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Messages - Subramanian.R

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11851
General Discussion / Re: Rough Notebook-Open Forum
« on: November 29, 2015, 06:51:08 AM »


In any Sadhana, concentration is the essence of success. If it is Puja, concentrate on the Puja,
on the idol to whom you do Puja, concentrate on every flower that you offer, concentrate on the
mantra you chant.  Live in total concentration, till you offer Arti, place it on your eyes and complete
the Puja.

If it is mantra japa, do not count the mantras.  If you do so, your mind will go only into the
counting mathematics. Do it without counting, as far as practicable.

If it is meditation, instead of mediating on Pure Space, try to meditate on a symbol, say Bhagavan
Ramana's face or feet.  Chant mantra within your lips and if any thought drags you out, you
mentally imagine, that you are placing a flower on His feet and come back to the meditating
mode.

This is my practice.

Arunachala Siva. 

11852
The farther a galaxy is from us, the faster it moves away from us. Some of the galaxies farthest
from us, have already exceeded the speed of light.  They are said to have crossed the 'particle horizon'
in that no signal from them can ever reach us, and so we can never know anything whatever of their
present or future existence.  They may be said to belong to a 'world' of their own, practically non
existent to us. Logically, it would seem possible that the universe consists of many such disconnected
'worlds'

Matter that we normally encounter emits radiation, a small part of which is in the form of visible light.
The rest can be detected by instruments.  Such matter is called 'luminous' matter.  This matter by
itself is unable to account for the levels of gravitation and certain other effects observed in the universe.
Hence another kind of matter is hypothesized to exist to account for these discrepancies. We have
no direct knowledge of it, as we do not find any measurable radiation from it.  It is therefore called
'dark matter'.

Gravitational forces exerted by matter, luminous and dark, are normally expected to effect a steady
slowing down of the expansion of the universe.  But actual observation shows the opposite.  It leads
us to suspect the presence of some other influence like an 'anti gravity' that more than offsets the
effect of gravity.   This unseen influence is thought to be a property of space itself, and the energy
associated with it called 'dark energy'.

Einstein's theory considers matter as condensed energy.  If we take the energy so associated with the
entire luminous and dark matter contained in the universe, and add to it the dark energy, we get the
total energy present in the universe.  Estimates show that of the total energy, luminous matter
contributes about 5%, dark matter 27% and dark energy 68%.  Thus of the total energy in the
universe, an overwhelming proportion, as much as 95%, comes from the parts that are out of bounds
to our normal experience.

contd.,

Arunachala Siva.                   

11853
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 28, 2015, 01:18:26 PM »
The Best of Friends:

Bhagavan and Chadwick:


The first thing He asked Chadwick to read as Who am I?, the little pamphlet that contained the essence
of His philosophy. The second was Self Realization, which told the extraordinary story of His life to date.
Much of this reading would have been done in the large room, now long since demolished, which
Chadwick shared with Annamalai Swami for the first three months in the Asramam.  Here Bhagavan
Himself would sometimes stop by on His morning walk to chat with the new arrival. Chadwick may
well have been engrossed in Self Realization at the very moment when Ramana Maharshi appeared
at the doorway. How extraordinary it would have been to look up from enchanting story of Gurumurtham
or Virupaksha Cave and find that the hero of those old fairy tales had materialized in the room before you.

Yet the familiar ease Chadwick had felt from the start was such that he did not even stand up when
the Maharshi appeared there, leaning on His stick while a respectful attendant followed with His water
pot.  Chadwick's failure to rise, like his continued use of that chair in the Old Hall, gave unconscious
offence to the Indian devotees.   But his friend Sri Ramana knew his heart, and understood his feelings.
Bhagavan was a man with no ego so He never cared if people treated Him like a god or if, when He sat
in the Old Hall, they sang the praises of Arunachala Siva, burnt incense and waved lights in the daily
pujas of formalized worship. 

contd.,

Arunachala Siva.     
         

11854
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 28, 2015, 11:29:11 AM »
The answer continues...

Let us take an example. When the limiting adjuncts in son and grandson  (as he is denoted by persons
related in this way) are removed in referring to a person named Devadatta, then only the man
Devadatta remains.  He is the entity identical in both contexts.  When the adjuncts of lake and pot
are moved, only water with the characteristics of liquidity, sweetness, etc., remains as one entity.
All the differences in the contents made by the two adjuncts of lake and water are gone.  A torch
light and a wick light their differences due to adjuncts in which they are seen.  When these adjuncts
are eliminated, only fire, common to both with the characteristics of light and heat, remains.  In the
same way, when the adjuncts of Maya and Avidya are eliminated, only the Supreme Consciousness,
the Existence Knowledge Bliss Absolute, remains.  That is, the consciousness of the Jiva is found
to be identical with the Absolute Consciousness. 

