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Messages - Subramanian.R

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8131
General topics / Re: Tevaram - Some select verses.
« on: April 07, 2016, 09:33:42 AM »
Verse  110:


கூடத்தைக் குத்தியொரு
   குன்றமெனப் புறப்பட்டு
மாடத்தை மறித்திட்டு
   மண்டபங்கள் எடுத்தெற்றித்
தாடத்திற் பரிக்காரர்
   தலையிடறிக் கடக்களிற்றின்
வேடத்தால் வருங்கூற்றின்
   மிக்கதொரு விறல்வேழம்.

Came there the elephant of peerless strength, destroying
The yards where tuskers were chained;
It moved like a hill and tore apart mansions;
It pulled down mantapams; over the heads
Of them that wielded the ankus, it stamped;
Lo, the raging mammoth, musty and mad,
Was fiercer than even Death.

Arunachala Siva.

8132
General topics / Re: Tevaram - Some select verses.
« on: April 07, 2016, 09:31:26 AM »
Verse  109:


மாபாவிக் கடைஅமணர்
   வாகீசத் திருவடியாங்
காபாலி அடியவர்பாற்
   கடக்களிற்றை விடுகென்னப்
பூபாலர் செயன்மேற்கொள்
   புலைத்தொழிலோன் அவர்தம்மேற்
கோபாதி சயமான
   கொலைக்களிற்றை விடச்சொன்னான்.


The Jain-sinners of utmost baseness said:
"Have him run over by the musty mammoth."
The King who was duty-bound to guard the world
But was bent on hellish deed, commanded
That his wrathful and murderous tusker be made
To trample the crown of Saint Vakeesa.

Arunachala Siva.

8133
General topics / Re: Tevaram - Some select verses.
« on: April 07, 2016, 09:28:15 AM »
Verse  108:


மற்றவர்தம் மொழிகேட்டு
   மதிகெட்ட மன்னவனும்
செற்றவனை இனிக்கடியும்
   திறமெவ்வா றெனச்செப்ப
உற்றவரு மந்திரசா தகநாங்கள்
   ஒழித்திடநின்
கொற்றவயக் களிறெதிரே
    விடுவதெனக் கூறினார்.


"When the spoiled King heard them, he said:
"How shall we punish him that has destroyed our faith?"
In reply they said: "That we may counter
His mantras, you have him trodden over
By your royal tusker mighty."

Arunachala Siva.   

8134
General topics / Re: Tevaram - Some select verses.
« on: April 07, 2016, 09:25:38 AM »
Verse  107:


நஞ்சுகலந் தூட்டிடவும்
   நஞ்சமயத் தினில்விடந்தீர்
தஞ்சமுடை மந்திரத்தால்
   சாதியா வகைதடுத்தான்
எஞ்சும்வகை அவற்கிலதேல்
   எம்முயிரும் நின்முறையும்
துஞ்சுவது திடமென்றார்
   சூழ்வினையின் துறைநின்றார்.


"Though fed with poisonous victuals, he escaped
The fatal consequence by virtue of the mantras
Which he had cultivated thanks to our religion
And which nullify the effect of poison; should he
Survive, our life and your reign will end, for sure."
Thus they, spake, established in the evil way.

Arunachala Siva.

8135
General topics / Re: Tevaram - Some select verses.
« on: April 07, 2016, 09:22:58 AM »
Verse  106:


அவ்விடத்தை ஆண்டஅர
   சமுதுசெய்து முன்னிருப்ப
வெவ்விடமும் அமுதாயிற்
   றெனஅமணர் வெருக்கொண்டே
இவ்விடத்தில் இவன்பிழைக்கில்
   எமக்கெல்லாம் இறுதியெனத்
தெவ்விடத்துச் செயல்புரியுங்
   காவலற்குச் செப்புவார்.



As the servitor ruled by the Lord, was unharmed
Even when he consumed poison, the Jains were forced to own   
That dreaded venom too was nectar for him; so were they
With fear overwhelmed; then they thought thus: "If he
Meets not with death, his survival shall be our doom!"
Thus resolved they proceeded to report to the king
Who acted hostilely (toward the true devotee).

Arunachala Siva.

8136
General topics / Re: Tevaram - Some select verses.
« on: April 07, 2016, 09:20:51 AM »
Verse 105:


பொடியார்க்குந் திருமேனிப்
   புனிதர்க்குப் புவனங்கள்
முடிவாக்குந் துயர்நீங்க
    முன்னைவிடம் அமுதானால்
படியார்க்கும் அறிவரிய
   பசுபதியார் தம்முடைய
அடியார்க்கு நஞ்சமுதம்
   ஆவதுதான் அற்புதமோ.

If by the hallowed Lord whose divine frame is
Adorned with the Holy Ash, the ancient venom
That would annihilate all the worlds, would turn
Into nectar, annulling misery, is it then
A wonder that for the servitors of Pasupati,
Venom should indeed turn into nectar.   

Arunachala Siva.

