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Messages - Subramanian.R

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Verse 496:

Yes, it is only by the wind of Maya that these different waves of the world are created in me through
ignorance, and they dissolve in me through ignorance, and they dissolve in me, the ocean of one,
indivisible consciousness.

Verse 497.

The people in ignorance impute to me these different states - gross, or subtle but they are not real,
only imputed, as they impute to Eternity cycles, years, seasons, months, weeks, days, etc.,
But Eternity is without parts and unchanged.

Verse 498.

So let the people talk.  What is imputed cannot affect the substance in which it is imputed.  Imputing
the serpent to the rope does not change the real nature of the rope. Does the ground of the desert
become wet by the water of the mirage?

Verse 499.

I am like the sky, beyond all limitations. I am like the sun, separate from the things it manifests.
I am ever fixed and immovable like the great mountain, and I am like the ocean without shores.

Verse 500.

I have no connection whatever with the body, as the sky has no connection with the clouds;
as the sky has no connection with the clouds;  and, therefore, where can there be any of the
properties of the body in me  -- the Jagrat, Svapna, and Sushupti, the states of waking, dream,
dream and deep sleep?


Arunachala Siva.                 

233. The falling off the five sheaths of the one that has become established in the ecstasy of Silence,
by the grace of the Supreme Being, was called Nirvana by Sugata.  (Bhagavan Buddha).

234. Just as the moon does not shine at all when the sun rises in the east, so when the Sun of Pure
Consciousness rises, the self assertiveness of the Jiva ceases at once.

235.  Three taints of mind are mentioned; of these the foremost is the ego sense in relation to the body;
the other two are rooted in that;  when that is lost, the other two will be lost also.

236.  The mortal becomes immortal by that method, by which the mind, which is extremely restless, is made
motionless like a lame man, free from wishes.

237.  Learned men speak of Illumination as thought of infinite form;  but thoughts are necessarily finite;
the Mukita is free from thoughts, as a river reaching the sea is without movement.

238.  The Supreme Silence that arises as pure Consciousness on the death of the ego, through the mind
becoming free of thoughts in the heart, is the transcendental speech.

239.  This Supreme Silence, the Being Consciousness Bliss, which is the Source of all things, pervades
inside and outside.  It is this which the wise call Jnana.

240. This state of being the Real Self by Jnana is the real becoming God, the eternal peace, the State
beyond the three namely, waking, dream and sleep, the treasure of independence.


Arunachala Siva.             

General topics / Re: Tevaram - Some select verses.
« on: April 05, 2016, 09:35:23 AM »
Verse  91:

அரசனது பணிதலைநின்
   றமைச்சர்களும் அந்நிலையே
முரசதிருந் தானையொடு
   முன்சென்று முகில்சூழ்ந்து
விரைசெறியுஞ் சோலைசூழ்
   திருவதிகை தனைமேவிப்
பரசமயப் பற்றறுத்த
   பான்மையினார் பாற்சென்றார்.

In obedience to the royal mandate, with an army
Marching to the beat of drums, the ministers hied
To Tiruvatikai girt with cloud-capped gardens fragrant
And came to him that had clean cut away
The fetters of the foreign faith.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 05, 2016, 09:32:46 AM »
Verse 90:

அருள்கொண்ட உணர்வின்றி
   நெறிகோடி அறிவென்று
மருள்கொண்ட மன்னவனும்
   மந்திரிகள் தமைநோக்கித்
தெருள்கொண்டோர் இவர்சொன்ன
   தீயோனைச் செறுவதற்குப்
பொருள்கொண்டு விடாதென்பால்
   கொடுவாரும் எனப்புகன்றான்.

The king deemed delusion to be wisdom; he was
Bereft of mercy; he spake thus to his ministers:
"Apprehend the evil one about whom these wise men
Spake to us, and see to it that he makes no escape
Through bribery; bring him to book."

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 05, 2016, 09:29:57 AM »
Verse 89:

தலைநெறியா கியசமயந்
   தன்னையழித் துன்னுடைய
நிலைநின்ற தொல்வரம்பில்
   நெறியழித்த பொறியிலியை
அலைபுரிவாய் எனப்பரவி
    வாயால்அஞ் சாதுரைத்தார்
கொலைபுரியா நிலைகொண்டு
   பொய்யொழுகும் அமண்குண்டர்.

