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Messages - Subramanian.R

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11596
General topics / Re: Tevaram - Some select verses.
« on: April 02, 2016, 09:37:45 AM »
Verse  59:


அவ்வார்த்தை கேட்டலுமே
   அயர்வெய்தி இதற்கினியான்
எவ்வாறு செய்வன்என
   ஈசரருள் கூடுதலால்
ஒவ்வாஇப் புன்சமயத்
   தொழியாஇத் துயரொழியச்
செவ்வாறு சேர்திலக
   வதியார்தாள் சேர்வனென.

When he heard the report, he cried: "What am I
To do for this?"Now came the time when grace of God
Was to visit him; he said: "To end this endless misery
I'll give up this base religion and hold fast
To the feet of Tilakavatiyar poised in the pious way."

Arunachala Siva.


11597
General topics / Re: Tevaram - Some select verses.
« on: April 02, 2016, 09:36:03 AM »
Verse  58:


என்றவன்முன் கூறுதலும்
   யான்அங்குன் னுடன்போந்து
நன்றறியார் அமண்பாழி
   நண்ணுகிலேன் எனும்மாற்றம்
சென்றவனுக் குரையென்று
   திலகவதி யார்மொழிய
அன்றவனும் மீண்டுபோய்ப்
   புகுந்தபடி அவர்க்குரைத்தான்.


When he spake thus, she said: ?Never would I
Go forth with you to the assembly of Jains
That knows nought of goodness; go, tell him so.?
Thus told, he returned and reported to him
What Tilakavatiyar said, verbatim.   


Arunachala Siva.

11598
General topics / Re: Tevaram - Some select verses.
« on: April 02, 2016, 09:33:06 AM »
Verse 57:


கொல்லாது சூலைநோய்
   குடர்முடக்கித் தீராமை
எல்லாரும் கைவிட்டார்
   இதுசெயல்என் முன்பிறந்த
நல்லாள்பால் சென்றியம்பி
   நான்உய்யும் படிகேட்டிங்
கல்லாகும் பொழுதணைவாய்
   என்றார்என் றறிவித்தான்.

He replied: "An ache in stomach twisting
His intestines, is killing him without ending him;
He is beyond cure; they have all, aye, abandoned Him;
He desires this to be conveyed to your good self;
He seeks redemptive message from you, and has
Bidden me to come back to him under cover of night."

Arunachala Siva.

11599
General topics / Re: Tevaram - Some select verses.
« on: April 02, 2016, 09:30:32 AM »
Verse  56:


ஆங்கவன்போய்த் திருவதிகை
   தனையடைய அருந்தவத்தார்
பூங்கமழ்நந் தனவனத்தின்
   புறத்தணையக் கண்டிறைஞ்சி
ஈங்கியான் உமக்கிளையார்
   ஏவலினால் வந்ததெனத்
தீங்குளவோ எனவினவ
   மற்றவனும் செப்புவான்.


He reached Tiruvatikai and espied without
The fragrant garden the saintly matron;
He worshipped her and exclaimed: "I am here
By the hest of your brother." Hearing this
She asked: "Has aught of evil him befallen?"

Arunachala Siva.

11600
General topics / Re: Tevaram - Some select verses.
« on: April 02, 2016, 09:28:14 AM »
Verse  55:


குண்டர்களுங் கைவிட்டார்
   கொடுஞ்சூலை கைக்கொண்டு
மண்டிமிக மேன்மேலும்
   முடுகுதலால் மதிமயங்கிப்
பண்டையுற வுணர்ந்தார்க்குத்
   திலகவதி யார்உளராக்
கொண்டவர்பால் ஊட்டுவான்
    தனைவிட்டார் குறிப்புணர்த்த.


Him the base abandoned; as the ache grew
Sharper and sharper, all forlorn, his mind
Dwelt on helpful kin; it struck him that his sister
Tilakavatiyar could succor him; he dispatched
His cook to inform her of his plight.   

Arunachala Siva.

11601
General topics / Re: Tevaram - Some select verses.
« on: April 02, 2016, 09:25:32 AM »
Verse  54:


தாவாத புகழ்த்தரும
   சேனருக்கு வந்தபிணி
ஓவாது நின்றிடலும்
   ஒழியாமை உணர்ந்தாராய்
ஆஆநாம் என்செய்கோம்
   என்றழிந்த மனத்தினராய்ப்
போவார்கள் இதுநம்மால்
   போக்கரிதாம் எனப்புகன்று.


