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Messages - Subramanian.R

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11806
General topics / Re: Tevaram - Some select verses.
« on: February 05, 2016, 08:19:52 AM »
Verse  15:


கொடுத்த கோவணம் கைக்கொண்டு கோதிலா அன்பர்
கடுப்பில் இங்கெழுந் தருளும்நீர் குளித்தெனக் கங்கை
மடுத்த தும்பிய வளர்சடை மறைத்தஅம் மறையோர்
அடுத்த தெண்டிரைப் பொன்னிநீ ராடுதற்கு அகன்றார்.



The flawless devotee received the kovanam
And said: "Be pleased to return soon after the bath."
The Brahmin who had concealed His matted hair
And the flood of Ganga too, left the place to bathe
In the billowy water pure of the Kaveri, nearby.   

Arunachala Siva.

11807
General topics / Re: Tevaram - Some select verses.
« on: February 05, 2016, 08:17:29 AM »
Verse 14:


ஓங்கு கோவணப் பெருமையை உள்ளவா றுமக்கே
ஈங்கு நான்சொல்ல வேண்டுவ தில்லைநீ ரிதனை
வாங்கி நான்வரு மளவும்உம் மிடத்திக ழாதே
ஆங்கு வைத்துநீர் தாரும்என் றவர்கையிற் கொடுத்தார்.


"I need not expatiate to you on the lofty excellence
Of this kovanam; receive it and keep it safe
With you till I return here; be not negligent;
Preserve it yonder and give it back to me."
Thus He spake and handed it over to him.   


Arunachala Siva.

11808
General topics / Re: Tevaram - Some select verses.
« on: February 05, 2016, 08:14:57 AM »
Verse 13:


வணங்கும் அன்பரை நோக்கிஅம் மறையவர் இசைந்தே
அணங்கு நீர்ப்பொன்னி ஆடிநான் வரமழை வரினும்
உணங்கு கோவணம் வைத்துநீர் தாருமென் றொருவெண்
குணங்கொள் கோவணந் தண்டினில் அவிழ்த்தது கொடுப்பார்.



The Brahmin-lad consenting to what the devotee
Entreated of Him bowing, said: "I'll bathe
In the divine river Kauveri and return;
In case it rains, keep this (dried) kovanam with you
And return it to me." This said, He untied
From His staff a white and bright kovanam.

Arunachala Siva.

11809
General topics / Re: Tevaram - Some select verses.
« on: February 05, 2016, 08:12:32 AM »
Verse 12:


என்று தம்பிரா னருள்செய இத்திரு மடத்தே
நன்று நான்மறை நற்றவர் அமுதுசெய் தருளத்
துன்று வேதியர் தூய்மையின் அமைப்பதும் உளதால்
இன்று நீருமிங் கமுதுசெய் தருளுமென் றிறைஞ்ச.



When he heard the Lord speak thus, he beseeched Him thus:
"In this beauteous Matam, for feeding Brahmins
Well-versed in the Vedas four, holy Brahmins pure
Do the cooking; may you be pleased to dine here."   


Arunachala Siva.

11810
General topics / Re: Tevaram - Some select verses.
« on: February 05, 2016, 08:10:17 AM »
Verse  11:


பேணும் அன்பரை நோக்கிநீர் பெருகிய அடியார்க்
கூணும் மேன்மையில் ஊட்டிநற் கந்தைகீ ளுடைகள்
யாணர் வெண்கிழிக் கோவணம் ஈதல்கேட் டும்மைக்
காண வந்தனம் என்றனன் கண்ணுதற் கரந்தோன்.



Addressing the bowing devotee, He who had concealed
His eye in the forehead, said: "I have heard of
Your feeding the devotees who thrive in increasing love,
And also of your gifts to them such as kantais,
Keells, garments and kovanams white.
Therefore did I come to call on you."

Arunachala Siva.

