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Messages - Subramanian.R

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8431
General topics / Re: Tevaram - Some select verses.
« on: March 26, 2016, 08:14:41 AM »
Verse  38:



இறையோன் அடிக்கீழ் மறையவனார்
   எடுத்துத் திருமஞ் சனமாட்டும்
நிறைபூ சனைக்குக் குடங்கள்பால்
   நிரம்பச் சொரிந்து நிரைக்குலங்கள்
குறைபா டின்றி மடிபெருகக்
   குவிந்த முலைப்பால் குறைவின்றி
மறையோர் மனையின் முன்புதரும்
   வளங்கள் பொலிய வைகுமால்.

Nath-less their, supply of pots and pots of milk
To the Brahmin-boy who performed with it
The sacred ablutions of the Lord's feet, the cows
Were uberous and their plentiful udders yielded milk
As before; so the Brahmins suffered no lack at all.


Arunachala Siva.

8432
General topics / Re: Tevaram - Some select verses.
« on: March 26, 2016, 08:11:59 AM »
Verse  37:


பெருமை பிறங்குஞ் சேய்ஞ்ஞலூர்ப்
    பிள்ளை யார்தம் உள்ளத்தில்
ஒருமை நினைவால் உம்பர்பிரான்
    உவக்கும் பூசை உறுப்பான
திருமஞ் சனமே முதலவற்றில்
   தேடா தனஅன் பினில்நிரப்பி
வரும்அந் நெறியே அர்ச்சனைசெய்
    தருளி வணங்கி மகிழ்கின்றார்.


The gloried Son of Seignaloor, by dint
Of his thought of atonement, could leaven with his love
Whatever was lacking and could not be secured
By him for the hierurgy, of the ablutions and the like;
Thus he completed his Pooja, paid obeisance and felt happy.

Arunachala Siva.   

8433
General topics / Re: Tevaram - Some select verses.
« on: March 26, 2016, 08:09:32 AM »
Verse  36:


மீள மீள இவ்வண்ணம்
   வெண்பால் சொரிமஞ் சனமாட்ட
ஆள உடையார் தம்முடைய
   அன்ப ரன்பின் பாலுளதாய்
மூள அமர்ந்த நயப்பாடு
   முதிர்ந்த பற்று முற்றச்சூழ்
கோளம் அதனில் உள்நிறைந்து
   குறித்த பூசை கொளநின்றார்.


Again and again he bathed Him in white milk;
The Ruler (of souls) came to be enshrined in the love
Of His devotee; as the love grew into passion divine
And pervaded the orb of Sivalinga, the Lord approved
The devotee?s Pooja who beheld Him only and no sandy icon.


Arunachala Siva.

8434
General topics / Re: Tevaram - Some select verses.
« on: March 26, 2016, 08:06:36 AM »
Verse  35:


கொண்டு மடுத்த குடம்நிறையக்
   கொணர்ந்து விரும்புங் கொள்கையினால்
அண்டர் பெருமான் வெண்மணல்ஆ
   லயத்துள் அவைமுன் தாபித்து
வண்டு மருவுந் திருப்பள்ளித்
   தாமங் கொண்டு வரன்முறையே
பண்டைப் பரிவால் அருச்சித்துப்
   பாலின் திருமஞ் சனமாட்டி.

He gathered the milk in pots and came back with them;
He had them consecrated in the sandy shrine
Of the Lord of gods; with flowers and tender shoots
Buzzed over by bees, he duly and in accordance with
The Sastras, did Pooja, impelled by a trans-embodimental love
And with milk performed the Lord's holy ablutions.

Arunachala Siva.

8435
General topics / Re: Tevaram - Some select verses.
« on: March 26, 2016, 08:04:38 AM »
Verse  34:


நல்ல நவகும் பங்கள்பெற
   நாடிக் கொண்டு நாணற்பூங்
கொல்லை இடத்துங் குறைமறைவும்
   மேவுங் கோக்கள் உடன்கூட
ஒல்லை யணைந்து பாலாக்கள்
   ஒன்றுக் கொருகா லாகவெதிர்
செல்ல அவையுங் கனைத்துமுலை
   தீண்டச் செழும்பால் பொழிந்தனவால்.

He went in for the fine Kumbhas and secured them;
The kine were grazing in the gardens and the hinterland
Between the river; thither he went and when he touched
A teat, the cow bellowed and showered milk.   

Arunachala Siva.

8436
General topics / Re: Tevaram - Some select verses.
« on: March 26, 2016, 08:01:27 AM »
Verse  33:


ஆத்தி மலரும் செழுந்தளிரும்
   முதலா அருகு வளர்புறவில்
பூத்த மலர்கள் தாந்தெரிந்து
   புனிதர் சடிலத் திருமுடிமேல்
சாத்த லாகுந் திருப்பள்ளித்
   தாமம் பலவுந் தாங்கொய்து
கோத்த இலைப்பூங் கூடையினில்
   கொணர்ந்து மணந்தங் கிடவைத்தார்.

