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Messages - Subramanian.R

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General Discussion / Re: Rough Notebook-Open Forum
« on: January 27, 2016, 06:51:54 AM »

We are all Awareness.  It is the vasanas, which are like clouds, that obstructs its revealing.
The vasanas are carried from the previous births and it appear right from the moment
the child is born.  It looks for mother's breast for milk!  People without vasanas are always Awareness.
There is one Nammazhwar in Sri Vaishnavism.  He was born under a tamarind tree.  He is ayonija,
born not through a mother's womb.  He therefore cared for nothing.  He just consumed air and lived!
He is called Sadagopa, for the same reason.

Arunachala Siva.

General Discussion / The Man on the Golden Horse:
« on: January 26, 2016, 01:03:51 PM »
(An article by Douglas Halebi, in the Mountain Path issue dated Jan.- Mar. 2015)


Many years ago, a horseman went clattering over the streets of Damascus, past the ancient settlements
of Akkad and Mohajirna, beyond the beautiful old houses of Salahiyya. Then he ascended a slope of
Mount Kasiyun that loomed over the city below. He paused, as man has done since time immemorial,
to feast his eyes on the great cosmopolitan city spread out before him, an ancient habitat said to be
'as old as stars' rivers and trees.  As old as the Earth itself'.  The rider appeared to be out of time,
out of place in the whole modern era, surrounded by automobiles, vendors, young couples in love.
food trucks and boys hawking watermelon seeds and roasted nuts. From his own teachers he had
learned that there were human settlements here 12,000 years ago. He lacked a formal, intimate,
knowledge of the ancient past, the stream of Sumerians, Akkadians, Assyrians, Canaanites, Phoenicians,
Greeks, and Romans that came wave after wave. But he could point to the hill where Cain is said to
have slain his brother, Abel.  And he remembered well the vestiges of a Byzantine Christian Empire,the
coming of Islam and the poem in stone called Umayyad Mosque.


Arunachala Siva.       

General Discussion / Re: Adhisthana - John Grimes:
« on: January 26, 2016, 10:40:50 AM »
Further, He said, 'When one realizes the truth and knows that there is neither seer nor the seen,
but only the Self that transcends both, that the Self alone is the screen or the substratum on which
the shadow both of the ego  and all that it sees, come and go, the feeling that one has not got eyesight,
and that therefore one misses the sight of various things, will vanish.  The realized being, though he has
normal eyesight, does not see all these things.  He sees only the Self.'  (Day by Day., 17.10.1946)

It was said of Ramana, 'This sage of Arunagiri was one who burned His boats even at the age of seventeen,
while He was a student in Madurai.  This was so that He might be drowned in the Ocean of Arunachala and
dissolved in It, so that there might be no trace of His little 'self' and He be only the Self that is, was, and shall
ever be.  This to Him 'Arunachala' - the one resplendent and immutable Truth, that is the substratum of all
that is, was and shall be.'  (T.K. Sundaresa Iyer, At the Feet of Bhagavan, Section 3).

What is the adhishtana like?  Bhagavan compared it to the Final Goal, Turiya (the Fourth State).  He said,
'I am the Final Goal of the path. The Reality that I AM appears to be hidden by confusion and a veil. But
by the Grace of the Guru, I being fixed firmly in my own reality, the veils have fallen away, both inside and
out;  so I am the One Indivisible, the Turiya (Fourth State).  Yet though it be termed the 'fourth' with
reference to the changing of three states, yet this 'Fourth'  is the substratum and the primal state of Being.
When this 'fourth' is in contact with the Guru's real nature, then is established Being, and then is the One


Arunachala Siva.         

General Discussion / Re: Atyashrama - John Grimes:
« on: January 26, 2016, 10:01:54 AM »
The term 'ashrama' (from the root 'sram' meaning 'weariness',  'toil', 'labor' + 'a' meaning 'not', 'absence')
in mainstream Brahmanic thought refers to four district vertical social positions within which a person
pursues cultural and religious goals. As well, Ashrama is a term given to mean, 'a place to rest from one's
toils or exertions'. Thus, we have Ramana Ashrama.  Intriguingly, there is a saying, 'The ashrama is the guru's
body.'  This provides us with an opportunity to inquire who Ramana is and what is the nature of an ashrama?

