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 ... 447 448 449 450 451 452 453 454 455 456 [457] 458 459 460 461 462 463 464 465 466 467 ... 2903
6841
General topics / Re: Tevaram - Some select verses.
« on: June 16, 2016, 09:15:39 AM »
Verse 189:


பாச மற்றில ராயினும் பார்மிசை
ஆசை சங்கரற் காயின தன்மையால்
தேசு மிக்க திருவுரு வானவர்
ஈச னைத்தொழு தேதொழு தேகினார்.

Though he was absolutely freed from desires,
Here on this earth he was wholly attached
To Lord Sankara; the divine child whose form
Was that of pure light, ever and anon,
Adored the Lord and moved on.   

Arunachala Siva.


6842
General topics / Re: Tevaram - Some select verses.
« on: June 16, 2016, 09:10:43 AM »
Verse  188:



மறைய னைத்தும் ஒருவடி வாமென
நிறைம திப்பிள்ளை நீள்நிலஞ் சேர்ந்தெனத்
துறைய லைக்கங்கை சூடும் அரத்துறை
இறைவ ரைத்தொழு வான்விரைந் தேகினார்.   


He was like an incarnation of all the Vedas;
He was like a full moon come to the earth;
To adore the Lord of Tiruvaratthurai
Who wears in His crest the Ganga
The billows of which waft into its fords,
He proceeded in all haste.   


Arunachala Siva.

6843


For a Brahma Jnani, who is One without a second, where is some one else to place the foot on his head?

In fact, Padamalai of Muruganar is not well known to many, until David Godman translated most
of the verses, in his book.  Sri Ramana Kendra, Delhi (headed by Prof. Swaminathan those days)
published the entire Sri Ramana Jnana Bodham, 9 volumes in Tamizh, about 3000 pages in all,
in subsidized edition through Government of India.  Each volume was priced at Rs 10/= an
unbelievably low price.  There is no second edition.  I picked up 6 of 9 volumes AT THE SAME PRICE OF Rs. 10/- from Sri Ramanasramam, sometime in 2009.  The Tamizh is somewhat tough to understand.
It contains the original Sri Ramana Anubhuti, Sri Ramana Anubhuti Venba and Padamalai. It also
contains Sri Ramana Alankaram.  Some of these books were written during late 1940s before
Bhagavan's Maha Nirvana. Sri Ramana Anubhuti (later called Guru Ramana Prasadam, by Robert Butler),
Sri Ramana Anubhuti Venba (yet to be translated into English) and Padamalai (translated into English
by David Godman) have come out as separate books.

Salutations to You, whose feet are the primordial flowers!
Salutaions to You, whose feet are tender creepers to merge with!
Salutations to You, whose feet are the riches for the devotees!
Salutations to You, whose feet are the ultimate goal for all!
Salutations to You, whose feet are yet to be fathomed by Vishnu
   and Brahma.
Salutations to You, whose glory we shall sing in this Dhanur month!

                    - Tiruvembavai, Manikkavachagar, Verse 20.

I bow to that curved foot which is the goal for us.
 
          - About Nataraja, in Kunchitangristavam, AruL Nandi Sivam.

Arunachala Siva.   

6844


Bhagavan Ramana was as usual sitting on His sofa.  The office people had brought a table fan,
since it was very hot in that summer.  The table fan was making a lot of noise and it often
also got stuck.  Bhagavan Ramana said:  "Why this fan should be here?  I have no work. 
I have got a hand fan and that is adequate for me.  The table fan is making "more speeches ' than me.  Please take it to the office.  In fact, they need the table fan because they work hard!"   

