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11296
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.

11297
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.

11298
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.

11299
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.

11300
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.

11301
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.

11302


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.     

11303



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.   

11304

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.

11305
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.           

11306
General topics / Re: Abhirami Andati - verses and meanings:
« on: April 17, 2016, 12:19:06 PM »
Verse  30:


30: அன்றே தடுத்து என்னை ஆண்டுகொண்டாய், கொண்டது அல்ல என்கை
நன்றே உனக்கு? இனி நான் என் செயினும் நடுக்கடலுள்
சென்றே விழினும், கரையேற்றுகை நின் திருவுளமோ.-
ஒன்றே, பல உருவே, அருவே, என் உமையவளே.

அபிராமி அன்னையே! என் உமையவளே! நான் பாவங்களைச் செய்வதற்கு முன்பே என்னை தடுத்தாட் கொண்டவளே! நான் பாவங்களையே செய்தாலும், நடுக்கடலில் சென்று வீழ்ந்தாலும், அதனின்று காப்பது நின் கடைமையாகும். என்னை ஈடேற்ற முடியாது என்று சொன்னால் நன்றாகாது. இனி உன் திருவுளம்தான் என்னைக் கரை ஏற்ற வேண்டும் (பந்தபாசக் கடலில் இருந்து முக்திக் கரை ஏற்றுதல்). ஒன்றாகவும், பலவாகவும், விளங்குகின்ற என் உமையவளே!


O Mother Abhirami!  O my Uma! You have taken hold of me even before I did evil deeds.  Now even if
I do evil deeds and go and fall into the mid sea, it is You who should save me!  It is not good for You to
say - 'I cannot save you!'  Your great mind should only bring me ashore.  (You should only save me
from my pandha pasam!  You should only take me to the shore of Liberation!  O Mother, who is One
and who is Many!

contd.,

Arunachala Siva.

11307
Bhagavan told me the following:  "Once when I was in Skandasramam and they were celebrating my
Jayanthi, many people came up from the town.  With them came a mongoose too.  I imagined it was
probably a pet reared by one of the visitors.  But it came straight to me, got on my lap, stayed there for
sometime, then went inspected the room where things had been collected for the Jayanthi celebrations
and the kitchen and then went away up the Hill.  It was of a golden hue.  I did not know which great saint
came like that. Saints come in any form they like'. I thought within myself, 'Crows, monkeys, squirrels,
sheep, cattle, all dumb animals are somehow able to discern the greatness of Bhagavan and go to Him
for darshan.  Only men with their reasoning faculty are not able to recognize His true worth.

One day I told Bhagavan, 'Bhagavan has no grace for me.'  Bhagavan replied, 'Your statement is like
that of a man who, standing in the huge floods of the Ganga, complains he is thirsty and desires a bottle
of tap water may be sent to him from Thanjavur.'  Bhagavan's Grace is always flowing.  Those who are
at thirst for Jnana can always go to Him and get their thirst quenched.  Bhagavan is always ready to give
guidance to each devotee according to their fitness.

contd.,

Arunachala Siva.                     

11308
Soon the incident was forgotten and my next visit to Sri Ramanasramam was in October 2001, a clean
33 years later!  After the 11th September attack of 2001, I was one of the many software professionals
who lost their job.  As often is this case, adversity makes you turn Godward!  This time, I got accommodation
at the Asramam for four days.  I bought a couple of books by one Arthur Osborne at the Asramam bookstall.
and started going through the same.  At once I was struck by the author's sincerity and lucid style of writing.
Then, when standing in the queue, at the Asramam dining hall, for my cup of tea in the afternoon, my eyes
fell on the photographs of some ardent devotees of Bhagavan, including that of Arthur Osborne, who looked
vaguely familiar.  But I dismissed the thought from my mind.  Again the next day, while waiting at the queue,
the familiarity puzzled me.  Then the whole thing came back to me in a flash -- the encounter I had had
with the Osborne couple, in 1968! 

I began to read, nay study, every book by Osborne, even taking down copious notes.  I tried to practice
meditation as taught by Bhagavan and so lucidly explained by Osborne in his various books and articles.
My love for Bhagavan and Osborne began to grow, by the day.  Whenever I got struck in meditation,
all I had to do was to pray to Bhagavan and then browse through a book of Osborne and I would find
the necessary encouragement to continue the practice.  Indeed, Osborne's My Life and Quest is a bible
for every spiritual aspirant and a must read for every family man, with a spiritual aspirations.  The message of the book simply is that any human being,  whether a Sannyasi or a householder can realize the Self,
provided one keeps up self inquiry, preserving with tenacity, despite setbacks and hurdles on the path.

contd.,

Arunachala Siva.             

11309
The great saying YOU ARE THAT declares an already accomplished Truth and does not say that 'You
will become That one day in future after great sadhana'  (i.e. 'Tat Tvam Bhavishyasi'). Bhagavan lived
all His life as the 20th century Uddalaka Maharshi, teaching this single invariable Truth Tat Tvam Asi.
He never countenanced the delusion that realization is a future event or, perfection a latter day attainment,
much less a Utopian dream.  He asserted that the bodilessness (asarirvatvam) of the Self, a synonym for
Mukti is a foregone conclusion.  (Talks 390 and 304) and inquiry is the direct method to destroy the delusion
of dehatma buddhi, which alone amounts to Enlightenment.  (Talks 96).

Unless this is understood deeply, the mind cannot be driven inward towards Self abidance.  Acceptance of this
great teaching with total faith is the first step  because shraddha is a necessary condition, (Bh. Gita V.4.39)
for paving attention to the Self within which is, as we have seen, the second and final step (i.e. the practice
of Jagrat Sushupti.)

contd.,

Arunachala Siva.   
     

11310
Verse 555:

It is only the presence or absence of dress that makes the different characters assumed by the actor
(the man remains the same always); so this knower of Brahman is always Brahman (not separate from
Him.), no matter in what name or form.

Verse 556:

A leaf falling from the tree becomes dry; so the body of this knower of Brahman is burnt in the fire
of Knowledge before he becomes Brahman.

Verse 557:

For the thoughtful who remains always in his own Self, Brahman -- always filled with the one,
eternal Blissfulness -- there should not be any consideration whatever of time, place, or circumstances
in giving up this body -- this lump of skin, flesh, bones, and filth.

Verse 558:

The giving up of this body is not liberation, nor is giving up of the Danda and Kamanadalu (staff and
water pot), but the breaking of the knots of the heart caused by avidya is liberation.

contd.,

Arunachala Siva. 
         

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