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8551
General topics / Re: Tevaram - Some select verses.
« on: March 18, 2016, 08:06:18 AM »
Verse  25:


இவ்வா றுலகத்தின் இறப்ப
   உயர்ந்த நல்லோர்
மெய்வா ழுலகத்து விரைந்தணை
   வார்க ளேபோல்
அவ்வா றரனார் அடியாரை
   அலைத்த தீயோன்
வெவ்வாய் நிரயத் திடைவீழ
   விரைந்து வீந்தான்.



In this world when lofty and sublime devotees pass away
They pass quick into the World of Truth;
But the evil one that tormented the servitors
Perished only to fall into the horrendous inferno.

Arunachala Siva.

8552
General topics / Re: Tevaram - Some select verses.
« on: March 18, 2016, 08:03:30 AM »
Verse  24:


அந்நாள்இர வின்கண் அமண்புகல்
   சார்ந்து வாழும்
மன்னாகிய போர்வடு கக்கரு
    நாடர் மன்னன்
தன்னாளும் முடிந்தது சங்கரன்
    சார்பி லோர்க்கு
மின்னாமென நீடிய மெய்ந்நிலை
   யாமை வெல்ல.



"Lightning flashes and anon vanishes; even so
Is embodiment; to those whose refuge is not Sankara,
It does not even last that much!" In proof
Of this dictum, that night, ended the life
Of the warring Vaduka-Karnataka king
Who took to the way of the Samanas.   

Arunachala Siva.

8553
General topics / Re: Tevaram - Some select verses.
« on: March 18, 2016, 08:01:05 AM »
Verse 23:


இவ்வண்ணம் எழுந்தது கேட்டெழுந்
   தஞ்சி முன்பு
செய்வண்ணம் ஒழிந்திடத் தேய்ந்தபுண்
   ஊறு தீர்ந்து
கைவண்ணம் நிரம்பின வாசமெல்
    லாங்க லந்து
மொய்வண்ண விளங்கொளி எய்தினர்
    மூர்த்தி யார்தாம்.


He heard the great voice and stood up in dread;
He stopped what he did; his wounds total healed;
His hand regained all its formal glory to which
Was added a sweet aroma; Moortiyar glowed
With a luster rare which was a splendor of wonder.

Arunachala Siva.   

8554
General topics / Re: Tevaram - Some select verses.
« on: March 18, 2016, 07:58:28 AM »
Verse  22:


அன்பின்துணி வால்இது செய்திடல்
    ஐய உன்பால்
வன்புன்கண் விளைத்தவன் கொண்டமண்
   எல்லாங் கொண்டு
முன்பின்னல் புகுந்தன முற்றவும்
   நீத்துக் காத்துப்
பின்புன்பணி செய்துநம் பேருல
   கெய்து கென்ன.

"Dear one, do not do this impelled by resolute love;
You will rule all the land, forcibly annexed by the one
Who made you suffer in violent cruelty; total rid
Of all the former evils may you rule benignly the realm,
Pursue your wonted service, and in the end
Join Us in Our great and grand world."   


Arunachala Siva.


8555

Bhagavan Ramana has rendered in verses the greatness of
Arunachala, the ideas taken from Sri Arunachala Mahaatmyam.
There are seven such verses, which are included in Complete
Works of Bhagavan Ramana Maharshi.  This is the fourth song.

Ella ualahum tagai-yav-viyalal
Polla vinaigal runam am puhalidu
Illa dadu-vam edukan nurulal
Ellar Arunachalam am iduve.

How many ever worlds there are, all are but a bondage.
By that very nature, dreadful actions resulting in the
misery of births and deaths is the cause of bondage.
These inexorable vile actions - seat of bondage - will be
rendered naught by the mere vision of Arunachala shining
everywhere as Hill of Light.

             (Tr. T.R. Kanakammal)

All the perceivable worlds, however great they are,  are but
shackles, by their binding nature and by there inherent quality
of causing attachments.  All actions are the seeds of bondage
resulting in the misery of endless cycles of births and deaths.
A mere sight of Arunachala, the effulgent Hill, shining in all
splendor, will render all actions fruitless.

Arunachala Puranam hails the potency of Arunachala, a mere
vision of which will uproot all "vinaihal" actions, karmas in
Tamizh, root and branch.

Lord Brahma affirms:  "People afflicted by cycles of births
due accumulated evil deeds done by body, mind and speech,
will be freed of them by a mere vision of Arunachala.:

Aruna  = A + runa.  Aruna is that which negates actions.

Saint Tiru Jnana Sambandhar in his famous Tevaram song says
that if Arunachala dances, all actions and vasanas take to
their heels. 