Arunachala Siva

6845




Sri Lakshmana Sarma felt that the Sad Darsanam of Kavyakanta
Ganapati Sastri was not the clear-cut description of Bhagavan
Ramana's teachings.  So, he went on altering the Sanskrit verses
of Kavyakanta one by one, some of them, he rewrote entirely.
Bhagavan Ramana did not appreciate it nor did he object to it.
This went on for quite some time, I think years.  Finally, after
Bhagavan's perusal, it was decided to have them published. 
Chinnaswamy was not eager to publish them.  Bhagavan Ramana
Himself went to the office oneday, and told Chinnaswamy to do
something about it.  Then it was agreed upon.  Meanwhile,
Lakshmana Sarma got them printed outside and the books were
ready.  In order not to embarass Bhagavan Ramana, Chinnaswamy
got the copies hurriedly from the publisher and pasted Sri Ramanasramam, on the first page, 
and permitted the sales.

Now Bhagavan Ramana, what did He say, about the whole thing, i.e  writing and reading while the
mind has to be controlled and mano nasam  achieved.  "Writing and Rewriting Sad Darsanam, (ULLadu Narpadu) was itself a Sadhana for Lakshmana Sarma.  Let it be a Sadhana.  Otherwise,
his mind might have been thinking something else. 

Muruganar wrote 30,000 poems.  Bhagavan Ramana must have told
the same thing about this too.  Instead of having some other thoughts, it is better
to have Ramana thoughts, which I trust, is a good Sadhana, particularly for fellows who
cannot control the mind.

David Godman, after realization, wrote about 9 large volume books.  Each devotee worth his name wrote their reminscences.  Robert Butler and Sri Sadhu Om also wrote many books.  There are at least, 6 standard meanings and commentaries for Sri Arunachala Akshara Mana Malai.  Recently, one more has come out from Prof. K. Swaminathan's family of next generation.  All these were written as part of the writer's
sadhana.  There is nothing beyond that. Definitely no financial benefit.  Regarding ego-bulging aspects,
I honestly submit, I have no such qualms.

Arunachala Siva.

6846



How can a Brahma Jnani without thoughts, write a book or engage
in activities?

When I said Jnani is like Nature, doing certain thing without the
implements/gadgets i..e the thinking process of a mind, people
said when so many things could happen naturally like a water
spring in the Hill or a cavity on earth, due earthquake, thinking
can also happen naturally.  If that be so, then Bhagavan Ramana
should have said about "natural thinking without the instrument
of mind", somewhere in the Conversations / Tallks compiled by
devotees.  But no such reply has been found anywhere.

I think, Ribhu Gita, comes here with the answer.  The Chapter
26 Verse 25 (Tr. in English free verse by Dr.H. Ramamoorthy
and Nome) runs like this:

That which by knowing firmly as oneself
One has no need to anything else in the least,
By knowing which with full conviction as oneself
All is known for ever.
And by knowing which as oneself in complete certitude
All actions are accomplished in their entirety --
Ever abide in Bliss, without a trace of a concept (sankalpa)
In That itself as That itself.

Incidentally Sri Lingeshwara Rao's Sanskrit-English version,
does not have this!  Everything is Ramana maya.

Arunachala Siva.

6847
Our social and political orders follow the same impetus.  For our urban development, we were willing
to eliminate not only individual species that are a nuisance to us, but entire ecosystems that may get in
our way. We lay waste to the resources of the planet, both living and non living, as if all planetary rights
belonged to our species alone.  However carelessly we act, we seem to regard ourselves as the only real
feeling entity in the world.  Nature just provides the raw material for our human projects - rocks that
yield minerals, trees that are a source of wood, animals for food and so on.  Other creatures seldom
count, being fit for whatever purpose we deem convenient.

This predominant thrust of western civilization, and modern civilization based upon it, can be defined
according to the image of 'man and nature'.  The result of this civilization is the growing devastation
of our planet.  We are proud of our material progress and forget that it has occurred only at the expense
of numerous other creatures, great and small.  We have created a culture of exploitation in which not
only plants and animals but also human beings are quickly consumed and discarded.

On the other hand, in Eastern and native traditions, the human being is often presented as an insignificant
part of the greater universe that could probably do well enough without us.  The human is merely another
creature, one among many in the boundless universe, like the small figure of a man placed in a vast panorama
of a Chinese landscape painting.  Nature is the reality and we humans are at best a small part of
nature, at worst something unnatural and out of place in a universe that transcends our creaturely arrogance.
This is the image of 'nature transcending man'.  While this view is closer to the truth, there is an
important evolutionary potential for our species that we should not overlook while recognizing it.

