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Messages - Subramanian.R

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8161
General topics / Re: Tevaram - Some select verses.
« on: May 13, 2016, 09:43:17 AM »
Verse 24:


மனைவியார் தாம்படைத்த
   மதுரமிக வாய்ந்தகனி
தனைநுகர்ந்த இனியசுவை
   ஆராமைத் தார்வணிகன்
இனையதொரு பழம்இன்னும்
    உளததனை இடுகவென
அனையதுதாங் கொண்டுவர
    அணைவார்போல் அங்ககன்றார்.

The garlanded merchant that felt insatiate having
Tasted the sweetness of the exceedingly delicious fruit
Served by his wife, said: "There is one more of this kind;
Get me that too." She moved out as if to secure it.

Arunachala Siva.

8162
General topics / Re: Tevaram - Some select verses.
« on: May 13, 2016, 09:40:57 AM »
Verse 23:


இன்னடிசில் கறிகளுடன்
   எய்துமுறை இட்டதற்பின்
மன்னியசீர்க் கணவன்தான்
   மனையிடைமுன் வைப்பித்த
நன்மதுர மாங்கனியில்
   இருந்ததனை நறுங்கூந்தல்
அன்னமனை யார்தாமும்
   கொடுவந்து கலத்தளித்தார்.


She provided him with tasty food and curried dishes;
Then she of fragrant hairs secured and served
On his leaf the sweet-smelling mango, one of the two
That remained (uneaten) and sent to her
That day by her ever-glorious husband.

Arunachala Siva.

8163
General topics / Re: Tevaram - Some select verses.
« on: May 13, 2016, 09:39:04 AM »
Verse 22:


மற்றவர்தாம் போயினபின்
   மனைப்பதியா கியவணிகன்
உற்றபெரும் பகலின்கண்
   ஓங்கியபேர் இல்எய்திப்
பொற்புறமுன் நீராடிப்
   புகுந்தடிசில் புரிந்தயிலக்
கற்புடைய மனையாருங்
    கடப்பாட்டில் ஊட்டுவார்.


After he left, the merchant and lord of the house
Entered the spacious mansion when the sun was
In the meridian, and had his bath; he desired
To have his meal; his chaste wife attended to that duty.

Arunachala Siva.

8164
General topics / Re: Tevaram - Some select verses.
« on: May 13, 2016, 09:36:57 AM »
Verse  21:


மூப்புறும்அத் தளர்வாலும்
   முதிர்ந்துமுடு கியவேட்கைத்
தீப்பசியின் நிலையாலும்
   அயர்ந்தணைந்த திருத்தொண்டர்
வாய்ப்புறுமென் சுவையடிசில்
   மாங்கனியோ டினிதருந்திப்
பூப்பயில்மென் குழல்மடவார்
    செயலுவந்து போயினார்.


The divine servitor who came there befuddled, bent with age,
And fatigued by fiery hunger that clamored
For immediate appeasement, ate the timely meal,
Soft and toothsome, relishing it with the mango sweet;
He admired the service of the wondrous woman of soft
And perfumed locks, and went his way.

Arunachala Siva.   

8165
General Discussion / Re: Rough Notebook-Open Forum
« on: May 13, 2016, 07:47:57 AM »


We have seen Sankara's Siva Manasa Puja and from then on about various devotees who did
pujas of a different kind.

We shall see Pooslar Nayanar today.  Poosalar was a poor brahmin, who was living in a town
called Tiru Nindravoor. This town comes in the Madras - Arkonam broad gauge line.
He suddenly desired to build a temple for Siva.  He was poor and so he went to several rich
landlords for money, but without success.  Then he decided to build a temple for Siva in his mind!

On an auspicious day, he started.  He visualized that he was getting stones and boulders, chunam
and other materials. He made the four walls first, then the inner portals.  He then built a bali peetam
and dwaaja sthambam.  Then the inner shrine.  He installed a nice Siva Linga.  Over the building,
he constructed a nice tower, with 9 golden cones called kumbhas.  Then only prana-pradishta and kumbhabhishekam remained.  He then prayed to Siva to come and bless the inauguration of the
temple!  Siva agreed and a date and a muhurtam, a good time, were fixed!

