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Messages - Subramanian.R

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13201
General topics / Re: Tevaram - Some select verses.
« on: January 29, 2016, 08:50:57 AM »
Verse 33:



விண்ணிடை நின்ற வெள்ளை
   விடையவர் அடியார் தம்மை
எண்ணிய உலகு தன்னில்
    இப்படி நம்பா லன்பு
பண்ணிய பரிவு கண்டு
   மகிழ்ந்தனம் பழுதி லாதாய்
நண்ணிய மனைவி யோடு
   நம்முடன் போது கென்று.


When thus he hailed Him that was enthroned
On the white Bull poised in the sky high expanse,
Spake the Lord thus: "We feel happy, having witnessed
On earth your act of devoted love for Us; O flawless one!
Come and abide with Us with your fair wife."   


Arunachala Siva.

13202
General topics / Re: Tevaram - Some select verses.
« on: January 29, 2016, 08:48:28 AM »
Verse 32:


சொல்லுவ தறியேன் வாழி
   தோற்றிய தோற்றம் போற்றி
வல்லைவந் தருளி யென்னை
   வழித்தொண்டு கொண்டாய் போற்றி
எல்லையில் இன்ப வெள்ளம்
   எனக்கருள் செய்தாய் போற்றி
தில்லையம் பலத்து ளாடுஞ்
   சேவடி போற்றி யென்ன.



"I know not how to articulate, praise be!
O the form that for me manifested, praise be!
You hastened to grace me and made me
Your sempiternal servitor, praise be!
O grantor of endless bliss to me, praise be!
O the feet that dance in Thillai Ambalam, praise be!"   

Arunachala Siva.

13203
General topics / Re: Tevaram - Some select verses.
« on: January 29, 2016, 08:46:18 AM »
Verse 31:


சென்றவர் முனியைக் காணார்
   சேயிழை தன்னைக் கண்டார்
பொன்றிகழ் குன்று வெள்ளிப்
    பொருப்பின்மேல் பொலிந்த தென்னத்
தன்றுணை யுடனே வானில்
   தலைவனை விடைமேற் கண்டார்
நின்றிலர் தொழுது வீழ்ந்தார்
   நிலத்தினின் றெழுந்தார் நேர்ந்தார்.



Yeyar Pakai saw not the muni, he but saw the woman;
He beheld his Lord and His Consort mounted on the Bull
And it looked as though an auric hill stood beauteous
On an argentine hill; he no longer stood on the ground;
He fell on earth and prostrated; he rose up to hail Him.

Arunachala Siva.

13204
General topics / Re: Tevaram - Some select verses.
« on: January 29, 2016, 08:44:03 AM »
Verse 30:


அழைத்தேபே ரோசை கேளா
   அடியனேன் வந்தேன் வந்தேன்
பிழைத்தவ ருளரே லின்னும்
   பெருவலித் தடக்கை வாளின்
இழைத்தவ ராகின் றாரென்
   றியற்பகை யார்வந் தெய்தக்
குழைப்பொலி காதி னானும்
   மறைந்தனன் கோலங் கொள்வான்.


As he heard the summoning voice, he answered aloud:
"I have come, I have come, your servitor;
If there be any still to oppose you, my strong hand
Will wield the mighty sword whose prey they are."
Thus he cried and came running thither;
The Lord, the wearer of ear-ring, by then vanished
To reappear before him in His form of Grace.   

Arunachala Siva.

13205
General topics / Re: Tevaram - Some select verses.
« on: January 29, 2016, 08:41:00 AM »
Verse  29:


இயற்பகை முனிவா ஓலம்
    ஈண்டுநீ வருவாய் ஓலம்
அயர்ப்பிலா தானே ஓலம்
   அன்பனே ஓலம் ஓலம்
செயற்கருஞ் செய்கை செய்த
   தீரனே ஓலம் என்றான்
மயக்கறு மறைஓ லிட்டு
   மாலயன் தேட நின்றான்.



"O Yeyar Pakai Muni, save me! Come back to save me!
O the forgetting less one, save me! Dear one, save me!
O hero that performed the rarest deed, save me."
Thus cried He whom the Vedas that cure befuddlement,
And Vishnu and Brahma searched in vain.

Arunachala Siva.

13206
General topics / Re: Tevaram - Some select verses.
« on: January 29, 2016, 08:38:20 AM »
Verse  28:


செய்வதற் கரிய செய்கை
   செய்தநற் றொண்டர் போக
மைதிகழ் கண்டன் எண்டோள்
   மறையவன் மகிழ்ந்து நோக்கிப்
பொய்தரும் உள்ளம் இல்லான்
    பார்க்கிலன் போனா னென்று
மெய்தரு சிந்தை யாரை
    மீளவும் அழைக்க லுற்றார்.



When the goodly servitor -- the performer
Of the deed well-nigh impossible to perform --,
Departed, the Lord, blue-throated and eight-shouldered,
-- The Brahmin true --, eyed him in delight;
Thus He thought: "Lo, his heart knows no falsity;
He goes away without even casting a look behind."
He started recalling him whose heart was truth's abode.


