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Messages - Subramanian.R

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11986
General topics / Re: Tevaram - Some select verses.
« on: January 27, 2016, 10:22:29 AM »
Verse 17:


பெருவிறல் ஆளி என்னப்
   பிறங்கெரி சிதற நோக்கிப்
பரிபவப் பட்டு வந்த
   படர்பெருஞ் சுற்றத் தாரை
ஒருவரு மெதிர்நில் லாமே
   ஓடிப்போய்ப் பிழையு மன்றேல்
எரிசுடர் வாளிற் கூறாய்த்
   துடிக்கின்றீர் என்று நேர்ந்தார்.



He looked at the host like an angered lion
And from his looks sputtered sparks of fire;
Addressing the hostile throng of kin that thither
Gathered feeling dishonored and stigmatized,
He said: "Flee away, every one of you, and be saved;
Otherwise you will all be cut and quartered
By my sword blazing sharp."   

Arunachala Siva.

11987
General topics / Re: Tevaram - Some select verses.
« on: January 27, 2016, 10:19:40 AM »
Verse  16:


மறைமுனி யஞ்சி னான்போல்
   மாதினைப் பார்க்க மாதும்
இறைவனே அஞ்ச வேண்டா
   இயற்பகை வெல்லு மென்ன
அறைகழ லண்ணல் கேளா
   அடியனே னவரை யெல்லாம்
தறையிடைப் படுத்து கின்றேன்
    தளர்ந்தருள் செய்யே லென்று.



As the Vedic Muni looked at her as if scared,
She said: "O lord, fear not; Yeyar-Pakai 'll triumph."
Hearing this, Yeyar Pakai, the wearer of heroic anklet, said:
"I, your slave will fell them all to fall on earth;
Feel not depressed at all."

Arunachala Siva.   

11988
General topics / Re: Tevaram - Some select verses.
« on: January 27, 2016, 10:16:58 AM »
Verse  15:


வழிவிடுந் துணைபின் போத
   வழித்துணை யாகி யுள்ளார்
கழிபெருங் காதல் காட்டிக்
   காரிகை யுடன்போம் போதில்
அழிதகன் போகேல் ஈண்டவ்
    வருங்குலக் கொடியை விட்டுப்
பழிவிட நீபோ வென்று
   பகர்ந்தெதிர் நிரந்து வந்தார்.


Before the Lord-Guide who fared forth casting
Looks of lust on the woman, followed by him
Who came with them to protect them on their way,
They stood thick, and said: "O evil one! Stop!
Leave her, the gentle creeper -- the paragon
Of our clan --, and go away freed of your sin."

Arunachala Siva.

11989
General topics / Re: Tevaram - Some select verses.
« on: January 27, 2016, 10:11:21 AM »
Verse  14:

வேலொடு வில்லும் வாளுஞ்
   சுரிகையு மெடுத்து மிக்க
காலென விசையிற் சென்று
   கடிநகர்ப் புறத்துப் போகிப்
பாலிரு மருங்கு மீண்டிப்
   பரந்தஆர்ப் பரவம் பொங்க
மால்கடல் கிளர்ந்த தென்ன
   வந்தெதிர் வளைத்துக் கொண்டார்

Armed with javelins, bows, swords and daggers
They rose like a hurricane and reached
The guarded outskirts of the city and stood thronging
Encircling them; loud was the din and noise.
It looked as though the sea itself rose up in arms.   


Arunachala Siva.





11990
General topics / Re: Tevaram - Some select verses.
« on: January 27, 2016, 08:36:17 AM »
Verse 13:


மனைவியார் சுற்றத் தாரும்
   வள்ளலார் சுற்றத் தாரும்
இனையதொன் றியாரே செய்தார்
   இயற்பகை பித்தன் ஆனால்
புனையிழை தன்னைக் கொண்டு
   போவதா மொருவ னென்று
துனைபெரும் பழியை மீட்பான்
   தொடர்வதற் கெழுந்து சூழ்வார்.



The kin of the wife and also of the munificent lord,
Thus thought: "Whoever did act like this?
Yeyar-Pakai is sure demented; but does that mean
Some one else can walk away with his wife?"
To cure them of the stigma, they rose to bar their way.   

Arunachala Siva.

11991
General topics / Re: Tevaram - Some select verses.
« on: January 27, 2016, 08:34:31 AM »
Verse  12:


வாளொடு பலகை யேந்தி
   வந்தெதிர் வணங்கி மிக்க
ஆளரி யேறு போல்வார்
   அவரைமுன் போக்கிப் பின்னே
தோளிணை துணையே யாகப்
   போயினார் துன்னி னாரை
நீளிடைப் படமுன் கூடி
   நிலத்திடை வீழ்த்த நேர்வார்.




Out he came armed with sword and shield
And bowed before Him; he looked a heroic lion;
He caused the tapaswi and the matron walk before him;
Them he followed close, ready to smite them all
Who would offer any resistance.

Arunachala Siva.

