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Messages - Subramanian.R

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6811



Sadhu Natananda writes:-

Air which is formless, resides in boundless Space and contains one
with it.  Similarly, pure conscious power (Chitsakti) pervades the
perfect supreme Space (Parakasa) in an undifferentiated manner.
{This is called Nada and Bindu}.  In the case of air, two different
aspects, dynamic and static exist.  Similarly, in consciousness there
are also two different powers, parted and whole.  These two are
known respectively as 'mind with form' and 'mind without form'.

MIND WITH FORM is present in the ignorant.  THE MIND WITHOUT FORM is present in
is a spurious form.  It is conscious of adjuncts and manifests sankalpas.

Sankalpas exist because of attachment.  The mind without form,
which is undivided power of Consciousness, is the true nature of
Consciousness.  The mind without form which shines as the Supreme Self in a
Jivanmukta, is free from adjuncts and consequently has the form of Mauna.  Since it
is free from attachment, there is no place in it for Sankalpas. 

Some thoughts do occasionally arise in Jnanis on account of their response to their
environment.  However, such thoughts do not attach to their minds.  Like seeds that
cannot sprout after they have been roasted, these thoughts do not lead to rebirth.

(Source:  Sri Ramana Darsanam, Sri Ramanasramam. Truvannamalai.)

Arunachala Siva.     

6812




Major Chadwick (Sadhu Arunachala) writes as random thoughts:

I realize that I have only to strive sincerely and I, too can reach
that value of peace, where there is no more sorrow or trouble, just
because the objective world of sorrow and trouble has entirely
ceased to exist.

I see him sitting in the Hall completely detached, entirely unmoved, by the happenings
which seem so momentous to me, his face wreathed in the loveliest of smiles, and an
expression of serenity and beauty on it which it is impossible to describe, or even believe
unless you have seen it for yourself.  And this is an eternal source of hope and encouragement
for me.  No books written in the past, no stories of former saints can convey this same message;
after all there is always the chance that they may have been frauds.  But THIS is absolutely
genuine and I am unable to doubt any longer even if I want to.  And I suppose, that is why
people come here and stay.  Here we are on the bed-rock of certainty in an ever-changing and
uncertain world.  Nothing can shake our faith, in this as long as we have the living presence here
before us. Methods do not matter, attainment does not matter.  Questions disappear, for one
gradually begins to realize that there is nothing, nothing but Him.

"But did'not Maharshi once write some Hymns to Arunachala?", you may ask. 
"How do you explain this if there is nothing?"

I can't.  It is one of those delightful inconsistencies that one must expect to find among Jnanis.
He says there is nothing and yet writes hymns to God.  But you surely don't expect a Jnani
to be cut to your pattern, do you?  Who are you to be able to say whether a thing is consistent
or inconsistent?  Yours is such a narrow, relative point of view, while his is the Absolute, Universal
point of view.  There can be no comparison.  Anyhow ask him, I can't explain it.  But then I don't
much want to.  The Hymns are beautiful and he wrote them. Surely that is enough!

"But just one more question.  Why did he move, why did he move to Arunachala (from Madurai)?

I can't say, but if you were to ask him he would probably say he has never gone anywhere.
He is where he always was.  Not a very satisfactory answer from our point of view. But from his,
the only one.  He would also probably say that there is only one point of view, the others do not
exist, and leave you to work it out for yourself.  The fact is undoubtedly that for US, he did come
and we are now celebrating his arrival.  And, truly, Tiruvannamalai has been blessed by His
Presence, and all of us who have had the good fortune to sit at His feet.  I doubt if we realize
how lucky we are.

One is inclined to get used to things and take them for granted.  That is the nature of the ego.
 But there is no taking Bhagavan for granted, He is always surprisingly different, and that is one
of the great wonders of His Presence.

But, gentle reader, these are only random thoughts.  I am not trying to interpret Bhagavan for
you or explain His philosophy.  That is far beyond me. 

The only person who can write about Bhagavan is the person who really knows Him, and that
only person who really knows Him is Bhagavan Himself.  And it is perfectly certain that Bhagavan
will never write about himself.

You say:  "If there is nothing, why write?"

Yes, why?  The whole thing can be summed up in four words: 

                         THERE IS NOTHING. BE! 

When one understands those four words, one understands everything including Bhagavan Himself.

Then, there is no more to say.

(Source:  Arunachala's Ramana.,  Boundless Ocean of Grace, Volume 6. Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.   

