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Messages - Subramanian.R

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13201
General topics / Re: Tevaram - Some select verses.
« on: January 03, 2016, 10:30:59 AM »
Verse 177:



பண்டிசரி கோவண உடைப்பழமை கூரக்
கொண்டதொர் சழங்கலுடை யார்ந்தழகு கொள்ள
வெண்டுகி லுடன்குசை முடிந்துவிடு வேணுத்
தண்டொருகை கொண்டுகழல் தள்ளுநடைகொள்ள.



Accentuating the ancientness of His loin-cloth low lying
His dhoti covering it beautified it.
Toddling he came holding a bamboo-staff on whose top
Were tied dharba and a cloth of white.   

Arunachala Siva.

13202
General topics / Re: Tevaram - Some select verses.
« on: January 03, 2016, 10:28:57 AM »
Verse 176:



காதிலணி கண்டிகை வடிந்தகுழை தாழச்
சோதிமணி மார்பினசை நூலினொடு தோளின்
மீதுபுனை யுத்தரிய வெண்டுகில் நுடங்க
ஆதப மறைக்குடை அணிக்கரம் விளங்க.


His ear-pendants of rudraksha dangled low;
The sacred-thread lay on His beauteous chest bright;
The mantle on His shoulder waved in the wind;
He held aloft an umbrella shielding the sun.

Arunachala Siva.

13203
General topics / Re: Tevaram - Some select verses.
« on: January 03, 2016, 08:44:54 AM »
Verse 175:


கண்ணிடை கரந்தகதிர் வெண்பட மெனச்சூழ்
புண்ணிய நுதற்புனித நீறுபொலி வெய்தத்
தண்மதி முதிர்ந்துகதிர் சாய்வதென மீதே
வெண்ணரை முடித்தது விழுந்திடை சழங்க.

He concealed His third-eye, bright were the stripes
Of His Holy Ash like a pure white garment;
Bound in a knot dangled loose His grey hair
White as the rays of the full-grown moon.   

Arunachala Siva.


13204
General topics / Re: Tevaram - Some select verses.
« on: January 03, 2016, 08:42:54 AM »
Verse 174:


ஆலுமறை சூழ்கயிலை யின்கணருள் செய்த
சாலுமொழி யால்வழி தடுத்தடிமை கொள்வான்
மேலுற வெழுந்துமிகு கீழுற அகழ்ந்து
மாலும்அய னுக்குமரி யாரொருவர் வந்தார்.


At Kailash where the chanting Vedas ever abide,
The Lord in grace assured of His intercession;
The unique one unknowable to the two bewildered
Who flew up and burrowed deep down, thither came.


Arunachala Siva.

13205
General topics / Re: Tevaram - Some select verses.
« on: January 03, 2016, 08:40:28 AM »
Verse 173:




வருமணக் கோலத் தெங்கள்
   வள்ளலார் தெள்ளும் வாசத்
திருமணப் பந்தர் முன்பு 
   சென்றுவெண் சங்க மெங்கும்
பெருமழைக் குலத்தி னார்ப்பப்
   பரிமிசை இழிந்து பேணும்
ஒருமணத் திறத்தி னங்கு 
   நிகழ்ந்தது மொழிவேன் உய்ந்தேன்.


Arrived at the bridal pandal whence wafted fragrance.
As he dismounted from his steed,
White conches resounded like thunder-clouds.
I am now to narrate the unique incident of the wedding;
Such narration spells my salvation.

Arunachala Siva.

13206
General topics / Re: Tevaram - Some select verses.
« on: January 03, 2016, 08:38:26 AM »
Verse 172:


ஆண்டகை யருளின் நோக்கின்
   வெள்ளத்துள் அலைந்தோம் என்பார்
தாண்டிய பரியும் நம்பால்
   தகுதியில் நடந்த தென்பார்
பூண்டயங் கிவனே காணும்
    புண்ணிய மூர்த்தி யென்பார்
ஈண்டிய மடவார் கூட்டம் 
   இன்னன இசைப்பச் சென்றார்.



Some said: "We are borne away on the flood
Of grace that flows from his eyes."
Some praised the horse that bore him thither;
Some said: "The jeweled bridegroom
Is truly an incarnation of piety."
Thus spoke the women that gathered there.


Arunachala Siva.

13207
General topics / Re: Tevaram - Some select verses.
« on: January 03, 2016, 08:36:33 AM »
Verse 171:




கண்களெண் ணிலாத வேண்டுங்
    காளையைக் காண என்பார்
பெண்களி லுயர நோற்றாள்
   சடங்கவி பேதை என்பார்
மண்களி கூர வந்த
   மணங்கண்டு வாழ்ந்தோம் என்பார்
பண்களில் நிறைந்த கீதம்
   பாடுவார் ஆடு வார்கள்.


Beholding the bridegroom a few affirmed:
"One must be blessed with a myriad eyes to behold him."
Some others said: "Among all damsels, lofty indeed
Is the askesis of Satangkavi's daughter."
And some said: "Blessed are we as we witness
The wedding that gladdens the whole earth."
Melodic lays they lilted and also danced.

