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Messages - Subramanian.R

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12166
General topics / Re: Tevaram - Some select verses.
« on: March 19, 2016, 08:18:09 AM »
Verse  36:


சங்கங்கள் முரன்றன தாரைகள்
   பேரி யோடும்
எங்கெங்கும் இயம்பின பல்லியம்
   எல்லை யில்ல
அங்கங்கு மலிந்தன வாழ்த்தொலி
   அம்பொற் கொம்பின்
பங்கன்அரு ளால்உல காள்பவர்
   பாங்கர் எங்கும்.



By his side who would rule the whole world,
By the grace of the Lord concorporate with His Consort,
-- Bejewelled and liana-like --, shells and tarais blared;
With drums resounded everywhere every type
Of musical organ; from all places issued benedictions.   

Arunachala Siva.

12167
General topics / Re: Tevaram - Some select verses.
« on: March 19, 2016, 08:16:28 AM »
Verse  35:


மாதங்கம் எருத்தினில் வைத்தவர்
   தம்மைக் காணா
ஏதங்கெட எண்ணிய திண்மை
   அமைச்ச ரெல்லாம்
பாதங்களின் மீது பணிந்தெழுந்
   தார்கள் அப்போ
தோதங்கிளர் வேலையை ஒத்தொலி
   மிக்க தவ்வூர்.



The ministers who had firm resolved to do away with evil,
Beholding him seated by the tusker on its neck
Fell at his feet and rose up; the whole city then
Roared like an ocean rich in breakers.   

Arunachala Siva.

12168
General topics / Re: Tevaram - Some select verses.
« on: March 19, 2016, 08:14:35 AM »
Verse  34:


வேழத் தரசங்கண் விரைந்து
   நடந்து சென்று
வாழ்வுற் றுலகஞ்செய் தவத்தினின்
   வள்ள லாரைச்
சூழ்பொற் சுடர்மாமணி மாநிலந்
   தோய முன்பு
தாழ்வுற் றெடுத்துப் பிடர்மீது
   தரித்த தன்றே.


The royal tusker walked swift thither and bowed
Before the great patron who came to be born on earth
By reason of the cumulative tapas of the cosmos,
And, so bending that its lustrous gems serene
Inlaid on its plate of gold, touched the earth,
Lifted him and had him seated on its neck.

Arunachala Siva.

12169
General topics / Re: Tevaram - Some select verses.
« on: March 19, 2016, 08:12:07 AM »
Verse  33:



நீங்கும்இர வின்கண் நிகழ்ந்தது
   கண்ட தொண்டர்
ஈங்கெம்பெரு மான்அரு ளாம்எனில்
   இந்த வையம்
தாங்குஞ்செயல் பூண்பன்என் றுள்ளம்
    தளர்வு நீங்கிப்
பூங்கொன்றை மிலைந்தவர் கோயிற்
    புறத்தின் நிற்ப.


The servitor who was blessed the night before,
Thought thus: "If it be the grace of our Lord,
I?ll sure take on myself the kingship of this land."
Freed of his mental depression he came out and stood
Without the temple of the Lord, the wearer of Konrai blooms.

Arunachala Siva.   

12170


On 9th Jan 1946, one Mr. P. Banerjee asked Bhagavan:

"What is the difference between Jivanmukti and Videhamukti?"

Bhagavan:  There is no difference.  For those who ask, it
is said:  A Jnani with body is a Jivanmukta and he attains
Videhamuki when he drops off the body.  But this difference
is only for the onlooker, not for the Jnani.

[Ribhu Gita, English translation, The Song of Ribhu gives
a detailed chart as an appendix about these states, again
from the onlooker's point of view.]

Arunachala Siva.

12171


Once Bhagavan Ramana made a small four line Tamizh poem describing the Jnani's state.
"Since a Jnani does not have the body consciousness, his moving about and doing work,
is like the state of a drunkard, who when stone-drunk does not know whether his clothes
are there on his body or not."

Bhagavan Himself changed some words and meter and finally completed this poem.  A copy
was made out by Devaraja Mudaliar in his notebook.  Bhagavan Ramana further added
that there is no corresponding verse in Bhagavatam about this concept, but in Sita Rama
Anjaneya Samvadam, a Telugu work, this state is given in great details while speaking about
Jnani's state.  Balarama Reddiar who was in the Hall at that time said:  Sita Rama Anjaneya
Samvadam is to the Telugus what Kaivalyam is to the Tamizhians.  The book is full of advaita
concepts.

(Source: Day by Day by Devaraja Mudaliar. 20.1.1946.
The actual Tamil verse is also available in the Volume 5
of Arunachala's Ramana, Boundless Ocean of Grace.)

Arunachala Siva.

12172
Dear Sadak,

Thank you for the information.


Arunachala Siva.

