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Messages - Subramanian.R

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General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 04, 2017, 08:22:48 AM »
Verse  3:

நீண்ட வார்சடை தாழ நேரிழை பாட நீறுமெய் பூசி மாலயன்
மாண்ட வார்சுடலை நடமாடு மாண்பதுவென்
பூண்ட கேழன் மருப்ப ராவிரி கொன்றை வாள்வரி யாமை பூணென
ஆண்ட நாயகனே ஆமாத்தூ ரம்மானே.

The chief who kept in use as ornaments, the shell of a tortoise, a tiger's skin, blossomed Koṉṟai flowers, cobras, hog's tusk all of which you have worn as an ornaments! The father in Amāttūr! The very long matted locks are hanging low.
Uma who has worn ornaments appropriate to her beauty was singing.
Smearing the sacred ash on your body what is the dignity in dancing in the long cremation ground where Vishnu and Brahma have died?

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 04, 2017, 08:19:05 AM »
Verse  2:

பரவி வானவர் தான வர்பல ருங்க லங்கிட வந்த கார்விடம்
வெருவ வுண்டுகந்த அருளென்கொல் விண்ணவனே
கரவின் மாமணி பொன்கொ ழித்திழி சந்து காரகி றந்து பம்பைநீர்
அருவி வந்தலைக்கும் ஆமாத்தூ ரம்மானே.

O God! Bringing to the surface gold and big gems which are not hidden,
pushing sandal wood and black colored eagle wood, our father in Amāttūr where the streams of water of the river Pampai which flows there erodes both the banks!
What is the reason of your grace of becoming great by consuming the black poison which appeared to make the many celestial beings and demon perplexed who spread themselves in two rows, when they cried aloud out of fear?

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 04, 2017, 08:15:03 AM »
Tiru Amattur:

Verse 1:

குன்ற வார்சிலை நாண ராவரி வாளி கூரெரி காற்றின் மும்மதில்
வென்றவா றெங்ஙனே விடையேறும் வேதியனே
தென்ற லார்மணி மாட மாளிகை சூளி கைக்கெதிர் நீண்ட பெண்ணைமேல்
அன்றில் வந்தணையும் ஆமாத்தூ ரம்மானே.

The Brahmin among gods who rides on a bull the father in Āmāttūr where in the palmyra tree which stands high opposite the open terrace of the mansions which have beautiful storeys which the balmy breeze from the South fills, the bird Aṉṟil joins it, returning to its nest. How did you gain victory over the three forts with the aid of the big fire and wind being at the tip of the arrow are being the arrow, the bow-string being the cobra Vāsuki and the Mēru being the long bow?

Arunachala Siva.

General topics / Re: Siddha Siddhi - John Grimes:
« on: March 03, 2017, 01:59:10 PM »
In the Halasya Mahima Siva says, 'Though there are eight great Siddhis, a bhakta never wasters 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 a drunken man blinded by intoxication is unaware whether his cloth is on his body or not. (Day by Day with Bhagavan, 21.01.1946).

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


Arunachala Siva.                   

41. Being, knowledge, and immortality are qualities natural to the self.  Death, insentience, and sorrow are the qualities prevalent in the world.

42. Therefore, I am Brahman alone. All this is unreal - thus reflects always the knower of Brahman.

43. I shall tell you about nidhidhyasana, the profound meditation on the subject and the traits of two fold renunciation.  The listening to 'you are Brahman' is sravana. The contemplation on 'I, indeed am' is  manana.

44. The renunciation of these is nididhyasana, involves the contemplation of homogeneity of one's inferiority is the renunciation of the heterogeneous.

45.  Forsaking all forms of renunciation, cast aside the fourth state too.  The essence
of just Brahman consciousness alone is said to be realization.

46.  Being is defined in the great aphoristic teachings. Likewise, 'I am Brahman' is defined as the teaching for experience.

47.  The import of the aphorism 'Prajnanam Brahma' is said to be for the purpose of practice.  The import of the aphorism 'Ayam Atma Brahma - The Self is Brahman's is said to be that of realization.

48.  'Ayam' is one word, 'atma' is another 'Brahma' makes it three.  The meaning for the word 'ayam' is the individual and that of 'atma' is Isvara, the supreme.

49.  And the meaning of the word Brahman is the undivided mode.  The merger of the three words is the one undivided essence.

50.  The self is itself the one undivided essence eternal, pure and liberated. Everything
emanates from that alone.  About this there is no question.


Arunachala Siva.             

General topics / Re: Siddha Siddhi - John Grimes:
« on: March 03, 2017, 11:00:35 AM »
When Sri Ramana was asked in a court suit with the Government above the ownership of the Hill (Arunachala), Bhagavan replied, 'Siva always remains in three forms: (1) as Parabrahman Rupa; (2) as Linga Rupa; (3) as Siddha Rupa.' (Talks 492).

