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Messages - Subramanian.R

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11401
General topics / Re: Tevaram - Some select verses.
« on: February 26, 2016, 08:36:07 AM »
Verse  86:


துடியடியன மடிசெவியன 
   துறுகயமுனி தொடரார்
வெடிபடவிரி சிறுகுருளைகள்
   மிகைபடுகொலை விரவார்
அடிதளர்வுறு கருவுடையன 
   அணைவுறுபிணை அலையார்
கொடியனஎதிர் முடுகியும்உறு 
   கொலைபுரிசிலை மறவோர்.

The murderous hunters who faced the wild beasts
And slaughtered them in abundance
Would not hunt elephant-cubs whose legs
Were like tudis and whose ears were bent.
Neither would they hunt the young ones that romped
And ran making noise; nor would they harm
Toddling animals gravid.   

Arunachala Siva.

11402
General topics / Re: Tevaram - Some select verses.
« on: February 26, 2016, 08:34:28 AM »
Verse  85:


பலதுறைகளின் வெருவரலொடு 
   பயில்வலையற நுழைமா
உலமொடுபடர் வனதகையுற
   உறுசினமொடு கவர்நாய்
நிலவியவிரு வினைவலையிடை
   நிலைசுழல்பவர் நெறிசேர்
புலனுறுமன னிடைதடைசெய்த
    பொறிகளின்அள வுளவே.



When in dread the animals rushed tearing the nets
The hounds blocked in wrath their escape
And seized them; this was like unto the act
Of the five senses which blocked the escape
Of mind which in its effort to gain the righteous path
Tried to tear and slip away from the toils
Of the resultants of the two-fold deeds.   

Arunachala Siva.

11403
General topics / Re: Tevaram - Some select verses.
« on: February 26, 2016, 08:32:39 AM »
Verse  84:


கடல்விரிபுனல் கொளவிழுவன 
   கருமுகிலென நிரையே
படர்வொடுசெறி தழைபொதுளிய 
   பயில்புதல்வன மதன்மேல்
அடலுறுசரம் உடலுறவரை 
   அடியிடம்அல மரலால்
மிடைகருமரை கரடிகளொடு
   விழுவனவன மேதி.


As the darts got stuck in their bodies, they could not
Stand firm in the slopes of the mountains;
They twirled and fell on the thick leafy shrubs.
This was like unto the resting of clouds on sea
To suck the water thereof; thus fell on the jingle sward
Black marais, boars and bisons galore.   

Arunachala Siva.

11404
General topics / Re: Tevaram - Some select verses.
« on: February 26, 2016, 08:30:36 AM »
Verse 83:


நீளிடைவிசை மிசைகுதிகொள 
   நெடுமுகில்தொட எழுமான்
தாளுறுகழல் மறவர்கள்விடு
   சரநிரைதொடர் வனதாம்
வாள்விடுகதிர் மதிபிரிவுற
   வருமெனவிழும் உழையைக்
கோளொடுபயில் பணிதொடர்நிலை
   கொளவுளவெதிர் பலவே.


The stags that jumped and touched the great clouds
Were pursued by the arrows of ankleted heroes;
This was like unto the pursuit of Rahu of the deer
That slipped from the lustrous Chandra-mandala;
Thus did jump many a deer.

Arunachala Siva.

11405
General topics / Re: Tevaram - Some select verses.
« on: February 26, 2016, 08:28:17 AM »
Verse  82:


கருவரையொரு தனுவொடுவிசை
   கடுகியதென முனைநேர்
குரிசில்முன்விடும் அடுசரமெதிர்
    கொலைபயில்பொழு தவையே
பொருகரியொடு சினவரியிடை
    புரையறவுடல் புகலால்
வருமிரவொடு பகலணைவன
   எனமிடையுமவ் வனமே.


The arrows of Thinnan who looked like
A black hill rushing with a bow,
Smote and killed the animals that came
Fronting him; the darts further whizzed
And smote warring elephants and angry lions.
It looked as though day merged with night
When bright lions and black elephants
Fell side by side by his ceaseless arrows.   

Arunachala Siva.

11406
General topics / Re: Tevaram - Some select verses.
« on: February 26, 2016, 08:25:40 AM »
Verse  81:


பின்மறவர்கள் விடுபகழிகள் 
   பிறகுறவயி றிடைபோய்
முன்னடுமுக மிசையுறுவிட 
   முடுகியவிசை யுடனக்
கொன்முனையடு சரமினமெதிர்
   குறுகியமுக முருவத்
தன்னெதிரெதிர் பொருவனநிகர்
    தலையனபல கலைகள்.