According to Hindu dharma an ideal human society is fundamentally hierarchical.  Traditionally, every
individual, whether disciple or Guru, will fit into one of four categories.  In the empirical world, there is a
place for everyone.  People differ from one another and these differences are both distinctive and crucial.
People have different aptitudes, predilections, and abilities. In regards to social position, they are designated
stages of life, (ashramadharma) that emphasize the individual aspect of one's personal development vis
a vis one's vertical ascent towards liberation from the wheel of birth and death:  (brahmacharya - chaste
childhood role is played out; grihastha - married householder wherein the role of a family person is played
out;  vanaprastha - withdrawing forest dweller, a serious spiritual practioner;  and sannyasin - homeless
wandering renunciate ascetic.) What is much less known is that the scriptures also speak of an  atyashrama
(beyond all ashramas).  It is here where one may find rest, i.e. a person who belongs to the atyashrama
and / or their ashram.


Arunachala Siva.       

General topics / Re: The Bliss of No Want - Vasko Kohlmayer:
« on: January 26, 2016, 09:42:04 AM »
The story of Radovan:

I have come across a striking real-life example of this not too long ago. It happened to my brother
Radovan one late afternoon as he was travelling home from work.  At the time he was going through
a difficult period in his life.  He was in the midst of planning a relocation to a different country in order
to take his child out of an environment that was detrimental to her well being. Not knowing how his plan
would work out or even how he would provide for his family in the new place, Radovan was feeling severe
pressure from several sides. That afternoon he was particularly eager to get home quickly, but as he was
driving, he came up a terrific traffic jam that eventually forced his car to a standstill.  There were so many
things to take care of and here he was struck in traffic. A despair began mounting in his mind.

But then, as he was staring at the column of cars in front of him, a question suddenly arose in his mind.
It was a strange question, one that had never occurred to him before.

The question was this:  'What would I need or want if I were to die tonight?'

This question impressed itself powerfully and vividly on his mind.  For the first time in his life Radovan
truly felt that death was real and that he was subject to it.  He felt as if this question was somehow a
harbinger of his own death and that he might, indeed, die that night.

The disturbing premonition caused all his mental powers to gather together with a great sense of urgency.
His whole being focused on this question as if the answer to it was the key to the whole mystery of his


Arunachala Siva.         

Nature of Bondage:

Verse 146:

Ignorance is the root of this bondage -- natural, but beginning-less and endless.  Birth, death, sickness,
disease, old age, pain -- ignorance creates these for the enjoyer - the ego.     

Discrimination between Self and non Self

Verse 147:

Neither by weapons, by any scripture, by fire, nor by water, can this tree be hewn down. Nor by
millions of different kinds of works can it be hewn down. Only the great sword of discrimination can
cut down this Maya, and the sword should be whetted by the grace of the Lord.

Verse 148:

From faith in the scriptures comes fidelity to one's own duty; and by the performance of that duty comes
the purification of the heart.  There only is the knowledge of the Supreme Self, and by that knowledge
comes the destruction of the tree of the world -- root and all.

Verse 149:

Being enveloped by five different sheaths, the Atman does not manifest.  As water is covered by the moss
which rises from it, so the Atman is covered by these five sheaths. 

Verse 150:

But if you remove the moss, you can see the pure water completely, and it removes the pain of thirst
and gives immediate relief to the individual.

Verse 151:

So if these five sheaths are taken away, the Atman will manifest itself  -- pure, eternal bliss, unchangeable,
direct, and self luminous.

Verse 152:

Therefore, the wise man should discriminate between the Self and the non Self in order to be free;
for by discrimination alone and knowing one's own Self -- knowing one's own intelligence, knowledge
and bliss  - he becomes ever peaceful.

Verse 153:

As the blade of grass is separated from its sheath, you must separate the seer from the seen and reduce
everything to the Atman (directly -- not by imagination).  And one who dwells in that Atman is free.


Arunachala Siva.     