6813
We are meant to be walking, breathing, talking form of the entire universe, each one of us with the vastness
of a solar system or a galaxy!  We have not even suspected of the great glory and beauty that we can
project into the world.  The universal being is meant to come to the front and awaken through us,
seeing with our eyes, feeling our hearts and thinking with our minds, remembering its journey from the
stars to the Earth and through the entire domain of nature of this planet. 

Our true humanity, therefore, does not reside our mere humanity.  Our humanness is a reflection of a
Cosmic Person who pervades the entire world.  Our true humanity resides in this Cosmic Human Being
who cares for the entire universe as his own self.  Our highest potential is not merely the scientific or
social advancement of our species, but making our species the matrix for the universal being in its
advent on Earth.

To realize this higher potential we must give up the arrogance of our species that has not only harmed
our planet but also crippled our own inner creativity and awareness.  We must honor that same
conscious being in all nature from the stars to rocks, planets and animals.  We must see our Self in all
beings in the Self as the Upanishads said so eloquently thousands of years ago:

He who sees the Self in all beings and all beings in the Self henceforth has no fear.

Where can there be any delusion or sorrow in whom all beings have become himself, for the
knowing one who sees only unity?  (Isa Upanishad 6-7.)

We must recognize the human face in the Sun, Moon, mountains and clouds.  We must greet the
Sun as our Father and Earth as our Mother, with all the plants and animals as our brothers and
sisters.  We must recognize that whatever we look at also looks back at us with our own eyes,
which are the eyes of our soul and the eyes of the God.  Can you see your own face in every form
of nature?  It is only then that you will really see and all eyes will be yours.

concluded.

Arunachala Siva.       
         

6814
(6.6):



இழித்தனன் என்னை யானே
    எம்பிரான் போற்றி போற்றி
பழித்திலேன் உன்னை என்னை
    ஆளுடைப் பாதம் போற்றி
பிழைத்தவை பொறுக்கை எல்லாம்
    பெரியவர் கடமை போற்றி
ஒழித்திடிவ் வாழ்வு போற்றி
    உம்பர்நாட் டெம்பி ரானே.


My Lord-God,
I abhor myself,
praise be !
praise be !
I blame You not.
The Feet that rule me,
praise be !
It is the duty of the great to forgive faults;
praise be !
O Our Lord of the heavenly world,
Cause this life to perish;
praise be !


Arunachala Siva.

6815
(6.5):


சங்கரா போற்றி மற்றோர்
    சரணிலேன் போற்றி கோலப்
பொங்கரா அல்குற் செவ்வாய்
    வெண்ணகைக் கரிய வாட்கண்
மங்கையோர் பங்க போற்றி
    மால்விடை யூர்தி போற்றி
இங்கிவாழ் வாற்ற கில்லேன்
    எம்பிரான் இழித்திட் டேனே.


O Sankara,
praise be !
I have no other Refuge,
praise be !
O One incorporate with the Lass whose splendorous fore-lap is like the hood of a wrathful cobra,
whose lips are ruddy whose teeth are white and whose eyes are dark and dazzling,
praise be !
O One whose mount Is the immense Bull,
praise be !

Arunachala Siva.
O Our Load-God,
I can endure here this life no more;
I abhor it.

6816
General topics / Re: Abhirami Andati - verses and meanings:
« on: June 21, 2016, 12:01:14 PM »
Verse  59:


59: தஞ்சம் பிறிது இல்லை ஈது அல்லது, என்று உன் தவநெறிக்கே
நெஞ்சம் பயில நினைக்கின்றிலேன், ஒற்றை நீள்சிலையும்
அஞ்சு அம்பும் இக்கு அலராகி நின்றாய்: அறியார் எனினும்
பஞ்சு அஞ்சு மெல் அடியார், அடியார் பெற்ற பாலரையே.

அபிராமித் தாயே! நீண்ட கரும்பு வில்லையும், ஐவகை மலர் அம்புகளையும் கொண்டவளே! உன்னைத் தவிர வேறொரு புகலிடம் இல்லையென்று தெரிந்தும், உன்னுடைய தவநெறிகளைப் பயிலாமலும், நெஞ்சத்தில் நினையாமலும் இருக்கின்றேன். அதற்காக நீ என்னைத் தண்டிக்கக் கூடாது. புறக்கணிக்காமல் எனக்கு அருள் பாலிக்க வேண்டும். உலகத்திலுள்ள பேதைகளாகிய பஞ்சும் நாணக்கூடிய மெல்லிய அடிகளை உடைய பெண்கள் தாங்கள் பெற்ற குழந்தைகளைத் தண்டிக்க மாட்டார்கள் அல்லவா? அதே போன்றே நீயும் எனக்கு அருள வேண்டும்.