In the meantime one Varman, who was ruling in Kanchipuram, which is near Tiru Nindravoor,
had really constructed a big temple for Siva in Kanchipuram.  He then asked Siva to come
and bless the occasion of opening the temple.  Siva came and told him in the dream, that the
date contemplated by the king would not suit, since He had to go to Tiru Nindravoor to bless
Poosalar's temple!  The king was surprised.  Is there any other temple for Siva coming up nearby? 
He then rode in his horse and went to Tiru Nindravoor.  He asked the townsmen where was the
temple of Poosalar?  The people were laughing and said that there was no such new temple in
 Tiru Nindravoor, but there was one Poosalar, a poor Brahmin living in the nearby street.  The king
rushed there and saw the brahmin in Siva meditation, stood before him and prostrated.  Then he
told him that he had come as per Siva's information to him in the dream and he would like to visit
Poosalar's temple first.  The poor brahmin was horripilated.  He shed profuse tears and told the king:
O King, shame on me.  I have only built a temple in my mind and Siva had agreed to come.  There is
no temple outside.  I am sorry for the inconvenience.  The king also stood dumbfounded.  He then once
again prostrated to Poosalar and said:  Your temple is greater than mine.  It is your own work.
Every stone and wood have been procured by you single handedly and temple completed.  Where am I? 
I am using all my money power to construct a temple, without any effort on my own part.
Both hugged each other.  Siva then appeared before them with His consort and said:  "I appreciate
both your efforts.  But Poosalar's effort stands higher.  I shall visit the king's temple and then take
Poosalar to my Abode.  "Varman, you do service to me and then come to me in due course."

Poosalar did manasa puja like this.  He went one step more than Sankara in building a temple itself
to Siva in his manas.

Arunachala Siva.   

8166


Thoughts are product of sin.  Here, the sin means ego, which is the first principle, that divides
man and godhead. This thought can be good or bad.  Bad thoughts, we all agree create bad actions.
Even these bad actions are called bad according to circumstances.  A soldier can kill any number of
soldiers of enemy camp, and get appreciation.  But if he kills a civilian on the road, he is punished. 
A king can marry any number of girls and bring them to his harem.  A citizen cannot marry
many girls.  So all good thoughts also produce evil.  Take atom bomb.  It came out of a detailed
experiment in science, whose basic laws of relativity and thermodyanamics are quite good for peaceful purposes.  But the same principles created an atom bomb and killed lakhs of people. 

Now to bad thoughts, bad thoughts apparently produce bad actions which are sin.  But there could
be some bad thoughts [very rare indeed], which can produce good results.  Like the rishi who
 decided to bluff to the hunter who had come chasing a deer, saying that there was no
deer on that side.  The deer was saved.  All said, it is a lie.

That is why, Bhagavan Ramana said:  Summa Iru, Be Still, Be thoughtless.  But it is quite difficult
for most of us.

Arunachala Siva.

8167
General topics / Re: Abhirami Andati - verses and meanings:
« on: May 12, 2016, 02:33:59 PM »
Verse  20:


20: உறைகின்ற நின் திருக்கோயில்-நின் கேள்வர் ஒரு பக்கமோ,
அறைகின்ற நான் மறையின் அடியோ முடியோ, அமுதம்
நிறைகின்ற வெண் திங்களோ, கஞ்சமோ, எந்தன் நெஞ்சகமோ,
மறைகின்ற வாரிதியோ?- பூரணாசல மங்கலையே.

