Show Posts

This section allows you to view all posts made by this member. Note that you can only see posts made in areas you currently have access to.

Messages - Subramanian.R

Pages: 1 ... 877 878 879 880 881 882 883 884 885 886 [887] 888 889 890 891 892 893 894 895 896 897 ... 3140
General topics / The Bliss of No Want - Vasko Kohlmayer:
« on: January 19, 2016, 03:27:15 PM »
(This article is from Mountain Path, Jan-Mar. 2016)

When you ask people what they want from life, most respond with something along the line, 'I just want to
be happy.'

Desire for happiness is without question a universal psychological instinct.  It is the most intensely felt
of all human aspirations.  Regardless of our culture, race, or gender, the ultimate goal of our lives is
fundamentally the same:  We all want to be happy.

This fact has been noted by some of the greatest thinkers across the ages. Some 2300 years ago, the
Greek thinker Aristotle stated, 'Happiness Theis the meaning and the purpose of life, the whole aim and end
of human existence.'  (Nicomachean Ethics, Book I).
More than two thousand years later,  the great German philosopher Immanuel Kant wrote, 'Happiness,
though an indefinite concept, is the goal of all rational beings.'  (The Cambridge Edition of the Works of
Immanuel Kant:  Practical Philosophy, 1996.)

The French scientist and mystic Blaise Pascal observed, 'All men are in search of happiness.   There is
no exception to this, whatever different methods are employed.'  (Blaise Pascal, Pensees and Other
Writings, 2008).

Happiness is the overriding aim of human existence and its attainment the central mission of our lives.
It is the desire for happiness that actuates most of our actions. Almost everything we do is intended
-- in one way or another -- to bring us closer to this goal.


Arunachala Siva.


General topics / Re: The Past is Past, Now, be here:
« on: January 19, 2016, 11:45:40 AM »
For some thirty five years I had been visiting Tiruvannamalai solely for Sri Ramana and Sri Ramanasramam.
I came to sit in Sri Ramana's shrine and to absorb Sri Ramana's teachings.  I paid little attention to the Hill.
It is true that I had performed many a pradakshina around Arunachala.  However, I did this, because
Sri Ramana highly recommended people to do it.

By luring me, again and again, as I worked on the Sri Ramana book, and by the good fortune of having a sister
whose presence was required, I eventually had Arunachala's darshan.  As Sri Ramana sang,

The mountain is mysterious and mysterious in the way it works.  It is not just an insentient pile of earth and
rocks. It is Lord  Siva, the One Self, standing there in all its glory for those who are given eyes to see.

At times seekers ask the question: 'How does the Sage give instruction?  Is it from the state of ignorance?
If this were so, the mind would not have been dissolved, the three fold differentiation of the knower,
knowledge, and the known could not have been merged. So what would the Sage be able to give you?
Where could He lead you?  But there is a stage where this question does not arise.  Is it the body that is
the obstacle to the Supreme Knowledge?  Is there even question of whether the body exists or not?
At a certain level this question is simply not there. On the plane where this question arises, one is not in the
state of pure Being, and one thinks this question can be raised and also replied to.  But the answer lies where
there is no such thing as questioning and answering, where there are no 'others', no divisions - only
the Self, Sri Ramana, Arunachala.


Arunachala Siva.       


Through the miracle of grace that penetrated me in the form of true, all embracing consciousness,
so that the ghostly charade created by the evil ego was abolished,  I perceived that there was nothing
that I needed to learn employing the intellect.  Learned as I was, that unique nature, wherein I acted
like an untutored simpleton, one who uses a mark to sign His name, became my own.


Through the glory of a nature that is not even aware  of its own greatness, through a compassion
whose nature it is to not even see my own unworthiness, He abolished all differentiation, transmuting
all into His own Self, so that all my deeds, possessing a unique divine quality, excelled as His own.


The state  in which one attains and becomes permanently established in limitless space, the pure state
of grace, the exquisite supreme bliss whose nature is delight, is none other than the holy feet of the guru,
the tender flame of true knowledge that ever watches over those devotees whose love is true.


You shone within my heart, beyond duality, as my own self, and I, with a true love flaring up within me,
worshipped You in a variety of ways, so that to others, my worship appeared dualistic. Forgive me,
I beg You, and do not reject me!


Arunachala Siva.           

General Discussion / Re: Narasinh Mehta: An Introduction:
« on: January 19, 2016, 11:14:42 AM »

(First line in Gujarati reads:  Jagine Joun To Jagat Dise Nahi.)

Awakening, I look and cannot see the world
In sleep checkered delights appear.
Intellect and Soul are engrossed in entertainment
The supreme spirit flirts with the supreme spirit.

