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Messages - Subramanian.R

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12046
However, this recognition of the oneness of the Self can take place only in a pure and subtle intellect
and this prerequisite alone brings forth in full force the implications of the word Yoga in the stage
of Sadhana for an earnest seeker and its due place in the scheme of things.  The first classical
compilation of Yoga was given by the ancient sage Patanjali in his celebrated treatise, Ashtanga Yoga
Sutra which remains the last word, by virtue of its profound treatment of the subject.  To gain a pure
mind and a subtle intellect capable of undertaking self inquiry, one must necessarily possess a fully
integrated personality. Sri Ramana was equipped with such a competent tool when He undertook mself
inquiry as a 16 year old lad and in a flash His spiritual journey was over in a single leap.

Yoga therefore means 'integration of the personality' and precedes Jnana, which transcends the limited
individuality by seeing its falsity (Mithya Svabhava).  Thus it should be clear that without integrating
the personality in all its aspects, transcending its limitations through knowledge (bodha) will remain an
unrealistic hope, much like a chimera.  This is the rationale behind Sri Krishna's tireless advice to Arjuna
to strive to become a Yogi first, as a preparation to gain Jnana Nishta.

contd.,

Arunachala Siva.       

12047
General topics / Re: The Unexpected Feast- Smt. T. R. Kanammal
« on: March 03, 2016, 10:16:12 AM »
Bhagavan answered:

'Don't think you alone are pall bearers.  All of us are carrying these lifeless corpses.  This body is a
veritable corpse.  Everybody carries it saying 'I, I'.  Whoever has the 'I am the body feeling' is but a
pall bearer.  As long as one has not gone beyond this, one remains as impure and polluted pall bearer.
The pollution of bearing this dead body cannot be washed away by a dip in any tank.  Bathing in the holy
waters of the Atman alone can remove this pollution.'

The Brahmins, though initially feeling vindicated, were now startled and stared at each other.  In an
instant, the entire complexion  of the issue stood transformed.  Everyone without exception was equally
polluted!  All people shared their fate!

Rid of their social inferiority they felt lifted up.  The felicity with which Atma Bodha  -- the eternal truth
-- was transmitted to them and others in the Hall, and the sama drishti of Bhagavan, that knew no
distinction between regular devotees and stray visitors, however socially unsavory their vocation might
be, left those seated in the Hall astounded.  That we are all bound to die is known to everyone. But even
before we die, if we have not yet bathed in the waters of the Atman, we are already as though dead,
bearing with us lifeless corpses lost in the "I am the body" consciousness.  This was a revelation for one
and all gathered in the Hall.

contd.,

Arunachala Siva.               
   

12048
Sometimes my heart wept and melted, looking at the photos of Bhagavan when He sat on the hot rocks
of Arunachala, caring nothing for the sun's heat that scorched His human form.  At His Asramam He
fed us with delicious food, and soothed our bodies and souls under the cool roofs.  Such motherliness
makes my heart melt and tears come to my eyes.  We are indeed fortunate to have a father and master
like Bhagavan Ramana Maharshi.

Bhagavan silently summons us every year.  We, a group of ten to fifteen, come once or twice a year
and stay for three to four days in Sri Ramanasramam under His divine care.  Bhagavan takes us into
deep meditation, immersing our karmic minds in the divine water of the invisible Ganges, eliminating
all obstacles and washing out the impurities of the mind, to realize the only 'I'.  In the twenty five
years that we have made our annual journeys to Tiruvannamalai we became acquainted with Sri
Ramanasramam, Arunachala Hill, the Arunachala Temple, the Giri Pradakshina route and the railway
station which brings us to Him.  Beyond these places, we never felt the need to go as the whole world
lies within Sri Ramanasramam.

contd.,

Arunachala Siva.           

12049
12. Chitta vaayavas chit kriyaayutaah
      saakhayor dvayi sakti mulaka.

Mind, breath, manifesting in thought and action, branch out from a common source, the Sakti.

Since breathing and thinking are rooted in the same life force, the control of one amounts to
control of the other.  One might oversimplify saying, 'Each time an individual breathes, the mind
cerebrates.  No breath, no thought, no thought, no breath.'  In the story of the goblin, Vetala,
Vasishta tells Rama, 'Both are one only, like the flower and its fragrance or sesame seed and the oil
in it.  Prana (breath) and mind stand to one another in the relationship of the supporter and the supported.
If either of them is slain, then the other will also cease to exist.  The destruction of both will confer moksha
on all.' (Aiyer, Yoga Vasishta).

