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Messages - Subramanian.R

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12781
General topics / Re: Tevaram - Some select verses.
« on: February 07, 2016, 09:13:56 AM »
Verse  34:


உலகில் இல்லதோர் மாயையிக் கோவண மொன்றுக்
கலகில் கோவணம் ஒத்தில வென்றதி சயித்துப்
பலவும் மென்துகில் பட்டுடன் இடஇட உயர
இலகு பூந்துகிற் பொதிகளை யெடுத்துமே லிட்டார் .



"This is a gramarye not to be witnessed in this world!
Innumerable Kovanams do not equal this one in weight."
Thus wondering, he put into his pan soft garments, ciclatons
And silken clothing; even then the pan stood aloft;
Then he added thereunto bales of soft varieties.   

Arunachala Siva.


12782
General topics / Re: Tevaram - Some select verses.
« on: February 07, 2016, 09:11:40 AM »
Verse  33:


நாடு மன்பொடு நாயன்மார்க் களிக்கமுன் வைத்த
நீடு கோவண மடையநே ராகவொன் றொன்றாக்
கோடு தட்டின்மீ திடஇடக் கொண்டெழுந் ததுகண்
டாடு சேவடிக் கடியரு மற்புத மெய்தி.

Kovanams, long and innumerable, which he had kept stored
To be gifted with love for Nayanmar, he put,
One by one, into the pan, hoping to match the weight of His;
But his pan rose up; the servitor of the Dancing Feet
Stood wonder-struck.   

Arunachala Siva.


12783
General topics / Re: Tevaram - Some select verses.
« on: February 07, 2016, 09:09:22 AM »
Verse  32:



நன்று சாலவென் றன்பரும் ஒருதுலை நாட்டக்
குன்ற வில்லியார் கோவணம் ஒருதட்டில் இட்டார்
நின்ற தொண்டருங் கையினி னெய்தகோ வணந்தட்
டொன்றி லேயிட நிறைநிலா தொழிந்தமை கண்டார்.


"Very well," said the devotee and brought forth a scale;
On one of its pans, the Lord who bent the mountain
Into a bow, placed His Kovanam; the devotee
That stood there put his woven kovanam into the other;
Lo, it didn't equal the weight of His.

Arunachala Siva.


12784
General topics / Re: Tevaram - Some select verses.
« on: February 07, 2016, 08:45:21 AM »
Verse  31:


உடுத்த கோவண மொழியநாம் உங்கையில் தரநீர்
கெடுத்த தாகமுன் சொல்லும்அக் கிழித்தகோ வணநேர்
அடுத்த கோவண மிதுவென்று தண்டினில் அவிழா
எடுத்து மற்றிதன் எடையிடுங் கோவண மென்றார்.

Then the Lord spake thus: "Apart from the kovanam
We now wear, the one we gave you and which
You allege as lost can be matched by this only."
He untied the kovanam from his staff and said:
"Give me a kovanam equivalent to its weight."   


Arunachala Siva.


12785

A topic on which Bhagavan Ramana's teaching can never be omitted is the state of Sahaja Nishta,
in which according to His devotees, He was permanently established.  Once can easily conceive
of Nirvikalpa Samadhi, where one is absorbed in the Self that all else is non-existent, where one
is awake to the Self and dead to the world, where stands rooted in the Absolute or transcendental
plane alone.  But how can one function both in relative and the absolute plane at the same time? 
How can one, while seeing the Self or Brahman and nothing else, live in the world and function
outwardly as the other men do?  This is something that I at any rate cannot comprehend.  I have asked Bhagavan Ramana about it. He agreed it is really impossible to explain that only a Jnani can
fully understand it.  But by various illustrations, He sought to impress on me how it is possible.
One of these is the cinema.  The child takes the pictures on the screen to be real, while the
adult knows all the time they are only shadows on the screen. The adult need not be blind to the
pictures, but he does not mistake them for reality.  He knows that they are only fleeting appearances
sustained by the substratum of the screen.

Bhagavan has often said that the Jnani sees only the Self and nothing else, in all  that we see. 
This is also what is said in all our books.  There come to my recollection, two instances in
which while not expounding the state of Sahaja Nishta, He spontaneously referred to His personal experiences.  He was telling us of some old devotee of His we arranged a tour for Him to the
several places all over India.  Bhagavan declined to go for various reasons.  When telling us about it,
He remarked:  "What is the use of my going anywhere?  I cannot see anything."  He clearly meant
that wherever He goes and whatever He is shown, He sees only the Self.

