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Messages - Subramanian.R

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11566
General topics / Re: Tevaram - Some select verses.
« on: December 10, 2015, 09:46:08 AM »
18.


கைம்மையி னால்நின் கழல்பர
    வாது,கண் டார்க்(கு)இவனோர்
வன்மைய னேயென்னும் வண்ணம்
    நடித்து, விழுப்பொருளோ(டு)
இம்மையில் யானெய்து மின்பங்
    கருதித் திரிதருமத்
தன்மையி னேற்கும் அருளுதி
    யோ!சொல்லு சம்பந்தனே. (18)



O, Sambandha would you so disgrace me
As to make me think of this birth's little joys
For big achievement, always prone to act
Speaking of sublime things without, telling
All, that by their base deport bow not unto
Your holy feet, that this one is violent.


Arunachala Siva.

11567
General topics / Re: Tevaram - Some select verses.
« on: December 10, 2015, 08:34:50 AM »
17.


நாதன் நனிபள்ளி சூழ்நகர்
    கானக மாக்கிஃதே
போதின் மலிவய லாக்கிய
    கோனமர் பொற்புகலி
மேதை நெடுங்கடல் வாருங்
    கயலோ? விலைக்குளது
காதி னளவும் மிளிர்கய
    லோ? சொல்லு; காரிகையே. (17)


O, one with eyes cornering to ears that afflict ace
In Tirunanipalli is Lord entempled; its surrounds
Woody are turned into dense forests first and back
Into fertile fields by Sambandhar's salvific conversion.
That Sambandhar's Kaazhi sea - shore yielded
Fish are vendored for sale,  Thus the maid!

Arunachala Siva.

11568
General topics / Re: Tevaram - Some select verses.
« on: December 10, 2015, 08:31:25 AM »
16.



நிலம் ஏறியமருப் பின்திரு
    மாலும், நிலம்படைத்த
குலம் ஏறியமலர்க் கோகனை
    தத்தய னுங்கொழிக்குஞ்
சலம் ஏறியமுடி தாள்கண்
    டிலர்,தந்தை காணவன்று
நலம் ஏறியபுகழ்ச் சம்பந்தன்
    காட்டிய நாதனையே. (16)



The holy feet of Siva Lord and His crest which that day
Sambandhar showed unto his father. But lo,
The same could not be viewed, the feet by fair Tirumal
In his Varaaha (boar's) mien, tusk drilling down;
The crest by the divine  lotus - seater a biding four faced
Where the Ganga's diluvia rush hides the hid.


Arunachala Siva.

11569
General topics / Re: Tevaram - Some select verses.
« on: December 10, 2015, 08:28:16 AM »
15.



நகரங் கெடப்பண்டு திண்தேர்
    மிசைநின்று, நான்மறைகள்
பகரங் கழலவ னைப்பதி
    னாறா யிரம்பதிகம்
மகரங் கிளர்கடல் வையம்
    துயர்கெட வாய்மொழிந்த
நிகரங் கிலிகலிக் காழிப்
    பிரானென்பர், நீணிலத்தே. (15)


Triple citadels destroyed falling, upon a well - wrought
Chariot stand the Vedas four worshipping Civa Lord
With sixteen thousand decades Jnanasambandhar sang
With his flowering voice as Kaazhi?s munificence
For this sea - besieged earth's sorrows to perish 
Thus would affirm the greats of this ever during world.


Arunachala Siva.

11570
General topics / Re: Tevaram - Some select verses.
« on: December 10, 2015, 08:25:53 AM »
14.


அவர்சென் றணுகுவர்; மீள்வதிங்கு
    அன்னை யருகர்தம்மைத்
தவர்கின்ற தண்டமிழ்ச் சைவ
    சிகாமணி சண்பையென்னப்
பவர்கின்ற நீள்கொடிக் கோபுரம்
    பல்கதி ரோன்பரியைக்
கவர்கின்ற சூலத் தொடுநின்று
    தோன்றுங் கடிநகரே. (14)

Like as the Sanbai Urb sublimely recondite
Of Jnanasambandhan Saivaite crest jewel that won
Samanas by argument in the cool Tamizh classical,
In great tops with standards, the Lord and consort
Would show concorporate with a trident taking the steeds
Of Sun ? God. Hence, Mother, you recover here.

