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Messages - Subramanian.R

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All in all, it is little wonder that in a post war poem we find him describing Ramana as his 'sole staff
and stay.' This was more than poetic exaggeration.  It was a plain statement of fact,  which makes
us more inclined to believe Chadwick when he goes to say 'And when Thou goest I would also go.'
If Ramana was all that Alan had left in the world, then a world without Him would be utterly desolate.
There would be nothing left to hope for but death. For although Chadwick must have heard and understood
Bhagavan's often repeated insistence that He was not the body, yet on a mundane level how on earth
could he survive in a world without Ramana Maharshi?

When he wrote those words, Chadwick could have no idea how close the final parting was.  Yet
Ramana was already being taken from him by degrees.  In those post war years, just as the Maharshi's
health and vigor slowly declined, the crowds flocking to the Asramam swelled. With more and more
people clamoring for the blessings of an ailing saint, rules and restrictions were put in place to limit
access and thus conserve what little strength He had.  Chadwick must ruefully have remembered those
early days, when he had been able to wander into the Hall whenever he felt like it and have Bhagavan
all to himself for a couple of hours,  but now Alan could hardly exchange a few words with his best
friend, let alone spend time alone with Him.   Yet what little contact he had was still enough.  A word here
and there, one look of love from the radiant figure on the couch, was all the sustenance he needed.
That was all he asked for, and if life had gone just on like that, it would have been enough.  But then,
in 1949, just a few short years after the ending of the war the cancer appeared.


Arunachala Siva.           

General topics / Re: Dhyana - Jonathan Bader:
« on: February 22, 2016, 10:19:01 AM »
It is only in the Bhagavad Gita and the Svetasvatara Upanishad that dhyana begins to develop its
characteristic connotation.  It is also recognized as an essential component of a yoga practice which
will be more fully elaborated in the Yoga Sutra (YS).  When commenting on yoga, Sankara generally
cites the authority of these three works, but relies especially on the Yoga Sutra.  This is what we would,
of course, expect if the vivarana on Vyasa's Yogasutra Bhashya (YSBh) was indeed composed by Sankara.
Many of his remarks on yoga and meditation reflect the influence of Vyasa.

Sankara illustrates the specific usage of the term dhyana,  in a manner remiiscent of the Yoga Sutra:
'The word 'meditative' refers to those whose minds are concentrated upon a single object, whose gaze\
is fixed, and whose limbs scarcely move.' (Brahmasutra bhashya, 4.1.8)

The Yogasutra describes the practice of meditation as beginning with a firm and steady posture (asana).
The steadiness is reinforced by control of breath (pranayama).  Each moment of the breath,
comprising an inhalation, exhalation and cessation, is regulated and protracted.  As the breath becomes
over more subtle, external movement is brought to a virtual halt.


Arunachala Siva.             

2.  krti maho dadhau patana kaarnam
phalam asaasvatam gati nirodhakam

The fruits of action are not everlasting and they cause one to fall into the great ocean of karma,
blocking spiritual progress.

Our actions, good or bad, obviously bring results which cause us to experience pleasure and pain.
Such are transient but they leave seeds of desire or fear in our minds, causing us to repeat or avoid
the previous actions.  These seeds or vasanas involve us in an endless series of commitments and events
which bind us to the outer world and prevent us from turning inward and discovering our true nature.
Therefore, no salvation or freedom from rebirth is to be found in activities, no matter how important
or virtuous they may seem.


Arunachala Siva.     

Verse 271:

As long as you have the desire of following the world, the ceremonies of the scriptures, or to satisfy
your body, you cannot have the true knowledge.

Verse  272:

The sages who have known the truth, tell us that these three desires are the strong iron chains
that keep one bound in this world;  so he who wants to get out of this prison of the world must
get rid of these.

Verse 273:

When the odor of sandalwood ceases, it does away with all bad odors; so when the desire for the real
is established, all other desires go away.   