Fundamental elements five, born of the Supreme,
Atom to atom each stays clinging.
Flowers and fruits know to be of the tree,
Nor is the branch separate from the trunk.

Vedas assert this, proved in heard and memorized texts,
Between gold and ear rings no incongruity exits.
Shapes get formed, only then names become diverse,
Gold ultimately is always gold.

Life and Joy emerged by their own desire
Creating fourteen universes, differences they made.
Says, Narasaiyo, you should understand straight;
Recollecting this, so many sages have been saved.


Arunachala Siva.

The two adults were no longer alive.  Their tongues hung swollen, blue tinged. But the third rope was
still moving; being so light, the child was alive.... For more than half an hour he stayed there, struggling
between life and death, dying in slow agony before our eyes.  And we had to look him full in the face.
His tongue was red, his eyes were not glazed.  Behind me, I heard  (a)... man asking: 'Where is God now?'
And I heard a voice within me answer him:  'Where is He?  Here He is, -- He is hanging here on the gallows..."

In the harrowing narrative of Night, everything is inverted, every value destroyed.  "Here there are no
fathers, no brothers, no friends, everyone lives and dies for himself alone', a Jewish functionary of the Nazis
tells Wiesel.  Wiesel comments, " I wanted to show the end, the finality of the event. Everything came to an
end, -- man, history, literature, religion and God.  There was nothing left. And yet we begin again with

Tell me, was it a good day for the boy?  Or for Wiesel?  Or for you today in the midst of the tragedies
and horrors of the world?  Wiesel says, "Yet we begin again with the night'. Who is there to begin again?
The boy is no more.


Arunachala Siva.       

Verse 126:

Will even those who travel the heavens as will require a support?  Are the heavens like the deep ocean
to them, that they need to navigate it like a helmsman on a ship?  What work do time and space perform?
Similarly, can there be deeds performed by a perfected Siva Yogi?

One has mastered the eight siddhis can travel to wherever he wishes in space through the power of his mind.
He would have no need of any support to aid him.  Similarly the Siva Yogi who has attained oneness with
the Self has no need for aids such as rituals and puja to attain that which is already his.

Expanding the previous analogy, unlike the captain of a ship upon the ocean, the siddha yogi would have
no need to plot a course through the heavens and use a set of instruments to get his destination.  Similarly
the Siva Yogi has no need to form some concept of Sivam and then set about trying to attain That which
he already is.  In any case, he no longer requires, nor possesses, the instruments furnished by the tattvas
in the relative world, the senses, and the organs of thought, and action, which are the attributes of the ego

Just as time and space provide the unmoving ground for all the phenomena that unfold in the manifest world,
the Jnani, as the Self, provides the unmoving ground for the whole of the apparent creation, including time
and space.  TCS glosses:  The faculties operate in the mere presence of that Siva Yogi, who is united with
the fullness of reality. He himself does not engage with any of the faculties to perform any kind of work.


Arunachala Siva.     


Verse 108:

There is One - undifferentiated and undivided. Nobody  can define what it is, but it has the power of God.
Beginningless and, yet, also called ignorance, it has three qualities: sattva, rajas, and tamas.  It cannot
be understood except by its activities and that, only by the illumined ones. It has created all this universe
- produced it all.  It is Maya.

Verse 109:

If you ask of its form, it cannot be stated.  It is beyond description.  It is neither real nor unreal;
neither is it is the mixture of the two.

Is it separate  from the Atman?  It is neither separate, nor yet non separate; nor part of the Atman,
yet neither can you say it is not part.  It is not the body. It is most wondered and beyond all description.

Verse 110:

It is real and unreal; unreal because it changes, and not unreal because it is. It is not separate, because
you see Atman alone (if separate, there must be two) and you cannot say not separate (as you cannot say
that the snake is not separate from the rope).

Knowledge of Brahman, -- the One, pure, without a second -- destroys it, as the illusion of the snake
in the rope is destroyed when the nature of the rope is known.


Arunachala Siva.                 

General topics / Re: Tevaram - Some select verses.
« on: January 19, 2016, 08:35:43 AM »
Verse 340:

வேத வாரண மேற்கொண் டிருந்தன
பேதை யேன்செய் பிழைபொறுத் தாண்டன
ஏத மானவை தீர்க்க இசைந்தன
பூத நாதநின் புண்டரீ கப்பதம்.

"They are enthroned on the tusker, the Vedas;
They forgive my sins -- a fool --, and rule me;
They promise to forgive my sins in future too,
Your lotus feet, my Lord and God of Bhootas!"

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 19, 2016, 08:33:33 AM »
Verse 339:

நீதி மாதவர் நெஞ்சிற் பொலிந்தன
வேதி யாதவர் தம்மைவே திப்பன
சோதி யாயெழுஞ் சோதியுட் சோதிய
ஆதி மாலயன் காணா வளவின.

