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Messages - Subramanian.R

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13456
General topics / Re: Tevaram - Some select verses.
« on: January 17, 2016, 07:52:45 AM »
Verse 311:


ஆர்த்தி கண்டும்என் மேல்நின்று அழற்கதிர்
தூர்ப்ப தேயெனைத் தொண்டுகொண் டாண்டவர்
நீர்த்த ரங்கநெடுங் கங்கை நீள்முடிச்
சாத்தும் வெண்மதி போன்றிலை தண்மதி.



"O moon serene! You aren't like the white moon
Worn by my Redeemer on His long matted hair
Along with the billowy Ganga great; you know
My agony and yet on me you pour fiery rays. "

Arunachala Siva.

13457



Bhagavan say that both the self and the Self are formless.  Because they are not two, they are
only the one without a second.  Names and forms, come about when one takes up a thought and
that is the mischief of ego/mind/intellect.

But one has to know the real nature of the mind, only through the mind!  Bhagavan says,
with the mind that is stone, you polish the Ruby, that is mind.  (Arunachala Ashtakam Verse 5).
He also says when a sugar-doll gets into sweet milky ocean, it dissolves and becomes the milky
ocean.  (ibid. Verse 3).

(I am not able to succeed in Vichara.  As regards surrender, I am yet to achieve the goal.)

Arunachala Siva.

13458


The problems in reflection (inquiry) are described by Swami Sadasivananda, in his article on Practical Sadhana, vide Mountain Path, Oct-Dec 2008.

Question:  I know Bhagavan Ramana has said:  "The obstacles that hinder realization are habits
of the mind [vasanas], and the aids to realizations are the teachings of the scriptures of the
realized souls.  (Talks No. 13)

What is difficult to grasp, and therefore needs clarification are the methods of carrying out the
teachings, especially, in regard to Bhagavan Ramana's system.

Reflection [inquiry] is said to be one of the most effective and advanced techniques of spiritual
attainment, for it leads to Self-realization.  Reflection in Sanskrit is Vichara, also sometimes called
Manana.  Its foundation is based upon the quality of intellect.

When the intellect is pure and subtle, one begins to reflect upon "Who am I?", what is the nature
of this world, and what is my goal in this life and how am I going to attain it.  These are all the
questions pertaining to an inward movement of the mind.  But when the intellect is externalized,
it becomes tainted through attachment to material things.

This attachment in time, will contaminate the intellect, resulting not in questions vital to man's
inner search, but rather in ones external with acquiring wealth, sensual pleasures, name and
fame, and then equal time is spent warding off troubles that might jeopardize their anger when
the desire is thwarted and from anger proceeds delusion and forgetfulness.

(Source: As indicated above)

Arunachala Siva.


13459
The Ten Indriyas:

92:

The five senses of feeling are sight, hearing, taste, touch and smell.  The five organs of action are tongue,
legs, hands, and organs of secretion and generation.

Verse 93 & 94:

There are four internal organs -- the buddhi (determinative faculty), ahamkara (ego), mind, and
chitta (that which takes impressions).

The Five Pranas:

95:

There are five pranas, (vital breaths). One prana is given five names, according to its different functions,
just as gold is made into different ornaments, or water in different colors takes the different names.
This is the gross body.

contd.,

Arunachala Siva.     

   

13460
Verse 123:

In those who, wearied by ritual activities, come to him asking for instruction, the illustrious One fosters
the bliss of the Self, so that they dwell in silence. He is the true guru.  As for the rest, know that,
in so far as they cause the slightest movement in the minds of their disciples, they will be like Brahma,
the creator of worlds, and the Lord of Death.     

'The Illustrious One' is a translation of the Seeman, which is a Tamizh form, based on the nominative
Shriman of the Sanskrit word Shrimat, meaning (one who is) possessed of fortunate, fortunate, auspicious,
wealthy, prosperous, eminent, illustrious, venerable.  Here the Guru is meant, as possessing the greatest
wealth of all, the knowledge of Sivam.

When the mind arises, the world arises with it, and when the mind subsides, the world is no more.
Therefore the false teacher will be like Brahma, the creator of the worlds, in so far as his instruction
causes movement in the minds of his disciples, and he will be like the Death, in that he condemns them to the repeated death and birth of the illusory mind-body complex, as the mind continually arises and subsides
by turns at the prompting of the false guru's instruction.


contd.,

Arunachala Siva.         