Finding the illness of Dharmasena
Of spotless fame, not a whit abating,
They cried: "What can we do alas" Cure this
We cannot.? They but moved away bewildered.   

Arunachala Siva.

11602
General topics / Re: Tevaram - Some select verses.
« on: April 02, 2016, 09:23:37 AM »
Verse 53:


புண்தலைவன் முருட்டமணர்
   புலர்ந்துசெயல் அறியாது
குண்டிகைநீர் மந்திரித்துக்
   குடிப்பித்தும் தணியாமை
கண்டுமிகப் பீலிகொடு
   கால்அளவுந் தடவிடவும்
பண்டையினும் நோவுமிகப்
   பரிபவத்தால் இடருழந்தார்.

The obdurate Jains with sore-ridden pates
Were perplexed; they chanted incantations
Over their jugs and made him drink the water thereof,
All in vain; him they caressed from head to foot
Softly with the pea-cock feathers; the ache alas
Only got exacerbated.   

Arunachala Siva.

11603
General topics / Re: Tevaram - Some select verses.
« on: April 02, 2016, 09:21:01 AM »
Verse  52:


அவர்நிலைமை கண்டதற்பின்
   அமண்கையர் பலர்ஈண்டிக்
கவர்கின்ற விடம்போல்முன்
   கண்டறியாக் கொடுஞ்சூலை
இவர்தமக்கு வந்ததினி
   யாதுசெயல் என்றழிந்தார்
தவமென்று வினைபெருக்கிச்
   சார்பல்லா நெறிசார்வார்.

The Jains who do fettering deeds and call it tapas
Finding him in such plight, gathered round him
And exclaimed thus: "He ails from an unheard of ache,
Fierce and venomous; what can we do at all"?
They felt utterly undone.   

Arunachala Siva.


11604


Thoughts are product of sin.  Here, the sin means ego, which is the first principle, that divides
man and godhead. This thought can be good or bad.  Bad thoughts, we all agree create bad
actions.  Even these bad actions are called bad according to circumstances.  A soldier can
kill any number of soldiers of enemy camp, and get appreciation.  But if he kills a civilian on
the road, he is punished.  A king can marry any number of girls and bring them to his harem.
A citizen cannot marry many girls.  So all good thoughts also produce evil.  Take atom bomb. 
It came out of a detailed experiment in science, whose basic laws of relativity and thermo-
dynamics are quite good for peaceful purposes.  But the same principles created an atom bomb
and killed lakhs of people. 

Now to bad thoughts, bad thoughts apparently produce bad actions which are sin.  But there
could be some bad thoughts [very rare indeed], which can produce good results.  Like the rishi
who decided to bluff to the hunter who had come chasing a deer, saying that there was no
deer on that side.  The deer was saved.  All said, it is a lie. That is why, Bhagavan Ramana said:
Summa Iru, Be Still, Be thoughtless.  But it is quite difficult for most of us.

Arunachala Siva.

11605
This love cannot be attained all at once. One has to cultivate it gradually, and have patience  and humility.
Suffering is often a blessing if it helps one to grow spiritually.  It is in the inner struggle that wisdom,
philosophy and psychology can help.  When the powers of self control, intelligence, mental energy,
goodwill and love are at man's service, progress will be quick.  In this spiritual quest, one starts with
prayer and meditation and gradually moves towards contemplation. Here a distinction between meditation
and contemplation will make things clearer for the seeker.

Meditation is a movement of thought limited within a circle, but in contemplation there is silence of thought.
Saint Peterof Alcantara explains the difference between the two as follows:  'In meditation we consider
carefully divine things and we pass from one to another so that the heart may feel love.  It is as though
we should strike a flint to draw a spark of fire.  But in contemplation the spark is struck, the love we were
seeking is here.  The soul enjoys silence and peace, not by many reasoning but by simply contemplating
the truth.  Meditation is the means; contemplation is the end.'

From all that has been said it is clear that there can be no compromise in the life of the spirit.  The union
that Saint John of the Cross experienced is only for those few who long to fly like a bird and be free.
The highest religion of man is the search for freedom though the unselfish love of God. If one has this
love, one attains to truly divine wisdom and union. Fruitless is the knowledge and religion which is not
love.  Vain indeed is the struggle for spiritual life if there is no love in the heart.

