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Messages - Subramanian.R

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7441
General topics / Re: Tevaram - Some select verses.
« on: May 18, 2016, 09:21:43 AM »
Verse 11:


ஒருகுன்ற வில்லாரைத்
   திருப்பழனத் துள்ளிறைஞ்சி
வருகின்றோம் வழிக்கரையில்
   நீர்வைத்த வாய்ந்தவளம்
தருகின்ற நிழல்தண்ணீர்ப்
   பந்தருங்கண் டத்தகைமை
புரிகின்ற அறம்பிறவும்
   கேட்டணைந்தோம் எனப்புகல்வார்.



"We came here after worshipping the Lord whose bow
Is the peerless mountain, at Tiruppazhanam; on the way
We beheld your cool and umbrageous water-booth of foison;
We also heard of your charitable endowments;
So are we here." Thus he spake.   

Arunachala Siva.

7442
General topics / Re: Tevaram - Some select verses.
« on: May 18, 2016, 09:18:01 AM »
Verse  10:


கடிதணைந்து வாகீசர்
   கழல்பணிய மற்றவர்தம்
அடிபணியா முன்பணியும்
   அரசின்எதிர் அந்தணனார்
முடிவில்தவஞ் செய்தேன்கொல்
    முன்பொழியுங் கருணைபுரி
வடிவுடையீர் என்மனையில்
    வந்தருளிற் றென்என்றார்.


Swift he came and adored the feet of Vakeesar who was always
The first to hail before anyone would salute him;
The great Brahmin addressed him thus:" Have I
Indeed wrought askesis endless. To what else do I owe
Your advent, oh incarnation of overflowing mercy?"   

Arunachala Siva.

7443
General topics / Re: Tevaram - Some select verses.
« on: May 18, 2016, 09:15:57 AM »
Verse 9:


அங்ககன்று முனிவரும்போய்
   அப்பூதி அடிகளார்
தங்குமனைக் கடைத்தலைமுன்
    சார்வாக உள்ளிருந்த
திங்களூர் மறைத்தலைவர்
   செழுங்கடையில் வந்தடைந்தார்
நங்கள்பிரான் தமர்ஒருவர்
   எனக்கேட்டு நண்ணினார்.

The Muni left the place and reached the door-steps
Of the house of saintly Appoothi; the chief of the Brahmins
Of Tingaloor who was in the house, hearing of the arrival
Of one dear to the Lord, to the hallowed threshold came out.

Arunachala Siva.

7444
General topics / Re: Tevaram - Some select verses.
« on: May 18, 2016, 09:13:00 AM »
Verse  8:



என்றுரைக்க அரசுகேட்
   டிதற்கென்னோ கருத்தென்று
நின்றவரை நோக்கிஅவர்
   எவ்விடத்தார் எனவினவத்
துன்றியநூல் மார்பரும்இத்
   தொல்பதியார் மனையின்கண்
சென்றனர்இப் பொழுததுவும்
   சேய்த்தன்று நணித்தென்றார்.


Vakeesar who heard them, thought: "What may this mean?"
He then addressed them standing there, thus: "Where is he?"
Him they replied thus: "He of the sacred thread, hails from
This hoary town; he has just left for his house;
That isn't far away; it is only nearby."   

Arunachala Siva.

7445
General topics / Re: Tevaram - Some select verses.
« on: May 18, 2016, 09:10:21 AM »
Verse  7:


இப்பந்தர் இப்பெயரிட்
   டிங்கமைத்தார் யார்என்றார்க்
கப்பந்தர் அறிந்தார்கள்
   ஆண்டஅர செனும்பெயரால்
செப்பருஞ்சீர் அப்பூதி
   அடிகளார் செய்தமைத்தார்
தப்பின்றி எங்குமுள
   சாலைகுளங் காவென்றார்.


To him that queried: "Who is it that hath this pandal
Here set up, giving it this name?" they that knew of it
Answered thus: "In the name of Tirunavukkarasar,
The servitor ruled by the Lord, saintly Appoothi
Of ineffable glory has wrought this; similar flawless
Endowments, pools and parks are also everywhere."

