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Messages - Subramanian.R

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General topics / Re: Tevaram - Some select verses.
« on: September 27, 2015, 10:42:34 AM »

அங்கமா யாதியாய் வேத மாகி
    அருமறையோ டைம்பூதந் தானே யாகிப்
பங்கமாய்ப் பலசொல்லுந் தானே யாகிப்
    பால்மதியோ டாதியாய்ப் பான்மை யாகிக்
கங்கையாய்க் காவிரியாய்க் கன்னி யாகிக்
    கடலாகி மலையாகிக் கழியு மாகி
எங்குமாய் ஏறூர்ந்த செல்வ னாகி
    எழுஞ்சுடராய் எம்மடிகள் நின்ற வாறே. (6)

As Angas and original Vedas,
As rare mantras and five elements,
As division and as many worlds,
As milk- white moon,
Primal Ens and Quality,
As the Ganga,
the Cauvery and the Kanyakumari,
As seas,
mountains and creeks,
As omneity and as the opulent One that rides the Bull,
Our God,
the rising flame,
abides for ever.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: September 27, 2015, 10:29:29 AM »

தீயாகி நீராகித் திண்மை யாகித்
    திசையாகி அத்திசைக் கோர்தெய்வ மாகித்
தாயாகித் தந்தையாய்ச் சார்வு மாகித்
    தாரகையும் ஞாயிறுந்தண் மதியு மாகிக்
காயாகிப் பழமாகிப் பழத்தில் நின்ற
    இரதங்கள் நுகர்வானுந் தானே யாகி
நீயாகி நானாகி நேர்மை யாகி
    நெடுஞ்சுடராய் நிமிர்ந்தடிகள் நின்ற வாறே. (5)

As fire,
water and hardness (of earth),
As directions and gods of directions,
As mother,
father and (supporting) Prop,
As stars,
sun and cool moon,
As fruit green and ripe,
and as One That relishes the essences abiding in fruits,
As you and me and the subtle principle,
The lofty Lord--the spiraling flame--,
abides for ever.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: September 27, 2015, 10:28:22 AM »

காற்றாகிக் கார்முகிலாய்க் காலம் மூன்றாய்க்
    கனவாகி நனவாகிக் கங்கு லாகிக்
கூற்றாகிக் கூற்றுதைத்த கொல்களிறு மாகிக்
    குரைகடலாய்க் குரைகடற்கோர் கோமா னுமாய்
நீற்றானாய் நீறேற்ற மேனி யாகி
    நீள்விசும்பாய் நீள்விசும்பி னுச்சி யாகி
ஏற்றானா யேறூர்ந்த செல்வ னாகி
    யெழுஞ்சுடராய் எம்மடிகள் நின்ற வாறே. (4).

As wind,
rain- cloud and triple time,
As dream,
wakefulness and night,
As Death and the murderous Tusker that kicked Death,
As roaring sea and the sovereign of roaring sea,
As the ash- bedaubed and the body that wears ash,
As lofty heaven and the vault of lofty heaven,
As the Burden- bearer and as the opulent One whose mount is the Bull,
Our Lord- God,
the rising flame,
abides for ever.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: September 27, 2015, 09:22:40 AM »

கல்லாகிக் களறாகிக் கானு மாகிக்
    காவிரியாய்க் கால்ஆறாய்க் கழியு மாகிப்
புல்லாகிப் புதலாகிப் பூடு மாகிப்
    புரமாகிப் புரமூன்றுங் கெடுத்தா னாகிச்
சொல்லாகிச் சொல்லுக்கோர் பொருளு மாகிச்
    சுலாவாகிச் சுலாவுக்கோர் சூழ லாகி
நெல்லாகி நிலனாகி நீரு மாகி
    நெடுஞ்சுடராய் நிமிர்ந்தடிகள் நின்ற வாறே. (3)

As stone, glebe and forest, as the Kaveri river, channel and creek,
as grass, shrub and herb, as town and the destroyer of triple towns,
as Word and its import, as traffic and places of traffic as paddy,
soil and water, the great Lord-- the lofty flame-- abides for ever.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: September 27, 2015, 09:18:38 AM »

மண்ணாகி விண்ணாகி மலையு மாகி
    வயிரமுமாய் மாணிக்கந் தானே யாகிக்
கண்ணாகிக் கண்ணுக்கோர் மணியு மாகிக்
    கலையாகிக் கலைஞானந் தானே யாகிப்
பெண்ணாகிப் பெண்ணுக்கோ ராணு மாகிப்
    பிரளயத்துக் கப்பாலோ ரண்ட மாகி
எண்ணாகி யெண்ணுக்கோ ரெழுத்து மாகி
    யெழுஞ்சுடரா யெம்மடிகள் நின்ற வாறே. (2)

As earth, heaven and mountain, as diamond and ruby itself, as eye and pupil of eye,
As Sastras and the Sastraic Wisdom itself, as woman, and man for the woman,
as the universe beyond Dissolution, as Thought and as letters therefore, as rising radiance,
our God abides for ever.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: September 27, 2015, 09:11:01 AM »
The following verses and the Padigam has also composed and sung been by Tiru Navukkarasar,
as a General Padigam.


