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Messages - Subramanian.R

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12991
General Discussion / Re: Rough Notebook-Open Forum
« on: January 13, 2016, 01:17:16 PM »
Yesterday, 12th Jan. was the liberation day of M. Sivaprakasam Pillai.

Sivapraksam Pillai is best remembered for the role he played in getting Bhagavan to write down His
teachings on self inquiry. In 1902, when he first met Him, Bhagavan was still remaining silent for
most part of the time.  Sivaprakasam Pillai approached Him and asked Him, questions about the nature
of the 'I'.  Bhagavan replied by writing His answers either in the sand with His finger or on a slate with
chalk. Sivaprakasam Pillai made a note of all answers and published them under the title Nan Yar?
(Who am I?).  Many years later in 1923, as an appendix to Sri Ramana Charita Ahaval, his verse biography
of Bhagavan, he also included some of Bhagavan's answers in his devotional poems.  In the mid 1920s
Bhagavan edited and rewrote Nan Yar? in the form of an essay.  It is this essay that now appears in
His Collected Works under the title Who am I?

Sivaprakasam Pillai also recorded some of his experiences with Bhagavan in verse form.  These poems
were liked and appreciated both by Bhagavan and by the Tamizh speaking devotees who visited Him.
Several of them were recited regularly in Bhagavan's presence as part of the daily parayana.

Sivaprakasam Pillai was never a permanent resident of the Asramam, but he visited Bhagavan regularly
for more than 45 years.  Although he himself felt that he was not a good devotee, he was greatly admired
both for his humility and his devotion.  When Bhagavan was told about his death in 1948, He remarked,
'Sivaprakasam Sivapraksamanar' which means Sivaprakasam has become the light of Siva.

Other details about his life, I have already written in the Forum.

Arunachala Siva.             

12992
General topics / Re: Sri Achuthanantha Adigal:
« on: January 13, 2016, 11:04:56 AM »
In one song he warns against the trouble which would follow if one delights in the company of unawakened
tamasic people but reassures us that the suffering will be over if one listens to the words of the awakened
ones.  He seeks refuge in the Lord so that the mind's mischief may end.  He laments that he has not yet
attained the ability to see the Light which manifests as the phenomenal world.  He asks if it is due his
past misdeeds that the free state of inner silence is yet denied to him.  He sings about the state of sleeping
without sleep. Elsewhere he asks the Lord:  'Is there any support except You to cause the play of ignorance
to cease, and to cause me to fade away little by little and abide in Siva Yoga Samadhi, obtain Your Grace
and reach the goal of life?'

Achuthananda, in yet another of his songs, asks the Lord if he can only see Him through His strength
and if this means that he can never see Him by his own ability.  He sings the praise of all pervasive
Perfect One, Who is the Sound of Pure Space, in the Vedic mantras, in the great Advaitic teaching
and in the transcendental turiya state and Who is the First Cause of everything?  He wonders when he
will receive in solitude the darshan (vision) of the all pervasive, blissful Lord and bathe in the surging
flood of transcendental, supreme silence of Jnana.

contd.,

Arunachala Siva.                 

12993
General Discussion / Re: Narasinh Mehta: An Introduction:
« on: January 13, 2016, 10:50:54 AM »
His Poetry:

A poem singularly illustrating entire range of Mehta's zeitgeist is Kon punye kari nar hum avatari,  'What
good deeds gave me birth as a woman?'  We must first acknowledge that his poetry is sung. It is full
effect, broad and deep, manifests when the bhajan, the prayer song receives life in the singing.  Still,
the word selection ultimately give the foundation for the powerful impact of the sung/heard experience.
Even in the translated text, the image imparts the genuine sense of wonder and awe.

The first stanza sets up the conundrum.

What good karma flows from my past that I am born a woman?
   And God Himself courts my favors?
Immortal, inexpressible, beyond understanding,
   The Lotus Lord clings to me.

