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Messages - Subramanian.R

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7651
General topics / Re: Abhirami Andati - verses and meanings:
« on: May 04, 2016, 10:16:34 AM »
Verse  47:



47: வாழும்படி ஒன்று கண்டு கொண்டேன், மனத்தே ஒருவர்
வீழும்படி அன்று, விள்ளும்படி அன்று, வேலை நிலம்
ஏழும் பரு வரை எட்டும், எட்டாமல் இரவு பகல்
சூழும் சுடர்க்கு நடுவே கிடந்து சுடர்கின்றதே.

அன்னையே!அபிராமித் தாயே! நீ கடல்களுக்கும் ஏழ் உலகங்களுக்கும், உயர்ந்த மலைகள் எட்டினிற்கும் அரிதில் எட்டாதவள். மேலாக உள்ள இரவையும், பகலையும் செய்யும் சந்திர சூரியர்க்கு இடையே நின்று, சுடர்விட்டுப் பிராகாசிக்கின்றவள்!

O Mother Abhirami!  You are beyond the seas, the seven worlds, and tall mountains, eight in number.
Further You are beyond night and day and You shine between the Moon and the Sun!

contd.,

Arunachala Siva. 

7652
7.  Brahman, though devoid of all senses, witnesses Its creation with absolute intelligence.  Without
the aid of senses It can see, hear, taste, smell and feel.  Endowed with such impossible powers, Its nature
is undoubtedly remains a 'subject' for endless attention and discussion.  If the truth 'Brahman appears all
this' is impalpable, it can be understood that Isvara the All and the cause of Liberation of beings, has entered
every being, thereby rendering them conscious, because of the well known fact that creation does have
a beginning and that as a vibration.

8.  Non discord to the authority of the Vedas under all circumstances must be honored. The appearance
of the formless Reality as one with form is only a phenomenon and does not involve transformation
(evolution). By the negation of the manifestation, realization of its ground and the attainment of bliss
are achieved even as one is apparently a part and parcel of the appearance.

9.  The Upanishads reveal that Parama Siva, the consort of Uma Devi, is the Lord of gods.  His Being
is the basis of existence of one and all.  He is the One acclaimed by the Vedas, as the state of non dual
bliss transcending the pentad of sheaths, viz., annamaya kosa, pranamaya, manomaya, vijnanamaya
and anandamaya.  However dominantly substantial the world phenomenon might appear, being only the
effect, it cannot in any way generate (even the knowledge of) the cause, which is Brahman.

10.  It is clear from the above that Siva alone is the bestower of joy. The Vedic utterances glorify the
Lord as Truth and Infinite.  Ignorant of this, men wallow in the world of illusory happiness.  Lack of
knowledge results in one's imagination of joy in the phatasmagoria that lack even an iota of substance.
Absence of inquiry leads to desire, the consequence of which is the vicious cycle of the miserable
transmigration of the soul.

contd.,

Arunachala Siva. 
             

7653
78.  Since all worldly experience is rooted in the Ignorance, dream like, taking place in worldliness,
pertaining to men ignorant (of the Real Self), it is false, and is therefore no evidence for the seeker
of Deliverance in this discrimination between the real and the unreal.

79. For the aspirant who seeks to win the Supreme State transcending their relativity of the three states,
the supreme evidence is the Experience of the Sage.  He alone knows also the truth about the world,
because of His awareness of the Reality in that state.

80. The Sage not only testifies to his own experience, but also furnishes flawless reasons drawn from
our own worldly experience.  But the disciple, if wise, will not go on posing questions without end;
for the word of the savior is not to be doubted by the aspirant.

81.  There is no end to doubt until one gets established in the Supreme State.  Only in that State
is there an end of all doubts, due to the extinction of the doubter, the ego.

82. Since there is no finality in reason, the aspirant should at once give up reliance on reason,
and with faith in the Master's teaching, must strive for winning the goal on the lines taught by Him.

contd.,

Arunachala Siva.           

7654
Just as the Sage's past karma is the cause of his present activities will not the impressions (vasanas)
caused by his present activities adhere to him in future?

Only one who is free from all the latent tendencies (vasanas) is a Sage.  That being so how can the
tendencies of karma affect him who is entirely unattached to activity?

- Sri Ramana Maharshi, Spiritual Instruction, Chapter III.

Arunachala Siva. 

7655
What is the light of consciousness?

It is the self luminous existence-consciousness which illumines for the seer of the world of names and forms
both inside and outside.  The existence of this light of consciousness can be inferred by the objects illuminated
by it.  It does not become a separate, known object.

- Sri Ramana Maharshi, Spiritual Instruction, Chapter III.


Arunachala Siva. 

7656
Today, the 4th May 2016 is Sri Bhagavan's Maha Aradhanai, i.e His leaving the mortal body and combining
with Sivam, day.  It is Krishna Paksha Trayodasi day.  There will be special abhishekam, alankaram and
arti for Sri Bhagavan's Maha Samadhi.  There will be a lot of bhkatas today swarming the Asramam.