General topics / Re: Tevaram - Some select verses.
« on: January 26, 2016, 08:22:48 AM »
Verse 7:

என்ன அவ்வுரை கேட்டியற் பகையார்
   யாதும் ஒன்றுஎன் பக்கலுண் டாகில்
அன்ன தெம்பிரான் அடியவர் உடைமை
   ஐய மில்லைநீ ரருள்செய்யு மென்ன
மன்னு காதலுன் மனைவியை வேண்டி
   வந்த திங்கென அந்தண ரெதிரே
சொன்ன போதிலும் முன்னையின் மகிழ்ந்து
   தூய தொண்டனார் தொழுதுரை செய்வார்.

Hearkening to His words, Yeyar-Pakaiyar said:
"If there be aught owned by me, that truly belongs
To my Lord's servitors; it admits of no doubt.
Be pleased to grace me with your demand."
When he spake thus, pat came His reply.
"I came here to secure for me your loving wife."
Though the gracious One Spake thus, the joy
Of the pure devotee but doubled, and he
Addressed Him, bowing in reverence, thus:

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 26, 2016, 08:19:42 AM »
Verse  6:

என்று கூறிய இயற்பகை யார்முன்
   எய்தி நின்றவக் கைதவ மறையோர்
கொன்றை வார்சடை யாரடி யார்கள்
   குறித்து வேண்டின குணமெனக் கொண்டே
ஒன்று நீரெதிர் மறாதுவந் தளிக்கும்
   உண்மை கேட்டுநும் பாலொன்று வேண்டி
இன்று நானிங்கு வந்தனன் அதனுக்கு
   இசைய லாமெனில் இயம்பலா மென்றார்.

The deceptive Brahmin that stood fronting Yeyar-Pakaiyar
Who bade him a warm welcome, spake:
"I've heard it said that whatever is sought from you
By the servitors of the Lord who wears KonRai flowers
On His matted hair, you deem it your good duty
To grant it truly, never once expressing refusal;
I come this day seeking a thing from you;
If you consent (to my request) I'll declare my intent."

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 26, 2016, 08:17:26 AM »
Verse  5:

வந்து தண்புகார் வணிகர்தம் மறுகின்
   மருங்கி யற்பகை யார்மனை புகுத
எந்தை யெம்பிரான் அடியவர் அணைந்தார்
   என்று நின்றதோர் இன்பஆ தரவால்
சிந்தை யன்பொடு சென்றெதிர் வணங்கிச்
   சிறப்பின் மிக்கவர்ச் சனைகள்முன் செய்து
முந்தை யெம்பெருந் தவத்தினால் என்கோ
   முனிவர் இங்கெழுந் தருளிய தென்றார்.

He came to Pukar serene, passed through the street
Of merchants and arrived at the house of Yeyar-Pakaiyar
Who came to greet Him bowing reverentially,
Impelled by great love and deeming Him to be
The servitor of the Lord-Father; Him he adored
With flowers ritualistically and said:
"Is it as a result of my great askesis of yore that I am
Blessed with the advent of a great Muni?"

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 26, 2016, 08:15:15 AM »
Verse  4:

ஆயும் நுண்பொரு ளாகியும் வெளியே
   அம்ப லத்துள்நின் றாடுவா ரும்பர்
நாய கிக்குமஃ தறியவோ பிரியா
   நங்கை தானறி யாமையோ அறியோம்
தூய நீறுபொன் மேனியில் விளங்கத்
   தூர்த்த வேடமுந் தோன்றவே தியராய்
மாய வண்ணமே கொண்டுதம் தொண்டர்
   மறாத வண்ணமுங் காட்டுவான் வந்தார்.

He is the subtle One to be meditated with Gnosis;
He is the One who dances visibly in the Ambalam.
Whether His disguise was known to the Goddess
Of the celestial beings or unknown even to Her who is
Ever not separate from the Lord, we know not.
He took the form of a base lecherous Brahmin
Decked with the holy ash on his golden frame;
Thus he came robed in deception to His devotee
To demonstrate his never-declining nature.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 26, 2016, 08:13:23 AM »
Verse  3:

ஆறு சூடிய ஐயர்மெய் யடிமை
   அளவி லாததோர் உளம்நிறை யருளால்
நீறு சேர்திரு மேனியர் மனத்து
   நினைத்த யாவையும் வினைப்பட முடித்து
மாறி லாதநன் னெறியினில் விளங்கும்
   மனைய றம்புரி மகிழ்ச்சியின் வந்த
பேறெ லாம்அவ ரேவின செய்யும்
   பெருமை யேயெனப் பேணிவாழ் நாளில்.