Mehtra writes joyously of birth of as a woman.  What an amazing benefit is it to be born a woman
that God Himself politely asks permission to come to be with her?  No human psychology can account
for this situation.  The husband of Goddess Lakshmi wants to put His loving arms around her neck!   

In the first two lines, Narsinh Mehta takes the idea of an 'avatar' to a whole new level, in using the
verb form of feminine gender, 'avatari' to describe 'being born' as a woman.

contd.,

Arunachala Siva.   

12994
General Discussion / Re: Shadow and Substance -
« on: January 13, 2016, 10:38:55 AM »
The beauty of the Single Entity Theory lies in the fact that everything is reduced to its simple primordial
form, taking all needless complexity out of life.  It's a practical postulation that transcends all doxies
and philosophies and religions; it is irrefutable, no matter how it might be formulated in a particular
environment.  At the very least, it lets you a hassle-free on a daily basis.

Now, if it were that simple, how come everyday does not get it automatically?  That is where the philosopher's
nescience comes in. The reason is Maya, which is itself, interestingly, sourced in the Single Entity.  It is the
shadow of the substantive Entity with no independent existence.  It, too, has to dissolve in the Entity when
the phenomenal world ends.  If we view life as emanating from the Single Entity and disappearing into it
again, the mystery of death will be solved.  That is, since consciousness is neither born nor does it die,
what 'dies' is the body, which is just as well.  Who wants to drag it around forever, even if we can afford
the doctor's bills?

contd.,

Arunachala Siva.         

12995
General Discussion / Re: Channels of Grace - A Tribute:
« on: January 13, 2016, 10:28:52 AM »
I asked Baba in January 2015, what he had felt on his first visit:

Baba:  A sense of great bliss.

Neelam:  What brought you back again and again?

Baba:  Maharshi's Presence is very much here.

Neelam:  Considering you had all those holy places nearer you, why did you keep coming all the way
back to Ramanasramam?

Baba:  It is a great blessing to be here.  There is always a feeling of coming home, surrounded by love,
kindness, and helpfulness down to the smallest thing.  And, in the old days, to interact with very good
old devotees.

One such devotee who is still around is Dorab Framji, whose company he enjoys very much whenever
he comes to the Asramam.  Baba was also very fond of Mr. Kothari, who used to visit him regularly
in his room. Baba has always attributed everything to the Lord, and until today, he keeps repeating,
'It is His Grace  (Unki kripa hai) that brings and keeps me here!.... That I am still walking about and
sufficiently independent!'

contd.,

Arunachala Siva.         


12996
General Discussion / Re: Siddha - Siddhi.
« on: January 13, 2016, 10:19:07 AM »
Sri Ramana sometimes would say that whether a Siddha possesses siddhis or not is due to his destiny.
However, whether they come or not, the Jnani, the Siddha, is not disturbed by them.  Bhagavan said
that the Siddha who is firmly settled in the Self, in Sahaja Samadhi, knows that such a one is the Self and
that is the unshakable siddhi.  It has often been noted that Sri Ramana, unlike Sri Ramakrishna and others
before him, had no use for miraculous powers.  A true seeker should pursue the Self and not supernatural
powers.

'Telepathy or radio enables one to see and hear from afar.  They are all the same, hearing and seeing.
Whether none hears from near or far does not make any difference in hearing. The fundamental factor
is the hearer, the subject.  Without the hearer or the seer, there can be no hearing or seeing.  The latter
are the functions of the mind.  The occult powers (siddhis) are therefore only in the mind.  They are not
natural to the Self.  That which is not natural, but acquired, cannot be permanent, and is not worth striving
for.'  (Talks 20).

'Occult powers will not bring happiness to any one, but will make him all the more miserable!

contd.,

Arunachala Siva.         

12997
General topics / Re: Tevaram - Some select verses.
« on: January 13, 2016, 08:53:23 AM »
Verse 280:



மானிளம் பிணையோ தெய்வ
    வளரிள முகையோ வாசத்
தேனிளம் பதமோ வேலைத்
   திரையிளம் பவள வல்லிக்
கானிளங் கொடியோ திங்கட்
    கதிரிளங் கொழுந்தோ காமன்
தானிளம் பருவங் கற்குந்
   தனியிளந் தனுவோ வென்ன.