The arrows of heroes that plied their darts
From behind the stags, pierced through them
From behind and passed out through their heads
And again whizzed piercing through the heads
Of stags that came running from the opposite direction.
It looked like a fight between opposing stags.   

Arunachala Siva.

11407
General Discussion / Re: Rough Notebook-Open Forum
« on: February 26, 2016, 06:58:31 AM »




How can a Brahma Jnani without thoughts, write a book or engage in activities?

When I said Jnani is like Nature, doing certain thing without the
implements/gadgets i..e the thinking process of a mind, people
said when so many things could happen naturally like a water
spring in the Hill or a cavity on earth, due earthquake, thinking
can also happen naturally.  If that be so, then Bhagavan Ramana
should have said about "natural thinking without the instrument
of mind", somewhere in the Conversations / Talks compiled by
devotees.  But no such reply has been found anywhere.

I think, Ribhu Gita, comes here with the answer.  The Chapter
26 Verse 25 (Tr. in English free verse by Dr.H. Ramamoorthy
and Nome) runs like this:

That which by knowing firmly as oneself
One has no need to anything else in the least,
By knowing which with full conviction as oneself
All is known for ever.
And by knowing which as oneself in complete certitude
All actions are accomplished in their entirety --
Ever abide in Bliss, without a trace of a concept (sankalpa)
In That itself as That itself.

Incidentally Sri Lingeshwara Rao's Sanskrit-English version,
does not have this!  Everything is Ramana maya.

Arunachala Siva.   

11408
Ashrams / Re: Sri Ramanasramam rooms doubt
« on: February 25, 2016, 03:45:31 PM »
Dear friend,

After the Ramana Supermarket near the Vinayakar temple, if you go inside, there is President's house.
Near the house, if you see there is a long pathway.  On the one side there are rooms and if you get
permission from the Office, they will allot the room.  I have stayed there once.

Arunachala Siva.   

11409
(The article has appeared in Mountain Path,  January - March 2016)

*
The original version of this article was written at the request of Alasdair Black, the editor of the newsletter
published by the Ramana Maharshi Foundation, UK and was published in their Autumn 2013, Newsletter.

*

In English books on the teachings of Bhagavan Sri Ramana, and also among many of His devotees and
followers, a lot of mystery and confusion seems to surround the Sanskrit word ' Sphurana', so
much so that some aspirants agonize over whether or when they are going to experience the mysterious
and elusive thing that this word is imagined to denote.  In this context, therefore, the first thing that needs
to be clarified is that what we are seeking to experience when we practice Atma Vichara or self investigation
is not anything mysterious or previously unknown, but is only 'I', ourself, with which we are already
more familiar than we are with any other thing.

We already experience this 'I', of course, but what we are now trying to experience other than it, but is
just the same 'I' but with a greater degree of clarity -- in fact, with absolute clarity.  At present the clarity
with which we experience  'I' is less than perfect, because we experience it mixed with other things that
we mistake to be 'I', such as our body and mind, and hence our current experience of 'I' is confused and
clouded by our experience of those extraneous adjuncts as 'I'.  Therefore, we clearly know that I am,
we do not clearly know what I am, so Sri Bhagavan advises us to investigate and find out who or what
we actually are.

What then is the meaning of this term 'Sphurana', and why did Sri Bhagavan occasionally uses it?
Unsurprisingly, all that this word  denotes in the context in which He used it is just to clarity of self
awareness  - the very clarity that He advises us to seek.  Therefore Sphurana is not anything other
than 'I', but is only the greater degree of clarity with which we are not trying to experience 'I'.

contd.,

Arunachala Siva.               

11410
Ashrams / Re: Sri Ramanasramam rooms doubt
« on: February 25, 2016, 01:02:39 PM »
Dear Sadhak,

Yes.  But all the rooms will  be full once the winter starts.  A lot of foreign visitors would come.
Better to book for your room at least two months  before. 

Arunachala Siva.

11411
General Discussion / Re: Rough Notebook-Open Forum
« on: February 25, 2016, 11:11:59 AM »
Today is the Eripatta Nayanar, who attained liberation today, (Masi - Hastam).  The story of
Eripatha Nayanar has already been covered in the previous round.  Members are requested to
see that story.

Arunachala Siva.

11412
General topics / Fool's Gold - Editorial - Mountain Path, Jan. - Mar. 2016:
« on: February 25, 2016, 11:04:03 AM »
Fool's Gold: any yellow metal, esp. pyrite or chalcopyrite; fig. something deceptively attractive,
profitable, etc., in appearance.

