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Messages - Subramanian.R

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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.)


Arunachala Siva.   

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.


Arunachala Siva. 

General topics / Re: Tevaram - Some select verses.
« on: April 17, 2016, 09:24:32 AM »
Verse  225:

மார்பாரப் பொழிகண்ணீர் மழைவாருந்
   திருவடிவும் மதுர வாக்கில்
சேர்வாகுந் திருவாயில் தீந்தமிழின்
   மாலைகளுஞ் செம்பொற் றாளே
சார்வான திருமனமும் உழவாரத்
   தனிப்படையும் தாமும் ஆகிப்
பார்வாழத் திருவீதிப் பணிசெய்து
   பணிந்தேத்திப் பரவிச் செல்வார்.

His eyes rained tears which streamed down his chest;
His holy lips sang sweet garlands of Tamil verse
Woven of nectar-like words; his mind divine
Was merged with the auric, liberating feet of the Lord;
His hand wielded the Uzhavaram, the instrument unique;
Such indeed was his form divine;
Rendering his service to the divine streets that the world
Might thrive, and poised in such service
He moved on humbly hymning and hailing the Lord.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 17, 2016, 09:19:17 AM »
Verse  224:

செய்யமா மணியொளிசூழ் திருமுன்றின்
   முன்தேவா சிரியன் சார்ந்து
கொய்யுலாம் மலர்ச்சோலைக் குயில்கூவ
   மயிலாலும் ஆரூ ராரைக்
கையினால் தொழாதொழிந்து கனியிருக்கக்
   காய்கவர்ந்த கள்வ னேன்என்
றெய்தரிய கையறவாந் திருப்பதிகம்
    அருள்செய்தங் கிருந்தார் அன்றே.

He reached the Devasiriyan fronting the court-yard
And bathed in the great ruby-luster; there he sang thus:
"I am the petty filcher that snatched the green fruit
When the ripe ones were there; I adored not the Lord
Of Tiruvaroor in whose flowery gardens studded
With buds, Kuyils  sing and peacocks dance."
In misery and repentance he hymned, and abode there.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 17, 2016, 09:15:46 AM »
Verse 223:

காண்ட லேகருத் தாய்நினைந்
   தென்னுங் கலைப்பதிகம்
தூண்டா விளக்கன்ன சோதிமுன்
   நின்று துதித்துருகி
ஈண்டு மணிக்கோயில் சூழ
   வலஞ்செய் திறைஞ்சியன்பு
பூண்ட மனத்தொடு நீள்திரு
   வாயிற் புறத்தணைந்தார்.

"My one thought was to behold you!"* Thus he
Commenced his decade gravid with all arts
And melted in prayer before the self-effulgent Light
That needs no trimming; he circumambulated
The beauteous shrine and hailed it; with a mind
Brimming with love, he moved out towards
The vast and divine outer entrance.   

(Padigam 4 Decade 2)

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 17, 2016, 09:13:47 AM »
Verse  222:

கண்டு தொழுது விழுந்து
   கரசர ணாதிஅங்கங்
கொண்ட புளகங்க ளாக
   எழுந்தன்பு கூரக்கண்கள்
தண்டுளி மாரி பொழியத்
   திருமூலட் டானர்தம்மைப்
புண்டரி கக்கழல் போற்றித்
   திருத்தாண் டகம்புனைந்து.

As he beheld Him, he adored Him, he prostrated
Before Him with all his limbs touching the floor;   
The hair on his hands, legs and other limbs stood erect;
He rose up; his eyes rained tears, as exceeding love
Welled up in him; he adored the lotus-feet
Of Tirumoolattanar and hymned Tandakams.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 17, 2016, 09:11:54 AM »
Verse  221:

சூழுந் திருத்தொண்டர் தம்முடன்
   தோரண வாயில்நண்ணி
வாழி திருநெடுந் தேவா
   சிரியன்முன் வந்திறைஞ்சி
ஆழி வரைத்திரு மாளிகை
   வாயில் அவைபுகுந்து
நீள்சுடர் மாமணிப் புற்றுகந்
   தாரைநேர் கண்டுகொண்டார்.

With the encircling devotees he reached the entrance
Decked with festoons and came to the ever-during
Devasiriyan abounding in grace, and adored it;
Passing through the inner entrances of the great shrine --
Verily a Chakravala Mountain --, he beheld before him
The Lord of the great, lustrous and beauteous Ant-hill.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 17, 2016, 09:09:02 AM »
Verse 220:

பற்றொன் றிலாவரும் பாதகர்
   ஆகும் அமணர்தம்பால்
உற்ற பிணியொழிந் துய்யப்போந்
   தேன்பெற லாவதொன்றே
புற்றிடங் கொண்டான்தன் தொண்டர்க்குத்
   தொண்டராம் புண்ணியமென்
றற்ற உணர்வொடும் ஆரூர்த்
   திருவீதி உள்ளணைந்தார்.