11992
General topics / Re: Tevaram - Some select verses.
« on: January 27, 2016, 08:32:08 AM »
Verse 11:


என்றவர் அருளிச் செய்ய
   யானேமுன் செய்குற் றேவல்
ஒன்றிது தன்னை யென்னை
   யுடையவர் அருளிச் செய்ய
நின்றது பிழையா மென்று
   நினைந்துவே றிடத்துப் புக்குப்
பொன்றிகழ் அறுவை சாத்திப்
   பூங்கச்சுப் பொலிய வீக்கி.


When thus He spake, Yeyar-Pakaiyar thought:
"This is a service which I myself should have done
Unprompted; now that I have made him tell me
What I should do, I am become blame-worthy."
He then moved into another apartment, decked himself
With golden vestments and tight breeches.   

Arunachala Siva.

11993
General topics / Re: Tevaram - Some select verses.
« on: January 27, 2016, 08:29:40 AM »
Verse  10:



மாது தன்னைமுன் கொடுத்தமா தவர்தாம்
   மனம கிழ்ந்துபே ருவகையின் மலர்ந்தே
யாது நானினிச் செய்பணி என்றே
   இறைஞ்சி நின்றவர் தம்மெதிர் நோக்கிச்
சாதி வேதிய ராகிய தலைவர்
   தையல் தன்னையான் தனிக்கொடு போகக்
காதல் மேவிய சுற்றமும் பதியுங்
   கடக்க நீதுணை போதுக வென்றார்.


The great tapaswi Yeyar-Pakaiyar who gifted away his wife
Felt greatly delighted and bloomed in happiness;
Bowing he said: "Is there any thing else I can do"?
Hearing him, the true Brahmin -- the Lord --, said:
"As I have to proceed singly with this woman
You should accompany and help me
Pass this town unmolested by your loving kin."   

Arunachala Siva.

11994
General topics / Re: Tevaram - Some select verses.
« on: January 27, 2016, 08:22:05 AM »
Verse 9:


இன்று நீரெனக் கருள்செய்த திதுவேல்
   என்னு யிர்க்கொரு நாதநீ ருரைத்தது
ஒன்றை நான்செயு மத்தனை யல்லால்
   உரிமை வேறுள தோவெனக் கென்று
தன்த னிப்பெருங் கணவரை வணங்கத்
   தாழ்ந்து தொண்டனார் தாமெதிர் வணங்கச்
சென்று மாதவன் சேவடி பணிந்து
   திகைத்து நின்றனள் திருவினும் பெரியாள்.



"If this be your gracious hest to me this day
What though your command be, Oh lord of my dear life,
I should obey and perform it; option none I have."
This said she paid obeisance to her husband unique.
The devotee Yeyar-Pakaiyar reciprocated it;
She moved away, adored the sacred feet
Of the tapaswi and stood all bewildered.
Oh the women greater than even Lakshmi!


Arunachala Siva.

11995
General topics / Re: Tevaram - Some select verses.
« on: January 27, 2016, 08:13:58 AM »
Verse 8:


இதுவெ னக்குமுன் புள்ளதே வேண்டி
   எம்பி ரான்செய்த பேறெனக் கென்னாக்
கதுமெனச் சென்று தம்மனை வாழ்க்கைக்
   கற்பின் மேம்படு காதலி யாரை
விதிம ணக்குல மடந்தைஇன் றுனைஇம்
   மெய்த்த வர்க்குநான் கொடுத்தனன் என்ன
மதும லர்க்குழல் மனைவியார் கலங்கி
   மனந்தெ ளிந்தபின் மற்றிது மொழிவார்.




"This is indeed a boon granted to me, as what is
Sought of me is only what I already have."
He then swiftly moved in and addressed his beloved wife,
A woman par excellence in chastity
And poised in the dharmic life of a housewife, thus:
"O woman nobly descended! Oh my duly wedded wife!
This day I gift you to this true tapaswi."
The noble wife whose locks were decked with honeyed blooms
Stood dismayed; soon she recovered and spake thus:   


Arunachala Siva.

11996



There are three places which are halls in Asramam.

1. The front portion of Mother's Temple, where you find the statue of Bhagavan to your right as
you enter, is called Jubilee Hall or New Hall, which was made as a thatched shed in 1946.

2. The Old Hall is the one near the dining hall/kitchen, behind the well, is where Bhagavan sat for
more than 24 years and great works like Talks, Day by Day, Sri Ramana Gita bhashyam were written
/ read out.  This is the most vibrant place.  Here one should not lie down/sleep.  Utter silence is maintained.

3. The Samadhi Hall is the largest one before Bhagavan's Samadhi, which is also a resting place during rains/hot summer.  In the evenings, book reading and parayana take place here.

Arunachala Siva.     


