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Messages - Subramanian.R

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7126
16. All existence, all actions, all types of association, with the wise, all duality, all perception of non
existence  -- are all like the horn of a hare.

17.  All Vedanta, all theories, all conclusions on the significance of Sastras, the nature of true existence of
all beings -- are all like the horn of a hare.

18.  Whatever little is comprehended, whatever world appears, whatever is heard from the Guru --
are all like the horn of a hare.

19.  Whatever is thought of by the mind, whatever is willed anytime, whatever is decided by the intellect
-- are all like the horn of a hare.

20.  Whatever is conveyed by speech, whatever meaningful talk is uttered, whatever is grasped by the
sense organs -- are all like the horn of a hare.

21.  Whatever object is renounced, whatever is heard or seen, 'one's own' and 'other's' are like the
horn of a hare.

22.  Whatever shines on account of reality, identity and essence, and whatever is imagined by the mind,
are all  like horn of a hare.

23.  Whatever is determined as the self, whatever is said to be eternal and whatever is investigated
by the mind -- are all like the horn of a hare.

contd.,

Arunachala Siva.       

7127
517.  In that State there is no Maya, nor Avidya (Ignorance) nor space, nor time, nor any individual
called the 'soul'.  There, only the Real Self, having the form of Pure Consciousness, exists and nothing
else.

518.  In that Transcendental State, the Power of God, named Maya, whose expanded form is the
whole world, is wholly lost in that Moveless Supreme One, along with the whole of Her creation.

519.  Therefore in that Supreme State of Peace, there shines, unhindered, the true form of the Real
Self.  The one that survives in that State as his own Real Self, is designated by the sages as the
Free One.

520.  Just as a woman, suffering intolerably in her father in law's house, obtains peace in her mother's
house, so the mind, harried by 'samsaric' suffering wins Peace by returning to its Source, the
Real Self.


521. As a man awaking from a dream does no more see any of the dream-persons, so the one, who has
awakened from the sleep of Ignorance and who is therefore alone as the Sole Reality, does not
see any one as other than his own Real Self.

522. How can that State, the Natural State of Peace, become knowable by the intellect - that State
of Him who dwells engrossed in the Bliss of that Self, having no knowledge of others as different
from Himself.?

523. How can any man understand, by the unaided power of his own intellect, the one who is mindless,
bodiless and world-less in his own Real Nature and fully enlightened?

contd.,

Arunachala Siva.   

         

7128
General topics / Re: Tevaram - Some select verses.
« on: July 11, 2016, 09:44:52 AM »
Verse  446:

அலகில்திருப் பதிகஇசை அளவுபடா
    வகைஇவர்கள் அன்றி யேயும்
உலகிலுளோ ருந்தெரிந்தங் குண்மையினை
    அறிந்துய்ய உணர்த்தும் பண்பால்
பலர்புகழுந் திருப்பதிகம் பாடியரு
    ளப்பெற்றால் பண்பு நீடி
இலகுமிசை யாழின்கண் அடங்காமை
    யான்காட்டப் பெறுவ னென்றார்.


"If you deign to bless me with a divine decade
That will be hailed by all,
Demonstrating palpably the truth, not only to these
But to the whole world
That the aeviternal music of your divine hymns
Will defy rendering by
(any) instrument,
It will be my good fortune to reveal unto them
That your music of unique glory
Cannot be rendered by
(my) Yaazh."

Arunachala Siva.


7129
General topics / Re: Tevaram - Some select verses.
« on: July 11, 2016, 09:42:08 AM »
Verse 445:



கிளைஞரும்மற் றதுகேட்டுக் கெழுவுதிருப்
    பதிகத்திற் கிளர்ந்த ஓசை
அளவுபெறக் கருவியில்நீர் அமைத்தியற்றும்
    அதனாலே அகில மெல்லாம்
வளரஇசை நிகழ்வதென விளம்புதலும்
    வளம்புகலி மன்னர் பாதம்
உளம் நடுங்கிப் பணிந்துதிரு நீலகண்டப்
    பெரும்பாணர் உணர்த்து கின்றார்.




The kin that hearkened to him spake thus:
"As you with ease and rapture capture the music
Of the beautiful decades in your Yaazh and render it
With fitting charm, their glory pervades the whole world."
When Tirunilakantappaanar heard this,
His heart atremble, he fell at the feet
Of the Prince of Pukali and spake to him thus:   

Arunachala Siva.