A third view exists that can integrate humanity and nature in a way that affords greater meaning to both.
There is an underlying unity of the human being and the universe, not simply relative to material factors,
but in terms of consciousness itself.  The human being at a soul level reflects the entire universe, while
the universe itself is the Supreme Person or conscious being. It is not an issue of man ruling over nature
or nature ruling over man.  The same Self and sense of personhood underlies both the human beings
and the greater universe.  We are the world, not in our current limited state of mind but in our true
nature and higher potential for enlightenment.

contd.,

Arunachala Siva.
               
   

6848
Man and the Universe or Man as the Universe:

Western civilization has generally looked upon the human being as existing apart from nature,
with nature existing for our own benefit.  Western science regards human beings as the only
real intelligent life form on the  planet.  Its model of intelligent life on the other worlds consists
of technologically developed humanoids like us.  It sees  little wrong with disrupting or damaging
nature as long as some progress for our species may come of it.

Dominant western religions have generally portrayed the human being as God's chosen creature,
the pinnacle of nature, given dominion over all the Earth.  They view the soul as belonging only to
human beings and not to animals or plants, which do not possess any capacity for salvation or
eternal life.  While the notable exceptions can be found in both science and religion  - and while
true science and religion may stand apart from them -- such anthropocentric beliefs have created
the main thrust of cultural civilization. 

contd.,

Arunachala Siva. 

6849
(5.4):


உலவாக் காலந் தவமெய்தி
    உறுப்பும் வெறுத்திங் குனைக்காண்பான்
பலமா முனிவர் நனிவாடப்
    பாவி யேனைப் பணிகொண்டாய்
மலமாக் குரம்பை இதுமாய்க்க
    மாட்டேன் மணியே உனைக்காண்பான்
அலவா நிற்கும் அன்பிலேன்
    என்கொண் டெழுகேன் எம்மானே.



Having wrought tapas for endless days mortifying Their limbs,
many great saints sorely languish;
Ignoring them You have chosen me for Your service.
I know not how to do away with this mighty Mala-ridden body.
O Ruby !
I lack that love Which pines and pines for Your darshan.
O Lord-God !
how can rise at all?

Arunachala Siva.

6850
(5.3):


போரே றேநின் பொன்னகர்வாய்
    நீபோந் தருளி யிருள்நீக்கி
வாரே றிளமென் முலையாளோ
    டுடன்வந் தருள அருள்பெற்ற
சீரே றடியார் நின்பாதஞ்
    சேரக் கண்டுங் கண்கெட்ட
ஊரே றாய்இங் குழல்வேனோ
    கொடியேன் உயிர்தான் உலவாதே.


O martial Bull !
You came out of the gate Of Your golden city and removed the darkness.
She whose young and delicate breasts are covered with a breast-band,
came with You.
Your devotees of ever-crescent glory gained Your feet.
Even after witnessing this,
Should I,
here roam about like the rural Blind bull?
Will not this cruel one`s life perish?


Arunachala Siva.

6851
General topics / Re: Abhirami Andati - verses and meanings:
« on: June 15, 2016, 11:39:07 AM »
Verse  53:


53: சின்னஞ் சிறிய மருங்கினில் சாத்திய செய்ய பட்டும்
பென்னம் பெரிய முலையும், முத்தாரமும், பிச்சி மொய்த்த
கன்னங்கரிய குழலும், கண் மூன்றும், கருத்தில் வைத்துத்
தன்னந்தனி இருப்பார்க்கு, இது போலும் தவம் இல்லையே.

ஏ, அபிராமி! மென்மையான இடையில், செம்மையான பட்டணிந்தவளே! அழகிய பெரிய முலைகளில் முத்தாரம் அணிந்தவளே! வண்டுகள் மொய்க்கும் பிச்சிப்பூவைக் கன்னங்கரிய குழலில் சூடியவளே! ஆகிய மூன்று திருக்கண்களை உடையவளே! உன்னுடைய இந்த அழகையெல்லாம் கருத்திலே கொண்டு தியானித்திருக்கும் அடியார்களுக்கு இதைவிடச் சிறந்த தவம் ஏதுமில்லை.

