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Messages - Subramanian.R

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Verse  306:

You are Blissfulness Itself, ever conscious, always uniform, the conscious Lord of all, ever glorious.
For Him, how can there be any change or error, except by identifying with the ego, which is the cause
of this world?

Verse  307:

This ego -- this enemy of the Self, concealed like a thorn in the throat, -- take it out with the instrument
of discrimination, and enjoy the blissfulness of your own kingdom, to your heart's content.

Verse 308:

Then doing away with the actions of this ego, etc., giving up all desires other than obtaining the real
Self,  and attaining eternal Bliss by the knowledge of the Self, remain in that changeless Brahman in full.

Verse  309:

Even when this great ego has been cut down to its root  - if it attended to, even for a moment, --
it revives again and causes hundreds of distractions, as the clouds in the rainy season, dispersed
after a short time, again collect.


Arunachala Siva.         

10.  hrtsthale manah svasthataa kriya
        bhakti yoga bodhaasca nischitam.

The practice of fixing the mind in its own source in the Heart, is without doubt, true bhakti, yoga,
and understanding.

Whatever path is used by the aspirant for Self Realization, and whatever may be emphasized, whether
action or devotion or breath control or knowledge, it all amounts in the end to the necessity of absorbing
the mind and thereby freeing the Jiva from the tyranny of thought.  The 'heart' referred to here is not
the physical heart on the left side of the body but the 'spiritual' heart on the right.

Yet this must not be taken too literally. When a devotee remarked that the Maharshi 'specified a
particular place in the body, that it is in the chest, two digits to the right from the median', He
replied, 'Yes, that is the center of spiritual experience according to the testimony of sages.... Truly
speaking pure Consciousness is indivisible.. There is no 'right' or 'left' for it... It is coming down to the
level of ordinary understanding that a place is assigned to the Heart in the physical body.. Since,
during the bodiless experience of the Heart as pure Consciousness, the Sage is not at all aware of the
body, that absolute experience is localized by Him within the limits of the physical body by a sort of
recollection made while He is with the bodily awareness.'  (Maharshi's Gospel.)

When Maharshi was asked specifically about this verse, by Devaraja Mudaliar, 'What is the heart referred
to..?'  Maharshi replied, 'That which is the source of all, that in which all live, and that into which we finally
merge, is the heart referred to'.  Mudaliar continued, 'How can we conceive such a heart?' Maharshi
again, 'Why should you conceive of anything?  You have only to see from where the 'I' springs.'
(David Godman, Be As You are.)


Arunachala Siva.                   

Since a light is a light only because it shines, and since it shines only because it is a light, and it
and its shining can never be separated from each other, and in fact its shining is nothing other than
itself.  Therefore the two basic meaning of 'vilanguvadhu', namely 'what shines' and 'shining', both
actually denote the same thing.  For example, in the case of Aham Sphurana, 'I' is both shining and
what shines.  That is, shining or being clear -- and hence in this sense Sphurana -- it is, shining or being
clear, -- and hence in this sense Sphurana -- is the very nature of 'I' because if it did not shine (that is,
if it were not experienced by itself) it would not be 'I'.  Therefore Aham Sphurana, the 'shining of I' or
'clarity of I', is nothing other than 'I' itself.

When a light shines, not only does it make other things clear, but it also makes itself clear, and likewise
whatever else shines (whether literally or metaphorically) thereby makes itself clear.  Therefore, when
Bhagavan said that Sphurana means 'Vilanguvadhu' (shining or being clear) or 'Vilakkuvadhu' (making
clear), what He implied is that it actually means both simultaneously, because by shining or being clear
'I' is making itself clear.


Arunachala Siva.                   

General topics / Re: Tevaram - Some select verses.
« on: March 01, 2016, 09:23:58 AM »
Verse  130:

விரவுபன் மணிகள் கான்ற
    விரிசுடர்ப் படலை பொங்க
மரகதம் ஒளிகொள் நீல
    மணிகளும் இமைக்குஞ் சோதி
பொரவிரு சுடருக் கஞ்சிப் 
   போயின புடைகள் தோறும்
இரவிரு ளொதுங்கி னாலே 
   போன்றுள தெங்கும் எங்கும்.

Thither swelled the rays of good many gems;
Emeralds and sapphires also blazed black-rayed.
It looked as though night and darkness besieged by
The sun and the moon, fled away in fright.
(Such was the war of rays -- black and white.)   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 01, 2016, 09:21:55 AM »
Verse 129:

கழைசொரி தரளக் குன்றில் 
   கதிர்நில வொருபாற் பொங்க
முழையர வுமிழ்ந்த செய்ய 
   மணிவெயில் ஒருபால் மொய்ப்பத்
தழைகதிர்ப் பரிதியோடும
    சந்திரன் தலைஉ வாவில்
குழையணி காதர் வெற்பைக்
   கும்பிடச் சென்றால் ஒக்கும்.