Arunachala Siva.

13208
Verse 18:


அண்ணா மலையான் அடிக்கமலஞ் சென்றிறைஞ்சும்
    விண்ணோர் முடியின் மணித்தொகைவீ றற்றாற்போல்
கண்ணார் இரவி கதிர்வந்து கார்கரப்பத்
    தண்ணார் ஒளிமழுங்கித் தாரகைகள் தாமகலப்
பெண்ணாகி ஆணாய் அலியாய்ப் பிறங்கொளிசேர்
    விண்ணாகி மண்ணாகி இத்தனையும் வேறாகிக்
கண்ணா ரமுதமுமாய் நின்றான் கழல்பாடிப்
    பெண்ணேயிப் பூம்புனல்பாய்ந் தாடேலோ ரெம்பாவாய்.

O lass,
like the luster of the gems inlaid in the crowns Of the celestial getting dimmed,
when the Devas Bow down at the lotus-like divine feet of the Lord Of Annamalai,
darkness fades away and the cool light Of the stars vamooses,
when the rays of the beautiful Day-star Begin to spread.
At that hour,
sing the sacred feet Of Him ? the Nectar that is sipped by devotee-eyes -,
Who is female,
male and neither of either And who is the effulgent ether and earth and who is Different from these.
Sing of His ankleted feet,
plunge Into the water and bathe,
Empaavaai !


Arunachala Siva.

13209
Verse 17:



செங்கண வன்பால் திசைமுகன்பால் தேவர்கள்பால்
    எங்கும் இலாததோர் இன்பம்நம் பாலதாக்
கொங்குண் கருங்குழலி நந்தம்மைக் கோதாட்டி
    இங்குநம் இல்லங்கள் தோறும் எழுந்தருளிச்
செங்கமலப் பொற்பாதந் தந்தருளுஞ் சேவகனை
    அங்கண் அரசை அடியோங்கட் காரமுதை
நங்கள் பெருமானைப் பாடி நலந்திகழப்
    பங்கயப் பூம்புனல்பாய்ந் தாடேலோ ரெம்பாவாய். 



O lass whose darksome locks are fragrant !
The Bliss Beyond compare which is not attainable by Vishnu whose eyes are streaked red,
by Brahma,
The four-faced or by other gods,
is made ours By His grace;
it is thus He has glorified us.
He ? the Lord-Hero -,
visited each of our homes And conferred on us His divine feet,
lovely as the red lotus.
He is truly the Nectar to us who are the slaves Of the Sovereign whose lovely eyes are suffused with mercy.
May you sing our God`s praises,
and leap into The lotus-studded pool and bathe,
to come by Weal and welfare,
Empaavaai !

Arunachala Siva.

13210

We can believe that the sages when they say: Our fate is simply a bundle of habits.  If you want to
change your fate, --- change your habits.

We now understand that a guru is necessary.  But for many sincere people longing for spiritual attainment, the dilemma of 'Where is my guru, among so many who are not?'  still remains looming before
them.  Bhagavan Ramana spoke precisely to them by declaring that one should first understand:

"What is a guru?  Guru is God or the Self.  First man prays to God to fulfill his desires.  A time comes
when he will not more pray for the fulfillment of material desires but for God Himself.  God then
appears to him in some form or another, human or non-human to guide him to Himself in answer to his prayer and according to his needs."  [ S.S. Cohen, Guru Ramana].

A devotee inquired of Bhagavan Ramana.  "Is there any way to meet the appointed guru for each?"

Bhagavan:  "Intense meditation brings it about."  [Talks 135].

Therefore, the search for a guru is only to the search for God.  We need not search in vain for the place to knock, for it is within. Krishna said: "My glory is within."  Jesus also assures us of the
direction to find the guru as the 'pearl of great price' by saying, "Seek ye first the Kingdom of God of Heaven and all else shall be added unto you."

This kingdom is within our very Heart, and Bhagavan Ramana offers two ways of approach, and then
clearly instructs us how to unite with it.

"There are two ways.  'Ask yourself --- Who am I?' or 'Submit and I will strike down the ego.'  [Arthur Osborne].

Seeking your true nature in your Heart, discovering it and rejoicing in it by bathing in the bliss of my jnana swarupa -- this is within."

"Only bhakti sadhana performed continuously with love facilitate easily, in a gradual way,  this union."

"Enter with love the temple that is in your own Heart and experience the bliss of being absorbed in my swarupa, becoming one with it."  "I myself will command and control a mind that has died by the sacrifice of the ego."    [Padamalai, Muruganar. Tr. David Godman ].

(Source: Swami Sadasivananda's article in MP 2008-2009)

Arunachala Siva. 

13211
Dear Anand Sundaram,

The parihara temple visits are of little use.  The best alternate is to pray to the Guru and seek
removal of the sin/ the effect of placement of planets either in Gochara or in the birth chart.  An ardent
prayer to Guru Sri Ramana Maharshi will solve the problems to a great extent if not fully.
This is my personal experience.  One need not go to Asramam to pray to Guru Sri Ramana Maharshi.
Since He is in all places, one can pray even at home.
The problems will not be fully solved, since prarbdha demands your suffering.  However, the relief
will be substantial.

