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7126
General topics / Re: Tevaram - Some select verses.
« on: June 01, 2016, 09:12:00 AM »
Verse 36:


மாமறை விழுக்குல மடந்தையர்கள் தம்மில்
தாமுறு மகிழ்ச்சியொடு சாயல்மயி லென்னத்
தூமணி விளக்கொடு சுடர்க்குழைகள் மின்னக்
காமர்திரு மாளிகை கவின்பொலிவு செய்வார்.



The Brahmin-women poised in piety
Felt immensely delighted;
In mien they were like the pea-fowl;
Their ear-pendants and other jewelery dazzled;
They carried with them beauteous lamps
That burned with pure luster;
They decked the mansion which glowed
With greater beauty.

Arunachala Siva.

7127
General topics / Re: Tevaram - Some select verses.
« on: June 01, 2016, 09:09:24 AM »
Verse 35:


காதல்புரி சிந்தைமகி ழக்களி சிறப்பார்
மீதணியும் நெய்யணி விழாவொடு திளைப்பார்
சூதநிகழ் மங்கல வினைத்துழனி பொங்கச்
சாதக முறைப்பல சடங்குவினை செய்வார்.




His mind full of love was steeped in great joy;
He reveled in the festive holy bath
In exceeding joy;
In keeping with the birth of the divine child
Deeds were done in auspicious manner
The casting of horoscope and other acts
Were also duly performed.   


Arunachala Siva.

7128
General topics / Re: Tevaram - Some select verses.
« on: June 01, 2016, 09:07:22 AM »
Verse  34:


இரும்புவனம் இத்தகைமை எய்தஅவர் தம்மைத்
தருங்குல மறைத்தலைவர் தம்பவன முன்றில்
பெருங்களி வியப்பொடு பிரான்அருளி னாலே
அருந்திரு மகப்பெற வணைந்தஅணி செய்வார்.


Like Kaazhi the entire world rejoiced;
The father of the divine child --
The Chief of the Brahmin clan --,
By the grace of the Lord,
Began to perform such rites
Befitting the birth of the child,
In great delight and wonder.

Arunachala Siva.


7129

The Pure Mind or Suddha Manas, is the Suddha Sattva.  The impure mind, comes to a person
even while in mother's womb, due to vasanas, the carry bag, that is brought with the jiva
from its previous birth.  The abidance in the Self is nothing but pure sattva, the suddha sattva.
Here, the mind has no role, even if it is there.  Mano-nasam, the word used by Bhagavan Ramana
in Who am I? may mean extinction of mind or even extinction of thoughts, which come about only
when the mature seeker gets that with the grace of god or guru.

The impurities come to a mind, through vasanas, under three categories.  The first is Ego. 
This is the most potent one. The second is Kanma in Tamizh or Karma.  The third is maya
or Mother's play with the jivas.  The seeker upon maturity can overcome the second and third.
 But the first, is the most difficult to conquer.  This ego, or Anava in Tamizh, if conquered,
the Jiva becomes the Self.  Complete Non-duality!

Mind conquest is the most arduous task.  Saint Ramalinga Swamigal says:  "Show me the religion
that can teach me, to kill the mind.  And that is my religion."

Bhagavan Ramana had conquered the second and third even during His previous births.
Or, if you consider Him as an avatara, these were not there at all.  But the ego, was there.
And He easily conquered that with 15 minutes death experience in Madurai.  He became the
Self even at Madurai in August 1896.  He had to come to Arunachala on 1st September 1896,
only to display His state for other's benefits, for 54 years.

Arunachala Siva.


7130


Om Suddha tattvasandhanadvaa pasusattih Namah:

Om, By contemplation of the Pure Principle of the Surpeme Reality,
the yogi is freed from bondage.

Bhagavan Ramana arrived at Tiruvannamalai on the morning of
1st September 1896.  He went straight into the Temple of
Arunachaleswara.  It was a Tuesday, around 11 am.  Inside
the temple, providentially, there were practically none.  He went
to the shrine of Siva, Arunachaleswara and embraced the Lingam,
happily.  There union is complete.  He came out of the temple.
One barber asked Him whether He could have a tonsure.  He
agreed.  After that, He tore His dhoti and made a codpiece.
He wore the codpiece and threw away the remaining dhoti.  He
did not keep a portion for an alternate dhoti!  Total freedom
from bondage.  He threw away the sweetmeats into the temple
tank. It was given by Muthukrishna Bhagavatar's sister, the previous day.
He did not keep the packet for His lunch.  Where is the worry about lunch and dinner? 
Total freedom from bondage, the freedom that passeth understanding!  Everything is
Arunachaleswara's burden.  Not His.  He threw away the remaining money also.  He did not
keep something for afternoon coffee and snacks.  Where is the need?  Total freedom from
bondage. All freedom, nothing but freedom.  Ever free like Sivam, the Self.