7130
General topics / Re: Tevaram - Some select verses.
« on: July 11, 2016, 09:39:42 AM »
Verse  444:



தருமபுரம் பெரும்பாணர் திருத்தாயர்
    பிறப்பிடமாம் அதனாற் சார
வருமவர்தஞ் சுற்றத்தார் வந்தெதிர்கொண்
    டடிவணங்கி வாழ்த்தக் கண்டு
பெருமையுடைப் பெரும்பாணர் அவர்க்குரைப்பார்
    பிள்ளையா ரருளிச் செய்த
அருமையுடைப் பதிகந்தாம் யாழினால்
    பயிற்றும்பே றருளிச் செய்தார்.




From Dharmapuram hailed the holy mother
Of Perumpaanar; he was therefore received there
By his kin who hailed his feet and praised him;
Glorious and great Paanar narrated to them
The happenings and apprised them of his beatitude
Of accompanying on his Yaazh the godly child, when he,
In grace sang his rare decades.

Arunachala Siva.

7131
General topics / Re: Tevaram - Some select verses.
« on: July 11, 2016, 09:37:12 AM »
Verse 443:


அடியவர்கள் களிசிறப்பத் திருவேட்டக்
    குடிபணிந்தங் கலைவாய்ப் போகிக்
கடிகமழும் மலர்ப்பழனக் கழனிநாட்
    டகன்பதிகள் கலந்து நீங்கிக்
கொடிமதில்சூழ் தருமபுரம் குறுகினார்
    குண்டர்சாக் கியர்தங் கொள்கை
படியறியப் பழுதென்றே மொழிந்துய்யும்
    நெறிகாட்டும் பவள வாயர்.



To the delight of the devotees he worshipped
At Tiruvettakkudi and proceeding on the marge
Of the sea, came to the great shrines of the Chozha realm--
Rich in fields of fragrant flowers--, and adored
The Lord thither; he of the coral-hued lips who declared
Unto the world that the dogmas of the Samanas
And Saakhyas are fraught with flaws and he who
Showed the way of deliverance, reached Dharmapuram
From whose fort-like walls, streamers wafted aloft.

Arunachala Siva.   

7132
General topics / Re: Tevaram - Some select verses.
« on: July 11, 2016, 09:33:13 AM »
Verse  442:


பரமர் தந்திருப் பறியலூர்
    வீரட்டம் பரவி
விரவு காதலின் வேலையின்
    கரையினை மேவி
அரவ ணிந்தவர் பதிபல
    அணைந்துமுன் வணங்கிச்
சிரபு ரத்தவர் திருத்தொண்டர்
    எதிர்கொளச் செல்வார்.


சிவபெருமானின் திருப்பறியலூர் வீரட்டத்தைப் பணிந்து, பொருந்திய அன்பால் அங்கு நின்றும் கடலின் கரையை அடைந்து, பாம்பை அணிந்த இறைவரின் பல திருப்பதிகளையும் சென்று வணங்கிச் சீகாழித் தலைவரான பிள்ளையார், அங்கங்கும் தொண்டர்கள் சூழ வந்து வரவேற்கச் செல்பவராய்,

(English translation not available.)

Arunachala Siva.

7133
General topics / Re: Tevaram - Some select verses.
« on: July 11, 2016, 09:30:25 AM »
Verse  441:




பாடும் அப்பதி பணிந்துபோய்ப்
    பறியலூர் மேவும்
தோடு லாமலர் இதழியும்
    தும்பையும் அடம்பும்
காடு கொண்டசெஞ் சடைமுடிக்
    கடவுளர் கருது
நீடு வீரட்டம் பணிந்தனர்
    நிறைமறை வேந்தர்.



The master of the perfect Vedas, having adored
That shrine in song and solemn strain,
Came to Pariyaloor where the supreme Lord who is
Decked with petaled Konrai, Tumpai and Atampu
In His red matted hair, willingly abides,
And adored at the ever-during Veerattam.   


Arunachala Siva.

7134
General topics / Re: Tevaram - Some select verses.
« on: July 11, 2016, 09:27:49 AM »
Verse  440:


அத்தி ருப்பதி யகன்றுபோய்
    அணிகிளர் சூலக்
கைத்த லப்படை வீரர்செம்
    பொன்பள்ளி கருதி
மெய்த்த காதலில் விளநகர்
    விடையவர் பாதம்
பத்தர் தம்முடன் பணிந்திசைப்
    பதிகம்முன் பகர்ந்தார்.


He left the town and in love adored at Chemponpalli
Of the Lord whose hand wields a bright and beauteous trident;
He adored the Feet of Vilanakar?s Lord who rides the Bull,
In true devotion with the devotee-throng, and in His
Presence divine, hymned a musical decade.   

