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Messages - Subramanian.R

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11701
General topics / Re: Tevaram - Some select verses.
« on: April 11, 2016, 09:07:43 AM »
Verse  149:


கார்வளரும் மாடங்கள்
   கலந்தமறை ஒலிவளர்க்குஞ்
சீருடைஅந் தணர்வாழுஞ்
   செழும்பதியின் அகத்தெய்தி
வார்சடையார் மன்னுதிருத்
   தூங்கானை மாடத்தைப்
பார்பரவுந் திருமுனிவர்
   பணிந்தேத்திப் பரவினார்.


He entered that auspicious city where the Brahmins
Fostered the chanted Vedas and where clouds rested
On the tops of mansions; he, the divine saint,
Hailed by all the world, adored and hailed
The ever abiding Tirutthoongkaanaimadam
Of the Lord of matted hair and hymned it.   


Arunachala Siva.

11702
General topics / Re: Tevaram - Some select verses.
« on: April 11, 2016, 09:05:16 AM »
Verse 148:


திருவதிகைப் பதிமருங்கு
   திருவெண்ணெய் நல்லூரும்
அருளுதிரு ஆமாத்தூர்
   திருக்கோவ லூர்முதலா
மருவுதிருப் பதிபிறவும்
   வணங்கிவளத் தமிழ்பாடிப்
பெருகுவிருப் புடன்விடையார்
   மகிழ்பெண்ணா கடம்அணைந்தார் .


He worshipped Tiruvennainalloor which is near
Tiruvatikai, grace-abounding Tiruvamatthoor,
Tirukkovaloor and other shrines; he hymned
Opulent decades of Tamizh and by love impelled
Fared forth and reached Tiruppennakadam
Where the Rider of the Bull abides in love
And joy ever-crescent.   

Arunachala Siva.

11703
General topics / Re: Tevaram - Some select verses.
« on: April 11, 2016, 09:02:19 AM »
Verse  147:


இந்நாளில் திருப்பணிகள்
   செய்கின்ற இன்றமிழ்க்கு
மன்னான வாகீசத்
   திருமுனியும் மதிச்சடைமேல்
பன்னாகம் அணிந்தவர்தம்
   பதிபலவுஞ் சென்றிறைஞ்சிச்
சொன்னாமத் தமிழ்புனைந்து
   தொண்டுசெய்வான் தொடர்ந்தெழுவார்.


During these days, the king of Tamizh sweet
-- The divine saint Vakeesa --, rendered manifold service;
He then desired to visit the many shrines of the Lord
Who sports a snake on His crown which wears
The crescent, adore thereat, hymn His name divine
In Tamizh, and thus serve Him.

Arunachala Siva.

11704
General topics / Re: Tevaram - Some select verses.
« on: April 11, 2016, 09:00:26 AM »
Verse  146:


வீடறியாச் சமணர்மொழி
   பொய்யென்று மெய்யுணர்ந்த
காடவனும் திருவதிகை
   நகரின்கட் கண்ணுதற்குப்
பாடலிபுத் திரத்தில்அமண்
   பள்ளியொடு பாழிகளுங்
கூடஇடித் துக்கொணர்ந்து
   குணபரவீச் சரம்எடுத்தான்.



The Kadava king who came to con the falsity
Of the Jains who knew not the way to salvation,
Came by truth; he razed all the shrines
And mutts of the Jains at Pataliputra, and with
Their spoils brought to Triuvatikai, raised the temple
Gunaparaveechharam for the brow-eyed Lord.   


Arunachala Siva.

11705
General topics / Re: Tevaram - Some select verses.
« on: April 11, 2016, 08:57:55 AM »
Verse 145:


புல்லறிவிற் சமணர்க்காப்
   பொல்லாங்கு புரிந்தொழுகும்
பல்லவனுந் தன்னுடைய
   பழவினைப்பா சம்பறிய
அல்லல்ஒழிந் தங்கெய்தி
   ஆண்டஅர சினைப்பணிந்து
வல்அமணர் தமைநீத்து
   மழவிடையோன் தாளடைந்தான்.


The Pallava who pursued the course of ill-treatment
At the instance of the hare-brained Jains, severed
All nexus with them, as his fettering Karma came to an end;
Thither he came and bowed before the Lord's servitor;
Having quit the cruel Jains, he embraced the faith
Of the Lord who rides the ever-young Bull.   

Arunachala Siva.

11706
General topics / Re: Tevaram - Some select verses.
« on: April 11, 2016, 08:55:36 AM »
Verse 144:


அரிஅயனுக் கரியானை
   அடியவருக் கெளியானை
விரிபுனல்சூழ் திருவதிகை
   வீரட்டா னத்தமுதைத்
தெரிவரிய பெருந்தன்மைத்
   திருநாவுக் கரசுமனம்
பரிவுறுசெந் தமிழ்ப்பாட்டுப்
   பலபாடிப் பணிசெயுநாள்.


The Lord who is inaccessible to Vishnu and Brahma
Is easy of access to His devotee; He is the nectar
Abiding at Tiruvatikai Veerattam girt with
The extending river; Him did Tirunavukkarasar
Of incomprehensible greatness hail in splendid Tamizh
With his mind poised in love; he hymned many many decades,
And served the Lord and thus spent his days.


