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Messages - Subramanian.R

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Defining the One True Experience:

Such a phenomenon was observed in Bhagavan Ramana's Sannidhi (presence) too.
As Paul Brunton wrote with compelling beauty, words lost their narrow grip and relevance, and the mind lost its habitual infatuation with the thinking process in His Presence. All the profound questions Brunton carefully had gathered lost their urgency. This illustrates the power of Pratyabhijnaa and the spontaneous consequences of it as an Experiential Awakening. (see Ulladu Narpadu, Anubandham, Verse 29).

In the graphic, yet matter of fact description of His Death Experience, Bhagavan Ramana reveals the riveting attention brought upon the Self shining as the spiritual Heart, in the wake of His intense inquiry that lasted perhaps less than half an hour.
In the aftermath of this transformative Awakening, His life long dwelling on the witnessing Presence without a pause during all the external changes of His physical existence, bore testimony to the magnificence of Pratyabhijnaa, extolled as such in the sacred lore.         

Later Bhagavan defined such an abiding Self Awareness as the only True Experience,
(anubhava), being eternal, changeless and self luminous.  He averred that it is a misnomer to call all 'perceptions and feelings' in the empirical plane (that fall within the purview of sensory and mental domains, indriya-maanasa-pratyaksha) as 'experiences'.  (Talks No. 92 and 469).  For, they are entirely dependent on the Self which illuminates them by virtue of being pure consciousness.  Self Experience (Saakshi Pratyaksha) is truly the 'mother of all relative/empirical experiences', which are mere cognitions (Prateeti) and do not qualify as 'experience' per se.


Arunachala Siva.             

31.  I am, indeed, the eternal knowledge, pervaded by the Self.  I am, indeed, great, ever. This is the Self alone, nothing else.  I am the supreme Self, unbroken.

32.  By being of this disposition always, you shall quickly become free.  You are, indeed the form of Brahman.  You are, indeed, the embodiment of Brahman.

33.  This alone is the supreme bliss.  By meditating and meditating on this, be happy.  The whole world is only happiness.  The phenomenal world is only beloved.

34.  This world is only insentience.  This is just Brahman, always.  All of this is Brahman alone.  I am the supreme Self, the inexhaustible. 

35.  This is ever only One; the One without interstices.  The One alone is the supreme Brahman, the One alone the changeless consciousness.

36.The One alone is beyond qualities, the One alone joy bestowing. The One alone is the great Self, the One alone the unintermittent.

37. The One alone is the form of Consciousness, the One alone is the conclusion of the Self.  This is only Brahman, not another, the supreme Self, unbroken.

38.  I am nothing else but the supreme Self, the temple of supreme joy. Always be of this disposition; always brimming with consciousness alone.

39.  Suta:  Let us adore the punisher of Brahma,m (who spreads out the world), the killker of Manmatha bearing five fold arrows, the wearer of golden mount Meru as the bow and the chief of bandits. One who sprinkles a little water on the crown of the Linga even once, is instantly released from the sin.  There remains nothing behind.

Thus concluded Chapter 35 entitled 'Topic of instruction on the disposition in Brahman' in the sixth amsa called Sankara of Sri Siva Rahasyam.


Arunachla Siva.                       

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 23, 2017, 01:19:34 AM »
Verse  11:

எந்தையெம்மான் இடம்எழில் கொள்சோலை யிரும்பைதனுள்
மந்தமாய பொழில்சூழ்ந் தழகாரு மாகாளத்தில்
அந்தமில்லா அனலாடு வானையணி ஞானசம்
பந்தன்சொன்ன தமிழ்பாட வல்லார்பழி போகுமே.

In Mākāḷam, which is beautiful being surrounded by gardens in which the southern breeze moves, in Irumpai which has beautiful gardens and which is the abode of our father and god. About Siva who dances in fire which does not extinguish, the reproach of those who can sing the Tamizh verses composed by beautiful Jnana Sambandhan, will take leave of them.

Padigam on Tiru Irumpai Makalam completed.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 23, 2017, 01:15:43 AM »
Verse  10:

அரவமார்த்தன் றனலங்கை யேந்தி யடியும்முடி
பிரமன்மாலும் அறியாமை நின்ற பெரியோனிடம்
குரவமாரும் பொழிற்குயில்கள் சேரும் இரும்பைதனுள்
மருவிவானோர் மறையோர் தொழுகின்ற மாகாளமே.