8137
General topics / Re: Tevaram - Some select verses.
« on: April 07, 2016, 09:18:53 AM »
Verse  104:


நஞ்சும்அமு தாம்எங்கள்
   நாதனடி யார்க்கென்று
வஞ்சமிகு நெஞ்சுடையார்
   வஞ்சனையாம் படியறிந்தே
செஞ்சடையார் சீர்விளக்குந்
   திறலுடையார் தீவிடத்தால்
வெஞ்சமணர் இடுவித்த
   பாலடிசில் மிசைந்திருந்தார்.



The servitor who was blessed with the valiance
To demonstrate unto the world the glories of the Lord
Of ruddy hair, fully aware of the deception
Of the hypocrites, ate the poisonous food provided
By the evil Jains, firm-resolved that unto the devotees
Of the Lord, poison indeed was nectar.
Lo, the venom caused him no harm at all.

Arunachala Siva.

8138
General topics / Re: Tevaram - Some select verses.
« on: April 07, 2016, 09:16:19 AM »
Verse  103:


ஆங்கதுகேட் டலுங்கொடிய
   அமண்சார்பாற் கெடுமன்னன்
ஓங்குபெரு மையலினால்
   நஞ்சூட்டும் எனவுரைப்பத்
தேங்காதார் திருநாவுக்
   கரசரைஅத் தீயவிடப்
பாங்குடைய பாலடிசில்
   அமுதுசெயப் பண்ணினார்.

When the king who was spoiled by his association
With the evil Jains, heard this, he said:
"Feed him with poison." Then the hostile Jains
Caused Tirunavukkarasu partake of rice
Mixed with milk and dreaded venom.

Arunachala Siva.

8139
General topics / Re: Tevaram - Some select verses.
« on: April 07, 2016, 09:13:15 AM »
Verse  102:


அதிசயம்அன் றிதுமுன்னை
   அமண்சமயச் சாதகத்தால்
இதுசெய்து பிழைத்திருந்தான்
   எனவேந்தற் குரைசெய்து
மதிசெய்வ தினிக்கொடிய
   வல்விடம்ஊட் டுவதென்று
முதிரவரும் பாதகத்தோர்
   முடைவாயால் மொழிந்தார்கள்.


"This is no wonder; by reason of the training
He has had in Jainism he thrives deathless."
Thus they reported to the king and added:
"Wisdom demands that he be fed with cruel venom."
Thus spake they -- the constant practitioners of evil --,
With their stinking mouths.   

Arunachala Siva.

8140

People like Buddha, Sankara and Bhagavan Ramana -- are all self realized.  Their minds have
already been killed. When they come out to say something to others, they come down from their
levels to tell people AT THEIR AND FROM THEIR OWN LEVELS.  Then how does it happen?  If they
cannot have a mind, how can they something or other? Here Saiva Siddhantam comes to our help.
It says that Brahma Jnanis, if they continue their lives in the world to teach others, a mind called
Pure Mind, Suddha Manas, comes to operate.  It is with that Suddha Manas, they do all the teachings.
Suddha Manas does not cultivate prarabdha. It is like a roasted seed. It cannot flourish again. 
Buddha lived for 33 years more since he attained Jnana at the age of 50, like that to teach others.
Saint Tiru Jnana Sambandhar lived for 13 more years, he lived up to 16 when he had Jnana at
the age of 3!  Bhagavan Ramana lived for 54 years more, after realizing the Brahman at the age of 16.
During all their lives, the post-realization state was operating through either silence or Suddha Manas.

Arunachala Siva.

8141
General topics / Re: Abhirami Andati - verses and meanings:
« on: April 06, 2016, 02:03:39 PM »
Verse 19:

19: வெளிநின்ற நின்திருமேனியைப் பார்த்து, என் விழியும் நெஞ்சும்
களிநின்ற வெள்ளம் கரைகண்டது, இல்லை, கருத்தினுள்ளே
தெளிநின்ற ஞானம் திகழ்கின்றது, என்ன திருவுளமோ?-
ஒளிநின்ற கோணங்கள் ஒன்பதும் மேவி உறைபவளே.

ஒளி பொருந்திய ஒன்பது கோணங்களில் (நவசக்தி) உறைகின்ற தாயே! நின் திருமணக் காட்சி தருவதைக் கண்ட என் கண்களும், நெஞ்சும் கொண்ட மகிழ்ச்சி வெள்ளத்திற்கு இதுவரை ஒரு கரை கண்டதில்லை. ஆயினும் தெளிந்த ஞானம் இருப்பதை உணர்கிறேன். இது உன்னுடைய திருவருள் பயனேயாகும்.

O Mother who stays in the nine angles of Sri Chakra (Nava Sakthi) When I saw your Wedding scene,
my eyes and heart had bliss of happiness.  I have not seen any such flood of scene.  I feel that I have
got pure undistiled Jnana. It is all your holy Grace towards me!

contd.,

Arunachala Siva.

