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Messages - Subramanian.R

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8101
General topics / Re: Tevaram - Some select verses.
« on: April 10, 2016, 09:28:58 AM »
Verse  136:


தேவர் பிரான்திரு மாணி
   குழியுந் தினைநகரும்
மேவினர் சென்று விரும்பிய
   சொன்மலர் கொண்டிறைஞ்சிப்
பூவலர் சோலை மணமடி
   புல்லப் பொருள்மொழியின்
காவலர் செல்வத் திருக்கெடி
   லத்தைக் கடந்தணைந்தார்.


On the way he hailed the Lord of gods enshrined
At Tirumanikuzhi and Tirutthinainakar and hymned Him
In psalm and song and solemn strain;
As he plied his steps onward, incense breathed by flowers
Laved his sacred feet; thus the lord of words whose import
Is divine, fared forth and crossed the river Gedilam.

Arunachala Siva.

8102
General topics / Re: Tevaram - Some select verses.
« on: April 10, 2016, 09:25:00 AM »
Verse 135:


மற்றும் இனையன வண்டமிழ்
   மாலைகள் பாடிவைகி
வெற்றி மழவிடை வீரட்டர்
   பாதம்மிக நினைவில்
உற்றதொர் காதலின் அங்குநின்
    றேகிஒன் னார்புரங்கள்
செற்றவர் வாழுந் திருவதி
   கைப்பதி சென்றடைவார்.

He hymned similar prosperous garlands of Tamizh verse
And sojourned there; impelled by a loving desire
To hail the feet of the Lord, the Rider of the ever-young
And victorious Bull, enshrined at Veerattam,
He left for Tiruvatikai where abides the Lord who gutted
With fire the triple hostile sky hitting cities.


Arunachala Siva.

8103
General topics / Re: Tevaram - Some select verses.
« on: April 10, 2016, 09:22:32 AM »
Verse 134:


ஈன்றாளு மாய்எனக் கெந்தையு
   மாகி யெனவெடுத்துத்
தோன்றாத் துணையாய் இருந்தனன்
   தன்அடி யோங்கட்கென்று
வான்தாழ் புனல்கங்கை வாழ்சடை
    யானைமற் றெவ்வுயிர்க்குஞ்
சான்றாம் ஒருவனைத் தண்டமிழ்
   மாலைகள் சாத்தினரே.



His hymn began thus: "He is Mother and Father too."
The hymn ended thus: "He is the invisible aid to His devotees."
With this and other hymns he lauded the Lord
That bears on His crown the Ganga that flows from the heavens,
The One that is the Witness true to all the lives,
In garlands of cool and merciful Tamizh.

Arunachala Siva.   

8104
General topics / Re: Tevaram - Some select verses.
« on: April 10, 2016, 09:20:26 AM »
Verse  133:


தொழுந்தகை நாவினுக்
   கரசுந் தொண்டர்முன்
செழுந்திருப் பாதிரிப்
   புலியூர்த் திங்கள்வெண்
கொழுந்தணி சடையரைக்
   கும்பிட் டன்புற
விழுந்தெழுந் தருள்நெறி
   விளங்கப் பாடுவார்.



Worshipful Tirunavukkarasar with the holy company
Adored the Lord of Tiruppatirippuliyoor who sports
In his matted hair the white crescent; he prostrated
Before Him, rose up and sang hymns that the way
Of divine grace might in the world shine very well.   

Arunachala Siva.

8105



The Self is revealing all the time.  At the waking level, at the dream level, and at the deep sleep level.
The Self reveals because that it is its nature.  The Self is eternal light.  It reveals the world, the body,
the senses and the mind.  Even in deep sleep, where the mind, senses, and the body are absent,
the Self is still revealing.  It is like fire, where the burning capacity manifests when something flammable
like a piece of wood, is brought near it.  Fire burns only when something comes into contact with it. 

But unlike fire, the revelation of the Self is always manifest because it reveals not only the presence
of objects, as in the case of waking and dream states, but also the absence of objects, as in the case
of deep sleep.  The power of revelation of the Self is manifest in the presence as well as the absence of
objects.

It is the non-relational Self that becomes the Jiva, due to Avidya. The mind-sense-body complex is
a product of Avidya.  What is called the Jiva is the Self in association with or conditioned by the
mind-body complex.  The Jiva is the Self in the body.  Though the Self by its very nature is non-relational,
it becomes relational, as it were, with the mind sense body complex and gets involved in empirical
existence as the knower, agent and enjoyer.  The Self-in-itself, which is not involved in any empirical expereince, is called Tuirya, or simply the
Fourth.

This is the Self which is called Visva at the waking state, Taijasa at 
the dream state and Prajna in deep sleep state.  When all the three
states of experiences are transcended, when the Vyavaharika is left behind,
"That Beyond" where only the Self remains is called the Fourth or Turiya.   The
Fourth is beyond the three states of experiences.  There is no cognition, be it external
or internal, and all distinctions of knower, known and knowledge have faded into oblivion.
It is beyond Avidya.  It is, therefore, said to be trans-empirical and trans-relational.