The message of Saint John of the Cross is a message of spiritual union and joy.  He found a treasure and
wanted others to find it also. He realized that man is in darkness until he is able to find the path that
leads to love, light and union with God. He wanted man to rise above worldly desires and needs, and to
lead a life where he could love instead of hate, help instead of hurt.

The spiritual journey is not an easy one to undertake, however it is the only one life that endures.  All
else is transient and fleeting. When we keep company with saints, we are guided and encouraged along
the way.  In other words of Saint Gregory of Nyasa we have an example of such encouragement.

contd.,

Arunachala Siva.               

11606
The spiritual vision cannot be analyzed.  It is the joy of truth revealed to a living soul.  'To be no more,
this is all.  This is the Supreme Joy' said Jorge Guilten, the Spanish poet.  Here it is important to make
a distinction between spiritual joy and pleasure. The Katha Upanishad, in the Hindu tradition, speaks of
two paths. 'There is the path of joy and the path of pleasure, both to attract the soul. The man who is wise
chooses the path of joy; the foot chooses the path of pleasure.'  Similarly Saint John of the Cross, points out
that if we want this sublime spiritual joy or union with God, we have to choose the path of joy.

For Saint John of the Cross, God is love and the end of love. This love cannot be fully expressed in words
because it is beyond words.  Yet mystics have tried to express some of their deep feelings for God.
We see such feelings in the prayer of Sri Chaitanya, an Indian mystic and saint of the sixteenth century:
'I pray not for wealth, honor, pleasure or any earthly joy.  I only pray that all my life I may have love,
pure love for Thee.'

Saint John of the Cross and other mystics who have found light and love give us help for our spiritual
journey by sharing with us their spiritual experiences.  In one of his spiritual letters he writes, 'Never
fail whatever may befall you, be it good or evil, to keep your heart quiet and calm in the tenderness of
love.'  Love then is the first condition for entering the path. How can water of love be given to one
who is not thirsty? is the next question.

contd.,

Arunachala Siva.                 

11607
General topics / Re: Abhirami Andati - verses and meanings:
« on: April 01, 2016, 12:48:00 PM »
Verse  14:



14: வந்திப்பவர் உன்னை, வானவர் தானவர் ஆனவர்கள்,
சிந்திப்பவர், நல்திசைமுகர் நாரணர், சிந்தையுள்ளே
பந்திப்பவர், அழியாப் பரமானந்தர், பாரில் உன்னைச்
சந்திப்பவர்க்கு எளிதாம் எம்பிராட்டி. நின் தண்ணளியே:

ஏ அபிராமி அன்னையே! உன்னை வணங்குபவர்கள் தேவர்கள், அசுரர்கள், மற்றும் உன்னை விரும்பிப் பல காலமும் தொழும் அடியார்கள்! நான்கு முகங்களையுடைய பிரம்மனும் விஷ்ணுவுமே உன்னைச் சிந்திப்பவர்கள்! நின்னை மனத்திற்கு கட்டுப்படுத்தியவர் என்றும் அழியாத பரமானந்த நாதனாகிய சிவபெருமானே! இவர்களைக் காட்டிலும் உலகத்தில் நின்னைத் தரிசனம் செய்வார்க்கே நீ எளிதில் அருள் புரிகின்றாய். என் தாயே! உன் கருணைதான் என்னே! வியத்தற்குரிய தன்மையது!

O Abhirami, my Mother, Those who pray to You are the devas, asuras, and the long standing devotees.
Those who contemplate on You are the four faced Brahma and Vishnu.  Only Siva who is the embodiment
of Parama Ananda, is having You in His mind for ever. But You who gives easily Your grace, are only to
those who pray to You everyday.  O Mother what a great compassion you show to those!  It is wonderful.

contd.,

Arunachala Siva.     