Bhagavan Ramana attained this state even at Madurai in August 1896.  But it was a mystery,
a secret.  No one knew about it. It was made known to the world by Him, much later.  These
happenings in Tiruvannamalai were only to tell the world about His state of Supreme Realization. 

He was ever in that natural state.  Om Naisargiga Mahatapase Namah:  One who was ever in natural state, through His tapas, penance!  (108 Holy Names of Bhagavan Ramana Maharshi)

Arunachala Siva.

7131
(3.6):


சிந்தனைநின் றனக்காக்கி நாயி னேன்றன்
    கண்ணிணைநின் திருப்பாதப் போதுக் காக்கி
வந்தனையும் அம்மலர்க்கே யாக்கி வாக்குன்
    மணிவார்த்தைக் காக்கிஐம் புலன்கள் ஆர
வந்தனை ஆட் கொண்டுள்ளே புகுந்த விச்சை
    மாலமுதப் பெருங்கடலே மலையே உன்னைத்
தந்தனை செந் தாமரைக்கா டனைய மேனித்
    தனிச்சுடரே இரண்டுமிலித் தனிய னேற்கே. 



You made me dedicate my thought to You solely;
You made me,  a mere cur-,
to behold only Your sacred and flowery feet;
you made me adore Your flower-feet alone;
You transformed my words Into rubied words which hail You only;
You manifested before me and made my pentad of senses dwell on You alone;
it is thus You made me Your servitor and wrought Your gramarye of entering into me,
O mighty ocean Of maddening Nectar,
O Mountain of compassion !
You gifted unto me Yourself,
even unto me Who is neither this nor that Sat-Asat,
O unique Radiance whose form blazes Like a forest of red lotuses !

Arunachala Siva.

7132
3(5)



வண்ணந்தான் சேயதன்று வெளிதே யன்ற
    நேகன்ஏகன் அணுஅணுவில் இறந்தாய் என்றங்
கெண்ணந்தான் தடுமாறி இமையோர் கூட்டம்
    எய்துமா றறியாத எந்தாய் உன்றன்
வண்ணந்தா னதுகாட்டி வடிவு காட்டி
    மலர்க்கழல்க ளவைகாட்டி வழியற் றேனைத்
திண்ணந்தான் பிறவாமற் காத்தாட் கொண்டாய்
    எம்பெருமான் என்சொல்லிச் சிந்திக் கேனே.


Your hue is not red;
it is not white;
You are the Many;
You are the One,
the Atom,
the One that transcends The Atom.
It is thus the celestial throngs hail You Befuddled and know not the way to reach You.
O my Mother-Father !
You revealed to me Your form,
Your beauty and Your flowery,
ankleted feet !
Thus have You saved hapless me,
for sure,
From transmigration,
and ruled me.
O my Lord-God,
how can I speak or think of You?

Arunachala Siva.

7133
General topics / Re: Abhirami Andati - verses and meanings:
« on: May 31, 2016, 11:06:36 AM »
Verse  39:



39: ஆளுகைக்கு, உன்தன் அடித்தாமரைகள் உண்டு, அந்தகன்பால்
மீளுகைக்கு, உன்தன் விழியின் கடை உண்டு, மேல் இவற்றின்
மூளுகைக்கு, என் குறை, நின் குறையே அன்று,-முப்புரங்கள்.
மாளுகைக்கு, அம்பு தொடுத்த வில்லான், பங்கில் வாணுதலே.

அபிராமி! நின் திருவடித் தாமரைகள் இருக்கின்றன. அவற்றிற்கு என்னை ஆளும் அருள் உண்டு. உன்னுடைய கடைக்கண் கருணையுண்டு. ஆகையால் எமனிடத்திலிருந்து எனக்கு மீட்சியுண்டு. நான் உன்னை முயன்று வணங்கினால் பயன் உண்டு. வணங்காவிடின் அது என் குறையே; உன் குறையன்று. அழகிய நெற்றியை உடையவளே! முப்புரத்தை அழிக்க வில்லையும் அம்பையும் எடுத்த சிவபெருமானின் இடப்பாகத்தில் அமர்ந்தவளே! அபிராமியே!