Arunachala Siva.

8106
General Discussion / Re: Rough Notebook-Open Forum
« on: April 09, 2016, 06:35:58 PM »

1. Bhagavan Sri Ramana Maharshi - 66th Maha Aradhana - 04.05.2016


2.  Mother Azhagamma - Maha Puja -  30.05.2016

Arunachala Siva.

8107
In Advaita Vedanta philosophy, two types of attainment are spoken of;  attainment of the not-yet-attained
and attainment of the already attained.  What has not been attained, for instance, the attainment of a new
automobile, is achieved in space and time. It is attained by effort and produces a limited result, e.g. a new car.
This type of attainment always involves both gain and loss.  One gains a new condition and loses an old
condition.

However, Vedanta also talks about another type of attainment.  It is called, 'obtaining the already obtained'
-- praptasya praptih, or, 'getting rid of what you have not got.'  To obtain the already obtained involves
neither space nor time.  One can obtain only that which one does not already have.  Since one always is the
Self, when one realizes this fact, it is designated as 'obtaining the already obtained.' 

Realizing, attaining and reaching the goal only have a figurative meaning according to Bhagavan Ramana.
If the goal, Self Realization, is to be reached, obtained anew, it cannot be permanent.  The goal must
already be there.  Why?  If an individual seeks to reach the goal with his or her ego, how can they reach
it?  The goal must have existed before the ego searched for it and when the ego is destroyed, what is there
only the eternal Self, as it ever was!  Thus 'bondage' and 'release'  must only pertain to the ego and not to
the Self. Where duality exists, there bondage and release make sense. But, if there is no duality, if duality
only exists in the mind or the ego of an individual, then who is to be released and by what?  When the mind
ceases through Self Inquiry, it will be discovered that there is neither bondage nor liberation.

contd.,

Arunachala Siva.                     

8108
General topics / Re: Abhirami Andati - verses and meanings:
« on: April 09, 2016, 12:03:22 PM »
Verse 22:


22: கொடியே, இளவஞ்சிக் கொம்பே, எனக்கு வம்பே பழுத்த
படியே மறையின் பரிமளமே, பனி மால் இமயப்
பிடியே, பிரமன் முதலாய தேவரைப் பெற்ற அம்மே.
அடியேன் இறந்து இங்கு இனிப் பிறவாமல் வந்து ஆண்டு கொள்ளே.

கொடியானவளே! இளமையான வஞ்சிப் பொற் கொம்பே! தகுதியற்ற எனக்குத் தானே முன் வந்து அருளளித்த கனியே! மணம் பரப்பும் வேத முதற் பொருளே! பனி உருகும் இமயத்தில் தோன்றிய பெண் யானை போன்றவளே! பிரம்மன் முதலாகிய தேவர்களைப் பெற்றெடுத்த தாயே! அடியேன் இப்பிறவியில் இறந்தபின், மீண்டும் பிறவாமல் தடுத்தாட் கொள்ள வேண்டும்.

O Mother who is like a creeper, the one who is like golden Vanji branch.  You, the Fruit,  came on Your
own and conferred me Grace, while I am not fit.  You are the fragrant first principle of Vedas!  You appeared
as a lady elephant in the Himalayas where the snow is melting.   You are the Mother even to gods
like Brahma and all other devas.  O Mother, you should prevent me from getting a birth, after I die in this
birth.

contd.,

Arunachala Siva.   

8109
In the first sub section of section 1 of Vichara Sangraham he says:

(...) vicharippadu eppadi?  ennil, kattai mudaliya palum jadamana ich sariram, nan endru spurittu varangi
varuma?  varade.  adalal, pinnamana dehattai p pinam polave irutti, vakkalum nan endru sollamal irundu,
iruppadu nan ena vilanguvadu eduvendru kurmaiyay vicharittal, appodu hirudayattil , nan nan endru sattam
illaamal, tanakku t tane or vidha spurippu mattiram tondrum.  adanai vidadu summa irundal, deham nan
ennum ahamkara rupa jiva bhodattai mutrilum nasam akki, karuppurattil patriya neruppu pol, tan um
santam ay vidum. iduve moksham endru periyorgalalum surutigalalaum sollapadukiradu.

(...) If (anyone) asks how to investigate (this impure self awareness that rises as 'I am the body'),
(the reply is:)  can this body, which is jada (non conscious) like a block of wood,  shine and behave
as 'I'?  It cannot.  Therefore setting down the corpse body as a corpse, and remaining without uttering
'I' even  by (physical or mental) voice, if one keenly investigates what is that now shines as 'I', then
in (one's) heart a kind of spurippu (a fresh clarity) alone will itself appear to itself (or oneself) without
sound as 'I am I'.  Without leaving that (fresh clarity of self awareness), if one just is,  it will completely
annihilate the sense of individuality in the form of ego, (which experiences itself as) 'body is I' and (then),
like fire that catches on camphor, it will itself be extinguished.   This itself is said by sages and sacred
texts to be Mukti (liberation).

contd.,

Arunachala Siva.                               