Once Devaraja Mudaliar asked Bhagavan Ramana:  "Bhagavan!
Is it true that mere seeing or staying within three yojanas (twenty
four miles) of the Hill, will render the vasanas burnt?"

Bhagavan Ramana replied:  "Oye, this is a Supreme Court
Order!  Who can repudiate it?" 

(Devaraja Mudaliar was an advocate.)

Arunachala Siva. 

8556

I shall give some names from Sri Ramana Ashtottaram:


Name 55:  Om Bhuma Vidya vicharataya Namah:

Salutations to One who knows the Bhuma Vidya.

Bhuma means Sukam, Bliss.  Bhuma Vidya is Brahma Vidya
which is the only permanent real bliss for human beings.  This
name is found in Chandogya Upanishad where Sanatkumara,
Skanda teaches the Bhuma Vidya to Narada.  The true Jnana
form, which does not see anything other than That, or which
does not hear anything other than That, is Bhuma.  All the
rest are alpa, insignificant.  Brahman alone is significant and
real. Bhagavan Ramana enquired into this Bhuma Vidya and
attained It.

Name 72:  Om Ganesa Munibhrungena sevithangri saroruhaya Namah:

Salutations to One who was the Lotus searched by Ganapati
Muni, the honey bee.

Name 73:  Om Gitopadesa sarathi grantha sanchinna
samsaye Namah:

Salutations to One, who removed all the doubts (of devotees)
through His gita (Sri Ramana Gita) and Upadesa Saram and
other works.

Name 82:  Om Matru Mukti vithayagaya Namah:

Salutations to One, who has conferred liberation to His mother.
Matru also means Cow.  Hence this name speaks about conferal
of liberation to Cow Lakshmi also.

Name 91: Om Smaranath bandha mochakaya Namah:

Om Salutations to One who removes bondage on remembrance.
Like Arunachala, Bhagavan Ramana also removes bondage of
one who remembers Him.

Name 94: Sonadhri stuti dhrashtaya Namah:

Salutations to One who made stuti, devotional songs on
Arunachala.   This refers to Sri Arunachala Stuti Panchakam.

Name 95:  Om Harda vidya prakasakaya Namah:

Salutations to One who made the Hrudya Vidya or Atma Vichara, shine in all its glory.

Name 108:  Om Purushottamaya Namah:

Salutations to One who is Purushottama, the only male principle of the universe. 
All beings are females.  Only God or Brahman or a Brahma Jnani is a true male.
The whole life's purpose is for the female principle to merge with the male principle.

Arunachala Siva.

8557



There are seven verses in the Maahatmyam, as rendered in Tamizh verses, by
Bhagavan Ramana Himself. I shall cover the first verse of Arunachla Maahatmyam.

Verse 1:-

This is as spoken by Nandi, the Bull, the Chief of Siva's retinue.
Nandi speaks to Markandeya the Sage. 

Aduve talam Arunachalam talam yavinum adhikam
Adu bhumiyin idayam ari, aduve Sivan idayap
Padiyam oru marumat talam padi yam avan adile
Vadivan oLi malaiya nidam Arunachalam enave.

Verily Arunachala alone is the holy place among all the other
holy places of the world.  Greater in glory than all other holy
places, know it is to be the Heart (center) of the earth.  That
is also a secret (concealed) place beyond ken.  The Lord of
beings in that place as a resplendent Hill of Light eternally,
in the name of Arunachala abides.

Here Lord Nandi very emphatically says that Arunachala is the
holy place.  In Arunachala Puranam, the epic, Nandi says the
same thing.  It is one of the seven moksha puris, the places
which confer liberation.  The other are Ayodhya, Mathura, Mayapuri,
Kasi, Kanchipuram and Avanthi.

This place is indestructible by the deluge or fire that engulfs
the cosmos at the end of yuga, eon.  Ascetics of great austerities, very many
Vishnus and ninety-six Brahmas has worshipped this place.

Thus the First Verse of Maahatmyam speaks about the Greatness
of Arunachala.

Arunachala Siva.   

8558
93.  Since the vital fire called Kundalini flames upwards, and the moon, namely the intellect, flows downwards,
the Supreme Self, the Sun Consciousness, who is the one Source of both, dwells between them in the Heart.

94.  'There are no two Selves; the individual self is one; the Supreme is another';  so think the ignorant
ones; but the Self is only one, not two;  the Supreme One is the Real  Self;  the other one is false appearance.

95.  Since the Supreme One Himself shines in the heart of every living being as 'I-I' , (it needs to be understood that) thus God teaches all, saying 'I am the one Self in  all.'

