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Messages - Subramanian.R

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In Advaita Vedanta philosophy, two types of attainment are spoken of;  attainment of the not-yet-attained
and attainment of the already attained.  What has not been attained, for instance, the attainment of a new
automobile, is achieved in space and time. It is attained by effort and produces a limited result, e.g. a new car.
This type of attainment always involves both gain and loss.  One gains a new condition and loses an old

However, Vedanta also talks about another type of attainment.  It is called, 'obtaining the already obtained'
-- praptasya praptih, or, 'getting rid of what you have not got.'  To obtain the already obtained involves
neither space nor time.  One can obtain only that which one does not already have.  Since one always is the
Self, when one realizes this fact, it is designated as 'obtaining the already obtained.' 

Realizing, attaining and reaching the goal only have a figurative meaning according to Bhagavan Ramana.
If the goal, Self Realization, is to be reached, obtained anew, it cannot be permanent.  The goal must
already be there.  Why?  If an individual seeks to reach the goal with his or her ego, how can they reach
it?  The goal must have existed before the ego searched for it and when the ego is destroyed, what is there
only the eternal Self, as it ever was!  Thus 'bondage' and 'release'  must only pertain to the ego and not to
the Self. Where duality exists, there bondage and release make sense. But, if there is no duality, if duality
only exists in the mind or the ego of an individual, then who is to be released and by what?  When the mind
ceases through Self Inquiry, it will be discovered that there is neither bondage nor liberation.


Arunachala Siva.                     

General topics / Re: Abhirami Andati - verses and meanings:
« on: April 09, 2016, 12:03:22 PM »
Verse 22:

22: கொடியே, இளவஞ்சிக் கொம்பே, எனக்கு வம்பே பழுத்த
படியே மறையின் பரிமளமே, பனி மால் இமயப்
பிடியே, பிரமன் முதலாய தேவரைப் பெற்ற அம்மே.
அடியேன் இறந்து இங்கு இனிப் பிறவாமல் வந்து ஆண்டு கொள்ளே.

கொடியானவளே! இளமையான வஞ்சிப் பொற் கொம்பே! தகுதியற்ற எனக்குத் தானே முன் வந்து அருளளித்த கனியே! மணம் பரப்பும் வேத முதற் பொருளே! பனி உருகும் இமயத்தில் தோன்றிய பெண் யானை போன்றவளே! பிரம்மன் முதலாகிய தேவர்களைப் பெற்றெடுத்த தாயே! அடியேன் இப்பிறவியில் இறந்தபின், மீண்டும் பிறவாமல் தடுத்தாட் கொள்ள வேண்டும்.

O Mother who is like a creeper, the one who is like golden Vanji branch.  You, the Fruit,  came on Your
own and conferred me Grace, while I am not fit.  You are the fragrant first principle of Vedas!  You appeared
as a lady elephant in the Himalayas where the snow is melting.   You are the Mother even to gods
like Brahma and all other devas.  O Mother, you should prevent me from getting a birth, after I die in this


Arunachala Siva.   

In the first sub section of section 1 of Vichara Sangraham he says:

(...) vicharippadu eppadi?  ennil, kattai mudaliya palum jadamana ich sariram, nan endru spurittu varangi
varuma?  varade.  adalal, pinnamana dehattai p pinam polave irutti, vakkalum nan endru sollamal irundu,
iruppadu nan ena vilanguvadu eduvendru kurmaiyay vicharittal, appodu hirudayattil , nan nan endru sattam
illaamal, tanakku t tane or vidha spurippu mattiram tondrum.  adanai vidadu summa irundal, deham nan
ennum ahamkara rupa jiva bhodattai mutrilum nasam akki, karuppurattil patriya neruppu pol, tan um
santam ay vidum. iduve moksham endru periyorgalalum surutigalalaum sollapadukiradu.

(...) If (anyone) asks how to investigate (this impure self awareness that rises as 'I am the body'),
(the reply is:)  can this body, which is jada (non conscious) like a block of wood,  shine and behave
as 'I'?  It cannot.  Therefore setting down the corpse body as a corpse, and remaining without uttering
'I' even  by (physical or mental) voice, if one keenly investigates what is that now shines as 'I', then
in (one's) heart a kind of spurippu (a fresh clarity) alone will itself appear to itself (or oneself) without
sound as 'I am I'.  Without leaving that (fresh clarity of self awareness), if one just is,  it will completely
annihilate the sense of individuality in the form of ego, (which experiences itself as) 'body is I' and (then),
like fire that catches on camphor, it will itself be extinguished.   This itself is said by sages and sacred
texts to be Mukti (liberation).


