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Messages - Subramanian.R

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11086
General topics / Re: Tevaram - Some select verses.
« on: November 16, 2015, 09:45:46 AM »
4. Sadasiva Lingam:

Verse 1:


கூடிய பாதம் இரண்டும் படிமிசை
பாடிய கையிரண் டெட்டும் பரந்தெழும்
தேடும் முகம்ஐந்தும் செங்கயல் மூவைந்தும்
நாடும் சதாசிவ நல்லொளி முத்தே. (1)


Sadasiva form with Five Faces

His twin Feet are planted on earth below;
The ten hands, the holy in praise sing,
In directions all spread;
Five His Faces that are sought,
Five times three his eyes fiery;
Thus is Sadasiva that you seek
The Pearl that is lustrous, beyond, beyond compare.

Arunachala Siva.

11087
General topics / Re: Tevaram - Some select verses.
« on: November 16, 2015, 09:42:33 AM »
3. Pinda Lingam -  The human form is Siva Linga:


Verse 1:


மானுடர் ஆக்கை வடிவு சிவலிங்கம்
மானுடர் ஆக்கை வடிவு சிதம்பரம்
மானுடர் ஆக்கை வடிவு சதாசிவம்
மானுடர் ஆக்கை வடிவு திருக்கூத்தே. (1)


Human form is Siva Linga

The Human Form is like Siva Lingam
The Human Form is like Chidambaram
The Human Form is like Sadasivam
The Human Form is like the Holy Dance, forsooth.

Arunachala Siva.

11088
General topics / Re: Tevaram - Some select verses.
« on: November 16, 2015, 09:38:34 AM »
2.  Anda Lingam: Lingam as the universe manifest:

Verse 1:


இலிங்கம தாகுவ தியாரும் அறியார்
இலிங்கம தாகுவ தெண்டிசை யெல்லாம்
இலிங்கம தாகுவ தெண்ணெண் கலையும்
இலிங்கம தாக எடுத்த துலகே.  (1)




Linga or Sadasiva is World manifest

They know not what Linga is
Linga is directions eight
Linga is Kalas, eight times eight
It is as Linga the world emerged.

Arunachala Siva.

11089
General topics / Re: Tevaram - Some select verses.
« on: November 16, 2015, 09:34:32 AM »
Tantra 7:

ARadharam - Six Adharas:


Verse 1:


நாலும் இருமூன்றும் ஈரைந்தும் ஈராறும்
கோலின்மேல் நின்ற குறிகள் பதினாறும்
மூலங்கண் டாங்கே முடிந்த முதல்இரண்டும்
காலங்கண் டான்அடி காணலும் ஆமே. (1)



The Six Adharas and their petals

Piercing the Chakras that are petaled
Four, Six, Ten and Twelve
And the Six and Ten still above;
Lo! Behold then the Twin petaled Center finale;
You have indeed beheld the Holy Feet of the Timeless One.

Arunachala Siva.



 

11090
General topics / Re: Tevaram - Some select verses.
« on: November 16, 2015, 09:31:46 AM »
14. Pakvan - One who is a mature Siva devotee:


Verse 1:


தொழிலறி வாளர் சுருதிகண் ணாகப்
பழுதறி யாத பரம குருவை
வழியறி வார்நல் வழியறி வாளர்
அழிவறி வார்மற்றை யல்லா தாரே. (1)



They who find the Path

Scriptures to guide them,
The Disciples Fit
Find the blemish-less Guru;
They know their job and so find the Path;
The rest are to destruction destined.


Arunachala Siva.

11091
General topics / Re: Tevaram - Some select verses.
« on: November 16, 2015, 09:18:53 AM »
13. Apakvan -  One who is not a mature Siva-devotee:


Verse 1:


குருட்டினை நீக்கும் குருவினைக் கொள்ளார்
குருட்டினை நீக்காக் குருவினைக் கொள்வார்
குருடுங் குருடும் குருட்டாட்டம் ஆடிக்
குருடுங் குருடும் குழிவிழு மாறே. (1)

Blind leading the Blind

They seek not the Guru that blindness cures
They seek the Guru that cures not blindness;
The blind and the blind in a blind dance shuffled
And the blind and the blind in a deep pit together fell.