Arunachala Siva.

7446
General topics / Re: Tevaram - Some select verses.
« on: May 18, 2016, 09:07:31 AM »
Verse  6:


வந்தணைந்த வாகீசர்
   மந்தமா ருதசீதப்
பந்தருடன் அமுதமாந்
   தண்ணீரும் பார்த்தருளிச்
சிந்தைவியப் புறவருவார்
   திருநாவுக் கரசெனும்பேர்
சந்தமுற வரைந்ததனை
   எம்மருங்குந் தாங்கண்டார்.



Vakeesar graciously eyed the booth of cool where wafted
Gently the southerly, and also the ambrosial water;
His mind was filled with marvel; he beheld everywhere
The name "Tirunavukkarasu" beautifully inscribed.

Arunachala Siva.   

7447
General topics / Re: Tevaram - Some select verses.
« on: May 18, 2016, 09:04:51 AM »
Verse  5:


அளவில்சனஞ் செலவொழியா
   வழிக்கரையில் அருளுடையார்
உளமனைய தண்ணளித்தாய்
   உறுவேனில் பரிவகற்றிக்
குளநிறைந்த நீர்த்தடம்போல்
   குளிர்தூங்கும் பரப்பினதாய்
வளமருவும் நிழல்தருதண்
   ணீர்ப்பந்தர் வந்தணைந்தார்.


He reached an umbrageous water-booth of foison --
Cool like a well filled pool that could do away with
All unbearable distress, very like the merciful heart serene
Of the gracious One --, situate on the marge of the road
Frequented by innumerable people.   

Arunachala Siva.

7448



A topic on which Bhagavan Ramana's teaching can never be omitted is the state of Sahaja Nishta,
in which according to His devotees, He was permanently established.  Once can easily conceive
of Nirvikalpa Samadhi, where one is absorobed in the Self that all else is non-existent, where one is
awake to the Self and dead to the world, where stands rooted in the Absolute or transcendental
plane alone.  But how can one function both in relative and the absolute plane at the same time?
How can one, while seeing the Self or Brahman and nothing else, live in the world and function
outwardly as the other men do?  This is something that I at any rate cannot comprehend.  I have asked Bhagavan Ramana about it. He agreed it is really impossible to explain that only a Jnani can
fully understand it.  But by various illustrations, He sought to impress on me how it is possible.
One of these is the cinema. The child takes the pictures on the screen to be real, while the
adult knows all the time they are only shadows on the screen. The adult need not be blind to the
pictures, but he does not mistake them for reality.  He knows that they are only fleeting appearances
sustained by the substratum of the screen.

Bhagavan has often said that the Jnani sees only the Self and nothing else, in all  that we see.
This is also what is said in all our books.  There come to my recollection, two instances in
which while not expounding the state of Sahaja Nishta, He spontaneously referred to His personal
experiences.  He was telling us of some old devotee of His wo arranged a tour for Him to the
several places all over India.  Bhagavan declined to go for various reasons.  When telling us about it,
He remarked:  "What is the use of my going anywhere?  I cannot see anything."  He clearly meant
that wherever He goes and whatever He is shown, He sees only the Self.

On another occasion, when A. Bose's mother prepared various dishes at home, brought them to
the dining hall and served at lunch to Bhagavan and others, He took a little of each and mixed them
all up in one lump, as very often He does and ate them.  He said:

"Let her not make such efforts any more.  What can I eat?  I see only one taste."

(Source:  My Recollections of Sri Bhagavan Ramana, A. Devaraja Mudaliar.)

Arunachala Siva.   

7449
General Discussion / Re: Rough Notebook-Open Forum
« on: May 17, 2016, 05:30:51 PM »
Control  States of Consciousness:

1. Look down, closing your eyes.  Feel yourself drifting downwards as if sinking through water  --
through forests of waving seaweed - ever deeper into a green, misty world of fantasy.  Enjoy this
pleasant since of freedom from earthly responsibility, from demanding projects, from fears, from
worldly ambitions.  Affirm mentally, 'Through slowly drifting waters, I sink into subconsciousness.'