11608
The question the direct devotees of Bhagavan asked was what do we have to know that the physical
body of Bhagavan has been laid reverently and with great sorrow into the earth?  All those close to
Him were lost in disbelief that their rock of certainty and wisdom had apparently disappeared.  It should
be remembered that being in Bhagavan's presence was not a grave affair where everyone sat around Him
in hushed, fearful silence.  Yes, there were times when He withdrew and everyone automatically kept
quiet.  And yes, during the chanting of Vedas in the morning and evening, Bhagavan 'went' somewhere
far beyond the powers of anyone's mind to follow. But otherwise He was easily approachable.  His kindness
and spontaneous, welcoming smile were immediately apparent to all those who came to Him with a sincere
heart.  There were a few today who were alive then and remember those cheerful times with a contented
smile.

For most of us, all we have are historical facts and none of the joy of being in His company nor the poignancy
of His physical departure.  What we do have today are the photographs, His published words and writings,
the stories and the Asramam.  All these contain the possibility that could kindle a flame of inspiration in us.
Perhaps with one of these forms we feel in ourselves for a moment whole and alive with the familiar but
fleeing happiness of recognition. 

contd.,

Arunachala Siva.             

11609
Experience of the Self

Who can know Brahman?

Verse 471.  Those ascetics and great souls, whose desires have been fully fulfilled, who have become
full of peace, who have made themselves fully controlled, knowing this Supreme Truth, and uniting themselves
with That, attain this blissful state of freedom. 

Verse 472.  Thou, O great One, knowing this pure state of thine own Self, which is the consolidation of
blissfulness, wash off the attachments that are the creations of your own mind.  Be conscious, be free,
and be successful.

Verse 473.  I have told you enough.  Now try to realize it by attaining Samadhi. With unshaken faith,
attain Samadhi.  Realize it.  The things heard, when realized, will not produce any doubt again   
         
Verse 474. Whether you are free from your ignorance or not, you alone know.  To know one's own freedom
from the bondage that comes from contact with ignorance and the attainment of the state of pure existence,
knowledge, and bliss, the scriptures,reason, and the words of the Guru are the proofs.  But one's own
conviction felt within is the greatest of all.

Verse 475.  Bondage or freedom, attainment or otherwise, anxiety or peace, pleasure or pain -- one
knows these in one's own self.  Others can only guess.

Verse 476.  Masters may direct from the shore, but the disciple must cross the ocean by his own sure
knowledge.  The Guru only show from a distance.  Teachers and scriptures awaken the disciple from a
distance, but the learned should know the Atman by his own  self through the grace of the Lord.

Verse 477.  But one's own inward knowledge -- knowing one's own indivisibility, the One Atman --
be identified with that unchangeable Atman. Remain in the Atman, free from all change.

Verse 478.  This is the sure decision of Vedanta:  Brahman is all -- the Jiva and the world. To stay in
that state constantly is what is called freedom. And Brahman is One without a second. The scripture
is the testimony.

contd.,

Arunachala Siva.                     

11610
205.  The Real Self exists free, pervading everything, by its essential being; how can He be bound by
Illusion?  Do not Oh Sadhaka, be despondent in this.

206.  The notion 'I am an unsteady Jiva' has arisen by losing hold of the Unmoving Self that one really is;
the Sadhaka should efface this thought and remain in the Supreme Silence.


207.  To end the restlessness of the mind the following is the means:  Look upon all things that are perceptible
and the perceiver as the Self.

208.  Even a pure thought which serves to expel an impure one, needs to be given up (after it has served
the purpose), just like a thorn used for removing a thorn (in the flesh).

209.  The truth of Non Duality is to be only meditate upon the mind; do not do any action from belief in
Non Duality.  The idea of  Non Duality is fit to be cherished in respect of all things whatsoever, but not with
respect to the Guru.

210.  The 'I' which is a reflection of the Self, in the mirror of the mind, is moved by the movements of the
mind;  to stop the movement (and make reflection still) one should fix the mind on the Unmoving Self.

211. Many seek the Self in the Sutra Bhashya but do not find Him.  Forget not the True Self is to be
sought in the Heart, (not in books nor elsewhere outside).

212.  All research into the non Self, which one makes, neglecting the Real Self, is vain, like the scrutiny
of waste hair by a barber.

213. The trembling of the body through fear, which comes to the meditator because his sense 'I am the
body', will cease when he attains completeness of being as absolute consciousness.

214.  As the pearl diver brings up the pearl by diving down weighted by a stone, so one should win the
Self, by diving into the Heart, weighted by non attachment.

contd.,

Arunachala Siva.                 

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