12173
General topics / Abhirami Andati - verses and meanings:
« on: March 18, 2016, 02:32:59 PM »
Abhirami Andati is a poem of 101 verses by one great devotee of Mother Abhirami in Tiruk Kadaiyur.
It is written by one Abhirami Bhattar, his real name is Subramanian.  He was an archaka in Abhirami
Temple in Tiruk Kadaiyur near Mayuram. He was ever in a trance, seeing the Mother before him. 
People in the town called him a madcap.  Once Serfoji Mahrajah who was ruling Thanjavur and nearby
areas, came to the Temple after taking bath in sea near Mayuram, on a New moon day in  the month of
Pushya.  He saw this priest Abhirami Bhattar in a trance and he thought that Bhattar was  sleeping in
the Temple without even seeing the Maharajah and saluting him by standing. The other priests called
him a madcap.  The Maharajah asked Abhirami Bhattar what day it was.  Bhattar who was ever in the
full moon like presence of Mother replied: 'Today is a full moon day.' 

The Maharajah got angry and told him:  If you do not show me the full moon this evening, you will be killed
by falling into a fire.  Accordingly, he tied him on a pillar of wood, with burning fire at the foot of the pillar.

In the evening, not worrying about falling into the fire,  Bhattar sang this wonderful poem of 101 verses.         
When he was singing the 76th verse, Mother Abhirami came on the sky and threw her ear stud onto
the sky.  The ear stud appeared as a full moon! The Maharajah was spell bound.  He released Bhattar
from the tree and did namaskaram to him.


தார் அமர் கொன்றையும் சண்பக மாலையும் சாத்தும் தில்லை
ஊரர்தம் பாகத்து உமை மைந்தனே.-உலகு ஏழும் பெற்ற
சீர் அபிராமி அந்தாதி எப்போதும் எந்தன் சிந்தையுள்ளே-
கார் அமர் மேனிக் கணபதியே.-நிற்கக் கட்டுரையே. --- காப்பு

கொன்றை மாலையும், சண்பக மாலையும் அணிந்து நிற்கும் தில்லையம்பதி நாயகனுக்கும், அவன் ஒரு பாதியாய் நிற்கும் உமைக்கும் மைந்தனே! மேகம் போன்ற கருநிற மேனியை உடைய பேரழகு விநாயகரே! ஏழுலகையும் பெற்ற சீர் பொருந்திய அபிராமித் தாயின் அருளையும், அழகையும் எடுத்துக்கூறும் இவ்வந்தாதி எப்பொழுதும் என் சிந்தையுள்ளே உறைந்து இருக்க அருள் புரிவாயாக.

Invocatory Verse on Ganesa:

O the son of Siva and Parvati!  O Vinayaka of dark color like the rain clouds and of great beauty!
I am going to sing the glory of Abhirami, Your Mother, her beauty and her ruling of the seven worlds!
 She is the wife and is concorporate with Siva, Lord of Thillai (Chidambaram) who wears konrai garlands and champaka garlands and she occupies half of His body.  Please stay within me and help me in completing this poem!         

***

Arunachala Siva.

12174
Today in the Asramam, they celebrate Sri Vidya Homam elaborately.  It is done in  Mother's Temple
premises.  After Purna Ahuti, they distribute prasadams.  Thereafter, the visitors adjourn for lunch.

Today is also the Punarvasu day.  Punarvasu is the star on which Sri Bhagavan was born in the month
of Margazhi - Dhanur month.  The Asramam celebrates every Punarvasu day, with elaborate abhishekam,
alankaram and puja for Sri Ramaneswara Maha Lingam.  On  such days, a golden casket is placed on
the Lingam. Punarvasu is a star which is golden in color.   

Prasadam is distributed for the visitors after the function.

Muruganar has sung a decade titled Punarvasu VaNNam glorifying the star Punarvasu.  It is the star on
which Sri Rama was also born.

One of the verses of Punarvasu VaNNam of Sri Muruganar read as under:


If we could see your face that shines like Sun-rays, with our mortal eyes,
That will be the purpose for which we got eyes, so says the devotees.
O Ramana who is the Light that shines in our Heart, O Annamalai Ramana
This is the day of punarvasu and its glory!

                      (No. 1 serial No. 1814)

On such Punravasu star days, Sri Ramana, when He was in body, His face used to shine and it will
be a great opportunity for visitors and devotees to see Him on that day.

Arunachala Siva.   

12175
General Discussion / Re: Rough Notebook-Open Forum
« on: March 18, 2016, 12:38:55 PM »
Today is Munaiaduvar Nayanar's liberation day. 

Day of liberation - Panguni  month, Pushyam  star day.

I have already given the story of Munaiaduvar in the first round of covering the liberation days of
63 Saiva Saints.  I request the members to go through the same.

Arunachala Siva.

