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Messages - Subramanian.R

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In 1945, there was in the Asramam, a small, sickly, lame, puppy that we feared would die at
any moment.  But under Bhagavan's constant care, he not only recovered health but began to eat
iddlies [rice-cakes] daily with so much relish that Bhagavan nicknamed him Iddli Swami.  Relating
this incident, I wrote on June 15, 1945, a Telugu verse meaning:

"O Ramana, you once [as Lord Krishna] straightened
and beautified the hunchback woman of your abounding
Grace. So now you have reared this little lame puppy to
a fine Iddli Swami. How wonderful!"

Two days later, Subbaramayya also composed couple of
verses reading as under:

1. "Seeing you caress peacocks, squirrels, cows, dogs
and monkeys and children with such tender Grace, anyone
must melt to his bonds. O Ramana!"

2. "So many birds and animals coming to you, have attained
deliverance.  Likewise do bless us with Grace this human
animal that has sought refuge at your feet, O Ramana!"

(Source: Arunachala's Ramana, Boundless Ocean of Grace,
Volume 5. Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva. 


On June 19, 1945, G.V. Subbaramayya wrote his 'Farewell
Prayer' in six Telugu stanzas.  This was titled Abhayam,
Rassurance and Refuge:

The courage that never quails under any distress,
The equal bearing of honor and shame,

The same benevolence towards all,
The gratitude for others' good deeds,

The sense of fullness that Thou art everything,
The eternal devotion to Thy lotus-feet,

The knowledge that every occurrence is Thy doing,
The wisdom that everything happens for the best,

The inquiry "To whom are all these thoughts", "To me"
"Who am I?"

The consequent subsidence of all thoughts
And flash of Reality as Self Realization,

"O Father Ramana, grant to Thy child!"   

(Source: Arunachala's Ramana, Boundless Ocean of
Grace, Volume 5. Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.


When Bhagavan Ramana was on the Hill, serpents
and peacocks used to remain quiet, friendly to each other
in His Presence.  Panthers which came to tanks and ponds
to drink water, finished their work and went away without
harming anyone.

Arunachala Siva.

One needs a certain amount of spiritual insight and maturity to have even an intellectual understanding
of Saint John of the Cross.  In our days and times the followers of the Freudian pleasure principle would
find it hard to relate to him and his teachings, as he rejects any kind of pleasure.  One expression of the
pleasure principle would find it hard to relate to him and his teachings, as he rejects any kind of pleasure.
Our expression of the pleasure principle is the excessive importance to sex.  I do not think that most people
have the capacity to appreciate that when Saint John of the Cross writes of union of love, he is not referring
to it in a physical sense but a spiritual one.  People also find it difficult to distinguish between being repressed
and being renounced by voluntary choice, to give up a lesser form of love for a higher form.

Another point that has to be kept in mind is the fact that the heights that Saint John of the Cross is referring
to can be attained only by the very few.  This is true in any religion.  Those who want to reach the top must
exert their utmost zeal and perseverance, be fearless, endure all hardships, loneliness in order to find the
'Most Precious One'.   Saint John of the Cross illustrates this in the following verses:

To reach satisfaction in all
Desire its possessions in nothing.
To come to possess all, desire the possession of nothing.
To arrive at being all, desire to be nothing.
To come to the knowledge of all, desire the knowledge of nothing.
To come to the pleasure you have not
you must go by a way in which you know not.
To come to the possession you have not,
you must go by a way in which you possess not.
To come to be what you are not,
you must go by a way in which you are not.
When you turn towards something,
you cease to cast yourself upon the all.
For to go from all to the all, you must deny yourself of all in all.
And when you come to the possession of the all,
you must possess it without wanting anything.
Because if you desire to have something in all,
your treasure in God is not purely your all,
In this nakedness the spirit finds its quietude and rest,
For in coveting nothing,
nothing raises it up and nothing weighs it down,
Because it is in the center of its humility.
When it covets something in this way very desire it is wearied.


Arunachala Siva.               

General topics / Re: Abhirami Andati - verses and meanings:
« on: March 25, 2016, 10:21:08 AM »
Verse  7:

7: ததியுறு மத்தின் சுழலும் என் ஆவி, தளர்வு இலது ஓர்
கதியுறுவண்ணம் கருது கண்டாய்-கமலாலயனும்,
மதியுறுவேணி மகிழ்நனும், மாலும், வணங்கி, என்றும்
துதியுறு சேவடியாய். சிந்துரானன சுந்தரியே.

தாமரை மலரில் உதித்தவனும், கலைமகளின் கொழுநனும் ஆகிய பிரம்மனும், திருமாலும் வணங்கிப் போற்றுகின்ற சிவந்த பாதங்களையுடைய செந்தூரத் திலகம் கொண்டு விளங்கும் பேரழகானவளே! தயிரைக் கடையும் மத்துப் போன்று உலகில் பிறப்பு இறப்பு என்று சுழன்று வருந்தாமல் என் உயிர் நல்லதொரு மோட்ச கதியையடைய அருள் புரிவாயாக!

