மூர்த்திகளாவார்கள். இம் மும்மூர்த்திகளும் போற்றி வணங்கக்கூடிய அன்னை, அபிராமியேயாகும். இத்துணை பெருமையும், மணம் வீசுகின்ற கடம்ப மாலையையும் அணிந்தவளாகிய ஆரணங்கே! மணம் வீசுகின்ற நின் இணையடிகளில், எளியேனாகிய என்னுடைய நாவினின்று தோன்றிய வார்த்தைகளைச் (அபிராமி அந்தாதி) சாத்துகின்றேன். அவ்வாறு நின் திருவடியில் என் பாடல் ஏற்றம் பெற்றிருப்பது, எனக்கே நகைப்பை விளைவிக்கின்றது.

The thee gods Brahma, Vishnu and Siva make the fourteen worlds, protect them and then finally destroy
them. These three gods pray only Abhirami, my Mother.  The One who has got such a glory and wears
fragrant Kadamba garlands. O the Beauty!  I place my Abhirami Andati on the twin feet that smells like
fragrant flowers. The glory that my poem has got when  I place it on Your feet, makes me laugh
and think about Your Grace.

contd.,

Arunachala Siva.         

11046
Along the rest of the way to India I did meet someone who knew a bit about Tiruvannamalai.  He told
me that there was a mountain with some cottage on the hillside.  Dietmar's house, which I thought might
become my 'cottage',  I eventually discovered on arrival at Arunachala, to be a dilapidated shack beside
a tea shop in front of the Asramam.  It was Raja, the old ex post master and Asramam inmate, who figured
out which hut Dietmar used to occupy, and indeed the key around my neck did open the door to the hovel
which, as it was the rainy season, had a roof that leaked on to a mud floor.  It was not suitable for occupation.
I was to discover the that the Guru does indeed move in mysterious ways.

This was in September 1977.  Though I had never heard of Bhagavan Sri Ramana Maharshi or seen His
face, my days of travel for travel's sake came to an end upon reaching Tiruvannamalai.

On my trip to India while in New Delhi I had stopped to look at a hawker's books laid out on a thirty
foot stretch of the public walkway at Connaught Circus.  I felt a book about fifteen feet away beckoning
to me; the face on the cover was shining a light to me. I went to see what it could be. It was the face
of Paramahansa Yogananda on the cover of Autobiography of a Yogi, the long elusive book I had searched
for many months.

contd.,

Arunachala Siva.                 

11047
Tattuvaraya made the claim in the Tiruvadi Malai lines that his Guru was more powerful and more capable
of granting enlightenment than the Trimurti of Brahma, Vishnu in the form of Krishna, and Siva.
Elaborating on this theme, Tattuvaraya stated that Siva, appearing as Dakshinmurti, only managed to
enlighten the four sages (Sanaka, Sananda, Sanatkumara and Sanatsujata);  Brahma had to resort to
holding a red hot iron and taking an oath to persuade his deva followers that his teachings were true;
whereas Krishna, despite giving out the extensive teachings that are recorded in Bhagavad Gita, was not
able to enlighten even Arjuna.  Though this is a somewhat harsh assessment, the inability of Krishna to
enlighten Arjuna through his Gita teachings was mentioned by Bhagavan Himself:

Likewise, Arjuna, though he told Sri Krishna in the Gita 'Delusion is destroyed and knowledge is imbibed,'
confesses later that he has forgotten the Lord's teaching and requests Him to repeat it.  Sri Krishna's
reiteration in reply is the Uttara Gita.  (Sri Ramana's Reminiscences.)

contd.,

Arunachala Siva.   

11048
Bhagavan only ordered this type of Samadhi for three of His devotees.  His Mother, Lakshmi, the cow,
and Mastan. Since Bhagavan publicly declared that the first two realized the Self, one can make a strong
case for saying that Bhagavan felt that Mastan was also in this state at the time of his death.  If this is true,
the final realization must have occurred sometime between 1922, when Mastan was still asking questions
about his Sadhana, and 1931, the year he passed away. 

Chockalingam, a local resident, has spoken about the tradition that the Samadhi has wish fulfilling powers,
something that Akhilandamma referred to in the final paragraph of her account:

'In the years that followed his Samadhi everyone noticed that the family affairs and businesses of people
who had helped Mastan, prospered, whereas those who were opposed to him found that their fortunes
declined.  Everyone could see what was happening, so people started coming to the Samadhi to ask for
blessings.  Even today, many people still come here to pray for their desires to be fulfilled.'

A few days after Mastan passed away, Akhilandamma went to Tiruvannamalai to tell Bhagavan about
Mastan's final days and the vision he had on his death bed.

After hearing the story, Bhagavan commented, 'May be the universal mother, Apeetakuchamba, personally
came to take him.  All his descriptions tally with the world of Siva.  Mastan was an unassuming devotee.
He had a wealth of hidden spiritual experiences. It is a matter for gratification that he passed away in your
care and under your supervision.'

concluded.

Arunachala Siva.               

11049
153.  That which shines by its own light (of consciousness) without change, and without setting and rising,
is alone Real.  All that is not so is unreal.  So say the Sages.

154.  'There is never any real existence for the unreal, neither is there any non existence for the Real.'
Thus Bhagavan Sri Krishna Himself stated the distinction between the real and the unreal.

155.  What had no existence in the beginning and will not exist after sometime, is non existent even in
the intervening period (during which it seems to exist).  The notion that anything which appears limited
in space or time is real is ignorance.

156.  The analogy for the real is gold and for the unreal the analogies are jewels.  Gold is real in comparison
with jewels; the latter are unreal because they are perishable. 