Arunachala Siva.

7135
General topics / Re: Tevaram - Some select verses.
« on: July 11, 2016, 09:25:35 AM »
Verse  439:


உள்ளம் இன்புற உணர்வுறும்
    பரிவுகொண் டுருகி
வெள்ளந் தாங்கிய சடையரை
    விளங்குசொற் பதிகத்
தெள்ளும் இன்னிசைத் திளைப்பொடும்
    புறத்தணைந் தருளி
வள்ள லார்மற்ற வளம்பதி
    மருவுதல் மகிழ்ந்தார்.



His heart was poised in love and his consciousness
Melted in devotion; he hymned the Lord in whose
Matted hair the Ganga courses, in a bright decade
Of sweet and lucent melody and moved out
Borne by that flood of bliss; the great patron
Then abode in that bountiful city in abiding joy.

Arunachala Siva.

7136
General topics / Re: Tevaram - Some select verses.
« on: July 11, 2016, 09:22:49 AM »
Verse  438:


மல்கு தண்டலை மயிலாடு
    துறையினில் மருவும்
செல்வ வேதியர் தொண்டரோ
    டெதிர்கொளச் சென்று
கொல்லை மான்மறிக் கையரைக்
    கோயில்புக் கிறைஞ்சி
எல்லை இல்லதோர் இன்பம்முன்
    பெருகிட எழுந்தார்.


He entered the city circled by the Brahmins
And servitors who came to receive him and who
Dwelt in Mayilaaduthurai girt with gardens;
He moved into the temple of the Lord whose hand
Sports a fawn of the jungle, and prostrated
On the floor and rose up in joy-- limitless and peerless.

Arunachala Siva.

7137
General topics / Re: Tevaram - Some select verses.
« on: July 11, 2016, 09:20:43 AM »
Verse  437:


மூவ லூருறை முதல்வரைப்
    பரவிய மொழியால்
மேவு காதலில் ஏத்தியே
    விருப்பொடும் போந்து
பூவ லம்புதண் புனற்பணைப்
    புகலியர் தலைவர்
வாவி சூழ்திரு மயிலாடு
    துறையினில் வந்தார்.


In soaring love he hymned in adorable words the Lord
That abides at Moovaloor, and then, the lord
Of Pukali rich in fields into which cool water
Flows rolling down flowers, impelled by love,
Came to Mayilaaduthurai dight with tanks.

Arunachala Siva.

7138


Sometime in 1946, one unknown devotee was seated in the Hall, before Bhagavan and put a question:

Q: You have said here that you know no such period of sadhana. You never performed Japa or
chanted any mantra.  You were in your Natural State.  I have not done any Sadhana worth the name.
Can I say I am in my natural state?  But my natural state is so different from yours.  Does that mean
that the natural state of ordinary persons and realized persons are different?

Bhagavan:  What you think to be your natural state is your unnatural state!  With your intellect
and imagination, you have constructed the castles of your pet notions and desires. But do you know who
has built up these castles, who is the culprit, the real owner?  The "I" who really owns them and the
"I" of your conception are quite different. Is it necessary that you put forth some effort to come into the
"I" who owns these, the "I" behind all states?

Would you have to walk any distance to walk into the "I" that is always you?  This is what I mean
by saying that no Sadhana is required for Self Realization. All that is required is to refrain from
doing anything by remaining still and being simply what one really is.  You have to only de-hypnotize
yourself of your unnatural state.

Then, you have asked whether there is any difference between the natural state of ordinary persons and the realized persons.  What have they realized?  They can realize only what is real in them.  What is real in them is real in you also, so where is the difference?

"Even then, some may ask", the Maharshi continued, reminding me so vividly of those Upanishadic Rishis, "where is the conviction that one's Self is 'sakshat' all right, that no sadhana is required at all
for Self Realization?  Well do you need anybody to come and convince you that you are seated before
me and talking to me? You know for certain that you are seated before me and talking to me."   

....."You can doubt and question everything but how can you doubt the "I" that questions everything?
That "I" is your natural state. Would you have to labor or do Sadhana to come into this natural
state?"

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

Arunachala Siva.

(  An ati-varnasrami is one who abides in the Self permanently, during
his life time and he need not observe any dharmas of even a
Sannyasi, like tonsuring the head, wearing ochre robe, holding a
staff on hand etc., etc., But Bhagavan Ramana did observe some of
these stipulations.  He wore a white codpiece, but had tonsure on
the full moon day every month, but did not have a staff. He had
to use a walking stick during His later years.