Arunachala Siva.

13207


Tat tvam asi:


However the special aspect of (visesha amsa) of the Self is unknown to us.  That is to say, we are
ignorant of the Self's real nature.  Therefore, the Self is known in a general way.  This is evident
from our day to day statements, such as, "I know myself", "I exist", etc., which we all make at one
time or another. Beyond that, the real nature of the Self as truth, consciousness, and bliss remain
unknown.  At most, some of us may have the intellectual knowledge of the Self from studying the
scriptures or listening to spiritual discourses.

The knowledge of the Self, even at the general level, is unlike the knowledge of an object, for example,
a stone or a chair.  A stone for instance, is always an object because it has to be known.  Being
a material entity, it can never be the knowing object.  As an object, the stone requires a subject
to know it.  The Self, however, is not in such a logical predicament.  The Self is not an object of
knowledge. These objects are known through 'pramanas', such as, perception.
It is however, impossible to prove the existence of the Self by any 'pramana'.

In the case of the Self, there is no need for any proof by any 'pramana'.  In the case of a building,
the existence of the superstructure is sufficient proof for the existence of the foundation underneath. 
The question of proof does not arise at all, because he building cannot exist without the foundation. 
The latter is presupposed by the former.  The same explanation holds good in the case of the Self.
Every case of knowing is made possible by the Self and every time we make any knowledge claim,
we presuppose the existence of the Self. So the Self does not remain unknown. 

An object requires something else to know it.  However, being the ground of all experiences,
there is really nothing apart from from the Self to know it.  " Where there is duality, there one
perceives another, one smells another, one tastes another, one contacts another, one knows
another, but where all this is Atman, who is there to think, smell, touch and know whom?
Who can know him by whom all this is known?....Who can know the Knower?" declares
Brahadaranyaka Upanishad. [4.5.15].

Indeed, the normal mind is an instrument of knowledge for ordinary objects.  Being a finite entity,
the mind can never know the infinite, as the pen will never know or understand the writer who is
using it. More specifically, he Self being Self-luminous,  Svaprakasa, is shining all the time, revealing
its presence.  The term Svaprakasa, conveys the idea that while the Self reveals everything else,
it itself is not revealed by anything.  [Kathopanishad 2.2.15: Br. Up. 4.3.9].


Arunachala Siva.   

13208
The title should read as :  The Yoga of the Uncontradictable:  Meditative Absorption Vs.  Ultra-mystic
Realization:   

(An article from Mountain Path, Jan.-Mar. 2016 issue)


Paul Brunton (1898-1981) presents the spiritual teachings of the East in a form that speaks clearly
to the mind and the heart of the 21st century spiritual quester.  During his youth in London, Paul
Brunton experienced profound mystical and occult development. An ardent seeker of Truth, he was
led to travel first to India and Egypt, and then around the world, to meet teachers and engage in spiritual
research.  In his books, Paul Brunton infuses traditional teachings wit wisdom and a broad perspective
gained through his inner inquiry and unfoldment. He offers guidebooks that lead the aspirant step by step
to the greatest of all treasures, the Higher Self or Overself.  The following discussions is adapted from
The Wisdom of the Overself, the chapter entitled 'The Mystical Phenomena of Meditation', where he explains
the difference between the exalted yogic stage of meditative absorption (nirvikalpa samadhi) and ultra
mystic realization (sahaja samadhi).

contd.,

Arunachala Siva.     

13209
General Discussion / Re: Rough Notebook-Open Forum
« on: January 28, 2016, 01:58:21 PM »
Chandikeswara Nayanar - Liberation Day:

Today is the liberation day of Chandikeswara Nayanar. Thai month Uttiram Nakshatram.

I have already covered Chandikeswara Nayanar in my previous round of 63 Saints.


Arunachala Siva.

13210
General topics / Re: The Bliss of No Want - Vasko Kohlmayer:
« on: January 28, 2016, 11:23:36 AM »
"The Kingdom of God is within you", said the Good Shepherd from Nazareth a long time ago.  In a flash
of revelatory clarity these words became a reality for Radovan even though he himself was not a believer.
But one does not need to be a believer to experience the inherent bliss of one's being.  All that one needs
to do is to give up the assumption that one needs external things in order to be happy.

That afternoon my brother experienced the greatest bliss of all: the bliss of 'no want.'   As Sri Ramana
said so many times, happiness is our vary nature.  It is only the belief that we are something else,
that we need something in order to be happy, that prevents us from experiencing the bliss that we
truly are.

concluded.

Arunachala Siva.   

13211
General Discussion / Re: The Man on the Golden Horse:
« on: January 28, 2016, 11:13:48 AM »
I was later to see him with another golden horse in the hashi nura or Gypsy Camp, on the edge of Beirut.
The man was Uncle Noah and he instilled in us the following impressions of life and destiny:

He said that instead of consuming centuries and ages of history, measuring ourselves against the infinity
and absolute, we should learn to pause, lingering over the hour and the day, soaking up all its sorrows,
joys, its abundance and its poverty, stupefied and gratified by the endless vasanas set before our eyes,
the ever renewed himself again and again.  Every rain drop that glistened in the meadow was unique;
and so too were the succession of moments that comprise the substance of life. 