"I am blessed to be the servitor of the servitors
Of the Lord that abides at the Ant-hill;
Can even I, who seeking redemption, came out
Of the fettering fold of Jainism, having
Accompanied with the base Jain sinners that would
In no way adhere to the path of salvation,
Be blessed with this beatitude?" Thus he spake
And moved into the divine street, tranced.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 17, 2016, 09:06:53 AM »
Verse  219:

வல்அமண் குண்டர்தம் மாயை
   கடந்து மறிகடலில்
கல்லே மிதப்பாகப் போந்தவர்
   வந்தார் எனுங்களிப்பால்
எல்லையில் தொண்டர் எயிற்புறஞ்
   சென்றெதிர் கொண்டபோது
சொல்லின் அரசர் வணங்கித்
   தொழுதுரை செய்தணைவார்.

Delighted by the advent of him who crossed
The billowy sea with the stone for a float
And his triumph over the Maya
Wrought by the strong and cruel Jains,
Innumerable devotees proceeded to the outskirts
Without the forted walls, to receive him;
The lord of language adored them all
And moved in, chanting their praise.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 17, 2016, 09:05:11 AM »
Verse 218:

ஆண்டஅர செழுந்தருள
   ஆரூரில் அன்பர்கள்தாம்
நீண்டசடை முடியார்பால்
   நிறைந்தஅருள் பெற்றுடையார்
காண்டகுமா ளிகைமாடங்
   கவின்சிறந்தோங் கிடஎங்குஞ்
சேண்திகழ்வீ திகள்பொலியத்
   திருமலிமங் கலஞ்செய்தார்.

When Tirunavukkarasar was coming thither
The devotees of Tiruvaroor who were fully blessed
With the grace of the Lord of the long matted hair,
So decked everywhere the mansions and houses,
Beautiful to behold, that they looked even grander;
They made the sky-high streets shine auspicious.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 17, 2016, 09:03:03 AM »
Verse 217:

பெருவாச மலர்ச்சோலைப்
   பெருவேளூர் பணிந்தேத்தி
முருகாரும் மலர்க்கொன்றை
   முதல்வனார் பதிபிறவும்
திருவாரும் விளமருடன்
   சென்றிறைஞ்சி வாகீசர்
மருவாரூர் எரித்தவர்தந்
   திருவாரூர் வந்தடைந்தார்.

He bowed before Tirupperuveloor girt with gardens
Of great fragrance and hailed its Lord;
He also hailed the First One, the wearer
Of sweet-smelling Konrai flowers; he adored the Lord
At Vilamar of redemptive grace; Vakeesar thus
Reached Tiruvaroor, the Lord of which
Burnt the triple hostile cities.

Arunachala Siva.   

General topics / Re: Tevaram - Some select verses.
« on: April 17, 2016, 09:01:20 AM »
Verse  216:

நாலூர்தென் திருச்சேறை
   குடவாயில் நறையூர்சேர்
பாலூரும் இன்மொழியாள்
   பாகனார் கழல்பரவி
மேலூர்தி விடைக்கொடியார்
   மேவுமிடம் பலபாடிச்
சேலூர்தண் பணைசூழ்ந்த
   தென்திருவாஞ் சியம்அணைந்தார்.

At Tirunaloor, beauteous Tiruccherai,
Kudavayil and Tirunaraiyoor, he hailed
The feet of the Lord the words of whose Consort
Are sweet as milk; also he hailed and hymned
The Lord whose mount and banner is the Bull,
In many a shrine; he reached Tiruvanjiyam
In the south in whose cool watery fields the carps leap.   

Arunachala Siva.


Sri Swami Sadasivananda writes:-

We cannot manoeurve and progress towards victory over an enemy that outnumber us, in such an
inimical battlefield, called the human mind, without soliciting real help.  Without an experienced guide as
the General of our forces, we may even court a fatal consequence. By legitimizing and even deifying our ego's habitual heedless indifference to God, and by labeling its urges as 'inner guru' or 'voice of our Spirit', we inevitably fall into the death trap of pramada.

