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Messages - Subramanian.R

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Bhagavan once remarked, with great joy, 'Mastan's craft, though it did not give food either to him or to
his parents, gives me clothes.'

Mastan has recorded one other meeting he had with Bhagavan:

For some time, while I was meditating at night for about an hour, I used to hear the sound of a big
bell ringing. Sometimes a limitless effulgence would appear.  In 1922, when I visited Bhagavan at His
new asramam at the foot of the Hill, I asked Him about this.

He advised me, 'There is no need to concern ourselves about sounds such as these.  If you see from
where it rises, it will be known that it arises on account of a desire (sankalpa) of the mind.  The light, too,
only appears from the same place.  If you see to whom it appears, mind will subside at the source and only
reality will remain.'

Mastan continued to visit Bhagavan throughout the 1920s, although his visits were less frequent than in earlier years.  During this period. devotees from Ramanasramam would often visit nearby town where Bhagavan's
devotees stayed.  If Mastan came to hear about this, he would try to get there first. Viswanatha Swami has
described what would happen on these occasions.


Arunachala Siva.                   

Sorupananda, his Guru, was also his maternal uncle.  Early on in their life they had made an arrangement
whereby they would  both seek Gurus in different places.  Tattuvaraya traveled to the north of India
from Virai, their hometown.  Sorupananda to the South.  The agreement further stipulated that whichever of
the two attained the grace of the Guru first would become the Guru of the other.  Sorupananda became the
disciple of Sivaprakasa Swami and realized the Self with him.  Then, to fulfill the agreement with his nephew,
he became his Guru.

Though Tattuvaraya was a prolific author, only one work has ever been attributed to Sorupananda.
Sorupa Saram, a 102-verse poem about the nature of the experience of the Self.  This work was so
highly valued by Bhagavan, He included it on a list of six titles that He recommended to Annamalai Swami.
Since the other five were Kaivalya Navaneetam, Ribhu Gita, Ashtavakra Gita, Ellam Onre, and Yoga
Vasishta, Sorupa Saram is in distinguished company.

Tattuvaraya realized the Self quickly and effortlessly in the presence of Sorupananda.  The opening lines
of Paduturai, one of his major works, reveal just how speedily the event took place:

The feet of Sorupananda, they are the ones that, through grace, and assuming a divine form, arose and
came into this fertile world to enlighten me in the time it takes for a black gram seed to roll over.
(Tiruvadi Malai lines 1-3)

Black gram is the dhal that is one of the two principal ingredients of iddlies and dosa.  It is 2-3  mm
across and slightly asymmetrical rather than spherical.  This property led Tattuvaraya to write in
another verse, that Sorupananda granted him liberation in the time it took for a black gram seed to
wobble and turn over onto its side.  (Nanmanimalai, Verse 10).


Arunachala Siva.                   

43. The spiritual aspirant is unperturbed by the challenges of the work a day life.  He is of the conviction
that he is unattached.  In due course, he matures to the state where he sees the flowing of senses into
their objects as their nature and that he has nothing to do with that.

44.  In the realm of world experience, the aspect of sense pleasures appears to be disapproved by the
Vedic commandments.  However, the texts do make promises of higher states of enjoyments to aspirants.
Though unreal and fleeting, these are concessions of solace to those who feel frustrated in their efforts
which, after all, are a walk on the sharp edge of a blade.  For the preserving one the truth in all its simplicity
and purity is revealed. It is neither in the enjoyment nor in the enjoyer.  Giving one's heart to such
enticements will bring in its train a series of transmigrating lives.

45. Conflicts are not uncommon resulting from mutually opposing mandates conveyed by utterances in the
sacred texts. This leads to dilemma and thereby inaction of the senses. However, by certitude in the
ideal, one shall gradually overcome the deadlock and with the mind reinstated into yoga, progress will
be restored.

46.  To attain knowledge as laid down in the Vedas, to overcome the shortcomings in one's dharma
(spiritual course) with utmost patience and to be absolutely tolerant to alien faiths --these are one's
paramount duty.


Arunachala Siva.

130.  Fearing that if it be concluded that the world is mental, then its unreality will be an inescapable
conclusion, ignorant sectarians seek to prove in a variety of ways that the world exists outside as
an independent reality.

131.  The truth that the world is unreal is taught by the sages only to him who aspires to attain the
highest state by the quest of the Self.  It is not addressed to others and hence the contentions of
these objections are wholly in vain.

132.  No one is able to know the unreality of the dream-world during the dream itself.  In the same way
no one is able to know the unreality of the waking world while he is in the waking state.

