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Messages - Subramanian.R

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While all this might sound slightly blasphemous, it is a long and well established position in Saivism
that, when it comes to enlightening devotees, the human Guru is more effective and has more power
than the gods themselves.

Though Tattuvaraya knew that it was the immense power of his Guru that had granted him liberation,
he was at a loss to understand why the power had ultimately singled him out as a worthy recipient
of its liberating grace. In one of his long verses, he ruminated on the mysterious nature of prarabdha
- why events had unfolded the way they did in various narratives of the gods - before chronicling the
circumstances of his own liberation in a stirring peroration:

When even the gods despair;  when those who investigate the paths of every religion become
confused and grow weary;  when even they fail to reach the goal, they who perform great and arduous
tapas, immersing themselves in water in winter, standing in the midst of fire in summer, and foregoing
food, so that they experience the height of suffering, I do not know what it was that bestowed Jnana
upon me.  Was it through the very greatness of the noble minded one - Sorupananda? Or through the
nature of his compassion.  Or was it the effect of his own absolute freedom to choose me?  I was the lowest
of the low, knowing nothing other than the objects of sense. I was lost, limited to this foul body of eight
hands span, filled with putrid flesh.  But he bade me, 'Come, come', granting me his grace by looking
upon me with his lotus eyes.  When the spoke that single word, placing his noble hands upon my head
and crowning it wit his immaculate noble feet, my eye of Jnana opened.  Prior to this, I was without the eye
of Jnana, suffering births and deaths for countless ages.  But when he commanded me 'See!', then, for me,
there was no fate; there was no karma; there was no fiery eyed death. All the world of differentiated forms
became simply a manifestation of Sorupananda.  (Nan Mani Malai Verse 37, lines 28-50.)


Arunachala Siva.,             

64.  Even if inconsistency in the scriptures in matters of theories of creation, social life patterns etc.,
should seem too obvious to be ignored, it should cause no alarm.  Diversity of practices, but not their aim,
manifests in the scriptures derived from variance natural with different cosmic time periods.  Each cosmic
cycle being unique, the permutation and combination sequences of the precursor elements are determined
accordingly and the uniqueness is clearly reflected in the resulting world. All incongruities relate to the
phenomenon and the theories about it, but will evaporate in the realm of noumenon, which is the truth
of Siva.

65. Where is the world without the Lord's power?  If it is perceived as flawless and blissful it is because
of the Lord.   Should it appear full of sorrow, even then it is His Will.  In any case, it is the embodiment of
perfection, which is synonymous with the Lord.  Yet, one has the freedom to make one's vision perfect to
be able to see this truth.  It amounts to making the Vedic knowledge the bow, (one's) vital airs the arrow
and aim it and lose it (oneself) in the goal, the Self.  Part-less and doubter-less experience is the result.

66. Anomalies (of phenomenon) do have a meaning and therefore a cause. Check them out with the aid
of Sastras and get rid of them.  Once clarity of vision is gained thus, it will be evident that the problem
is in the perceiver and not in the scriptures.  The Self is one and therefore it can only be flawless.

67.  The Self is eternal and so are the Vedas, which proclaim the Existence, the Knowledge, and the Bliss
of it.  Worlds and their cycles come and go, like  the passing shows on the screen without any progressive
improvement or otherwise.  They are as they are, ever.  The Self IS!  Being timeless, no 'ever' can qualify
IT - One's very SELF.


Arunachala Siva. 


I bought the book and, reading it, I traveled through the parts of India he described.  He was with me
guiding me.  I became interested in yoga.  I previously thought yoga meant only hatha yoga, but learned
of kriya yoga and raja yoga. Bhagavan further blessed me with a living guru, Sri Parameswar, who taught me raja yoga as well as kirya yoga.

When I first read Sri Bhagavan's teaching in the book, Talks, I found them uninspiring.  I came from the
Bhakti Marga so when first contemplating self inquiry, though I knew a little about what it meant, I could
not find the emotion for spiritual fervor in it.  I was accustomed to religion being emotional - Jesus on the   
Cross, the Christian Martyrs, the lives of Saints, suffering and sacrifices, miracles, visions  and visitations,
Lourdes, Fatima and most recently the amazing experiences of Yogananda, many of which were quite

Later I came to realize that the combination of solemnity and intensity of feeling one harbors towards
God is the same delicacy or solemnity one should adopt in the path of self inquiry.  Realization must be
of utmost subtlety - transcendental and indescribable.


Arunachala Siva.                 

159.  The world which is caused to shine and the light, namely the mind,  which caused the world to shine,
arise and set together as one; also this pair does not appear uninterruptedly;  therefore, the pair should
be known to be unreal.