In the Udyoga Parva of the Mahabharata epic, the blind king Dhritarshtra, who symblises the
blindness of the ego, cynically asks Sage Sanatsujata:  "What is death?"  The Sage replies:  "Pramada is death!"   [Saint Poet Arungiri Natha uses the word  marana-pramada].  It should be understood that the definitions of Sanskrit words are subject to philosophical intentions, and thus are prey to individual bias.  Therefore disagreement and even argument concerning proper meaning and usage are commonplace.   Nevertheless, the most learned scholars agree that the ancient definition of the word 'pramada' comes
from its usage in this scripture.  The word 'mada' means intoxication and when prefixed by 'pra' it becomes intense intoxication to the degree of madness.

Sage Sanatsujata is indicating the presence of 'pramada' brings about a spiritual death.  Thus,
the spiritual madness that at first manifests as indifference, inattention, and negligence becomes
deadly because it is directed towards God.  This is not to be defined as forgetfulness of the Self,
unless one admits to a willful and belligerent forgetfulness.

The offspring of pramada is 'duragraha', adamant determination to do that which you know you
should never do.

The compound spiritual fracture of being indifferent to God and habitually partaking in negative
action with utter disregard for the negative consequences, creates a karmic blood-letting, fatal
even to the strongest constitution.

(Source: As indicated earlier.)

Arunachala Siva.   

General topics / Re: Abhirami Andati - verses and meanings:
« on: April 16, 2016, 11:57:06 AM »
Verse  29:

29: சித்தியும் சித்தி தரும் தெய்வம் ஆகித் திகழும் பரா
சக்தியும், சக்தி தழைக்கும் சிவமும், தவம் முயல்வார்
முத்தியும், முத்திக்கு வித்தும், வித்து ஆகி முளைத்து எழுந்த
புத்தியும், புத்தியினுள்ளே புரக்கும் புரத்தை அன்றே.

அபிராமித் தேவி! நீயே சகலத்திற்கும் சித்தியாவாய். அச்சித்தியைத் தரும் தெய்வமான ஆதி சக்தியாகவும் திகழ்கின்றாய். பராசக்தியாகிய நீ கிளைத்தெழக் காரணமான பரமசிவமும், அச்சிவத்தைக் குறித்துத் தவம் செய்யும் முனிவர்களுக்கு முக்தியும், அம் முக்தியால் ஏற்படுகின்ற விதையும், அவ்விதையில் ஏற்பட்ட ஞானமும், ஞானத்தின் உட்பொருளும், என் நின்று, சகல பந்தங்களினின்று, காக்கக்கூடிய தெய்வம் திரிபுர சுந்தரியாகிய உன்னைத் தவிர வேறு யார் உளர்?

Abhirami!  You are the Siddhi of everything!  You are also the Adi Sakti which is the core of all Siddhis!
You are the Para Sakti and Parama Sivam, which came from You and all the rishis who do tapas are
rendered Mukti by You.  You are the seed of Mukti which is Jnana and You are the inner substance of
of that Jnana.  You are the Tripura Sundari who helps people to move away from all the bondages.
Who else is there, O Goddess Tripura Sundari except You?


Arunachala Siva.     

Bhagavan Ramana - A Modern Day Uddalaka Maharshi:

The raison d'etre of Bhagavan's teaching is that 'all are already realized' because everyone's quest is
already rooted in the awareness of the already existing Self but the problem merely pertains to the
eradication of the deep seated notion of ignorance that 'one does not know the Self.'  This distinction,
at first sight, appears intriguing and befuddles novitiate minds freshly exposed to Vedanta.  But it is
fundamental paradigm  shift in our perspective, which is indispensable to glide seamlessly into the core
practice of Atma Vichara in its second stage. This is precisely why Bhagavan in jest said to the effect
that we are merely pretending to be unenlightened and that all one has to do therefore is to give up
this game of pretension.  (Talks 146).

To drive home this point, He said our predicament is similar to that of a fish living in the Ganga waters
being scorched by thirst or that water itself feels thirsty. (Talks 217.)  The implication is clearly that ourselves
being the Whole (purna vastu) all the time, we endlessly chasing the mirage of wholeness outside.  The
Upanishadic Sage Uddalaka taught this same message to his son Shevataketu who returned from his
gurukulam after year of Vedic studies (apara vidya), with a puffed up pride of learning. When Uddalaka
punctured his vanity with the query whether he learnt that Knowledge which renders everything else in
the creation known as well,  he simply blinked but candidly admitted his ignorance and surrendered to his
father-cum-guru. He besought him to teach such a Vidya if it really existed!  Then Sage Uddalaka taught
him Sad Vidya (which is Para Vidya) with various examples nine times over through the Mahavakya
TAT TVAM ASI, by which time Shvetaketu was illumined with Aparoksha Jnanam.


Arunachala Siva.   

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