Arunachala Siva.

11571
General topics / Re: Tevaram - Some select verses.
« on: December 10, 2015, 08:22:36 AM »
13.


வாட்டுவர் தத்தந் துயரைவன்
    கேழலின் பின்புசென்ற
வேட்டுவர் கோலத்து வேதத்
    தலைவனை மெல்விரலால்,
தோட்டியல் காத னிவனென்று
    தாதைக்குச் சூழ்விசும்பில்
காட்டிய கன்றின் கழல்திற
    மானவை கற்றவரே. (13)


They that learn of the gaiety of Sambandhan's
Holy feet - pair shall cleanse the woes of all for
He to his father showed on the skies with his
Soft finger indicating Lord is one that wears
A ring in His ear, that very Lord who in hunter - guise
Chased in a game a tough cheating boar.

Arunachala Siva.

11572
General Discussion / Re: Rough Notebook-Open Forum
« on: December 10, 2015, 06:51:40 AM »

In sleep, god as a matter of grace, allows the prana, breath to continue, whereas the mind is
temporarily under suspended animation.  [ The prana goes in and comes out, so that others
would not think that you are dead, this is god's grace].
-- Who am I?

In dream, mind shows some mischief.

In wakeful state, it is the mind which calls all the shots.

In all three states, Soul or the Self or Brahman is ever present.

Arunachala Siva.

11573
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: December 10, 2015, 06:49:31 AM »


In 1945, there was in the Asramam, a small, sickly, lame, puppy that we feared would die at
any moment.  But under Bhagavan's constant care, he not only recovered health but began to eat
iddlies [rice-cakes] daily with so much relish that Bhagavan nicknamed him Iddli Swami.  Relating
this incident, I wrote on June 15, 1945, a Telugu verse meaning:

"O Ramana, you once [as Lord Krishna] straightened
and beautified the hunchback woman of your abounding
Grace. So now you have reared this little lame puppy to
a fine Iddli Swami. How wonderful!"

Two days later, Subbaramayya also composed couple of
verses reading as under:

1. "Seeing you caress peacocks, squirrels, cows, dogs
and monkeys and children with such tender Grace, anyone
must melt to his bonds. O Ramana!"

2. "So many birds and animals coming to you, have attained
deliverance.  Likewise do bless us with Grace this human
animal that has sought refuge at your feet, O Ramana!"

(Source: Arunachala's Ramana, Boundless Ocean of Grace,
Volume 5. Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.   



11574
General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 09, 2015, 01:05:32 PM »
Why speak more about this?  The doctrine of the Vedanta is this!  When the name and shape of an
earthern pot are sublated, only the clay on which these are superimposed, remains as unsublatable
reality.  In the same way, the five Kosas which are only superimposed on the Atman, will be sublated
when illumination dawns on the aspirant.  Only the Atman, which is Sat, Chit, Ananda and which,
is the basis of all entities superimposed on it, will be found to be changeless absolute reality that
remains. It is he who is enlightened in this way, that can be called a true Atma Jnani, a true Brahma
Jnani.  Only such a one will have Videha-mukti (liberation after the dissolution of the subtle body
that carries the Jiva in Samsara).  All the Upanishads proclaim this.

Chapter 10 concluded.

Arunachala Siva.           