But He was particular that devotees should observe the asrama
codes strictly according to sastras.  Once, Jagadeeswara Sastri's
son was studying in Madurai Vedapatasala.  He had come for
Bhagavan's darshan during holidays.  He was having a flowing
hair ( a la M.K.Tyagaraja Bhagavatar of cinema fame those days)
and a muslin jubba.  Bhagavan Ramana saw him and said:  Oh,
I thought you are someone else.  Oh, how nice is your long hair
and muslin jubba!  Who will believe that you are the son of Jagadeeswara Sastri,
a Vedic brahmin, with great scholarship?.. He spoke with sarcasm.  The son of Sastri
went away and came next morning with a neatly made tuft of hair and a upper cloth
as stipulated for Vedapatasala students!

Once He saw G.V. Subbaramayya's girl having two plaits of
hair-do. He told her:  "Oh, it is nice.  Why not you have two more
plaits in front also?" After hearing this, the girl became shy and
Suri Nagamma called her to her side and neatly plaited the hairs
with a single plait and fixed nice flowers too.  Bhagavan observed:
"Now, it is nice, as per Hindu customs!"

(Source:  Ramana Manam, Ra. Ganapati's Tamizh book on Bhagavan
Ramana, Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.

7139



1.  One can be without mind, that is, mind permanently curling up in the Self.  This is the no-mind state. 

2. Mind when not outward pointed permanently, it is said to curl up in the Self.  It is like the moon on
the high noon.

3. Every activity of all living beings, is due to God's engineering and the living being's vasana.
A terrorist also kills a group of people out of God's engineering, but it is his vasana which has thrust
him that work.  Sri Ramakrishna used to say to Kali.  Thum Yantri Ami Yantra.
You are the operator and I am the machine.

Okay, why God instead of keeping quiet, should engineer the living beings?  The answer is:
Who am I question Him?  Among the million spermatoza, one unites with ovum and causes fertility.
Why this particular one, among the millions?  Who chooses?  God. Why should He?  Who am I to
question Him?

Arunachala Siva.


7140
If someone, who does not remember the place from which he has come, gives directions to that place
to someone who asks for them, the information given will be entirely useless. Since the person giving
the directions does not know them himself, the person following those directions will have no hope of
finding the correct path.  In a similar way, enlightenment cannot be gained  by someone who receives
instruction from a guru who has not experienced that state himself.

The meaning is not entirely clear but as the next three verses, (141-143) lampoon the false teacher,
this is probably the correct interpretation. Though the exact meaning is not clear, it seems to be that all
roads taken by one following the wrong directions will be the same, in that they are not the right road
and will not lead to the correct destination.  In the same way, all courses of action taken by one acting
on the instructions of a false guru will be the same, in that all will be fruitless, and will not lead to union
with Sivam.

Verse 141:

Displays of ochre robes, long strings of rudraksha beads, white ash, and white teeth (from abstaining
from chewing betel) constitute the counterfeiting of Jnana.  To those who know the nature of the all-
pervading Sivam, the One who is free of all desire (pathi), the jiva the one of limited, worldly knowledge
(pasu), and the worldly bond (pasam), which is unreal, will there be such things as word or form?             

The Saiva sannyasi traditionally wears robes dyed with Kaavi - red ochre, and long strings of rudraksha
beads, here referred to simply as taazh vadam - necklace which hangs low.  The exposed parts of the
body are usually liberally smeared with Tiru Neeru - holy ash, which is made from cow dung rendered
to a powder in a kiln.  The ascetic is forbidden to chew betel, therefore his teeth are white, unlike those
of a house holder, which are strained reddish color from its juices. 

The wearing of the insignia of a Jnani by one who is not qualified by his spiritual attainment to do so
is called Jnana KaLavu, literally the stealing of Jnana.  These insignia belong to Jnana, true knowledge,
only;  the wearing of them by anyone else, therefore, constitutes robbing Jnana of what rightfully
belongs to it.  In the translation, the idea has been turned around somewhat to say the counterfeiting
of jnana, the idea of false jnani faking jnana being more understandable in English than that of him ,
as it were, stealing its intellectual property.

The reference in the latter part of the verse is to the Siddhanta triad of Pathi - God, pasu - the soul,
and pasam - the worldly bond.  Here God is referred to as Puranan as the one who constitutes the
fullness of Realtiy, other than which nothing is or can be.  The jiva is referred to as Chitrarivan, as
possessing imperfect, limited, (Siru), i.e. worldly, knowledge (Arivu).

contd.,

Arunachala Siva.,                 

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