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Messages - Subramanian.R

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8176
General topics / Re: Tevaram - Some select verses.
« on: July 11, 2016, 09:33:13 AM »
Verse  442:


பரமர் தந்திருப் பறியலூர்
    வீரட்டம் பரவி
விரவு காதலின் வேலையின்
    கரையினை மேவி
அரவ ணிந்தவர் பதிபல
    அணைந்துமுன் வணங்கிச்
சிரபு ரத்தவர் திருத்தொண்டர்
    எதிர்கொளச் செல்வார்.


சிவபெருமானின் திருப்பறியலூர் வீரட்டத்தைப் பணிந்து, பொருந்திய அன்பால் அங்கு நின்றும் கடலின் கரையை அடைந்து, பாம்பை அணிந்த இறைவரின் பல திருப்பதிகளையும் சென்று வணங்கிச் சீகாழித் தலைவரான பிள்ளையார், அங்கங்கும் தொண்டர்கள் சூழ வந்து வரவேற்கச் செல்பவராய்,

(English translation not available.)

Arunachala Siva.

8177
General topics / Re: Tevaram - Some select verses.
« on: July 11, 2016, 09:30:25 AM »
Verse  441:




பாடும் அப்பதி பணிந்துபோய்ப்
    பறியலூர் மேவும்
தோடு லாமலர் இதழியும்
    தும்பையும் அடம்பும்
காடு கொண்டசெஞ் சடைமுடிக்
    கடவுளர் கருது
நீடு வீரட்டம் பணிந்தனர்
    நிறைமறை வேந்தர்.



The master of the perfect Vedas, having adored
That shrine in song and solemn strain,
Came to Pariyaloor where the supreme Lord who is
Decked with petaled Konrai, Tumpai and Atampu
In His red matted hair, willingly abides,
And adored at the ever-during Veerattam.   


Arunachala Siva.

8178
General topics / Re: Tevaram - Some select verses.
« on: July 11, 2016, 09:27:49 AM »
Verse  440:


அத்தி ருப்பதி யகன்றுபோய்
    அணிகிளர் சூலக்
கைத்த லப்படை வீரர்செம்
    பொன்பள்ளி கருதி
மெய்த்த காதலில் விளநகர்
    விடையவர் பாதம்
பத்தர் தம்முடன் பணிந்திசைப்
    பதிகம்முன் பகர்ந்தார்.


He left the town and in love adored at Chemponpalli
Of the Lord whose hand wields a bright and beauteous trident;
He adored the Feet of Vilanakar?s Lord who rides the Bull,
In true devotion with the devotee-throng, and in His
Presence divine, hymned a musical decade.   

Arunachala Siva.

8179
General topics / Re: Tevaram - Some select verses.
« on: July 11, 2016, 09:25:35 AM »
Verse  439:


உள்ளம் இன்புற உணர்வுறும்
    பரிவுகொண் டுருகி
வெள்ளந் தாங்கிய சடையரை
    விளங்குசொற் பதிகத்
தெள்ளும் இன்னிசைத் திளைப்பொடும்
    புறத்தணைந் தருளி
வள்ள லார்மற்ற வளம்பதி
    மருவுதல் மகிழ்ந்தார்.



His heart was poised in love and his consciousness
Melted in devotion; he hymned the Lord in whose
Matted hair the Ganga courses, in a bright decade
Of sweet and lucent melody and moved out
Borne by that flood of bliss; the great patron
Then abode in that bountiful city in abiding joy.

Arunachala Siva.

8180
General topics / Re: Tevaram - Some select verses.
« on: July 11, 2016, 09:22:49 AM »
Verse  438:


மல்கு தண்டலை மயிலாடு
    துறையினில் மருவும்
செல்வ வேதியர் தொண்டரோ
    டெதிர்கொளச் சென்று
கொல்லை மான்மறிக் கையரைக்
    கோயில்புக் கிறைஞ்சி
எல்லை இல்லதோர் இன்பம்முன்
    பெருகிட எழுந்தார்.


He entered the city circled by the Brahmins
And servitors who came to receive him and who
Dwelt in Mayilaaduthurai girt with gardens;
He moved into the temple of the Lord whose hand
Sports a fawn of the jungle, and prostrated
On the floor and rose up in joy-- limitless and peerless.

Arunachala Siva.

8181
General topics / Re: Tevaram - Some select verses.
« on: July 11, 2016, 09:20:43 AM »
Verse  437:


மூவ லூருறை முதல்வரைப்
    பரவிய மொழியால்
மேவு காதலில் ஏத்தியே
    விருப்பொடும் போந்து
பூவ லம்புதண் புனற்பணைப்
    புகலியர் தலைவர்
வாவி சூழ்திரு மயிலாடு
    துறையினில் வந்தார்.