Unequalled is their true service to the Lord
Who sports on His matted hair the river Ganga;
Their hearts are ever filled with the endless grace of the Lord;
So he rendered for those devotees -- the wearers of the holy ash --,   
All types of service desired by their mind;
He also deemed it his glory to perform all that was
By the devotees commanded, and this, he thought
Way the beatitude of his life, as an unswerving householder;
Thus, even thus, he flourished.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 26, 2016, 08:11:08 AM »
Verse  2:

அக்கு லப்பதிக் குடிமுதல் வணிகர்
   அளவில் செல்வத்து வளமையின் அமைந்தார்
செக்கர் வெண்பிறைச் சடையவ ரடிமைத்
   திறத்தின் மிக்கவர் மறைச்சிலம் படியார்
மிக்க சீரடி யார்கள்யா ரெனினும்
   வேண்டும் யாவையும் இல்லையென் னாதே
இக்க டற்படி நிகழமுன் கொடுக்கும்
   இயல்பின் நின்றவர் உலகியற் பகையார்.

He was the first among the merchant-clan of the city;
He flourished well endowed with endless wealth;
Whatever was sought by the devotees -- whoever they be --,
Of the Lord's feet decked with the anklets of the Vedas,
He would grant without ever saying 'No';
Thus he -- Ulaku-Yeyar-Pakaiyar --, throve
Poised in ready munificence in this sea-girt earth.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 26, 2016, 08:07:21 AM »
Yeyarpakai Nayanar Puranam:

Verse 1:

சென்னி வெண்குடை நீடந பாயன்
   திருக்கு லம்புகழ் பெருக்கிய சிறப்பின்
மன்னு தொல்புகழ் மருதநீர் நாட்டு
   வயல்வ ளந்தர இயல்பினில் அளித்துப்
பொன்னி நன்னதி மிக்கநீர் பாய்ந்து
   புணரி தன்னையும் புனிதமாக் குவதோர்
நன்னெ டும்பெருந் தீர்த்தமுன் னுடைய
   நலஞ்சி றந்தது வளம்புகார் நகரம்.

Famous it is by the abiding glory of the Chozha kings,
-- Ancestors of the white parasolled Anapaya --,
It is maruda realm dight with waterly fields;
Here flows the Kaveri bestowing foison, and as it merges
Into the main it purifies it making it goodly, vast and glorious;
Fronting this is fecund Pukar flourishing well.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 26, 2016, 08:04:45 AM »
Verse  44:

அயலறி யாத வண்ணம்
   அண்ணலா ராணை யுய்த்த
மயலில்சீர்த் தொண்ட னாரை
   யானறி வகையால் வாழ்த்திப்
புயல்வளர் மாட நீடும்
   பூம்புகார் வணிகர் பொய்யில்
செயலியற் பகையார் செய்த
   திருத்தொண்டு செப்ப லுற்றேன்.

Having humbly hailed to the extent known to me
The glorious devotee who was free from delusion
And who maintained the vow taken in the Lord?s name
Without any one else knowing it in any way,
I now proceed to narrate the divine service
Of Yeyar Pakai, the merchant flaweless by falsity,
Of Poompukar dight with cloud-capped mansions.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 26, 2016, 08:03:07 AM »
Verse 43:

விறலுடைத் தொண்ட னாரும்
   வெண்ணகைச் செவ்வாய் மென்றோள்
அறலியற் கூந்த லாராம்
   மனைவியும் அருளின் ஆர்ந்த
திறலுடைச் செய்கை செய்து
   சிவலோக மதனை யெய்திப்
பெறலரு மிளமை பெற்றுப்
   பேரின்பம் உற்றா ரன்றே.

The mighty devotee and his wife of lustrous smile,
Rosy lips, soft shoulder, and hair dark as river-bed sand,
Poised in grace, lived a rare and virtuous life
And attained Siva-Loka; graced with aeviternal youth
-- Rare to come by --, they flourish in bliss unending.

Arunachala Siva.

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