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Messages - Subramanian.R

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I meant the mind/ego, is a small cloth.  It is small because it is almost nothing, as
Bhagavan Ramana said on another occasion. The mind in insubstantial.

The mind is the policman and the thief.  The policman and the thief example was told by
Bhagavan Ramana to highlight the fact, that the mind cannot comprehend the Self.  Because
the Self is beyond thinking, beyond ratiocination, beyond books, and it is comprehended by
"anubhava", or experience.  The Self is Experience.  All that are mental products, books, logic,
thoughts are outside.  After a deep sleep, one gets up in the morning and says: 
"I had a good sleep."  No one says during the sleep that he slept well!  All descriptions of the Self
in the books are all thoughts.  All the books are all the spitted saliva of the experiencer!

Now, how the mind can inquire the mind?  There is no other go.
Bhagavan Ramana says in Sri Arunachala Ashatakam Verse 5:
With the mind that is stone, the Ruby has to be discovered,
by rubbing against the mind, another stone!   The mind becomes
the Self!  The stone becomes the Ruby!

The question of polisher and the polished comes with this mind grinding the mind.  There is really only
one.  The mind, the polisher becomes the polished, the Ruby. 

Now we know the flame in the chimney.  We know the cloth. Then what/where is the soot or smoke?
The Self is blemishless, taintless.  But the Self is covered by the vasanas [the latent tendencies of
good and bad] coming through several births, which are mind products.  Only this soot or the smoke
has to be polished.  For that one has to use the mind.  Again mind rubbing the mind to find it
as Ruby.

Mani Kadainthu ena manam manam ennum kallil maru ara
kadaiya nin arul oli mevum..... A. Ashtaakam., Verse 5.

Arunachala Siva.

2 (10)

வாழ்கின்றாய் வாழாத நெஞ்சமே
டாழ்கின்றாய் ஆழாமற் காப்பானை
சூழ்கின்றாய் கேடுனக்குச் சொல்கின்றேன்
வீழ்கின்றாய் நீஅவலக் கடலாய

You still exist,
O unthriving heart !
By puissant Karma assailed,
you sink;
You do not hail Him who can save you from sinking.
You cause yourself ruin;
I tell you time And time again;
yet you fall again and again Info the ocean-stream of misery.

Arunachala Siva.

2. (9)

வேனில்வேள் மலர்க்கணைக்கும்வெண்ணகைச்செவ்
பானலார் கண்ணியர்க்கும் பதைத்துருகும்
ஊனெலாம் நின்றுருகப் புகுந்தாண்டான்
வானுளான் காணாய்நீ மாளாவாழ்

O devastated heart that melts agitated For the flowery arrows of the Vernal Lord
And for the damsels whose teeth are white,
Whose lips are ruddy and whose eyes are Dark blue lilies !
He so entered and ruled you That all your flesh thaws;
He left you this day And dwells in Heaven;
of this you are unaware.
You but live an empty life !

Arunachala Siva.

So, what explanation does Gaudapada offer?  Much more detail will be said about this below but, at this
point (K.1.9.), he simply says that what appears to be the creation is simply His very nature.  The
consensus seems to be that Gaudapda is saying here that, as far as the phenomenal (vyavaharika) is
concerned, we can say that Maya is the 'cause' of creation. In fact, he refutes every view of creation later
and some commentators think that this view here is simply another one of the many theories he is listing
and rejecting.  To avoid any danger of being  misled, this is probably the safest policy!

In respect of the view that creation is His nature, Swami Chinmayananda has a metaphor.  This time it is
the ocean with its waves.  He says that we cannot say that the waves are 'created' by the ocean but rather
that it is simply the nature of the ocean to have the waves on its surface.  They are restless and in a continual
state of flux while, deep down, the vast body of the ocean is totally unaffected by them.

More will be said about Maya later. It is often spoken of as though it were a positive force wielded by God to
delude us into believing in something that is not there.  But that is not a fair explanation, implying either
entertainment or deception.  Gaudapada does not actually use this world here anyway but simply says that
creation is Svabhava - His natural disposition, in the same way that the heat is the nature of fire.

But this does, on the face of it, entail a similar problem to that above regarding suffering;  it will mean
that God too owns all of this suffering.  It  is difficult for us to conceive that He could be 'all bliss' 
while simultaneously having all the suffering of the world.


