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Messages - Subramanian.R

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11086
Verse  559:

In ditch or in river, in Siva Khstera or in the field -- whatever the leaf may fall, what is that to the tree?

Verse 559:

Like the destruction of a leaf, a flower, or a fruit is the destruction of the body, senses, vital forces,
mind, intellect, and all -- but not of the Atman of him who stays always in the ever blissful state.
He remains like a tree.

Verse 561:

The consolidation of consciousness is the distinguishing feature of the Atman. That is true. The Upadhis
that are generated from the nescience die.

Verse 562:

"Oh, this Atman is immortal".  This is the declaration of the scriptures as to the immortality of the Atman
even in the midst of everything that undergoes change. 

contd.,

Arunachala Siva.   

11087
General topics / Re: Tevaram - Some select verses.
« on: April 18, 2016, 10:01:29 AM »
Verse  235:


சித்தம் நிலாவுந் தென்திரு
   வாரூர் நகராளும்
மைத்தழை கண்டர் ஆதிரை
   நாளின் மகிழ்செல்வம்
இத்தகை மைத்தென் றென்மொழி
   கேனென் றுரைசெய்தார்
முத்து விதான மணிப்பொற்
   கவரி மொழிமாலை.

"How can I ever describe the happy opulence
Of the Tiruvatirai-Day festival of the Lord
Whose throat is dark and who presides over the city
Of Tiruvaroor in the south and who is enshrined
In the adoring mind?"
Thus he spake and sang the decade which oped thus:
"The canopy is wrought of pearls and the Chamaras
Beauteous and golden, are whisked!"   


Arunachala Siva.

11088
General topics / Re: Tevaram - Some select verses.
« on: April 18, 2016, 09:58:54 AM »
Verse  234:


திருநாவுக் கரசரெதிர் சென்றிறைஞ்சத்
   சிரபுரத்துத் தெய்வ வாய்மைப்
பெருஞான சம்பந்தப் பிள்ளையார்
   எதிர்வணங்கி அப்ப ரேநீர்
வருநாளில் திருவாரூர் நிகழ்பெருமை
   வகுத்துரைப்பீர் என்று கூற
அருநாமத் தஞ்செழுத்தும் பயில்வாய்மை
    அவரு மெதிர் அருளிச் செய்வார்.



Tirunavukkarasar came to him and paid obeisance
To him and was in turn adored by Sivapurams's scion,
The divinely truthful and godly child of great gnosis;
Addressing him, Sambandhar said: "O Father, be pleased
To unfold the greatness of Tiruvaroor during these days
Of its festival!" Thus told, he who was ever poised
In the truth of the rare Panchakshara spake thus:   

Arunachala Siva.

11089
General topics / Re: Tevaram - Some select verses.
« on: April 18, 2016, 09:55:51 AM »
Verse  233:


கரண்டமலி தடம்பொய்கைக் காழியர்கோன்
   எதிரணையுங் காதல் கேட்டு
வரன்றுமணிப் புனற்புகலூர் நோக்கிவரும்
   வாகீசர் மகிழ்ந்து வந்தார்
திரண்டுவருந் திருநீற்றுத் தொண்டர்குழாம்
    இருதிறமுஞ் சேர்ந்த போதில்
இரண்டுநில வின்கடல்கள் ஒன்றாகி
    அணைந்தனபோல் இசைந்த அன்றே.

Hearing of the endearing words that the godly child
Of Seerkazhi* dight with tanks where water-crows gather,
Was on his way to receive him, Vakeesar who was
Proceeding to Pukaloor whose river rolls with gems,
Felt supremely happy; when both the holy companies --
True servitors of the Holy Ash --, met, it was like
A confluence of twin seas wrought of moon-rays.   


(*Tiru Jnana Sambandhar.)

Arunachala Siva.

11090
General topics / Re: Tevaram - Some select verses.
« on: April 18, 2016, 09:52:44 AM »
Verse  232:


ஆண்டஅர செழுந்தருளி அணியாரூர்
   மணிப்புற்றில் அமர்ந்து வாழும்
நீண்டசுடர் மாமணியைக் கும்பிட்டு
   நீடுதிருப் புகலூர் நோக்கி
மீண்டருளி னாரென்று கேட்டருளி
   எதிர்கொள்ளும் விருப்பி னோடும்
ஈண்டுபெருந் தொண்டர்குழாம் புடைசூழ
   வெழுந்தருளி எதிரே சென்றார்.