2.  Now, with a quick burst of will power, open your eyes and gaze straight ahead.  Shake off the last
clinging tendrils of passivity.  Affirm, 'With a burst of energy I rise to greet the world!'

3. Remain in that state for a few moments.  Then look upward and affirm, 'I awake in Thy light!
I am joyful!  I am free!  I awake in Thy light!'

Practice alternating between these three states of consciousness, accompanying them with a corresponding
shift in the position of your eyes.  Gradually, you will gain the ability to control your states of consciousness
at will.

Arunachala Siva.           

7450
General Discussion / Re: Rough Notebook-Open Forum
« on: May 17, 2016, 03:43:01 PM »
He who does not desire -- who is without desire,  who is freed from desire, whose desires have been
fulfilled, whose desire is for the Self only -his energies do not pass away, being the very Brahman
he goes to Brahman.

Therefore,

"When are given up all longings
which are found in the heart and soul,
Then the mortal becomes immortal,
in this life attains the Goal."

Just as a slough of a snake might lie on an anthill, lifeless and cast off, even so this body lies, and
this incorporeal immortal life force is Brahman itself, the Light itself.

Therefore,

"That difficult path, but diffused and ancient, by me has been reached and by me discovered.
Wise knowers of Brahman, released hereafter,
by this path enter the highest heaven."

-- Brhadaranyaka Upanishad.



Arunachala Siva.           

7451
It was during my southern trip to Germany that the life altering event happened.  One day after being
dropped on the autobahn near Stuttgart, I stood by the roadside beckoning for my next ride.  I was there
for four hours, but in the long delay the most amazing thing happened.  The longer I waited the stronger
the feeling came to me that something great was coming.  I had no idea what it could be and the thought
occurred that perhaps I might get a lift all the way to India.  I waited and waited and nobody stopped for
me but, incredibly, I grew more optimistic.  Hunger and tiredness were ignored in favor of anticipation
of this coming blessing which I palpably felt approaching.  Finally a Volkswagen van pulled over with
some young hippy types inside.  The ride they gave me was for only 15 minutes.  I got in and a young
a bearded man named Dietmar asked where I was going.  I answered 'India'.  He said, 'I have a house in
India and I am not using it.  Would you like the key?'  I said, 'Sure' and he wrote down  on a scarp of
paper, 'Sri Ramanasramam, Tiruvannamalai,Tamizh Nadu', and then added 'OM'. He gave me a small
key, which I attached to a string, and carried around my neck for the next two months that it took me to
reach my final destination, Arunachala.

This key was the culmination of my wait in tat state of great anticipation for that miracle which I expected,
without knowing exactly what would happen. I knew without a doubt that this gift was the key to my soul.

contd.,

Arunachala Siva.       
                   

7452
General topics / Re: Abhirami Andati - verses and meanings:
« on: May 17, 2016, 11:44:24 AM »
Verse  25:


25: பின்னே திரிந்து, உன் அடியாரைப் பேணி, பிறப்பு அறுக்க,
முன்னே தவங்கள் முயன்று கொண்டேன்,- முதல் மூவருக்கும்
அன்னே. உலகுக்கு அபிராமி என்னும் அருமருந்தே.-
என்னே?-இனி உன்னை யான் மறவாமல் நின்று ஏத்துவனே.

அம்மையே! மும்மூர்த்திகளின் தாயாக விளங்குபவளே! மூவுலகத்திற்கும் கிடைத்த அருமருந்தே! இனி நான் பிறவாமல் இருக்க, முன்னதாகவே தவங்கள் பல முயன்று செய்து கொண்டேன். அதற்காகவே நின் அடியார்கள் பின் திரிந்து அவர்களுக்குப் பணி செய்து வருகின்றேன். அம்மா! அபிராமித்தாயே! நான் முன் செய்த தவப் பயனே, இப்பிறவியில் உன்னை மறவாமல் நல்வழி நின்று வணங்குகின்றேன். இன்னும் வணங்கிக் கொண்டேயிருப்பேன்.