On another occasion, when A. Bose's mother prepared various dishes at home, brought them to
the dining hall and served at lunch to Bhagavan and others, He took a little of each and mixed them
all up in one lump, as very often He does and ate them.  He said:
"Let her not make such efforts any more.  What can I eat?  I see only one taste."

(Source:  My Recollections of Sri Bhagavan Ramana, A. Devaraja
Mudaliar.)

Arunachala Siva. 

12786
First, the possession or absence of metaphysical knowledge.  Second, the mental attitude with which
the contemplative enters the state of self absorption.  These factors are firmly intertwined and cannot
be separated from each other for the second depends naturally on the first.

The moment when  wakefulness turn into dream or sleep is, we now know, a highly critical one.
The general direction of the consciousness at this moment can determine the character of the dreams
or the sleep which will follow it, and can indeed transform either the one or the other into something
entirely superior.  The moment when thinking activity merges into complete self absorption is
likewise highly critical.  The general direction of consciousness can then also determine the character
of the state which follows it.

The mental attitude at such a time is truly creative.  The mystic passes through this moment intent
only on his personal reactions to the experience, carried by his personal feelings of its great delight.
He is made very happy by it and can never afterwards forget it.  But he has left his task only half done,
a melancholy fact which is attested by his return sooner or later to the ordinary prosaic state to stay
there.

contd.,

Arunachala Siva.         

12787
General Discussion / Re: The Heart of Vedanta - John Grimes:
« on: February 06, 2016, 10:59:23 AM »
Literally Advaita Vedanta means:  'Non duality (a-dvaita) is the end / essence / anta of wisdom (veda).'
Succinctly put, 'The Absolute is Real.  The world is non real.  The individual human being and the Absolute
are not different.'  (see verse 20 of Brahma satyam, jagan mitya).  This insight is simple to state but
devastating in its implications.  What-is is 'I am That' or to put it another way, 'There is nothing which
exists which is not That.'

The distinguishing features of Advaita Vedanta are:

i. The non divergence of the individual being (Atman) from the Absolute (Brahman)

ii. The distinction between the absolute (paramarthika) and relative (vyavaharika) stand points

iii.  The doctrine of ignorance (maya / avidya)

iv.  The conception of liberation here and now (jivan mukti).

The quintessence of Advaita is its doctrine that the individual human being is not different  from  Absolute.
The essential identity is expressed in the four great sayings, Mahavakyas of the Upanishads.
The Absolute is Consciousness.   Aitreya Up. 1.3.
The Self is the Absolute.   Mandukya Up. 2.7.
That thou art.  Chand.Up. 6.8.7.
I am the Absolute. Brah. Up.1.4.

The implications of this are, not that nothing exists (as some aver) but that 'All this, whatsoever, existing in
whatever way, is only Atman / Brahman (ekam eva advitiyam). In other words:  That in which there is
no question of either form or formlessness, which is beyond name and attributes and which transcends
even the beyond, That alone I am.

contd.,

Arunachala Siva.                   

12788
General topics / Re: And Another Thing...
« on: February 06, 2016, 10:42:00 AM »
We children loved to eat in the Asramam... much more fun than sitting on chairs at a table and anyway
our mother's cooking was a bit chancy.  Much better on the floor with a leaf in the Asramam.  Even then,
although He seemed to be concerned with nothing but His own meal, Bhagavan would notice if someone
was given something they just could not eat, either it was too spicy or something else and He would direct
a server to give the person something more suitable.  I think we all took Bhagavan's excellent memory and
His attention to detail for granted.  In fact I now realize that we took altogether too much for granted....
it never occurred to us children that Bhagavan would not always be sitting there on the couch wearing the
body we knew and able and willing to answer our questions and share in our world. We spent time playing
on the Hill and racing around the countryside when we could actually have spent more time with Him.
I do not think children are terribly good at thinking ahead.

contd.,

Arunachala Siva.       

12789
General topics / Re: The Guiding Presence:
« on: February 06, 2016, 10:32:43 AM »
To truly understand what Bhagavan meant, what He tried in so many ways to teach us throughout
His physical lifetime, one has to only remember and try to understand what were among His last words.
When someone cried to Him not to leave us, for what were we to do without Him , His reply encapsulated
His entire teaching.  This crucial reply resonates powerfully through our entire lives.  He said, 'You pay
too much attention to the body. I am not leaving, where would I go?'

For those with the ears to hear the sweet sound of His gracious silence there is no more to ask.

Concluded.

Arunachala Siva.     