"He had played false to the lofty and sublime religion;
He had thus harmed your hoary way well-established;
Put him to torture." Thus they spake by fear untouched;
Even thus they spake, the base sinners who professed
Non-killing but ever trod the false way.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 05, 2016, 09:26:50 AM »
Verse  88:

விரையலங்கல் பல்லவனும்
   அதுகேட்டு வெகுண்டெழுந்து
புரையுடைய மனத்தினராய்ப்
   போவதற்குப் பொய்ப்பிணிகொண்
டுரைசிறந்த சமயத்தை
   அழித்தொழியப் பெறுவதே
கரையில்தவத் தீர்இதனுக்
   கென்செய்வ தெனக்கனன்றான்.

The Pallava of fragrant wreath, grew wroth excessively
And said: "Prompted by a blame-worthy mind,
Under the guise of a chimerical malady, could he
Ditch our great and glorious faith, O ye of endless tapas!
What should be done for this?" Thus he, in anger.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 05, 2016, 09:24:18 AM »
Verse  87:

கடைகாவல் உடையார்கள்
   புகுதவிடக் காவலன்பால்
நடையாடுந் தொழிலுடையார்
   நண்ணித்தாம் எண்ணியவா
றுடையாரா கியதரும
   சேனர்பிணி யுற்றாராய்ச்
சடையானுக் காளாய்நின்
   சமயம்அழித் தாரென்றார்.

The porters showed them in and the peripatetics
Came to the presence of the king and unfolded thus
Their fabrication to him: "Our leader Dharmasena
Under the pretext of stomach-ailment had ditched us
And become a servitor of the God of matter hair;
He had forsworn our faith."

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 05, 2016, 09:20:13 AM »
Verse  86:

அடிகண்மார் எல்லாரும்,
   ஆகுலமாய் மிகவழிந்து
கொடிநுடங்கு திருவாயில்
   புறத்தணைந்தார் எனக்கூற
வடிநெடுவேல் மன்னவனும்
   மற்றவர்சார் பாதலினால்
கடிதணைவான் அவர்க்குற்ற
   தென்கொல்எனக் கவன்றுரைத்தான்.

"All the servitors, wasted in grief, have come, and are
At the palace-gate where the pennant flutters from its mast.
Thus informed, as the king, the wielder of a sharp spear,
Was of their faith, besieged by worry, spake thus:
'What may the reason be that they hasten here in their strength' "   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 05, 2016, 09:17:32 AM »
Verse 85:

உடையொ ழிந்தொரு பேச்சிடை
   யின்றிநின் றுண்போர்
கடைய ணைந்தவன் வாயில்கா
   வலருக்கு நாங்கள்
அடைய வந்தமை அரசனுக்
   கறிவியும் என்ன
இடைய றிந்துபுக் கவருந்தம்
   இறைவனுக் கிசைப்பார்.

The nude crowd that eats standing and in silence,
Arriving at the palace-gate told the guard thus:
"Inform the king of our gathered arrival."
The porter awaited the opportune hour,
Then went in to inform thus the king.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 05, 2016, 09:15:09 AM »
Verse  84:

சொன்ன வண்ணமே செய்வது
   துணிந்ததுன் மதியோர்
முன்னம் நாஞ்சென்று முறைப்படு
   வோமென முயன்றே
இன்ன தன்மையில் இருட்குழாஞ்
    செல்வது போல
மன்ன னாகிய பல்லவன்
    நகரில்வந் தணைந்தார்.

The evil-minded resolved to do as agreed upon.
"We will fare forth first to report to the King."
Thus they, and in this attempt they gathered
Like the powers of darkness, and came
To the city of the Pallava-King.

Arunachala Siva.   

General topics / Re: Tevaram - Some select verses.
« on: April 05, 2016, 09:12:43 AM »
Verse 83:

தவ்வை சைவத்து நிற்றலின்
   தருமசே னருந்தாம்
பொய்வ குத்ததோர் சூலைதீர்ந்
   திலதெனப் போயிங்
கெவ்வ மாகஅங் கெய்திநஞ்
   சமயலங் கனமும்
தெய்வ நிந்தையும் செய்தனர்
   எனச்சொலத் தெளிந்தார்.

"As his elder sister thrives in Saivism,
Dharmasena, under the false pretext
Of an uncured ache of stomach, went thither
Causing damage hither, forsaking and blaspheming
Our faith; thus let us report." So they settle it clearly.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 05, 2016, 09:10:19 AM »
Verse  82:

இவ்வ கைப்பல அமணர்கள்
   துயருடன் ஈண்டி
மெய்வ கைத்திறம் அறிந்திடில்
   வேந்தனும் வெகுண்டு
சைவ னாகிநம் விருத்தியும்
   தவிர்க்கும்மற் றினிநாம்
செய்வ தென்னென வஞ்சனை
   தெரிந்துசித் திரிப்பார்.