இருநிலனாய்த் தீயாகி நீரு மாகி
    இயமான னாயெறியுங் காற்று மாகி
அருநிலைய திங்களாய் ஞாயி றாகி
    ஆகாச மாயட்ட மூர்த்தி யாகிப்
பெருநலமுங் குற்றமும் பெண்ணும் ஆணும்
    பிறருருவுந் தம்முருவுந் தாமே யாகி
நெருநலையாய் இன்றாகி நாளை யாகி
    நிமிர்புன் சடையடிகள் நின்ற வாறே.(1)

The Thaandakam of Siva`s standing Abidance As vast earth and as fire and water,
as life and blowing wind, as deathless moon and sun, as ether,
and Ashtamoorti, as great weal and blemish, as man and woman,
as Himself in other forms and in His own form, as yesterday,
to-day and tomorrow.  The great God of ruddy matted crown abides for ever.

Arunachala Siva.

General Discussion / Re: Rough Notebook-Open Forum
« on: September 26, 2015, 07:32:52 PM »

In Mundaka Upanishad, Sounaka asked Angirasa:

Teach me That which is the root of eveything!

Angirsa said: That which is the root of everything is That.

To know this and to merge in this is Para-vidya.  All else is
apara-vidya.  In fact, Sankara says that apara vidya is avidya.
They are knowledge but they are all not Knowledge.

Bhagavan Ramana says in Verse 27:  The true Knowledge is that which is not knowledge and ignorance. There is nothing to know excepting That.

This Para-vidya or knowledge and realization of Brahman is not only the root but also the one which
swallows everything. Bhagavan Ramana uses the Tamizh word, 'Vizhungum', that which
swallows in Verse 1 of Sri Arunachala Pancharatnam.

This is about the same thing that Brugu asked Varuna in Taittriya Upanishad.

Brugu asks:  What is That which swallows everything?

Varuna answers:  It is That.  It is Brahman which swallows everything.

Bhagavan Ramana sings in Verse 28 of Sri Arunachala Akshara-manamalai:

To feed on you I came.  Oh! Arunachala, but I have become Your food and am  at Peace.

The devotee is consumed as food by God.  To abide in God is to be consumed by Him.
(Tr. K.Swaminathan)

This feature of Godhead or Arunachala consuming the seeker, is the fruit of total surrender, self inquiry.

Arunachala Siva.

General Discussion / Re: Rough Notebook-Open Forum
« on: September 26, 2015, 07:29:37 PM »

We daily experience that the five thieves called our five senses, rent our mind and take away our peace.
But over practice, one can keep the five thieves at bay.  Once we understand that Arunachala is
within mind, the five thieves cannot rob our peace. This we should practise at least at the time of puja, meditation, etc.,

Bhagavan Ramana gives this idea in the verses 11 and 12 of Sri Arunachala Akshara Manamalai:

Verse 11:  When these five robbers, the five senses, enter my mind, are You not present there at
home to keep them out, Oh! Arunachala!

Verse 12:  You are the one without a second, the sole, real being, Oh! Arunachala!  Who can hide you
or hide from you and come in here? If strangers come in, it is with your knowledge.
All this is but your connivance.
                                              - Tr. K. Swaminathan.

Once Ekanatha was doing Sri Dattatreya Puja at home.  He was constantly engaged without his
five senses jumping out in the Puja.  He heard only the mantra that he is reciting and the form
that he is doing Puja with.  It took about 2 hours.  In these two hours, one neighbor was shouting at
the gate of his house. Noise, lot of noise.  All angry words and abuses.  Ekanatha did not hear them.
 He heard them only as sound of sound of his mantra japa.  He came out and gave a cup of milk to the neighbor.  The neighbor was astonished.  Ekanatha told him:

All this time you raised the sound of Brahman, sabdha-brahman. This cup of milk is only to show
my thanks to you!

Arunachala Siva.   

General Discussion / Re: Rough Notebook-Open Forum
« on: September 26, 2015, 05:01:26 PM »

Of the five elements of the world, the lowest is Earth.  Water which is mightier than Earth, consumes
the Earth in great deluge. The Agni, Fire, is more powerful than Water.  The Fire consumes the water
and dries it up.  Vayu, the Air, is mightier than Fire. Vayu, the Air can put out the fire.  The Space is
the more powerful than Air.  While Air does not engage itself beyond some distance, but the Space is everywhere, even beyond the realms of Air.