11811
General topics / Re: Tevaram - Some select verses.
« on: February 05, 2016, 08:08:06 AM »
Verse  10:


வடிவு காண்டலும் மனத்தினும் முகம்மிக மலர்ந்து
கடிது வந்தெதிர் வணங்கிஇம் மடத்தினிற் காணும்
படியி லாதநீ ரணையமுன் பயில்தவ மென்னோ
அடிய னேன்செய்த தென்றனர் அமர்நீதி யன்பர்.


When he beheld Him, his face bloomed brighter
Than even his mind; he rushed to Him and bowed.
"I had not been blessed with your visit so far;
How great should have been my tapas of yore
To receive you in this Matam." Thus spake Amar-Nitiyar.

Arunachala Siva.   

11812
General topics / Re: Tevaram - Some select verses.
« on: February 05, 2016, 08:06:15 AM »
Verse  9:


கண்ட வர்க்குறு காதலின் மனங்கரைந் துருகத்
தொண்டர் அன்பெனுந் தூநெறி வெளிப்படுப் பாராய்த்
தண்டின் மீதிரு கோவண நீற்றுப்பை தருப்பை
கொண்டு வந்தமர் நீதியார் திருமடங் குறுக.


Beholders melted in love that welled up in them;
His advent was to reveal the pure way which is
Poised in the devotee?s love; on His staff were fastened
A pair of kovanams, a pouch of the Holy Ash and darbha.
Thus He came to the Matam of Amar-Nitiyar.   

Arunachala Siva.

11813
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: February 05, 2016, 06:43:48 AM »




Major Chadwick (Sadhu Arunachala) writes:-

On May 11th, the Asramam celebrates Bhagavan's third Aradhana, when one will be carried back
to that momentous night three years ago, when He passed.  One can still see the tense crowds
seated in rows under the veranda of the new hall, waiting, waiting, waiting, till the last breath
should be breathed and the one they all loved so much should once for all relinquish His body.

Doubtless, He was a Jnani and was beyond all suffering, He was dwelling in the bliss of the Self,
but suffering was undoubtedly was, though He Himself would have asked, "To whom is the suffering?"  Vaguely, I sense that if one is liberated, one is free from all pain as the Self is all bliss.  Behind every
suffering there must be a special bliss for such.  It is only a surface appearance, though very real and
painful for the onlooker.  At first people felt lost, they had relied too much on personal form,
though Bhagavan Himself had repeatedly warned them:  "You attach too much importance to this
body." 

Still it was only natural that this body should be missed although as time went on, the loss became
gradually less keen.  His Presence was felt so strongly in the Asramam and daily the feeling of this
actual presence grew.  A visitor remarked to me lately: "One does not miss the presence of Bhagavan
in the Asramam, He is there just as He was before."  And this is true.  He is there and He is surely
working and the Asramam will grow in strength and renown as time goes on.  There have been dark
days since that night three years ago, but those days are now past.  The Asramam takes on a new life.
The school (Vedic School) has been revived and Pujas are performed so carefully and enthusiasticaly
that the whole place rings with vibrations thus set up.

I went away never to return.  But He brought me back.  And now I thank Him every day that I have
been allowed to take part in this renaissance. It is thrilling to the core to feel it happening. How could
anything happen to that place that He had sanctified with His Presence for so long?

I have one piece of advice to offer to one and all.  Do not believe the stories that you have been told
about Sri Ramanasramam.  You can always test the truth of such tales for yourself without relying on
here say.  It is very easy.  Come and see yourself.  You will not be disappointed.

(Source:  Article written for either Call Divine or Mountain Path,
reproduced in the Silent Power.)

Arunachala Siva.   