The really great man is the only liberated by constant rumination of this truth and realizes,
'Perfect and Supreme Consciousness is my real nature,.  I am Brahman. I am nothing short of the
being of Brahman. He is the one who has attained life's ultimate fulfillment.  He is the true Brahmana.
All the Vedas, and other Sastras proclaim this with one voice.

contd.,

Arunachala Siva.                   

11855
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 28, 2015, 11:14:58 AM »
What are the direct or literal and indirect or implied meanings of the words, 'Tat' and 'Tvam' in the
Mahavakya, tat tvam asi.?

The direct and literal meaning (Vachyartha) of 'Tat' is the combination of Maya, Brahman who is
the basis of Maya, and the reflection of Brahman in Maya.  The indirect and implied meaning
(Lakshyartha) of the word is only Brahman.  Avidya, the witness-consciousness which forms the
basis of Avidya and the reflection of the witness consciousness in Avidya -- the combination of them
is the direct meaning of the word Tvam.  The witness-consciousness, and the unchanging-consciousness
(Kutastha-chaitanya another term for Brahman indicating unchangeability) form the indirect or implied
meanings of the words Tat and Tvam for Isvara and jiva respectively, there will be contradiction.
For Isvara and Jiva respectively, there will be contradiction.

For Isvara, the creator of the universe can never be the insignificant Jiva indicated. directly or literally
by tat tvam asi.  So you have to abandon the contradictory portion in the direct meaning an d take only
what is left, these being Brahman-consciousness. For both of these are one and the same, the difference
mentioned being merely verbal.

contd.,

Arunachala Siva.                   

11856
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 28, 2015, 11:00:39 AM »
The answer continues...

b) 'Red is running'.  This is absurd if literally understood.  It can only imply that something with red
color, say, a horse, is moving.  We get this meaning in the light of the purport of the sentence.
This is an example of Ajahal-[lakshana.

c) 'This is that Devadatta'. 'This' refers to Devadatta seen at Madras in a sick condition, living in a poorly
lighted room.  'That' refers to the same Devadatta seen as a healthy person in a well furnished room at
Bombay.   The primary meaning is preserved here.  By rejecting the incongruous elements, we arrive
at the identity of the person referred to.  The rejected portions are the differing conditions in which
Devadatta was in the two situations.  This is an example of Jahal-ajahal-lakshna. In all these, we are
justified in taking the implied meaning and rejecting the direct meaning of the words of the sentence.

contd.,

Arunachala Siva. 

11857
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 28, 2015, 10:52:48 AM »
The answer continues...


For the understanding the meanings of sentences of scriptures, three ways are adopted  - Mukhya
vritti or Vachyartha (primary or direct meaning), Guna vritti  (attributive meaning) and Lakshana
vritti (secondary or implied meaning).

'The King is going', is an example of the first (Mukhya vritti) as the only direct meaning of the words
are taken.

'The blue lotus' is an example of the second (Guna vritti), as one identifies the flower by its attribute
of blueness.

Coming to Lakshana vritti, there are three types of it known as: a) Jahal-lakshana, b) Ajahal-lakshna,
and c) Jahal-ajahal lakshna.

'The shepherd's  hut is in the Ganga' is an example of the first.  For it would be absurd to take the
direct meaning, because it implies only that the hut is somewhere on the bank of the Ganga, and not
in the water, though the sentence appears to mean so, when literally understood.
But there is no absurdity if you give up the primary meaning of Ganga and only take its  secondary
meaning, the bank of the Ganga.  This is Jahal-lakshana.

contd.,

Arunachala Siva.                     

11858
General topics / Re: Tevaram - Some select verses.
« on: November 28, 2015, 09:49:46 AM »
Nakkira Deva Nayanar: Tiru Ezhu KooRiRukkai:


1.