13461
General Discussion / Re: Narasinh Mehta: An Introduction:
« on: January 16, 2016, 11:18:09 AM »
Whether or not we credit the popular legend that he personally witnessed the Ras Lila of Lord Krishna,
in Vrindavan because of the boon Lord Siva granted him, this poem illustrates that strictly in terms of
his poetic imagination and ability.  Mehta here presents an artistic tour de force in celebrating womanhood
and love at their highest peak.  It is a paean to the feminine principle that reverberates much more powerfully
than any feminist tract. Joy is in the celebration of who you are.  Here, the male principle of Godhead, Power
(Siva or Vishnu) is complete only in union with its complementary other half, then female, the source of
Energy or Abundance (Sakti or Lakshmi).  Mehta's talent thus transcends the perceptions of gender
limitations that prevailed in his time and that continue in some form even into the twenty first century.

Narsinh Mehta's work embodies deep philosophy made very approachable in simple yet poetic language.
His linguistic skill transformed medieval Gujarati from a vernacular to a successful literary medium and a
modern language. His poetic skills deserve an independent exposition to analyze and highlight literary
mastery.  In this current article I can only invite the reader to appreciate the richness with another few
examples.

contd.,

Arunachala Siva.     

13462
General Discussion / Re: Siddha - Siddhi.
« on: January 16, 2016, 11:07:59 AM »
In Halasya Mahima Siva says, 'Though there are eight great siddhis, a bhakta never wastes a thought on
them.'  Siva then says that he never grants boons.  If only the Self is Real, who is there to display what to
whom?  In order to display siddhis there must be others to recognize them.  Therefore, siddhis are not
worthy of even a thought; only Jnana, the Self, is to be sought and gained.

The term siddha also refers to a mukta, a sage, defined by Sri Ramana as one naturally, eternally abiding
in Sahaja Samadhi.

He said, 'The body is impermanent (not real). Whether it is at rest or moves about and whether by reason
of prarabdha it clings to him or falls off from him, the Self Realized Siddha is not aware of it, even as the
drunken man blinded by intoxication is unaware whether his cloth is on his body or not.' (Day by Day with
Bhagavan' dated 21.1.1946)

There are siddhas and siddhas. Bhagavan many times spoke of the siddhas who dwell, He said, in caves
on Arunachala.  Some must have been individuals who possessed siddhis and employed them and other may
or may not have possessed siddhis.  He said, 'To this day Siddhas (with supernatural powers) dwell in its
caves, whether with physical bodies or not, and some are said to have seen them as lights moving about
the Hill at night.' (T.K. Sundaresa Iyer, At the Feet of Bhagavan. )
contd.,

Arunachala Siva.         

13463
319:

Know that the perfectly pure Self will well up as a flood of deep peace in the hearts of those who have
come to know reality as it really is through inquiry.  What is required is to perform worship of that Self
with a collected mind, so that the thoughts melt away through the power of a true love that is free of guile.

358:

I was without deep devotion, lacking in good qualities, a mere neophyte amidst the company of His
devotees, yet within my heart my Lord bestowed the gift of grace, the limitless supreme bliss of divine
silence, and I expected a unique love for Him, welling up abundantly within my heart.

391:

The mind that is intoxicated with the sense of 'I' is annihilated in the flooding bliss of the true knowledge
of the Self.  The consciousness that remains immersed in Sivam, unable to rise arrogantly (as 'I'),
is my natural puja.

262:

As I flourished through union with the pure intelligence of the Lord, who destroyed my mind's defilement
and ruled me through His grace, I saw and grasped eternal life, the unsurpassed bliss of the auspicious
state of liberation, the state which is none other than the subtle awareness that is the supreme expanse
of divine silence.

contd.,

Arunachala Siva.       

13464
General topics / Re: Sri Achuthanantha Adigal:
« on: January 16, 2016, 10:45:22 AM »
The Swamigal replied, 'The condition of this body is not good; all will be well  soon and travel can be
considered.'  On hearing this Muthukrishna Naidu stepped outside wondering what could be the meaning
of Swamigal's cryptic words.  Sometime after, in Karthikai month, on the twelfth day, a Thursday, under
the auspicious date of Swathi star, at ten a.m., Achuthanandar, sitting in the padmasana posture, asked
all his disciples to keep looking at him.  He then left the mortal coil and attained Videha Kaivalya, the state
of total freedom.

On seeing this all his disciples were shocked and stunned, but they soon recovered and thought about
further action. They could not see any change in the condition of Swamigal's body and were unable to
decide whether Adigalar was still alive in Nirvikalpa Samadhi or had attained Videha Kaivalyam, (had left
the physical body).