In the Sri Arunachala Mahatmya, Siva says, 'Though in fact fiery, my lack-luster appearance as a Hill on this spot is an act of grace for the maintenance of the world. I also abide here as the Siddha.' (Collected Works of Ramana Maharshi). 

Bhagavan made this clear by stating when a devotee raised a doubt about the difference between a Siddha and a Jnani. He replied:

'The Gita questions were asked in a certain spirit.  The answers were according to it. People look to the body only and they want Siddhis also.  With Self Realization no powers can extend even into it, how can they extend beyond?  People anxious for Siddhis are not content with their idea of Jnana and so want Siddhis associated with it. They are likely to neglect the supreme happiness of Jnana and aspire for Siddhis. For this they are going through the by lanes instead of the royal path and so will likely lose their way.  In order to guide them aright and keep them on the royal road alone the Siddhis are said to accompany Jnana.  In fact Jnana comprises all, and a Jnani will not waste even a thought on them.  Let the people get Jnana and then seek Siddhis if they so desire.

I have said: sarira samsrayah siddhayah (the siddhis relate to the body), because their outlook is concerning the body.  A Jnani and Siddha are not different.  In varan
datum (to bestow boons) the boons include Atmalabha (the gain of the Self) also.  The siddhis are not merely of an inferior order but of the highest order.' 

(Talks No. 57).         


Arunachala Siva.

General topics / Re: Siddha Siddhi - John Grimes:
« on: March 03, 2017, 10:43:39 AM »
Sri Ramana sometimes would say that whether a Siddha possesses Siddhis or not is due
to his destiny.  However, whether they come or not, the Jnani, the Siddha, is not disturbed by them.  Bhagavan said that the Siddha who is firmly settled in the Self,
in Sahaja Samadhi, knows that such a one is the Self and that is the unshakable Siddhi. It has often been noted that Sri Ramana, like Sri Ramakrishna and others before him, had no use for miraculous powers.  A true seeker should pursue the Self and not supernatural powers. 

'Telepathy or radio enables one to see and hear from afar.  They are all the same, hearing and seeing.  Whether one hears from the near or far does not make any difference in hearing. The fundamental factor is the hearer, the subject.  Without the hearer or the seer, there can be no hearing or seeing.  The latter are the functions of the mind.  The occult powers (Siddhis) are therefore only in the mind.  They are not natural to the Self.  That which is not natural, but acquired, cannot be permanent, and is not worth striving for. (Talks. Talks 20).

'Occult powers will not bring happiness to anyone, but will make him all the more miserable!"

Moreover what are these powers for?  The would-be occultist (Siddha) desires to display the Siddhis so that others may appreciate him.  He seeks appreciation, and if it is not forthcoming he will not be happy.  There must be others to appreciate him. He may even find another possessor of higher powers.  That will cause jealousy and breed unhappiness.  The higher occultist (Siddha) may meet a still higher Siddha and so on until there will come one who will blow up everything in a trice.  Such is the highest adept (Siddha) and He is God or the Self. 

Which is the real power?  It is to increase prosperity or bring about peace?  That which
results in peace is the highest perfection (Siddhi). (Talks.)

This is obviously true from one perspective.  However, there is another perspective to consider.  Bhagavan sated in the Sri Ramana Gita, compiled by Ganapati Muni, 'The glory of the Siddhas is beyond imagination.  They are equal to Siva. Indeed they are the very forms of Siva.  They have the power to grant every prayer.'   (Sri Ramana Gita, Chapter XVIII, verse 26.)


Arunachala Siva.               

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 03, 2017, 08:44:58 AM »
Verse  11:

பெயரெ னும்மிவை பன்னி ரண்டினு முண்டெ னப்பெயர் பெற்ற வூர்திகழ்
கயலுலாம் வயல்சூழ்ந் தழகார் கலிக்காழி
நயன டன்கழ லேத்தி வாழ்த்திய ஞான சம்பந்தன் செந்த மிழுரை
உயருமா மொழிவார் உலகத் துயர்ந்தாரே.

In Sirkazhi, of great bustle which is full of beauty as it is surrounded by fields in which carps move about, which is eminent by the fact of its having these twelve names among which Sirkazhi is included. Praising the feet of the god who is the right conduct and dancer, in this world those are eminent people who will recite the verses done in chaste Tamizh by Jnana Sambandhan, which are in the form of benediction.

Padigam on Sirkazhi completed.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 03, 2017, 08:40:20 AM »
Verse 10:

பிண்ட முண்டுழல் வார்க ளும்பிரி யாது வண்டுகி லாடை போர்த்தவர்
கண்டு சேரகிலார் அழகார் கலிக்காழித்
தொண்டை வாயுமை யோடு கூடிய வேட னேசுட லைப்பொ டியணி
அண்டவா ணனென்பார்க் கடையா வல்லல்தானே.

