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Messages - Subramanian.R

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7216
General topics / Re: Tevaram - Some select verses.
« on: May 28, 2016, 09:02:27 AM »
Verse 29:


தெய்வப் பெருமாள் திருவாரூர்ப்
   பிறந்து வாழ்வார் எல்லாரும்
மைவைத் தனைய மணிகண்டர்
   வடிவே யாகிப் பெருகொளியால்
மொய்வைத் தமர்ந்த மேனியராம்
   பரிசு கண்டு முடிகுவித்த
கைவைத் தஞ்சி அவனிமிசை
   விழுந்து பணிந்து களிசிறந்தார்.


All that took birth and flourished in Tiruvaroor --,
The city of the Lord of the celestial beings --,
Were like the blue-throated Lord Himself;
Their forms glowed in growing splendor like the Lord?s;
Witnessing this he folded his hands above his head
In sacred dread, fell prostrate on the ground
And felt exceedingly happy.   

Arunachala Siva.

7217
General topics / Re: Tevaram - Some select verses.
« on: May 28, 2016, 08:59:58 AM »
Verse 28:


ஆதி தேவர் எழுந்தருள
   உணர்ந்தார் இரவர்ச் சனைசெய்யா
தேதம் நினைந்தேன் எனஅஞ்சி
   எழுந்த படியே வழிபட்டு
மாத ரார்க்கும் புகுந்தபடி
   மொழிந்து விடியல் விரைவோடு
நாத னார்தந் திருவாரூர்
   புகுத எதிர்அந் நகர்காண்பார்.


As the Lord disappeared, he came to himself.
"What is it I have done, entertaining
A sinful thought instead of doing the pooja?"
Thus he mused, fear-driven; he rushed
Into the house and performed the pooja;
He also told his wife of the happening;
At dawn he woke up and hastened
To Tiruvaroor which he sighted are long.   

Arunachala Siva.

7218
General topics / Re: Tevaram - Some select verses.
« on: May 28, 2016, 08:57:23 AM »
Verse 27:


மேன்மை விளங்குந் திருவாரூர்
   வீதி விடங்கப் பெருமாள்தாம்
மான அன்பர் பூசனைக்கு
   வருவார் போல வந்தருளி
ஞான மறையோய் ஆரூரில்
    பிறந்தார் எல்லாம் நங்கணங்கள்
ஆன பரிசு காண்பாய்என்
   றருளிச் செய்தங் கெதிர்அகன்றார்.


As if to accept the pooja of the great servitor
Lord Veethivitangka of ever-glorious Tiruvaroor
Appeared there and said: "All men born in
Tiruvaroor are blessed with the wisdom of the Vedas;
They form Our Hosts; this is their beatitude;
We will reveal this to you and you shall witness this."
Thus spake the Lord in grace and vanished.   

Arunachala Siva.

7219
General topics / Re: Tevaram - Some select verses.
« on: May 28, 2016, 08:54:51 AM »
Verse 26:


ஆய பொழுது தம்பெருமான்
   அருளா லேயோ மேனியினில்
ஏயும் அசைவின் அயர்வாலோ
   அறியோம் இறையும் தாழாதே
மேய உறக்கம் வந்தணைய
   விண்ணோர் பெருமான் கழல்நினைந்து
தூய அன்பர் துயில்கொண்டார்
   துயிலும் பொழுது கனவின்கண்.


Then, we know not, if it was by the Lord?s grace
Or by the fatigue he suffered, he fell asleep
All at once; he slept, his mind fixed
On the feet of the Lord of the Devas;
He then dreamed a dream.


Arunachala Siva.

7220
General topics / Re: Tevaram - Some select verses.
« on: May 28, 2016, 08:52:28 AM »
Verse  25:


ஆத லாலே குளித்தடுத்த
   தூய்மை செய்தே அகம்புகுந்து
வேத நாதர் பூசையினைத்
   தொடங்க வேண்டும் அதற்குநீ
சீத நன்னீர் முதலான
   கொண்டிங் கணைவாய் எனச்செப்பக்
காதல் மனையார் தாமும்அவை
   கொணரும் அதற்குக் கடிதணைந்தார்.

"So I should first have the purificatory bath;
I will then enter the house to commence the pooja;
Secure for me, here, cool water and things needed."
Thus bidden, the loving wife hastened
Into the house to secure them.   

Arunachala Siva.


7221



This is the description of "A Pilgrim"  sometime in late 1946, when he had darshan of Bhagavan Ramana:-

"As I approached the Maharshi's room, I could feel the peace that was radiating from His room.
I entered the room and then came my first shock.  I expected to see something glorious, a face
surrounded by a halo etc., (!)  I didn't find any of those.  Has he not said, I was reminded, in
His answer that Self Realization does not mean that something would descend upon us as something glorious?
Has He not said: "People seem to think that by practicing some elaborate sadhana, the Self would one
day descend upon them as something very big and with tremendous glory that they would then
have what is called 'Sakshatkaram?

