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Messages - Subramanian.R

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General Discussion / Re: Narasinh Mehta: An Introduction:
« on: January 17, 2016, 09:55:24 AM »
Whole Universe: 

(First line in Gujarati reads:  Akhil Brahmanada Ek Tu Srihari...)

Sri Hari, you alone are the universe;
In myriad forms you appear infinite.
As soul in the body, you are the essence in the light,
Living in the void as the word.

You are the wind, you the water, you the earth;
Spreading support tree-like you span the skies.
Bliss became Life by the desire to
Savor countless joys in multifaceted creations.
Vedas assert, as proved in heard and memorized texts,
Between gold and ear-rings, no incongruity exists.
Shapes form, then names become diverse.
Gold ultimately is always gold.

Garbled texts tell no truths.
Each worships the god of his choice.
Truth is what mind, word, and deed confirm
And the intellect knows intuitively.

You are the seed in the tree and you the tree in the seed;
The same appears on both sides of the curtain.
Says, Narasaiyyo, in the mind's quest,
Revelation emerges in loving with love.


Arunachala Siva.           

Verse 96:

The subtle body is made of five organs of feeling, five of action, five pranas, five subtle elements,
the buddhi, avidya (ignorance), kama (desire) and karma (work), created from the five subtle elements.

Verse 97:

It is with desire and it feels action done, because it is ignorant of its real nature.

Verses 98, 99 & 100:

Svapna (dream) belongs to the subtle body.  It enjoys subtle objects and sees only what has been
done in the wakeful state. The Atman is the Supreme Being.  The intellect is His minister, but things
done by the intellect do not touch Him.  He is unattached.  It is His instrument.  As the chisel is to the
carpenter, so is the intellect to the Atman.

Verses 101 & 102:

The subtle body-changes belong to avidya, blindness, deaftness, dumbness, etc., belong to the
subtle body -- to the senses - but not to the Atman, though we apply it to Atman.

So, breathing in and breathing out, yawning, all secretions, all functions belong the organs only --
to the pranas. And the functions of pranas are hunger and thirst also.


Arunachala Siva.       


Verse 124:

Imagine the devotees of the god of Fire, grinding up ginger to ease the god's indigestion, covering him
with straw (to keep him warm), and agonizing (over their previous neglect) a if buried under a mountain
of sorrow.  To whom might we compare such people?  To those who would try to wash water, bury their
own shadow, or measure it (using their own foot)? 

In the medical systems such as Ayurveda, the element fire, personified in the god Agni, is seen as the force
at work in the process of digestion, causing the food to be broken and digested.  Ginger has been recognized
as a cure for indigestion in many cultures since ancient times.

These actions and their fanciful motives -- trying to keep him warm with straw -- are given to emphasize the
ironic nature of ritual acts, in which the Supreme Reality is imagined to be suffering from some kind of need
or lack, to which the person performing the ritual or puja arrogates himself the role of providing the remedy.
Since, as far as we know, the motives ascribed to these actions here are not the actual motives of the persons
who perform those rituals and pujas, the first sentence has been prefaced by the words, 'Imagine that....'


Arunachala Siva.           

General topics / Re: Tevaram - Some select verses.
« on: January 17, 2016, 08:16:00 AM »
Verse 320:

மலரமளித் துயிலாற்றாள் வருந்தென்றல்
   மருங்காற்றாள் மங்குல் வானில்
நிலவுமிழுந் தழலாற்றாள் நிறையாற்றும்
    பொறையாற்றாள் நீர்மை யோடுங்
கலவமயி லெனவெழுந்து கருங்குழலின்
   பரமாற்றாக் கைய ளாகி
இலவவிதழ்ச் செந்துவர்வாய் நெகிழ்ந்தாற்றா
   மையின்வறிதே யின்ன சொன்னாள்.

She could get no sleep on her flowery bed;
She could not endure the wafting of the southerly;
Neither could she stand the fiery rays
Of the moon from the clouded sky,
Nor uphold her steadfastness poised in patience;
She, a pretty bird, could not bear the weight of her coiffure;
Her ruddy lips like eriodendron oped and articulated thus:

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 17, 2016, 08:12:54 AM »
Verse 319:

ஆரநறுஞ் சேறாட்டி அரும்பனிநீர்
   நறுந்திவலை யருகு வீசி
ஈரவிளந் தளிர்க்குளிரி படுத்துமட
   வார்செய்த விவையு மெல்லாம்
பேரழலில் நெய்சொரிந்தால் ஒத்தனமற்
   றதன்மீது சமிதை யென்ன
    மாரனுந்தன் பெருஞ்சிலையின் வலிகாட்டி.