Having been pleased to hear of the coming
Of Arasu, the servitor ruled by the Lord,
To glorious Tiruppukaloor after having hailed
The Ruby-of-far-extending-luster at the Ant-hill
Of beauteous Aroor, borne by a longing to receive him
The godly child* fared forth encircled by thronging devotees.   


(* Tiru Jnana Sambandhar.)

Arunachala Siva.

11091
General topics / Re: Tevaram - Some select verses.
« on: April 18, 2016, 09:49:46 AM »
Verse  231:


அந்நாளில் ஆளுடைய பிள்ளையார்
   திருப்புகலி அதன்கண் நின்றும்
பன்னாகப் பூணணிவார் பயின்றதிருப்
   பதிபலவும் பணிந்து செல்வார்
புன்னாக மணங்கமழும் பூம்புகலூர்
   வந்திறைஞ்சிப் பொருவில் சீர்த்தி
மின்னாரும் புரிமுந்நூல் முருகனார்
   திருமடத்தில் மேவுங் காலை.


During that time the godly child* had left
Tiruppukali and was visiting many holy shrines
To adore there the Lord whose jewels are snakes;
Having adored the Lord of Pukaloor, the town ever fragrant
With surapunnai flowers, he was then abiding   
At the sacred Matam of Muruganar of peerless fame
Whose threefold sacred thread was flashing like lightning.

(*Tiru Jnana Sambandhar.)

Arunachala Siva.

11092
General topics / Re: Tevaram - Some select verses.
« on: April 18, 2016, 09:48:00 AM »
Verse  230:


திருப்புகலூர் அமர்ந்தருளுஞ் சிவபெருமான்
   சேவடிகள் கும்பிட் டேத்தும்
விருப்புடைய உள்ளத்து மேவியெழுங்
   காதல்புரி வேட்கை கூர
ஒருப்படுவார் திருவாரூர் ஒருவாறு
   தொழுதகன்றங் குள்ளம் வைத்துப்
பொருப்பரையன் மடப்பாவை இடப்பாகர்
    பதிபிறவும் பணிந்து போந்தார்.


A loving desire uprose in his longing heart
To hail the roseate feet of Lord-Siva who
Presides over Tiruppukaloor; with a willing mind
That still abode at Tiruvaroor, he left somehow
That city and fared forth hailing the many shrines
Of the Lord who shares in His left half His Consort,
The daughter of Himavant -- the Lord of mountains.

Arunachala Siva.

11093
General topics / Re: Tevaram - Some select verses.
« on: April 18, 2016, 09:46:02 AM »
Verse  229:


மேவுதிரு வாதிரைநாள் வீதிவிடங்
    கப்பெருமாள் பவனி தன்னில்
தேவருடன் முனிவர்கள்முன் சேவிக்கும்
   அடியார்க ளுடன்சே வித்து
மூவுலகுங் களிகூர வரும்பெருமை
   முறைமையெலாங் கண்டு போற்றி
நாவினுக்குத் தனியரசர் நயக்குநாள்
   நம்பர்திரு அருளி னாலே.



The Lord-God Veeti-Vitangkan was taken out
In a holy procession on the Tiruvatirai-Day;
With servitors standing in the front row, he adored
The Lord with the adoring devotees; behind them stood
Adoring the celestial beings and Munis; he beheld with his eyes
That greatness which diffused divine joy in all
The triple worlds; while thus the unique lord
Of language throve, by the grace of the Lord?   

Arunachala Siva.

11094
General topics / Re: Tevaram - Some select verses.
« on: April 18, 2016, 09:44:01 AM »
Verse  228:



நீராருஞ் சடைமுடியார் நிலவுதிரு
   வலிவலமும் நினைந்து சென்று
வாராரு முலைமங்கை உமைபங்கர்
   கழல்பணிந்து மகிழ்ந்து பாடிக்
காராருங் கறைக்கண்டர் கீழ்வேளூர்
   கன்றாப்பூர் கலந்து பாடி
ஆராத காதலினால் திருவாரூர்
   தனில்மீண்டும் அணைந்தார் அன்றே.