160.  Whatever shines intermittently is insentient and therefore shines by the light of another.  That,
by which all insentient things shine, is self shining, being conscious by Nature.

161.  We know  by the words of our divine Guru that That alone is real, which survives in that state of
Peace, which is the highest, on the destruction of the ego and the rest, consequent on the realization
of one's own True Nature, and that all else is unreal.

162.  "If even the mind be unreal, then it will follow that what remains is only a Void, since in deep
sleep there is nothing at all."  Those who raise this contention are committing the mistake of forgetting

163.  How can this 'void' be known at all, if there be no one to witness it?  This 'void' is not the final

164.  This doctrine of the 'void' has thus been clearly refuted by the most holy one; for us there is not
the least doubt on this point, because (as shown by Him), there is the Real Self, the Sole Survivor in the
Supreme State. 


Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 19, 2016, 09:44:20 AM »
Verse  24:

நல்லதாய் தந்தை ஏவ
   நான்இது செயப்பெற் றேன்என்
றொல்லையில் அணைந்து தோட்டத்
    துள்புக்குப் பெரிய வாழை
மல்லவங் குருத்தை ஈரும்
    பொழுதினில் வாள ராஒன்
றல்லல்உற் றழுங்கிச் சோர
   அங்கையில் தீண்டிற் றன்றே.

"Behold my boon! I have been plied in this
Holy task by my goodly and righteous parents!"
Thus he thought and ran to the garden.
As he cut a broad and tender plantain-leaf
A dazzling snake bit him on his palm
Causing him to fall down in pain and giddiness.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 19, 2016, 09:41:16 AM »
Verse  23:

தூயநற் கறிக ளான
   அறுவகைச் சுவையால் ஆக்கி
ஆயஇன் னமுதும் ஆக்கி
   அமுதுசெய் தருளத் தங்கள்
சேயவர் தம்மில் மூத்த
    திருநாவுக் கரசை வாழை
மேயபொற் குருத்துக் கொண்டு
   வாஎன விரைந்து விட்டார்.

He had pure and unsullied dishes prepared
Rich in six flavor;
To secure a leaf whereon to serve the meal
For the holy one,
He bade his eldest son "Moottha Tirunavukkarasu" thus:
"Secure a goodly plantain-leaf, tender and golden!"
He made him get it in all celerity.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 19, 2016, 09:38:33 AM »
Verse 22:

செய்தவர் இசைந்த போது
   திருமனை யாரை நோக்கி
எய்திய பேறு நம்பால்
   இருந்தவா றென்னே என்று
மைதிகழ் மிடற்றி னான்தன்
   அருளினால் வந்த தென்றே
உய்தும்என் றுவந்து கொண்டு
    திருவமு தாக்கல் உற்றார்.

When the holy tapaswi gave his assent,
Addressing his righteous wife he said:
"Behold the beatitude with which we are blessed!"
Knowing this to be a gift of the Lord
Whose throat sports the venom,
He felt happy and made
The preparations for the holy feast.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 19, 2016, 09:35:27 AM »
Verse  21:

ஆசனத்தில் பூசனைகள்
    அமர்வித்து விருப்பினுடன்
வாசநிறை திருநீற்றுக்
   காப்பேந்தி மனந்தழைப்பத்
தேசம்உய்ய வந்தவரைத்
   திருவமுது செய்விக்கும்
நேசம்உற விண்ணப்பம்
   செயஅவரும் அதுநேர்ந்தார்.

He had him duly seated and in love performed
Unto him the Pooja and all the attendant rites;
He held before him the fragrant vessel of the holy ash
And his mind reveled in joy.
Then, impelled by a longing to feast him --
The redeemer of the world --, he beseeched him
And he too signified his assent.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 19, 2016, 09:33:10 AM »
Verse  20:

மனைவியா ருடன்மக்கள்
   மற்றுமுள்ள சுற்றத்தோர்
அனைவரையுங் கொண்டிறைஞ்சி
   ஆராத காதலுடன்
முனைவரைஉள் ளெழுந்தருளு
   வித்தவர்தாள் முன்விளக்கும்
புனைமலர்நீர் தங்கள்மேல்
   தெளித்துள்ளும் பூரித்தார்.

He adored him; so too his wife, children
And other kin; in unabated love he received
The saintly leader into his house, washed his feet
With water soaked with flowers; he sprinkled
The holy water on himself and others
And they drank it also.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 19, 2016, 09:30:39 AM »
Verse  19:

மூண்டபெரு மகிழ்ச்சியினால்
    முன்செய்வ தறியாதே
ஈண்டமனை அகத்தெய்தி
   இல்லவர்க்கும் மக்களுக்கும்
ஆண்டஅர செழுந்தருளும்
   ஓகைஉரைத் தார்வமுறப்
பூண்டபெருஞ் சுற்றமெலாங்
   கொடுமீளப் புறப்பட்டார்.