*

Suddenly, out of a daydream we may see a possibility that seems too good to be true.  Usually it is.
We must learn not to be taken in by glitter and we must recognize the true glow of gold.  Even though
superficially glitter sparkles and casts a deceptive lure, it actually has nothing to offer. Some people
sadly seek the glamour of superficiality without recognizing what it is they are seeking.  In fact, it is
fool's gold. We are so lucky to be in touch with Bhagavan Ramana who embodies the depth and worth
of true light.

Our foolishness lies in the false logic that we can get something for nothing.  It is not like that at all.
Bhagavan said that we are neck deep in Grace and it all depends on the size of our vessel.  If we bring
a pot to Him, we cannot receive more than that.  If we bring a cauldron we accept the the appropriate
amount.  In other words, we get what we put into it with interest!  Bhagavan is no miser or fussy
accountant;  He is beneficent beyond our wildest dreams.  The problem is we cling to our petty dreams
and ambitions as if these pretty pebbles are all we have or want.  The question is how to let go of our
small mindedness?

Deep down in our hearts we know that it is only by our own instruments of body, heart, mind, and labor
that we can obtain real gold.  We know nothing is free in this world and we learn from bitter experience
that anyone who tells otherwise is deluded.   

contd.,

Arunachala Siva.           

11413
General topics / My Reminiscences of Sri Bhagavan - Swami Ramanananda -
« on: February 25, 2016, 10:51:19 AM »
(The above article appeared in Mountain Path, Jan. - Mar. 2008)

(Sri Ramanananda is formerly known as T.N. Venkataraman, who was President of the Asramam.)

I was blessed with very first Upadesam (instruction) of Sri Bhagavan, when I was all of five years old.
That was in 1920, at Skandashram.  A plate of fruit and sweets had been put aside for the monkey,
'Nondi' but when nobody was looking I went to the plate, took a sweet and put it in my mouth. All
of a sudden a monkey appeared, limped towards me, slapped me and grabbed the plate.

My grandmother Alagammal pleaded with Nondy not to harm me.  Then Bhagavan Ramana came into the
room and said, 'This is a lesson for you;  now understand that we should not desire things which belong
to others.'  I fully understood the profound meaning of that Upadesam long afterwards when I was President
of Sri Ramanasramam.

My grandmother Alagammal also came to Bhagavan once and asked for His blessing on her daughter-in-
law Mangalam in order that she should have a son to continue the family line as none of her siblings
had borne any children.  Bhagavan smiled graciously and she took this as His blessing.  I was born a
year later and everyone was sure that it was due to Sri Bhagavan's grace.

My mother Mangalam passed away when I was not yet three and my father Nagasundaram, who later
became Swami Niranjananda and was called Chinnaswami by everybody in Sri Ramanasramam,
left me at the house of my aunt Alamelu and her husband Pichu Iyer at Kunrakudi and went away.
They brought me up with great love.

contd.,

Arunachala Siva.             

11414
5.  Jagata isadhi yukta sevanam
     ashta murti bhrd deva pujanam.

To serve the world, looked upon as the manifestation of the Lord, is to offer worship to the Lord
of the Eight Forms.

The 'Lord of the Eight Forms' is identified by the poet, Kalidasa, in the prologue to his famous play
Shaakuntala:

Eight forms has Shiva, lord of all and king:
And these are Water, first created thing;
And Fire, which speeds the sacrifice began;
The Priest;  and time's dividers, Moon and Sun;
The all-embracing Ether, path of sound;
The Earth, wherein all seeds of life are found;
And Air, the breath of life. May He draw near,
Revealed in these, and bless those gathered here.

To perform our ordained in life, remembering always that in doing so we are serving the Lord's
own creation,  is to worship Siva effectively.

Having described the path of action in previous verses, the Maharshi, in this and the next five,
discusses the path of devotion and shows its relation to action and to meditative practices.

contd.,

Arunachala Siva.                   

11415
Verse  285:

As long as this world and the Jiva appear even as a dream to you, go on with the practice
and carefully do away with your ignorance of identifying the Self with the non Self.


Verse  286:

In sleep, in talking with the others, in hearing music, etc., one is apt to forget the thought of
oneness with the Atman. Give them (these distractions) no opportunity, but carefully do away
with your ignorance of identifying the Self with the non Self.

Verse  287:

Think of the Soul in the soul, not in the body or mind.  This body, which has sprung from the dirt of
father and mother, give up as something filthy, but be established in the real Self.  Be and become
Brahman.  Be perfect.

Verse 288:

As the space in the pitcher can be made one with the space outside, so this Atman which is in
this body, make one with that Supreme.  And becoming one, undivided whole, be quiet.

contd.,

Arunachala Siva.           



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