O Mother Abhirami!  You have the sugar cane as your arrow, and five different flowers as the arrows.
Though I know that there is no refuge other than you, I have not followed the ways of tapas, nor do
I think of them.  You should not punish me for that sake. You should grant me your Grace. The women
who are having feet as tender as the cotton, will not punish their children.  In the same way, you should
also not punish me but grace me for ever.

contd.,

Arunachala Siva.   

6817
36.  The two types of absorption in Self do not exist.  The one who measures, the measurement and such
do not exist.  Brahman being alone, all these are naught, ever.

37.  Surely, ignorance does not exist.  There is never the talk of imprudence.  Brahman being alone,'
all these are naught, ever.

38. The tetrad of related adjuncts or the triad of connections are absent. Brahman being alone,
all these are naught, ever.

39.  Past and future do not exist, at all.  Indeed, the present is completely absent. Brahman being alone,
all these are naught, ever.

40.  Ganga, Gaya, the 'Sethu Bandhana' Rameswaram and the rituals thereof; or other things do not
exist.  Brahman being alone, all these are naught, ever.

41.There is no earth, no water, no fire, no air, no space anywhere.  Brahman being alone, all these
are naught, ever.

42. There is none of the celestial beings, no guardians of directions,  no father and no Guru anywhere.
Brahman being alone, all these are naught, ever.

43. There is no far and near, no terminus, no middle, not any position whatsoever.  There is no unity,
no duality, truth or untruth here.  Brahman being alone, all these are naught, ever.

44.  There is no liberation; there is no bondage.  There is no need for declaration.  Neither are there
'somewhere', 'something', 'real and unreal'  and 'pleasures' and such.

contd.,

Arunachala Siva.                     

 

6818
373. One self shining Consciousness, independent of all else, which is the Real Self, is alone real.
There is no other consciousness. Therefore, this soul is not consciousness.

374.  But the soul is taken as being conscious, due to the admixture of the consciousness of the Real
Self.  Therefore Vedantis call this unreal soul as the illusory consciousness.

375. Just as someone, coming uninvited at a marriage, claiming to be a comrade of the bridegroom,
obtains honorable reception from the bride's family, so this soul is accepted at its face value by the
ignorant.

376. The pretended bride groom's comrade runs away of his own accord as soon as an inquiry
is started by the bride's party, questioning 'Who is he? Whence did he come?'  In the same way,
this soul flees of his own accord when an inquiry is made as to who he is, or whence he has come.

377.  This soul has really no form of his own, like a ghost haunting a house, this body;  therefore
(our) Guru says that he is just a ghost appointed to guard the body.

378.  Bhagavan Sri Ramana, our Guru, makes clear the unreality of this soul, saying that when the
Supreme State is won by the Quest of the Self there is no form of this soul found surviving.

379.  The first thought of the mind is this ego sense;  from him arise all other thoughts.  Hence
this soul is itself mind, the subtle body, the world, worldly life, bondage  -- nothing else.

380. Both bondage and the bound are only this soul;  there is no other who can be said to be
bound.  The Real Self is Ever Free and the Sole Reality.  How can it be said that He became bound?

381.  As soon as this one named 'I' is born, there is born also along with him the whole world;  when
he becomes latent, the world also vanishes.  Hence the world is said to be his form.

contd.,

Arunachala Siva.                         

6819
General topics / Re: Tevaram - Some select verses.
« on: June 21, 2016, 09:51:20 AM »
Verse 246:


களித்தனர் புண்ணியக் கரக வாசநீர்
தெளித்தனர் பொரிகளும் மலருஞ் சிந்தினர்
துளித்தனர் கண்மழை சுருதி யாயிரம்
அளித்தவர் கோயிலுள் அவர்முன் பெய்தினார்.


Delighted, they sprinkled the holy and fragrant water
From their kamandalas; they scattered flowers
And puffed rice; their eyes were with tears suffused;
Thus they fared forth to the temple of the Lord,
The Grantor of a thousand Vedas,
Leading the divine child.   

Arunachala Siva.