Abhirami!  Your twin feet which are like lotuses are there to rule over me.  Your corner of eyes shower
grace on me.  Therefore, there is escape for me from Yama. If I take pains to pray to You, there is always
a fruit of liberation for me. If I do not pray to You, it is only my fault and not Yours.  O with broad forehead!
You occupy the left form of Siva who took the bow and arrow to vanquish the Tripura.

contd.,

Arunachala Siva.   

7134
In addition to the original Tamizh compositions and the anthologies he compiled, Tattuvaraya also
translated Brahma Gita and Isvara Gita from Sanskrit into Tamizh.

Despite this prolific literary output, it is fair to assume that Tattuvaraya regarded as his greatest accomplishment
the state that was bestowed on him by his Guru Sorupananda:

What if the world praises me henceforth or reviles me?  What if Lakshmi, the goddess of wealth, remains close
to me or separate from me?  What if the body assuredly exists without ever decaying or perishes?  Will
there be any gain or loss to me on account of them, I who have worn perfectly on my head the twin feet
of the immaculate Soruapananda?  (Jnana Vinodan Kalambagam verse 99).

The passing of both Sorupananda and Tattuvarya is described in the traditional story of their lives:

Sorupananda started to wander aimlessly, leaving Tattuvaraya behind.  Tattuvaraya followed him.
When Sorupananda reached the sea shore, the waters separated to let him enter.  However, when
Tattuvaraya tried to do the same and follows him, the sea did not part.

Tattuvaraya stood on the shore, crying loudly, like a calf separated from its mother.  He searched for his
Guru in all directions.  Finally, Sorupananda appeared to give him ( a final) darshan before shining as
Akanda Paripurna Satchitananda (the undivided transcendent fullness, being consciousness and bliss).

In the context of what follows, this is the author's way of saying that Sorupananda took Mahasamadhi.

After performing his Guru's Samadhi rites, Tattuvaraya was constantly thinking of Sorupananda.
Either through the supreme love he felt for him, or through his inability to bear the separation, or
because of the understanding that there was nothing for him to do apart from his Guru, he attained
immediately Mahasamadhi.

Tattuvaraya's Samadhi shine is located at Irumbudur, which lies between Vriddhachalam and Chidambaram.

concluded.

Arunachala Siva.                 

7135
The texts on creation of the world should be regarded similarly.

The other example that Sankara uses is that of 'cooking food'. The point is that whatever is being prepared
may not be edible initially e.g.rice grains. So, when we say 'I am cooking food', it is a figurative expression,
being cognizant of the fact that, by the end of cooking, it will be edible.  Thus, for example, when the
scriptures speak of the 'difference' between the Jiva and Brahman, it is figurative only - this position is not
different from what we believe already. It is done in the knowledge that the later teaching will show their
identity.

Nevertheless, Gaudapada maintains that the 'bottom line' teaching of the scriptures is that there has
never been any creation.  Accordingly, before attacking the notions of creation using logic, Gaudapada
wants to show that the scriptures themselves also support what he is about to say.

He begins (K 3.23) by pointing out that, on the face of it, there seem to be statements in the scriptures
for both sides, namely some that state there is a real creation and some which say that it is only apparent.
Most of the Upanishads seem to have something to say, often going into elaborate details as to sequence
and mechanism.  Consequently, we have the situation where the Dvaitins (dualists) claim that creation is
real, whereas the Advaitins say that it is apparent only, like the worlds we create in our dreams.  Of course,
we (Advaitins) may acknowledge that some scriptures do seem to say that creation is real but we can argue
that it is part of the Adhyaropa apavada - teaching device.

contd.,

Arunachala Siva.             

7136
10. O Sankara, eulogized by hosts of attendants having heads of various animals like the donkey, ox, elephant
and the ferocious Sarabha;  who transcends the worldly path conceived by the triad of gunas (sattva, rajas,
and tamas);  praised by the one born in the Sravana marsh (Skanda);  being seated in the solar orb You
cause the evaporation of the oceanic waters;  Thy rosy feet are the refuge to austere Munis;  with the locks
of gleaming copper - make me hallowed.