As on one side shone with the moon?s luster
The heap of bright-rayed pearls of bamboos,
And on the other issued the brilliance
Of gems in caves, spat out by serpents,
It looked as though that the moon and the sun
Blending their rays came thither on the new-moon day
To adore the Hill of the ear-ringed Lord.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 01, 2016, 09:18:07 AM »
Verse  128:

சார்வருந் தவங்கள் செய்தும் 
   முனிவரும் அமரர் தாமும்
கார்வரை அடவி சேர்ந்தும் 
   காணுதற் கரியார் தம்மை
ஆர்வமுன் பெருக ஆரா 
   அன்பினிற் கண்டு கொண்டே
நேர்பெற நோக்கி நின்றார் 
   நீளிருள் நீங்க நின்றார்.

Even by achieving the well-nigh impossible askesis,
Even by abiding in forests of cloud-capped hills
Munis and celestial beings could seldom behold the Lord.
With growing longing and love unabated, he eyed
The Lord and stood straight before Him;
Thus he stood till the dense darkness dissolved.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 01, 2016, 09:16:02 AM »
Verse 127:

அவ்வழி யந்தி மாலை 
   அணைதலும் இரவு சேரும்
வெவ்விலங் குளவென் றஞ்சி
    மெய்ம்மையின் வேறு கொள்ளாச்
செவ்விய அன்பு தாங்கித்
   திருக்கையில் சிலையும் தாங்கி
மைவரை யென்ன ஐயர்
    மருங்குநின் றகலா நின்றார்.

Now came still evening on; into night melted twilight;
Dreading the traffic of wild beasts, and poised in true love,
He who was like a dark hill, held fast his bow
And stood firm beside the Lord.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 01, 2016, 09:14:04 AM »
Verse  126:

அன்னவிம் மொழிகள் சொல்லி 
   அமுதுசெய் வித்த வேடர்
மன்னனார் திருக்கா ளத்தி 
   மலையினார்க் கினிய நல்லூன்
இன்னமும் வேண்டு மென்னும் 
   எழுபெருங் காதல் கண்டு
பன்னெடுங் கரங்கள் கூப்பிப் 
   பகலவன் மலையில் தாழ்ந்தான்.

Having fed the Lord inducing Him with endearing words
The prince of hunters desired to feed the God
Of Tiru-k-kalatthi Hill with still more savory flesh;
Sensing his swelling love, the sun hailed him
Folding his myriad rays and into the mountain descended.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 01, 2016, 09:11:46 AM »
Verse  125:

கொழுவிய தசைக ளெல்லாம் 
   கோலினில் தெரிந்து கோத்தங்
கழலுறு பதத்திற் காய்ச்சிப் 
   பல்லினா லதுக்கி நாவிற்
பழகிய இனிமை பார்த்துப் 
   படைத்தஇவ் விறைச்சி சால
அழகிது நாய னீரே 
   அமுதுசெய் தருளும் என்றார்.

"I have chosen the daintiest portions of flesh and fat
And fried them on the points of arrows;
They are well-cooked and roasted; I have crushed them
With my teeth, tasted them and gathered
The toothsome morsels; these are delicious indeed;
Be pleased to partake of them." Thus he.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 01, 2016, 09:09:49 AM »
Verse  124:

தலைமிசைச் சுமந்த பள்ளித்   
   தாமத்தைத் தடங்கா ளத்தி
மலைமிசைத் தம்பி ரானார் 
   முடிமிசை வணங்கிச் சாத்திச்
சிலைமிசைப் பொலிந்த செங்கைத்
    திண்ணனார் சேர்த்த கல்லை
இலைமிசைப் படைத்த ஊனின் 
   திருவமு தெதிரே வைத்து.

The fresh flowers and leaves that he bore on his hair
He lovingly placed on the crown of the Lord
Of Kalatthi Hill; Thinnan whose roseate palm
Held the bow, then placed before the Lord, the cup
Of woven leaves which held the nectarean offering.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 01, 2016, 09:07:11 AM »
Verse  123:

இளைத்தனர் நாய னார்என் 
   றீண்டச்சென் றெய்தி வெற்பின்
முளைத்தெழு முதலைக் கண்டு 
   முடிமிசை மலரைக் காலில்
வளைத்தபொற் செருப்பால் மாற்றி
   வாயில்மஞ் சனநீர் தன்னை
விளைத்தஅன் புமிழ்வார் போல 
   விமலனார் முடிமேல் விட்டார்.

He felt that the Lord was languishing in hunger;
He rushed and beheld the Swayampu Lord;
He removed the strewn flowers on His crown
With his beauteous slippered foot; he be-sprinkled
The deity with the water stored in his mouth.
Lo, it was his love that he let flow on the crown
Of the Lord -- the Purifier.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 01, 2016, 09:04:12 AM »
Verse  122:

தனுவொரு கையில் வெய்ய 
   சரத்துடன் தாங்கிக் கல்லைப்
புனிதமெல் லிறைச்சி நல்ல
    போனகம் ஒருகை யேந்தி
இனியஎம் பிரானார் சாலப் 
   பசிப்பரென் றிரங்கி யேங்கி
நனிவிரைந் திறைவர் வெற்பை 
   நண்ணினார் திண்ண னார்தாம்.

He took the bow and fierce darts in one hand;
In the other he bore the cup of soft and savory flesh.
"My sweet Lord will sure be hungry" he thought feelingly,
And reached the Lord's hill in great swiftness.