When they smeared her person with sandal-paste
Compounded with rare fragrance and sprinkled
As in a slight shower or drizzle, rose-water on her
And covered her body with cool and tender shoots
And indulged in such acts to secure for her cools,
Those but acted as ghee poured into fire which but raged
The more; Manmata too bent his powerful bow
And piled her with flowery darts; lo, they were truly
Samita thrown into the sacrificial pit.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 17, 2016, 08:10:02 AM »
Verse 318:

என்றவுரை கேட்டலுமே எம்பிரான்
   தமரேயோ வென்னா முன்னம்
வன்றொண்டர் பால்வைத்த மனக்காதல்
   அளவின்றி வளர்ந்து பொங்க
நின்றநிறை நாண்முதலாங் குணங்களுடன்
   நீங்கவுயி ரொன்றுந் தாங்கி
மின்றயங்கு நுண்ணிடையாள் வெவ்வுயிர்த்து
   மெல்லணைமேல் வீழ்ந்த போது.

As she hearkened to her friend, she exclaimed:
"Is he our Lord's servitor?" Even ere she could
These words complete, her love for Van-tondar
Began to flood and gush forth immeasurably;
She stood denuded of her virtues four which were
Firm rooted in her in the past; all that she now bore
Was her life only; heaving deep sighs, down she fell
On her bed -- the lightning-waisted Paravaiyar.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 17, 2016, 08:07:06 AM »
Verse 318:

அவ்வளவில் அருகிருந்த சேடிதனை
   முகநோக்கி ஆரூர் ஆண்ட
மைவிரவு கண்டரைநாம் வணங்கப்போம்
   மறுகெதிர்வந் தவரா ரென்ன
இவ்வுலகி லந்தணரா யிருவர்தே
   டொருவர்தா மெதிர்நின் றாண்ட
சைவமுதல் திருத்தொண்டர் தம்பிரான்
   தோழனார் நம்பி யென்றாள்.

Then it was she addressed her friend who stood nearby;
"As we went forth to adore the blue-throated Lord
He came fronting us; who is he?" She replied:
"He is Nambi (Aroorar), the Lord's own companion,
The beauteous Saiva serviteur par excellence,
Claimed and enslaved by the Lord in person
Who was inaccessible to even Vishnu and Brahma."

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 17, 2016, 08:04:40 AM »
Verse 316:

சீறடிமேல் நூபுரங்கள் அறிந்தனபோல்
   சிறிதளவே யொலிப்ப முன்னர்
வேறொருவ ருடன் பேசாள் மெல்லவடி
   யொதுங்கிமா ளிகையின் மேலால்
ஏறிமர கதத்தூணத் திலங்குமணி
   வேதிகையில் நலங்கொள் பொற்கால்
மாறின்மலர்ச் சேக்கைமிசை மணிநிலா
   முன்றின்மருங் கிருந்தாள் வந்து.

The anklets worn on her pretty feet softly murmured
As if they were aware of the happenings;
Without addressing a word to anyone, she gently
Piled her steps to the terrace and there sat
On her golden bed strewn with fresh flowers
In a pavilion supported by jasper pillars
And bathed in the rays of the moon serene.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 17, 2016, 08:02:42 AM »
Verse 315:

கனங்கொண்ட மணிகண்டர் கழல்வணங்கிக்
    கணவனைமுன் பெறுவாள் போல
இனங்கொண்ட சேடியர்கள் புடைசூழ
   எய்து பெருங் காதலோடும்
தனங்கொண்டு தளர்மருங்குற் பரவையும்வன்
    றொண்டர்பால் தனித்துச் சென்ற
மனங்கொண்டு வரும்பெரிய மயல்கொண்டு
   தன்மணிமா ளிகையைச் சார்ந்தாள்.

