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Messages - Subramanian.R

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General topics / Re: Tevaram - Some select verses.
« on: November 26, 2015, 12:11:52 PM »

Verse 75:

கலங்கு புனற்கங்கை ஊடால லாலும்
இலங்கு மதியியங்க லாலும் - நலங்கொள்
பரிசுடையான் நீள்முடிமேற் பாம்பியங்க லாலும்
விரிசடையாங் காணில் விசும்பு. (75)

As the celestial Ganga sways with disturbing waters
Upon the long locks of lord, as the crescent turns
Its horns in homomorphic moves, as the serpents
Susurrate in sneaky ways, His wide locks mock the welter.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 26, 2015, 12:09:11 PM »

Verse 74:

ஒத நெடுங்கடல்கள் எத்தனையும் உய்த்தட்ட
ஏதும் நிறைந்தில்லை என்பரால் - பேதையர்கள்
எண்ணா திடும்பலியால் என்னோ நிறைந்தவா
கண்ணார் கபாலக் கலம். (74)

Your spacious begging-bowl-the skull-, was not a whit
Filled, by all the food that was cooked using the vast seas
As boiling water ; yet how came it to be filled when, unaware
Of its greatness, innocent women poured their alms into it ?

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 26, 2015, 12:06:57 PM »

Verse 73:

கருத்தினால் நீகருதிற் றெல்லாம் உடனே
திருத்தலாஞ் சிக்கெனநான் சொன்னேன் - பருத்தரங்க
வெள்ளநீர் ஏற்றான் அடிக்கமலம் நீ விரும்பி
உள்ளமே எப்போதும் ஒது . (73)

O, Heart! Whatever you crave for from within thought,
You may get all that joy-beset! Desire that deluging
Tidal Ganga wavy and the lotus pair of feet
And sing His holy name and praise as ever.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 26, 2015, 12:04:28 PM »

Verse 72:

கண்டெந்தை என்றிறைஞ்சிக் கைப்பணியான் செய்யேனேல்
அண்டம் பெறினும் அதுவேண்டேன் - துண்டஞ்சேர்
விண்ணாறுந் திங்களாய் மிக்குலகம் ஏழினுக்குங்
கண்ணாளா ஈதென் கருத்து . (72)

A sickle-slice of it fitted on to, the sky-reigning
Crescent, the locks of lord, is. Lord is the above
And the Eye of the triple-seven worlds. If I were not to
Worship you My Father and hail your feet, all orbs given or got are naught to me.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 26, 2015, 12:02:04 PM »

Verse 71:

இடப்பால வானத் தெழுமதியை நீயோர்
மடப்பாவை தன்னருகே வைத்தால் - இடப்பாகங்
கொண்டாள் மலைப்பாவை கூறொன்றுங் கண்டிலங்காண்
கண்டாயே முக்கண்ணாய் கண்.(71)

Trine-eyed! My lord! From off the above, you displaced
The crescent beside the matchlessly young Uma on your left.
I am yet to comprehend the mountain-daughter?s
Stand on why this placement athwart your locks?

Arunachala Siva.

The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 26, 2015, 11:44:42 AM »
The Best of Friends:

Bhagavan and Chadwick:


He talked to Chadwick all morning, right the way through till lunch.  As a newcomer to the Asramam,
Chadwick had no idea how highly favored he was. He did not yet realize that Bhagavan would generally
sit in silence for hours or even days on end, and that when He did answer a question, it was usually
pithy statement of a few short words.  Given the symbolic resonance of Chadwick's life, it is impossible
not to feel that this unusually long conversation also has a wider significance. This was Bhagavan's
message to the West.  The Gospels are the great question with which all spiritual Westerners find them-
selves confronted.  Sri Ramana Maharshi is the answer, the modern solution to the ancient riddle.
Now, in a series of revelatory statements He announced Himself.           

All new friendships start with an exchange of information.  We naturally want to know what the other
person believes and what they have gone through in life.  Chadwick explained it all in the ordinary way,
allowing the information to come out in the course of conversation.  But Bhagavan was a great spiritual
teacher, a famous man about whom books had been written. Rather than  explaining His life and ideas,
He could simply direct His new friend to the literature.


Arunachala Siva. 

Inconclusiveness / Conclusiveness of Spiritual Reality:

Science goes about establishing reality based on the method of induction, as detailed in Part I.
The method entails one level of reality to be superseded by another as knowledge grows, indefinitely.
The reality inferred by science is hence inherently inconclusive.

The case of spiritual reality would look somewhat analogous.  As stated above, we at first accept the
srishti drishti vada.  But after a closer examination, find drishti srishti to be superior.  Upon further
pondering, we notice even drishti srishti to be not free from defect.  For instance, it does not tell
how it is that the unreal is projected from the real.  The ajata vada (non origination theory) is then
pressed into service.  It says there is no creation, no creator, no ignorance, no seeker, none who
realized, and so on.  What is, IS.  That is the whole truth.  It cannot be negated, since in order that
one negate it, one should admit that one is, thereby nullifying one's original negation.