96. Being himself exactly the Supreme Being,  but thinking himself to be separate from Him, man strives
to become united to Him;  what is there stranger  than this?

97.  As the sky is untainted by the properties of air and other material elements in it, as the sun is unaffected
by the actions of men, so He, being ego-less, is unaffected by whatever goes on in this world.

98.  Power over all and adoration  by all came to God, because He never says 'I', even through forgetfulness.

99. The Supreme Self is described as being smaller than any tiny atom, and greater than the greatest,
because He is beyond the reach of the mind, which is itself infinite and atomic. 

100.  It is said that Hari gives liberation, and that Hara gives illumination;  but Illumination is the true
nature of Liberation.  Hence Hari and Haran are one and the same.

101.  God's creation does not bind.  That which does so is jiva's own creation:  this is illustrated by
the false news the one whose son was alive wept, the one whose son was dead, rejoiced.

Arunachala Siva.   
   

8559
General topics / Re: Tat Tvam Asi - Paui Loke.
« on: March 17, 2016, 10:44:38 AM »
Every pramana functions with the help of,  and presupposes, the existence of the Self. What is presupposed   
by a pramana can never be proved by it.  In the case of the Self, there is no need for any proof by any
pramana. As in the case of building, the existence of the superstructure is sufficient proof for the existence
of the foundation.   The question of proof does not arise at all because the building cannot exist without
the foundation.  The latter is presupposed by the former.  The same explanation holds good in the case of the
Self. Every case of knowing is made possible by the Self, and every time we make any knowledge claim,
we presuppose the existence of the Self.  So, the Self does not remain unknown.  An object requires something
else to know it.  However, being the ground of all experiences, there is really nothing apart from the Self to
know it.  'Where there is duality, there one perceives another, one smells another, one tastes another, one
contacts another, knows another, but where all this is Atman, who is there to think, touch and know whom?
Who can know him by all this is known?....Who can know the knower', declares a text from the
Brhadaranyaka Upanishad.  (B.U. 4.5.15).  Indeed, the normal mind is an instrument of knowledge for ordinary objects. Being a finite entity, it can never know the infinite, as the pen will never know or understand
the writer who is using it. More specifically, the Self being Self-luminous (Svaprakasa) is shining all the time,
revealing its presence.  The term 'Svaprakasa'  conveys the idea that while the Self reveals everything else,
it itself is not revealed by anything.  (Katha Upanishad 2.2.15;  Brhadaranyaka Upanishad 4.3.9.).  We
have seen in the earlier sections of chapter that 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, when the mind,
senses and 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.  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 he 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.
   

contd.,

Arunachala Siva.             

8560
26.  atma samsthitih svaatma darsanam
       atma nirdvayaad atma nisthataa.

Being the Self is knowing the Self,  because there is only one Self, not the two.  This Being and knowing
the Self is abiding in the Reality.

The same imperative is given in the Maharshi's Forty Verses on Reality.  'Other than turning the mind within,
and lodging it in the Self, how is it possible to think of the Self with the mind?'  (Ramana Maharshi,  Mahadevan,  Verse  22).

And elsewhere, 'Can knowledge be other than Being?  Being is the core, the Heart.  How then is the Supreme
Being to be contemplated and glorified?  Only by remaining the Pure Self...'  (Talks, Munagala Venkataramiah.)       

Therefore, it is futile to attempt to understand the Self by reasoning or intellectual arguments.  Thought is an
obstacle to Self Realization, which in end can be attained only when the ego has been destroyed and all
conceptualizing abandoned.

contd.,

Arunachala Siva. 

8561
Perceiving the Self:

Verse  383:

With a pure heart, establishing the self in the Atman, which is the Witness of all -- pure consciousness --
slowly and gradually be quiet and see the fullness of the Atman everywhere.

Verse  384:

Body, senses, vital forces, mind, ego and all other names and forms that come from ignorance of the Self
--    know the Atman, separate from these, as indivisible, perfect, and permeating all like the firmament.

Verse  385:

The sky that remains in different pots of different names and forms is in reality not different from the sky itself,
though it appears different from the sky itself, though it appears different; so the Atman, which is pure
and One without a second, seems to be many in different bodies.

Verse 386:

From Brahma down to a blade of grass, all these upadhis are unreal.  Therefore, by being one with the
Atman, see the Atman which fills everywhere.

contd.,

Arunachala Siva.       