The greatness of Upadesa Saram, lies not so much in the content of each verse as in the way that
the poem ties together all the major Margas, or paths of spiritual discipline.  In this verse, for instance,
there is nothing new.  In the earliest of all His writings, Who am I?, Maharshi says, 'The source of the mind,
on the one hand, and of breath and vital forces on the other, is one and the same,

contd.,

Arunachala Siva.       

12050
In English books on the teachings of Bhagavan, though the noun Sphuranam is used, the verb 'sphur',
from which this verbal noun is derived, is not used, whereas in Sanskrit He used this verb as He did for
example in Verse 20 of Upadesa Saram, where He used it to describe the shining forth of oneself as
'I am I'  after the ego is destroyed by self investigation,  perhaps as frequently as He used its noun form,
Sphuranam, and in Tamizh, He sometimes used its equivalents, 'spuri' or 'puri'.   The Sanskrit verb
'sphur' means to shine, be bright, be clear, be evident, make itself known, flash to mind, appear clearly,
become visible, manifest, arise, shine forth, burst out plainly, start to view, spring, dart, flash, sparkle,
glitter, gleam, glisten, twinkle, twitch, tremble, throb, palpitate, jerk or kick (and thus it is etymologically
related to English words spurn or spur, which like it are believed to be derived from a Proto-Indo-European
meaning to twitch, push or kick).  In Tamizh the frequently used verb 'puri' which means to shine, be
manifest, be clear to be understood, and its much less frequently used form 'spuri' which tends to mean
more specifically to strike one's mind, are both derived from this Sanskrit verb 'sphur'.

contd.,

Arunachala Siva.                   

12051
Verse 315  & 316:


The ego is increased by these two, so one should seek the destruction of these (the ego and its two causes)
by meditating on the real Self, seeing Brahman everywhere.  And these three go only by increasing the
desire for being good to others.

Verse  317:

If you stop selfish work, you stop the internal desire.  By stopping the internal desire, you stop the selfish
thought.  And the stopping of desire is what is called freedom even in this life itself - Jivan Mukti.   

Verse  318:

With that desire for being good to others increases the desire for selfish fulfilments subside.  As when
the sun rises, all the darkness subsides.

Verse  319:

Darkness and its actions (different kinds of mistakes that come from the darkness) are not seen when
sun, the Lord of the day, rises.  So, when that one, eternal Blissfulness is felt, there is no more bondage,
neither is there the scent of sorrow.

contd.,

Arunachala Siva.     

12052
General topics / Re: Tevaram - Some select verses.
« on: March 03, 2016, 08:43:04 AM »
Verse 160:


முன்னைநாள் போல்வந்து
    திருமுகலிப் புனல்மூழ்கிப்
பன்முறையும் தம்பிரான்
   அருள்செய்த படிநினைந்து
மன்னுதிருக் காளத்தி 
   மலையேறி முன்புபோல்
பிஞ்ஞகனைப் பூசித்துப் 
   பின்பாக ஒளித்திருந்தார்.



He had his bath in the divine Mukali
As on the day before, and he contemplated the grace
Of the lord in multifoliate ways.
He ascended the Hill of Tiru-k-Kalatthi
And did his pooja to Pinggnakan as is his wont
And then stood in hiding, behind the Lord.   

Arunachala Siva.

12053
General topics / Re: Tevaram - Some select verses.
« on: March 03, 2016, 08:41:23 AM »
Verse  159:


கனவுநிலை நீங்கியபின் 
   விழித்துணர்ந்து கங்குலிடைப்
புனைதவத்து மாமுனிவர் 
   புலர்வளவும் கண்துயிலார்
மனமுறும்அற் புதமாகி 
   வரும்பயமும் உடனாகித்
துனைபுரவித் தனித்தேர்மேல்
    தோன்றுவான் கதிர்தோன்ற.


He woke up from his dream, the great muni of tapas;
He wouldn?t sleep during the rest of the night;
It was his night of mystical tremendum.
At dawn Aruna rose up in his car unique
Yoked to a single swift steed.   

Arunachala Siva.

12054
General topics / Re: Tevaram - Some select verses.
« on: March 03, 2016, 08:38:11 AM »
Verse  158:


உனக்கவன்தன் செயல்காட்ட
   நாளைநீ யொளித்திருந்தால்
எனக்கவன்தன் பரிவிருக்கும் 
   பரிசெல்லாம் காண்கின்றாய்
மனக்கவலை ஒழிகென்று 
   மறைமுனிவர்க் கருள்செய்து
புனற்சடிலத் திருமுடியார்
   எழுந்தருளிப் போயினார்.


"I will demonstrate his acts to you; if tomorrow
You watch concealed, you will sure witness
His love and loving-kindness, all for Me;
Be rid of your mental torment." Thus He spake
In grace to the great muni and anon
The Lord of matted hair where courses the flood
Took to His form invisible.

