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Messages - Subramanian.R

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Verse  571:

(I will show you an example).  This bondage or liberation -- both of them are false, the qualities of the
intelect.  Fools attribute them to the Atman, as we impute to the sun the covering of the eyes by the clouds;
because the Atman is One without a second -- unattached, uniform, unconscious, unchangeable.

Verse  572:

'This exists' or 'This does not exist'  are the two qualities of the intellect.  Really, they do not exist
in the Atman, which is beyond them both.

Verse  573:

Therefore, these two -- bondage and freedom -- are both in Maya and not in the Atman, which is part-less,
action-less, quiet, free from impurities, spotless, without defect, and stainless.  How can there be any
imagination in Him who is non dual, supreme, and universal like the sky?

Verse 574:

There is no birth nor death, neither bondage nor aspirant, neither one who desirous of liberation nor one
liberated.  This is the ultimate Truth.


Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 21, 2016, 10:09:53 AM »
Verse 255:

சீரின் விளங்குந் திருத்தொண்டர்
   இருந்து சிலநாள் சென்றதற்பின்
மாரி சுருங்கி வளம்பொன்னி
   நதியும் பருவம் மாறுதலும்
நீரின் இயன்ற உணவருகி
   நிலவும் பலமன் னுயிர்களெலாம்
பாரின் மலிந்த இலம்பாட்டில்
   படர்கூர் வறுமை பரந்ததால்.

After a few days when he thus throve
In sacred service, as rains failed, the Ponni
Of unfailing foison, ran dry; food grains that grow
By water became scarce; many lives caught
In this utter want, came to be immersed in misery;
Indigence spread everywhere.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 21, 2016, 10:07:26 AM »
Verse 254:

முன்னாள் அயனுந் திருமாலும்
    முடியும் முதலும் காணாத
பொன்னார் மேனி மணிவெற்பைப்
   பூநீர் மிழலை யினில்போற்றிப்
பன்னாள் பிரியா நிலைமையினால்
   பயிலக் கும்பிட் டிருப்பாராய்
அந்நாள் மறையோர் திருப்பதியில்
   இருந்தார் மெய்ம்மை அருந்தவர்கள்.

Of yore, Brahma and Vishnu could not
Behold the crown or foot of the Lord who is verily
An auric hill of beauty; He is enshrined
In beauteous Veezhimizhalai with water well-endowed;
Him he hailed; unable to part from Him,
For many a day he hailed Him there;
The two tapaswis of truth and the servitors
Abode there where Brahmins abide.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 21, 2016, 10:03:03 AM »
Verse 253:

கைகள் குவித்துக் கழல்போற்றிக்
    கலந்த அன்பு கரைந்துருக
மெய்யில் வழியுங் கண்ணருவி
   விரவப் பரவுஞ் சொல்மாலை
செய்ய சடையார் தமைச்சேரார்
   தீங்கு நெறிசேர் கின்றார்என்
றுய்யு நெறித்தாண் டகம்மொழிந்தங்
   கொழியாக் காதல் சிறந்தோங்க.

Folding his hands he adored His feet;
Love in him began to melt; his eyes rained tears
On his body; then he hailed the Lord
In a garland of words which oped thus:
"They that reach not the Lord of ruddy matted hair
Reach but the evil way." He hymned this
Redeeming Tandakam and stood riveted in love.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 21, 2016, 10:01:12 AM »
Verse  252:

சென்றுள் புகுந்து திருவீழி
   மிழலை அமர்ந்த செங்கனகக்
குன்ற வில்லி யார்மகிழ்ந்த
   கோயில் வலமா வந்துதிரு
முன்றில் வணங்கி முன்னெய்தி
   முக்கட் செக்கர்ச் சடைமவுலி
வென்றி விடையார் சேவடிக்கீழ்
   விழுந்தார் எழுந்தார் விம்மினார்.

They moved into the temple where the Lord
Of Veezhimizhalai who wields as bow the ruddy auric hill,
Abides willingly; they circumambulated the shrine;
They adored Him from the entrance;
They moved in and came near the triple-eyed Lord
Of ruddy matted hair who rides the victorious Bull;
Vakeesar fell at His roseate feet, rose up
And trembled in sheer ecstasy.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 21, 2016, 09:58:17 AM »
Verse 251:

மாட வீதி அலங்கரித்து
   மறையோர் வாயின் மணிவிளக்கு
நீடு கதலி தழைப்பூகம்
   நிரைத்து நிறைபொற் குடமெடுத்துப்
பீடு பெருகும் வாகீசர்
   பிள்ளை யாரும் தொண்டர்களும்
கூட மகிழ்ந்து விண்ணிழிந்த
   கோயில் வாயில் சென்றணைந்தார்.