என்றும் பூரணமாய் விளங்குகின்ற அபிராமி அன்னையே! நீ வீற்றிருக்கும் திருக்கோயில் நின் கொழுநராகிய சிவபெருமானின் ஒரு பாகமோ? அன்றி, ஓதப்படுகின்ற நான்கு வேதங்களின் ஆதியோ? அந்தமோ? அன்றியும், அமிர்தம் போன்ற குளிர்ந்த முழுச்சந்திரனேயன்றி வெண் தாமரையோ? இல்லை, என்னுடைய நெஞ்சம்தானேயோ அல்லது செல்வமெல்லாம் மறைந்திருகக் கூடிய பாற் கடலோ? தாயே! நீ எங்கும் நிறைந்திருப்பதால் எதில் என்று தோன்றவில்லையே!


O Mother Abhirami who is ever Full. The temple where You are sitting, is Your husband Siva is a part?
Or, You are the beginning or end of all the four Vedas?   Or You the Full Moon from which nectar drops?
Are You the white lotus?  Or are You staying in my heart?  Or are You staying in the milky ocean?
O Mother, since You are full everywhere, I do not know where You are exactly staying?

contd.,

Arunachala Siva.
 

8168
Reincarnation, the linear voyage of return from the relative to Reality:

We have no time today for that research.  Let me complete the more intimate narration of he personalized
psyche.  One day his body dies.  He continues to live in a form and with faculties that are not altogether
unfamiliar to him - they had made up the subtle body of his dream experiences when he was alive.
The sensed reality of himself this time is much more intense and vivid.  His memory framed desires
and formulated joys and sorrows that once defined his life-time continue as the contents of his consciousness.
They constitute the causal frame (the vasanas or samskaras) that propel him on his quest to regain
his inheritance of bliss, ananda.  A whole peopled world of environment exists.  Time scales change.
Mobility and sense perceptions have new parameters, but otherwise it is living and experiencing --
it is by its own rights a real world.

As long as the mind believes that its compulsive goal of enduring happiness will be attained through
acting, reacting, and relating with the external world of men and matter, it has condemned itself to a
relentless pursuit of objectivity.  Only the dawn of understanding that a still, silent mind is the acme
of achievement, and that such a state of unmanifested potential is the sum and source of all creation,'
can turn the focus of the mind inward upon itself.  That is Totality, that is Reality.

But till then the voyage of discovery continues.  Totality, which we will now call Creative Intelligence,
operates strictly as a cause effect continuum.  That is the Law.  That is the ultimate frame of
determinism, which includes your hazy worlds of probability and uncertainty also.

Following this cosmic physics, the subtle body ego sense must return to a material body form.
Causal correctness determines and decrees the occasion, the environment, and the parentage.
If human computers can bring the space bound cosmonaut back to a pin point landing, drop your
scepticism about the cosmic computer, which is the total consciousness in operation, accurately
aligning all causes and all effects and programming 'rebirth' with infallible precision. This re entry
of the psyche is called reincarnation because a carnal, fleshy body is again inhabited.

Thus is the  continuity of an experiencer, living at various levels and chasing his chosen goals.
Let us say then the Man is not the end product of evolution; he did not jump on to the band wagon
driven by chance and Time on the last leg of its journey.  Man is all of evolution.

My time has run out.  I am conscious of it. By now, are we all conscious of consciousness?

concluded.

Arunachala Siva.                                       

8169
The Samadhi experiences happened more than once.  Bhagavan himself once mentioned them to
Viswanatha Swami:

"Among those who show up in a normal human body, and who subsequently stay on and become
devotees, there is a huge range of spiritual attainment: complete beginners mix with highly advanced
souls.  The most advanced are ripe fruits, just waiting to fall.  They only have come into the presence of
a Jnani in order to plunge into a deep experience of the Self.  One such devotee was Mastan.

"He was such a ripe soul, when he came to Virupaksha Cave to see me he would sometimes go into deep
Samadhi before he had even entered the cave.  As soon as he touched the railings of the gate, he would
have a paralyzing experience of the Self.  He would stand, rooted to the spot, unable to move, for six
or seven hours.  This happened several times. Usually, these experiences would happen before he had
even seen me since I would be inside the cave, unaware of what was going on at the gate.