What ajata vada proclaims is an 'absolute' Reality, beyond which is impossible to conceive anything.
In this respect, spirituality stands superior to science.  While scientific reality is inherently inconclusive,
spirituality points to a Reality that is conclusive and final.


Arunachala Siva.           

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 26, 2015, 11:16:03 AM »
Is there any example, to illustrate this point?

Yes. The same man becomes the father of many sons, and the grandfather of many grandsons,
all having different bodies.  In the same way, the one non dual Atman in the Upadhi of Avidya is
called Jiva, and in the Upadhi of Maya, is called Isvara.


Arunachala Siva.

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 26, 2015, 11:13:16 AM »
Has the Jiva got identification through 'I-sense' with these three bodies i.e.the gross body, the
subtle body, and the causal body?

Surely, it has this sense of identification.  For, the Jiva, performs actions and has the feeling
that he is doing the actions. Unless the Jiva has identification with the body, he cannot feel he
is the agent and such actions are his. Without such identification, there cannot be a living body
at all. Without a living body, there cannot be Jivahood at all.

In the way described above, the one non dual Paramatman, by assuming individual and collective
adjuncts gets the status of Jivas and Isvara's respectively.


Arunachala Siva.     

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 26, 2015, 11:06:41 AM »
What purpose or use is served for the Jiva by having these three bodies?

Yes, all these serve certain purposes special to them. The Jiva is the reflected image of the Atman,
in the mind.  For, the Jiva, first of all requires the subtle body to be a reflector of the Atman in the
mind.  Then he must also have the gross body to perform actions.  Both these bodies are the effects
of their cause, the causal body. Both the gross body and the subtle body can come into being only
if their common cause, the causal body, exists.  So if the Jiva, is to come into being, all the these
three kinds of individualized bodies are necessary.


Arunachala  Siva.   

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 26, 2015, 11:01:18 AM »
The answer to the question continues...

Now, we shall see how the same non dual Paramatman gets the status of Jivas when He assumes
the adjuncts of individual bodies.  When He assumes the individual causal body, the Paramatman
is known as Prajna, Paramarthika (ultimately true) and Avidya-avicchinna (circumscribed by Avidya).
When He assumes the individual subtle body as adjunct, the Paramatman is called Taijasa, Svapna
kalpita, (one perceived as dream state), and Pratibhasika (falsely perceived).  When He assumes
the individual gross body as adjunct, the Paramatman is known as Visva, Vyavaharika (relatively true),
and Chidabhasa (reflected consciousness).


Arunachala Siva.       

General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 26, 2015, 10:54:35 AM »
If  Isvara is the same everywhere, why have the scriptures prescribed different ways of worship
of these various divinities that are adored?

Most people are capable only of seeing the external.  They are extroverts (Bahair mukha).
They have gradually to be turned into introverts (Antar mukha).  They have to be guided step
by step to the ultimate goal  - the knowledge that the Paramatman alone is Jivatman and that this
knowledge alone will help them to get liberation in the true sense.  So the scriptures accept the sense
of difference that is ingrained in all from time immemorial.  Those who have this obsession of duality
differ in their attitudes and ways of thinking and to suit their varying needs and capacities, the scriptures
have prescribed different ways of worship.  They are accepted as true only temporarily and not ulitimately.
Thus, the Parmatman by assuming these three collective bodies as adjuncts, becomes Isvara in the
different aspects described above.


Arunachala Siva.             

General topics / Re: Tevaram - Some select verses.
« on: November 26, 2015, 09:17:51 AM »

Verse 70:

எமக்கிதுவோ பேராசை என்றுந் தவிரா
தெமக்கொருநாள் காட்டுதியோ எந்தாய் - அமைக்கவே
போந்தெரிபாய்ந் தன்ன புரிசடையாய் பொங்கிரவில்
ஏந்தெரிபாய்ந் தாடும் இடம்.(70)

O, my Father! To dull or dim the flames alien, His locks
Are spread and broad as fire-tongues. Desire mine
Is that the Dark should on a day show unto me His
Dancing site with branching flames, where He dances holy once?

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 26, 2015, 09:15:36 AM »

Verse  69:

முடிமேற் கொடுமதியான் முக்கணான் நல்ல
அடிமேற் கொடுமதியோம் கூற்றைப் - படிமேற்
குனியவல மாம்அடிமை கொண்டாடப் பெற்றோம்
இனியவலம் உண்டோ எமக்கு .(69)

As we wear on our head the divine feet of the Lord who is
Triple-eyed and whose crest sports a curvaceous crescent,
We ignore Death ; on earth with His servitorship we are
Blessed ; henceforth is there aught of misery for us ?

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: November 26, 2015, 09:12:57 AM »

Verse 68:

சிலம்படியாள் ஊடலைத் தான் தவிர்ப்பான் வேண்டிச்
சிலம்படிமேற் செவ்வரத்தஞ் சேர்த்தி - நலம்பெற்
றெதிராய செக்கரினும் இக்கோலஞ் செய்தான்
முதிரா மதியான் முடி .(68)

He the wearer of young crescent, to deduct that bounderies
With His consort wearing anklets and holy head-gear,
Tinged Her ankleted foot with a soak of red
Excelling the red sky and likewise hued His crest too.

Arunachala Siva.

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