The Brahmins decked the mansions that stood
Circling the shrine; their thresholds and pials
Were decorated with plantain trees, leafy areca trees
And beauteous lamps; they carried with them pots
Of holy water; the city flourished in greater glory;
Vakeesar whose glory for ever grows
And the godly child were thus received;
In sheer joy all of them fared forth to the temple
Of the celestial Vimana.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 21, 2016, 09:56:18 AM »
Verse 250:

வீழி மிழலை வந்தணைய
   மேவு நாவுக் கரசினையும்
காழி ஞானப் பிள்ளையையும்
   கலந்த உள்ளக் காதலினால்
ஆழி வலவன் அறியாத
   அடியார் அடியார் அவர்களுடன்
வாழி மறையோர் எதிர்கொண்டு
   வணங்க வணங்கி உள்புக்கார்.

Tirunavukkarasar who came (first)
To Veezhimizhalai and the godly child of Seerkazhi
Were received by Brahmins and servitors
Of the Lord who is unknown to Vishnu-the wielder of disc,
In love that welled up from their hearts;
These adored them and they hailing these, moved in.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 21, 2016, 09:53:27 AM »
Verse 249:

சார்ந்தார்தம் புகலிடத்தைத்
   தான்தோன்றி மாடத்துக்
கூர்ந்தார்வம் உறப்பணிந்து
   கோதில்தமிழ்த் தொடைபுனைந்து
வார்ந்தாடுஞ் சடையார்தம்
   பதிபலவும் வணங்கியுடன்
சேர்ந்தார்கள் தம்பெருமான்
   திருவீழி மிழலையினை.

The Lord of Akkoor's shrine is Tan-Tondri-Madam
And its Lord is the refuge of seekers;
They adored Him in abounding love
And with flawless garlands of Tamizh verse decked Him.
Then they visited the many shrines of the Lord
Whose matted hair waves in the wind,
And adored Him; then the two reached
Tiruveezhimizhalai of their Lord.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 21, 2016, 09:51:21 AM »
Verse 248:

சீர்மன்னுந் திருக்கடவூர்த்
   திருமயா னமும்வணங்கி
ஏர்மன்னும் இன்னிசைப்பாப்
   பலபாடி இனிதமர்ந்து
கார்மன்னுங் கறைக்கண்டர்
   கழலிணைகள் தொழுதகன்று
தேர்மன்னும் மணிவீதித்
   திருவாக்கூர் சென்றணைந்தார்.

They also hailed the Lord of Tirukkadavoor-Mayanam
Of ever-abiding glory, and hymned there
Many melodic and beauteous psalms and there
Abode in joy; they adored the twin feet of the Lord
Whose throat is like a nimbus, took leave of Him
And proceeded to Tiruvakkoor in whose
Beauteous streets chariots ply.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 21, 2016, 09:49:08 AM »
Verse 247:

செங்குமுத மலர்வாவித்
   திருக்கடவூர் அணைந்தருளிப்
பொங்கியவெங் கூற்றடர்த்த
   பொன்னடிகள் தொழுதேத்திக்
குங்குலியக் கலயனார்
   திருமடத்தில் குறைவறுப்ப
அங்கவர்பால் சிவனடியா
   ருடன்அமுது செய்தார்கள்.

They went to Tirukkadavoor rich in tanks
Where red lilies bloom, and hailed the auric feet
Of the Lord that smote cruel Death that rose up in wrath,
To death, Kunkuliya Kalaya Nayanar
Attended flawlessly to their needs, and they
In his sacred Matam partook of nectarean food
With the servitors of Lord Siva.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 21, 2016, 09:46:52 AM »
Verse 246:

திருநீல நக்கடிகள்
   சிறுத்தொண்டர் முருகனார்
பெருநீர்மை அடியார்கள்
   பிறரும்விடை கொண்டேக
ஒருநீர்மை மனத்துடைய
   பிள்ளையா ருடன்அரசும்
வருநீர்செஞ் சடைக்கரந்தார்
   திருஅம்பர் வணங்கினார்.

Saintly Tiruneelanakkar, Sirutthondar, Muruganar
And other devotees of great and pure love, took leave
Of them and departed; the godly child and Vakeesar
Whose minds were merged with the Lord, reached
Tiruvambar of the Lord who conceals in His
Matted hair the Ganga that descended from the heavens.   

Arunachala Siva.


The following is an abridgment of a two part article by Reinhard Jung, who visited Tiruvannamalai
regularly.  Wherever the word "I" appears please take it as told by Reinhard Jung, unless specifically
stated otherwise.  The articles appeared in Jan-Mar and July-Sep issues of Mountain Path, 2008.

Some thirty years ago while struggling to gain a practical understanding of Bhagavan Ramana's
Self-inquiry, I began to study Buddhism.  Even earlier, I had been deeply touched by some Zen
essays, which stirred up a recognition in me, meeting as if an old friend after a long time and it
was a great delight to realize that these masters had expressed what I longed for even though it
still seemed to be far away.