"Mastan was in an entirely different category to most of the people who came. He was highly spiritual,
although outwardly he looked like an ordinary man.  He was a kind generous man who was always
looking for an opportunity to help other people.  He never showed any self importance.  On the contrary
he liked to stay in the background, unnoticed and unappreciated by ordinary people."
(The Power of The Presence, Volume 3)

contd.,

Arunachala Siva.                         

8170
119.  That Supreme Being, the Self, who is perfect as the sole Reality, is styled the Infinite Eye;  but
because for that Self in His true state, there are no objects to be seen, therefore He is not an eye really.

120.  The term 'Eye' has been used in this context by the most holy one viz., Bhagavan Sri Ramana
Maharshi, only to ward off the misconception that he is non-consciousness, (inert).  Thus the most
Holy One has conveyed the meaning that the Self is Consciousness and the Sole Reality.

121.  It is only by conceiving the formless Self as a form that one sees this world as consisting of forms.
All this is really a superimposition on the formless, infinite Reality, the Self, through Ignorance.

122.  It is only to him that sees himself as having a form, that the names and forms - which have been
fabricated by Ignorance and superimposed on the Nameless Formless Self, who is Consciousness
appear as real.

123.  Thus it has been made plain by the Master that seeing of the world is an effect of the primary
ignorance, and thus the claim that the world is real has been refuted by him.  Also it has been shown
by him that the aloneness of the real Self in the true state is real.

124.  Our Master confirms this teaching first by showing that the world is mental, (inseparable from
the mind); then by proving the unreality of the mind and the ego; and finally by teaching that even
the primary Ignorance is non existent.

contd.,

Arunachala Siva.             
 
   

8171
34.  Paramesvara is the bestower of release (for devotees).  The heart-knot is rendered void by His Grace.
Textual revelation and devotee's experience are the testimony to this.  So long as the vital airs take firm
hold of the body, there is no liberation through Isvara, the Sabdabrahman.  At the time of the dissolution
of body, as the vital airs take a reverse course, the distinction between the meditator and the goal dissolves
and the fruit thereof is said to be enjoyed  by Parama Siva.

35.  The chosen devotee, who is recipient of union with the Self while alive, with the immaculate grace
of Siva of perfect glory, the unmodified and one's own Self, cognizes everything as SIVAM and not as other.
Just as curd is a variant of milk, even so the elemental space full of objects is a manifestation of the supreme
space transcendence.  Thus Siva and the Saivite are non different.

36. Even upon condensation into the infinitesimal and perishable gross body, the paramount Sivam is hailed
as divine by the scriptures.  However, commentators on the sacred texts point out the limitations of Jiva
to prove his nature as separate from that of Siva.

37.  Careful investigation reveals that the elemental space is non different from the transcendental.
It is reiterated in the Srutis that even if there be distinction, it is not essential.  The appellations
'pramati' and 'vara' disprove all such divisions.         

38.  The Lord is omnipresent. As He reposes in the body, He is called Purusha.  His presence, though
spread over the body, is found as very minute in the Heart-center by the aspirant.

contd.,

Arunachala Siva.     

8172

The following is an abridgment of a two part article by Reinhard Jung, who visits Tiruvannamalai
regularly.

Wherever the word "I" appears please take it as told by Reinhard Jung, unless specifically stated
otherwise.  The articles appeared in Jan-Mar and July-Sep issues of Mountain Path, 2008.

Some thirty years ago while struggling to gain a practical understanding of Bhagavan Ramana's
Self-inquiry, I began to study Buddhism.  Even earlier, I had been deeply touched by some Zen essays,
which stirred up a recognition in me, meeting as if an old friend after a long time and it was a great
delight to realize that these masters had expressed what I longed for even though it still seemed to
be far away.

Bhagavan Ramana has always been my pole-star of all spiritual truth itself.  He entered my life through
a book that was gifted to me by a friend quite unexpectedly at a time when I lied in deep existential crisis.
That is why, I feel that He came to me.  Although I did not understand much of the philosophy at first
I was completely drawn in by he photos of Bhagavan Ramana and a serene atmosphere redolent of a
beautiful perfume.  This happened in 1970 but I feel that on the level of the heart, everything was
complete already.