157. The jewels were gold before (being made), and they are gold even in the middle (when they appear
as jewels) and also at the end, (when they are melted).  Thus the Unreal things appear as real on a substratum
of the Real, just as unreal jewels appear as real in a substratum of gold (which is comparatively real).

158.  If the two, the world and the mind, are scrutinized in this wise, they are found to be unreal.  The
process of this demonstration, as taught by the Most Holy One (Bhagavan Ramana) is here set forth.

contd.,

Arunachala Siva.           

11050
60,61:  In the effort to attain the supreme state of the Self, the path of action prescribed by the Vedas
may occasionally grant results of mundane value.  This is clearly due to the incomprehensive performance
of the sacred act.  It is wise in such instances to accept the outcome rather than reject it.  All the same,
complacency should also be avoided.

It is the uniform conclusion of sages and scriptures that the world is a phantom projection of ignorance
and therefore not a lasting entity.  Utmost caution and sweet patience are advocated until the world notion
is nullified and the Beyond realized.

Mistakes and thereby failures are not uncommon in practices of any kind and must be rectified without
blaming others.

62,63:  The Sastras are impeccable. Apparent discrepancies in them are due to faulty interpretation of
immature intellects.  The sacred texts should never be slighted.  Efforts must be made to clear such
inconsistencies from illumined souls.

Any disagreement between the scripture and experience can arise only from an incorrect practice of the
former. It should be detected and rectified. The final beatitude is one of omniscience and transcending
enjoyment.  This is undebatable.  Isvara, who is one without that state, is the creator but not an individual.
Therefore, self examination is the crux of spiritual practice throughout, until that self resolves into the egoless
state. By and by, harmony is achieved even in the elements such as earth, water, air etc., and inequality
is rooted out.

contd.,

Arunachala Siva.               

11051
General topics / Re: Tevaram - Some select verses.
« on: May 18, 2016, 09:31:21 AM »
Verse 14:


நம்மையுடை யவர்கழற்கீழ்
   நயந்ததிருத் தொண்டாலே
இம்மையிலும் பிழைப்பதென
   என்போல்வா ருந்தெளியச்
செம்மைபுரி திருநாவுக்
   கரசர்திருப் பெயரெழுத
வெம்மைமொழி யான்கேட்க
   விளம்பினீர் எனவிளம்பி.



"By service divine rendered unto the sacred feet of our Lord,
Deliverance can be attained even in this life; this is made
Clear to men even like me by Tirunavukkarasar; I have
Inscribed his holy name; woe is me! I have heard you
Utter blasphemous words!" Thus he.   

Arunachala Siva.

11052
General topics / Re: Tevaram - Some select verses.
« on: May 18, 2016, 09:26:36 AM »
Verse  13:


நின்றமறை யோர்கேளா
   நிலையழிந்த சிந்தையராய்
நன்றருளிச் செய்திலீர்
   நாணில்அமண் பதகருடன்
ஒன்றியமன் னவன்சூட்சி
   திருத்தொண்டின் உறைப்பாலே
வென்றவர்தந் திருப்பேரோ
   வேறொருபேர் எனவெகுள்வார்.



When the Brahmin that stood there heard this, he was
Jostled out of his sense; in wrath he burst out thus:
"You haven't spoken becomingly; is the hallowed name
Of him who by the sole puissance of his servitorship divine
Vanquished the intriguery of the king who colluded with
The shameless Samanas base, an alien name."   

Arunachala Siva.

11053
General topics / Re: Tevaram - Some select verses.
« on: May 18, 2016, 09:24:08 AM »
Verse  12:


ஆறணியுஞ் சடைமுடியார்
   அடியார்க்கு நீர்வைத்த
ஈறில்பெருந் தண்ணீர்ப்பந்
    தரில்நும்பேர் எழுதாதே
வேறொருபேர் முன்னெழுத
   வேண்டியகா ரணம்என்கொல்
கூறும்என எதிர்மொழிந்தார்
   கோதில்மொழிக் கொற்றவனார்.


The flawless sovereign of speech then added:
"Unto the servitors of the Lord whose matted hair
Sports the river you have set up a great and ever-during
Water-booth; without inscribing your name thereon
Wherefore have you inscribed a different name?"   

Arunachala Siva.

11054
General topics / Re: Tevaram - Some select verses.
« on: May 18, 2016, 09:21:43 AM »
Verse 11:


ஒருகுன்ற வில்லாரைத்
   திருப்பழனத் துள்ளிறைஞ்சி
வருகின்றோம் வழிக்கரையில்
   நீர்வைத்த வாய்ந்தவளம்
தருகின்ற நிழல்தண்ணீர்ப்
   பந்தருங்கண் டத்தகைமை
புரிகின்ற அறம்பிறவும்
   கேட்டணைந்தோம் எனப்புகல்வார்.



"We came here after worshipping the Lord whose bow
Is the peerless mountain, at Tiruppazhanam; on the way
We beheld your cool and umbrageous water-booth of foison;
We also heard of your charitable endowments;
So are we here." Thus he spake.   

Arunachala Siva.

11055
General topics / Re: Tevaram - Some select verses.
« on: May 18, 2016, 09:18:01 AM »
Verse  10:


கடிதணைந்து வாகீசர்
   கழல்பணிய மற்றவர்தம்
அடிபணியா முன்பணியும்
   அரசின்எதிர் அந்தணனார்
முடிவில்தவஞ் செய்தேன்கொல்
    முன்பொழியுங் கருணைபுரி
வடிவுடையீர் என்மனையில்
    வந்தருளிற் றென்என்றார்.


Swift he came and adored the feet of Vakeesar who was always
The first to hail before anyone would salute him;
The great Brahmin addressed him thus:" Have I
Indeed wrought askesis endless. To what else do I owe
Your advent, oh incarnation of overflowing mercy?"   

Arunachala Siva.

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