Bhagavan Ramana has always been my pole-star of all spiritual truth itself.  He entered my life through
a book that was gifted to me by a friend quite unexpectedly at a time when I lied in deep existential crisis.
That is why, I feel that He came to me.  Although I did not understand much of the philosophy at first
I was completely drawn in by he photos of Bhagavan Ramana and a serene atmosphere redolent of
a beautiful perfume.  This happened in 1970 but I feel that on the level of the heart, everything was
complete already.

Self inquiry like Bhagavan Ramana Himself was a mystery to me and irresistible.  I had learned
Transcendental Meditation and during the six month TM teacher training course I meditated up to
10 hours per day.  There were subtle, quiet states of mind which open up the sense of awareness,
and a love grows for this acts of turning within. But self inquiry was then like a Zen koan -- it was
active and I strained myself trying to objectify the "I". I soon came to know about the deep value
of sensing and feeling 'into the body'.  But this practical knowledge has been elaborated
in the Theravada school of Buddhism. [This is the original school of Buddhism, which exists even
today in Burma, Thailand and Sri Lanka.].  Because to turn the mind to the perceiver was too big a
step, attractive as it might be, I felt I had to start more from the ground of average experience --
to realize the subject of the experience by starting from the objective stance as has been taught
by Bhagavan Ramana, right at the beginning in Who am I?  [Section 11 of Who am I?, in the translation
by T.M.P. Mahadevan.]

"As each thought arises, one should inquire with dialogue, "To whom has this thought arisen?"
The answer that would emerge would be "To me...." To realize that the momentary perceived object
is to be related to subject stresses the subjective part and helps let go of clinging to the object.
This process of abandoning the unconscious relationship between a perceiving ego and its object starts
in Theravada schools proceeding from outer to inner levels.  In Vipassana, one starts with a breath or
general changing the body sensations.  The practice develops a continuous close watching practice
sitting and walking meditation, which can intensify during retreats up to 20 hours or more.

(Source:  As indicated in the beginning of the post.)

Arunachala Siva.     


Yes.  It is very difficult for most of us.  Bhagavan Ramana took only 20 minutes, to realize That.
But it is not that easy.  He said in one poem, Atma vichara is very easy, in the sense, that it needs
nothing else, no poojas, no personal gods' images, no flowers and no offerings.  That way.  But for
us, we have to toil very much.  May be several hours per day.  Then, it becomes natural for us.  There
is no need for any special sessions.  Sadhana time depends on the readiness of a person.  If the
person's ego is very bloated and if it refuses to budge, one may need a lot of time.  Ego does not
give up the battle so easily.  It is here, that Bhagavan Ramana's Grace is necessary.  He also says,
Grace is ever there.  But we should be fit vessels to receive it.  If we take a small cup, only that much
Grace we can pick up.  If we take a large drum, then the Grace is filled up more!  Many devotees
came to live in Tiruvannamalai, for this purpose.  To see Him everyday and to make themselves large
vessels.  Major Chadwick, having come from a Western country, did not return to his homeland at all.
Today, even though He is not present in a body, His Grace continues.  To visit Tiruvannamalai as
frequently as possible, is to make us experience His Grace and Presence more and more.

Arunachala Siva.

It is an inconceivable mystery for which there is surely no adequate explanation, but no one can ever destroy
the unity of the whole.  At least this wise saying  by a little known but inspired twentieth century Christian
mystic provides a positive way forward and offers some prospect of resolving the age old enigma of why a
loving God permits such widespread suffering.

Henry Hamblin, whose insightful saying introduces this article, was a second English contemplative, who was
writing just sixty years ago for a small but devoted readership.  In the spiritual monthly magazine he founded and edited, 'Science of Thought Review', he was consistently able with the merest hint of inclusive wisdom
to deliver a succinct teaching superbly crafted for the moment in hand -- and what he has to say here could
hardly be more pertinent; it remains a distinctly apposite message for our turbulent age.

Yet Hamblin was a firm believer in 'the communion of saints' and never viewed himself as standing up alone
for what is right.  He clearly acknowledged that he belonged to a scattered brotherhood of enlightened mystics
down the ages, who have always borne witness to Truth behind the scenes as they unobtrusively worked
to sustain the world in prayer and selfless service.


Arunachala Siva.       

7. In the Heart there dwells the Reality which is Pure Consciousness, the Real Self.  To be  in the Heart,
with the mind quiescent, is the Knowledge (Awareness) of Him, and also the State of Deliverance.

8.  That pure Consciousness, which is the Real Self shining in the heart, ever the same (without change),
and the basic substratum -- namely Brahman, -- of the whole universe, are both one and the same.

9.  But the world appearance, superimposed by the mind, because of Ignorance, upon that substratum,
-- which is the Truth of the Self -- conceals that Reality and itself shines as real (in its own light) as there
is Ignorance.

10.  As in dim light the illusory snake, concealing the real rope, is taken as real in its own sight,
so the world,  concealing the Self, appears as real in its own sight, in the state of ignorance.


Arunachala Siva.           

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