Arunachala Siva.


Arunachala Siva.

13212
17.

He alone is qualified to seek Brahman who has discrimination, whose mind is turned away from
all enjoyments, who possesses tranquility and the kindred virtues, and who feels a longing for
liberation.

18.


In this connection, the sages have spoken of four qualifications for attainment.  When these are
present, devotion to the Reality will become complete. When they are absent, it will fail.

19.

First is mentioned discrimination  between the eternal and the non eternal. Next comes renunciation
of the enjoyment of the fruits of action, here and hereafter. Then comes the six treasures of virtue,
beginning with tranquility.  And last, certainly, is the longing for liberation.

20.

Brahman is real; the universe is unreal.  A firm conviction that this is so, is called discrimination between
the eternal and the non eternal.


21.

Renunciation is the giving up of all the pleasures of eyes, the ears, and the other senses, the giving
up of all objects of transitory enjoyment, the giving up of the desire for a physical body as well as
for the highest kind of spirit-body of a god.

contd.,


Arunachala Siva.
                 

13213
General Discussion / Shadow and Substance -
« on: January 02, 2016, 11:14:30 AM »
(An article by I.S. Madugula in Oct. -Dec. 2015 issue of MShntain Path)

Out, out, brief candle!
Life's but a walking shadow, a poor player
That struts and frets his hour upon the stage
And then is heard no more.

- Macbeth, V.v. 24-27.


Shadow is the opposite of substance.  The longest life is yet insubstantial.  It is but a hallucination.
It is just as Shakespeare says:

All the world is a stage
And all the men and women merely players
They have their exits and their entrances
And one man in his time plays many parts.

(As You Like It, II, viii.)

But where there is shadow, there has got to be a substance in  some way, shape, or form --
or even in a totally formless manner.

The Shadow:

A definition of shadow is 'something insubstantial or fleeting.  Insubstantial means that it lacks
substance, reality, though it looks real in some ways.  Shadow also refers to something that attaches
itself to something real.  No matter how you look at it, shadow is unreal, with no existence of its own.
Thus it is not worth paying attention to because, if you do, then you are losing track of the substance
and wasting your time on a useless pursuit. 

Examples in life are aplenty. Just about every activity we engage in seems futile in an ultimate sense,
though there might appear to be an immediate justification.  Not only that, some activities could be
disastrous even in the short run.  As humans, we tend to follow a routine from the time we are born.
Education, marriage, children, job, retirement, -- then the end.  Things are never uniformly nice.
There is failure, disease, desperation.  Even when all goes well, what do we have to show for our lives?
Have we found the 'meaning of life', whatever it means?

contd.,

Arunachala Siva.         
           

13214
General Discussion / Channels of Grace - A Tribute:
« on: January 02, 2016, 10:50:38 AM »
(This is an article by Neelam Dewan in Mountain Path,  April-June 2015.)

Introducing Baba and Amma:

I would like to pay tribute to my parents Air Marshall Gian Dev Sharma and Mrs.  Kamla Sharma, while
at least one of them is alive.  Amma passed on in 2012 at the age of 91.  In February 2012, we were
here at the Asramam as usual and by June she was gone.  Baba, my father completed 93 years in
September 2014  by His grace, and is still visiting the Asramam. 

They have been regular visitors to Sri Ramanasramam since 1950, arriving just a few months after
Maharshi left His body.  Their introduction to Arunachala are stories themselves.  It was Mr. Bose
- 'Dadu' - (of Bose Compound opposite the Asramam) who made them aware in Bangalore of His
Divine Presence.  Baba was posted there at the time.  Mr. Bose was a dear friend and through him
they read a lot of Maharshi Ramana's teachings and were greatly influenced.

contd.,

Arunachala Siva.     

13215
General Discussion / Re: The Written Word:
« on: January 02, 2016, 10:39:59 AM »
In order to understand Bhagavan's teachings, we first should be sure of our intention.  If it is academic
or theoretical because we want to accumulate knowledge so that we can complacently think we know,
then that is one possibility.  If we want to understand Bhagavan's teachings with all our heart so that
we too may be liberated, that is an entirely different prospect.  We should not confuse the two. Our
fundamental intention is crucial if we are to absorb correctly what Bhagavan has written or said.  It is that
primary attitude of humility which will color and direct our acquisition of knowledge. Unless which will
color and direct our acquisition of knowledge.  Unless we use Bhagavan's teachings to further our own
dates and stories that serve no other purpose than to bolster our self esteem and keep existential anxiety
at bay.  If we truly want to know then we are first obliged to give up our preconceptions and begin anew.
To receive the teaching we are to empty ourselves of all that is irrelevant and contradictory. We must,
in short, become simple. That is, open, direct and eager to learn.

contd.,

Arunachala Siva.   

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