After the special aradhana, there will be lunch with sweets to the visitors/bhaktas.

There will also be special events like singing, dancing etc., in the Asramam in the afternoon.

To annihilate recurrent Vasanas
And bring to being knowledge free
From dread delusion and desire,
Know that the mantra true is but
Devotion to the Guru's Feet.

- The Garland of Guru's Sayings - 308.  (Muruganar).

Arunachala Siva.     

7657
General topics / Re: Abhirami Andati - verses and meanings:
« on: May 03, 2016, 12:37:40 PM »
Verse  46:

46: வெறுக்கும் தகைமைகள் செய்யினும், தம் அடியாரை மிக்கோர்
பொறுக்கும் தகைமை புதியது அன்றே,-புது நஞ்சை உண்டு
கறுக்கும் திருமிடற்றான் இடப்பாகம் கலந்த பொன்னே.-
மறுக்கும் தகைமைகள் செய்யினும், யானுன்னை வாழ்த்துவனே.

ஏ அபிராமியே! விஷத்தை உண்டவனும், அதனால் கருத்திருக்கும் கழுத்தை உடையவனுமாகிய சிவபெருமானின் இடப்பாகத்தில் அமர்ந்தவளே! சிறியோர்கள் செய்யக்கூடாத செயல்களைச் செய்து விடுவர். அறிவிற் சிறந்த ஞானிகள் அதைப் பொறுத்து அருளியதும் உண்டு. இது ஒன்றும் புதுமையல்ல. பொன் போன்றவளே! நான் தகாத வழியில் சென்றாலும், அது உனக்கே வெறுப்பாகயிருந்தாலும் மீண்டும் மீண்டும் உன்னையே சரணடைவேன். அத்துடன் மேலும் வாழ்த்தி வழிபடுவேன்.


O Abhirami!  You have occupied the left portion of Siva, who has consumed poison and has got a dark
throat!  The ignorant will do the work that is forbidden.  The learned Jnanis will tolerate them.  This is
not something new. O the goddess of golden hue!  Even if go in the forbidden path, and such act will
create hatred in Your mind, I shall come back again and surrender to You.  I shall also pray to You
praising Your glory.

contd.,

Arunachala Siva.     

7658
Furthermore,

karmanye vadhikaraste
maphalesu kadachana
ma karma phalahetur bhur
ma te sango'stvakarmani.  II.47

One has the right to do one's own work but never has a claim to the fruits of one's labors.
And neither should one relinquish one's work.  Karma here refers to selfless work, work
done for the good of the mankind.  The results of actions are beyond human control.
They are determined by the Lord.  (See the first verse of Upadesa Saram)

In this verse, therefore, Krishna's message is:

*  You only have the right to perform your duty.

*  Do not lay claim to the fruits of your actions.

* Do not be the cause of the fruit of the action, that is, do not claim agency for your actions.

* Neither should you renounce rightful action.

The lesson here is that, since we are always liberated, we should not let desires  stand in the way
of our emancipation from the cycle of birth and death.

contd.,

Arunachala Siva. 

7659
The science of life, which we may call philosophy, accepts the rationale of the material sciences
about energies, and says that consciousness is for ever like gravity, and unchanging.  But a great
distinction has to be emphasized.  Gravity, electricity, and all other observed forces are insentient,
for they do not know themselves or each other.  Consciousness is unique in that its very nature is
'knowing', 'being aware', and so it must be conceded that consciousness is an energy that knows itself,
and knows all other energies.  It remains eternally self confirmed and all knowledge of the cosmos stands
validated in the center where consciousness, is manifesting as 'I AM' .  My own assertion of being and knowing
clearly focused upon my body frame, but again the question arises:

"Is this assemblage of material molecules or organs generating and expressing the life in it  -- life that
is experienced psychologically, but which  is a deeper reality than physiological  - or is it an independent
faculty of life called consciousness that is manifesting through this body equipment, turning these 60
kilos of dead matter into a live person?"

contd.,

Arunachala Siva.               

7660
73.  Just as it is proper to throw away the heap of shorn hair without scrutiny, so it is right for the
aspirant to turn away from the world, which (for him) is of no value, without inquiry concerning it.

74.  The aspirant will naturally turn away from the world at once and with his mind turned inwards,
will strive for the goal.  It is by turning the mind away from the world that the quest is made, and
for that reason the world is certainly to be renounced.

75. But those who have not the needed strength of non attachment, believing, as they do, that the
world is real in its own right, cannot turn the mind inwards for the quest; so for them, this inquiry
is surely needful.

76.  These, by making the inquiry on the lines indicated by the Master, would  become convinced
that the world is not real in its own right, and then by reflecting on this truth, will become able,
by degree, to turn the mind inwards.