133.  There is no flawless evidence tending to prove that the world exists outside (apart from the mind
of its seer). But the partisans assume the truth of their contention, which is required to be proved,
and then concoct arguments for their case.

134. If it be said that the sense-impressions of sounds, and the rest arise inside the mind, while their
cause, the world, lies outside, how is the division of inside and outside to be accepted as real?           

135.  All the divisions experienced in the worldly life appear as real only in relation to the body.  No
separate proof is offered by them to prove the reality of the body!


Arunachala Siva.   

General topics / Re: Tevaram - Some select verses.
« on: May 14, 2016, 09:52:13 AM »
Verse  40:

விளைவளம் பெருக்க வங்க
   மீதுபோம் பரம தத்தன்
வளர்புகழ்ப் பாண்டி நாட்டோர்
   மாநகர் தன்னில் மன்னி
அளவில்மா நிதியம் ஆக்கி
   அமர்ந்தினி திருந்தான் என்று
கிளரொளி மணிக்கொம் பன்னார்
    கிளைஞர்தாங் கேட்டா ரன்றே.

The kinsmen of the radiant beauty be-jewelled, verily
A twig of splendur, came by the report that Paramadattan
Who sailed the sea to amass wealth immense, abode
At a great city in the Pandya country of crowning glory;
They heard that he had settled there for good
Having made immeasurable wealth.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 14, 2016, 09:49:50 AM »
Verse 39:

இன்னிலை இவன்இங் கெய்தி
   இருந்தனன் இப்பால் நீடும்
கன்னிமா மதில்சூழ் மாடக்
   காரைக்கால் வணிக னான
தன்னிகர் கடந்த செல்வத்
   தனதத்தன் மகளார் தாமும்
மன்னிய கற்பி னோடு
   மனையறம் புரிந்து வைக.

As he abode there, at Karaikkal digit with
Mansions girt with an impregnable fort, the daughter
Of Dhanadatthan, the peerless merchant opulent --,
Armored in ever-during chastity and poised in
Dharmic piety, abode at her house.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 14, 2016, 09:47:19 AM »
Verse 38:

மடமகள் தன்னைப் பெற்று
   மங்கலம் பேணித் தான்முன்
புடனுறை வஞ்சி நீத்த
   ஒருபெரு மனைவி யாரைத்
தொடர்வற நினைந்து தெய்வத்
   தொழுகுலம் என்றே கொண்டு
கடனமைத் தவர்தம் நாமங்
   காதல்செய் மகவை இட்டான்.

After the birth of the child he desired to perform
The christening ceremony and made arrangements therefor;
His beloved child he named after his peerless wife great
From whom he parted frighted deeming her
An adorable deity, never entertaining any thought
Of consortium thereafter.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 14, 2016, 09:44:46 AM »
Verse  37:

முருகலர் சோலை மூதூர்
   அதன்முதல் வணிக ரோடும்
இருநிதிக் கிழவன் என்ன
   எய்திய திருவின் மிக்குப்
பொருகடற் கலங்கள் போக்கும்
   புகழினான் மனைவி தன்பால்
பெருகொளி விளக்குப் போலோர்
   பெண்கொடி அரிதிற் பெற்றான்.

He abode in that hoary town digit with fragrant groves
Accompanied with eminent merchants; he prospered in
Maritime commerce and his argosy skimmed the billowy main;
He grew famous and was like Kubera; unto him was born
A daughter, verily a lamp of growing luster.

Arunachala Siva.   

General topics / Re: Tevaram - Some select verses.
« on: May 14, 2016, 09:42:42 AM »
Verse  36:

பெறலருந் திருவி னாளைப்
   பெருமணம் புணர்ந்து முன்னை
அறலியல் நறுமென் கூந்தல்
   அணங்கனார் திறத்தில் அற்றம்
புறமொரு வெளியு றாமற்
   பொதிந்தசிந் தனையி னோடு
முறைமையின் வழாமை வைகி
   முகமலர்ந் தொழுகு நாளில்.

Having duly wedded that rare Lakshmi-like woman
In all pomp and pageantry, with a mind concealing clean
The deception he had played on his former wife, the one
Of soft fragrant hairs which was dark as black sand, he lived
An otherwise virtuous life with a face beaming in joy.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 14, 2016, 09:40:27 AM »
Verse  35:

அப்பதி தன்னில் எய்தி
   அலகில்பல் பொருள்கள் ஆக்கும்
ஒப்பில்மா நிதியம் எல்லாம்
   ஒருவழிப் பெருக உய்த்து
மெய்ப்புகழ் விளங்கும் அவ்வூர்
    விரும்பவோர் வணிகன் பெற்ற
செப்பருங் கன்னி தன்னைத்
   திருமலி வதுவை செய்தான்.