11. Slayer of Jambasura;  hymned by the Sage Agasthya; blessed Kumbha to become Thy pramatha host;
killed the demon Nisumba;  wiped out hosts of other evil forces;  having Kumara as son, who butchered
Taraka as if in sport; erased the lethargic forces of the demoniac rave of the Vindhya region with Your raised
foot resembling elephant's trunk;  wearing the hide of Gajasura, the elephant demon blinded by egotism;
Thy feet worshipped by Devas, consumers of amrita (nectar); You reach out to those noble ones undertaking
Jnana Yagna of practicing oneness with Three;  giver of boons, render my day fertile worship of Thee.

12.  Protect me O Sambhu, who art fair like the Kunda petals, who revels in the nectarine words of praise
of the Devas;  whose feet shine as if decorated with an anklet of self shining gems;  like unto a fair lotus
bloom in the Sarad Ritu (season in September-October) and a throat darkened by the poison contained
therein;  by sharing the body with the divine mother, You became all the more handsome;  the primordial
Bindu, Thy essential nature, expanded the universe which is Thy symbol, the Linga; with an attractive
reddish face; clad in the sky and established on the Sindhu river bank in the form of groups of Sivalingas.

contd.,

Arunachala Siva.                   

7137
230:  If one, considering Him, who is only the Self, as other than oneself, worships Him in a form and by
a name, then in course of time, through the clarification of his intellect, he surely reaches the Supreme
State;  there is no doubt about this.

231.  'If a man adores God, who is nameless and formless through names and in a form, he will be liberated
from the bondage due to names and forms', such is the Teaching of Sri Ramana.

232. The man, who meditates with devotion on God, with a form, being endowed with the divine temperament, will attain the same state of Deliverance, which one attains meditating on Him as formless.

233.  One may adore that One Being by any name and in any form as he likes.  Among the forms of the
Supreme One the wise one whose mind is pure, will not see any superiority or inferiority.

234.  "There is only One God-Form, (but) It became divided into three; and common to all the three is
superiority and inferiority by turns.  Kalidasa, the King of poets, has indeed stated that clearly in this
manner, the falseness of differences in forms.

235. Of all the forms of God, the best is the Sage who does not consider Him as other than the Self.
Indeed the Sage, who is the Guru, is the second of the three forms of Divine Grace.

contd.,

Arunachala Siva.         


         

7138
General topics / Re: Tevaram - Some select verses.
« on: May 31, 2016, 09:05:46 AM »
Verse 33:


அங்கண்விழ விற்பெருகு சண்பையகல் மூதூர்ச்
சங்கபட கங்கருவி தாரைமுத லான
எங்கணும் இயற்றுபவர் இன்றியும் இயம்பும்
மங்கல முழக்கொலி மலிந்தமறு கெல்லாம்.


There in Sanbai of great festivity
Conch and chank, drum and lute,
Bugle and trumpet, of themselves
Resounded when none played them.
Airs, auspicious airs, filled the city.   

Arunachala Siva.

7139
General topics / Re: Tevaram - Some select verses.
« on: May 31, 2016, 09:02:39 AM »
Verse  32:


பயன்தருவ பஃறருவும் வல்லிகளும் மல்கித்
தயங்குபுன லுந்தெளிவு தண்மையுடன் நண்ணும்
வயங்கொளி விசும்புமலி னங்கழியு மாறா
நயம்புரிவ புள்ளொலிகள் நல்லதிசை யெல்லாம்.



The many trees and lianas yielded
Their fruits and flowers;
The muddy waters turned cool and crystalline;
The heavens became bright and pellucid;
The birds warbled their sweet ditties;
Goodness ruled all the directions.

Arunachala Siva.

7140
General topics / Re: Tevaram - Some select verses.
« on: May 31, 2016, 09:00:24 AM »
Verse  31:


பூதகண நாதர்புவி வாழஅருள் செய்த
நாதனரு ளின்பெருமை கண்டுநலம் உய்ப்பார்
ஓதுமறை யோர்பிறி துரைத்திடினும் ஓவா
வேதமொழி யால்ஒளி விளங்கியெழு மெங்கும்.


Witnessing the gracious act of Siva that caused
The world to flourish, the Chiefs of His Hosts
Engaged themselves in goodly service;
When the Brahmins, the reciters of the Vedas,
Spoke other things, they too emerged as
Ceaseless Vedic mantras.

Arunachala Siva.

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