O Abhirami!  In Your slender waist You are wearing red silk sari!  You are wearing pearl garland over
the big beautiful breasts!  You are wearing the pichi flower,(a type of jasmine) where the honey bees are swarming, on Your dark long hairs!  You are having three beautiful eyes!  The devotees who pray to You, contemplating on the beauty have the best tapas in the world!       

contd.,

Arunachala Siva.

6852
56:  I am with joy.  I am of the nature of the joyous. I am neither a boy nor a youth nor an old man.
I am beyond the beyond.


57:  I am not of the myriad forms.  I am Brahman alone.  The experience of my Self thus expressed
is the Supreme Essence of all the Upanishads.

58:  The rare one who hears this becomes Brahman oneself.

59:  He is neither gross nor atomic, nor is He of the nature of light, air, space, water or earth.
Enveloped by sheaths within all beings, He shines as the indweller, occupying the transcendental
space of the Heart.  Those with limited intellects, who are deluded by Maya into imagining themselves
to be phrases of wisdom and Sutras cannot realize Sankara even by hundreds of such scriptures.

(Chapter 4 concluded.)

contd.,


Arunachala Siva.
         

6853
328:  Thinking about the totality and the distinct units (individuals) are vain for the seekers of
Deliverance;  Only the inquiry as to source of him (the ego) who is interested in the toality and
the units will lead to Deliverance.

329: Vainly questions are posed by the deluded ones.  'By whom, and how, was the world created
in the beginning? ''What is Maya?"  "What is Ignorance?" "How did the individual soull come into being?"
due to forgetting the main thing needing to be inquired into.

330:  There is no creation apart from seeing;  seeing and creation are one and the same;  and because
that seeing is due to the Ignorance, to cease seeing is the truth of dissolution of the world.

331:  It is the Might of the Supreme Being, called Maya , which takes the form of sense perception
and thereby creates this varied world, and the deluded ones are persuaded that it is real.

332:  Inquiring into unrealities, taking them as real, leads to forgetting of the Real (Self).  And
there is no death other than this forgetting, because thereby the Self is almost lost to the seeker.

333:  If the aspirant knows the Self in this very life, then and only then, for him the Real is real.
If in this life he fails to know the Self, for him the Real (Self) remains concealed by the unreal.

334:  Therefore, the aspirant, being firmly convinced that space and time are unreal, should give
up the whole world and seek to know the Substratum, the Self, through the Quest of his own
True Nature.

contd.,

Arunachala Siva.                         

6854
General topics / Re: Tevaram - Some select verses.
« on: June 15, 2016, 09:23:45 AM »
Verse  187:


ஆதி யார்தம் அரத்துறை நோக் கியே
காத லால்அணை வார்கடி தேகிடத்
தாதை யாரும் பரிவுறச் சம்பந்தர்
பாத தாமரை நொந்தன பைப்பய.

As he, in love, hastened towards
The Primordial One's Tiruvaratthurai
The lotus-feet of Sambandhar began
To pain gradually; his father too was pained.

Arunachala Siva.

6855
General topics / Re: Tevaram - Some select verses.
« on: June 15, 2016, 09:21:20 AM »
Verse  186:


முந்தை நாள்கள் ஒரோவொரு கால்முது
தந்தை யார்பியல் மேலிருப் பார்தவிர்ந்
தந்த ணாளர் அவரரு கேசெலச்
சிந்தை செய்விருப் போடுமுன் சென்றனர்.



The divine child who at times, in the past,
Used to travel seated on the shoulders
Of his father, now avoided it;
In great love he walked ahead, closely
Followed by the Brahmins and his father.


Arunachala Siva.

Pages: 1 ... 447 448 449 450 451 452 453 454 455 456 [457] 458 459 460 461 462 463 464 465 466 467 ... 2903