12176
General topics / Re: Tat Tvam Asi - Paui Loke.
« on: March 18, 2016, 11:58:36 AM »
It is Ludwig Wittgenstein who taught us that at the highest level of mystical experience, what cannot be
spoken off can only be shown.  Wittgenstein made the distinction between the language of  saying and the
language of showing.  The language of saying is effective up to certain point.  Beyond which language is
ineffective in describing that experience.  Here too, the term 'Fourth' is an admission of the limitations of
the language.  What can we call  the Self per se, which is beyond all experiences and therefore, all concepts?
Since Visva is designated as one, Taijasa as two, and prajna as three, the term 'the Fourth' is chosen in keeping with the same parlance to show that the Self is by itself and not involved in any kind of experience.  It is important to underscore that this term does not imply the existence of four Selves.  Also, one should guard
against the mistaken notion that the Fourth is referring to a state beyond the deep sleep level.  As we have
discussed, the experience is one.  The three states are mere super-impositions.  When the Self becomes conditioned by the limiting adjuncts, it is given different names.  The truth is that there is only one Self.
The Self,  which is beyond all distinctions and experiences, is called the Forth. In the Mandukya Upanishad,
the Fourth is described as, 'That which is not conscious of the internal world, nor conscious of the external world, nor conscious of both the worlds, nor a mass of consciousness, nor conscious, nor unconscious;
which is unseen, beyond empirical dealings,  beyond the grasp of the organs of action, uninferable, unthinkable, indescribable; whose valid proof consists in the single belief in the Self; in which all phenomena cease; and which is unchanging, auspicious and non dual.  That is the Self and That is to be intuited.
(Mandukya Upanishad, 7.)

contd.,

Arunachala Siva.                         

12177
General topics / Re: Tat Tvam Asi - Paui Loke.
« on: March 18, 2016, 10:55:53 AM »
It is the non relational Self that becomes the Jiva due to avidya.  The mind-sense-body complex is a product of
Avidya. What is called the Jiva in association with, or conditioned by, the mind-body complex. The Jiva is the
Self in the body.  Though the Self is by its very nature is non relational,  it becomes relational, as it were,
with the mind-sense-body complex and gets involved in empirical existence, as the knower, agent and enjoyer.
The Self in itself, which is not involved in any empirical experience, is called Turiya, or simply  the Fourth.  This
is the Self, which is called Visva at the waking level, Taijasa at the dream level, and Prajna at the deep sleep
level.  When all the three levels are transcended, when the Vyavarika is left behind, 'That Beyond' where only
the Self remains is called the Fourth.  The Fourth is beyond the three states of experience.  There is no
cognition, be it external or internal and all distinctions of knower, known, and the knowledge have faded
into oblivion.  It is beyond Avidya .  It is, therefore, said to be trans empirical and trans relational.



Arunachala Siva.         

12178
On the day of Satyavan's predicted death, he suddenly becomes weak, while cutting wood and places
his head on Savitri's lap. Yama himself comes to claim the soul of Satyavan.  She follows him as he caries
Satyavan's soul away.  His effort to convince her to return goes in vain.  With her wit and wisdom, she wins
over Yama. She first speaks about Dharma, then the benefits of having acquaintance with the wise and the
disciplined, and praises Yama for his just rule and hails him as Dharmaraja. Impressed, he offers her two
boons. except the life of Satyavan.  She first asks for the restoration of both kingdom and eyesight for her
father in law.  She then asks a hundred sons for her father.  Having granted the boons,  Yama proceeds
to his kingdom but is surprised to find Savitri still trailing him. Taking pity on her, he offers to grant her a
third boon.  But this time, he forgets to add the clause, 'except Satyavan's life.' Savitri wisely asks for a
hundred sons for herself and Satyavan.  Yama is in a dilemma as this would indirectly mean restoring
Satyavan's life. However, pleased with Saviri's purity, perseverance and wisdom, he revives Satyavan
and blesses her with eternal happiness.

contd.,

Arunachala Siva.           

12179
Until today, this work, Sri Aksharamana Malai, has been considered as ordinary example  of the genre of
hymns of praise, worshipping Sri Arunachaleswara in its own distinct fashion as the form of the Supreme,
and, as such, has been used for regular recitation (Parayana). But now, due to the brilliance of the learned
Sri Muruganar's commentary, it shines out as a distinguished, authoritative treatise, and has endeared him
to the hearts of all devotees. It is no exaggeration to say that this Commentary has mad of him one who
is rich in grace, who dwells with Sri Ramana, his guru and god. It is certain that this commentary will be greeted with great delight by the wise and learned.

concluded.

Arunachala Siva.         

12180
27. Jnana-varijita jnana-hina chit
      Jnanam asti kim jnaatum antaram.

True knowledge is beyond what we think of as 'knowledge'  or 'ignorance' because in the State of Non-
differentiation what other thing is to be known?

The Jnani is aware of everything as the Self.  He does not 'see' objects as existing in themselves as
objects, but only as reflections of the one Universal Brahman.  Hence, while the Jnani is not ignorant,
he does not have 'knowledge' of objects, since, unlike the Jiva, he knows nothing other than the Self.

Sankara insisted on this as the essence of Advaita.  'All modifications of clay, such as jar, etc.,which are
always accepted by the mind as real, are in reality nothing but clay. Similarly, the entire universe, which
is produced from the real Brahman, is Brahman Itself and nothing but That. (Viveka Choodamani, Verse 251,
Madhavananada). 

And again, 'All that is perceived, all that is heard, is  Brahman, and nothing else.  Attaining the knowledge of
Reality, one sees the universe as the non dual Brahman: Being, Knowledge, Bliss Absolute. (Atma Bodha,
Verse 64, Venkataramanan.).

contd.,

Arunachala Siva.   
           

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