11575
General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 09, 2015, 12:59:31 PM »
The distinction between these three tiers of reality is clear from this. The Paramartika is ever-lasting;
the Vyavaharika is relatively real, i.e. lasts longer or as long as the distinction between the Isvara
and Jiva lasts, i.e. in place of being momentary it subsists for a much longer duration than the Pratibhasiska
which is momentary or lasts only till the illusory perception is recognized by the perceiver.  There is
really no difference between the Pratibhasika and Vyavaharika in that both of them are super-impositions.
In point of their ontological status, the Pratibhasika and Vyavaharika are poles apart.  The former lasts
for a just a moment while the latter lasts for an immense period of time.  i.e. so long as the creator and
the created last.  If it is granted that on the dawn of knowledge the Vyavaharika disappears as the
Pratibhasika, then there can be no Atma Jnanis and Jivan Muktas. As a consequence there will be none
left to instruct the ignorant on Advaita doctrine. Then there will be no succession of teachers and disciples
of the Advaita tradition.  So we accept the survival of Atma Jnanis till their Prarabdha is exhausted     
and their bodies perish.  As examples can be given the cases of the potter and a burnt rope.  As long
as the potter's wheel revolves, so long pots will be produced.  When he stops his skilled activity and his
wheel stops, no more pots will be produced.  In the case of the burnt rope, it still appears like a rope,
but it will not bind anything like the unburnt rope.  In the same way, the five Kosas which are only
superimposed on the Atman will disappear when the Atman which is their basis is understood.

contd.,

Arunachala Siva.   

11576
General topics / Re: Guru
« on: December 09, 2015, 12:32:06 PM »
It is said that the Sadguru gives three gifts to the spiritual seeker.  Bhagavan said, "In the case of
the individual soul, which desires to attain the state of true knowledge or the state of Isvara (Godhood)
and with that object always practices devotion,  the Lord who is the witness of the individual soul and
identical with it, comes forth, when the individual's devotion has reached a mature stage, in human
form with the help of Sat Chit Ananda.  These three natural features, and form and name which he
also graciously assumes, and in the guise of blessing the disciple, absorbs him in Himself.  According
to this doctrine, the Guru can truly be called the Lord.  (Spiritual Instructions, Chapter I, Section 7.)

The first gift is the Sadguru's form.  From the formless, the Divine takes a form.  The form is sweet,
enchanting, lovable. The form enables a seeker to relate to, to begin to seek the otherwise formless
Self.  As each seeker, at one time or another, believes he or she has a human form, so  too, the
Sadguru takes on a human form.

Further, can you think of a form without also thinking of its name?  There is an intimate connection
between the name and the form it represents. The name is the Sadguru's second gift.  As well,
it is said that the name is even sweeter than the form.  If one thinks of a mango, one immediately
becomes happy and one's mouth begins to water.  The word 'mango' conjures up an image of a large,
sweet, perfect mango.  But if one sees a physical mango, all sorts of doubts may arise: "Is it sweet?
Will it be stringy? Will it taste oily?  How much will it cost?"

contd.,

Arunachala Siva.                   

11577
General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 09, 2015, 10:29:23 AM »
When we know the substratum on which the superimposition has been made, the illusory appearance
immediately vanishes and only the substratum is left. For example, when the illusion of snake on the rope
is dissipated in clear light, the rope is immediately revealed and the snake disappears. But  the five Kosas
are seen to exist even after knowledge of the Atman is gained. Under this circumstance, how can you
say that they are only superimposed and do not actually exist.

Reality has three tiers, namely, what is created by man, what is created by God, and what is uncreated
and eternal.  The significance of these expressions are stated below:

1. Pratibhasika reality:  This denotes the man made momentary perceptions of a purely illusory
nature like the snake seen in the rope, whose existence is sublated the moment light dawns on it
and disappears without any residue of the snake seen till then.

2.  Vyavaharika reality:  This is not produced by man but God.  It is analogous to the rope that remains
and is seen even long after the snake has disappeared and therefore lasts for much longer periods of
time than the purely illusory perceptions.

3. Paramartika reality:  The basic reality underlying God/s creation is Brahman which is uncreated
and is eternal.

contd.,


Arunachala Siva.         

11578
Verifiabiity/ Credibility of Absolute Reality:

Science inspires our confidence because the reality put forward by it is open to verification by anybody
any time.  Spiritual reality in the absolute is similarly open to verification by anyone, though not as
readily as in science. This is because the reality transcends subject and object, and is realizable only
after appropriate sadhana.  The sadhana normally stretches over several years, and involves transformation
of the inner personality of the seeker. Due to its transcendent nature, the final reality cannot be shared
in the open with others, unlike in science.  This cannot be held to invalidate the method of verification.