The place of the god who tied a cobra and who holds fire in the palm and whose feet and head Brahma and Vishnu could not know, is Mākāḷam which the celestial beings and Brahmins worship by long practice in Irumpai where in the gardens where in the bottle-flowers trees many Indian cuckoos gather.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 23, 2017, 01:11:34 AM »
Verse  9:

அட்டகாலன் றனைவவ் வினான்அவ் வரக்கன்முடி
எட்டுமற்றும் மிருபத்திரண் டும்இற வூன்றினான்
இட்டமாக விருப்பா னவன்போல் இரும்பைதனுள்
மட்டுவார்ந்த பொழில்சூழ்ந் தெழிலாரும் மாகாளமே.

Siva took away the life of Yama, who previously killed living beings. Siva fixed his toe to crush the ten heads and twenty shoulders all totaling thirty, of that demon.
Siva dwells in Mākāḷam surrounded by gardens in which honey pours, in Irumpai out of his will.

Arunachala Siva,

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 23, 2017, 01:07:53 AM »
Verse  8:

நட்டத்தோடு நரியாடு கானத்தெரி யாடுவான்
அட்டமூர்த்தி யழல்போ லுருவன் அழகாகவே
இட்டமாக இருக்கும் இடம்போல் இரும்பைதனுள்
வட்டஞ்சூழ்ந்து பணிவார் பிணிதீர்க்கும் மாகாளமே.

Siva dances in fire in the cremation-ground where jackals dance with. He has eight forms. He has the color like the fire.  The place where he stays beautifully, desiring it.
is Mākāḷam in Irumpai which removes the diseases of those who pay homage by going from left to right.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 23, 2017, 01:03:51 AM »
Verse  7:

பொங்குசெங்கண் அரவும் மதியும் புரிபுன்சடைத்
தங்கவைத்த பெருமானென நின்றவர் தாழ்விடம்
எங்குமிச்சை யமர்ந்தான் இடம்போல் இரும்பைதனுள்
மங்குல்தோயும் பொழில்சூழ்ந் தழகாய மாகாளமே.

The abode of Siva who remains to be praised as the god caused to stay in his twisted murky matted locks, a cobra with red eyes, bursting in anger and a crescent moon.
The place of Siva who stays everywhere out of his free will, is beautiful Mākāḷam in Irumpai surrounded by gardens on which clouds settle.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 23, 2017, 12:59:20 AM »
Verse  6:

குறைவதாய குளிர்திங்கள் சூடிக் குனித்தான்வினை
பறைவதாக்கும் பரமன் பகவன் பரந்தசடை
இறைவனெங்கள் பெருமான் இடம்போல் இரும்பைதனுள்
மறைகள்வல்லார் வணங்கித் தொழுகின்ற மாகாளமே.

Siva danced wearing a cool crescent moon.  The supreme god who decrease gradually the acts of his devotees and who has the six attributes, the Lord who has a spread-out matted locks. The place of our god, is Mākāḷam in Irumpai which the Brahmins well-versed in Vēdas pay homage to, and worship with joined hands.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 23, 2017, 12:55:22 AM »
Verse  5:

பூசுமாசில் பொடியான் விடையான் பொருப்பான்மகள்
கூசவானை யுரித்தபெரு மான்குறை வெண்மதி
ஈசனெங்கள் இறைவன் னிடம்போல் இரும்பைதனுள்
மாசிலோர்கண் மலர்கொண் டணிகின்ற மாகாளமே.

Siva smears himself with a white sacred ash which is without darkness, has a bull.
The god who flayed an elephant to make the daughter of the mountain shrink back from fear, the Lord of the universe who wears a white crescent moon. The place of our master, is Mākaḷam in Irumpai where devotees of spotless character adorn him with flowers.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 23, 2017, 12:52:03 AM »
Verse  4:

நஞ்சுகண்டத் தடக்கி நடுங்கும் மலையான்மகள்
அஞ்சவேழம் உரித்த பெருமான் அமரும்மிடம்
எஞ்சலில்லாப் புகழ்போய் விளங்கும் இரும்பைதனுள்
மஞ்சிலோங்கும் பொழில்சூழ்ந் தழகாய மாகாளமே.

Containing the poison in the neck, the place of the god who flayed an elephant, to make the trembling daughter of the mountain to be frightened, is Irumpai which is eminent by its never-decreasing fame which has spread far and wide. It is Mākālam which is beautiful by being surrounded by gardens tall enough to touch the clouds.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 23, 2017, 12:47:45 AM »
Verse  3:

வெந்தநீறும் எலும்பும் அணிந்த விடையூர்தியான்
எந்தைபெம்மா னிடம்எழில் கொள்சோலை யிரும்பைதனுள்
கந்தமாய பலவின் கனிகள் கமழும்பொழில்
மந்தியேறிக் கொணர்ந்துண் டுகள்கின்ற மாகாளமே.