11814
General Discussion / Re: Mithya:
« on: February 04, 2016, 12:46:10 PM »
A pot is one among the many forms that clay can assume without sacrificing its intrinsic nature.
In engineering parlance, it is called 'value added product'.  For example, when a metal sheet is
formed into a vessel, it is just 'a value addition'.  It is purely a conversion of form, not a material
addition or creation.  Similarly, when a lump of gold weighing a few hundred grams is fashioned into
an exotic necklace, it costs more, for the same weight of gold. Any ornament is an utterly weightless
addition to the raw gold used.  The weight of the necklace belongs to the gold alone.  What is the reality
of the necklace without the gold? It is impossible to even imagine a golden necklace without gold, a pot
without clay and a cloth without a corresponding fabric.  In all these examples, the product with a name
and form has only dependent existence upon its material cause that can exist independently in its own right.
Clay can exist as clay in the absence of a pot, and gold can exist without manifesting as an ornament.
However, the material cause contains the potential existence, of all the forms that can possibly be shaped
out of it.  The scriptures declare that 'all transformations'  are merely names and forms, resting on the tip of
the tongue;  (Chandogya Upanishad - 6.1.4-6).  All such effects are mithya, for they can only a dependent
and false existence upon the satyam cause which exists independently.

contd.,

Arunachala Siva.   

11815
He first discovers or grasps the existence of the intangible invisible imageless Mind during a rapt
contemplation, when he becomes intensely absorbed within himself in utter forgetfulness of the
external world.  So intense is his concentration that eventually all sensations and  thoughts vanish,
all mental images pass away, and he abides in a great void, where no-thing is and where he is,
in theological language, merged in pure Spirit.  But the mind can no more rest permanently in this
void than  the breathing lungs can rest permanently in a complete vacuum. The individual thought-
waves soon swing inexorably back into the ocean of universal mind, his absorption breaks, and the world
is precipitated once again into his consciousness. He can abide there only for a while for he is then
driven out of the mystical Garden of Eden by the symbolic Angel with a flaming sword. Hence this
cannot constitute the ultimate goal.

The yogi who attains this point may strive hard to retain it by plunging himself anew in a prolonged
absorption but he can recover it again only by disregarding the world and retreating into himself once
more. Yet all-wise Nature will have none of it and hurls him back as often as he tries. Misunderstanding
her intent, he strives all the more, ascribing his inability to wrong causes and failing to learn its
hard lesson that Nature has built the flesh for instructive experience, not for stultifying desertion.
The finite world is insistently there. He cannot annul it permanently although he can do so intemittently.
He may and usually does console himself however by arriving finally at the belief that whilst in the flesh
this is as far as man can go and that perfect liberation will come after death.

contd.,

Arunachala Siva.   
     

11816
General topics / Re: And Another Thing...
« on: February 04, 2016, 11:06:20 AM »
Some of the things we learned as children were only to use the right hand for giving or receiving
anything or for eating.  And never to point the soles of our feet at anyone as that was very bad
manners.  Bhagavan Himself sanctioned that practice on one well documented occasion. But I feel
He knew that the lady in question, who was a foreigner and did not know Indian customs, meant to
disrespect and would have been mortified to know that she had been discourteous and she probably
could not sit cross legged anyway.  This was before the days of widespread yoga practice and the way
before the days of universal appreciation of Indian sages.  The thin but steady trickle of foreigners     
tended to be sincere and reverent. Still it bothers me when i see Indians doing this as I assume they
know local customs.  Or perhaps not.  We were also taught not to eat or drink in front of elders or
those to whom we should show respect unless it was at mealtimes so I have to get used seeing people
unless it was at mealtimes so I have got used to seeing people with their water bottles sipping
away wherever they are.  Times do indeed change and I am sure one should learn to change with
them but it certainly is not easy!

contd.,

Arunachala Siva.

11817
General topics / Re: Guru Ramana Prasadam - (II)
« on: February 04, 2016, 10:51:57 AM »
Verse 215:


Beneath my guru's gaze my heart was emptied of guile so that the false understanding which
had usurped my heart disappeared completely, and there, in silence at His holy feet, the pure ocean
of the Self, which nothing can contain, swept me up into the deep bliss of absolute Godhead.   

Verse 216:

To remain with the mind destroyed through dedication to the Lord is one glorious natural state,
the reality of the Self.  In  that state of delight that is the company of the guru's holy feet, there
exists nothing else to excite my desire other than Him.

