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Messages - Subramanian.R

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11851
General topics / Re: Tevaram - Some select verses.
« on: February 03, 2016, 08:18:56 AM »
Verse 2:


வாரி சொரியுங் கதிர்முத்தும்
   வயல்மென் கரும்பிற் படுமுத்தும்
வேரல் விளையுங் குளிர்முத்தும்
    வேழ மருப்பின் ஒளிர்முத்தும்
மூரல் எனச்சொல் வெண்முத்த
   நகையார் தெரிந்து முறைகோக்குஞ்
சேரர் திருநாட் டூர்களின்முன்
   சிறந்த மூதூர் செங்குன்றூர்.


Bright pearls of sea, pearls from sugar-canes
That grow in the fields, cool pearls of bamboos,
And lustrous pearls that fall from the tusks of tuskers:
These were cunningly threaded into garlands
By damsels whose white teeth were rows of pearls.
With these thrived Sengkunroor, the first
Among the divine cities of Malai Nadu (Kerala)


Arunachala Siva.

11852
General topics / Re: Tevaram - Some select verses.
« on: February 03, 2016, 08:16:33 AM »
Viran Meenda Nayanar Puranam:


Verse  1:


விரைசெய் நறும்பூந் தொடையிதழி
   வேணி யார்தங் கழல்பரவிப்
பரசு பெறுமா தவமுனிவன்
   பரசு ராமன் பெறுநாடு
திரைசெய் கடலின் பெருவளனும்
   திருந்து நிலனின் செழுவளனும்
வரையின் வளனும் உடன்பெருகி
   மல்கு நாடு மலைநாடு.


It is a country gained by Parasu Rama,
The tapaswi great who hailed the ankleted feet
Of the Lord, the wearer of KonRai chaplets fragrant
On His matted hair, and gained for a boon the battle-axe.
It is Malai Nadu rich with the wealth
Of the billowy sea, arable lands and mountains.

Arunachala Siva.

11853
General topics / Re: Tevaram - Some select verses.
« on: February 03, 2016, 08:13:46 AM »
Verse 24:


இன்னுயிர் செகுக்கக் கண்டும்
   எம்பிரான் அன்ப ரென்றே
நன்னெறி காத்த சேதி
   நாதனார் பெருமை தன்னில்
என்னுரை செய்தே னாக
   இகல்விறன் மிண்டர் பொற்றாள்
சென்னிவைத் தவர்முன்
   செய்த திருத்தொண்டு செப்ப லுற்றேன்.

Even when his dear life was done away with,
Deeming him a devotee of the Lord-God   
The prince of Sethi realm fostered the great way.
I hail his glory in my humble way;
With the golden feet of contentious Viran Mindar
Set on my crown I now proceed to narrate his divine service.   

Arunachala Siva.


11854
General topics / Re: Tevaram - Some select verses.
« on: February 03, 2016, 08:11:12 AM »
Verse  23:


தொண்டனார்க் கிமையப் பாவை
   துணைவனார் அவர்முன் தம்மைக்
கண்டவா றெதிரே நின்று
   காட்சிதந் தருளி மிக்க
அண்டவா னவர்கட் கெட்டா
   அருட்கழல் நீழல் சேரக்
கொண்டவா றிடைய றாமல்
   கும்பிடுங் கொள்கை ஈந்தார்.


To the devotee-prince, the Lord of Himavant's daughter
Granted darshan in the form in which
He contemplated Him for many a day.
The Lord graced him to attain the shade
Of His ankleted feet inaccessible to the celestial beings,
And also blessed him with the beatitude
To adore Him for ever.   

Arunachala  Siva.