Verse 1:



ஒருடம் பீருரு வாயினை ஒன்றுபுரிந்
தொன்றின் ஈரிதழ்க் கொன்றை சூடினை
மூவிலைச் சூலம் ஏந்தினை
சுடருஞ் சென்னி மீமிசை
இருகோட் டொருமதி எழில்பெற மிலைச்சினை:
ஒருகணை இருதோள் செவியுற வாங்கி
மூவெயில் நாற்றிசை முரணரண் செகுத்தனை
ஆற்ற முன்னெறி பயந்தனை
செறிய இரண்டும் நீக்கி
ஒன்று நினைவார்க் குறுதி ஆயினை
அந்நெறி ஒன்று
மனம்வைத் திரண்டு நினைவிலோர்க்கு
முன்னெறி உலகங் காட்டினை அந்நெறி
நான்கென ஊழிதோற்றினை
சொல்லும் ஐந்தலை அரவசைத் தசைந்தனை

நான்முகன் மேல்முகக் கபாலம் ஏந்தினை
நூன்முக முப்புரி மார்பில்
இருவர் அங்கம் ஒருங்குடன் ஏந்திய
ஒருவநின் ஆதி காணா திருவர்
மூவுல குழன்று நாற்றிசை ஊழிதர

ஐம்பெருங் குன்றத் தழலாய்த் தோன்றினை
ஆறுநின் சடையது ஐந்துநின் நிலையது
நான்குநின் வாய்மொழி மூன்றுநின் கண்ணே
இரண்டுநின் குழையே ஒன்றுநின் ஏறே
ஒன்றிய காட்சி உமையவள் நடுங்க

இருங்களிற் றுரிவை போர்த்தனை நெருங்கி
முத்தீ நான்மறை ஐம்புலன் அடக்கிய
அறுதொழி லாளர்க் குறுதி பயந்தனை
ஏழில் இன்னரம் பிசைத்தனை
ஆறில் அமுதம் பயந்தனை ஐந்தில்
விறலியர்கொட்டும் அழுத்த ஏந்தினை
ஆல நீழல் அன்றிருந் தறநெறி
நால்வர் கேட்க நன்கினி துரைத்தனை
நன்றி இல்லா முந்நீர்ச் சூர்மாக்
கொன்றங் கிருவரை எறிந்த ஒருவன்

தாதை ஒருடல் திருவடி வாயினை
தருமம் மூவகை உலகம் உணரக்
கூறுவை நால்வகை
இலக்கண இலக்கியம் நலத்தக மொழிந்தனை
ஐங்கணை யவனொடு காலனை அடர்த்தனை அறுவகைச் சமயமும் நெறிமையில் வகுத்தனை
ஏழின் ஓசை இராவணன் பாடத்
தாழ்வாய்க் கேட்டவன் தலையளி பொருந்தினை
ஆறிய சிந்தை யாகி ஐங்கதித்
தேரொடு திசைசெல விடுத்தோன்
நாற்றோள் நலனே நந்திபிங் கிருடியென்
றேற்ற பூதம் மூன்றுடன் பாட
இருகண் மொந்தை ஒருகணம் கொட்ட
மட்டுவிரி அலங்கல் மலைமகள் காண
நட்டம் ஆடிய நம்ப அதனால்

சிறியேன் சொன்ன அறிவில் வாசகம்
வறிதெனக் கொள்ளா யாகல் வேண்டும்
வெறிகமழ் கொன்றையொடு வெண்ணில வணிந்து
கீதம் பாடிய அண்ணல்
பாதம் சென்னியிற் பரவுவன் பணிந்தே

பணிந்தேன்நின் பாதம் பரமேட்டீ பால்நீ
றணிந்தால வாயில் அமர்ந்தாய் தணிந்தென்மேல்
மெய்யெரிவு தீரப் பணித்தருளு வேதியனே
ஐயுறவொன் றின்றி அமர்ந்து. (1)