In the afternoon, Bhagavan answered my questions.

Q: You have said 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 that 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!  (And this was my second shock that shook me from the slumber of my pet notions).  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 efforts 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?  Yhis is what I meant
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 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 here 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.   

7222
General topics / Re: Tevaram - Some select verses.
« on: May 27, 2016, 03:43:51 PM »
Verse  24:




திங்கள் முடியார் பூசனைகள்
   முடித்துச் செய்யுங் கடன்முறையால்
அங்கி தனைவேட் டமுதுசெய்து
   பள்ளி கொள்வீர் எனஅவர்க்குத்
தங்கள் பெருமான் திருமணலிக்
   கெழுச்சி சேவித் துடன்நண்ண
எங்கும் எல்லா ரும்போத
   இழிவு தொடக்கிற் றெனைஎன்று.

She said: "Be pleased to perform the pooja
For the Lord who wears the crescent on His crown
And also the Agni-rites; thereafter you may
Be pleased to eat and slumber."
He replied her thus; "This day our Lord
Visited Manali; I adored Him with all and sundry;
I am afraid I am polluted."   

Arunachala Siva.


7223
General topics / Re: Tevaram - Some select verses.
« on: May 27, 2016, 03:39:16 PM »
Verse  23:


பொழுது வைகச் சேவித்துப்
   புனிதர் மீண்டுங் கோயில்புகத்
தொழுது தம்மூர் மருங்கணைந்து
   தூய மனையுள் புகுதாதே
இழுதும் இருள்சேர் இரவுபுறங்
   கடையில் துயில இல்லத்து
முழுதுந் தருமம் புரிமனையார்
   வந்துள் புகுத மொழிகின்றார்.




He adored the Lord the live-long day;
When the Lord came back to His temple,
He hailed Him there and taking leave of Him
Repaired to his town through the inky-dark night,
He would not enter his house, pure and holy,
And slumbered on the pial.
His wife who is his helpmate in all his dharma and karma,
Thither came and requested him to come in.   

Arunachala Siva.

7224
Verse  2(8)


அரியானே யாவர்க்கும் அம்பரவா
    அம்பலத்தெம்
பெரியானே சிறியேனை ஆட்கொண்ட
    பெய்கழற்கீழ்
விரையார்ந்த மலர்தூவேன் வியந்தலறேன்
    நயந்துருகேன்
தரியேன் நான் ஆமாறென் சாவேன்நான்
    சாவேனே.


O One,
hard to be comprehended by anyone !
O Lord of the Empyrean !
O our great One Of the Ambalam !
I strew not fragrant flowers Beneath Your feet girt with gem-filled anklets Which claimed and rule me;
I cry not aloud In wonderment;
nor do I melt in love.
This I can Endure no more;
what then is the way for me?
I will die;
for sure,
I am doomed to die.


Arunachala Siva.

7225
Verse  2(7)


பரவுவார் இமையோர்கள் பாடுவன
    நால்வேதம்
குரவுவார் குழல்மடவாள் கூறுடையாள்
    ஒருபாகம்
விரவுவார் மெய்யன்பின் அடியார்கள்
    மேன்மேல்உன்
அரவுவார் கழலிணைகள் காண்பாரோ
    அரியானே.


The celestials hail You;
the four Vedas hymn You;
The lovely Woman whose long and fragrant hair Is decked with Kuravu flowers,
is part of You.
Your true devotees fore-gather to adore You,
more and more.
O rare One !
Who can behold Your feet twain Adorned with well-crafted anklets?

Arunachala Siva.

7226
General topics / Re: Abhirami Andati - verses and meanings:
« on: May 27, 2016, 12:05:00 PM »
Verse  35:



35: திங்கட் பகவின் மணம் நாறும் சீறடி சென்னி வைக்க
எங்கட்கு ஒரு தவம் எய்தியவா, எண் இறந்த விண்ணோர்--
தங்கட்கும் இந்தத் தவம் எய்துமோ?- தரங்கக் கடலுள்
வெங் கண் பணி அணைமேல் துயில்கூரும் விழுப்பொருளே.

அன்னையே! அபிராமியே! திருப்பாற்கடலிற் சிவந்த கண்களையுடை பாம்புப் படுக்கையில் வைஷ்ணவி என்னும் பெயரால் அறிதுயில் அமர்ந்தவளே! பிறைச் சந்திரனின் மணம் பொருந்திய அழகிய பாதங்களை எம்மேல் வைக்க நாங்கள் செய்த தவம்தான் என்னவோ! விண்ணுலகத் தேவர்களுக்கும் இந்தப் பாக்கியம் கிட்டுமோ!

Abhirami!  My Mother!  You are sleeping (ari thuyil)  on the Adisesha with red eyes, on the Milky Ocean, with the name. Vaishnavi!