Self inquiry like Bhagavan Ramana Himself was a mystery to me and irresistible.  I had learned
Transcendental Meditation and during the six month TM teacher training course I meditated up to
10 hours per day.  There were subtle, quiet states of mind which open up the sense of awareness,
and a love grows for this acts of turning within. But self inquiry was then like a Zen koan -- it was
active and I strained myself trying to objectify the "I".

I soon came to know about the deep value of sensing and feeling 'into the body'.  But this practical
knowledge has been elaborated in the Theravada school of Buddhism. [This is the original school
of Buddhism, which exists even today in Burma, Thailand and Sri Lanka.].  Because to turn the mind
to the perceiver was too big a step, attractive as it might be, I felt I had to start more from the
ground of average experience -- to realize the subject of the experience by starting from the objective
stance as has been taught by Bhagavan Ramana, right at the beginning in Who am I?  [Section 11 of Who am I?, in the translation by T.M.P. Mahadevan.]

"As each thought arises, one should inquire with dialogue, "To whom has this thought arisen?"
The answer that would emerge would be "To me...."

To realize that the momentary perceived object is to be related to subject stresses the subjective part
and helps let go of clinging to the object.  This process of abandoning the unconscious relationship
between a perceiving ego and its object starts in Theravada schools proceeding from outer to inner levels.
In Vipassana, one starts with a breath or general changing the body sensations.  The practice develops
a continuous close watching practice sitting and walking meditation, which can intensify during retreats
up to 20 hours or more.

(Source:  As indicated in the beginning of the post.)

Arunachala Siva.   

8173
General topics / Re: Tevaram - Some select verses.
« on: May 12, 2016, 09:10:35 AM »
Verse  20:


இல்லாளன் வைக்கவெனத்
   தம்பக்கல் முன்னிருந்த
நல்லநறு மாங்கனிகள்
   இரண்டினில்ஒன் றைக்கொண்டு
வல்விரைந்து வந்தணைந்து
   படைத்துமன மகிழ்ச்சியினால்
அல்லல்தீர்ப் பவர்அடியார்
   தமையமுது செய்வித்தார்.

Taking with her one of the goodly and fragrant mangoes
Sent to her keeping by her husband, she hastened
To serve the servitor; thus in delight great
The remover of misery had the devotee well fed.   

Arunachala Siva.

8174
General topics / Re: Tevaram - Some select verses.
« on: May 12, 2016, 09:07:33 AM »
Verse  19:


கறிஅமுதங் குதவாதே
   திருஅமுது கைகூட
வெறிமலர்மேல் திருவனையார்
   விடையவன்தன் அடியாரே
பெறலரிய விருந்தானால்
   பேறிதன்மேல் இல்லையெனும்
அறிவினராய் அவரமுது
    செய்வதனுக் காதரிப்பார்.



She who was like Lakshmi throned on lotus fragrant,
Had cooked rice, but not dishes of curry; she mused thus:
"The servitor of the Lord-Rider of the Bull is come as a guest
Can there be a boon greater than this?"
Straight she proceeded with her duty to feed him.   

Arunachala Siva.

8175
General topics / Re: Tevaram - Some select verses.
« on: May 12, 2016, 09:05:07 AM »
Verse  18:


வேதங்கள் மொழிந்தபிரான்
   மெய்த்தொண்டர் நிலைகண்டு
நாதன்தன் அடியாரைப்
   பசிதீர்ப்பேன் எனநண்ணிப்
பாதங்கள் விளக்கநீர்
   முன்னளித்துப் பரிகலம்வைத்
தேதந்தீர் நல்விருந்தா
    இன்னடிசில் ஊட்டுவார்.


Beholding the state of the servitor of the Lord-Author
Of the Gospels, she thought: "I'll appease the hunger
Of the Lord?s devotee." She offered him water to cleanse
His feet, and spread the tender plantain-leaf
For serving food; she knew him to be the guest that would
Cure one, of sins.   


Arunachala Siva.

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