Now, where is this Space?  The Space is within our mind.  There is no Space when the mind is not
there.  Mind or Ahamkara, ego is the mightiest.  But this ego-sense is also within Atma, Aham.
Ahamkara or aham-vritti gives birth to Aham-vritti and the Aham Vritti also quells in Aham, Atma, Arunachala.

Between Aham-vritti and Aham, there is Aham Sphurti.  This Aham Sphurti is the dance of I,I,I, pure
mind.  This is the dance of Nataraja, Siva in Chidambaram.  Bhagavan Ramana says this Sri Arunachala Pancharatnam, verse 2. "Nan...enru nadithiduvaiyal thaan unper thaan Idaym enriduvar thaam."

"Ever as "I" in the Heart.  You dance Hence are You called the Heart!"

This Chidakasa-tiru natanam, the dance of Siva in the inner space, gives rise to the non-moving Self. 

Aham-sphurti becomes Aham, Arunachala.

This is explained Bhagavan Ramana in Verse 3 of Sri Arunachala Pancharatnam:

Ahamukama antha amala-mathi thannaal....

He whose pure mind turned inward searches Whence this "I" arises knows the Self aright and merges in
You, Aruna Hill, as a river in the ocean.
              (Tr. K. Swaminathan)

Bhagavan Ramana describes this in two verses of Sri Arunachala Akshramanamalai also.

Verse 32: Stop deceiving me, testing and proving me, Oh! Arunachala! And henceforward reveal to me instead, your form of Light!                       

 (Tr. K.Swaminathan)

Note here that Bhagavan Ramana mentions the word Jyoti or Light.  This Aham-sphurti, the dance of Chidambaram.

Verse 43:  Reveal naturally by yourself, Oh! Arunachala! That each one is himself the real Self!


Verse 43: You are the sole Reality, Oh! Arunachala, Reveal  Yourself, as such.

Verse 43:  Reality is nothing but the Self  -  This is all You reveal, is it not Oh! Arunachala?

The Aham-sphurti ends up as Siva.  The dance of Nataraja is ending as non-moving Arunachala!

The dance of Siva and his non-moving Form of Arunachala has also been indicated in Sri Arunachala
Nava Mani Malai, Verse 1.

Achalane aayinum acchavai thannuL......

Arunachala Siva.

General Discussion / Re: Rough Notebook-Open Forum
« on: September 26, 2015, 04:54:41 PM »

This Ahamkara, Aham-sphurti and Aham principle is also described in the story of Mahabali.

Mahabali is a demon-king but known for his philanthrophy.  He never says No, to any alms-seekers.  Vaamana, the dwarf form of Narayana.  He seeks land (as alms) that cover three steps of this young
brahmin boy.  Mahabali agrees and gives out three times water on the boy's palm as a mark of promise.
By this Mahabali has given away all possessions.  Aham-kara or Aham-vritti is gone totally.  Mahabali,
now after giving the waters as promise looks up and sees Vaamana as the dance in his Heart, the
dance of I,I,I,.  There is Aham-sphurti.

Now, the boy Vaamana transforms himself as Trivakrama, the huge person who can measure the
two worlds as his two steps!  When he wants the place for the third step, Mahabali readily offers his
head. This bending of head, completes the annihilation of pure-ego that is still left.  He realizes the
Form, the Self or Arunachalam, within!

The process is similar to what Bhagavan Ramana describes in Verse 3 of Sri Arunachala Pancharatnam.  Where is this dance, the dance of I,I,I?  What is its Source?  It is Arunachalam, the non-moving Self, Brahman, Atman!

Arunachala Siva.

General Discussion / Re: Rough Notebook-Open Forum
« on: September 26, 2015, 04:50:03 PM »

A Brahma Jnani is ever placed on high pedestal and people  revere him.  It does not immediately mean,
that he is past all emotions.  He expresses his emotions only on extreme cases and situation and at the
drop of a hat. 

Once Ma Krishna Mayi chided her biographer.  You are writing only good things about me.
What do people think of me?  Why not you write about my anger, my disgust, my sleep during a
discourse?  Why do you treat me as a rubber doll?

We all try to treat a Brahma Jnani as a rubber doll.  We can  keep it on high pedestal once and then
crush him, kick him, caress him and push him.  Nothing will happen to the rubber doll, we think.
It is not so.

