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Messages - Subramanian.R

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General topics / Re: Tevaram - Some select verses.
« on: November 01, 2015, 08:10:39 AM »
Tirumoolar - 2nd Tantra:

1. Agasthyam -  The work of Agasthyar:

நடுவுநில் லாதிவ் வுலகஞ் சரிந்து
கெடுகின்ற தெம்பெரு மானென்ன ஈசன்
நடுவுள அங்கி அகத்திய நீபோய்
முடுகிய வையத்து முன்னிரென் றானே .

``Hail! Our Lord Supreme! This earthly orb from its epicentre sways,
and dangerous on its side swerves``
Thus they bewailed, the Beings `Celestial and the Lord spoke;
You that sit in tapas hard
Amidst the blazing sacrificial fire
Hasten to the globe`s swerving side
And there be seated,
its balance to redress.

Arunachala Siva.

General Discussion / Re: Rough Notebook-Open Forum
« on: November 01, 2015, 08:07:45 AM »

Once when Sankara was in Sri Sailam, where there were a huge number of Bhairavas, the Siva
devotees who indulged in human sacrifices, liquor drinking etc.,  one such Bairava came to Sankara
and asked him:  You are a Brahma Jnani, you do not have body consciousness.  Why don't you give
your body as sacrifice for our god?  Sankara readily agreed.  Sankara was placed on a high seat,
garlanded.  There was terrific noise of drums.  The Bairava was about to swish the sword on Sankara.
A lion came just in time and pounced on him and tore him into pieces!  The devotees of Bairava ran for
their lives.

Such was Sankara's dhana, offering!

Arunachala Siva.

General Discussion / Re: Rough Notebook-Open Forum
« on: November 01, 2015, 08:05:31 AM »

Sri Sankara-out-caste meeting:

There are several interpretations for Sankara-Out-caste meeting on the banks of Ganga.
Sankara was always in Swarupam, the Self and he had none others in the world excepting
Swarupam. Why then this whole drama?  The fact remains that in objective world, some
differences are bound to be there and even a Jnani cannot escape it and he has to stage a
drama sometimes on this issue.  Even though Bhagavan Ramana had no caste distinctions,
in the Asramam those days, they had separate sittings/batches for Brahmins and  non-brahmins
and Bhagavan Ramana used to sit on the mid point facing both the sittings separated by a
wooden screen!  The culture of the times has to be obeyed.

Janaka, the king one day welcomed a group of brahmins to his palace.  The brahmins brought with
them, four cows, some brahmin students and two harlots.  King Janaka sent the brahmin boys
to the Veda school inside the palace, the cows to the cowshed and the harlots to his harem.  The
brahmins asked him:  You are an advaiti.  How come, you are differentiating?  The king did not reply.
Soon the lunch time came.  King Janaka offered some grass to the brahmins but not food.  The brahmins
grew red in their faces.  The king asked them politely:  In pure advaita, the cows and the brahmins are
one and the same, why not you eat grass?

Today, in Indian context, we see new classes being formed with old caste system given a go by.
So, differentiation is bound to be there.  It took more than 400 years to have an Afro-American as
President of the United States!     

The ancient Sages therefore did not bother about the differences in the objective world.  Instead,
they looked within and found out the profound oneness in Heart.

A Jnani can be anywhere.  Yoga Vasishtam says:  If you do not find a Jnani in the brahmin street, go
and look for him in a out-caste's street!  Each one should search for a Jnani to be his Guru and he
should show such a mighty hurry as if his head is on fire.  The Tamizh classic, Periya Puranam shows
only this.  Many of the 63 devotees were out-castes and non brahmins.  A few were only kings.
Still fewer were Brahmins.

A brahmin got drowned in the river.  He is in a hurry to save his life.  Would he wait for a brahmin
to come and save him?  Even if a Christian comes, he will show his raised hands and cry to
save him.  But on land, Brahmin and Christian are different.

In Karma each one has got a different path.  But in Jnana there is only one path, and that is the
royal path.

Arunachala Siva.     