In soaring love he hymned in adorable words the Lord
That abides at Moovaloor, and then, the lord
Of Pukali rich in fields into which cool water
Flows rolling down flowers, impelled by love,
Came to Mayilaaduthurai dight with tanks.

Arunachala Siva.

8182


Sometime in 1946, one unknown devotee was seated in the Hall, before Bhagavan and put a question:

Q: You have said here that you know no such period of sadhana. You never performed Japa or
chanted any mantra.  You were in your Natural State.  I have not done any Sadhana worth the name.
Can I say I am in my natural state?  But my natural state is so different from yours.  Does that mean
that the natural state of ordinary persons and realized persons are different?

Bhagavan:  What you think to be your natural state is your unnatural state!  With your intellect
and imagination, you have constructed the castles of your pet notions and desires. But do you know who
has built up these castles, who is the culprit, the real owner?  The "I" who really owns them and the
"I" of your conception are quite different. Is it necessary that you put forth some effort to come into the
"I" who owns these, the "I" behind all states?

Would you have to walk any distance to walk into the "I" that is always you?  This is what I mean
by saying that no Sadhana is required for Self Realization. All that is required is to refrain from
doing anything by remaining still and being simply what one really is.  You have to only de-hypnotize
yourself of your unnatural state.

Then, you have asked whether there is any difference between the natural state of ordinary persons and the realized persons.  What have they realized?  They can realize only what is real in them.  What is real in them is real in you also, so where is the difference?

"Even then, some may ask", the Maharshi continued, reminding me so vividly of those Upanishadic Rishis, "where is the conviction that one's Self is 'sakshat' all right, that no sadhana is required at all
for Self Realization?  Well do you need anybody to come and convince you that you are seated before
me and talking to me? You know for certain that you are seated before me and talking to me."   

....."You can doubt and question everything but how can you doubt the "I" that questions everything?
That "I" is your natural state. Would you have to labor or do Sadhana to come into this natural
state?"

(Source: Arunachala's Ramana, Boundless Ocean of Grace, Volume 6.
Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.

(  An ati-varnasrami is one who abides in the Self permanently, during
his life time and he need not observe any dharmas of even a
Sannyasi, like tonsuring the head, wearing ochre robe, holding a
staff on hand etc., etc., But Bhagavan Ramana did observe some of
these stipulations.  He wore a white codpiece, but had tonsure on
the full moon day every month, but did not have a staff. He had
to use a walking stick during His later years.

But He was particular that devotees should observe the asrama
codes strictly according to sastras.  Once, Jagadeeswara Sastri's
son was studying in Madurai Vedapatasala.  He had come for
Bhagavan's darshan during holidays.  He was having a flowing
hair ( a la M.K.Tyagaraja Bhagavatar of cinema fame those days)
and a muslin jubba.  Bhagavan Ramana saw him and said:  Oh,
I thought you are someone else.  Oh, how nice is your long hair
and muslin jubba!  Who will believe that you are the son of Jagadeeswara Sastri,
a Vedic brahmin, with great scholarship?.. He spoke with sarcasm.  The son of Sastri
went away and came next morning with a neatly made tuft of hair and a upper cloth
as stipulated for Vedapatasala students!

Once He saw G.V. Subbaramayya's girl having two plaits of
hair-do. He told her:  "Oh, it is nice.  Why not you have two more
plaits in front also?" After hearing this, the girl became shy and
Suri Nagamma called her to her side and neatly plaited the hairs
with a single plait and fixed nice flowers too.  Bhagavan observed:
"Now, it is nice, as per Hindu customs!"

(Source:  Ramana Manam, Ra. Ganapati's Tamizh book on Bhagavan
Ramana, Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.

8183



1.  One can be without mind, that is, mind permanently curling up in the Self.  This is the no-mind state. 

2. Mind when not outward pointed permanently, it is said to curl up in the Self.  It is like the moon on
the high noon.

3. Every activity of all living beings, is due to God's engineering and the living being's vasana.
A terrorist also kills a group of people out of God's engineering, but it is his vasana which has thrust
him that work.  Sri Ramakrishna used to say to Kali.  Thum Yantri Ami Yantra.
You are the operator and I am the machine.

Okay, why God instead of keeping quiet, should engineer the living beings?  The answer is:
Who am I question Him?  Among the million spermatoza, one unites with ovum and causes fertility.
Why this particular one, among the millions?  Who chooses?  God. Why should He?  Who am I to
question Him?

Arunachala Siva.


8184
If someone, who does not remember the place from which he has come, gives directions to that place
to someone who asks for them, the information given will be entirely useless. Since the person giving
the directions does not know them himself, the person following those directions will have no hope of
finding the correct path.  In a similar way, enlightenment cannot be gained  by someone who receives
instruction from a guru who has not experienced that state himself.

