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Messages - Subramanian.R

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12526
General topics / Re: Veda Parayanam - Eduardo Linder -
« on: February 18, 2016, 10:52:25 AM »
In Sri Adi Shankara's Viveka Choodamani, it is stated that it is difficult to obtain a human birth, more
difficult to be born a Brahmin, more difficult still to walk the path of Vaidika Dharma in which the Vedas
are chanted, but still more difficult to become a perfect scholar.  Yet it is pointed out that all of this is
still not enough 'to attain wisdom born of experience of the Self', which is what Bhagavan intimately knew
for which it is not necessary to follow the path described above.

One comment worth quoting with respect to the reason for the more complex types of chanting was
made by the late Shankaracharya of Kanchipuram Mutt, Sri Chandrashekhara Saraswati, who was
recognized throughout India as a saint and sage.

'Our forefathers devised a number of methods to preserve the unwritten Vedas in their original form,
to safeguard their tonal and verbal purity.  They laid down rules to make sure that not a syllable was
changed in chanting...  and they insured that the full benefits were derived from intoning the mantras.

'When we listen to the Ghanapatin chant the Ghanam we notice he intones a few words of the mantra
in different ways, back and forth.  It is most delightful to the ear.  Similarly, in other methods of chanting
like  Krama, Jata, Moola, and so on the intonation is nothing less than stately, indeed divine.'  (Hindu
Dharma - Bharatiya Vidya Bhavan.)

As a small example of the various modes of chanting, a simple mantra is transliterated below, giving the
principal forms that are taught and chanted:

Namo Somaya cha (moolam)
Namo Somaya somaya cha (kramam)
Namo somaya somaya namo, nama somaya (jattai)
Nama somaya somaya, namo, nama somaya cha-cha somaya namo, nama somaya cha (ghanam)

In Jattai two words are joined in the chanting and each word is repeated six times, while in Ghanam there
words are joined together and each word is repeated thirteen times.  A rough guide to the sequence
in which Ghanam, is chanted is given below:

1-2-2-1-1-2-3-3-2-1-1-2-3-2-3-3-2-2-3-4-4-3-2-2-3-4-3-4-4-3-3-4-5-5-4-3-3-4-5.

contd.,
     
Arunachala Siva.       

12527
Lord Skanda and Ramana:

Up to that point I had only a limited understanding of the role of deities in spiritual practice.  I had
almost no knowledge of Lord Skanda, though He is a very popular deity in South India, and one sees
His picture everywhere.  I did not understand His connection with Ramana, though I had some idea
about it, recalling having read about it before. So I was somewhat shocked to come into contact with
such an entity, not some mere fantasy but as a very concrete and vivid experience penetrating to the
core of my being.  That the process of Self Inquiry would be aligned to a deity, in which my personality
was swallowed as it were, was not something i had heard of or even noted in the teachings.

In time I learned much about Skanda and Ramana. Skanda is the incarnation of the power of pure
wisdom.  He is the Self born of Self Inquiry, the inner child born of experience of the death of the ego.
The child of the innocent mind is the warrior hat destroys all the demons, all of our negative conditioning,
with his spear of Self Inquiry.  Coming to Tiruvannamalai was an experience of that inner fire (tejas),
which was Ramana and Skanda.

contd.,

Arunachala Siva. 
       

12528
Verse  254:


Caste, laws, family -- beyond all these; name, form, qualification, defects --free from all these;
beyond time and space is Brahman.  - thou art That. Think of That in thy Self.

Verse 255:


That which is beyond all words, and which can be known only by pure understanding, is concretized
consciousness.  It is beginningless substance -  Brahman -- know that as thine own Self in thy self.


Verse 256:

Untouched by these conditions of decay, death, hunger, thirst, grief, and delusion, which can be
thought of by the Yogis alone, whom the senses cannot know, and the intellect cannot comprehend
-- that glorious One, Brahman -- think of Him within thine own self as thy Self. Thou art That.

Verse 257:

This world which is produced from ignorance, remains based on that Brahman, who is the basis
of all.  He, the self existent, different from manifested and unmanifested, without parts, incomparable
-- know Him in thy self. Thou art That.

contd.,

Arunachala Siva.               