8110
Understanding Talks with Sri Ramana Maharshi:

Therefore, for those with little background in Vedanta Sastras, exposure to Talks with Sri Ramana
Maharshi can be quite bewildering because they come with preconceived erroneous notions of
'doing something all the time' in order 'to attain Enlightenment. From the very outset, Bhagavan
rejects this twin error of 'doing' and 'attaining'  with regard to Enlightenment.  Many masters exhort
their followers to austerities like fasting, mouna vratam and practice of hatha yoga, pranayama, japa
and so on.   Bhagavan said cuttingly that when a seeker already wearied of doing all these sadhanas,
approaches a guru, perplexed as to how to get out of birth-death cycle, to prescribe him further vigorous
do's and don't would be tantamount to prolonging the vicious cycle of karma and such a guru is a Yama
(Lord of Death) himself and not a deliverer from death.  With a touch of humor, He added that such a guru
can be as well called Brahma (Lord of Birth), as he only carries forward the disciple's birth cycles.   
(Talks 601; Guru Vachaka Kovai Verse 271; Ozhivil Odukkam Verse 123).

contd.,

Arunachala Siva.       

8111
251:  As the one (undivided) sky is perceived as differentiated by identification with a pot or building,
so the Blissful Consciousness (the Self) us conceived as soul and God;  these two are not really different.

252:  As two figures of sandal wood made to represent a master and a servant (are both sandal wood),
so God and the soul are (both) the Real, namely Brahman;  they are not different.

253:  As one and the same woman, unchanged, is designated by the words 'wife' and the like (according
to the standpoint of speaker), so the immutable Self is perceived variously by men whose minds are
engrossed in worldly pursuits.

254:  The Liberated one has neither knowledge of difference, nor knowledge of non difference.  The non-
difference arising of knowledge of difference is referred to by the wise as 'knowledge of non difference.'

255: Just as the ignorant see objects of sense perception,  because of their minds being directed outwards,
so the one whose bonds are broken is aware only of the Consciousness, which is the real substance of
all appearances.

256:  Knowing of non self is possible only so long as the Self is perceived as with form.  When one realizes
the formless Self, to whom can knowledge of non self occur?

contd.,

Arunachala Siva.     
   
         

8112
Verse 517:

This acme of blissfulness that is within me (my own property).  I have become heir to now by the
thy grace and mercy, O benevolent One, I bow down to thee.  I bow down.

Verse 518:

Oh, I have been dreaming all this time a great dream and traveling in a great forest created by Maya,
where birth and death and  all kinds of troubles and pain afflicted me all the time, and the tiger of ego
afflicted me immensely.  Thou, O Master, awakening me from that dream. save me forever.

Verse  519:

I bow down to thee, O prince of Teachers, who art the only Reality, who art pure Consciousness.
It is He alone who shines in His own glory in the form of this world.

contd.,

Arunachala Siva.   
   

8113
General topics / Re: Tevaram - Some select verses.
« on: April 09, 2016, 09:33:02 AM »
Verse  132:


அத்திருப் பதியினில்
   அணைந்த அன்பரை
மெய்த்தவக் குழாமெலாம்
   மேவி ஆர்த்தெழ
எத்திசை யினும்அர
   வென்னும் ஓசைபோல்
தத்துநீர்ப் பெருங்கடல்
   தானும் ஆர்த்ததே.



Holy throngs of devotees -- tapaswis true --, gathered
In the holy place at which the servitor arrived
And roared vociferously in delight great;
Like the sound of "Hara! Hara!" issuing from
All directions, the billowy main too resounded.

Arunachala Siva.

8114
General topics / Re: Tevaram - Some select verses.
« on: April 09, 2016, 09:30:18 AM »
Verse  131:


வாய்ந்தசீர் வருணனே வாக்கின் மன்னரைச்
சேர்ந்தடை கருங்கலே சிவிகை ஆயிட
ஏந்தியே கொண்டெழுந் தருளு வித்தனன்
பூந்திருப் பாதிரிப் புலியூர்ப் பாங்கரில்.

Ever-glorious Varuna converting the black stone
Into a palanquin, bore the lord of the Logos;
Blessed to carry him thus, he conveyed him
Near to flowery Tiruppatirippuliyoor.*

(* Today's Cuddalore)


Arunachala Siva.


8115
General topics / Re: Tevaram - Some select verses.
« on: April 09, 2016, 09:27:47 AM »
Verse  130:


அருள்நயந் தஞ்செழுத்
   தேத்தப் பெற்றஅக்
கருணைநா வரசினைத்
   திரைக்க ரங்களால்
தெருள்நெறி நீர்மையின்
   சிரத்தில் தாங்கிட
வருணனுஞ் செய்தனன்
   முன்பு மாதவம்.


With his billowy hands Varuna up-bore
Tirunavukkarasu -- the embodiment of compassion,
The one borne aloft by the mystic pentad--,
Fully conscious of his glory; great indeed is
The tapas wrought by Varuna, of yore,
To bear on his crown the holy servitor.

Arunachala Siva.   

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