Flowers of Atthi, tender shoots and choice flowers
From the nearby gardens which he himself gathered
As fitting adornment for the holy crown of the pious Lord,
Were kept by him in a basket woven of fresh leaves
That their rich odor may be kept intact.


Arunachala Siva.

8437
General topics / Re: Tevaram - Some select verses.
« on: March 26, 2016, 07:59:19 AM »
Verse  32:


அங்கண் முன்னை அர்ச்சனையின்
   அளவின் தொடர்ச்சி விளையாட்டாப்
பொங்கும் அன்பால் மண்ணிமணற்
   புளினக் குறையில் ஆத்தியின்கீழ்ச்
செங்கண் விடையார் திருமேனி
   மணலால் ஆக்கிச் சிவாலயமும்
துங்க நீடு கோபுரமுஞ் சுற்றா
   லயமும் வகுத்தமைத்தார்.


His desire to perform pooja, though a child?s, was but
A continuum of his pious act of the past births;
In swelling love, on the sand-dune of the Manni,
Under the spreading Atthi he wrought a Sivalinga
-- The formless form of the Rider of the red-eyed Bull --,
Of pure sand; he also built a temple with tower
Prakaram and all.


Arunachala Siva.

8438
General topics / Re: Tevaram - Some select verses.
« on: March 26, 2016, 07:57:11 AM »
Verse  31:


தம்மை அணைந்த ஆன்முலைப்பால்
   தாமே பொழியக் கண்டுவந்து
செம்மை நெறியே உறுமனத்தில்
   திருமஞ் சனமாங் குறிப்புணர்ந்தே
எம்மை உடைய வள்ளலார்
   எய்த நினைந்து தெளிந்ததனில்
மெய்ம்மைச் சிவனார் பூசனையை
   விரும்பும் வேட்கை விளைந்தெழலும்.

He grew glad that the cows rained milk
Even when none milked them; his mind
Poised in virtue divined from this an inkling
About the sacred ablutions for the Lord;
He, our patron, pondered over this and stood clarified;
He was impelled by a penchant to perform pooja for Siva.   

Arunachala Siva.

8439



In 1945, there was in the Asramam, a small, sickly, lame, puppy that we feared would die at
any moment.  But under Bhagavan's constant care, he not only recovered health but began to eat
iddlies [rice-cakes] daily with so much relish that Bhagavan nicknamed him Iddli Swami.  Relating
this incident, I wrote on June 15, 1945, a Telugu verse meaning:

"O Ramana, you once [as Lord Krishna] straightened
and beautified the hunchback woman of your abounding
Grace. So now you have reared this little lame puppy to
a fine Iddli Swami. How wonderful!"

Two days later, Subbaramayya also composed couple of
verses reading as under:

1. "Seeing you caress peacocks, squirrels, cows, dogs
and monkeys and children with such tender Grace, anyone
must melt to his bonds. O Ramana!"

2. "So many birds and animals coming to you, have attained
deliverance.  Likewise do bless us with Grace this human
animal that has sought refuge at your feet, O Ramana!"

(Source: Arunachala's Ramana, Boundless Ocean of Grace,
Volume 5. Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva. 

8440




On June 19, 1945, G.V. Subbaramayya wrote his 'Farewell
Prayer' in six Telugu stanzas.  This was titled Abhayam,
Rassurance and Refuge:

The courage that never quails under any distress,
The equal bearing of honor and shame,

The same benevolence towards all,
The gratitude for others' good deeds,

The sense of fullness that Thou art everything,
The eternal devotion to Thy lotus-feet,

The knowledge that every occurrence is Thy doing,
The wisdom that everything happens for the best,

The inquiry "To whom are all these thoughts", "To me"
"Who am I?"

The consequent subsidence of all thoughts
And flash of Reality as Self Realization,

"O Father Ramana, grant to Thy child!"   

(Source: Arunachala's Ramana, Boundless Ocean of
Grace, Volume 5. Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.

8441


When Bhagavan Ramana was on the Hill, serpents
and peacocks used to remain quiet, friendly to each other
in His Presence.  Panthers which came to tanks and ponds
to drink water, finished their work and went away without
harming anyone.

Arunachala Siva.

8442
One needs a certain amount of spiritual insight and maturity to have even an intellectual understanding
of Saint John of the Cross.  In our days and times the followers of the Freudian pleasure principle would
find it hard to relate to him and his teachings, as he rejects any kind of pleasure.  One expression of the
pleasure principle would find it hard to relate to him and his teachings, as he rejects any kind of pleasure.
Our expression of the pleasure principle is the excessive importance to sex.  I do not think that most people
have the capacity to appreciate that when Saint John of the Cross writes of union of love, he is not referring
to it in a physical sense but a spiritual one.  People also find it difficult to distinguish between being repressed
and being renounced by voluntary choice, to give up a lesser form of love for a higher form.