We were meant to live well in the moment, with deep passion and an endless yearning, for no other than
has been promised to us.  Let us, he said, try to understand the thawing river and the spring grass and
the red soil of Avshar Plain, as gifts we have been given, to see what we make of this life.  And if we are
capable of seeing within it a higher, finer, and more sublime Reality.  'Let us learn' he implored us,
'to see the Earth as a material surface permeated in spiritual wine and man himself as a being of
transcendent origins, destined to go in quest of transcendent goals.'

contd.,

Arunachala Siva.           

13212
General Discussion / Re: Adhisthana - John Grimes:
« on: January 28, 2016, 11:01:03 AM »
Comparing the Adhisthana to the paper on which print is superimposed, He said, 'We read a news paper
and all the articles therein, but do not know anything about the paper itself.  We take the chaff but not the
substance.  The substratum on which all this is printed is the paper and if we know the substratum all else
will be known. (Talks $  186)

'A visitor said, 'All are said to be Brahman.'  Bhagavan replied, 'Yes, they are. But so long as you think that
they are apart they are to be avoided.  If on the other hand, they are found to be Self there is no need to
say 'all'.  For all that exists is only Brahman.  There is nothing besides Brahman.... When you see them
as so many they are asat, i.e unreal.  Whereas, when you see them as Brahman, they are real, deriving their
reality from their substratum, Brahman.  (Talks $ 310)

Regarding sleep and what it reveals, Bhagavan said, 'Do you deny your existence?  Do you not remain
even in sleep where the body is not perceived?  The same 'I' continues to be now; so we admit our existence,
whether there is body or not.  The senses work periodically.  Their work begins and ends.  There must be a
substratum on which their activities depend. Where do they appear and merge?  There must be a  single
substratum.  Were you to say that the single unit is not perceived, it is an admission of its being single:
for you to say that there is no second one to know it.'  (Talks $ 363)

contd.,

Arunachala Siva.
             

13213
General Discussion / Re: Atyashrama - John Grimes:
« on: January 28, 2016, 10:44:42 AM »
Perumal Swami's complaint to the court conveniently ignored two important points: First, Bhagavan never
claimed that he was a Sannyasin.  Since he had never been formally initiated into any order of Sannyasins,
he was still entitled to own and dispose of property.  Second, Perumal Swami had voluntarily relinquished
the job of Asramam Manager in 1922. Since the date he had neither live in the Asramam nor taken part
in its management.

Under the Indian Law, with the formal adoption of Sannyasa, the Sannyasin is legally regarded as being
dead.  He loses all rights to his property, which is taken over by his appointed heirs, and, if he belongs
to some of the traditional orders of Sannyasa, he has no rights to own or acquire property again.  In order
to refute Perumal Swami's case, Bhagavan had to demonstrate that he belonged to an Asrama that permits
its members to own property.  In Sannyasa, owning property is prohibited.  A member of the other three
Ashramas face no such restriction.  However instead of declaring himself to be either in the householder
or hermit Ashrama, He declared that He was  beyond all Ashramas.

contd.,


Arunachala Siva.
   

13214
Verse 158:


The body cannot live without food, and the food is the cause of the body. So it has a cause; the
Atman has no cause, but is self existent.  The heap of bones, smeared with blood and flesh,
filled with impure things -- very, very impure  - how can it be the knower of bliss?  The Self is
separate from it.

Verse 159:

It is only a fool who says 'I am this', this heap of bone,marrow, etc.,

Verse  160:

The ignorant man thinks he is the body. The learned man thinks, 'I am the jiva (individual soul),
the sentient in this body.'  But the sage, who is full of discrimination and knowledge, thinks
that he is always the Atman.

Verse 161:

Therefore, O fool (thou whose intellect is darkened), give up the idea of the Self as the body -
this heap of skin, bone, etc.,  -- and make your idea of the Self in the Self of the Soul of all souls,
Brahman, the Changeless One.  Be steadfast in the idea of your own Self and have Eternal Bliss.

Verse 162:

As long as one does not give up this idea of the Self as the body (which comes from ignorance),
there is no hope of liberation for him, though he be the knower of all the philosophies and logic.

contd.,

Arunachala Siva.                     

13215
General topics / Re: Tevaram - Some select verses.
« on: January 28, 2016, 08:45:26 AM »
Verse  27:


தவமுனி தன்னை மீளச்
   சொன்னபின் தலையால் ஆர
அவன்மலர்ப் பதங்கள் சூடி
   அஞ்சலி கூப்பி நின்று
புவனமூன் றுய்ய வந்த
    பூசுரன் தன்னை யேத்தி
இவனருள் பெறப்பெற் றேன்என்
   றியற்பகை யாரும் மீண்டார்.


When thus the tapaswi-muni gave him leave,
He prostrated at His feet and as it were
Wore them on his crown; he praised Him
Whose advent was redemptive unto the triple worlds,
And felt happy that he was blessed to receive
His grace divine; Yeyar Pakai then departed.

Arunachala Siva.

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