Short of direct proof, there are other indirect ways of ascertaining the credibility of spiritual reality.
To take an analogy, most of us subscribe to the theory of relativity, not because we understand it
through and through and have got convinced by it, but because it is supported by those who are
well positioned to judge it.  In the same way, we learn to place our trust in the higher spiritual teaching
given by a sage, by relying on the opinion of others who in our opinion are of reasonable attainment
to judge the issue.

The lives of acknowledged sages  bear many similarities, besides their common teaching.  Very often,
it is these traits that contribute to our strong faith in their genuineness.  At the higher end, these
traits include their capacity to interpret scriptures and guide spiritual aspirants of every denomination,
to communicate through silence and influence others' conduct to the better, and to impart the plenary
experience to deserving disciples by mere will.   Other discernible qualities are the utter peace that
they exude, total unconcern for the body and for anything that the world can offer, absence of fear,
humility, universal love extending to even plant life, extra sensory knowledge, various siddhis,etc.,

Sages are found in every age. The life stories of medieval and ancient sages could be open to some
doubt as they might be conglomerations of fact and fiction.  The biographies of some of the modern
sages are, however, available in authentic form.  To one looking for the credibility of absolute reality,
their study possibly provides the best option.

contd.,

Arunachala Siva.               

11579
General topics / Re: Yoga - The Science of Liberation:
« on: December 09, 2015, 09:55:57 AM »
The raison d'etre of Yoga is the direct intuition of the Self unmediated by all the objective categories,
belonging to the realm of the Prakriti.  The first two steps of Yoga, yama, niyama, refer to the ethical
qualities demanded of the aspirant.  The third one, asana, is as regards the perfection of the body.
The fourth, pranayama, is by way of stabilizing the psychic energy, which in concert with relative
consciousness, perceives the manifest world.   The fifth step, that is pratyahara, refers to the idea of
stopping the objective knowledge flowing through the senses being resolved back to the mind, taking
the form of the mind, only the past impressions remaining.     

The subsequent stages, which are proximate to the inner being, are the following a) dharana - this
is by way of the isolation of the mind to a seamless whole from the present objectives; b) dhyana -
this refers to the stage of abidance in this, not by way of time process, but as pure knowledge.
Finally, c) Samadhi, the grand finale, refers to a state of mind in which the object alone shines in its
purity without the notions of observer being foisted on it. In the last three processes the linear flow
of mind, the discursive way of thinking through the mediation of the senses, all these are no longer
there.   There is a direct perception of the object, which Patanjali calls ritambhara, which can be

Dharana, dhyana and samadhi constitute a unitary process, the consummation termed as Samyama
in yoga, and Prajna by the Buddhist, revealing the essence of the objects, through a direct perception.
The knowledge obtained through Samadhi, that is truth-bearing consciousness, which is a balanced
state, 'swarupa sunya' (empty of selfhood as it were), reveals the very thing itself, with the memory
of the past not insinuating itself into the being.  This knowledge is beyond the five fluctuations.  Samadhi
is the disjoining union of the matter and spirit, leaving the individual all alone.  It is not even becoming
one with Cosmos, but refers to something beyond time and space.

contd.,

Arunachala Siva.         

11580
General topics / Re: Tevaram - Some select verses.
« on: December 09, 2015, 09:05:50 AM »
12.


வலிகெழு குண்டர்க்கு வைகைக்
    கரையன்று வான்கொடுத்த
கலிகெழு திண்தோள் கவுணியர்
    தீபன், கடலுடுத்த
ஒலிதரு நீர்வை யகத்தை
    யுறையிட்ட தொத்துதிரு
மலிதரு வார்பனி யாம்,மட
    மாதினை வாட்டுவதே.  (12)


Ever bliss - rich doughty shouldered Kaunia clan's
Lamp like Jnanasambandhar sent off Samanas
To celestial abode on Vaigai that day. As he
Seized this sea - seized world's noise and froze
It, so in season snowy, the downy flakes
Of snow fall tease the young maid about, love - lorn.

Arunachala Siva.

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