Arunachala Siva.     

General topics / Re: Abhirami Andati - verses and meanings:
« on: May 28, 2016, 12:39:19 PM »
Verse  36:

36: பொருளே, பொருள் முடிக்கும் போகமே, அரும் போகம் செய்யும்
மருளே, மருளில் வரும் தெருளே, என் மனத்து வஞ்சத்து
இருள் ஏதும் இன்றி ஒளி வெளி ஆகி இருக்கும் உன்தன்
அருள் ஏது.- அறிகின்றிலேன், அம்புயாதனத்து அம்பிகையே.

குவிந்த தனங்களையுடைய அபிராமியே! நீ பொருளாக இருக்கின்றாய் என்கிறார்கள். பிறகு அப்பொருளால் நுகரப்படும் போகமும் நீயே என்கிறார்கள். பிறகு அப்போகத்தால் ஏற்படுகின்ற மாயையாகவும் இருக்கின்றாய் என்றும், அம்மாயையில் தோன்றி விளங்கும் தெளிவாகவும் விளங்குகின்றாய் என்றும் கூறுகின்றார்கள்; இவ்வாறு பல கூறுபாடுகளாகவுள்ள நீயே என் மனத்தில் அஞ்ஞான மாயை அகற்றி தூய ஞான ஒளியை ஏற்றியிருக்கின்றாய். பரவொளியாய் விளங்கும் அபிராமியே! நின் திருவருளின் மகிமையை உணர மாட்டாது மயங்குகின்றேன்.

O Abhirami!  Your breasts are big and are like cones!  People say that You are all the substances.
You are also the enjoyment of those substances.  You are also the Maya that come from the enjoyments.
You are further the understanding from that Maya. Like this You are in different aspects, remove the
Maya and ajnanam and remain as Jnana Light in my mind!  O Abirami!  Who is the vast space and
I am not able to comprehend Your Grace that is You!


Arunachala Siva. 

When Sorupananda went for his meal, Tattuvaraya, who was left alone, pondered over the words of his Guru.
Concurring with his remarks, he composed Sasivanna Bodham before  Sorupananda had returned from
eating his meal. He placed it at the feet of his Guru (when Sorupananda reappeared) and prostrated.
Sorupananda was delighted at the simplicity of is style and the speed with which Tattuvaraya composed

The next incident is the story of the Bharani that Bhagavan narrated and referred to.  There are several
sources of Tattuvaraya's life, and the details vary from text to text.  The version that appears in the narrative
is slightly different from the one Bhagavan told, and it also has a few extra details:

Tattuvaraya composed some Vedanata Sastras, but was mostly in Samadhi.  Around that time some
Veerasaivas, who were on a pilgrimage, along with some pandits, came before Tattuvaraya, who was
sitting in the presence of Sorupananda. 

'They read the bharani and complained:  'A bharani is only sung about some great heroes who have killed
a thousand male elephants on the battlefield. How is it that you have composed this kind of poem on your
Guru who has not heard of or known heroic valor even in his dreams?'               

To this Tattuvaraya replied  'As our Guru kills the ego elephants of disciples, I sang this way.'

They responded, 'The ego elephant that you mentioned  is not visible to the eye, so it is not proper to
compose  in this way. However, even to kill one ego elephant would take many, many days.  How did
he manage  to kill the ego of 1000 disciples simultaneously?

Tattuvaraya, thinking that they should be shown through a demonstration, resumed his Samadhi state,
without replying to them.

Under the power and influence of Sorupananda all the pandits who came remained in Paripuranam, (had
the full experience of the Self) for three days, without knowing either night or day.  On the fourth day,
Tattuvaraya opened his eyes.  All the pandits arose and prostrated to both Tattuvaraya and Sorupananda.

They said, 'It was because of our ignorance that we objected.

The power of your (Sorupananda's) presence is such that even if 10,000 disciples happen to come, it is
(the presence) has the ability to bring them all to maturity simultaneously.'

Then they composed their own verses in praise of the Bharani and departed.


Arunachala Siva.           

94.  At this stage of spasmodic efforts, involving subsidence of Atman in Brahman and its emergence,
might sometimes appear to be anomalous.  The texts come to the rescue giving relevant explanations
to the Sadhaka (aspirant).  Then there is no more any looking back for him.  Jnana dawns on him.