The meaning is not entirely clear but as the next three verses, (141-143) lampoon the false teacher,
this is probably the correct interpretation. Though the exact meaning is not clear, it seems to be that all
roads taken by one following the wrong directions will be the same, in that they are not the right road
and will not lead to the correct destination.  In the same way, all courses of action taken by one acting
on the instructions of a false guru will be the same, in that all will be fruitless, and will not lead to union
with Sivam.

Verse 141:

Displays of ochre robes, long strings of rudraksha beads, white ash, and white teeth (from abstaining
from chewing betel) constitute the counterfeiting of Jnana.  To those who know the nature of the all-
pervading Sivam, the One who is free of all desire (pathi), the jiva the one of limited, worldly knowledge
(pasu), and the worldly bond (pasam), which is unreal, will there be such things as word or form?             

The Saiva sannyasi traditionally wears robes dyed with Kaavi - red ochre, and long strings of rudraksha
beads, here referred to simply as taazh vadam - necklace which hangs low.  The exposed parts of the
body are usually liberally smeared with Tiru Neeru - holy ash, which is made from cow dung rendered
to a powder in a kiln.  The ascetic is forbidden to chew betel, therefore his teeth are white, unlike those
of a house holder, which are strained reddish color from its juices. 

The wearing of the insignia of a Jnani by one who is not qualified by his spiritual attainment to do so
is called Jnana KaLavu, literally the stealing of Jnana.  These insignia belong to Jnana, true knowledge,
only;  the wearing of them by anyone else, therefore, constitutes robbing Jnana of what rightfully
belongs to it.  In the translation, the idea has been turned around somewhat to say the counterfeiting
of jnana, the idea of false jnani faking jnana being more understandable in English than that of him ,
as it were, stealing its intellectual property.

The reference in the latter part of the verse is to the Siddhanta triad of Pathi - God, pasu - the soul,
and pasam - the worldly bond.  Here God is referred to as Puranan as the one who constitutes the
fullness of Realtiy, other than which nothing is or can be.  The jiva is referred to as Chitrarivan, as
possessing imperfect, limited, (Siru), i.e. worldly, knowledge (Arivu).

contd.,

Arunachala Siva.,                 

8185
(From Mountain Path. July-Sept. 2016.):

Verse  137:

(To think that the performance of rituals) will pass for the bliss of Sivam is very strange, like a new
bride mistaking the wedding rites for sexual intercourse!  Just as, unmoving, the oil in a lamp spreads
(through the wick and is consumed) by the flame, the true state is to give yourself up to be consumed
(by the Self). 

Just as a naive girl might be imagined to mistake the marriage rites for the act of physical union,
the immature disciple mistakes the outward forms of religion, which lead up to union with Sivam,
for the union itself.

Chapter 5:

Transcending the path of Chariyai.

According to its title, in this short chapter the author explains how a preoccupation with Chariyai,
the lower of the four paths, that of service to the deity, is antagonistic to the goal of realization of
Sivam, the Self.  However, in fact most the verses are of a general nature, whilst three pillory the
bogus jnani, who feigns enlightenment in his conduct and appearance. (Verses 141-143).

Verse  138:

When will there be happiness for those who do not subside inwardly, but instead, thinking these activities
to be the means of liberation, torment their bodies with pilgrimages, bathing in holy tanks and observing
fasts on days which they deem auspicious?  Their present lot is suffering only.  When will their
objective consciousness be lost and bliss arise in them?               

Verse 139:

You lost souls, it seems you never asked if, the personal consciousness having died, you should not go
about in the world as if your body were a walking corpse!  Where have you heard that the body can be got
rid of through the efforts of the body itself?

Verse 140:

If you ask us what place we have come from just now, and if we have forgotten what place it is, when
you ask us the way to that place, all roads will seem the same, as if the seven worlds have merged
into one.


contd.,

Arunachala Siva.   


8186
Verse  6:


மறுத்தனன் யான்உன் அருள்அறி யாமையின்
    என்மணியே
வெறுத்தெனை நீவிட் டிடுதிகண் டாய்வினை
    யின்தொகுதி
ஒறுத்தெனை ஆண்டுகொள் உத்தர கோசமங்
    கைக்கரசே
பொறுப்பரன் றேபெரி யோர்சிறு நாய்கள்தம்
    பொய்யினையே.


O Gem !
I declined,
not conscious of Your grace;
Will You abhor and forsake me?
Do away with My accumulated Karma and rule me,
O King Of Uttharakosamangkai !
Will not the great ones Bear with the falsehoods of them that are little dogs?

contd.,

Arunachala Siva.