Arunachala Siva.

11707
General topics / Re: Tevaram - Some select verses.
« on: April 11, 2016, 08:50:51 AM »
Verse  143:

உம்பர்தங் கோனை உடைய
   பிரானைஉள் புக்கிறைஞ்சி
நம்புறும் அன்பின் நயப்புறு
   காதலி னால்திளைத்தே
எம்பெரு மான்தனை ஏழையேன்
   நான்பண் டிகழ்ந்ததென்று
தம்பரி வால்திருத் தாண்டகச்
   செந்தமிழ் சாற்றிவாழ்ந்தார்.



He moved into the shrine of the Lord of the celestial beings
Who claimed and ruled him, and he adored Him;
He was immersed in the bliss born of trusted love
And devotion deep; thinking his past he hymned thus:
"O poor me, to have jeered at my Lord in the past!"
He sang Tandakas in exquisite Tamizh and thus flourished.   


Arunachala Siva.

11708
General Discussion / Re: Rough Notebook-Open Forum
« on: April 11, 2016, 07:30:56 AM »

We are all Awareness.  It is the vasanas, which are like clouds, that obstructs its revealing.
The vasanas are carried from the previous births and it appear right from the moment
the child is born.  It looks for mother's breast for milk!  People without vasanas are always
Awareness.  There is one Nammazhwar in Sri Vaishnavism.  He was born under a tamarind
tree.  He is ayonija, born not through a mother's womb.  He therefore cared for nothing.
He just consumed air and lived! He is called Sadagopa, for the same reason.

Arunachala Siva.

11709
General Discussion / Re: Rough Notebook-Open Forum
« on: April 11, 2016, 07:28:42 AM »

By any of those curious squirks of history, there is a connection between the ancient philosophy
of India and a group of American citizens of the mid 19th century, who came to be known as
Boston Brahmins!  Among this distinguished clan were two individuals who more than any others
resonated to the call of India and wrote exceptional works that made a deep impact on the generations
that followed.  These were Ralph Waldo Emerson and Henry David Thoreau.  Particularly the latter's
work WALDEN is still read today for its common sense and wonderful descriptions of nature.
He wrote this masterpiece, staying as a guest to Emerson, during his short life of 43 years.
Thoreau's short article On the Duty of Civil Disobedience, inspired Mahatma Gandhi and later
Martin Luther King.

People, particularly Westerners who had felt that one must 'do something', often asked
Bhagavan Ramana, what He was doing to 'help' the world.  Bhagavan always smiled and asked:
"Who is there, other than oneself in this dream world?"  If the questioner could not grasp this
statement, He would come down to their level and say in effect:  "How do you know I am not helping?"
Bhagavan Ramana's very Presence was sufficient to influence anyone in he world, whose mind and
heart is open, to a higher realm of understanding.  Spiritual truths are not inhibited by time and space
as anyone who has come into contact with Bhagavan Ramana's grace today knows. 

Bhagavan may have been a historical figure but it would be foolish to think that it all ended in
April 1950, when His physical body died.  If anything, His influence has only grown with the
passing years and particularly in the last two decades, when His face and words are so readily
available in innumerable books and on the world wide web.

There was the special charisma which Bhagavan naturally displayed for how many stories have
we read or heard about someone who was utterly transformed by one piercing look from His eyes!  [ Balakrishna Menon, later Swami Chinmayananda had said that His one piercing look was enough to 'understand' everything, and all his six years of spiritual training in Uttara Kasi later, were only repetitions!].

For many when they first read something by Bhagavan Ramana, are struck by the truthfulness of the statements.  They are self evident and resonate deep in the heart far away from the crowded world of explanations, in which our normal mind indulges.

With Thoreau, there is a similar timbre in his descriptions of nature and observations about
human nature. These simple words, by a man who was admired by a small circle of contemporaries
who were nonetheless puzzled by his lack of seeming purpose, have come down to us today as
treasures which we reflect on and which nourish us.

(Source: Editorial, Mountain Path, July-Sep 2008)

Arunachala Siva.

11710


In deep sleep, in spiritual trance (samadhi), when fainting, when a desired object is obtained, or
when evil befalls an object considered undesirable, the mind turns inwards and enjoys that Bliss
of Atman. Thus wandering astray forsaking the Self, and returning to it again and again is the
interminable and wearisome lot of the mind.

Arunachala Siva.

11711
General topics / Re: Abhirami Andati - verses and meanings:
« on: April 10, 2016, 12:31:27 PM »
Verse  23:


23: கொள்ளேன், மனத்தில் நின் கோலம் அல்லாது, அன்பர் கூட்டந்தன்னை
விள்ளேன், பரசமயம் விரும்பேன், வியன் மூவுலகுக்கு
உள்ளே, அனைத்தினுக்கும் புறம்பே, உள்ளத்தே விளைந்த
கள்ளே, களிக்குங்களியே, அளிய என் கண்மணியே.