Verse  274:

But that sandalwood fragrance comes not without friction in water.  So, all the desires that are within
have kept the desire for the real covered with dirt and dust.  When you have cultivated that desire
for the Self, which is hidden in you, it comes up like the odor of sandalwood.

Verse  275:

The net of desires for the non Self has kept back the desire for the real Self.  So by desiring constantly
the real, the desire for the unreal goes, and the real (i.e. the Atman) shines in its own glory.

Verse  276:

Wherever the mind is bound, there give up external desire. And when you have given up all external desires,
then comes the realization of the Atman, free from all impediments.


Arunachala Siva.         

General topics / Re: Tevaram - Some select verses.
« on: February 22, 2016, 08:27:33 AM »
Verse  50:

கோட்டமில்என் குலமைந்தன் திண்ணன் எங்கள்
   குலத்தலைமை யான்கொடுப்பக் கொண்டு பூண்டு
பூட்டுறுவெஞ் சிலைவேடர் தம்மைக் காக்கும்
   பொருப்புரிமை புகுகின்றான் அவனுக் கென்றும்
வேட்டைவினை யெனக்குமே லாக வாய்த்து
    வேறுபுலங் கவர்வென்றி மேவு மாறு
காட்டிலுறை தெய்வங்கள் விரும்பி உண்ணக்
   காடுபலி ஊட்டென்றான் கவலை யில்லான்.

'Thinnan, my flawless son, is to be invested by me with
The chieftainship of our clan and is to become
The leader of hunters who wield strung bows;
He should excel me as a hunter and should be
Successful in annexing the realms of foes;
So, perform sacrifices to the sylvan deities
That they may with joy relish the offerings.'
Thus spake he, relieved of all his worries.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 22, 2016, 08:24:11 AM »
Verse 49:

நின்றமுது குறக்கோலப் படிமத் தாளை
   நேர்நோக்கி அன்னைந நிரப்பு நீங்கி
நன்றினிதி னிருந்தனையோ என்று கூறும்
    நாக னெதிர் நலம்பெருக வாழ்த்தி
நல்ல மென்தசையும் ஈயலொடு நறவும் வெற்பில்
    விளைவளனும் பிறவளனும் வேண்டிற் றெல்லாம்
அன்றுநீ வைத்தபடி பெற்று வாழ்வேன்
   அழைத்தபணி என்னென்றாள் அணங்கு சார்ந்தாள்.

Addressing the aged matron -- a huntress --, he said:
'Mother, are you free from indigence
Do you live well?' Hearing this, she blessed him
And said: 'As you have allotted of yore,
I get goodly meat soft, winged white ants,
Honey, products of hills and other products too;
Abundant is the provision. Well, what for did you call me?'

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 22, 2016, 08:22:02 AM »
Verse 48:

கானில்வரித் தளிர்துதைந்த கண்ணி சூடிக்
   கலைமருப்பின் அரிந்த குழை காதிற் பெய்து
மானின்வயிற் றரிதாரத் திலக மிட்டு
    மயிற் கழுத்து மனவுமணி வடமும் பூண்டு
தானிழிந்து திரங்கிமுலை சரிந்து தாழத்
    தழைப்பீலி மரவுரிமேற் சார வெய்திப்
பூநெருங்கு தோரைமல சேடை நல்கிப்
    போர்வேடர் கோமானைப் போற்றி நின்றாள்.

The priestess wore a chaplet of speckled jungle shoots;
Her ears were adorned with rings cut from antler;
On her forehead was a tilaka of musk;
She wore a garland made of small chowries
Painted blue like the peacock's neck;
Her shrunken breasts were sagging;
She wore a garment of bark into which
Were stuck the feathers of peacock.
She blessed him with flowers and wild rice
And stood hailing the martial king of hunters.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 22, 2016, 08:19:18 AM »
Verse 47:

சிலைமறவ ருரைசெய்ய நாகன் தானும்
   திண்ணனைமுன் கொண்டுவரச் செப்பி விட்டு
மலைமருவு நெடுங்கானிற் கன்னி வேட்டை
   மகன்போகக் காடுபலி மகிழ வூட்டத்
தலைமரபின் வழிவந்த தேவ ராட்டி
   தனையழைமின் என அங்குச் சார்ந்தோர் சென்று
நிலைமையவள் தனக்குரைப்ப நரைமூ தாட்டி
   நெடிதுவந்து விருப்பினொடுங் கடிது வந்தாள்.