What tapas have we done, for Your keeping the beautiful feet with the smell of crescent moon on our heads!
Even the devas of the high world will not have this bhagyam (luck).

contd.,

Arunachala Siva.     

7227
He (Tattuvaraya) told the disciples (who had arrived with the message, 'Sorupananda, the repository
of grace and compassion, has ordered even me, a great offender, to return.'

Expressing supreme bliss, he sang some more portions of Paduturai, and then returned to the presence
of the Guru.  He stood there, shedding tears, in ecstasy, singing the praises of his Guru.

Sorupananda merely said,  "Iru".

"Iru" is the imperative of a verb that means both 'Be' and 'Stay'.  In choosing this word Sorupananda
was ordering him both to remain physically with him and also to continue to abide in the state of being.

Tattuvaraya lived happily there, serving his Guru.

Sorupananda went through the works that Tattuvaraya had composed and was delighted with their
depth of meaning and the grandeur of their vocabulary. However, he made no sign of the joy he felt.

Then, he thought to himself, 'These sastras will be useful only for the learned and not for others.'

He told Tattuvaraya, 'Son, you have sung all these sastras for your own benefit, but not for the benefit
of the people of the world.'

The conversation was interrupted by the arrival of the cooks who informed Sorupananda, 'Swami,
you should come to have your food.'

contd.,

Arunachala Siva.                 

7228
The other, more frequently encountered 'explanation' for creation is that it is for God's enjoyment or sport.
(K.1.9).  The word Lila may well have been encountered even by those who have never heard of Advaita.
It means 'play', 'amusement' or 'pastime'.  But Gaudapada immediately rejects this, asking how it could
possibly be that the absolute Consciousness, which is entirely unlimited, complete  and in need of nothing,'
could have desires to satisfy.  Desire is synonymous with limitation.  Swami Chinmayananda gives the analogy
of someone who has just enjoyed the most sumptuous meal imaginable and is entirely replete being offered some new dish of food.  There will not be the slightest interest, no matter how tasty this might seem as some other time.

The 'explanation' that creation is for God's enjoyment raises another paradoxical point.  We know that there
are wars and famines, and suffering in the world for all sorts of reasons.  How could we explain this if we
accepted a God who creates for His enjoyment?  He could have been a sadist!  Consequently, the Lord could
have no motive for creating the world.  As Gaudapada puts it:  'What possible purpose could there be for Him
whose desires are always in the state of fulfillment?'

contd.,

Arunachala Siva.             

7229
91.  The authority of the Vedas is final.  Smritis follow them and explain them with the help of accounts.
These two are the unfailing guides in the inner path of knowledge.  It goes without saying that a body is
essential for achieving prosperity of any kind.

With that as the basis aided by the light of scriptures, one must progress toward the realm of the Spirit
without getting entangled in the objects.  The firm conviction that the bounty of the Self transcends all
material wealth is the assurance for success.  Let the mind never stoop or droop to anything less and thereby
have liberation assured.

92.  The Self is ever shining of its own.  Ignorance of this causes its veiling.  The result is Jiva devoid of
knowledge and hankering after pleasures.  Removal of this veiling-causing ignorance is the sole means
to know the Self as ever present. Brahman is the space transcendence.  Its aspect of consciousness conditioned by the Jiva (body) is referred to as Atman.  This aspect by constant reflection of the source
Brahman becomes progressively illumined and one learns to see Brahmic light within and without and
attains unity.     

93.  Even with the increased responsibility the aspirant must carry on his practice with increased zeal
and joy.  Intermittent experiences supported by Guru's gracious utterances  erase the world picture
completely and the Self is revealed in all its glory.  Liberation is achieved.  Occasional disturbances
of veiling subside gradually.

contd.,

Arunachala Siva.

7230
205.  Maya is the body or attribute of God.  Ignorance is that of the soul.  Maya is subject to that Supreme
One.  But the soul is subject to the Ignorance.

206.  Maya and the Ignorance are mentioned in the sacred lore in order to account for the difference between
the soul and God.  This difference, being rooted in the Ignorance, is unreal, but it is regarded as real from the
stand-point of worldly activity. 

207.  Duality will continue to appear as real, so long as this quality of being a 'soul' does not cease by
Right Awareness of the Self.  For this reason this difference will appear as real to men, just like all other
differences here.

208.  The unreality of the three, namely the world, God and the soul, is taught as a single indivisible
truth.  It is not possible to use a hen, one half for the cooking and the other half for laying eggs.   

209.  For him who regards himself as owner of or dweller in the body and as being a 'soul', the Real
Self Himself becomes God, and he should practice devotion to Him for the sake of Deliverance.

210. He that knows the Truth of non difference by the intellect alone, but is unable to achieve experience
of the True Nature of the Real Self, must strive to attain Deliverance by devotion and self surrender to God.

contd.,

Arunachala Siva.

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