Arunachala Siva.

11092
General topics / Re: Tevaram - Some select verses.
« on: November 16, 2015, 09:12:27 AM »
12. Siva Vesham:

Verse 1:


அருளால் அரனுக் கடிமைய தாகிப்
பொருளாந் தனதுடற் பொற்பது நாடி
இருளான தின்றி இருஞ்செயல் அற்றோர்
தெருளாம் அடிமைச் சிவவேடத் தாரே. (1)

Liege-robe of Siva

By Hara`s Grace they become His liege-men;
Within the body mansion, they seek His golden throne;
Darkness dispelled, they know of deeds none, good and bad;
Thus they stand steadfast in the liege-robe of Siva.

Arunachala Siva.


11093
General topics / Re: Tevaram - Some select verses.
« on: November 16, 2015, 09:10:26 AM »
11.  Jnana Vesham:

Verse 1:

ஞான மிலார் வேடம் பூண்டும் நரகத்தார்
ஞானமுள் ளோர்வேடம் இன்றெனில் நன்முத்தர்
ஞான முளதாக வேண்டுவார் நக்கன்போல்
ஞான முளவேடம் நண்ணிநிற் பாரே. (1)


Jnana is All; not robes

Sans Jnana, robe but leads to hell
Sans robe, Jnana yet leads to Mukti;
When they seek Jnana,
They shall seek Lord and pray,
Their hearts robed in Jnana way.

Arunachala Siva.

11094
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 16, 2015, 08:30:02 AM »

There is a verse, benedictory.  Bhagavan Ramana is like what?  He is like a large deep ocean of
milk. All the worldly activities around Him are like little waves on the ocean's shore. "Aparasatchit sukavari......"  He is non-moving, deep delving, calm, wave-less ocean of milk.  Ocean of Sat
Chit Ananda.  Ananda is His nature.  Chit, Self Knowledge is His Power.  He is the One, Sat,
without the second.  The entire world, people running around with all sorts of egoistic problems, challenges, doubts, fears, unstable happiness, miseries, anger and hate --- are like waves.
Without bothering about the waves,  if one goes into the ocean, he can dive deep into that
Paramananda Sagara.

Arunachala Siva.

11095
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 16, 2015, 08:26:24 AM »


David Godman, in one of his talks with some Westerner has said that it is quite rare to witness
a person like Bhagavan Ramana who is both enlightened and saintly. 

I also agree with him.  There are only three in my view where both saintliness and enlightenment
were together.  One is Bhagavan Ramana and the other is Chandrasekhara Saraswati
of Kanchi Math, and Chandrasekhara Bharati.  All the three were extraordinary.

There are many people who were enlightened but not saintly, at least, in outward behavior.
Seshadri Swamigal and earlier Kaduveli Siddhar [about whom I wrote] were such types.

There are many who are saintly in their disposition but not self-enlightened.  There are numerous examples which I do not want to quote here.

Arunachala Siva.

11096
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 16, 2015, 08:20:44 AM »


On 28th January 1946, P.B. Ray, who has been staying in Tiruvannamalai for about a month now,
has finished his Bengali Life of Bhagavan.  He read the dedication, translated into English, before Bhagavan and said that he had heard about Bhagavan from somebody in Madras some years ago,
and soon after he began writing this Life and it has taken some four years to complete it.  Bhagavan
then said that long ago some Bengali had written a small life sketch of His in Bengali papers or
journals about Him. Ray said that he had written those two articles now mentioned by
Bhagavan Ramana.

Thereupon, Bhagavan searched for the other Bengali article and traced it and gave it to Ray for
perusal. It was a journal called AMRUT and published in 1934.  The author of the
article was Jagadeesananda Swami of the Ramakrishna Mission.  Ray perused it and said in the
evening that the article touched all points but somehow omitted to make any mention
about the experience of Bhagavan arising from the idea of death and resulting in His Self Realization
which happened in Madurai in 1896, before His coming to Tiruvannamalai.

(Source: Day by Day. Devaraja Mudaliar. 28.1.1946)

Arunachala Siva. 