Mono-mien of duo form,
One bedecked by the other
With bi-pinnate Konrai flower,
A trident you have;
Upon the glowing crest of yours
Is a seal of moon parabolic;
Just a dart on the bow-cord
Drawn to ear with arms' might,
The tough forts ,you have burnt,
Of citadels , triple in four airts.
A route you have laid out for order;
To devastate the twi-deeds dump.
Sure you are the one to think on.
That route is but one for a heart
In for it heedless of deeded-ness.
Triple worlds ,you have shown.
Four interim eons of dissolution;
Of which Sesha ,the five-hooded
Shaking , recounts shaking.
You hold aloft the cranium
Of the four-faced Brahma;
On your holy triple thread adorned
Breast of Vedic lore
You bear the halves con-corporate.
Viewless of your beginning
The two trekked the three worlds;
The four airts went liquefied;
Then you flamed up five-fold
Above a mighty mount.
A loch of river are your locks;
Quincuncial are your realms;
Vedas four ,your tongue;
Trine , your eyes ; twain ,your ear-rings;
Mount of yours is the Bull single.
With Uma atremble
A tusker's hyde you skinned;
And wore its derma on you close.
Conquering senses five , versed in Vedas four,
Fostering triple fires are Brahmins in a flock
Observing six-fold routines ; them you have
Confirmed in your path.
Didn't you play on the seven strings once?
Didn't you spare ambrosia from off the main.
When Viralis danced , didn?t you urge
The rhythms in tempus pudicitiae?
Seated in the light of Kal Aal
In times of yore ,didn't you teach
Those sages four the dharmic core?
Killing an Impish tribian fiend
You threw a mountain big
By one's sired body , foot and mouth.
For worlds three to grasp the order
Anti-entropic fourfold ways
You revealed ; grammar and literature
You made fit ; the five-arrowed
Manmath you killed ; and slew
Yama the Timer ; septs six you securely
Stablised . When Ravanan sang the seven
Notes of Sama , fain you deigned to hear
And grace him. Wrath abated , you let him
Leave geared in his chariot that wheeled in five.
Thou art the four-armed Good.
Nandi, Pignanaka thou art praised
By bhootas three with paired eyes winking as one.
The daughter of the mountain
Losing restraint eyed your dance , Lord.
The trifle words of mine , the low one?s
Be not dismissed as dearth of meaning.
For the Konrai of excelling fragrance,
For the argent crescent adornment,
Bow unto you I shall and hold high
On my head feet of yours,O!sama-lover.
I salute your holy feet pair,
By the side of your consort,
You wearing holy ash, abode
At Tiru Aalavaai . O! Vedic one
Grace me condescendingly
To abate my flesh's torment
Through indubitable faith , staying by.


Arunachala Siva.

11859
General topics / Re: Tevaram - Some select verses.
« on: November 28, 2015, 09:44:31 AM »
Nakkira Deva Nayanar: Tiru Valanchuzhi Mum Manik Kovai:

1.

Verse 1:


வணங்குதும் வாழி நெஞ்சே புணர்ந்துடன்
பொருகடல் முகந்து கருமுகிற் கணம்நற்
படஅர வொடுங்க மின்னிக் குடவரைப்
பொழிந்து கொழித்திழி அருவி குணகடல்
மடுக்குங் காவிரி மடந்தை வார்புனல்
உடுத்த மணிநீர் வலஞ்சுழி
அணிநீர்க் கொன்றை அண்ணல தடியே. (1)


O, Heart bow unto the Lord wearing the yellow nenuphar,
Abiding at Valanchuzhi draped by watery Kaveri,
Sea-bound, descending from the Western range
Where ocean-born clouds assemble, flash
And frighten with their dark-water-ladenness
The well-hooded snakes, scaring them all to coil
And lurk inside their holes in the rilly-hills.


Arunachala Siva.

11860
General topics / Re: Tevaram - Some select verses.
« on: November 28, 2015, 09:39:44 AM »
Nakkira Deva Nayanar - Tiru Engoi Malai Ezhupathu:

1.

Verse 1:


அடியும் முடியும் அரியும் அயனும்
படியும் விசும்பும்பாய்ந் தேறி - நொடியுங்கால்,
இன்ன தெனவறியா ஈங்கோயே ஓங்காரம்
மன்னதென நின்றான் மலை. (1)



With a thirst to know His crest and feet
Fair Maal and Four-Faced pierced the Earth
And the sky and searched in vain. He illumines
The Engoi Hill where pranava OM persists ever.

Arunachala Siva.



11861
General topics / Re: Tevaram - Some select verses.
« on: November 28, 2015, 09:36:40 AM »
Nakkira Deva Nayanar: Kayilai Padi Kalathi Padi Andati: 

1.

Verse 1:


சொல்லும் பொருளுமே தூத்திரியும் நெய்யுமா
நல்லிடிஞ்சில் என்னுடைய நாவாகச் சொல்லரிய
வெண்பா விளக்கா வியன்கயிலை மேலிருந்த
பெண்பாகற் கேற்றினேன் பெற்று. (1)



Word is the pure wick; meaning ghee;
My palet is lampion; Venba is lit by me,
For Siva of Kayilai who shares
His left for goddess mother Uma.

Arunachala Siva.

11862
General topics / Re: Tevaram - Some select verses.
« on: November 28, 2015, 09:21:43 AM »
Cheraman Perumal Nayanar: Tiruk Kayilaya Jnana Ula:

1.