Siva adorns himself with well-burnt sacred ash and bones; He has a bull as his vehicle.
The place of our father and god, in Irumpai which has gardens of beauty, is Mākālam where the female monkeys climb up the gardens in which the fragrant fruits of the jack-trees spread their fragrance, bring the fruit, eat them and leap.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 23, 2017, 12:44:05 AM »
Verse  2:

வேதவித்தாய் வெள்ளைநீறு பூசி வினையாயின
கோதுவித்தாய் நீறெழக் கொடிமா மதிலாயின
ஏதவித்தா யினதீர்க் கும்மிடம் இரும்பைதனுள்
மாதவத்தோர் மறையோர் தொழநின்ற மாகாளமே.

Siva is the origin of the Vēdas.  You exterminated all acts by smearing white sacred ash.  The place which removes the causes of faults, is Mākāḷam in Irumpai which is worshipped by great sages and Brahmins who have learnt the Vedas.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 23, 2017, 12:39:39 AM »
Tiru Irumpai Makalam:

Verse 1:

மண்டுகங்கை சடையிற் கரந்தும் மதிசூடிமான்
கொண்டகையாற் புரமூன் றெரித்த குழகன்னிடம்
எண்டிசையும் புகழ்போய் விளங்கும் இரும்பைதனுள்
வண்டுகீதம் முரல்பொழில் சுலாய்நின்ற மாகாளமே.

Concealing the river Ganga which flows swiftly in the matted locks, wearing a crescent moon, the place of the youth who holds a deer in his hand and burnt the three cities,
in Irumpai whose fame has spread in all the eight directions and is eminent. It is the temple, Mākāḷam surrounded by gardens where bees hum like music.

Arunachala Siva.

22.  The world -- an iota of it or even an infinitesimal part, do not exist.  The word 'world' or its remembrance
does not exist.

23.  There is nowhere an internal world nor an external world; (nor is there) any thing quiescent, whatever
little there be, ever, wherever!

24.  'By that', 'by whom', 'whenever', 'whatever little', 'of this', or 'whose' - these statements are not in the least.
Nor is there pure or impure form. The statements about Brahman are not difficult to comprehend.

25.  Nothing in  the least is worth saying as this or that.  Brahman alone is all, always. Brahman alone is all mind.

26. Bliss, supreme bliss , eternal bliss, ever the non dual, Consciousness alone is ever.  I am not another,
not at all.

27. The world is always naught.  The world is a picture.  Thought alone is the recurring world.  Nothing else is the recurring world.

28.  Mind alone is the repetitive world, of the form of 'I am tbe body'.  Thought alone is the recurrent world.
Upon the destruction of that this is also destroyed.

29.  Thought alone constitutes birth. When it is destroyed, this is also destroyed.  Thought alone is poverty.
When it is destroyed, this is also destroyed.

30.  Thought alone is reflection, when it is destroyed, this is also destroyed.  This is the Self alone, nothing else.  I am the supreme Self, whole.         


Arunachala Siva.

General Discussion / Re: Two Lovers, One Beloved - Margaret Laulor:
« on: March 22, 2017, 09:54:13 AM »
The four points can be thought of as the Mystic Way, to be followed by all who seek the unitive experience.
There are stages of the Way; in this study a threshold division, which applies to the religious systems of both East and Wast, will be examined, particularly in the liver of Rabi'a and Teresa.  The three stages are the Purgative
life, the Illuminative life and the Unitive life. Though looking at these two mystics in a similar way and the Unitive life.  Through looking at these two mystics in a similar way we may derive a sense of Realty.

We are fortunate in having a well documented life of Teresa who was born of an aristocratic family of Avila, in
1515. In her thirteenth year she lost her mother, an experience that caused her to draw closer to the mother of Christ. She has recorded this incident in her Life:

'When I began to realize what I had lost, I went in my distress to an image of Our Lady and with many tears besought her to be a mother to me.  Though I did this in my simplicity, I believe it was of some avail to me.
For whenever I have commended myself to this Sovereign Virgin I have been conscious of her aid; and eventually she has brought me back to herself. (The Life of Teresa of Jesus, St. Teresa of Avila. Tr. E.  Alison Peers, Garden City: Image Books, 1960)/


Arunachala Siva.       

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