Arunachala Siva.   

General topics / Re: Tevaram - Some select verses.
« on: March 01, 2016, 09:02:01 AM »
Verse  121:

கானவர் போன தோரார் 
   கடிதினில் கல்லை யின்கண்
ஊனமு தமைத்துக் கொண்டு 
   மஞ்சனம் ஆட்ட உன்னி
மாநதி நன்னீர் தூய 
   வாயினிற் கொண்டு கொய்த
தூநறும் பள்ளித் தாமம் 
   குஞ்சிமேல் துதையக் கொண்டார்.

Thinnan knew not of the departure of the hunters;
He swiftly made ready the cup of flesh for carrying;
For the ablutions of the deity he filled his hallowed mouth
With the pure water of the river; he also stuck to his hair
Many flowers and leaves, all fresh.   

Arunachala Siva.


Dr. M.H. Syed writes:

What does the modern science say?  In his book, The Limitations of Science, J.W.N. Sullivan says:
"There is also the hypothesis held by a few distinguished scientists that life as old as matter,
and in that sense, has had no origin."  Further, the same author says in his Bases of Modern Science: 
"It is quite possible that the actual substance of the Universe, is mental, that the stuff of events
is similar percepts.  The fact that a piece of matter has been reduced by the theory of relativity to
a system of events, that it is no longer regarding as the enduring stuff of the world, makes
the hypothesis that the "physical" and the "mental" are essentially similar, very possible."
In this respect, the words of the Maharshi are crystal clear.  In Who am I?, He says:

"Nor is there any such thing as the physical world apart from and independent of thought....
Just as the spider draws out the thread of the cobweb from within itself and withdrawn it again
onto itself, the mind projects the world and absorbs it back into itself." 

That is the metaphysical basis of Bhagavan Ramana's philosophy, which we see is quite in harmony
with the trend of modern scientific thought.  Bow how does He solve the moral problem of good
and evil?  Does He simply etherealize all evil and deny the problem?  No.  The real Master that He is,
the Maharshi you:  "All the evil lies in you in the form of the ego.  Endeavour first to eradicate it,
instead of probing into the evil you see in others.  As you are, so is the world."
It is a hard precept to practice, hard, indeed, even to accept, unless you have the purity of heart,
and understanding, without which, however, no spiritual endeavor is at all possible.  In a few lines,
the Sage tells you the attitude that you should adopt towards the external world, in which, in fact,
is not external to your mind.  In Who am I?, He says:

"There are no two minds, one good and the other evil.  It is only the vasanas or tendencies of the
mind that are of two kinds, good and favorable, evil and unfavorable.  When associated with the
latter, it is called evil-mind.  However evil-minded others may appear to you, it is not proper to
hate and despise them.  Likes and dislikes, love and hatred -- are equally to be eschewed. 
It is also not proper to let the mind often rest on objects and affairs of mundane life.  As far as
possible, one should not interfere in the affairs of others.  Everything offered to others is really an
offering to oneself.  And if only this truth is realized, who is there that could refuse anything to others?"

The Sage abides in the transcendent state of mindlessness.  He is a trigunatita.  For a description
of this transcendental state of Absolute Being, untouched by good and evil, I cannot do better than
quote the learned words of Dr. Bhagavan Das (Science of Peace):  "The knower of Brahman knows
 that there is no ruthless cruelty, no nightmarish agony of helplessness in it, for, at every moment,
each condition is essentially volunatary, the product of the utterly free will of the Self (and therefore of all selves), which there is none else to bend and curb in any way, the will that is truly liberated from all bondage. 

He knows, He cognizes Brahman.  And looking on all selves as Himself, desiring their happiness as He labors for His own, He realizes and is Brahman.  Such a one is truly Mukta, free from all fearful bonds of doubt.
He knows He is Absolute, the Self absolved from all the limitations of the non-self.  To Him belongs the everlasting Peace!

(Source:  Arunachala's Ramana, Boundless Ocean of Grace, Volume 6. Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.                   


Swami Madhavatirtha, a sannyasi and the author of Sri Ramana Maharshi's teachings in Gujarati,
writes about his questions and Bhagavan's replies:-

Question:  It is believed that the vijnanamaya sarira will not be attacked by disease, will not grow
old, and will not die without one's desire.

Bhagavan:  The body itself is a disease.  To wish for a long stay in that disease is not the aim
of a Jnani.  Anyhow, one has to give up identification with the body.  Just as "I am the body
consciousness" prevents one from attaining the Self Knowledge, in the same way, one who has
got the conviction that he is not the body, will become liberated even without his desire.

Q: What about bringing down God's power in the human body?

Bhagavan:  If after surrendering, one still has a desire, then surrender has not been successful.
If one has the attitude, "If the higher power is to come down, it must come in my body", this will
only increase identification with the body.  Truly speaking, there is no need for any such descent.
After the destruction of the "I am the body" idea, the individual becomes the form of the Absolute.
In that state, there is no above or below, front or back.

(Source:  Arunachala's Ramana, Boundless Ocean of Grace,
Volume 6. Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.   

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