8142
The secret of Self Knowledge (Pratyabhijna) is revealed to us by Bhagavan in disarmingly simple words:
'Reality is simply the loss of the ego.  Destroy the ego by seeking its identity. Because the ego is no
entity, it will automatically vanish and Reality will shine forth by itself.  This is the direct method...
(where) the final question is the only one and it is raised from the very beginning.  No preparatory
Sadhanas are necessary for engaging in this quest. There is no greater mystery than this -- viz,
ourselves being the Reality we seek to gain Reality... It is ridiculous.  A day will dawn when you will
laugh at your past efforts.  That which will be on the day you laugh is also here and now.... it is a
great game of pretending... We are actually experiencing the Reality only; still, we do not know it.
Is it not a wonder of wonders?'  (Talks 146).           

This seemingly innocuous passage itself needs much annotation to wake up to its transcendent depth.
It is not as simple for us bemused Sadhakas, as Bhagavan Ramana in His compassion makes it appear.
For example, embarking on the sadhana of Vichara marga itself presupposes a great deal of already
accomplished austerities in past lives.  Otherwise even the taste for pursuing this most direct path simply
does not arise!  To understand the moot question 'Who am I? requires maturity and furthermore to feel the
burning question with one's whole being is given only to the blessed few!  When all our past merits bring
us to the feet of a Sadguru like Bhagavan, His Grace alone initiates us into the path of Self Inquiry, which
then obviates earlier sadhanas or at best they are rendered supplementary (gauNam).

In his poignant, seminal book, (Ramana Arunachala) Arthur Osborne recounts how Bhagavan's piercing
look stole into his heart and set up the current of self inquiry (without an iota of volition or even intent
on Osborne's part.),when he providentially returned from the prisoner of war camp in Bangkok at the end
of the second world war.  This is a classic instance of the operation of Grace and, as Osborne rightly says,
Bhagavan's Grace has initiated countless seekers into the path of inquiry through such silent alchemy,
a direct Heart to Heart communion. For exceptionally ripe souls like Sri Muruganar,  Bhagavan's gracious
look was enough to bestow Self Knowledge. (as recorded in Ramana Puianam and Tiruk KaNNokkam in
Sri Ramana Sannidhi Murai.)

contd.,

Arunachala Siva.           

     

8143
Because the verbal origin of this noun Sphurana has not  been made clear in most English books,
there has been a tendency to reify it (that is to depict as if it were a thing), and hence some people
have been led to imagine that it denotes some sort of thing that is other than ourself rather than a simply
a fresh condition or degree of clarity of the metaphorical shining of 'I', and thus they imagine not only the
word Sphurana has a fixed referent, but also that that referent is something other than ourself.  If they
had instead understood the verbal origin of the word, and if they had been familiar with the variety of
contexts in which Bhagavan used the verb Sphur and its derivatives, they would have understood that
He used Sphurana to refer to any degree of fresh clarity of self awareness that is experienced as a result
of practicing Atma Vichara or self attentiveness, and that since we experience varying degrees of such
clarity, including the absolute clarity that is Atma Jnana, the referent of the word Sphurana is not fixed
but variable at least in degree, and hence that verb Sphur and the noun Sphurana were used by Bhagavan
to refer not to any partial degree of fresh clarity of self awareness that we experience while practicing
Vichara, but also to the absolute clarify of self awareness that shines forth when the ego is finally destroyed.

contd.,

Arunachala Siva.

             

8144
Non Duality:

241.  When by the Grace of God, which is easily won by devotion, the mind becomes calm in the Heart,
then is experienced that One,  which is both the light and the sky (space) by which and in which the mind
and all else seem to exist.

242.  The sky of Pure Consciousness is like a cremation ground, where the One alone remains, the false
self being cremated in the fire of Self Realization, as a forest is burnt by a conflagration.

243.  No object appears in the presence of the Real Self, since it is all burnt to nothing by the fire of
Pure Consciousness;  the One Self alone remains, the unlimited Eye in that Supreme State. 

244.  In my Vision of the Self, I alone am, thou art not; in thy vision, thou alone art; in the vision of the
Reality, the Self is all.  When the truth is sought, I am myself all.

245. How can the man who knows not the Self, and whose consciousness is limited to the body,
imagine the nature of the State of the Illumined One, who is aware of naught other than the Self,
having won the Experience of the Infinite Self?

contd.,

Arunachala Siva.       
         

8145
Verse 501:

The Upadhi comes and goes, does all actions, and suffers or enjoys.  That Upadhi decays and dies.
I am always like that great mountain, immovable and fixed.

Verse 502:

I have neither desire nor cessation of desires, because I am always uniform, One without parts.
He that is One, eternal, universal, whole like the sky filled on all sides, how shall he work?

Verse 503:

Therefore, how can there be any actions, merit or demerit, virtue or vice, for him who is without organs,
without form, without mind, without changes and is one, indivisible, blissful consciousness?

Verse 504:

That which touches the shadow -- heat or cold, good or bad, -- these cannot touch the Purusha,
because He is separate from it.

Verse 505:

So the property of things do not affect the witness, who is separate from them;  as the things in a room
do not affect the lamp which reveals them and yet remains separate from them.

contd.,

Arunachala Siva.     
   

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