Another point that has to be kept in mind is the fact that the heights that Saint John of the Cross is referring
to can be attained only by the very few.  This is true in any religion.  Those who want to reach the top must
exert their utmost zeal and perseverance, be fearless, endure all hardships, loneliness in order to find the
'Most Precious One'.   Saint John of the Cross illustrates this in the following verses:

To reach satisfaction in all
Desire its possessions in nothing.
To come to possess all, desire the possession of nothing.
To arrive at being all, desire to be nothing.
To come to the knowledge of all, desire the knowledge of nothing.
To come to the pleasure you have not
you must go by a way in which you know not.
To come to the possession you have not,
you must go by a way in which you possess not.
To come to be what you are not,
you must go by a way in which you are not.
When you turn towards something,
you cease to cast yourself upon the all.
For to go from all to the all, you must deny yourself of all in all.
And when you come to the possession of the all,
you must possess it without wanting anything.
Because if you desire to have something in all,
your treasure in God is not purely your all,
In this nakedness the spirit finds its quietude and rest,
For in coveting nothing,
nothing raises it up and nothing weighs it down,
Because it is in the center of its humility.
When it covets something in this way very desire it is wearied.

contd.,

Arunachala Siva.               

8443
General topics / Re: Abhirami Andati - verses and meanings:
« on: March 25, 2016, 10:21:08 AM »
Verse  7:



7: ததியுறு மத்தின் சுழலும் என் ஆவி, தளர்வு இலது ஓர்
கதியுறுவண்ணம் கருது கண்டாய்-கமலாலயனும்,
மதியுறுவேணி மகிழ்நனும், மாலும், வணங்கி, என்றும்
துதியுறு சேவடியாய். சிந்துரானன சுந்தரியே.

தாமரை மலரில் உதித்தவனும், கலைமகளின் கொழுநனும் ஆகிய பிரம்மனும், திருமாலும் வணங்கிப் போற்றுகின்ற சிவந்த பாதங்களையுடைய செந்தூரத் திலகம் கொண்டு விளங்கும் பேரழகானவளே! தயிரைக் கடையும் மத்துப் போன்று உலகில் பிறப்பு இறப்பு என்று சுழன்று வருந்தாமல் என் உயிர் நல்லதொரு மோட்ச கதியையடைய அருள் புரிவாயாக!

The one who appeared in lotus flower, the one who is the husband of Saraswati, Brahma, and the
Maha Vishnu -- pray to your red feet.  You are the most beautiful with Chentura Tilakam.   I am
suffering in this world with birth and death, and am tossed like the rod  that prepares curds from the
buttermilk.  Please make me not to suffer with this (birth and death) and grant me the state of Moksha
and bless me.

contd.,

Arunachala Siva. 

8444
Verse  161:

Without the inquiry into the true nature of 'the doer', and so on, they speak of paths of four kinds in
the world, namely the Yogas of action, and so forth, for the doer, the one that is sundered from God,
the one that is bereaved of the Self, and the one that is conscious of being) ignorant, and aspires to
right knowledge.


Verse 162:


The State of being the Real Self, which is won by the Quest 'Who is the doer?' or 'Who is the separated
one?' or 'Who is the fallen one?' or 'Who is the ignorant one?',  is itself all the four paths.

Verse 163:

In this wise the immense superiority of the path of Vichara (Quest of the Self) has been clearly shown
by the Guru (Ramana);  therefore this path, namely the Quest of the Self taught by Him, is the greatest
of all the Yogas.  (Maha Yoga).

Verse 164:

Understand that the conviction that the universe has its being in the infinite sky of consciousness, namely
the Self, is the firm seat for practicing mental peace.

Verse 165:

So long as the ego is alive, the complexes of threes also appear;  one should persevere in the practice
of the Quest so long as these complexes appear.

contd.,

Arunachala Siva.

           

8445
Verse 698:

Prarabdha which, like a whirlwind, relentlessly agitates and spins the mind that has shrunk through the
'I am the body' idea, cannot, however slightly, stir the adjunct-free mind that shines as the extremely
clear space of pure consciousness when the ego-impurity is destroyed by self inquiry.

Verse 703: 

The truth of karma is only the realization of one's true nature by the inquiry 'Who is the doer who is
embarking upon the performance of karma?'  Unless the ego, the performer of action, perishes by
inquiring into and knowing (its real nature), the perfect unassailable peace in which all doing has ended
will be impossible to attain.

Verse  727:

Let the aspirant not be in doubt as to whether or not the most important and estimable grace of God.
that distress relieving support, has arisen in him.  The very fact that his mind is speeding along
enthusiastically with Vichara, longing for release from bondage, is sufficient that God's grace has manifested.

Verse  728:

If one were to tell the truth, one would say that, both the divine grace of God and the inquiry 'Who am I?',
which is the means to abide in the Heart, are mutually supportive aids that simultaneously convey the
aspirant towards the state of union with the Self, the Supreme.

contd.,

Arunachala Siva.

     

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