The Jains who roam about eating balls of cooked rice, and the Buddhists who always cover their bodies with a yellow robe without removing it, have not the capacity to reach Siva realizing his greatness. In Sirkazhi, of great bustle and much beauty.
suffering will not reach those who praise god as, Hunter who is united with Uma, whose lips are like the fruits of the common creeper of the hedge, resident of the universe who smears the ash in the cremation ground!

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 03, 2017, 08:37:02 AM »
Verse  9:

பரும ராமொடு தெங்கு பைங்கத லிப்ப ருங்கனி யுண்ண மந்திகள்
கருவரா லுகளும் வயல்சூழ் கலிக்காழித்
திருவி னாயக னாய மாலொடு செய்ய மாமலர்ச் செல்வ னாகிய
இருவர் காண்பரியா னெனவேத்துத லின்பமே.

When the female monkeys are eating the big fruits of the green plaintain, coconut palm and big common Kadamba. It gives pleasure to praise the god as one who could not be found out by both the Vishnu who is the husband of Lakshmi and the god who is seated in the big and red (lotus) flower.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 03, 2017, 08:33:20 AM »
Verse  8:

மைத்த வண்டெழு சோலை யாலைகள் சாலி சேர்வய லார வைகலுங்
கத்து வார்கடல் சென் றுலவுங் கலிக்காழி
அத்த னேயர னேய ரக்கனை யன்ற டர்த்துகந் தாயு னகழல்
பத்தராய்ப் பரவும் பயனீங்கு நல்காயே.

To spread over the fields of red variety of paddy and sugar-canes, and gardens from which black bees rise after drinking honey, in Sirkazhi, of great bustle where the long and roaring sea moves about. Bestow on me the benefit of praising as a devotees your feet saying Father "Hara! One who became great by crushing the demon in the distant past!" in this birth itself.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 03, 2017, 08:30:02 AM »
Verse  7:

தான லம்புரை வேதிய ரொடு தக்க மாதவர் தாந்தொ ழப்பயில்
கானலின் விரைசேர விம்முங் கலிக்காழி
ஊனு ளாருயிர் வாழ்க்கை யாயுற வாகி நின்றவொ ருவனே யென்றென்
றானலங் கொடுப்பார் அருள்வேந்த ராவாரே.

In Sirkazhi, of great bustle where the fragrance of the sea-shore grove combines with others and increases and where the worthy great ascetics gather together along with Brahmins of good qualities and eminence, praising the god as the unequaled god who is the relation and the precious life that exists in the body. Those who give the five products from the cow will be kings in the matter of possessing the god's grace.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 03, 2017, 08:27:09 AM »
Verse  6:

மற்று மிவ்வுல கத்து ளோர்களும் வானு ளோர்களும் வந்து வைகலுங்
கற்ற சிந்தையராய்க் கருதுங் கலிக்காழி
நெற்றி மேலமர் கண்ணி னானை நினைந்தி ருந்திசை பாடு வார்வினை
செற்றமாந் தரெனத் தெளிமின்கள் சிந்தையுளே.

In Sirkazhi, of great bustle where the people of this world and celestial beings come and meditate daily, with a mind, having learnt to worship god. People of this world!
Be clear in your minds that those who sing the fame with music meditating on the god who has a frontal eye, are people who have destroyed their sins.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 03, 2017, 08:23:29 AM »
Verse  5:

மலிக டுந்திரை மேனி மிர்ந்தெதிர் வந்து வந்தொளிர் நித்திலம் விழக்
கலிக டிந்தகையார் மருவுங் கலிக்காழி
வலிய காலனை வீட்டி மாணிதன் இன்னு யிரளித் தானை வாழ்த்திட
மெலியுந் தீவினைநோய் அவைமேவுவார் வீடே.

As the shining pearls fall coming very often crowded on the quickly flowing waves,
in Sirkazhi, of great bustle where the donors who completely remove the poverty of supplicants. If one praises the god who protected the previous life of the Brahmachari, killing the strong Yama (God of death) his sins and diseases will perish, and will attain eternal bliss.

Arunachala Siva.


General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 03, 2017, 08:20:14 AM »
Verse  4:

மையி னார்பொழில் சூழ நீழலில் வாச மார்மது மல்க நாடொறும்
கையி னார்மலர் கொண்டெழுவார் கலிக்காழி
ஐய னேயர னேயென் றாதரித் தோதி நீதியு ளேநி னைப்பவர்
உய்யு மாறுலகில் உயர்ந்தாரி னுள்ளாரே.

As the parks on which clouds rest, in the shade the fragrant honey increases in quantity, in Sirkazhi of great bustle where the devotees start full of flowers in their hands, to worship the god daily. Treating with regard saying, Master, Hara!
and those who think with right conduct uttering those names, are among those exalted in virtue to save themselves from the cycle of birth and death.

Arunachala Siva.

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