She hailed the feet of the Lord whose throat
Is dark like a cloud, as though she would, for her,
Through His grace secure a spouse, and returned
Circled by her friends knit to her in sweet company.
Vast love swelled in her and her hips languished
Unable to bear the weight of her breasts;
Parted from her friends, Paravaiyar left for her mansion, alone,
With her mind full of love for Van-tondar.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 17, 2016, 08:00:15 AM »
Verse 314:

இன்ன தன்மைய பின்னும் இயம்புவான்
மன்னு காதல னாகிய வள்ளல்பால்
தன்ன ரும்பெறல் நெஞ்சு தயங்கப்போம்
அன்னம் அன்னவள் செய்கை அறைகுவாம்.

These words, and words as these, he spoke;
Now let us narrate the doings of the swan-like damsel
Whose precious heart went after him,
Her lover eternal and prince of munificence.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 17, 2016, 07:57:29 AM »
Verse 313:

பிறந்த தெங்கள் பிரான்மல யத்திடைச்
சிறந்த ணைந்தது தெய்வநீர் நாட்டினில்
புறம்ப ணைத்தடம் பொங்கழல் வீசிட
மறம்ப யின்றதெங் கோதமிழ் மாருதம்.

"O southerly, ambrosial like Tamizh,
You took birth in our Lord's Poigai Mount;
You grew glorious passing through the pools
Of the Chozha realms; where did you learn this savagery
To rage with fire and brimstone??   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 17, 2016, 07:55:06 AM »
Verse 312:

அடுத்து மேன்மேல் அலைத்தெழு மாழியே
தடுத்து முன்னெனை யாண்டவர் தாமுணக்
கடுத்த நஞ்சுண் தரங்கக் கரங்களால்
எடுத்து நீட்டுநீ யென்னைஇன் றென்செயாய்.

"O sea, your waves again and again rise aloft!
Did you not, of yore, with your wavy hands present
To my Lord-Redeemer the dreaded venom?
What?ll you not do unto me this day?"

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 17, 2016, 07:52:45 AM »
Verse 311:

ஆர்த்தி கண்டும்என் மேல்நின்று அழற்கதிர்
தூர்ப்ப தேயெனைத் தொண்டுகொண் டாண்டவர்
நீர்த்த ரங்கநெடுங் கங்கை நீள்முடிச்
சாத்தும் வெண்மதி போன்றிலை தண்மதி.

"O moon serene! You aren't like the white moon
Worn by my Redeemer on His long matted hair
Along with the billowy Ganga great; you know
My agony and yet on me you pour fiery rays. "

Arunachala Siva.


Bhagavan say that both the self and the Self are formless.  Because they are not two, they are
only the one without a second.  Names and forms, come about when one takes up a thought and
that is the mischief of ego/mind/intellect.

But one has to know the real nature of the mind, only through the mind!  Bhagavan says,
with the mind that is stone, you polish the Ruby, that is mind.  (Arunachala Ashtakam Verse 5).
He also says when a sugar-doll gets into sweet milky ocean, it dissolves and becomes the milky
ocean.  (ibid. Verse 3).

(I am not able to succeed in Vichara.  As regards surrender, I am yet to achieve the goal.)

Arunachala Siva.


The problems in reflection (inquiry) are described by Swami Sadasivananda, in his article on Practical Sadhana, vide Mountain Path, Oct-Dec 2008.

Question:  I know Bhagavan Ramana has said:  "The obstacles that hinder realization are habits
of the mind [vasanas], and the aids to realizations are the teachings of the scriptures of the
realized souls.  (Talks No. 13)

What is difficult to grasp, and therefore needs clarification are the methods of carrying out the
teachings, especially, in regard to Bhagavan Ramana's system.

Reflection [inquiry] is said to be one of the most effective and advanced techniques of spiritual
attainment, for it leads to Self-realization.  Reflection in Sanskrit is Vichara, also sometimes called
Manana.  Its foundation is based upon the quality of intellect.

When the intellect is pure and subtle, one begins to reflect upon "Who am I?", what is the nature
of this world, and what is my goal in this life and how am I going to attain it.  These are all the
questions pertaining to an inward movement of the mind.  But when the intellect is externalized,
it becomes tainted through attachment to material things.

This attachment in time, will contaminate the intellect, resulting not in questions vital to man's
inner search, but rather in ones external with acquiring wealth, sensual pleasures, name and
fame, and then equal time is spent warding off troubles that might jeopardize their anger when
the desire is thwarted and from anger proceeds delusion and forgetfulness.

(Source: As indicated above)

Arunachala Siva.

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