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Messages - Subramanian.R

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11761
General topics / Re: Tevaram - Some select verses.
« on: February 06, 2016, 08:33:22 AM »
Verse 24:

வேறு நல்லதோர் கோவணம் விரும்பிமுன் கொணர்ந்தேன்
கீறு கோவண மன்றுநெய் தமைத்தது கிளர்கொள்
நீறு சாத்திய நெற்றியீர் மற்றது களைந்து
மாறு சாத்தியென் பிழைபொறுப் பீரென வணங்க.


I have in love secured for your use
A different but an exceedingly good kovanam;
It is not a kovanam torn from a bigger cloth;
It was woven as such. O great one in whose
Forehead dazzle stripes of the Holy Ash,
Be pleased to wear it removing your wet one.
Be pleased to forgive me.? Thus he spake, and bowed.


Arunachala Siva.



11762
General topics / Re: Tevaram - Some select verses.
« on: February 06, 2016, 08:28:13 AM »
Verse 23:


அத்தர் முன்புசென் றடிகள்நீர் தந்தகோ வணத்தை
வைத்தி டத்துநான் கண்டிலேன் மற்றுமோ ரிடத்தில்
உய்த்தொ ளித்தனர் இல்லைஅஃ தொழிந்தவா றறியேன்
இத்த கைத்தவே றதிசயங் கண்டிலே னென்று.


He came before Him, the Father, and said: ?O great one!
I canst not find the kovanam you gave me
In the place where I kept it safe; none there is
Who could have concealed it in a different place.
I do not know how it disappeared; a marvel
Like unto this I have never witnessed.   


Arunachala Siva.

11763
General topics / Re: Tevaram - Some select verses.
« on: February 06, 2016, 08:26:00 AM »
Verse 22:


மனைவி யாரொடு மன்னிய கிளைஞரும் தாமும்
இனைய தொன்றுவந் தெய்திய தெனஇடர் கூர்ந்து
நினைவ தொன்றிலர் வருந்தினர் நிற்கவு மாட்டார்
புனைய வேறொரு கோவணங் கொடுபுறப் பட்டார் .


With his wife and circling kin, he grieved,
That it had happened even thus; he could think of
Nothing else; he grieved sore; he could not stand
There either; for His use he took with him
Another kovanam and came out.   

Arunachala Siva.

 

11764
General topics / Re: Tevaram - Some select verses.
« on: February 06, 2016, 08:23:30 AM »
Verse  21:


பொங்கு வெண்கிழிக் கோவணம் போயின நெறிமேல்
சங்கை யின்றியே தப்பின தென்றுதஞ் சரக்கில்
எங்கும் நாடியும் கண்டிலர் என்செய்வார் நின்றார்
அங்கண் வேதியர் பெருந்தொடக் கினில்அகப் பட்டார்.


"The dazzling kovanam white has grown wings
And has, sure, escaped from me." He thought thus.
He searched for it amidst all his merchandise
But in vain; what could he do? He stood dazed.
Lo, he was caught in the great gin of the gracious One.   

Arunachala Siva.

11765
General topics / Re: Tevaram - Some select verses.
« on: February 06, 2016, 08:20:51 AM »
Verse 20:



ஐயர் கைதவம் அறிவுறா தவர்கடி தணுகி
எய்தி நோக்குறக் கோவணம் இருந்தவே றிடத்தின்
மையில் சிந்தையர் கண்டிலர் வைத்தகோ வணமுன்
செய்த தென்னென்று திகைத்தனர் தேடுவா ரானார்.


On account of his ignorance of the deception
Played by the Great One, the devotee hastened inside;
When he looked for it in the guarded place
The flawless one could not find it there.
"What did the kovanam do?" he thought;
Utterly bewildered, he searched for it.   

Arunachala Siva.

11766
General topics / Re: Tevaram - Some select verses.
« on: February 06, 2016, 08:18:21 AM »
Verse 19:


தொண்டர் அன்பெனுந் தூயநீ ராடுதல் வேண்டி
மண்டு தண்புனல் மூழ்கிய ஈரத்தை மாற்றத்
தண்டின் மேலதும் ஈரம்நான் தந்தகோ வணத்தைக்
கொண்டு வாரும்என் றுரைத்தனர் கோவணக் கள்வர்.