77. An inquiry conducted on the basis of worldly experience alone, by relying on one's own unaided
intelligence, is vain. One should resort to a Guru who is a Sage and make this inquest on the world
as guided by him.

contd.,

Arunachala Siva.                 

7661
4.  One must understand that the world is unreal by way of inquiring into the principles proclaimed by the
Brahma Sutras viz.., 'janmadyasa'.  The supreme Brahman alone has spread out to appear as the
universe by vivarta (manifestation as against parinama - evolution).  With the aid of the scriptural utterances
such as 'yato va' and one's own intellect the truth will shine that Siva alone is the cause behind manifestation.

5.  For all other sacred lore such as Sastras, the Vedas are the basis.  Hence they are in harmony with the latter. The Vedas, which are the exhalation of the Omniscient Siva, were received by the inhalation of the four
faced creator Brahma.  Hence there can be no room for dialogue, argument and controversy and dispute.
Unflinching conviction in the authority of the Vedas is mandatory. The supreme causeless cause is Maheswara
-- the Over Lord.

6.  Clearly, it is by Visvesvara Siva's grace alone parity, unequivocality and harmony are perceived in the
Vedic commandments and thereby inspiration is obtained to follow them. As Brahman is beyond ken of
speech, utterances, however much sacred they be, cannot reveal or explain That.  They lead the aspirant
only to some extent, as the realm of Brahman transcends all guides and pointers in the ultimate sense.
Hence its appellation 'inscrutable'.  The sacred dictum 'atmaivesha iteeva'  (The Self alone is all this)
pronounces that the non dual Brahman has appeared as Isvara -- the sum totality of animate and inanimate.
The crown of the Vedas, the Upanishads, declare that Maheswara is the sole and sovereign Lord.

contd.,

Arunachala Siva.       

 
   

7662
General topics / Re: Tevaram - Some select verses.
« on: May 03, 2016, 09:46:26 AM »
Verse 372:


வம்பு லாமலர் வாவியின்
   கரையில்வந் தேறி
உம்பர் நாயகர் திருவருட்
   பெருமையை உணர்வார்
எம்பி ரான்தருங் கருணைகொல்
   இதுஎன இருகண்
பம்பு தாரைநீர் வாவியிற்
   படிந்தெழும் படியார்.


He ascended the bank of the tank where blows the breeze
Of flowery fragrance for ever; the divine grace of the Lord
Lit up the whole of his inmost consciousness; he said:
"Oh the mercy of the Lord!" He was now bathed by the pool
Of tears which gushed forth from his eyes twain.   

Arunachala Siva.

7663
General topics / Re: Tevaram - Some select verses.
« on: May 03, 2016, 09:43:52 AM »
Verse 371:


ஆதி தேவர்தந் திருவருள்
   பெருமையார் அறிவார்
போத மாதவர் பனிவரைப்
   பொய்கையில் மூழ்கி
மாதொர் பாகனார் மகிழும்ஐ
    யாற்றிலோர் வாவி
மீது தோன்றிவந் தெழுந்தனர்
   உலகெலாம் வியப்ப.



Who can ever comprehend the glory of the divine grace
Of the Primordial Lord? The illuminant and tapaswi
Immersed into the pool of the snowy mountain
And rose out of a pond at Tiruvaiyaru where the Lord
Who is joyously concorporate with His consort Uma, abides;
The whole world wondered at it.   

Arunachala Siva.

7664
General topics / Re: Tevaram - Some select verses.
« on: May 03, 2016, 09:40:56 AM »
Verse 370:


ஏற்றி னார்அருள் தலைமிசைக்
   கொண்டெழுந் திறைஞ்சி
வேற்று மாகிவிண் ணாகிநின்
   றார்மொழி விரும்பி
ஆற்றல் பெற்றவர் அண்ணலார்
   அஞ்செழுத் தோதிப்
பாற்ற டம்புனற் பொய்கையில்
   மூழ்கினார் பணியால்.



He wore as it were on his crown the grace of the Lord
Who rides the Bull, and adoring Him, hymned in love
The decade which oped thus: "He was other than the Empyrean
And the Empyrean too!" The devotee blessed with the puissance
Of grace, chanting the Panchakshara entered
The pool and into it immersed, as commanded.


Arunachala Siva.

7665
General topics / Re: Tevaram - Some select verses.
« on: May 03, 2016, 09:38:22 AM »
Verse  369:


தொழுதெ ழுந்தநற் தொண்டரை
   நோக்கிவிண் தலத்தில்
எழுபெ ருந்திரு வாக்கினால்
   இறைவர்இப் பொய்கை
முழுகி நம்மைநீ கயிலையில்
   இருந்தஅம் முறைமை
பழுதில் சீர்த்திரு வையாற்றிற்
   காண்எனப் பணித்தார்.


The Lord eyed the servitor that rose up after his obeisance
And with His grand ethereal words commanded him thus:
"Get immersed in this pool and behold the vision of Ours
As in Kailash, in great and flawless Tiruvaiyaru."   


Arunachala Siva.

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