By reason of the great joy that swelled in him
He knew not what it was he should do first;
He hastened into the house and announced the joyous news
Of the arrival of the kingly servitor ruled by God,
And emerged out with his great kith and kin,
Borne by great fervor.

Arunachala Siva.   

General topics / Re: Tevaram - Some select verses.
« on: May 19, 2016, 09:28:29 AM »
Verse  18:

மற்றவரை எதிர்வணங்கி
   வாகீசர் எடுத்தருள
அற்றவர்கள் அருநிதியம்
   பெற்றார்போல் அருமறையோர்
முற்றவுளங் களிகூர
   முன்னின்று கூத்தாடி
உற்றவிருப் புடன்சூழ
   ஓடினார் பாடினார்.

Him Vakeesar adored with equal fervor and him
He lifted up; the Brahmin rare swam in delight
Like an indigent one blessed with rare wealth;
He danced before him for joy; in love and longing
He ran round him and sang.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 19, 2016, 09:25:55 AM »
Verse  17:

அரசறிய உரைசெய்ய
   அப்பூதி அடிகள்தாம்
கரகமல மிசைகுவியக்
   கண்ணருவி பொழிந்திழிய
உரைகுழறி உடம்பெல்லாம்
   உரோமபுள கம்பொலியத்
தரையின்மிசை வீழ்ந்தவர்தஞ்
   சரணகம லம்பூண்டார்.

When thus Vakeesar announced himself explicitly
Saintly Appoothi folded his flower-hands over his head;
Tears cascaded from his eyes; his speech became
Incoherent; the hair on his thrilled body stood erect;
Down he fell on the ground and wore on his crown
His lotus-feet, the long awaited sanctuary.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 19, 2016, 09:22:51 AM »
Verse  16:

திருமறையோர் அதுமொழியத்
   திருநாவுக் கரசர்அவர்
பெருமையறிந் துரைசெய்வார்
   பிறதுறையி னின்றேற
அருளுபெருஞ் சூலையினால்
    ஆட்கொள்ள அடைந்துய்ந்த
தெருளும்உணர் வில்லாத
   சிறுமையேன் யான்என்றார்.

When thus spake the one versed in the sacred Vedas,
Vakeesar answered him, well-aware of his greatness:
"I am the little one uninformed by clarity
That was redeemed by the Lord from the alien fold
Through His gracious affliction of a dire ache of stomach."   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 19, 2016, 09:20:04 AM »
Verse  15:

பொங்குகடல் கல்மிதப்பில்
   போந்தேறும் அவர்பெருமை
அங்கணர்தம் புவனத்தில்
   அறியாதார் யாருளரே
மங்கலமாந் திருவேடத்
    துடன்நின்றிவ் வகைமொழிந்தீர்
எங்குறைவீர் நீர்தாம்யார்
   இயம்பும்என இயம்பினார்.

He added: "Who is there in this world of the merciful Lord
With soul so dead that does not know the glory of him
Who reached ashore in a stone for his float
On the swelling main? With all your auspicious and holy
Habit, you have spoken thus, even thus; whence are you?
Who indeed are you? Answer me."   

Arunachala Siva.


So long as our wants are genuine and just adequate for our living (with minimum wants),
Bhagavan Ramana surely helps if one surrenders to Him.  Death is a certainty and Bhagavan
Ramana does not interfere with it everytime, and perhaps very rarely.  Sickness and ailments -
yes, He will cure to the extent that our prarabdha permits. 

Once there was a purohit of Sri Mathrubhuteswara Temple.  He had some problem with his legs
and he could not move about much.  He could not attend to the Puja functions. But he took it
with perseverance, praying only for Deliverence.  Sri Ganesan, the eldest of the three brothers
went and saw him in the latter's house.  Ganesan said:  "Sastri! You have done so much guru seva
for Bhagavan.  But still, Bhagavan does not help you, look at your "kaal" - in Tamizh leg.  Sastri
smiled and said:  "Ganesa!  Why do you blame Bhagavan for this "kaal" - leg?  My "mukkaal" is alright,
you know, with Bhagavan's grace.  And I am satisfied."

Even in that miserable state, Sastri punned on the words "kaal" and "mukkaal".  Kaal in Tamizh also
means one-quarter.  Mukkaal means three-quarters.  His three quarters, i.e. rest of his body
is okay, with Bhagavan's Grace.  Then why should he much bother about only the leg, one quarter?

This is the way, one should take Bhagavan's grace, if he is a sincere devotee.

Arunachala Siva.   

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