Thus gathered many Jains in misery.
"Should the king come to know of the true happening
He would grow wroth, himself become a Saivite
And make us jobless; what shall we do now?"
Thus on deliberate deception they turned their thoughts.   

Arunachala Siva.


The special aspect of (visesha amsa) of the Self is unknown to us.  That is to say, we are ignorant
of the Self's real nature.  Therefore, the Self is known in a general way.  This is evident from our
day to day statements, such as, "I know myself", "I exist", etc., which we all make at one time or
another. Beyond that, the real nature of the Self as truth, consciousness, and bliss remain unknown.
At most, some of us may have the intellectual knowledge of the Self from studying the scriptures or
listening to spiritual discourses.

The knowledge of the Self, even at the general level, is unlike the knowledge of an object, for example,
a stone or a chair.  A stone for instance, is always an object because it has to be known.  Being
a material entity, it can never be the knowing object.  As an object, the stone requires a subject to
know it.  The Self, however, is not in such a logical predicament.  The Self is not an object of knowledge.
These objects are known through 'pramanas', such as, perception. It is however, impossible to prove
the existence of the Self by any 'pramana'.

In the case of the Self, there is no need for any proof by any 'pramana'.  In the case of a building,
the existence of the superstructure is sufficient proof for the existence of the foundation
underneath.  The question of proof does not arise at all, because he building cannot exist without
the foundation.  The latter is presupposed by the former.  The same explanation holds good in the
case of the Self.  Every case of knowing is made possible by the Self and every time we make any
knowledge claim, we presuppose the existence of the Self.  So the Self does not remain unknown. 

An object requires something else to know it.  However, being the ground of all experiences, there is
really nothing apart from from the Self to know it.

" Where there is duality, there one perceives another, one smells another, one tastes another, one
contacts another, one knows another, but where all this is Atman, who is there to think, smell,
touch and know whom?  Who can know him by whom all this is known?....Who can know the
Knower?" declares Brahadaranyaka Upanishad. [4.5.15].

Indeed, the normal mind is an instrument of knowledge for ordinary objects.  Being a finite entity,
the mind can never know the infinite,  as the pen will never know or understand the writer who is
using it. More specifically, he Self being Self-luminous, Svaprakasa, is shining all the time, revealing its presence.  The term Svaprakasa, conveys the idea that while the Self reveals everything else, it itself
is not revealed by anything.  [Kathopanishad 2.2.15: Br. Up. 4.3.9].

(Source: As indicated in Part 1 of Arunachala's Ramana, Boundless Ocean of Grace.)

Arunachala Siva. 

General Discussion / Re: Rough Notebook-Open Forum
« on: April 04, 2016, 03:24:56 PM »
La. Su. Rengarjan - Obituary:

La. Su. Rengarajan, about whom I wrote in the article of  Para Siva VeLLam, aged 85 years, well known
Gandhian scholar and Bhagavan devotee, passed away at Chennai on January 18, 2016, after battling
bone cancer for several months.  He leaves behind his wife Smt. Lalitha Rengarjan, who attended on him
with immense care. 

La. Su, Rengarajan, as Rengarajan, was known as a writer in Tamizh and English. He started his career
as an Assistant Editor at The Indian Express, Chennai, in 1955.  He then moved to Delhi and worked as
an officer on Special Duty at the Mahatma Gandhi Collected Works at the I & B Ministry, of which his mentor
Prof. K. Swaminathan, was the Chief Editor.  He retired as a Joint Director and returned to Chennai and
wrote on Mahatma Gandhi and also translated in Tamizh some books on Bhagavan.

In 1994, he helped the former President Sri T.N. Venkataraman, who was known as Swami Ramanananda
after he took Sannyasa, in writing his autobiography in Tamizh.

La. Su. Ra did a Tamizh translation of Prof. Swaminathan's book Ramana Maharshi for the National Book
Trust; two of Arthur Osborne's books; and T.M.P. Mahadevan's Bhagavan Ramana.  In Chennai he edited
the Gandhian monthly Bharata Mani and the literary monthly Kanaiyazhi.  He was the general editor of the
five volumes of Selected Works of Mahatma Gandhi in Tamizh.  He was known and admired for his amiability,
simplicity, hard work and, of course, his life long devotion to Mahatma Gandhi and Bhagavan.               

Arunachala Siva.

General Discussion / Dhandi Adigal Nayanar - Guru Puja
« on: April 04, 2016, 01:36:00 PM »
Today is the liberation day of Dhandi Adigal Nayanar.

Panguni -Sadhayam star day.

I have already covered the life story of Dhandi Adigal Nayanar in my previous round of coveriing
the 63 Saints of Siva in the first round.   Please go through the same.

Arunachala Siva.

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