Arunachala Siva.

12055
General topics / Re: Tevaram - Some select verses.
« on: March 03, 2016, 08:35:46 AM »
Verse  157:


அவனுடைய வடிவெல்லாம்
    நம்பக்கல் அன்பென்றும்
அவனுடைய அறிவெல்லாம் 
   நமையறியும் அறிவென்றும்
அவனுடைய செயலெல்லாம் 
   நமக்கினிய வாமென்றும்
அவனுடைய நிலைஇவ்வா 
   றறிநீயென் றருள்செய்வார்.



"His form entire is all love for Us solely;
All his knowledge is Gnosis that truly cons Us;
Every one of his acts is endearing to Us;
Know him to be thus, even thus." Thus He.   

Arunachala Siva.

12056
General topics / Re: Tevaram - Some select verses.
« on: March 03, 2016, 08:32:57 AM »
Verse  156:


அன்றிரவு கனவின்கண் 
   அருள்முனிவர் தம்பாலே
மின்திகழுஞ் சடைமவுலி 
   வேதியர்தா மெழுந்தருளி
வன்திறல்வே டுவன்என்று 
   மற்றவனை நீநினையேல்
நன்றவன்தன் செயல்தன்னை
    நாமுரைப்பக் கேள்என்று.



That night, the Lord-Brahmin whose matted hair
Flashes fulgurously, appeared in the somnium
Of the great muni, and spake thus in grace;
"Rate him not as a mere hunter fierce;
Hearken to his deed which We unfold to you."   

Arunachala Siva.

12057
General topics / Re: Tevaram - Some select verses.
« on: March 03, 2016, 08:30:32 AM »
Verse  155:


அந்நிலையில் அன்பனார் 
   அறிந்தநெறி பூசிப்ப
மன்னியஆ கமப்படியால்
   மாமுனிவர் அருச்சித்திங்
கென்னுடைய நாயகனே 
   இதுசெய்தார் தமைக்காணேன்
உன்னுடைய திருவருளால்
    ஒழித்தருள வேண்டுமென.

He performed pooja for the Lord in the way
Known to him; the great muni who did pooja
As ordained in the ever-abiding Agamas
Implored Him thus: "O my Lord, I could not find him
Who had wrought this; I pray that You be pleased
To put an end to this by Your divine grace."   

Arunachala Siva.

12058
General topics / Re: Tevaram - Some select verses.
« on: March 03, 2016, 08:27:47 AM »
Verse  154:


முன்புதிருக் காளத்தி
   முதல்வனார் அருள்நோக்கால்
இன்புறுவே தகத்திரும்பு
    பொன்னானாற் போல்யாக்கைத்
தன்பரிசும் வினையிரண்டும் 
   சாருமலம் மூன்றுமற
அன்புபிழம் பாய்த்திரிவார்
   அவர்கருத்தின் அளவினரோ.


As the Lord of Kalatthi had cast on him
His looks of Grace, like iron getting transmuted
By the sweet alchemic touch, his two-fold karma
And triple mala were totally done away with;
His body had come to be wrought of ethereal fire;
He moved about as love embodied.
Is he within the ken of any one's comprehension?   


Arunachala Siva.

12059
General topics / Re: Tevaram - Some select verses.
« on: March 03, 2016, 08:25:23 AM »
Verse  153:


நாணனொடு காடனும்போய்
   நாகனுக்குச் சொல்லியபின்
ஊணும்உறக் கமுமின்றி
    அணங்குறைவா ளையுங்கொண்டு
பேணுமக னார்தம்பால் 
   வந்தெல்லாம் பேதித்துக்
காணுநெறி தங்கள்குறி 
   வாராமற் கைவிட்டார்.


Nanan and Kadan broke the intelligence
To Nakan who grieved forsaking food and sleep;
He came with the priestess, and in manifold ways
Essayed to cure his son, but in vain.
Abandoning hope, they hied back to their place.   

Arunachala Siva.

12060
General topics / Re: Tevaram - Some select verses.
« on: March 03, 2016, 08:23:07 AM »
Verse  152:



மாமுனிவர் நாள்தோறும்
    வந்தணைந்து வனவேந்தர்
தாமுயலும் பூசனைக்குச் 
   சாலமிகத் தளர்வெய்தித்
தீமையென அதுநீக்கிச்
    செப்பியஆ கமவிதியால்
ஆமுறையில் அருச்சனைசெய்
    தந்நெறியில் ஒழுகுவரால்.


The great Muni came every day; great was
His grief when he witnessed the remains
Of the pooja performed by the prince of the jungle;
He would clear them, perform purificatory rites
And do pooja as ordained in the Agamas
Poised in his righteous way.   

Arunachala Siva.

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