Arunachala Siva.                               

Understanding Talks with Sri Ramana Maharshi:

Therefore, for those with little background in Vedanta Sastras, exposure to Talks with Sri Ramana
Maharshi can be quite bewildering because they come with preconceived erroneous notions of
'doing something all the time' in order 'to attain Enlightenment. From the very outset, Bhagavan
rejects this twin error of 'doing' and 'attaining'  with regard to Enlightenment.  Many masters exhort
their followers to austerities like fasting, mouna vratam and practice of hatha yoga, pranayama, japa
and so on.   Bhagavan said cuttingly that when a seeker already wearied of doing all these sadhanas,
approaches a guru, perplexed as to how to get out of birth-death cycle, to prescribe him further vigorous
do's and don't would be tantamount to prolonging the vicious cycle of karma and such a guru is a Yama
(Lord of Death) himself and not a deliverer from death.  With a touch of humor, He added that such a guru
can be as well called Brahma (Lord of Birth), as he only carries forward the disciple's birth cycles.   
(Talks 601; Guru Vachaka Kovai Verse 271; Ozhivil Odukkam Verse 123).


Arunachala Siva.       

251:  As the one (undivided) sky is perceived as differentiated by identification with a pot or building,
so the Blissful Consciousness (the Self) us conceived as soul and God;  these two are not really different.

252:  As two figures of sandal wood made to represent a master and a servant (are both sandal wood),
so God and the soul are (both) the Real, namely Brahman;  they are not different.

253:  As one and the same woman, unchanged, is designated by the words 'wife' and the like (according
to the standpoint of speaker), so the immutable Self is perceived variously by men whose minds are
engrossed in worldly pursuits.

254:  The Liberated one has neither knowledge of difference, nor knowledge of non difference.  The non-
difference arising of knowledge of difference is referred to by the wise as 'knowledge of non difference.'

255: Just as the ignorant see objects of sense perception,  because of their minds being directed outwards,
so the one whose bonds are broken is aware only of the Consciousness, which is the real substance of
all appearances.

256:  Knowing of non self is possible only so long as the Self is perceived as with form.  When one realizes
the formless Self, to whom can knowledge of non self occur?


Arunachala Siva.     

Verse 517:

This acme of blissfulness that is within me (my own property).  I have become heir to now by the
thy grace and mercy, O benevolent One, I bow down to thee.  I bow down.

Verse 518:

Oh, I have been dreaming all this time a great dream and traveling in a great forest created by Maya,
where birth and death and  all kinds of troubles and pain afflicted me all the time, and the tiger of ego
afflicted me immensely.  Thou, O Master, awakening me from that dream. save me forever.

Verse  519:

I bow down to thee, O prince of Teachers, who art the only Reality, who art pure Consciousness.
It is He alone who shines in His own glory in the form of this world.


Arunachala Siva.   

General topics / Re: Tevaram - Some select verses.
« on: April 09, 2016, 09:33:02 AM »
Verse  132:

அத்திருப் பதியினில்
   அணைந்த அன்பரை
மெய்த்தவக் குழாமெலாம்
   மேவி ஆர்த்தெழ
எத்திசை யினும்அர
   வென்னும் ஓசைபோல்
தத்துநீர்ப் பெருங்கடல்
   தானும் ஆர்த்ததே.

Holy throngs of devotees -- tapaswis true --, gathered
In the holy place at which the servitor arrived
And roared vociferously in delight great;
Like the sound of "Hara! Hara!" issuing from
All directions, the billowy main too resounded.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 09, 2016, 09:30:18 AM »
Verse  131:

வாய்ந்தசீர் வருணனே வாக்கின் மன்னரைச்
சேர்ந்தடை கருங்கலே சிவிகை ஆயிட
ஏந்தியே கொண்டெழுந் தருளு வித்தனன்
பூந்திருப் பாதிரிப் புலியூர்ப் பாங்கரில்.

Ever-glorious Varuna converting the black stone
Into a palanquin, bore the lord of the Logos;
Blessed to carry him thus, he conveyed him
Near to flowery Tiruppatirippuliyoor.*

(* Today's Cuddalore)

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 09, 2016, 09:27:47 AM »
Verse  130:

அருள்நயந் தஞ்செழுத்
   தேத்தப் பெற்றஅக்
கருணைநா வரசினைத்
   திரைக்க ரங்களால்
தெருள்நெறி நீர்மையின்
   சிரத்தில் தாங்கிட
வருணனுஞ் செய்தனன்
   முன்பு மாதவம்.