11097
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 16, 2015, 08:15:36 AM »



Since there was no standard Sthala Puranam for Tiruchuzhi,  Viswanatha Swami was
requested by devotees to compile one by referring to various puranas.  This is now available
in Sri Ramanasramam as reprint and an English version is also there.  Suri Nagamma
rendered this in Telugu and it was submitted to Bhagavan Ramana for perusal.  This Telugu
translation should also be available in Sri Ramanasramam.  Telugu members may
kindly check up.

(Source: Day to Day.  Devaraja Mudaliar, entry dated 18.2.1946)

Arunachala Siva. 

11098
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 16, 2015, 08:13:35 AM »


Once Devaraja Mudaliar was reading Siva Jnana Bodham commentary of Nalla Swami Pillai.
He came across a sentence in which the author challenges anyone to show in any purana
that Siva took birth as an avatara anywhere.  Mudaliar then asked Bhagavan whether it was
not true that Siva was born as a child to Vallalala Maharaja in Tiruvannamalai and Siva
even performed annual ceremonies to Maharaja.

Bhagavan then explained:

Siva was not born in any woman's womb even according to that story.  When wife of Vallala
Maharaja approached Siva [ for the detailed story see Arunachala Puranam, Tamizh
verses with meaning.  Saiva Ellappa Navalar], Siva became a child and the queen called
Vallala and both came to lift the child and hug.  Siva then disappeared, but with a promise
that He would perform annual ceremonies to him, after his death, as a child.  Even today, there
is one festival every year in Arunachaleswarar temple to commemorate this ceremony.

Bhagavan further narrated a story from Tiru ViLaiyadal Puranam, caled Vriddha, Kumara,
Bala Patalam, where Siva appeared as an old man first, then a youth and then finally into
a child.

(Source: Day by Day,  10.2.1946)

Arunachala Siva.     

11099
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 15, 2015, 03:54:42 PM »
It is not correct to say that, because in deep sleep, there is no inducing, the Atman tool cannot
be in an inducer.  As an illustration of this argument,  we can show that when disciples are not
near a teacher, his teacherhood is not evident.  His teacherhood is then unperceivable manner.
In the same way, because of the absence of connection with the three organs, the existing inducership
is not perceived.  In the waking state and dream states the existing connection with the three organs
is perceived clearly.  Is this not a plausible explanation?  The principle involved in this explanaton
is that non perception of a thing is not itself a conclusive proof of the non existence of that thing.

This inference is not correct. This can be understood from the following fact. In the waking state,
one may be sitting lazily without doing anything. There is connection with the three organs of body,
mind and speech. Still there is no agency in them, as made evident by the quietness. So we have
to say that inducership is not something natural but a derivative from some external factor.

We find that factor in superimposition also.  When a long piece of iron is heated, it becomes
red-hot. Redness and heat are not natural to the iron. They are superimposed on the iron.
Similarly the fire on the iron gets the length and other dimensions of the iron. These are
not natural to fire but are superimposed on it.  In the same way it is due to ignorance that
the inducership, natural to attachment and aversion, is seen superimposed on the Atman,
and is seen superimposed on attachment and aversion.

contd.,

Arunachala Siva.     

11100
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 15, 2015, 01:18:32 PM »
continues...


Such a Vedic passage (Mandukya Upanishad 7) runs as follows:

adrstam avyavahaaryam agraahyam
alaksanam achintyam ekatma-pratyaya-saaram:
prapanchopasamam saantam sivam advaitam chaturham
manyante sa aatma sa vijnEyah.

--  The Atman is unseeable, unspeakable, unthinkable without any signs for recognition,
understandable only through non dual self intuition, without any trace of multiplicity,
absolutely peaceful due to absence of attachments and aversions, pure and without a
second. Know this Pure Consciousness as the Atman, the fourth state.

Besides, the state of being an inducer is something originated.  The Mukti deriving from any
kind of induction (Karayitrava) will also be something originated. Not only that, for the state of
deep sleep also we shall have to see an inducer. We do not find any such thing.  It comes naturally.
So the state of being an inducer is not natural to the Atman.  It is only something external that
comes to be associated with the Atman from an external source like the redness of a crystal placed
in front of a hibiscus flower, as shown before.

contd.,

Arunachala Siva.         
   

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