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Messages - Subramanian.R

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11116
General topics / Re: Tevaram - Some select verses.
« on: March 09, 2016, 08:34:02 AM »
Verse  15:


உறுகவின்மெய்ப் புறம்பொலிய
    ஒளிநுசுப்பை முலைவருத்த
முறுவல்புறம் அலராத
   முகிண்முத்த நகையென்னும்
நறுமுகைமென் கொடிமருங்குல்
   நளிர்ச்சுருள்அம் தளிர்ச்செங்கை
மறுவில்குலக் கொழுந்தினுக்கு
   மணப்பருவம் வந்தணைய.


(Years rolled by.) Her form external blazed with luster;
Her waist languished under the big burden of her breasts;
Her teeth were fragrant buds and her smile was pearly.
Cool were her locks; now became nubile the girl
Who hailed from the flawless family.


Arunachala Siva.

11117
General topics / Re: Tevaram - Some select verses.
« on: March 09, 2016, 08:32:03 AM »
Verse 14:


புனைமலர்மென் கரங்களினால்
   போற்றியதா தியர்நடுவண்
மனையகத்து மணிமுன்றில்
   மணற்சிற்றில் இழைத்துமணிக்
கனைகுரல்நூ புரம்அலையக்
   கழல்முதலாப் பயின்றுமுலை
நனைமுகஞ்செய் முதற்பருவம்
    நண்ணினள்அப் பெண்ணமுதம்.



She was in the midst of nurses whose fostering hands
Were soft like flowers; she played in the courtyard
Of the house, building beauteous toy-houses of sand;
She played kazhal and other games to the tinkling
Of her anklets filled with grains of gems;
Thus the ambrosial child reached the first parva
Of girlhood when tender breasts began to bud.


Arunachala Siva.

11118
General topics / Re: Tevaram - Some select verses.
« on: March 09, 2016, 08:30:01 AM »
Verse 13:


காப்பணியும் இளங்குழவிப்
    பதம்நீங்கிக் கமழ்சுரும்பின்
பூப்பயிலும் சுருட்குழலும்
   பொலங்குழையும் உடன்தாழ
யாப்புறுமென் சிறுமணிமே
   கலையணிசிற் றாடையுடன்
கோப்பமைகிண் கிணியசையக்
   குறுந்தளிர்மெல் லடியொதுங்கி.

The babe crossed the tender parva of kappu;
The soft curly hair of the babe was decked with
Pretty little flowers buzzed over by bees;
Her locks and ear-rings of gold dangled together;
A bijou girdle of gems cinctured her slender waist;
She was dressed in a little skirt, and as she plied
Her tender feet soft as small shoot,
Her kinnkini chimed and her skirt rustled.

Arunachala Siva.

11119
General topics / Re: Tevaram - Some select verses.
« on: March 09, 2016, 08:28:09 AM »
Verse  12:


பிறந்தபெரு மகிழ்ச்சியினால்
   பெருமூதூர் களிசிறப்பச்
சிறந்தநிறை மங்கலதூ
    ரியம்முழங்கத் தேவர்பிரான்
அறந்தலைநின் றவர்க்கெல்லாம்
   அளவில்வளத் தருள்பெருக்கிப்
புறந்தருவார் போற்றிசைப்பப்
   பொற்கொடியை வளர்க்கின்றார்.



The hoary town swam in the joy generated by
The birth of the child; auspicious organs resounded;
Those that stood poised in the way of the Lord of gods
Were loaded with gifts; the nurses blessed their ward,
And she grew like an auric liana.

Arunachala Siva.

11120
General topics / Re: Tevaram - Some select verses.
« on: March 09, 2016, 08:26:10 AM »
Verse  11:


குழைக்கலையும் வடிகாதில்
    கூத்தனார் அருளாலே
மழைக்குதவும் பெருங்கற்பின்
    மனைக்கிழத்தி யார்தம்பால்
இழைக்கும்வினைப் பயன்சூழ்ந்த
    இப்பிறவிக் கொடுஞ்சூழல்
பிழைக்குநெறி தமக்குதவப்
   பெண்கொடியைப் பெற்றெடுத்தார்.


By the grace of the Dancing Lord from whose ears
Dangle ear-rings, his wife who could command
Even the descent of rain, bore him a daughter
Who could deliver them from the fettering cycle
Of birth and death bred by deeds.   

Arunachala Siva.


11121


Sri Ramanadeva Maalai is another poem of about 45 verses written by Sivaprakasam Pillai.
Here also, he regrets his inadequacies, shortcomings and uncontrolled mind and the way the
teachings of Bhagavan Ramana set him right.