8187
Verse  5:



செழிகின்ற தீப்புகு விட்டிலிற் சின்மொழி
    யாரிற்பன்னாள்
விழுகின்ற என்னை விடுதிகண் டாய்வெறி
    வாய்அறுகால்
உழுகின்ற பூமுடி உத்தர கோசமங்
    கைக்கரசே
வழிநின்று நின்னரு ளாரமு தூட்ட
    மறுத்தனனே.

O Uttharakosamangkai`s King in whose crown,
decked With flowers,
the olent-mouthed and six-footed chafers swarm thick !
When You came my way and offered To feed me with Your nectarean grace,
I declined it.
Like moth that falls into the blazing fire,
I fall time and time again into the company of dames
Who murmur sweet nothings;
yet will You forsake me?

contd.,

Arunachala Siva.



8188
General topics / Re: Abhirami Andati - verses and meanings:
« on: July 10, 2016, 10:16:40 AM »
Verse 58:


58: அருணாம்புயத்தும், என் சித்தாம்புயத்தும் அமர்ந்திருக்கும்
தருணாம்புயமுலைத் தையல் நல்லாள், தகை சேர் நயனக்
கருணாம்புயமும், வதனாம்புயமும், கராம்புயமும்,
சரணாம்புயமும், அல்லால் கண்டிலேன், ஒரு தஞ்சமுமே.

அபிராமி! வைகறையில் மலர்ந்த தாமரையினிடத்தும் என்னுடைய மனத்தாமரையிலும் வீற்றிருப்பவளே! குவிந்த தாமரை மொக்குப் போன்ற திருமுலையுடைய தையலே! நல்லவளே! தகுதி வாய்ந்த கருணை சேர்ந்த நின் கண் தாமரையும், முகத்தாமரையும், பாதத் தாமரையுமேயல்லாமல், வேறொரு புகலிடத்தை நான் தஞ்சமாக அடைய மாட்டேன்.

Abhirami!  In the early morning, there is lotus bloom, there is also the lotus,  that is my mind, -
You are seated on both.  You have got breasts like two folded lotuses.  O the girl who is good.
I shall not seek any other refuge, other than Your eyes which are like lotuses, and the face that is
like a lotus, and Your Feet that are like lotuses.

contd.,

Arunachala Siva.   

8189
8. The enjoyer, the objects and the enjoyment, ideal and the non dual characteristic, tranquility,
inquiry, happiness, are all like the horn of a hare.

9.  Ethical regulations, physical restraints, breath control and discourses on such things, movement,
motion, thoughts -- all are like the horn of a hare.

10.  Ears, eyes, body, lineage, secrecy, inertia, Hari, Siva, beginning, end, longing for emancipation
-- are all like the horn of a hare.

11.  The organs of knowledge, the five subtle senses, the groups of organs of action, waking, dream,
sleep and relevant states are all like the horn of a hare.

12. The twenty four tattvas, the group of four spiritual practices, homologous and heterologous groups
-- are all like the horn of a hare.

13.  All the worlds, all the beings, all cultures, those with true significance, all kinds of ignorance and
all types of learning are all like the horn of a hare.

14. All castes, all communities, all holy abodes and holy waters,  all the Vedas, all the Sastras --
are all like the horn of a hare.

15. All types of bondage, all ways of liberation, all wisdom pertaining to the Lord, all periods of time,
all instruction -- are all like the horn of a hare.   
 

contd.,

Arunachala Siva.

8190
510.  The best of all possible objects for meditation is the consciousness, having the form 'I', which
is the Essence of the Real Self, for the seeker of Deliverance.  By this meditation alone, the mind
will naturally dive into the Heart.  Such is the teaching of our Great Guru.


511.  Or, if the aspirant to Deliverance stills the mind by pure  Kumbhaka, without Puraka and
Rechaka, and thus engages in the Quest, then his mind will dive into the Heart.


512.  Bhagavan Vasishtha has said: 'If one separates the body from oneself and remains at rest
in his own self, which is consciousness, then his ego sense perishes.'

513.  The mind, seeking the Self, being taken hold of by some mysterious Power from within,
dives into the Heart;  there the mind, being consumed by the consciousness-Light of the Self,
ceases to exist, along with the ego.

514.  The Power is indeed the Grace of God, who is the Real Self in the Heart.  She is of the Nature
of Right Awareness.  By yielding up oneself to Her, the Aspirant becomes blessed beyond measure.

515.  In that great burning ground, the sky of Pure Consciousness, where, by the Fire of Right
Awareness, this universe, along with the ego, is consumed, dances, the Ever Auspicious Real Self,
the Sole Reality, in the form of 'I'-'I'.                   

516.  That same Sky of Consciousness being His real Nature, how can He, being Formless, dance
there?  By this metaphor it is shown that His Form is Bliss, and that the Dance is only without movement.

contd.,

Arunachala Siva. 

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