95.  These incomparable aphorisms taught by ME are enlightening not only to those who tread the
spiritual path but also inspire those vegetating in Samsara (transmigratory existence). The world
is only a shadow of My universal abode of transcendent joy  - THE SELF.

96.  Skanda:

This esoteric knowledge is verily the embodiment of the three eyed Mahadevadideva Siva Paramesvara.
Siva and His knowledge are ONE!  The mantra (sacred utterances) and artha vada (sacred explanations)
thereof, are like the lotuses which blossom unto the suns called Munis - sages of rare tapas, embodiment
of the self abnegation and whose heart lotuses blossom by the sun called the thought of Siva.

97. These are not intellectual verbiage.  When one transcends the intellect by the mastery over oneself,
there  springs forth a single fount of unitary knowledge from the heart, the seat of love knowledge bliss,
and drenches one with torrents of enlightening utterances.  This is the sweet and profound eloquence
of the heart, not of mind.

Thus concludes chapter two entitled 'The dialogue between Siva and Ribhu in the instruction of the
Sutras' in the sixth amsa called Sankara of Sri Siva Rahasyam.


Arunachala Siva.                 

211:  Only two Paths are laid down, for the aspirant to Deliverance, namely, for the Valiant, the quest of
one's own Self, and for the fearful, self surrender to God;  and in these two all the paths are included.

212. This two fold path has been taught by the Most Holy One, Ramana, thus:  'Either seek the root of
the ego sense (the I, rising in respect of the body) or surrender that ego sense to God for being destroyed
by His Grace.'

213.  The foolish man, who, considering himself as an Advaiti, but not being valiant enough to take to
the Quest as taught by the Bhagavan, and, looking upon devotion as inferior, lives in vain, without
devotion  to God, is a man with a tainted mind.

214. In this samsara the devotee is like a pot let down into a well with a rope tied to it.  The man without
devotion is like a pot fallen into the well, without a rope being tied to it.

215. Those who are endowed with the diabolic temperament cannot have the right kind of devotion.
Hence the good one should take hold the Divine temperament for practicing devotion to God.

216. The power of God, well known in the world as Grace, has three forms, namely as God, the Supreme
Being,  as the Holy Guru and as the Real Self in the Supreme State.

217.  This Grace of God is just the fact that He Himself is present in the Heart as the Real Self. Grace
is the very nature of that Supreme One , and without Grace He can have no existence.

218.  That Grace of God is ever wide awake; there is never a time when that Grace is absent.   But so
long as the man's ego sense is alive, he needs effort on his part.


Arunachala Siva.                   

General topics / Re: Tevaram - Some select verses.
« on: May 28, 2016, 10:16:59 AM »
Verse 2:

சென்னிவளர் மதியணிந்த
    சிலம்பணிசே வடியார்தம்
மன்னியசை வத்துறையின்
    வழிவந்த குடிவளவர்
பொன்னிவளந் தருநாடு
    பொலிவெய்த நிலவியதால்
கன்னிமதில் மருங்குமுகில்
    நெருங்குகழு மலமூதூர்.

The great Chozhas of the ancient Saivite stock
Hail the ankleted and roseate feet of the Lord
Who wears on His crest the crescent.
Their country is made rich by the Kaveri
And it thrives in great splendor.
It is here hoary Kazhumalam
With cloud-capped and impregnable walls
Is situate.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 28, 2016, 10:13:47 AM »
Tiru Jnana Sambandhar Puranam:

Verse  1:

வேதநெறி தழைத் தோங்க
    மிகுசைவத் துறைவிளங்கப்
பூதபரம்ப ரைபொலியப்
    புனிதவாய் மலர்ந்தழுத
சீதவள வயற்புகலித்
    திருஞான சம்பந்தர்
பாதமலர் தலைக்கொண்டு
    திருத்தொண்டு பரவுவாம்.