8562
Savitri's rendezvous with Yama:


As per the Vana Parva of the Mahabharata,  Asvapati the king of Madra and his queen Malavi being childless
wish for a son for their lineage to continue.  They undertake an ascetic life and offer oblations to Sun God
Savitr.  Pleased with their devotion, God Savitr appears before them and grants a boon that they will have
a daughter.  They are overjoyed at the prospect of having a child, and name the daughter Savitri in honor
of the god.  Needless to say, she imbibes the traits of asceticism and devotion as she was born out of them.
When she reaches the age of marriage, her father is worried as none come forward to seek her hand realizing
their inability to match her purity and beauty.  Hence her father tells her to find a husband on her own. 
She travels across and beyond the kingdom for this purpose and finally chooses Satyavan, the son of a blind
king named Dyumatsena, who after losing everything including his kingdom and eyesight lives in exile as
a forest dweller.

When Savitri discloses her decision, Sage Narada warns Asvapati about her bad choice.  He reveals that
though Satyavan is peerless and perfect in every way, he is destined to die in a year.  Asvapati's repeated
pleas to Savitri to reconsider her decision fall on deaf ears as she is adamant on her choice.  He finally
acquiesces and conducts the marriage of Savitri and Satyavan with great pomp.  Soon after her marriage,
she too takes to ascetic way of life, dons the attire befitting a hermit's wife, and lives in perfect obedience and
respect to elders.  As the destined day of Satyavan's death approaches, Savitri takes a three day vow of
fasting and vigil.  Though her father in law advises her against such harsh austerities, she convinces him
and seeks his permission to accompany her husband to the forest on the third day.  Dyumatsena accedes
to her request as she had not asked for anything during the entire year's stay at the hermitage.

contd.,

Arunachala Siva.   

8563
Therefore it is a certain fact that only those who possess the fitness for dwelling in that immovable state are
the fit ones to communicate that state.

The great soul, Sri Murugnar, is one who, through the grace of his guru, is possessed of a great strength
and ability to take one and complete the tasks that are extremely difficult to accomplish.  Worshipping the
feet of his guru through that grace itself, and relying upon the power of grace, he has embarked upon the
great, rare and good endeavor of discerning the recondite meaning of this work of grace, Sri Arunachala
Aksharamana Malai.  That one such as he has achieved a truly miraculous success in his endeavor, is not
to be wondered at.  No other excellence need be desired of this work, other than that it was composed by       
by Muruganar with the grace of Sri Ramana as his eyes.

However, there is one further point worth mentioning.  This commentary was composed at a time when
Bhagavan Sri Ramana Maharshi, the author of the source text, still inhabited His radiant, divine bodily
form.  Being in Bhagavan's divine presence,  Muruganar was able to compose it having clearly ascertained
the author's intended meaning for every single word of the text, so that there was not the slightest discrepancy
between the text and its commentary.

As with the commentaries on the Prasthanatrayam and many other commentaries on works imbued with
grace, doubts assail in the minds of those who study them in a number of places regarding the congruence
of meaning between the text and the commentary.  However this commentary possesses the unique excellence
in which the possibility has been entirely eradicated that it might appear to anyone, ever, that there was a lack
of congruence between itself and text. 

Arunachala Siva.             

8564
General topics / Re: Tevaram - Some select verses.
« on: March 17, 2016, 08:44:53 AM »
Verse  21:


கல்லின்புறந் தேய்த்த முழங்கை
   கலுழ்ந்து சோரி
செல்லும்பரப் பெங்கணும் என்பு
   திறந்து மூளை
புல்லும்படி கண்டு பொறுத்திலர்
    தம்பி ரானார்
அல்லின்கண் எழுந்த துவந்தருள்
   செய்த வாக்கு.


Blood gushed out from the forearm thus ground
On the stone; the bones opened and spilled out marrow;
The Lord could no longer endure this; His ethereal words
In that dark hour proclaimed thus:   

Arunachala Siva.

8565
General topics / Re: Tevaram - Some select verses.
« on: March 17, 2016, 08:42:30 AM »
Verse 20:


நட்டம்புரி வார்அணி நற்றிரு
    மெய்ப்பூச் சின்று
முட்டும்பரி சாயினுந் தேய்க்குங்கை
   முட்டா தென்று
வட்டந்திகழ் பாறையின் வைத்து
    முழங்கை தேய்த்தார்
கட்டும்புறந் தோல்நரம் பென்பு
   கரைந்து தேய.


"Unto the service of grinding sandal with the sweet paste
Of which the Lord is to be smeared, an end hath
Alas, come! But nothing can stop my grinding hand."
Thus he resolved and on the rotund stone whereon
Sandalwood is ground, he rested his elbow, and ha,
Ground it so vigorously that the outer skin, nerves
And bones were clean ground away.   


Arunachala Siva.

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