The Lord desiring to bathe in the pure flood
Of the devotee?s love, addressed him thus:
"Our kovanam is wet from the bath in the cool flood;   
The one on the staff is also wet; I must have
A change of dress; give to me the kovanam
I gave thee." Thus spake the Kovanam-Filcher.

Arunachala Siva.


11767
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: February 06, 2016, 06:58:55 AM »

To jump into the river to help a drowning man, which is done instantaneously, is the pure karma yoga.
"I shall try to help him. But his survival is in God's hands."  is pure nishkamya karma.
Once Bhagavan Ramana was walking on the Hill.  A shepherd came and asked for his missing stick.
Bhagavan took out a fallen branch of a tree, cut it with His pen-knife suitably, polished it with some
herbal leaves and gave that nice stick, to the shepherd.

It is not the job of a Jnani to build schools, hospitals and run cookery classes for housewives. 
This is what most of today's "Jnanis" are doing.  Bhagavan never approved of any of these things.
He said:  "You reform yourself first and then do the reforms outside, if need be."  The need would
not arise, because for a Jnani there is no one else.  But individual help towards people in distress,
Bhagavan always did. 

Arunachala Siva.

11768
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: February 06, 2016, 06:55:53 AM »



The Hill is quite mystical.  Suzanne heard Sama Veda being chanted
when she was staying alone in Virupaksha Cave one night. The attendants
have heard the sounds of the wooden footwear of the walking Siddhas
at night, when they had accompanied Bhagavan at nights.

Arunachala Siva.

11769
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: February 06, 2016, 06:54:35 AM »

I have not seen Bhagavan in body, since I was born after He attained Maha Nirvana. 
Should one get mantra only when He comes with body?  How did Walter Kiers work out
his realization?  How did Swami Ramanagiri work out his deliverance?  They were guided
in their own countries and for Swami Ramanagiri, He directed him from Almora to Tiruvanmiyur,
(near Chennai) and from there to Tiruvannamalai and He further asked him to go to a village near
Madurai, I think, it is Vadipatti.  His Samadhi is there in Vadipatti.

There are Westerners who came to Tiruvannamalai after Maha Samadhi and are still staying there.
E.g. Lucy Ma's daughter.

Arunachala Siva. 

11770
General Discussion / The Heart of Vedanta - John Grimes:
« on: February 05, 2016, 01:56:11 PM »
The heart of Vedanta is the nature of Brahman.  The Brahmasutras, which string together the central
concepts of the Upanishads, begin:  'Ahato brahma jijnasa', 'Now therefore, the inquiry into Brahman.'
(Brahmasutras 1.1.1.).  This inquiry is not only intellectual, but is also practical.  The trend of Advaitic
thought revolves around the theme, 'Atman is Brahman'.

Its approach to self inquiry. Its concern is for individuals, here and now.  Its goal is that which is
eternally present, immediate, and accessible.

To reveal the Self is the ultimate quest of Advaita.  This experience, Advaita claims, is within universal
reach although the same method does not suit everyone. Thus it is not really theory that Advaita
advocates, as much as experience. As S. Mayeda has said, 'Philosophy is not his (Sankaras's) aim
but is rather a vital weapon with which to fulfill this aim, which is to rescue people out of their transmigratory
existence.'  (Upadesa Sahasri 11-12).  Advaita means the truth of 'non duality'.  The prefix 'a' equates
with 'non' and applies not only to duality but also to 'isms' and 'system of thought'.  The goal of Advaita
is not so much to know about' the Self, as it is to 'personally experience' the Self.

contd.,

Arunachala Siva.               

11771
(The said article appeared in Mountain Path, Aradhana, 2005)

*

Writing about my relationship with Bhagavan is like going through my entire spiritual search. There
have been many aspects and layers of this contact, which has taken many forms.  These have lead me
to a perhaps a different understanding of Bhagavan and His teachings than is apparent through the usual
examination of the books about Him.  Bhagavan has come to me in different ways and relative to many
teachings and practices in a manner I never expected.

My initial encounter with Ramana occurred through the books in the early days,the dawns of spiritual
seeking when I was nineteen, around 1970. There were so many books, teachers and groups, so many
different traditions, a number with much to offer, that naturally it was difficult to know where to concentrate.
After having done a general examination of the world's spiritual traditions it was clearly with Vedanta,
and Yoga, that my soul found the greatest resonance, that I felt the clearest presentation of the path
of Self Realization. In that domain  it was easy to discover the teachings of Bhagavan, which were like
their guiding star.

contd.,

Arunachala Siva.           