11855
General topics / Re: Tevaram - Some select verses.
« on: February 03, 2016, 08:09:01 AM »
Verse  22:


அரசிய லாயத் தார்க்கும்
   அழிவுறுங் காத லார்க்கும்
விரவிய செய்கை தன்னை
   விளம்புவார் விதியி னாலே
பரவிய திருநீற் றன்பு
    பாதுகாத் துய்ப்பீர் என்று
புரவலர் மன்று ளாடும்
   பூங்கழல் சிந்தை செய்தார்.


He addressed his parting words of message
To the ministers, to the loving and languishing wife
And to the kin, and said: "Honor the rule which bids you
Foster love for the holy ash." This said,
He meditated on the flower-feet of the Lord
That dance in the Ambalam.

Arunachala Siva.

11856
General topics / Re: Tevaram - Some select verses.
« on: February 03, 2016, 08:05:51 AM »
Verse 21:


சென்றடி வணங்கி நின்று
   செய்தவ வேடங் கொண்டு
வென்றவற் கிடையூ றின்றி
   விட்டனன் என்று கூற
இன்றெனக் கையன் செய்த
   தியார்செய வல்லா ரென்று
நின்றவன் தன்னை நோக்கி
   நிறைபெருங் கருணை கூர்ந்தார்.


He hailed his feet and said: "I had safely escorted
Him who by his make-believe habit had won."
Hearing this the prince said: "Who can ever do
Like unto what you -- the great one --, had this day
For me done." His eyes rained on the one that stood there,
Immense loving-kindness soulful.   

Arunachala Siva.

11857
General topics / Re: Tevaram - Some select verses.
« on: February 03, 2016, 08:03:54 AM »
Verse  20:


மற்றவன் கொண்டு போன
   வஞ்சனை வேடத் தான்மேல்
செற்றவர் தம்மை நீக்கித் தீ
   திலா நெறியில் விட்ட
சொற்றிறங் கேட்க வேண்டிச்
   சோர்கின்ற ஆவி தாங்கும்
கொற்றவன் முன்பு சென்றான்
   கோமகன் குறிப்பில் நின்றான்.



With effort great, the prince still bore his ebbing life
Only to hear the news that the one of deceptive habit
Had been conveyed safe, unmolested by opposing hordes;
Before him came he who carried out the royal mandate.


Arunachala Siva.

11858
General topics / Re: Tevaram - Some select verses.
« on: February 03, 2016, 08:02:02 AM »
Verse 19:

அவ்வழி அவர்க ளெல்லாம்
   அஞ்சியே அகன்று நீங்கச்
செவ்விய நெறியில் தத்தன்
    திருநகர் கடந்து போந்து
கைவடி நெடுவா ளேந்தி
   ஆளுறாக் கானஞ் சேர
வெவ்வினைக் கொடியோன் தன்னை
   விட்டபின் மீண்டு போந்தான்.

When they heard this they moved away by reason
Of the dread command; Thatthan took him
Through the royal highway and crossed the city;
With the sword drawn protectively, he reached
The forest by men unfrequented, and left him there,
And then returned.

Arunachala Siva.

11859
General Discussion / Re: Rough Notebook-Open Forum
« on: February 03, 2016, 06:43:01 AM »


There was a long debate on David Godman's blog whether "desiring the Self (Ramana) is a
desire in the strict sense.  Many many wrote their comments.  Finally, it was clarified that
desiring the Self is the only thought that one sincere sadhak should have.  This is permitted.

Arunachala Siva.

11860


Some one asked Bhagavan Ramana:  How to remove ajnana - ignorance? 
Bhagavan Ramana said:  Oye, ajnana engu irukku Oye?

Where is Ajnana?  We are all Jnana.  Bhagavan said that there is no Jnanis either, there is only
Jnana.  The ajnana comes because we think we are the thoughts and the world is real.
This is the first fallacy or sin.

Arunachala Siva.

11861
Begging for food is an exercise to pull down one's ego.

Arunachala Siva.

11862

Chanting God's name repeatedly makes you realize that you have surrendered to God. Only God
is there and not you.  Bhagavan Ramana says that this is the state of Atma Nishtaparan.
Surrender and inquiry are the two sides of the same coin.