6820
General topics / Re: Tevaram - Some select verses.
« on: June 21, 2016, 09:49:00 AM »
Verse 245:


மாமறை யாளர்வண் புகலிப் பிள்ளையார்
தாம்எழுந் தருளிடத் தங்கள் பிள்ளையார்
காமரும் பதியில்வந் தருளக் கண்டன
ராமகிழ் வுடன்பணிந் தாடி ஆர்த்தனர்.


The great Brahmins adored him; danced for joy
And made jubilant uproar deeming the arrival
Of the godly child of munificent Pukali
To be the second-coming of their Chandesa--
The divine child--, to their lovely town.   


Arunchala Siva.

6821
General topics / Re: Tevaram - Some select verses.
« on: June 21, 2016, 09:46:18 AM »
Verse 244:


ஞானசம் பந்தரும் நாய னார்சடைத்
தூநறுந் தொடையல்முன் சூட்டும் பிள்ளையார்
பான்மையில் வரும்பதி என்று நித்தில
யானமுன் இழிந்தெதிர் இறைஞ்சி எய்தினார்.


Jnaana Sambandhar knew the town to be the place
Of the avatar of the divine child Chandesa
Who was privileged to wear on his crown the garland
Of Konrai worn by the Lord on His matted hair;
So he stepped out of the pearly palanquin,
Adored the adoring Brahmins and moved on.

Arunachala Siva.

6822
General topics / Re: Tevaram - Some select verses.
« on: June 21, 2016, 09:43:10 AM »
Verse  243:


திருமலி புகலிமன் சேரச் சேய்ஞலூர்
அருமறை யவர்பதி அலங்க ரித்துமுன்
பெருமறை யொடுமுழ வொலிபி றங்கவே
வருமுறை எதிர்கொள வந்து முந்தினார்.


செல்வம் மிக்க சீகாழிப் பதியின் தலைவர் இங்ஙனம் எழுந்தருள, சேய்ஞலூரில் வாழ்கின்ற அந்தணர்கள், தம் பதியை அணிசெய்து, முன்பாக மறை முழக்கத்துடன் மங்கல முழவுகளின் ஒலிகளும் விளங்க முறைமை வழாது பிள்ளையாரை எதிர்கொள்ளும் பொருட்டு வந்தனர்.

(Translation not available.)

Arunachala Siva.

6823
General topics / Re: Tevaram - Some select verses.
« on: June 21, 2016, 09:40:53 AM »
Verse 242:


அத்திருப் பதிபணிந் தகன்று போய்அனல்
கைத்தலத் தவர்பதி பிறவுங் கைதொழு
முத்தமிழ் விரகராம் முதல்வர் நண்ணினார்
செய்த்தலைப் பணிலமுத்து ஈனுஞ் சேய்ஞலூர்.


He adored at the divine shrine and moved on,
Hailing the many shrines of the Lord
Who sports the fire in His hand; he, the Master
Of the threefold Tamizh then arrived at Seignaloor
In whose fields chanks breed pearls.

Arunachala Siva.


6824
General topics / Re: Tevaram - Some select verses.
« on: June 21, 2016, 09:38:22 AM »
Verse 241:


புறம்பயத் திறைவரை வணங்கிப் போற்றிசெய்
திறம்புரி நீர்மையிற் பதிகச் செந்தமிழ்
நிறம்பயி லிசையுடன் பாடி நீடிய
அறந்தரு கொள்கையார் அமர்ந்து மேவினார்.

He adored the Lord of Tiru-p-Purampayam
In a decade of divine Tamizh surcharged
With Neermai wrought of Tiram; his Isai
Was laden with Niram; the godly child,
The Conferrer of pious Dharma sojourned there.

Arunachala Siva.   

6825
General topics / Re: Tevaram - Some select verses.
« on: June 21, 2016, 09:35:21 AM »
Verse  240:

விசயமங் கையினிடம் அகன்று மெய்யர்தாள்
அசைவில்வை காவினில் அணைந்து பாடிப்போந்
திசைவளர் ஞானசம் பந்தர் எய்தினார்
திசையுடை ஆடையர் திருப்பு றம்பயம்.

He left Vijayamangkai and reached
The ever-during Vaikaa and hymned
The feet of Him who is TRUTH; thence, Jnaana Sambandar,
The fosterer of music, came to Tiru-p-Purampayam
Whose Lord has for His clothing the very directions.

Arunachala Siva.

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