He moved into the town, traded his various goods, came by
Immense wealth eventually, and made safe investments.
To the great joy of the dwellers of the truly glorious town
He married the ineffably beautiful daughter
Of a merchant of that town.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 14, 2016, 09:38:20 AM »
Verse  34:

கடல்மிசை வங்கம் ஓட்டிக்
   கருதிய தேயந் தன்னில்
அடைவுறச் சென்று சேர்ந்தங்
   களவில்பல் வளங்கள் முற்றி
இடைசில நாள்கள் நீங்க
   மீண்டும்அக் கலத்தில் ஏறிப்
படர்புனற் கன்னி நாட்டோர்
   பட்டினம் மருங்கு சார்ந்தான்.

He sailed the sea and disembarked in such ports as he had
Already planned and came by endless wealth and goods;
Thus he spent a few days, then boarded his barge
And arrived at near a town in the Pandya realm girt with water.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 14, 2016, 09:36:11 AM »
Verse  33:

கலஞ்சமைத் ததற்கு வேண்டும்
   கம்மிய ருடனே செல்லும்
புலங்களில் விரும்பும் பண்டம்
   பொருந்துவ நிரம்ப ஏற்றிச்
சலந்தரு கடவுட் போற்றித்
   தலைமையாம் நாய்கன் தானும்
நலந்தரு நாளில் ஏறி
    நளிர்திரைக் கடல்மேற் போனான்.

He fitted the vessel with crew; he filled her with merchandise
Coveted by men living in the far shores; hailing the god
Of sea, on an auspicious day, the leader of mercantile clan
Embarked and sailed the cool billowy main.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 14, 2016, 09:33:36 AM »
Verse  32:

விடுவதே எண்ண மாக மேவிய
   முயற்சி செய்வான்
படுதிரைப் பரவை மீது படர்கலங்
    கொண்டு போகி
நெடுநிதி கொணர்வேன் என்ன
   நிரந்தபல் கிளைஞ ராகும்
வடுவில்சீர் வணிக மாக்கள்
   மரக்கலஞ் சமைப்பித் தார்கள்.

Determined to part from her for good, he applied himself
To the set task; he declared his purpose thus: "I'll sail
The billowy sea in a bark and return with wealth immense."
His close kin and merchants -- glorious and flawless --,
Had a merchantman built for him.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 14, 2016, 09:31:00 AM »
Verse  31:

வணிகனுந் தன்கைப் புக்க
   மாங்கனி பின்னைக் காணான்
தணிவரும் பயமேற் கொள்ள
   உள்ளமுந் தடுமா றெய்தி
அணிகுழல் அவரை வேறோர்
   அணங்கெனக் கருதி நீங்குந்
துணிவுகொண் டெவர்க்குஞ் சொல்லான்
   தொடர்வின்றி ஒழுகு நாளில்.

The merchant could no more behold the fruit that was
Passed to his hand, after he received it; he was seized
By an great fear and he stood confounded;
He deemed her of beauteous locks to be a supernatural woman;
He resolved to part from her but would not confide
He intent to any one; he passed his days without consortium.

Arunachala Siva.


Stated differently, the problem of freewill, according to the theologians, places God, the Creator,
between the horns of a dilemma. If God gave human beings free will, then God is neither
omnipotent nor omniscient.  If humans have free will, then God does not know what will happen
because what happens will depend on the free will of what people decide.  God will not have control of everything, because humans will have the power to change things.  On the other hand, if God is
omniscient and omnipotent and does control everything, while humans have no free will or possibly
to do things other than as they happen, then such a God is unbelievably cruel and capricious.  People are advised by sages and scriptures to be good, yet, if they have no ability to change their fate, then that
is just cruel.

In the same way, that person who realizes his identity with the deathless Self acts his part on the
human stage without fear or anxiety, hope or regret, not being touched by the part played.
If one were to ask what reality one has when all one's actions are determined, it would lead only
to the question: Who then, am I? If the ego that thinks and makes decisions is not real, and
yet I know that I exist, what is the reality of me?  This is but a preparatory, mental version of the quest.  "Others are not responsible for what happens to us.  They are only instruments of what would happen to us someway or other."  [Conscious Immortality by Paul Brunton and Munagala Venkatramaiah, Sri Ramanasramam,Tiruvannamalai.]

Arunachala Siva.

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