12529
General topics / Re: Tevaram - Some select verses.
« on: February 18, 2016, 10:18:04 AM »
Verse  10:


பொருவருஞ் சிறப்பின் மிக்கார்
   இவர்க்கினிப் புதல்வர்ப் பேறே
அரியதென் றெவருங் கூற
   அதற்படு காத லாலே
முருகலர் அலங்கற் செவ்வேல்
   முருகவேள் முன்றிற் சென்று
பரவுதல் செய்து நாளும்
   பராய்க்கடன் நெறியில் நிற்பார்.


All did declare that this peerless couple
Would not be blessed with a child at all;
But their desire to have a child waxed great;
So they daily adored at the shrine of Muruga,
The wearer of fragrant wreaths of flowers
And the holder of the ruddy spear.
Thus they dedicated themselves to Him on purpose.

Arunachala Siva.   

12530
General topics / Re: Tevaram - Some select verses.
« on: February 18, 2016, 10:15:18 AM »
Verse  9:


அரும்பெறல் மறவர் தாயத்
   தான்றதொல் குடியில் வந்தாள்
இரும்புலி எயிற்றுத் தாலி
   இடையிடை மனவு கோத்துப்
பெரும்புறம் அலையப் பூண்டாள்
   பீலியுங் குழையுந் தட்டச்
சுரும்புறு படலை முச்சிச்
   சூரரிப் பிணவு போல்வாள்.

She hailed from a great and hoary family
Of a warrior race; her taali-cord was set with
The teeth of tigers and beads of shells,
And it dangled down the nape of her neck.
She wore a flowery wreath stuck with the feathers
Of peacocks and tender shoots buzzed over by bees,
On her coiffure, and she looked a dreadful lioness.   

Arunachala Siva.

12531
General topics / Re: Tevaram - Some select verses.
« on: February 18, 2016, 10:13:20 AM »
Verse  8:

 பெற்றியால் தவமுன் செய்தான்
   ஆயினும் பிறப்பின் சார்பால்
குற்றமே குணமா வாழ்வான்
   கொடுமையே தலைநின் றுள்ளான்
விற்றொழில் விறலின் மிக்கான்
    வெஞ்சின மடங்கல் போல்வான்
மற்றவன் குறிச்சி வாழ்க்கை
    மனைவியும் தத்தை யென்பாள்.



Though he had of yore wrought askesis,
By reason of his birth, he did only evil
And deemed it good; he reveled in cruelty.
He was a mighty bowman who was like an angry lion;
His housewife was called Thatthai.

Arunachala Siva.   

12532
General topics / Re: Tevaram - Some select verses.
« on: February 18, 2016, 10:11:17 AM »
Verse  7:


மைச்செறிந் தனைய மேனி
   வன்தொழில் மறவர் தம்பால்
அச்சமும் அருளும் என்றும்
   அடைவிலார் உடைவன் தோலார்
பொச்சையி னறவும் ஊனின்
   புழுக்கலும் உணவு கொள்ளும்
நச்சழற் பகழி வேடர்க்
   கதிபதி நாக னென்பான்.


The foresters were inky dark in complexion;
Violent were they and knew neither dread nor mercy;
They were clad in thick hides; they ate rice minced with meat
And quaffed wild honey; they wielded poisonous darts fiery;
The leader of these hunters was called Nakan.

Arunachala Siva.   

12533
General topics / Re: Tevaram - Some select verses.
« on: February 18, 2016, 09:00:32 AM »
Verse 6:


ஆறலைத் துண்ணும் வேடர்
   அயற்புலங் கவர்ந்து கொண்ட
வேறுபல் உருவின் மிக்கு
   விரவும்ஆன் நிரைக ளன்றி
ஏறுடை வானந் தன்னில்
   இடிக்குரல் எழிலி யோடு
மாறுகொள் முழக்கங் காட்டும்
   மதக்கைமா நிரைக ளெங்கும்.



Thither were huge-seized kine and cattle
Lifted from various places by the dacoit-hunters;
Also were there herds of musty elephants
Which trumpeted aloud whenever clouds
Winged with lightning rumbled in the skies.

Arunachala Siva.