O Mother!  You are the Mother of the three gods (Brahma, Vishnu and Siva). You are the rare medicine
which is available for the three world!  I performed various tapas, to avoid further births.  For that
only, I followed the devotees of You and do my duties for them.  O Mother Abhirami!  Because of the tapas
in previous births, I am always remembering You now and pray to You and also follow the right ways
of life.  I shall keep on praying to You till my life ends.

contd.,

Arunachala Siva.   

7453
When Bhagavan learned of Mastan's passing away, he sent Kunju Swami to our village with full instructions
on how to make a Samadhi for Mastan.  There is a Tamizh book that faithfully gives the details of how saints
who have followed Lord Siva have to be buried. (Tirumandiram).  In accordance with these details,
Bhagavan drew up a plan of the dimensions of the Samadhi and sent it along with Kunju Swami. It seemed
very strange to us that a Muslim should be given a Saiva Saint's burial and stranger still that Bhagavan,
who did not generally encourage ceremonial rites, actually laid down in the minutest detail the rites to be
followed in the Samadhi of Mastan.

Whatever the reason, just as Bhagavan stipulated, we made a tomb for Mastan in our village.  It is a village
whose population is predominantly Jain. These inhabitants of the village felt that having a Hindu Samadhi
in their midst would be very inauspicious.  When they first heard of it, there was even talk of their abandoning
the village completely.  However, in the time that has passed since Mastan's Samadhi was constructed,
the village has thrived and grown rich.  Nowadays the Samadhi is a visible deity to all the people from the village, whatever their caste or religion.  What a wonder!

contd.,

Arunachala Siva.               

7454
96.  The four faced One (Brahma), he who creates all the worlds and is their Lord, said, 'You (gods) who
love me well, listen!  Since it is I who declare to you that this is the meaning of the arcane Vedas, this is
the reality beyond compare.  If you are in any doubt, I will have the iron heated till it is red hot and hold
in my golden hands to prove myself free of any falsehood.'

97.  He who sits upon the lotus blossom (Brahma) said, 'Gods, you who are loving devotees of Lord Siva,
listen!  The meaning of the Vedas, as I have explained it, is just so.  There is nothing further.  In order
that you should be convinced of this in your minds, I have sworn  a threefold oath, holding on to the feet
of Lord Siva.

Holding a red hot iron in one's hand was ancient trial by ordeal way of affirming the truth.  If the flesh
of the hand did not burn, then the statements uttered was deemed to be true.

contd.,

Arunachala Siva.           

7455
54.  It is not mandatory for self knowledge that one should learn to recite or study the Vedas  - which
are permitted only to some classes.  Putting into practice of the sacred utterances is all that is required.
Surrendering the outcome to the Lord, one must forge ahead in the path of one's capacity.  In the end
the essence of the Vedas is perceived in crystal clarity devoid of any incoherence.

55.  Direct realization of the light of the Self can achieve liberation even without the learning of sacred lore.
By such knowledge both spiritual and mundane aspirations are fulfilled.  Though by nature unconditioned,
Self Knowledge appears as if having adjuncts while imparting to others.

56,57.  Experience of the Self is one and the same or all.  However, qualification and approach of the
aspirant can cause variability in its expression.  If ordinary sense enjoyments can defy description
what to speak of the Self which is the mother of all experiences?  Vigilance is recommended while ascertaining
the consummation of spiritual practice.  As absolutely thought free state is the goal, any conceptualization
of it is only self contradictory.

Even adepts seasoned in the sacrificial Vedic rites cannot boast of any concessions in this aspect.  Because
such practices without the attitude of detachment from doership and craving for fruits fail to remove the
dualistic vision.

58,59. By the power of Vedic chanting and performance of Vedic rituals heavenly realms are attainable.
Even there distinctions are prevalent which give rise to pain.  Therefore, attainment of the non dual
state devoid of all differentiation is the fruit of no mean tapas.  And that tapas has to be flawless.  It is
attained step wise by a steady if not slow process. Yajna performed in thoroughness reaps fruits in
abundance. 

contd.,

Arunachala Siva.             

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