Thinking of Tiruvalivalam where abides the Lord whose
Matted hair sports the river, he there went
And adored the feet of the Lord who is concorporate
With Uma of the sacred breast-band; he hymned
In delight great; he fared forth to Keezhveloor
And Kanrappoor where abides the Lord whose throat
Is like a dark cloud, and sang soulful hymns; impelled
By love unabated, he then returned to Tiruvaroor.   

Arunachala Siva.

11095
General topics / Re: Tevaram - Some select verses.
« on: April 18, 2016, 09:03:35 AM »
Verse  227:


நான்மறைநூற் பெருவாய்மை நமிநந்தி
   அடிகள்திருத் தொண்டின் நன்மைப்
பான்மைநிலை யால்அவரைப் பரமர்திரு
    விருத்தத்துள் வைத்துப் பாடித்
தேன்மருவுங் கொன்றையார் திருவாரூர்
   அரனெறியில் திகழுந் தன்மை
ஆனதிற மும்போற்றி அணிவீதிப்
   பணிசெய்தங் கமரும் நாளில்.


He hymned the greatness of the servitorship
Of Naminandi poised in the truth of the four Gospels;
He praised him in Tiruvirittam
In which he hailed the Lord-God; he also hailed
The glory of the Lord who wears honeyed Konrai blooms,
Enshrined at Tiruvaroor Araneri; as was his wont
He rendered service for the stately streets, and abode there.   


Arunachala Siva.

11096
General topics / Re: Tevaram - Some select verses.
« on: April 18, 2016, 08:59:20 AM »
Verse  226:


நீடுபுகழ்த் திருவாரூர் நிலவுமணிப்
   புற்றிடங்கொள் நிருத்தர் தம்மைக்
கூடியஅன் பொடுகாலங் களில்அணைந்து
   கும்பிட்டுக் கோதில் வாய்மைப்
பாடிளம்பூ தத்தினான் எனும்பதிகம்
   முதலான பலவும் பாடி
நாடியஆர் வம்பெருக நைந்துமனங்
   கரைந்துருகி நயந்து செல்வார்.


Love-borne, during appointed hours of worship, he adored
The Lord-Dancer at the Ant-hill of Tiruvaroor
Of abiding glory; he hailed him with the flawless
And truthful decade commencing with the words:
?He is the Lord sung by the Bhoota-throng!?
He sang many a decade; devotion welled up in him;
His mind thawed and melted; he thrived in love.

Arunachala Siva.

11097


Years later, Bhagavan Ramana was again requested to expand on this means for controlling the mind.
But prior to us discussing  his, the need arises to address those modern practitioners, some
of whom call themselves New Advaitins, who declare that the mind and the so called ego are both
illusions.

"The need to control the mind simply does not exist, and therefore absolutely no effort need be made
to attain the Divine state referred to as "one thing needful".  They refer to Bhagavan Ramana saying
that the "one thing needful" is Absolute Knowledge of the Self, and that is always present."  Further,
they emphatically propound that Bhagavan Ramana's essential teaching proclaims:  "We are That", and
the Guru's work is solely to reveal this Truth."

Undoubtedly, Bhagavan's teaching emphasized that the Self [God] is within us.  His essential teaching, however, as a Jagat Guru, was the revelation of Atma Vichara, as the path of inquiry, which effectively
removes our central ignorance, namely our identification with the ego, or false 'I'.  This leads one to the
direct experience, Aparoksha Anubhava of Self Realization.  Bhagavan definitely clarified
this Truth and then the Guru's role, when He declared:

"If ignorance is wiped out, the confusion will end and true knowledge unfolded. By remaining in
contact with the realized sages one "gradually" loses the ignorance, till it disappears totally.
The eternal Self is thus revealed..... Without understanding this aright, people think that the
Guru teaches something like "Tat Tvam Asi" and immediately the disciple realizes "I am Brahman".
In their utter ignorance, they conceive Brahman to be something much bigger and far more powerful
than anything else.  With a limited 'I' man is so stuck up and wild. What will he be if the same "I" is
increased enormously?  He will certainly be proportionally more ignorant and more foolish!  This false
"I" must perish.  Its annihilation is the fruit of service to the Guru, Realization is eternal and is not
granted by the Guru.  The Guru helps only the removal of ignorance --- that is all."

                - S.S. Cohen, Reflections on Talks with Sri Ramana Maharshi.
               
                - Talks with Sri Ramana Maharshi. $ 350.


Arunachala Siva.     