!. Ramanadeva!  Sitting under the shade of your twin feet, I do not
control my mind.  I do not know the way of singing your divine glories
with devotion.  I do not melt away when meditating on your golden
body, smeared with white Vibhuti, the colour of the moon.

2. From dawn to dusk I spend my days in vain talks.  Not even for
a moment do I think, "Who am I?".  May Lord, you have told me,
"If you speak one world it will multiply into many words."  Ramanadeva,
I am only pretending to be your devotee and not conducting myself as one.

3.  Though I have become old and have suffered from various diseases, I have
not destroyed the desire for women.  The ghost of my mind desires to see their
beautiful faces, to converse with them and to listen to their honey-like speech. 
Even though I give advice to the mind, it does not subside but wanders after them.
Ramanadeva, when will this delusion end and my mind become firm?

8. I have implanted firmly within myself, the knowledge, that you are my Lord and I
am your slave.  I pass my time with the faith that you will stop me and correct me even if
I go badly astray.  Kindly bestow your grace on me to introvert my mind.  Ramanadeva,
whether it be pain or pleasure, grant me whatever you will.

Arunachala Siva.

11122



Sri Sivaprakasam Pillai has also written two long poems titled:

1. Sri Ramana Charita Ahaval -  647 lines -  Ahaval - Tamizh blank verse.
2. Sri Ramana Anugraha Ahaval - 207 lines

Anugraha Ahaval has been rendered in English prose by David Godman.  The original Tamizh
version, I think, is not published by Sri Ramanasramam.  So also Charita Ahaval.

Sri Sivaprakasam Pillai has also made the following works, which are brief poems:

1. Vinnappam - Submission.  This gives the summary of Bhagavan Ramana's teachings and also
his inability to comply with them fully.

A few excerpts from Vinnappam:  Tr. David Godman.

24. "Remain without thinking. If thoughts rise, without trying to
fulfill them, destroy them like enemies.  As soon as a thought
arises, question (yourself), "For whom is this thought?"  (The
answer), "For me" will appear.  Then, think "Who am I?".  By
thinking in this way, the thought that arose will die."

25. "I am Consciousness. What is my nature?" One must constantly
think of this.  When conducting such an inquiry, the obstacles that
rise should be defeated by the above mentioned wonderful weapon,
"Who am I?".  Then the restless mind will become clear and liberation
will be attained."  This is what you said.  It is a very difficult path.

27.  Instead of putting up with all difficulties as your will,
instead of, destroying this troublesome ego, that rises as "I"
and remaining with the attitude, "Your will is my will", I am
going in the direction of my fire-like mind, growing the feeling
"mine", paying greater attention to the body and becoming a slave
of the senses.  I spend my days like this.

28.  The limitless thoughts, rising in many ways, have the "I"
thought as their origin.  You said: "Unless all these thoughts
subside, jnana will not arise."  Is it sufficient (merely), to have
given out these precious words?  Ramanadeva, the liberated one,
is it not your duty to bless me with mauna?

*

2. Sri Ramana Upadesam:

One or two samples:

6. What is the meaning of the statement, "Control the mind?"  It means that even when
the ego and the rest of the mental functions are born, without succumbing to any delusion,
one should destroy them all completely like destroying a great enemy.

9.  "Like the dog that eats human excreta, do not wander seeking women.  If you
associate with these, do not come and stand near me."  Sri Ramana said this (indirectly)
to me.  O mind, did you act according to the injunction?  You yourself think deeply over this.

*

3. Sri Ramana Vachana Saram:

This is simple 44 line poem telling about the repeated teachings of Bhagavan Ramana that
one is not the body or the mind.

I am completing these posts on Sri Sivaprakasam Pillai, one of the greatest devotees
of Bhagavan Ramana and whose liberation was confirmed by Bhagavan Himself in 1948.

Since Ramana's real nature is our own real nature Ramana darshan is only knowing myself,
(With His grace).

Arunachala Siva. 

11123
General topics / Re: Hridaya - John Grimes:
« on: March 08, 2016, 04:19:48 PM »
Incredibly, Sri Ramana's experience was unmotivated.  He recalled: 'I knew nothing of life and had no idea
that it was full of sorrow;  and I had no desire to avoid rebirth or seek release, to obtain detachment or
liberation. (ibid. p.12) True, His awakening was set in motion by a 'sudden fear of death', but it should
be noted that this fear appeared suddenly, spontaneously.  The boy was not consciously seeking to avoid
death or seek a solution to life's problems. From that moment on Sri Ramana remained perpetually,
continuously absorbed in that force.