When they spake thus, Nakan sent for his son
And uttered these words: 'My son is to pursue
His maiden-hunting in the hilly forests;
Call the chief priestess of my clan to offer
Sacrifices pleasing to the sylvan deities.'
When hunters apprised her of his words
The old matron hastened in joy to Nakan.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 22, 2016, 08:16:52 AM »
Verse  46:

இத்தனைகா லமும்நினது சிலைக்கீழ்த் தங்கி
   இனிதுண்டு தீங்கின்றி இருந்தோம் இன்னும்
அத்தநின தருள்வழியே நிற்ப தல்லால்
   அடுத்தநெறி வேறுளதோ அதுவே யன்றி
மெய்த்தவிறல் திண்ணனைஉன் மரபில் சால
   மேம்படவே பெற்றளித்தாய் விளங்கு மேன்மை
வைத்தசிலை மைந்தனைஈண் டழைத்து நுங்கள்
     வரையாட்சி யருளென்றார் மகிழ்ந்து வேடர்.

"All these years we abode under your bow;
We ate and flourished trouble-free;
Father, we?ll follow the way indicated by
Your mandate; no other path will we pursue;
Moreover you have blessed us with your son,
Thinnan who is the great scion of your line;
Call your son who is an expert archer and invest
Him with the right to rule the hills."
Thus they spake in delight great.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 22, 2016, 08:14:37 AM »
Verse  45:

சொன்னவுரை கேட்டலுமே நாகன் தானும்
   சூழ்ந்துவருந் தன்மூப்பின் தொடர்வு நோக்கி
முன்னவர்கட் குரைசெய்வான் மூப்பி னாலே
   முன்புபோல் வேட்டையினின் முயல கில்லேன்
என்மகனை உங்களுக்கு நாத னாக
   எல்லீருங் கைக்கொண்மி னென்ற போதில்
அன்னவரு மிரங்கிப்பின் மகிழ்ந்து தங்கோன்
    அடிவணங்கி இம்மாற்றம் அறைகின் றார்கள்.

When Nakan heard them, he considered
His ageing plight and addressed them thus:
'On account of my old age I am unable
To indulge in hunting as before; may you all
Accept the leadership of my son.'
When he spake thus, they felt sad
And eventually grew glad; they hailed
His feet and addressed him thus:

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 22, 2016, 08:11:51 AM »
Verse 44:

அங்கண்மலைத் தடஞ்சாரற் புனங்க ளெங்கும்
   அடலேனம் புலிகரடி கடமை ஆமா
வெங்கண்மரை கலையொடுமான் முதலா யுள்ள
   மிருகங்கள் மிகநெருங்கி மீதூர் காலைத்
திங்கள்முறை வேட்டைவினை தாழ்த்ததென்று
   சிலைவேடர் தாமெல்லாம திரண்டு சென்று
தங்கள்குல முதற்றலைவ னாகி யுள்ள
   தண்தெரியல் நாகன்பால் சார்ந்து சொன்னார்.

When fierce forest boars, tigers, bears, kadamai,
Jungle-cows, angry-eyed marai and other wild animals
Thronged thick and laid waste the fields and gardens
In the great slopes of the beauteous hills
The hunters assembled, and as a body
Called on Nakan, the chief of their clan,
-- The wearer of cool wreath of flowers --,
And said: 'Lack of periodical hunting
Has caused havoc.'