11772
Mere mental quiet is an excellent thing as a step on the upward way but it is not the true transcendence.
The mental blank which is so often the absorption state of yogis is not the same as the self understood
awareness which is the absorption state of the philosophic yogi.  The peace of the first may easily lead to
world fleeing weakness and lethargy whereas the peace of the second can only lead to world helping
strength and inspiration.  To look at this state from the outside only and to believe that both enter into
a similar condition is to be guilty of a grave misapprehension. The diffuse drifting negativity of the first
is inferior to and different from the discriminative intelligent awareness of the second.   The one merely
refrains from thinking.  The other actively engages the thought free consciousness in understanding
its own nature. The one is all flowers but no fruit.  The other is all flowers and all fruit.

Hence in The Supreme Path, a text of rules for aspirants compiled eight hundred years ago in Tibet
and still highly cherished there, the warning is plainly given that:  'The stillness of inactive thought-
processes (in the individual mind) may be misunderstood to be the true goal, which is the stillness of
the infinite Mind."  The key to this extremely subtle situation is therefore two fold.

contd.,

Arunachala Siva.       
 

11773
General Discussion / Re: Mithya:
« on: February 05, 2016, 11:35:21 AM »
Vedanta says this world is nothing but Brahman plus name and form which are not substantial additions.
A mithya addition does not truly count.  One plus any number of zeros is still only one.  Clay is one,
in the world of all clay forms.  So too Brahman plus a myriad forms is still non dual and preserves Advaita
intact.  Sages have gone further and said that this world is indeed a value addition (!)  to Brahman.
They gently whisper a secret counsel to ripe seekers blessed with detachment (vairagya) to treat this
Mithya world as a mere dream without substance. Such a paradigm shift in our world view helps the
mind to turn within and dwell on the Self, the sole Reality!

concluded.

Arunachala Siva.         

11774
General topics / Re: The Guiding Presence:
« on: February 05, 2016, 11:26:44 AM »
The essential point is that this grace is available to us even today, always, at any time and at any place.
But for most of us the epiphanies occur more often than not at the Asramam, because it compelling
ambiance can lead us immediately into the valley of silence.  This grace is a pure light which removes
the barriers of ignorance that we have set up to defend our small, private worlds of desires and fears.

Ramana said:

Divine grace is essential for realization.  It leads on to God realization.  But such grace is vouchsafed     
only to him who is a true devotee or a yogin, who has striven hard and ceaselessly on path towards
freedom.  (Talks 29).

We focus and identify Ramana as the source of this abundant grace, this light  which guides and reassures
us.

Bhagavan did not belong to any lineage, nor did He personally subscribe to one.  He was unique and even
in the evaluation of he great masters of His lifetime, He stood alone.  His teaching was often in silence,
or else in epitomized the simplicity of absolute truth. Some people have occasionally sought to interpret
Bhagavan's words, and while there is a risk of their seeking to insert themselves in some sort of 'lineage',
something Bhagavan himself did not advocate.

contd.,

Arunachala Siva.   

11775
General topics / Re: And Another Thing...
« on: February 05, 2016, 11:12:13 AM »
Another thing Bhagavan did not encourage was exotic behavior.  If anyone wanted to sit and pray in a
strange posture or doing contortion He ignored them.  Of course a person doing something odd that
they could not help another matter. But Bhagavan definitely had no time for anyone indulging in weird
conduct, nor did He condone self aggrandizing madness.  They too did not get sympathy.  I am pretty
sure He did not approve of gimmickry, either physical or spiritual.

Sitting in the dining hall with Bhagavan and seeing Him eat was an education.  He sat against the kitchen 
wall where we could all see Him on both sides of the partition. That was because there were a number of old
Brahmin ladies who had spent their entire lives not being allowed to eat in front of strangers and it was too
much of a wrench for them to change their ways so late in life, so they were allowed to do things in a way
that made them feel comfortable.  Bhagavan never wasted even a grain of rice; His leaf was always clean
when He finished.

contd.,

Arunachala Siva.         

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