11098



In 1945, Bhagavan Ramana was again requested to explain whether breath-control or watching
the breath was essential for controlling the mind.   I  quote from Day by Day with Bhagavan:
(entry dated 1.12.1945].

"In continuation of an old question of his with reference to a certain passage in Maha Yoga, he [one Mr. Prasad], asked Bhagavan, whether it was necessary and a condition precedent for a man to
watch his breathing before beginning the mental quest: "Who am I?"

Bhagavan:  "All depends on a man's pakva i.e his aptitude and fitness. Those who do not have the
mental strength,*  to concentrate or control their mind and direct it on the quest are advised to
watch their breathing, since such watching will naturally and as a matter of course, lead to cessation
of thought and bring the mind under control.  Breath and mind arise from the same place and
when one of them is controlled, the other is also controlled.  As a matter of act, in the quest method,
--- which is more correctly "Whence am I?" and not merely "Who am I?" -- we are not simply trying to eliminate saying that "we are not the body, not the senses, and so on," to reach what remains as the
Ultimate Reality, but we are trying to find whence the "I" thought or the ego arises within us.
The method contains within it, though implicitly and not expressly the watching of the breath.
When we watch where from the "I" thought , the root of all thoughts, springs, we are necessarily
watching the source of breath also, at the "I" thought and breath arise from the same source."

[* Another translation of "mental strength" is "preparedness gained through repeated practice." 
The word 'pakva' comes from the root 'pach' which means 'to ripen', 'to be cooked'
 Bhagavan Ramana used the derivative "pakvi" which, by implication, means those who have
become mature through the "cooking process of sadhana", spiritual practice.]

Arunachala Siva.   

11099

We are all Awareness.  It is the vasanas, which are like clouds, that obstructs its revealing.
The vasanas are carried from the previous births and it appear right from the moment
the child is born.  It looks for mother's breast for milk!  People without vasanas are always Awareness. 
There is one Nammazhwar in Sri Vaishnavism.  He was born under a tamarind tree.  He is ayonija,
born not through a mother's womb.  He therefore cared for nothing.  He just consumed air and lived!
He is called Sadagopa, for the same reason.

Arunachala Siva.

11100
Today is Major Chadwick's Liberation Day.  He came to Sri Bhagavan after his stint as army man in
South America.  He came and saw  Bhagavan and decided that 'He is my Guru and He can only place me
the path to moksha.   He never left Bhagavan. He  used to sit in the Hall and listened to Him.  Even
during the mid morning interval when everyone went to the cottage to sleep, he will come to the Hall
and move the punkah for Bhagavan.  He became one of the chosen devotee of Bhagavan soon.

Once Major Chadwick asked Bhagavan, 'Why should Jesus call out 'My God, My God' while being crucified?'

Bhagavan replied:  It might have been an intercession on behalf of the two thieves who were crucified
with Him.  Again a Jnani has attained liberation even while alive, here and now.  It is immaterial as to how,
where and when he leaves the body....'

He again asked, 'What is the significance of Christ in the illumination of St.Paul?'
Bhagavan said, 'Illumination is absolute, not associated with forms.  After St. Paul became Self conscious,
he identified the illumination with Christ consciousness.

Once Major Chadwick said: I do not know if the Self is different from the ego.

Maharshi said: How were you in deep sleep?

Major:  I do not know.

Bhagavan:  Who does not know?  Is it not the waking Self.?  Do you deny your existence in deep sleep?

Major:  I was and I am; but  I do not who was in deep sleep.

Maharshi:  Exactly.  The man awake says that he did not know anything in the state of sleep.  Now he
sees the objects and knows that he is there;  whereas in deep sleep there were no objects, no spectator,
etc., The same one who is now speaking was in deep sleep also.  What is the difference between the two
states?  There are objects and play of senses now which were not in sleep.  A new entity, the ego,
has risen up in the meantime, it plays through the senses, sees the objects, confounds itself with the body
and says the Self is the ego.  In reality, what was in deep sleep continues to exist now too.  The Self is
changeless.  It is the ego that has come in between.  That which rises and sets is the ego; that which
remains changeless is the Self.

**

Major Chadwick fell ill later and was admitted to Vellore Hospital.  His tongue got swollen and he could
not even speak.  However, he knew that Bhagavan was with him.  He passed away without much trouble
to attain the feet of Bhagavan.

Arunachala Siva.           

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