The one who appeared in lotus flower, the one who is the husband of Saraswati, Brahma, and the
Maha Vishnu -- pray to your red feet.  You are the most beautiful with Chentura Tilakam.   I am
suffering in this world with birth and death, and am tossed like the rod  that prepares curds from the
buttermilk.  Please make me not to suffer with this (birth and death) and grant me the state of Moksha
and bless me.


Arunachala Siva. 

Verse  161:

Without the inquiry into the true nature of 'the doer', and so on, they speak of paths of four kinds in
the world, namely the Yogas of action, and so forth, for the doer, the one that is sundered from God,
the one that is bereaved of the Self, and the one that is conscious of being) ignorant, and aspires to
right knowledge.

Verse 162:

The State of being the Real Self, which is won by the Quest 'Who is the doer?' or 'Who is the separated
one?' or 'Who is the fallen one?' or 'Who is the ignorant one?',  is itself all the four paths.

Verse 163:

In this wise the immense superiority of the path of Vichara (Quest of the Self) has been clearly shown
by the Guru (Ramana);  therefore this path, namely the Quest of the Self taught by Him, is the greatest
of all the Yogas.  (Maha Yoga).

Verse 164:

Understand that the conviction that the universe has its being in the infinite sky of consciousness, namely
the Self, is the firm seat for practicing mental peace.

Verse 165:

So long as the ego is alive, the complexes of threes also appear;  one should persevere in the practice
of the Quest so long as these complexes appear.


Arunachala Siva.


Verse 698:

Prarabdha which, like a whirlwind, relentlessly agitates and spins the mind that has shrunk through the
'I am the body' idea, cannot, however slightly, stir the adjunct-free mind that shines as the extremely
clear space of pure consciousness when the ego-impurity is destroyed by self inquiry.

Verse 703: 

The truth of karma is only the realization of one's true nature by the inquiry 'Who is the doer who is
embarking upon the performance of karma?'  Unless the ego, the performer of action, perishes by
inquiring into and knowing (its real nature), the perfect unassailable peace in which all doing has ended
will be impossible to attain.

Verse  727:

Let the aspirant not be in doubt as to whether or not the most important and estimable grace of God.
that distress relieving support, has arisen in him.  The very fact that his mind is speeding along
enthusiastically with Vichara, longing for release from bondage, is sufficient that God's grace has manifested.

Verse  728:

If one were to tell the truth, one would say that, both the divine grace of God and the inquiry 'Who am I?',
which is the means to abide in the Heart, are mutually supportive aids that simultaneously convey the
aspirant towards the state of union with the Self, the Supreme.


Arunachala Siva.


Hallmark of Jivan Mukta:

Verse  425:

In the consciousness of Brahman, staying there for ever, free from external desires, enjoying the blessedness
unknown by others (as in sleeping, or as a child), seeing this world as in his dream, and yet full in established
understanding  -- surely he is the enjoyer of endless merits.  He is blessed indeed.  He is to be followed in
this world.

Verse 426:

Only he whose understanding is established enjoys, because he is always merged in Brahman which is
changeless and actionless.

Verse  427:

The Self in Brahman -- that purified consciousness of the Self,  always uniform - is what is called established
understanding. And when this understanding is constant in one, he is called "One of established understanding."

Verse  428:

He is of such established understanding who feels the blessed state always and has almost forgotten
duality.  He is called a Jivan Mukta -- free even in this world.

Verse  429:

He whose intellect is merged in Brahman, who though wakeful, is yet free from the effects of wakefulness,
and whose knowledge is free from desire  -- he is called a Jivan Mukta, free even in this world.


Arunachala Siva.     

General topics / Re: Tevaram - Some select verses.
« on: March 25, 2016, 08:51:02 AM »
Verse 30:

அனைத்துத் திறத்தும் ஆனினங்கள்
   அணைந்த மகிழ்ச்சி அளவின்றி
மனைக்கண் கன்று பிரிந்தாலும்
   மருவுஞ் சிறிய மறைக்கன்று
தனைக்கண் டருகு சார்ந்துருகித்
   தாயாந் தன்மை நிலையினவாய்க்
கனைத்துச் சுரந்து முலைக்கண்கள்
    கறவா மேபால் பொழிந்தனவால்.

The kine too were happy beyond measure;
Though they were parted from their calves
When they beheld him -- the calf of the Gospels --,
They neared him and melted in motherly love for him;
They bellowed in joy and with the tug of teats
From their udders, milk suffused profuse.

Arunachala Siva.   