"They blaze in the hearts of tapaswis poised in piety;
They set even the nescient straight;
They soar as light and are the inner light of light;
They are beyond the ken of Vishnu, the primal boar,
And Brahma too."

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 19, 2016, 08:31:20 AM »
Verse 338:

ஞாலம் உய்ய நடமன்றுள் ஆடின
கால னாருயிர் மாளக் கறுத்தன
மாலை தாழ்குழல் மாமலை யாள்செங்கை
சீல மாக வருடச் சிவந்தன.

They danced for the redemption of the world;
They frowned to death, Death;
When they were gently pressed by the roseate hands
Of Himavant's Daughter of garlanded coiffure
They turned red and rubicund.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 19, 2016, 08:28:44 AM »
Verse 337:

மன்பெ ருந்திரு மாமறை வண்டுசூழ்ந்
தன்பர் சிந்தை அலர்ந்தசெந் தாமரை
நன்பெ ரும்பர மானந்த நன்மது
என்த ரத்து மளித்தெதிர் நின்றன.

"Ha, they manifest even before me, the undeserving!
The superb honey of supreme ananda, vast and great,
Gushes from the lotus-hearts of devotees true,
And is for ever buzzed over by bees which are
The Vedas great that can confer eternal life."

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 19, 2016, 08:25:49 AM »
Verse 336:

அடியவர்க் கடிய னாவேன்
   என்னும்ஆ தரவு கூரக்
கொடிநெடுங் கொற்ற வாயில்
   பணிந்துகை குவித்துப் புக்கார்
கடிகொள்பூங் கொன்றை வேய்ந்தா
    ரவர்க்கெதிர் காணக் காட்டும்
படியெதிர் தோன்றி நிற்கப்
   பாதங்கள் பணிந்து பூண்டு.

"I'll sure become a servitor to the servitors!"
As thus love did impel him, he bowed before
The huge and triumphant inner tower decked with
Many a flag, and moved in, with hands folded over his head;
He was then blessed with a vision of the Lord
Who wears fragrant KonRai-flowers beauteous.
He bowed low and as it were, wore His feet on his crown.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 19, 2016, 08:23:02 AM »
Verse 335:

கண்ணுதல் கோயில் தேவா
   சிரியனாங் காவ ணத்துள்
விண்ணவ ரொழிய மண்மேன்
   மிக்கசீ ரடியார் கூடி
எண்ணிலார் இருந்த போதில்
   இவர்க்கியா னடியான்ஆகப்
பண்ணுநா ளெந்நா ளென்று
   பரமர்தாள் பரவிச் சென்றார்.

In the Devasiriyan-Mantapam of the brow-eyed Lord
Had gathered, apart from the celestial beings, innumerable devotees;
When he eyed them, he fervently thought thus:
"O for the day when I'll their servitor become!"
He then hailed the feet of the Lord and moved in.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 19, 2016, 08:20:16 AM »
Verse 334:

பொலங்கலப் புரவி பண்ணிப்
   போதுவார் பின்பு போத
இலங்கொளி வலயப் பொற்றோள்
   இடையிடை மிடைந்து தொங்கல்
நலங்கிளர் நீழற் சூழ
   நான்மறை முனிவ ரோடும்
அலங்கலம் தோளி னான்வந்
   தணைந்தனன் அண்ணல் கோயில்.

Dancers who piled "pseudo-horses" decked with jewels
Ambled ahead of Aroorar from whose shoulders
Dangled garlands; luster issued from his bahu-valayas;
Woven peacock-feathers worn on his shoulders
Yielded goodly shade; Veda Munis accompanied him.
Thus did he fare forth to the temple of the supreme One.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 19, 2016, 08:18:22 AM »
Verse 333:

கைக்கடா குரங்கு கோழி
   சிவல்கவு தாரி பற்றிப்
பக்கமுன் போது வார்கள்
   பயில்மொழி பயிற்றிச் செல்ல
மிக்கபூம் பிடகை கொள்வோர்
   விரையடைப் பையோர் சூழ
மைக்கருங் கண்ணி னார்கள்
   மறுகநீண் மறுகில் வந்தார்.

With rams, monkeys, chanticleers, partridges and quails
Held in leash, their trainers walked in front
And also on the sides of the street addressing them
With trained words; some carried baskets
Filled with fresh flowers on their heads;
Carriers of scented nut and betel-leaves also fared forth
Through the long street along which he plied his steps,
And women that eyed him were struck by his beauty.

Arunachala Siva,

Pages: 1 ... 877 878 879 880 881 882 883 884 885 886 [887] 888 889 890 891 892 893 894 895 896 897 ... 3140