Bhagavan Ramana expressed anger very occasionally.  Once there was some tiff between Sarvadikari
and Dhandapani Swami. Both were shouting at each other and Dhandapani Swami held Sarvadikari's
neck and wanted to choke him.  Bhagavan Ramana came from behind and gave him a simple tap on
his back.  Dhandapani Swami felt as if a thunderbolt had descended! Bhagavan Ramana also chided the attendants whenever they were becoming naughty.  He has wept un controllablly when Echamma came
and reported her foster daughter's demise leaving a small kid behind!

Bhagavan Ramana once enjoyed the ganji (liquid rice porridge) and avial (mixed vegetable and curd preparation) so much that He asked for second helping!  Devotees were astonished!

Bhagavan Ramana swam on the waters of a tank in the Hill and played with Rangan, His school-mate.
He kicked him playfully while swimming. Please do not play with a Brahma Jnani as if he is a rubber
ball, always at your disposal.  He can express emotions, sometimes very powerfully that the erring
devotee cannot put up with them!

I always treat Bhagavan Ramana as my illustrious father. Sometimes, I am angry with Him.  Many times
I cry before His photograph.  Whenever I visit Tiruvannamalai, I cry before His samadhi.  These are
all good and Bhagavan takes care of me, with occasional chiding, cajoling, consoling and kicking.
In fact, I am the rubber doll for Him. And He is the player.

Arunachala Siva.   

Translations and Commentaries by Forum Members / Re: Saint Thayumanavar
« on: September 26, 2015, 12:45:17 PM »
Verse 10 of Vambanen: Tayumanavar:

தனிவளர் பொருளே மாறாத் தண்ணருங் கருணை பூத்த
இனியகற் பகமே முக்கண் எந்தையே நினக்கன் பின்றி
நனிபெருங் குடிலங் காட்டு நயனவேற் கரிய கூந்தல்
வனிதையர் மயக்கி லாழ்ந்து வருந்தவோ வம்பனேனே. 10.

Oh! Thou, Being of unique expansiveness!  The sweet Karpaga Wishing Tree
That unfailing yields blossoms of divine compassion. My Father of triple eye!
Instead of loving Thee, Am I to fall into the infatuation net of cunning damsels of dagger-like look
and dark tresses and waste away my life?

Arunachala Siva.

Translations and Commentaries by Forum Members / Re: Saint Thayumanavar
« on: September 26, 2015, 12:42:52 PM »
Verse 9 of Vambanen - Tayumanavar:

நடத்திஇவ் வுலகை யெல்லாம் நாதநீ நிறைந்த தன்மை
திடத்துட னறிந்தா னந்தத் தெள்ளமு தருந்தி டாதே
விடத்திர ளனைய காம வேட்கையி லழுந்தி மாயைச்
சடத்தினை மெய்யென் றெண்ணித் தளரவோ தனிய னேனே. 9.

Pervading everywhere Thou move the worlds all.
Knowing this for sure, I seek not to swill the ambrosia of Thy Bliss.
Deep in the poisonous mass of lust am I immersed. Am I to hold onto the body as true
And pine away forlorn?

Arunachala Siva.

Translations and Commentaries by Forum Members / Re: Saint Thayumanavar
« on: September 26, 2015, 12:39:48 PM »
Verse 8 of Vambanen: Tayumanavar:

தானமும் தவமும் யோகத் தன்மையும் உணரா என்பால்
ஞானமும் தெவிட்டா இன்ப நன்மையும் நல்கு வாயோ
பானலங் கவர்ந்த தீஞ்சொற் பச்சிளங் கிள்ளை காண
வானவர் இறைஞ்ச மன்றுள் வயங்கிய நடத்தி னானே. 8.

Neither charity nor tapas nor yoga do I know. To such as me, will you ever grant Jnana
and the goodly Bliss that cloyeth not?  Oh! Thou, who dances in the arena of space!
The Shakti of green parrot-like sweet speech to witness and the celestial beings to adore!

Arunachala Siva.

Translations and Commentaries by Forum Members / Re: Saint Thayumanavar
« on: September 26, 2015, 12:37:10 PM »
Verse 7 of Vambanen: Tayumanavar:

ஏறுவாம் பரியா ஆடை இருங்கலை உரியா என்றும்
நாறுநற் சாந்த நீறு நஞ்சமே அமுதாக் கொண்ட
கூறருங் குணத்தோய உன்றன் குரைகழல் குறுகி னல்லால்
ஆறுமோ தாப சோபம் அகலுமோ அல்லல் தானே. 7.

The bull for mount, the peeled skins for garment,  the ashes for fragrant unguents,
The poison for food - thus art thou of attributes indescribable!
Unless they near Thine Holy Feet, will hunger and thirst of births be ever allayed?
Will the sorrows of existence ever end?

Arunachala Siva.

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