12534
General topics / Re: Tevaram - Some select verses.
« on: February 18, 2016, 08:57:55 AM »
Verse  5:


வெல்படைத் தறுகண் வெஞ்சொல்
   வேட்டுவர் கூட்டந் தோறும்
கொல்எறி குத்தென் றார்த்துக்
   குழுமிய வோசை யன்றிச்
சில்லரித் துடியுங் கொம்பும்
   சிறுகண்ஆ குளியுங் கூடிக்
கல்லெனு மொலியின் மேலும்
   கறங்கிசை யருவி யெங்கும்.


rom the hordes of stouthearted hunters
Of violent words who wielded victorious weapons,
Were heard the words: 'Kill, throw, punch.'
Apart from such noise were also heard
The resounding of small-grained Tudis,
Bugles and small-eyed little drums
And the shrill noise of gushing cataracts.   

Arunachala Siva.

12535
General topics / Re: Tevaram - Some select verses.
« on: February 18, 2016, 08:56:09 AM »
Verse  4:


வன்புலிக் குருளை யோடும்
   வயக்கரிக் கன்றி னோடும்
புன்தலைச் சிறும கார்கள்
   புரிந்துடன் ஆட லன்றி
அன்புறு காதல் கூர
   அணையுமான் பிணைக ளோடும்
இன்புற மருவி யாடும்
   எயிற்றியர் மகளி ரெங்கும்.


With strong tiger-cubs and victorious elephant-cubs
The curly-headed infants would thither sport;
With lovely roes, sweet and endearing,
The little daughters of the hunters would romp and play.

Arunachala Siva.

12536
General topics / Re: Tevaram - Some select verses.
« on: February 18, 2016, 08:54:15 AM »
Verse  3:


குன்றவர் அதனில் வாழ்வார்
   கொடுஞ்செவி ஞமலி ஆர்த்த
வன்றிரள் விளவின் கோட்டு
   வார்வலை மருங்கு தூங்கப்
பன்றியும் புலியும் எண்கும்
   கடமையும் மானின் பார்வை
அன்றியும் பாறை முன்றில்
   ஐவனம் உணங்கு மெங்கும்.

The dwellers of this town were foresters;
To the branches of wood-apple trees were tethered
Their setters of bent ears; over these trees
Were thrown their nets which lay dangling;
Thither were many trained animals:
Hogs, tigers, bears and antelopes of many types.
They dried their wild rice on mounds and monticules.

Arunachala Siva.

12537
General topics / Re: Tevaram - Some select verses.
« on: February 18, 2016, 08:52:32 AM »
Verse 2:



இத்திரு நாடு தன்னில்
   இவர்திருப் பதியா தென்னில்
நித்தில அருவிச் சாரல்
   நீள்வரை சூழ்ந்த பாங்கர்
மத்தவெங் களிற்றுக் கோட்டு
   வன்றொடர் வேலி கோலி
ஒத்தபே ரரணஞ் சூழ்ந்த
   முதுபதி உடுப்பூர் ஆகும்.


His town is hoary Uduppoor girt with a huge fortress
-- An impregnable fence reared on the buried tusks
Of ichorous tuskers --, and guarded by tall hills
From the slopes of which roll cascades with pearls.

Arunachala Siva.

12538
General topics / Re: Tevaram - Some select verses.
« on: February 18, 2016, 08:50:24 AM »
Kannappa Nayanar:


Verse  1:


மேவலர் புரங்கள் செற்ற 
   விடையவர் வேத வாய்மைக்
காவலர் திருக்கா ளத்திக்
   கண்ணப்பர் திருநா டென்பர்
நாவலர் புகழ்ந்து போற்றும்
   நல்வளம் பெருகி நின்ற
பூவலர் வாவி சோலை 
   சூழ்ந்தபொத் தப்பி நாடு.

The country of Kannappar who attained beatification
By the grace of the Lord of Kalatthi who is the Protector
Of the Gospels and the Rider of the Bull and who burnt
The triple cities of the hostile foes is Potthappi-Nadu
Of ever-during foison, dight with flowery tanks
And gardens, hailed by bards of renown.

Arunachala Siva.   