"Is she a tender fawn? Or a bud of Karpaka?
Or honey sweet? Or a tender coral creeper
Of the billowy sea? Or a young crescent bright?
Or a bow of Manmata which, he as a stripling
Learns to wield?" Thus wondered the beholders.

Arunachala Siva.

12998
General topics / Re: Tevaram - Some select verses.
« on: January 13, 2016, 08:51:34 AM »
Verse 279:



பரவினர் காப்புப் போற்றிப்
   பயில்பெருஞ் சுற்றந் திங்கள்
விரவிய பருவந் தோறும்
   விழாவணி யெடுப்ப மிக்கோர்
வரமலர் மங்கை யிங்கு
   வந்தன ளென்று சிந்தை
தரவரு மகிழ்ச்சி பொங்கத்
   தளர்நடைப் பருவஞ் சேர்ந்தார்.


Even from the day of her birth, her kith and kin
Prayed for her welfare, and decked her with a talisman.
Her each parva was celebrated appropriately;
They deemed her as the One enthroned on the Lotus;
To their great joy she reached the parva
When a child gently walks toddling.


Arunachala Siva.


12999
General topics / Re: Tevaram - Some select verses.
« on: January 13, 2016, 08:49:47 AM »
Verse 278:



கதிர்மணி பிறந்த தென்ன
   உருத்திர கணிகை மாராம்
பதியிலார் குலத்தில் தோன்றிப்
   பரவையா ரென்னு நாமம்
விதியுளி விளக்கத் தாலே
   மேதகு சான்றோ ரான்ற
மதியணி புனிதன் நன்னாள்
   மங்கல அணியால் சாத்தி.




She was born as the lustrous gem of her clan
Of Rudra Ganikas -- women that never marry.
The ritual of christening was fixed for her
On a holy Adira-day dear to the Wearer of the crescent.
She was decked with jewels and named Paravaiyar
By holy men well-versed in the Sastras.

Arunachala Siva.

13000
General topics / Re: Tevaram - Some select verses.
« on: January 13, 2016, 08:47:21 AM »
Verse 277:


இதற்குமுன் எல்லை யில்லாத்
   திருநகர் இதனுள் வந்து
முதற்பெருங் கயிலை யாதி
   முதல்வர்தம் பங்கி னாட்குப்
பொதுக்கடிந் துரிமை செய்யும்
    பூங்குழற் சேடி மாரிற்
கதிர்த்தபூ ணேந்து கொங்கைக்
   கமலினி அவத ரித்தாள்.



Long before his coming to the city of limitless holiness
Kamalini of swelling breasts, one of the two
Damsels of perfumed locks - that served Her
Who shares the frame of the Lord of Kailash,
Took birth in Tiruvaroor.

Arunachala Siva.

13001
General topics / Re: Tevaram - Some select verses.
« on: January 13, 2016, 08:44:35 AM »
Verse 276:


மைவளர் கண்ட ரருளினாலே
   வண்டமிழ் நாவலர் தம்பெ ருமான்
சைவ விடங்கின் அணிபுனைந்து
   சாந்தமும் மாலையுந் தாரு மாகி
மெய்வளர் கோலமெல் லாம்பொலிய
   மிக்க விழுத்தவ வேந்த ரென்னத்
தெய்வ மணிப்புற்று ளாரைப் பாடித்
   திளைத்து மகிழ்வொடுஞ் செல்லா நின்றார்.


By the grace of the blue-throated Lord,
Sundarar -- the Lord of ever-during Tamizh --,
Wore all the comely insignia of Saivism
And decked himself with sandal-paste
And garlands of flowers and gems;
He was indeed robed in true splendor,
And lo, he looked the Prince of Tapaswis great.
He hymned daily the Lord of the Ant-Hill
In song and psalm, and flourished in soaring joy.


Arunachala Siva.