Verse 121 of Ozhivil Odukkam:

Even as I reveled ceaselessly in the alternating states of remembering (Waking and Dream) and
forgetting (Deep sleep), the mind's delusion, the appearance of a world of diversity and the
consequent desire and aversion.  Jnana Sambandhar transformed me through his gaze and
through his touch into his own likeness, as the sun dispels the darkness, and the philosopher's
stone transforms base metal into gold.        (121)         

Forgetting and remembering are glossed by TCS as equivalent to 'kevalam' -deep sleep,
and 'chakalam' - waking and dream. In the states of relative consciousness, 'marappum
ninaippum ' - forgetting (deep sleep), and remembering (waking), the jiva suffers from
'mayakku'- delusion as to its true nature, and becomes identified with the body. From this
identification arises 'vikarpu', 'vikaarpam' - the world of diversity, which in turn engenders
attachment in the form of 'veruppu' and 'viruppu' -aversion and desire, which are the source of
the deeds whose fruits give rise to the cycle of births.

Saivite initiation, 'diksha', is performed by the threefold agency of sight, touch and thought.
TCS points out that the latter is to be understood as includes here, as the first two could not take
place without the third.


The further verses and commentary will be taken up, once the next issue of Mountain Path, is received.

Arunachala Siva.         


Sri Arunachala Pancharatnam's second verse speaks about the Swarupa Lakshnam, of the Self or
Brahman.  Brahman is both Nature and Grace.  Nature is mentioned in this verse.  Grace or
the Anugraham has been mentioned in the first verse.

The Tamil verse reads as under:

Chittiramam ihdhu ellam Chemmalaiye nin pale,
Uthithamay ninre odungidumal  -  Nittiyamum
Nan enru idhayam nadithiduvaiyal un per
Than idhayam enriduvar thaam.

The Chemmalai is the Red Hill, Arunachala.  Bhagavan does not distinguish between the Self
and Arunachala.  This is the Heart, This Chemmalai is a Wonder.  Chitram is the Sanskrit word, which means picture and also the wonder. 

Sri Sankara uses this word in Sri Dakshinamurthy Stotram.  Chitram vadatharor mule, vriddha sishya
gurur yuva.....  Bhagavan Ramana uses both the meaning picture and wonder. 

On the Red Hill, Brahman, ALL things inanimate, animate etc., have their beginning or appearance.  Then they stay there and eventually they curl up there, after the purpose for which they have come.  Men and women, are born, they stay in the world for sometime and then die.  Every soul curl up in Brahman.
Not only human and other living beings, even animate objects appear, stay and die out.  The oceans get
dry, the earth has its crumbling, the air stops, the fire extinguishes. The old continents are not there today.  Eg. Lemuria continent, which has sunk in Indian Ocean.  With global warming the ice and ozone zones are dissipating.  The oceans get dry.  There is no air beyond 100 kms of earth's circumference.  What remains?
Only Space.  Akasam.  The Space is Brahman and it is portrayed as Red Hill, Arunachala.

Bhagavan Ramana says in Who am I? "Just like Aditya, the Sun rises without any wish or thought,
iccha and sankalpa and upon whose Presence, the sun-stone emits fire, the lotus blooms, lakes dry up,
the people in the world conduct and finish their work as per the three types or five types of work that they
are destined.  It is like needle moving when brought near a magnet.  The magnet does no do a thing!
It is the needle's dance all the way!  Iswara or Brahman is Sankalpa-rahita.  No wish, no thought. 
It is like the world's karmas do not affect the Sun, none of the works affect the Brahman.  Like the Space,
not affected by the other four elements.

The Brahman dances in Pure Space.  This is the dance of Nataraja, the Cosmic Dancer.  Chitadakasam.  The same Brahman dances within you as I, I, I, in the Heart Center.  His name is Heart.  For the seekers, it
is first the Heart Center. Then he will realize that he is Brahman, the one without a second, the Pure Space.  This dance is eternal. Bhagavan uses the word Nittiyamum, ever, eternally.  He also uses the word dance,
this dance is the Cosmic dance.  The dance always means staying as well as moving in rhythm.  Everything
is stationery but moving due to Mahamaya in perfect rhythm. Mahamaya is inseparable part of Brahman.  Unnamulai is the inseparable concorporate of Annamalai.

Arunachala Siva.

Translations and Commentaries by Forum Members / Re: Saint Thayumanavar
« on: October 31, 2015, 01:34:01 PM »

தூங்காமல் தூங்கிச் சுகப்பெருமான் நின்நிறைவில்
நீங்காமல் நிற்கும் நிலைபெறவுங் காண்பேனோ. 10.

Will I see
I unceasing stand
In Thy Perfection,
Sleeping and sleeping-not?
O! my Lord of Bliss.

Arunachala Siva.