In the meantime, on hearing of Achutanandar's Videha Kaivalyam many people started arriving to pay
homage to this Mahatma.  Messages were sent to Kasthambadi and to all his disciples.  The same evening,
Swamigal's wife, many disciples from nearby places, and the relatives of Swamigal gathered in huge numbers
to pay homage with a heavy heart.  A few experienced disciples assured them that Swamigal had indeed
entered Videha Kaivalyam.

contd.,

Arunachala Siva.       

13465
General topics / Re: The Past is Past, Now, be here:
« on: January 16, 2016, 10:33:32 AM »
Theories are but ways of putting words together.  Theories are neither right nor wrong. They are
attempts to explain the inexplicable. The theory does not matter half so much as the way it is being tested,
put into practice.  Sincerity, earnestness, and full of concentration are what counts, not the theory itself.

After a few days in Chennai, we drove to Tiruvannmalai.  For the first two hours of the drive,our discussions       
continued.  Back and forth our presuppositions flew, often wrestling like two mad monsters!

At once moment, about five or so kilometers from Arunachala, we simultaneously looked up and, there it was,
Arunachala, looming auspiciously through the front windshield, towering right in front of us.  It was my
sister's first darshan of Arunachala.  I had previously seen it on numerous occasions,seen it exclusively
as a mountain.

contd.,

Arunachala Siva.     

13466
General topics / Re: Tevaram - Some select verses.
« on: January 16, 2016, 08:03:35 AM »
Verse 310:


தந்தி ருக்கண் எரிதழ லிற்பட்டு
வெந்த காமன் வெளியே உருச்செய்து
வந்தென் முன்னின்று வாளி தொடுப்பதே
எந்தை யார்அருள் இவ்வண்ண மோவென்பார்.



"Manmatha who was gutted with the fire
That sputtered from the divine eye of the Lord,
Now resurrecting shoots his darts at me;
Is the grace of my Father even so?" Thus he mused.


Arunachala Siva.

13467
General topics / Re: Tevaram - Some select verses.
« on: January 16, 2016, 08:00:59 AM »
Verse 309:


வாவி புள்ளொலி மாறிய மாலையில்
நாவ லூரரும் நங்கை பரவையாம்
பாவை தந்த படர்பெருங் காதலும்
ஆவி சூழ்ந்த தனிமையு மாயினார்.



In the evening when the water-fowls had ceased to chirp
Navaloorar was accompanied with love that swelled in him,
-- A gift from Nangkai Paravai, the lovely doll --,
And a loneliness enfolded his very life.

Arunachala Siva.

13468
General topics / Re: Tevaram - Some select verses.
« on: January 16, 2016, 07:58:03 AM »
Verse 308:


தோற்று மன்னுயிர் கட்கெலாந் தூய்மையே
சாற்று மின்பமுந் தண்மையுந் தந்துபோய்
ஆற்ற அண்டமெ லாம்பரந் தண்ணல்வெண்
நீற்றின் பேரொளி போன்றது நீள்நிலா.


They confer on lives purity and joy and serenity;
Their luster spreads to other worlds and abides;
Thus are they the Holy Ashes -- of the Supreme One;
The moon shone with the luster great of the Holy Ashes.

Arunachala Siva.



13469
General topics / Re: Tevaram - Some select verses.
« on: January 16, 2016, 07:54:27 AM »
Verse 307:


அரந்தை செய்வார்க் கழுங்கித்தம் ஆருயிர்
வரன்கை தீண்ட மலர்குல மாதர்போல்
பரந்த வெம்பகற் கொல்கிப் பனிமதிக்
கரங்கள் தீண்ட அலர்ந்த கயிரவம்.

Feeling pity for the deeds of the base, women of noble family
Bloom athrill when they are by their beloved, touched;
Even so, Ambals* which wilted smitten by the sun's rays
Burgeoned sweet when touched by the moon's cool rays.

(*some flowers which blossom at night.)

Arunachala Siva.

 

13470
General topics / Re: Tevaram - Some select verses.
« on: January 16, 2016, 07:52:09 AM »
Verse 306:


மறுவில் சிந்தைவன் றொண்டர் வருந்தினால்
இறும ருங்குலார்க் கியார்பிழைப் பாரென்று
நறும லர்க்கங்குல் நங்கைமுன் கொண்டபுன்
முறுவ லென்ன முகிழ்த்தது வெண்ணிலா.


"Should even Nambi of flawless mind grieve thus,
Who can indeed withstand the onslaught
Of lasses of lithesome hips?" Perhaps thinking so,
And flashing a smile of bright rays, the moon
Appeared before Dame Night decked with flowers.

Arunachala Siva.

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