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 22, 2016, 08:10:08 AM »
Verse  43:

இவ்வண்ணந் திண்ணனார் நிரம்பு நாளில்
   இருங்குறவர் பெருங்குறிச்சிக் கிறைவ னாய
மைவண்ண வரைநெடுந்தோள் நாகன் தானும்
   மலையெங்கும் வனமெங்கும் வரம்பில் காலம்
கைவண்ணச் சிலைவேட்டை யாடித் தெவ்வர்
   கணநிரைகள் பலகவர்ந்து கானங் காத்து
மெய்வண்ணந் தளர்மூப்பின் பருவ மெய்தி
   வில்லுழவின் பெருமுயற்சி மெலிவா னானான்.

As Thinnan throve thus, the chief
Of the sylvan town where dwelt fierce hill-men
-- The dark strong-shouldered Nakan --,
For countless days through hills and forests
Hunted with his beauteous bow, quelled foes,
Lifted cattle and kept watch over his hill ranges.
He grew old and was enfeebled;
He was no longer the master of his bow.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 22, 2016, 08:08:10 AM »
Verse  42:

வண்ணவெம் சிலையு மற்றப்
   படைகளும் மலரக் கற்றுக்
கண்ணகன் சாயல் பொங்கக்
   கலைவளர் திங்க ளேபோல்
எண்ணிரண் டாண்டின் செவ்வி
   எய்தினார் எல்லை யில்லாப்
புண்ணியந் தோன்றி மேன்மேல்
   வளர்வதன் பொலிவு போல்வார்.

He who was like 'the congregation of splendorous piety ever-growing'
Became a great master of the bow and other weapons;
With ever-crescent beauty he shone a full moon;
He was now sixteen years old.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: February 22, 2016, 08:05:39 AM »
Verse 41:

பொற்றட வரையின் பாங்கர்ப்
   புரிவுறு கடன்முன் செய்த
விற்றொழிற் களத்தில் நண்ணி
   விதிமுறை வணங்கி மேவும்
அற்றைநாள் தொடங்கி நாளும்
   அடற்சிலை யாண்மை முற்றக்
கற்றன ரென்னை யாளும்
   கானவர்க் கரிய சிங்கம்.

In the slope of the beauteous mountain;
From the day when he first held the bow
Each day he practiced the art of archery;
The skill of him -- the lion of foresters,
And my own deity --, was crowned with consummation.   

Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: February 22, 2016, 06:42:54 AM »

K.R.K. Murthy further writes:-

An old woman bent double with age used to go round and round Bhagavan's Hall and finally go
near Bhagavan's seat and loudly sing songs composed extempore by her.  Her spontaneous
compositions used to pour forth effortlessly from her extremely devoted heart. She was not a
learned lady.  There might be some grammatical mistakes and errors in rhyme, rhythm etc.,
She used to thus sing her prayers daily for obtaining the grace of Bhagavan.

One day,  Bhagavan smilingly remarked that her songs seemed to be much better than those of
her son.  Her son was a scholar and from an ordinary point of view of view, the scholar's compositions
ought to be superior but for Bhagavan, those arising from the bottom of the heart with great devotion
and emotion are more pleasing.  Are not the standards of judgement different?

Whenever Bhagavan's physical body appeared to suffer from some ailment, some devotees used to
prescribe medicines for relief, forgetting that Bhagavan Himself was Vaidyanatha (Lord of
the Universal medical care) who can cure all ills if he so willed. Bhagavan used to take or apply the
medicines just for the satisfaction of the devotees who prescribed the same and not curing Himself. 
He never wanted to wound the feelings of even the humblest of devotees and He used to accept the medicines, though there was no necessity for any of them as far as He was concerned.   Though the
act is the same, the object is different.

One lady devotee was one day expressing to Bhagavan that she had come that day, from a long
distance.  Bhagavan suddenly remarked:

"You did not come.  The train brought you here."  The other side of the picture is more real to
Bhagavan.  She did not come there perhaps by her individual exertion but she was brought by
Bhagavan's Grace.

(Source:  Arunachala's Ramana, Boundless Ocean of Grace,
Volume 6. Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.

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