For the ways of the Vedas to flourish
For superb Saivism to shine in splendor
And for the excellence of the human race
He oped his holy and flowery lips and cried;
He is Tirugnaana Sambandhar of Pukali which is
Girt with cool and fecund fields.
We wear his flower-feet on our head
To hail his divine servitorship.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 28, 2016, 09:13:07 AM »
Verse  33:

நாட்டார் அறிய முன்னாளில்
   நன்னாள் உலந்த ஐம்படையின்
பூட்டார் மார்பிற் சிறியமறைப்
   புதல்வன் தன்னைப் புக்கொளியூர்த்
தாள்தா மரைநீர் மடுவின்கண்
   தனிமா முதலை வாய்நின்றும்
மீட்டார் கழல்கள் நினைவாரை
   மீளா வழியின் மீட்பனவே.

In the past, as men "of that town here witness,
He called back to life, on an auspicious day,
The little Brahmin-boy decked with aimpadai --
The one that was dead and gone --,
From the mouth of the huge and unique crocodile
In Pukkoliyoor's tank of burgeoning lotuses;
His hallowed feet would redeem them that think on them
From the irredeemable cycle of birth and death."

(Nami Nandi Adigal Puranam completed.)

Arunachala Siva.   

General topics / Re: Tevaram - Some select verses.
« on: May 28, 2016, 09:10:39 AM »
Verse 32:

இன்ன வகையால் திருப்பணிகள்
   எல்லா உலகும் தொழச்செய்து
நன்மை பெருகும் நமிநந்தி
   அடிகள் நயமார் திருவீதிச்
சென்னி மதியும் திருநதியும்
   அலைய வருவார் திருவாரூர்
மன்னர் பாத நீழல்மிகும்
   வளர்பொற் சோதி மன்னினார்.

Naminandi Adikal who caused all good to thrive
Did many deeds of service, adored by all the worlds;
Eventually he attained the feet of the Lord
Of Tiruvaroor who sports on His crown
The crescent and the Ganga,
And comes out in festive procession
In the goodly streets of Tiruvaroor.
He is established for ever in the beauteous luster
That glows beneath the feet of the Lord.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 28, 2016, 09:07:46 AM »
Verse 31:

நீறு புனைவார் அடியார்க்கு
   நெடுநாள் நியதி யாகவே
வேறு வேறு வேண்டுவன
   எல்லாஞ் செய்து மேவுதலால்
ஏறு சிறப்பின் மணிப்புற்றில்
   இருந்தார் தொண்டர்க் காணியெனும்
பேறு திருநா வுக்கரசர்
   விளம்பப் பெற்ற பெருமையினார்.

As he daily served dutifully the devotees
Of the Lord, the Wearer of the Holy Ash,
For a long time in manifold ways
Meeting their several requirements
He came to be invested with the glory
Of being hailed as "The linch-pin of the servitors"
By Saint Tirunavukkarasar.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 28, 2016, 09:05:10 AM »
Verse 30:

படிவம் மாற்றிப் பழம்படியே
   நிகழ்வுங் கண்டு பரமர்பால்
அடியேன் பிழையைப் பொறுத்தருள
   வேண்டும் என்று பணிந்தருளால்
குடியும் திருவா ரூரகத்துப்
   புகுந்து வாழ்வார் குவலயத்து
நெடிது பெருகுந் திருத்தொண்டு
   நிகழச் செய்து நிலவுவார்.

The new forms vanished and the servitor
Saw them all as they were before;
He bowed to the Lord and prayed thus:
"Forgive my fault, Oh Lord, in grace."
Then by the Lord?s grace he settled in Tiruvaroor,
Performed many an act of divine service
That would ever flourish in the world,
And thus thrived.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 28, 2016, 09:02:27 AM »
Verse 29:

தெய்வப் பெருமாள் திருவாரூர்ப்
   பிறந்து வாழ்வார் எல்லாரும்
மைவைத் தனைய மணிகண்டர்
   வடிவே யாகிப் பெருகொளியால்
மொய்வைத் தமர்ந்த மேனியராம்
   பரிசு கண்டு முடிகுவித்த
கைவைத் தஞ்சி அவனிமிசை
   விழுந்து பணிந்து களிசிறந்தார்.

All that took birth and flourished in Tiruvaroor --,
The city of the Lord of the celestial beings --,
Were like the blue-throated Lord Himself;
Their forms glowed in growing splendor like the Lord?s;
Witnessing this he folded his hands above his head
In sacred dread, fell prostrate on the ground
And felt exceedingly happy.   

Arunachala Siva.

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