General topics / Re: Tevaram - Some select verses.
« on: March 25, 2016, 08:48:55 AM »
Verse 29:

பூணுந் தொழில்வேள் விச்சடங்கு
   புரிய ஓம தேனுக்கள்
காணும் பொலிவில் முன்னையினும்
   அனேக மடங்கு கறப்பனவாய்ப்
பேணுந் தகுதி அன்பால்இப்
   பிரம சாரி மேய்த்ததற்பின்
மாணுந் திறத்த வானவென
   மறையோர் எல்லாம் மனமகிழ்ந்தார்.

The homa-cows which helped the Brahmins conduct
Their sacrifices, grew more and more beauteous;
Their yield of milk was multifold; the Brahmins were
Therefore happy that it was thus as the Brahmachari
Tended the Kine with such loving care.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 25, 2016, 08:46:42 AM »
Verse 28:

ஆய நிரையின் குலமெல்லாம்
   அழகின் விளங்கி மிகப்பல்கி
மேய இனிய புல்லுணவும்
   விரும்பு புனலும் ஆர்தலினால்
ஏய மனங்கொள் பெருமகிழ்ச்சி
   எய்த இரவும் நண்பகலும்
தூய தீம்பால் மடிபெருகிச்
   சொரிய முலைகள் சுரந்தனவால்.

During those days, the herds of kine grew beauteous
And increased; as with sweet grass and tasty water
They were fed full, they were happy in their mind;
This caused the swelling of their udders
With milk pure and sweet, whence it suffused day and night.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 25, 2016, 08:44:24 AM »
Verse 27:

மண்ணிக் கரையின் வளர்புறவின்
   மாடும் படுகர் மருங்கினிலும்
தண்ணித் திலநீர் மருதத்தண்
   டலைசூழ் குலையின் சார்பினிலும்
எண்ணிற் பெருகு நிரைமேய்த்துச்
   சமிதை யுடன்மேல் எரிகொண்டு
நண்ணிக் கங்குல் முன்புகுதும்
    நன்னாள் பலவாம் அந்நாளில்.

On the banks of the Manni and abutting the pasture land,
And nigh unto the beds of that river, and also
On the gardens of Maruta realm where pearls abound,
He would graze the increasing herds, collect samita-sticks
And also sticks of Arani and would return before night;
For many a goodly day this was his routine.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 25, 2016, 08:41:57 AM »
Verse 26:

பதவு காலங் களின்மேய்த்தும்
   பறித்தும் அளித்தும் பரிவகற்றி
இதமுண் துறையுள் நற்றண்ணீர்
   ஊட்டி அச்சம் எதிர்நீக்கி
அதர்நல் லனமுன் செலநீழல்
    அமர்வித் தமுத மதுரப்பால்
உதவும் பொழுது பிழையாமல்
    உடையோர் இல்லந் தொறுமுய்த்தார்.

During the season when grass grew thick
He grazed them well; he would himself pluck grass,
Feed them and thus foster them; he would rid them
Of their dread, lead them to cool fords where they could
Drink tasty water and caused them to rest under
Leafy umbrage; when it was time for nectarean milking
He would drive them to the doors of their owners.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 25, 2016, 08:40:07 AM »
Verse  25:

கோலும் கயிறும் கொண்டுகுழைக்
   குடுமி அலையக் குலவுமான்
தோலும் நூலுஞ் சிறுமார்பில்
   துவள அரைக்கோ வணஞ்சுடரப்
பாலும் பயனும் பெருகவரும்
    பசுக்கள் மேய்க்கும் பான்மையினால்
சாலும் புல்லின் அவைவேண்டுந்
    தனையும் மிசையுந் தலைச்சென்று.

He fared forth with the rope and the crook, and his little tuft
Waved in the wind; his sacred-thread dangled on his chest
And it was knit to a piece of deer-skin; he was
Clad in his bright Kovanam; he daily drove the team
Afield for grazing where they had their fare aplenty;
In due time calves and milch increased.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 25, 2016, 08:37:33 AM »
Verse  24:

யானே இனியிந் நிரைமேய்ப்பன்
   என்றார் அஞ்சி இடைமகனும்
தானேர் இறைஞ்சி விட்டகன்றான்
   தாமும் மறையோர் இசைவினால்
ஆனே நெருங்கும் பேராயம்
   அளிப்பா ராகிப் பைங்கூழ்க்கு
வானே யென்ன நிரைகாக்க
   வந்தார் தெய்வ மறைச்சிறுவர்.

"I'll myself henceforth graze the kine" he said;
Affrighted the cow-herd bowed before him
And gave up his calling; with the leave of the Brahmins
He tended the great herds; the divine Brahmin-boy
Fostered the cows as rain would, the green crops.

Arunachala Siva.

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