அபிராமித் தாயே! நின்னுடைய கோலமில்லாத வேறொரு தெய்வத்தை மனத்தில் கொள்ளேன். நின்னுடைய அடியார்கள் கூட்டத்தைப் பகைத்துக் கொள்ள மாட்டேன். உன்னையன்றி பிற சமயங்களை விரும்ப மாட்டேன். மூன்றுலகங்கட்கு (மண், விண், பாதாளம்) உள்ளேயும், யாவற்றினுக்கும் வெளியேயும் நிறைந்திருப்பவளே! எம்முடைய உள்ளத்திலே ஆனந்தக் களிப்பை உண்டாக்கும் கள்ளே! ஆனந்தத்திற்கு ஆனந்தமானவளே! எளியேனாகிய எனக்கும் அருள் பாலித்த என் கண்மணி போன்றவளே!

O Mother Abhirami!  I shall not keep any other god in my mind.  I shall not go against Your servitors!
I shall not like any other religions.  You are present fully in the three worlds, earth, sky and underworld,
and You are also fully present outside these worlds. You are the nectar which gives
Ananda in my mind.  You are the Anandam of Anandam!  You have given Your Arul and You are the
pupil of my eye.

contd.,

Arunachala Siva.   

11712
257.  Let God forms as well as the forms of the world appear so long as one does not realize the Self.
When the Self is realized, to whom are these forms real?

258.  If in the Heart of the State of Being the Self is won by persistence (in the Quest) by the exclusion
of thoughts, then the Sky of Pure Consciousness will shine alone, without anything else (subject or object).

259.  The ego (seer) is unreal;  this world of objects seen is also unreal; the mind that is aware of the two
is also unreal;  only the Sky of Pure Consciousness remains over (in Self Realization) as real.

260.  I shall declare the essence of the teaching, as given in all the Upanishads: when by the death of the
ego, the Self is realized to be the same as that Supreme Consciousness, there remains over only the Self
who is Pure Consciousness.

Guru Ramana Vachana Mala - completed.

Arunachala Siva.             

11713
Bhagavan never enjoined any exclusive or rigorous do's and don'ts  (Vidhi nishedha karma) and nor
did He condemn any of the traditional sadhanas which the seeker was already pursuing. Right from the
beginning, He exhorts us to wake up from the delusion of samsara and bondage by constantly inquiring
as to 'who' is bound and suffering, and 'who is seeking liberation.  The astonishing consistency in Bhagavan's
life and teaching can be appreciated best by seeing that His very first work Nan Yar? opens with these words
and His last composition Ekanma Panchakam also reiterates the same teaching, with an added twist that even
self inquiry is part of His sleep of ignorance -- though it helps one to wake up, just as the sight of a
ferocious line in a nightmare jolts the dreamer into waking state.

contd.,

Arunachala Siva.         

11714
In the first sentence of this passage the verb that I translated as 'shine' is Spuri, and in the third sentence
I translated Vichari as 'investigate', vilanguvadu as 'it that shines' and spurippu as 'fresh clarity' (though
I could alternatively translated as 'shining' or 'fresh shining'). Spurippu is a verbal noun, and is the Tamizh
equivalent of the Sanskrit verbal noun Sphuranam, but though Bhagavan does not actually use the Sanskrit
word Sphurana in Vichara Sanghraham, in most English translations of it the Tamizh word Spurippu has
been translated rather unhelpfully as Sphurana, which for most readers is just replacing one unfamiliar word
with another, without actually explaining its meaning in clear English terms.

The fact that Bhagavan says here 'or vidha spurippu', which means 'a kind of spurippu or sphuranam when used by Him has a range of referents rather than a single specific one, because if its referent did not vary according to the exact context in which He used it, it would have been superfluous for him to say a 'kind of'
('or vidha') in this context.  The particular kind of spurippu that he refers to here is the partial kind of self
awareness that we newly experience during our practice of Atma Vichara, and hence He says in Section
2 (in a passage that we will consider in the final installment of this article) that it is not itself the Vastu
(the real substance that we actually are) but is only a precursor of the complete and perfect experience   
of it.

contd.,

Arunachala Siva.             

11715
Bhagavan said:

'If the Self were to be reached, it would mean that the Self is not here and now, but that it should be got
anew.  What is got afresh will also be lost.  So it will be impermanent.  What is not permanent is not worth
striving for.  So I say, the Self is not reached. You are the Self.  You are already That. The fact is that
you are ignorant of your blissful state.  Ignorance supervenes and draws a veil over the pure Bliss.
Attempts are directed only to remove this ignorance, which consists in wrong knowledge.  The wrong
knowledge consists in the false identification of the Self with the body, the mind,  etc., This false identity
must go and there remains the Self. (Talks 251).

The essence of Bhagavan's teaching which He persistently declared, again and again, is, 'You are That,
here and now.'  To the person who objects, 'But is not my search proof of my having become lost?' the
reply comes, 'No, it only shows that you believe you are lost.'  For, what are you in search of?  How can
you find that which you already are?  A sage once said, 'Let me tell you a simple fact.  If you set aside
your ego for a moment, you will realize that you, the traveler, are that which you are seeking.  Everything
is within you.'  (Talks 359).

contd.,

Arunachala Siva.                       

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