Bhagavan Ramana's life and teachings were an incredible confirmation of both the Upanishadic teachings
as well as the teachings of Advaita Vedanta. However, in an interesting twist in this instance, Sri Ramana's
teachings are primary revelation of Advaita are a confirmation of His awakening because they are found to be
in accord with His teachings!  It is a wonderful phenomenon that the words of Lord Ramana, in numerous
instances, are virtually the exact words in the Upanishads, in the teachings of the Sages, and a host of others.
What is remarkable is that Lord Ramana had no knowledge of the ancient teachings before His Self Realization
and only came to learn of them many years after.

contd.,

Arunachala Siva.                     

11124
The Importance of Questioning in Other Traditions:

So now let us appreciate that, for Bhagavan, inquiry is not merely an asset in spiritual life, it is the
primordial first spiritual discipline, the very basis for making headway in the work of becoming disciples.
Bhagavan is not alone in emphasizing Vichara's primacy among disciplines: since ancient times teachers
in other traditions have drummed into their disciples the necessity of inquiry, compelling them to take it
up with all vigor and intensity.  In Tang dynasty China, for example, Ch'an masters advised monks to question
with the urgency of discovering one's head was on fire; Vichara, (in the Ch'an tradition, inquiry is not referred
to as 'vichara'  but variously as 'koan practice', 'working with the question', critical phrase, key phrase', 'turning word', etc.,), they said, should be taken up with the gravity of heart, that one might have if both one's parents had suddenly just died.  In Japan, the great 12th century Zen master Dogen emphasized the
urgency of inquiry by regularly reminding his monks the harsh existential reality by regularly reminding his
monks of the harsh existential reality we all face;  the certainty of our death and the uncertainty of the time of
our death.  (12th century. Korean Son Master Chinul).

The ancient voices anticipate Bhagavan's own words:  'The essential point is ...inquiry into the Self.'  'In order
to give up the sense of doership, one must seek to find out who the doer is.  Inquire within and the sense of
doership will vanish. Vichara is the method.  (Talks $ 596 and $ 429).

We will do well to reflect on Bhagavan's words and the precious opportunity His method affords us.  We will
want to be wary of taking Vichara for granted, imagining that the option to practice it will be there indefinitely.
To wait for some imagined future moment when we are better prepared or to lose precious time in lesser
spiritual endeavors is tragic and foolish.  The fact is, Bhagavan says, 'there are no other adequate means.'
(Who am I? $ 12)  Never speaking arbitrarily, what Bhagavan says has power because what He says is true.
If Vichara is the only means, then how can we reasonably put it off any longer!  Let us take these words
to heart and allow them to serve as our initiation into actual practice.

contd.,

Arunachala Siva.             
               

11125
General Discussion / Re: Rough Notebook-Open Forum
« on: March 08, 2016, 12:41:31 PM »
Kochengat Chozha Nayanar liberation:

Masi (Kumbha)  month - Sadhayam star day:

This has been already posted by me in the earlier round of covering the 63 Saiva Saints.  Please go
through the same for knowing the full details.

Arunachala Siva.

11126
General topics / Hridaya - John Grimes:
« on: March 08, 2016, 12:35:14 PM »
(This article appeared in Mountain Path, Jan.- Mar. 2016)

*


Reflect for a moment.  Bhagavan Ramana was just sixteen years old;  basically a normal village boy
virtually devoid of any religious vocabulary.  He had never heard the terms:  Brahman, Atman, Moksha,
Sadhana.


One day, at the age of sixteen, He spontaneously lay down in a first floor room of His uncle's house,
held His breath, kept His lips tightly closed, and a death experience happened to Him.  He did none
of this consciously.  As the experience unfolded, He inquired, 'Who am I who is dying?' and a force arose
in Him.  'Well then,' I said to myself, 'this body is dead and will be reduced to ashes. But with the death of
this body, am 'I' dead?  Is the body 'I'?  This body is silent and inert.  But I felt the full force of my
personality and even the sound 'I' within myself, apart from the body. So 'I am a Spirit, a thing transcending
the body.  The material body dies, but the Spirit transcending it cannot be touched by death.  I am therefore,
the deathless Spirit.'  (B.V.Narasimha Swami:  'The Life and Teachings of Sri Ramana Maharshi, Chap.
'Born Anew.')

From that moment on, the 'I' or Pure Consciousness was experienced as the only Reality.  And this
never ceased.  Years later, when Sri Ramana was speaking of this event, He said:  'Absorption in the
Self has continued from that moment right up to this time.   (ibid.)