12539
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: February 18, 2016, 07:02:39 AM »


This is the description of "A Pilgrim"  sometime in late 1946, when he had darshan of Bhagavan Ramana:-

"As I approached the Maharshi's room, I could feel the peace that was radiating from His room.
I entered the room and then came my first shock.  I expected to see something glorious, a face
surrounded by a halo etc., (!)  I didn't find any of those.  Has he not said, I was reminded, in His
answer that Self Realization does not mean that something would descend upon us as something
glorious?  Has He not said: "People seem to think that by practicing some elaborate sadhana, the Self
would one day descend upon them as something very big and with tremendous glory that they would
then have what is called 'Sakshatkaram?' "

In the afternoon, Bhagavan answered my questions.

Q: You have said that you know no such period of sadhana.  You never performed Japa or chanted
any mantra.  You were in your natural state.  I have not done any sadhana worth the name.  Can I
say that I am in my natural state?  But my natural state is so different from yours.  Does that mean
that the natural state of ordinary persons and realized persons are different?

Bhagavan:  What you think to be your natural state is your unnatural state!  (And this was my second
shock that shook me from the slumber of my pet notions).  With your intellect and imagination, you
have constructed the castles of your pet notions and desires.  But do you know who has built up these
castles, who  is the culprit, the real owner?  The "I" who really owns them and the "I" of your conception
are quite different.  Is it necessary that you put forth some efforts to come into the "I" who owns these,
the "I" behind all states?

Would you have to walk any distance to walk into the "I" that is always you?  This is what I meant by
saying that no sadhana is required for Self Realization.  All that is required is to refrain from doing
anything, by remaining still and being simply what one really is. You have to only dehypnotize yourself
of your unnatural state. Then you have asked whether there is any difference between the natural state
of ordinary persons and realized persons.  What have they realized?   They can realize only what is
Real in them.  What is Real in them is Real in you also.  So where is the difference?

Even then, some may ask, the Maharshi continued, reminding me so vividly of those Upanishadic Rishis, "Where is the conviction that one's Self is Sakshat all right, that no sadhana is required at all for Self Realization?  Well, do you need anybody to come and convince you that you are seated before me and
talking to me?  You know for certain that you are seated here and talking to me."

You can doubt and question everything but how can you doubt the "I" that questions everything?  That
"I" is your natural state.  Would you have to labor or do sadhana to come into this natural state?

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

Arunachala Siva.

12540
Families and Friends:

Whatever the origins, addictions are a progressive disease of all the addicts' relationships.  Addictions
cannot be controlled or cured, only arrested.  Addiction is not just an individual illness because everyone
in the family is deeply affected and unhappy.  In some areas, whole communities and nations of people
are deeply affected by addictions.  Every family member leads a powerless life through the illusion that
they cannot control the addict but the cuckoo spirit makes them keep on trying to change the addict but
the cuckoo spirit makes them keep on trying to change and control the addict.

In trying to stop the addict's drug taking / drinking or control their usage and in trying to make up for it,
family members change emotionally, becoming disturbed themselves, in reacting to the addict. They get
stuck in a cycle of trying to have power over something which is unmanageable. They feel that they are
being driven crazy.

There are always similar patterns in all addicts and their families.  Because there is no control over drugs,
alcohol or other addictions, the addict's effects on everyone are chaotic and unpredictable with the result
that everyone feels powerless.  Unlike other diseases, addiction is unmanageable and the people around
the addict have to be over vigilant and cannot relax in normal ways. They always become obsessional.

Family members and friends become different in the sense that they are not their 'full slaves'.  They remain
emotionally confined and limited by the addicted person's behavior.  As well as fear and shame there is always
resentment and anger.  Unless family members are helped, this pattern of relating usually continues in their
relationships with all others and extends for their whole life.  Similarly, drug addiction / alcoholism not only
devastates families, but also the next generation of children whose parents are handicapped because they
themselves were brought up by an addicted parent.

Addicts may remain addicted as an emotional anaesthetic because they do not have the tools and skills
that are necessary to deal with emotions. Often they cannot deal intelligently with their emotions because
they were not taught how to do so because they were brought up in an environment where a parent or
grandparent was a drug taker or an alcoholic who was incompetent with his emotions.   

contd.,
     
Arunachala Siva.     

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