Translations and Commentaries by Forum Members / Re: Saint Thayumanavar
« on: October 31, 2015, 01:32:03 PM »

காட்டுகின்ற முக்கட் கரும்பே கனியேஎன்
ஆட்டமெல்லாந் தீரஉன தாடலையுங் காண்பேனோ. 9.

Will I see Thee
Placing thy Feet on my head
And making my dance cease?
Thou, of the shining triple Eyes!
Thou, sweet as sugarcane and fruit!

Arunachala Siva.

Translations and Commentaries by Forum Members / Re: Saint Thayumanavar
« on: October 31, 2015, 01:30:03 PM »

உள்ளும் புறம்பும் ஒருபடித்தாய் நின்றுசுகங்
கொள்ளும் படிக்கிறைநீ கூட்டிடவுங் காண்பேனோ. 8.

Will I see Thee
My Lord, Makes me stand
Consistent, inward and outward,
And constant enjoy Bliss?

Arunachala Siva.

Translations and Commentaries by Forum Members / Re: Saint Thayumanavar
« on: October 31, 2015, 01:27:43 PM »

வாலற்ற பட்டமென மாயா மனப்படலங்
காலற்று வீழவும்முக் கண்ணுடையாய் காண்பேனோ. 7.

Will I see
The Mind-Maya Kite
Falls to ground, its tail severed
And air-balance lost,
O, Thou of the Triple-Eyes!

Arunachala Siva.

Translations and Commentaries by Forum Members / Re: Saint Thayumanavar
« on: October 31, 2015, 01:25:55 PM »

பொய்யுலகும் பொய்யுறவும் பொய்யுடலும் பொய்யெனவே
மெய்யநினை மெய்யெனவே மெய்யுடனே காண்பேனோ. 6.

Will I see Thee,
Who is Truth, as Truth,
In this very body,
Realizing that the world, body and attachments
Are all but false?

Arunachala Siva.

Translations and Commentaries by Forum Members / Re: Saint Thayumanavar
« on: October 31, 2015, 01:24:05 PM »

மாயா விகார மலமகல எந்தைபிரான்
நேயானு பூதி நிலைபெறவுங் காண்பேனோ. 5.

Will I see
Rid of the impurities
Of Maya's manifestation
The attainment of the State
Of Loving Grace of my Father?

Arunachala Siva.

Translations and Commentaries by Forum Members / Re: Saint Thayumanavar
« on: October 31, 2015, 01:22:30 PM »

மாசற்ற அன்பர்நெஞ்சே மாறாத பெட்டகமாத்
தேசுற்ற மாமணிநின் தேசினையுங் காண்பேனோ. 4.

Will I see
Thy splendor,
Thou who art the Casket
Of resplendent gems
Constant ever in the heart
Of Thine devotees sincere?

Arunachala Siva.

Translations and Commentaries by Forum Members / Re: Saint Thayumanavar
« on: October 31, 2015, 01:20:35 PM »

துரியங் கடந்தஒன்றே தூவெளியாய் நின்ற
பெரியநிறை வேஉனைநான் பெற்றிடவுங் காண்பேனோ. 3.

Will I see
That Thou become mine
Thou, who art Perfection Great,
Standing as Pure Void
Beyond Turiya Consciousness.

Arunachala Siva.

Translations and Commentaries by Forum Members / Re: Saint Thayumanavar
« on: October 31, 2015, 12:22:20 PM »

கேவலத்தில் நான்கிடந்து கீழ்ப்படா தின்பஅருள்
காவலன்பால் ஒன்றிக் கலந்திடவுங் காண்பேனோ. 2.

Will I see
Without slumbering low,
In primordial Kevala torpor (1)
I become one
In the Bliss-Grace of My Lord.


[1] Refers to the pre-biographical state of the Soul when it is steeped in Anava slumber, from which the Lord at the time of creation awakens it and places it in Sakala State.

Arunachala Siva.

Translations and Commentaries by Forum Members / Re: Saint Thayumanavar
« on: October 31, 2015, 12:19:36 PM »

46. காண்பேனோ என்கண்ணி - Two line couplets which asks, When shall I see Him?'

சிந்திக்குந் தோறுந் தெவிட்டா அமுதேஎன்
புந்திக்குள் நீதான் பொருந்திடவுங் காண்பேனோ. 1.

Will I see thee
Enter my heart?
Thou ambrosia that satiates not in thought?

Arunachala Siva.

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