திருமாலும் நான்முகனும் தேர்ந்துணராதங்கண்
அருமால் உற அழலாய் நின்ற பெருமான். (1)


When the fair Tirumal and the Four Faced one
Stood non-plussed knowing naught, Lord as a brand of fire.


Arunachala Siva.

11863
General topics / Re: Tevaram - Some select verses.
« on: November 28, 2015, 09:16:27 AM »
Cheraman Perumal Nayanar: Tiruvarur Mummanik Kovai:

1.

Verse 1:


விரிகடல் பருகி அளறுபட் டன்ன
கருநிற மேகம் கல்முக டேறி
நுண்துளி பொழிய நோக்கி ஒண்தொடி
பொலங்குழை மின்னப் புருவ வில்லிட்
டிலங்கெழிற் செவ்வாய்க் கோபம் ஊர்தரக்
கைத்தலம் என்னும் காந்தள் மலர
முத்திலங் கெயிறெனும் முல்லை அரும்பக்
குழலுஞ் சுணங்குங் கொன்றை காட்ட
எழிலுடைச் சாயல் இளமயில் படைப்ப
உள்நிறை உயிர்ப்பெனும் ஊதை ஊர்தரக்
கண்ணீர்ப் பெருமழை பொழிதலின் ஒண்ணிறத்
தஞ்சனக் கொழுஞ்சே றலம்பி யெஞ்சா
மணியும் பொன்னும் மாசறு வயிரமும்
அணிகிளர் அகிலும் ஆரமும் உரிஞ்சிக்
கொங்கை யென்னுங் குவட்டிடை இழிதரப்
பொங்குபுயல் காட்டி யோளே கங்கை
வருவிசை தவிர்த்த வார்சடைக் கடவுள்
அரிவை பாகத் தண்ணல் ஆரூர்
எல்லையில் இரும்பலி சொரியும்
கல்லோ சென்ற காதலர் மனமே. (1)


he plaited locks of the lady flash
Upon the raining cumulus atop the hill
Bearing waters of the silted slushy main;
Her brows arch bow-like; her mouth
Is hued red as a cochineal insect;
Her arms and palms liken ?Kantal? species
Of flowers; teeth glisten as pearls; woven locks
Mock cassia fruit; young peacock's
Is her gaiety fair; her sighs urgent as northerly.
As her eyes pour down, the collyrium
Is washed away staining her gems,
Gold, flawless diamond dollared in Akil,
And lace around moistening them
Cascading over her bosoms and cleavage,
Thus, she has shown her storming
Passion, O, Lady, Is our Lord's heart
So stony who left us behind
Near the border of Tiruvarur temple
Where abides Siva taming Ganga's gallop
He told us he?d be back when rains come but he hasn't yet.



Arunachala Siva.

11864
General topics / Re: Tevaram - Some select verses.
« on: November 28, 2015, 09:12:56 AM »
Cheraman Perumal Naynar: Pon VaNNathu Andati:

1.

Verse 1:


பொன்வண்ணம் எவ்வண்ணம் அவ்வண்ணம்
    மேனி பொலிந்திலங்கும்
மின்வண்ணம் எவ்வண்ணம் அவ்வண்ணம்
    வீழ்சடை வெள்ளிக்குன்றம்
தன் வண்ணம் எவ்வண்ணம் அவ்வண்ணம்
    மால்விடை தன்னைக்கண்ட
என்வண்ணம் எவ்வண்ணம் அவ்வண்ணம்
    ஆகிய ஈசனுக்கே  (1)

The holy form of Lord
is hued in a sheen of gold;
The flowing locks of His
are flashes blazing forth;
His Taurus mount is gay
as a peak in argent glow
Striking is His complexion
as my love's amoroso.

Arunachala Siva.


11865
General topics / Re: Tevaram - Some select verses.
« on: November 28, 2015, 09:10:00 AM »
Ayyadigal Kadvar Kon:  Kshetra Tiru Venba:

1.

Verse 1:


ஒடுகின்ற நீர்மை ஒழிதலுமே உற்றாரும்
கோடுகின்றார் மூப்புங் குறுகிற்று - நாடுகின்ற
நல்லச்சிற் றம்பலமே நண்ணாமுன் நன்னெஞ்சே
தில்லைச்சிற் றம்பலமே சேர். (1)


Life runs down ; dear ones desert;
Old age closes in; the much loved
Body-wagon's axle breaks and is cast away
In the open. O! goodly heart ,leave for Thillai Spatium ,well before.

Arunachala Siva.

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