12790
Verse 200 & 201:


We see that a previous state of non existence may come to an end, even though it is beginning-less.
It is the same with the semblance of an individual self. This semblance is due to a false identification
of the Atman with the intellect and other coverings.  The Atman by its very nature, is essentially
distinct and separate from them. The identification of the Atman with the intellect, etc., is caused by
ignorance.

Verse 202:

Real knowledge is the cause of its destruction. Real knowledge is that:   Brahman and Atman are
one and the same.  This is the sure decision of the scripture.

Verse  203:

And that oneness of Atman only exists through discrimination between this self and the real Self.

Verse 204:

There is water mixed with mud; and when the mud subsides the water remains clear, or when the
mud is separated from the water,you see the clear water.  But the water, when mixed with its
upadhi (the mud), does not appear clear.  So also, when you separate this (the Atman from its
upadhi, the non Self), the Atman shines in its glory.

contd.,

Arunachala Siva.         

12791
General topics / Re: Tevaram - Some select verses.
« on: February 06, 2016, 08:47:37 AM »
Verse  30:


மலர்ந்த சிந்தைய ராகிய வணிகரே றனையார்
அலர்ந்த வெண்ணிறக் கோவணம் அதற்குநே ராக
இலங்கு பூந்துகில் கொள்வதற் கிசைந்தருள்செய்யீர்
நலங்கொள் கோவணந் தரும்பரி சியாதென நம்பர்.


Hearing this, the mind of him who is a lion
Among merchants, burgeoned in joy; he said:
"In lieu of your bright and white kovanam
When I offered to you silken garments, you would not
Them accept; so how am I to requite you
With a kovanam matching the greatness of yours?"

Arunachala Siva.

12792
General topics / Re: Tevaram - Some select verses.
« on: February 06, 2016, 08:45:24 AM »
Verse  29:


பணியும் அன்பரை நோக்கிஅப் பரம்பொரு ளானார்
தணியும் உள்ளத்த ராயினர் போன்றுநீர் தந்த
மணியும் பொன்னும்நல் லாடையும் மற்றுமென் செய்ய
அணியுங் கோவணம் நேர்தர அமையும்என் றருள.

Addressing the devotee who thus paid obeisance,
He who is the Supreme Ens, as if mollified, said:
"Of what avail are your gems, gold, goodly garments
And the like to me" It'll suffice if you give
A kovanam equivalent to Mine.?

Arunachala Siva.


12793
General topics / Re: Tevaram - Some select verses.
« on: February 06, 2016, 08:43:00 AM »
Verse  28:


செயத்த கும்பணி செய்வன்இக் கோவண மன்றி
நயத்த குந்தன நல்லபட் டாடைகள் மணிகள்
உயர்த்த கோடிகொண் டருளும்என் றுடம்பினி லடங்காப்
பயத்தொ டுங்குலைந் தடிமிசைப் பலமுறை பணிந்தார்.


"Bid me do that which you deem fit;
Demand not the kovanam, but be pleased
To accept in millions delectable silken garments
And gems -- all of the first order." Thus he.
He was gripped by fear which shook him to the roots
And which his body could not contain.
He fell on earth and prostrated before Him
Times without number.   

Arunachala Siva.

12794
General topics / Re: Tevaram - Some select verses.
« on: February 06, 2016, 08:40:23 AM »
Verse  27:


மறிக ரந்துதண் டேந்திய மறையவர் வெகுளப்
பொறிக லங்கிய உணர்வின ராய்முகம் புலர்ந்து
சிறிய என்பெரும் பிழைபொறுத் தருள்செய்வீர் அடியேன்
அறிய வந்ததொன் றன்றென அடிபணிந் தயர்வார்.


When the Brahmin who had concealed the fawn
On His hand and held a staff in its place
Raged thus, with his senses undone and face wilting
He said: "Be pleased to forgive the great sin of this
Little one; I have no knowledge of the happening."
Then he fell at His feet and grieved sore.   

Arunachala Siva.

12795
General topics / Re: Tevaram - Some select verses.
« on: February 06, 2016, 08:38:23 AM »
Verse  26:


நல்ல கோவணங் கொடுப்பன்என் றுலகின்மேல் நாளும்
சொல்லு வித்ததென் கோவணங் கொள்வது துணிந்தோ
ஒல்லை ஈங்குறு வாணிபம் அழகிதே உமக்கென்
றெல்லை யில்லவ னெரிதுள்ளி னாலென வெகுண்டான்.


Was it to filch my kovanam without any qualms
Of conscience that you made the world believe
In your gifts of kovanam all these days?
Beauteous is your way of business and swift too!?
Thus raged the Infinite One from whose eyes
Sparks of fire sputtered.

Arunachala Siva.

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