Verse 217:

If the impetuosity of the deluded mind that drives us on is destroyed by our Lord,  before whom even
Gods bow down, singing paeans of praise, and then, if we cling to those fair feet, the grace- consciouness
that abolishes desire, all other clinging will be destroyed.

Verse 218:

Performing menial service to that treasure house of compassion, whose true wisdom is praised in the
four corners of the earth, I perceived and embraced final emancipation.  For the devotees of our gracious
Creator, there is no more exalted service -- for that indeed is the true spiritual practice of the wise.

concluded.

Arunachala Siva.     

11818
General topics / Re: The Guiding Presence:
« on: February 04, 2016, 10:41:32 AM »
Paul Brunton in his A Search in Secret India wrote of the impact of Ramana on him when he sat in the
Old Hall:

'A hush falls upon the little company.  The minutes slowly pass but the silence only deepens.
I am not religious but I can no more resist the feeling of increasing awe which begins to grip
my mind than a bee resist a flower in all its luscious bloom.  The Hall is becoming pervaded with
a subtle, intangible and indefinable power which affects me deeply.  I feel, without doubt and without
hesitation, the center of this mysterious power is no other than the Maharshi himself.

"His eyes shine with astonishing brilliance. Strange sensations begin to arise in me.  Those lustrous
orbs seem to be peering into the inner recess of my soul.... There comes a perceptible change in  the
telepathic current which plays between us, the while my eyes blink frequently but His remain without
the least tremor.  I become aware that He is definitely linking my own mind with His, that He is
provoking my heart into that state of starry calm which He seems perpetually to enjoy.  In this
extraordinary peace, I find a sense of exaltation and lightness. Time seems to stand still. My heart
is released from its burden of care."  ( A Search in Secret India,.pp.161-162)

contd.,

Arunachala Siva.               

11819
The Non-attachment of the Self:

Verse 189:

The mind or buddhi, creates everything, but remaining in the Upadhis (super imposed adjuncts),
the Atman appears as the doer, enjoyer, etc.,

Verse 190:

The Atman, through the Atman of all, sees itself separate.  Identifying itself with this intellect, it
becomes as that which is cut off from the whole limited, as a pitcher is cut off from the earth.

Verse 191:

Only because of that contact with the upadhis (super imposed adjuncts) does this Atman manifest
qualities which are in name -- as the fire from the contact with the iron takes the qualities that are
in the iron -- and yet does not change its nature. Therefore, this Atman  is always uniform.  Its nature
is beyond everything.

The Path of Liberation:

Verse 192 & 193:

The disciple said:

So far I have understood, but if this is so, liberation is impossible.  You say that through ignorance
the Atman has become bound, and you say that there is no beginning to these upadhis.  If it is so,
how can it end?  There cannot be an end to what has no beginning, and therefore, this state of egoism
must be endless.  So how can there be any liberation?  Kindly tell me that O Savior of mankind.   

Verse 194 & 195:

The Master said:

You have questioned rightly and fully, O learned one.  Now listen attentively and carefully. The
imagination that one has through delusion, (through ignorance), can never be an established fact.

And without ignorance there can never be any contact with the objects  - with the upadhis of that
Atman -- who is alone, actionless, and formless, as the blueness of the sky.

contd.,

Arunachala Siva.                     

11820
General topics / Re: Tevaram - Some select verses.
« on: February 04, 2016, 10:00:41 AM »
Verse  8:


முஞ்சி நாணுற முடிந்தது சாத்திய அரையில்
தஞ்ச மாமறைக் கோவண ஆடையின் அசைவும்
வஞ்ச வல்வினைக் கறுப்பறு மனத்தடி யார்கள்
நெஞ்சில் நீங்கிடா அடிமலர் நீள்நிலம் பொலிய.



On His waist was a string of munji from which
Was suspended His Kovanam wrought of the Vedas
Which for ever seek Him, their palladium.
He walked on earth with His flowery feet
Which are ever enshrined in the bosoms
Of His devotees who have quelled the murk of deception.

Arunachala Siva.

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