Whether His body was engaged in talking, walking, sitting, eating, or anything else, it would forever more
be centered on the Imperishable.

contd.,

Arunachala Siva.                     

11127
General Discussion / Re: What is Neo Advaita? James Swartz.
« on: March 08, 2016, 12:15:17 PM »
The reason for this insistence is based on the fact that enlightenment takes place in the mind.  An
unprepared, immature mind, buffeted  by strong winds of fear and desire, is incapable of grasping
and retaining the knowledge 'I am limitless Awareness and not this body mind'  And it is by this knowledge
alone  - to quote Ramana and Sankara before Him, the freedom is realized. A Neo Advaita guru espousing
this view would find it difficult indeed to find disciples.

It would be impossible to underestimate the importance of Karma Yoga in the Vedic tradition.  Karma Yoga
is an attitude that one takes with respect to one's actions and results of one's actions.  It is based on the
understanding that a person has every right to act with the idea of getting a certain result, but that result
is not under the control of the doer of the action.  The result is a consequence of the appropriateness and
timeliness of action and the nature of the field in which the action happens.  Because the results of one's
actions are not up to the doer, whatever result, positive or negative, comes, it should be gladly accepted
as a 'gift' from God.  Because it is the identification of the doer with the action and its result that produces
binding vasnas, the Karma Yoga attitude reduces the vasana load and eventually causes the attention to
turn inward and meditate on the Self.  A mind prepared for Self Realization becomes peaceful, pure,
and rock solid.  It takes pleasure in itself and is indifferent to the temporary joys that come from the senses
and their objects.  A mind prepared by Karma Yoga is well qualified for Self Realization.

contd.,

Arunachala Siva.                           

11128
General topics / Re: Mind and Consciousness - David Frawley:
« on: March 08, 2016, 10:29:54 AM »
Chit is pure consciousness unmodified by any mental activity. Chit is awareness of what is called the Purusha,
the inner Being, for which the mind is but a tool of perception and expression.  Yoga similarly regards
mind and brain as different though related.  The brain is the physical vehicle for the mind, but not the
mind itself.

The Purusha is our inner Self while the mind, we could say, is like our computer and the body is like the
car we drive.  Mind and body are our internal and external instruments but not our real identity. Just
as you are not your computer, so too, your true Self and Being is not the mind.  The light that allows
the mind to function comes from the Purusha.  The mind does not have any light of its own.  Your sense
of self being, that you are unique, whole and continuous center of awareness, derives from the inner
consciousness, not from the mind.

contd.,

Arunachala Siva.                     

11129
The next step is, in an attitude of humility, to grant ourselves permission to attempt Vichara.  Acknowledging
our lack of preparedness and taking sober inventory of our limited abilities, we respectfully concede the sheer
utterly impassable, perhaps even impossible, terrain inquiry poses us with.  But in spite of the slender odds,
we accept on faith that Sri Ramana would not have exhorted us to Vichara if it were not possible for us
to practice it.  We recall his admonitions and trust that it was also us he was speaking to when he said:
'Atma Vichara is the way.'  (Talks No. 430)

So these first steps consist in acknowledging Bhagavan's personal invitation to take up this urgent of
Sadhanas. But His is not merely an offer:  Bhagavan compels each one of us to it:  'Until you realize
that sense of pure being, you should pursue inquiry.  (Talks no,. 596)

contd.,

Arunachala Siva.     
     

11130
17.  maanasam tu kim maargane krte
       naiva maanasam maarga aarjavaat.

Again, if one persists in asking, 'What is this mind of mine?' it will be found that there is really no such
thing as 'mind'.  This is the Direct Path.

When the individual all along has thought was his 'mind' turns to be nothing other than his Self.  The
mind has no existence of its own and ceases to function once its nature is revealed.  To keep one's attention
on the Self is the direct way to know the mind. This is the jnana marga or vichara.

Sankara also insisted on the necessity for this path, 'Compared with all other means, Jnana, knowledge,
is the only direct means to liberation as cooking is impossible without fire so is liberation impossible without
knowledge. ( Atma Bodha -Verse  2)

While knowledge is thus eventually essential to Realization, it is not always advisable for everyone regardless
of the stage of understanding on spiritual development.  When asked, 'Can the path of inquiry be followed
by all aspirants?'  the Maharshi replied, 'This is suitable only for the ripe souls.  The rest should follow different
methods to the state of their minds.  ('Words of Grace' ; 'Spiritual Instructions')

contd.,

Arunachala Siva. 
           

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