13002
General topics / Re: Tevaram - Some select verses.
« on: January 13, 2016, 08:41:59 AM »
Verse 275:


என்று பலமுறை யால்வணங்கி
   எய்திய உள்ளக் களிப்பி னோடும்
வென்றி யடல்விடை போல்நடந்து
   வீதி விடங்கப் பெருமான் முன்பு
சென்று தொழுது துதித்துவாழ்ந்து
    திருமா ளிகைவலஞ் செய்து போந்தார்
அன்று முதலடி யார்களெல்லாம்
   தம்பிரான் தோழ ரென்றே யறைந்தார்.



Thus he hailed Him again and again in ways variform;
His bosom swelled in delight great;
He walked like a triumphant bull
To the shrine of Veedhi Vitanka;
Him he hailed devoutly, the grantor of life eternal;
Then he moved away, circling the sacred shrine.
From that day, all the devotees of Siva
Called him: "The Lord's Own Companion."   


Arunachala Siva.

13003
General topics / Re: Tevaram - Some select verses.
« on: January 13, 2016, 08:38:47 AM »
Verse 274:


கேட்க விரும்பிவன் றொண்டரென்றும்
   கேடிலா தானை யிறைஞ்சி நின்றே
ஆட்கொள வந்த மறையவனே
   ஆரூ ரமர்ந்த அருமணி யே
வாட்கயல் கொண்டகண் மங்கைபங்கா
   மற்றுன் பெரிய கருணை யன்றே
நாட்கம லப்பதந் தந்ததின்று
   நாயினே னைப்பொரு ளாக என்றார்.

"O Lord of the Vedas, come to enslave me!
O Ruby divine enshrined at Aroor!
O Consort of Her whose bright eyes are carp-like!
It is indeed Your immense mercy that did
This day endow me, -- a senseless cur --,
With Your flower-fresh lotus feet!"
Thus did Van-tondor hail the sempiternal Lord
When he heard the words divine.

Arunachala Siva.   

13004
General topics / Re: Tevaram - Some select verses.
« on: January 13, 2016, 08:34:38 AM »
Verse 273:


வாழிய மாமறைப் புற்றிடங்கொள்
   மன்னவ னாரரு ளாலோர் வாக்குத்
தோழமை யாக வுனக்குநம்மைத் த
   ந்தனம்  நாமுன்பு தொண்டு கொண்ட
வேள்வியி லன்றுநீ கொண்டகோலம்
   என்றும் புனைந்துநின் வேட்கை தீர
வாழிமண் மேல்விளை யாடுவாயென்
    றாரூரர் கேட்க எழுந்த தன்றே.

By the great grace of the Lord abiding at the Ant-Hill
Wrought of the Vedas, spake an ethereal voice thus:
"We bless thee with Our companionship, proceed to thrive
For ever in that splendor with which thou were
Invested in the past at thy wedding ritual when we claimed thee;
Play away thy life on earth to thy heart's content."
Aroorar hearkened to this unbodied voice.

Arunachala Siva.

13005
General topics / Re: Tevaram - Some select verses.
« on: January 13, 2016, 08:31:43 AM »
Verse 272:



அன்பு பெருக உருகியுள்ளம்
   அலையஅட் டாங்கபஞ் சாங்க மாக
முன்பு முறைமையி னால்வணங்கி
   முடிவிலாக் காதல் முதிர வோங்கி
நன்புல னாகிய ஐந்தும்ஒன்றி
   நாயகன் சேவடி எய்தப் பெற்ற
இன்பவெள் ளத்திடை மூழ்கிநின்றே
   இன்னிசை வண்டமிழ் மாலை பாட.




Love flooded and his heart melting tossed about;
Prone on earth he fell and adored Him,
Duly in five-fold and eight-fold prostration;
Love endless mellowed and welled up in him;
One were his goodly senses five;
Plunged and poised in the blissful flood
Gushing from the attainment of the Lord's divine feet,
He commenced his hymns, surpassing melodious,
Of ever-during Tamizh duet.

Arunachala Siva.

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