Arunachala Siva.   

11863
General topics / Re: And Another Thing...
« on: February 02, 2016, 11:43:48 AM »
We thought Car Street in town was called that becuse the only car our town owned was parked there.
Instead of it being named for the temple chariot.  The stalls in front of the Asramam were makeshift
as the word 'supermarket' had not been invented yet and neither had internet, or internet cafe.
The single provision shop our town owned was on the main road opposite the temple and when they
got anything we thought we needed like shampoo or corn flakes the word went round like wildfire
and in no time they were cleaned out.  Rs.5/- would have bought out the entire stock of the vadai
stand across the road from the Asramam gates and there would have been change.  We would happily
have bought Bhagavan a gift of vadais or murukkus but He would never accept anything unless there
was enough for everyone.  Ladies who bought him a jar of their particular pickles or anything made
specially found that out.  'Is there enough for everyone?' He would ask and if not would not take it.

Bhagavan was a good cook himself, and enjoyed it, I think.  He used to go and help in the kitchen
until He told the cooks to save some ends of vegetables or fruit for use later. They threw them out
and Bhagavan would never went back. How extraordinary that people could be  near Bhagavan and
treat His words as of no consequence. He was the embodiment of power and His every utterance was
significant.

contd.,

Arunachala Siva..   
   

11864
General Discussion / Re: Mithya:
« on: February 02, 2016, 11:29:21 AM »
Can we define Mithya?  Sri Madhusudhana Saraswati in his celebrated treatise Advaita Siddhi
gives three crisp pointers:

(1)  The illusory object which even though is never truly existed at any point of time appears to exist
under certain conditions upon a substratum, is termed Mithya.  The 'snake' was truly present upon
the 'rope'; it was merely imagined due to ignorance of the rope.  The power of ignorance (avidya)
effectively conceals the rope at the same time projects 'snake' upon it. Cosmically Maya, the inseparable
power of Brahman, conceals the vision of Brahman and superimposes the world of infinite diversity
upon the truly non dual Brahman.

(2) That which is falsified totally, along with all its consequences and does not leave any residue with
the arising of right knowledge is Mithya.  Once the 'snake vision' has been negated by 'rope knowledge',
is it possible to feign all over again the fear of snake and its attendant reaction of shock?

(3) Further, Mithya is something which cannot be categorized as either real or absolutely unreal (anirvachaniya).  If it were altogether inexplicable, we would not attempt this examination.  Now if the
world was absolutely real, it could not be negated in deep sleep or dream states.  Also, it should not be
subject to creation, dissolution or mutation.  Above all, it should not be sublated in the vision of Brahman.
Since it fails these criteria, like the 'hare's horns' or the 'son of a barren woman', for it is positively
'experienced' by all.  Therefore, it enjoys a peculiar status that is  intermediate between Sat (pure existence)
and Asat (non existence. Mithya is the ontological term to describe this unique status of the world.

contd.,

Arunachala Siva.       
       

11865
Thus its very transiency becomes useful eventually to make the mystic aware that this cannot be the final
goal itself and to make clear to him that he has yet to advance in a different direction. The hidden
teaching most emphatically affirms that the state of self absorption is not the supreme objective for
mankind, however much the common run of yogis may assert the contrary.  It is only when waking
that the person is fully projected whilst when sleeping it is not projected at all.

Therefore, it is only in the fully awakened state and not in an entrance one -- which corresponds
to dream or sleep -- that the higher purpose of its limitations can be recognized and the widest
consciousness of reality attained.  Hence although he may or may not have to pass through trance
on his upward way the aspirant certainly does not have to pass through it when he reaches the crest.
The fourth state of consciousness is something which, in its finality and fullness, persists at all times
and does not depend on  transient trances for its continuance.

contd.,

Arunachala Siva.
   

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