With his billowy hands Varuna up-bore
Tirunavukkarasu -- the embodiment of compassion,
The one borne aloft by the mystic pentad--,
Fully conscious of his glory; great indeed is
The tapas wrought by Varuna, of yore,
To bear on his crown the holy servitor.

Arunachala Siva.   

General topics / Re: Tevaram - Some select verses.
« on: April 09, 2016, 09:25:24 AM »
Verse 129:

இருவினைப் பாசமும்
   மலக்கல் ஆர்த்தலின்
வருபவக் கடலில்வீழ்
   மாக்கள் ஏறிட
அருளுமெய் அஞ்செழுத்
   தரசை இக்கடல்
ஒருகல்மேல் ஏற்றிடல்
   உரைக்க வேண்டுமோ.

If the Panchakshara, can help embodied lives
Fastened to the stone of ego with the ropes
Of twofold deeds and thrown into the sea of life
Reach the shore of eternal life without getting drowned,
Is it then a wonder that it wafted ashore Arasu
Fastened to a mere stone, from this sea?   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 09, 2016, 09:23:36 AM »
Verse  128:

அப்பெருங் கல்லும்அங்
   கரசு மேல்கொளத்
தெப்பமாய் மிதத்தலில்
   செறித்த பாசமும்
தப்பிய ததன்மிசை
   இருந்த தாவில்சீர்
மெய்ப்பெருந் தொண்டனார்
   விளங்கித் தோன்றினார்.

The huge stone served as a throne for Arasu
And became a float; the tight rope that fastened
His divine person, got snapped; the servitor --
True and great, shone unharmed resplendent.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 09, 2016, 09:21:26 AM »
Verse  127:

பெருகிய அன்பினர்
   பிடித்த பெற்றியால்
அருமல ரோன்முதல்
   அமரர் வாழ்த்துதற்
கரியஅஞ் செழுத்தையும்
   அரசு போற்றிடக்
கருநெடுங் கடலினுட்
   கல்மி தந்ததே.

As he in flooding love held fast to the Panchakshara
Which is not to be adequately hailed even by Brahma
And other immortals, and as he truly hailed it
The stone began to float on the dark sea.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 09, 2016, 09:16:54 AM »
Verse  126:

சொற்றுணை வேதியன்
   என்னுந் தூமொழி
நற்றமிழ் மாலையா
   நமச்சி வாயவென்
றற்றமுன் காக்கும்அஞ்
   செழுத்தை அன்பொடு
பற்றிய உணர்வினால்
   பதிகம் பாடினார்.

With the pure and sublime words: 'Sol Tunai Vetiyan'
He began to sing his divine Tamizh garland;
He hymned the decade holding fast thereto
In loving consciousness Namasivaya, the Panchakshara,
That abides with one and saves one from misery.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 09, 2016, 09:14:18 AM »
Verse 125:

அப்பரி சவ்வினை முற்றி
   அவர்அகன் றேகிய பின்னர்
ஒப்பரும் ஆழ்கடல் புக்க
   உறைப்புடை மெய்த்தொண்டர் தாமும்
எப்பரி சாயினு மாக
   ஏத்துவன் எந்தையை யென்று
செப்பிய வண்டமிழ் தன்னால்
   சிவன்அஞ் செழுத்துந் துதிப்பார்.

When they left him having done the deed,
He that was thrown into the sea of incomparable depth
-- The servitor true, armed in Godly strength --,
Resolved thus: "Come what may; I'll hail my Father."
Then in opulent Tamizh he hymned Siva-Panchakshara.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 09, 2016, 09:12:26 AM »
Verse  124:

அவ்வினை செய்திடப் போகும்
   அவருடன் போயரு கந்த
வெவ்வினை யாளருஞ் சென்று
   மேவிட நாவுக் கரசர்
செவ்விய தம்திரு உள்ளஞ்
   சிறப்ப அவருடன் சென்றார்
பவ்வத்தின் மன்னவன் சொன்ன
   படிமுடித் தார்அப் பதகர்.

The cruel Jains joined the executioners;
Tirunavukkarasar went with them that his pious heart
Might shine the more glorious; as ordered by the king
The base wrought the deed in the sea.   

Arunachala Siva.

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