11997
General Discussion / Re: Rough Notebook-Open Forum
« on: January 27, 2016, 06:51:54 AM »



We are all Awareness.  It is the vasanas, which are like clouds, that obstructs its revealing.
The vasanas are carried from the previous births and it appear right from the moment
the child is born.  It looks for mother's breast for milk!  People without vasanas are always Awareness.
There is one Nammazhwar in Sri Vaishnavism.  He was born under a tamarind tree.  He is ayonija,
born not through a mother's womb.  He therefore cared for nothing.  He just consumed air and lived!
He is called Sadagopa, for the same reason.

Arunachala Siva.

11998
General Discussion / The Man on the Golden Horse:
« on: January 26, 2016, 01:03:51 PM »
(An article by Douglas Halebi, in the Mountain Path issue dated Jan.- Mar. 2015)

*

Many years ago, a horseman went clattering over the streets of Damascus, past the ancient settlements
of Akkad and Mohajirna, beyond the beautiful old houses of Salahiyya. Then he ascended a slope of
Mount Kasiyun that loomed over the city below. He paused, as man has done since time immemorial,
to feast his eyes on the great cosmopolitan city spread out before him, an ancient habitat said to be
'as old as stars' rivers and trees.  As old as the Earth itself'.  The rider appeared to be out of time,
out of place in the whole modern era, surrounded by automobiles, vendors, young couples in love.
food trucks and boys hawking watermelon seeds and roasted nuts. From his own teachers he had
learned that there were human settlements here 12,000 years ago. He lacked a formal, intimate,
knowledge of the ancient past, the stream of Sumerians, Akkadians, Assyrians, Canaanites, Phoenicians,
Greeks, and Romans that came wave after wave. But he could point to the hill where Cain is said to
have slain his brother, Abel.  And he remembered well the vestiges of a Byzantine Christian Empire,the
coming of Islam and the poem in stone called Umayyad Mosque.

contd.,

Arunachala Siva.       

11999
General Discussion / Re: Adhisthana - John Grimes:
« on: January 26, 2016, 10:40:50 AM »
Further, He said, 'When one realizes the truth and knows that there is neither seer nor the seen,
but only the Self that transcends both, that the Self alone is the screen or the substratum on which
the shadow both of the ego  and all that it sees, come and go, the feeling that one has not got eyesight,
and that therefore one misses the sight of various things, will vanish.  The realized being, though he has
normal eyesight, does not see all these things.  He sees only the Self.'  (Day by Day., 17.10.1946)

It was said of Ramana, 'This sage of Arunagiri was one who burned His boats even at the age of seventeen,
while He was a student in Madurai.  This was so that He might be drowned in the Ocean of Arunachala and
dissolved in It, so that there might be no trace of His little 'self' and He be only the Self that is, was, and shall
ever be.  This to Him 'Arunachala' - the one resplendent and immutable Truth, that is the substratum of all
that is, was and shall be.'  (T.K. Sundaresa Iyer, At the Feet of Bhagavan, Section 3).

What is the adhishtana like?  Bhagavan compared it to the Final Goal, Turiya (the Fourth State).  He said,
'I am the Final Goal of the path. The Reality that I AM appears to be hidden by confusion and a veil. But
by the Grace of the Guru, I being fixed firmly in my own reality, the veils have fallen away, both inside and
out;  so I am the One Indivisible, the Turiya (Fourth State).  Yet though it be termed the 'fourth' with
reference to the changing of three states, yet this 'Fourth'  is the substratum and the primal state of Being.
When this 'fourth' is in contact with the Guru's real nature, then is established Being, and then is the One
Whole.'

contd.,

Arunachala Siva.         
       

12000
General Discussion / Re: Atyashrama - John Grimes:
« on: January 26, 2016, 10:01:54 AM »
The term 'ashrama' (from the root 'sram' meaning 'weariness',  'toil', 'labor' + 'a' meaning 'not', 'absence')
in mainstream Brahmanic thought refers to four district vertical social positions within which a person
pursues cultural and religious goals. As well, Ashrama is a term given to mean, 'a place to rest from one's
toils or exertions'. Thus, we have Ramana Ashrama.  Intriguingly, there is a saying, 'The ashrama is the guru's
body.'  This provides us with an opportunity to inquire who Ramana is and what is the nature of an ashrama?

According to Hindu dharma an ideal human society is fundamentally hierarchical.  Traditionally, every
individual, whether disciple or Guru, will fit into one of four categories.  In the empirical world, there is a
place for everyone.  People differ from one another and these differences are both distinctive and crucial.
People have different aptitudes, predilections, and abilities. In regards to social position, they are designated
stages of life, (ashramadharma) that emphasize the individual aspect of one's personal development vis
a vis one's vertical ascent towards liberation from the wheel of birth and death:  (brahmacharya - chaste
childhood role is played out; grihastha - married householder wherein the role of a family person is played
out;  vanaprastha - withdrawing forest dweller, a serious spiritual practioner;  and sannyasin - homeless
wandering renunciate ascetic.) What is much less known is that the scriptures also speak of an  atyashrama
(beyond all ashramas).  It is here where one may find rest, i.e. a person who belongs to the atyashrama
and / or their ashram.

contd.,

Arunachala Siva.       

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