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8881
General topics / Re: Tevaram - Some select verses.
« on: April 02, 2016, 09:21:01 AM »
Verse  52:


அவர்நிலைமை கண்டதற்பின்
   அமண்கையர் பலர்ஈண்டிக்
கவர்கின்ற விடம்போல்முன்
   கண்டறியாக் கொடுஞ்சூலை
இவர்தமக்கு வந்ததினி
   யாதுசெயல் என்றழிந்தார்
தவமென்று வினைபெருக்கிச்
   சார்பல்லா நெறிசார்வார்.

The Jains who do fettering deeds and call it tapas
Finding him in such plight, gathered round him
And exclaimed thus: "He ails from an unheard of ache,
Fierce and venomous; what can we do at all"?
They felt utterly undone.   

Arunachala Siva.


8882


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 thermo-
dynamics 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.

8883
This love cannot be attained all at once. One has to cultivate it gradually, and have patience  and humility.
Suffering is often a blessing if it helps one to grow spiritually.  It is in the inner struggle that wisdom,
philosophy and psychology can help.  When the powers of self control, intelligence, mental energy,
goodwill and love are at man's service, progress will be quick.  In this spiritual quest, one starts with
prayer and meditation and gradually moves towards contemplation. Here a distinction between meditation
and contemplation will make things clearer for the seeker.

Meditation is a movement of thought limited within a circle, but in contemplation there is silence of thought.
Saint Peterof Alcantara explains the difference between the two as follows:  'In meditation we consider
carefully divine things and we pass from one to another so that the heart may feel love.  It is as though
we should strike a flint to draw a spark of fire.  But in contemplation the spark is struck, the love we were
seeking is here.  The soul enjoys silence and peace, not by many reasoning but by simply contemplating
the truth.  Meditation is the means; contemplation is the end.'

From all that has been said it is clear that there can be no compromise in the life of the spirit.  The union
that Saint John of the Cross experienced is only for those few who long to fly like a bird and be free.
The highest religion of man is the search for freedom though the unselfish love of God. If one has this
love, one attains to truly divine wisdom and union. Fruitless is the knowledge and religion which is not
love.  Vain indeed is the struggle for spiritual life if there is no love in the heart.

The message of Saint John of the Cross is a message of spiritual union and joy.  He found a treasure and
wanted others to find it also. He realized that man is in darkness until he is able to find the path that
leads to love, light and union with God. He wanted man to rise above worldly desires and needs, and to
lead a life where he could love instead of hate, help instead of hurt.

The spiritual journey is not an easy one to undertake, however it is the only one life that endures.  All
else is transient and fleeting. When we keep company with saints, we are guided and encouraged along
the way.  In other words of Saint Gregory of Nyasa we have an example of such encouragement.

contd.,

Arunachala Siva.               

8884
The spiritual vision cannot be analyzed.  It is the joy of truth revealed to a living soul.  'To be no more,
this is all.  This is the Supreme Joy' said Jorge Guilten, the Spanish poet.  Here it is important to make
a distinction between spiritual joy and pleasure. The Katha Upanishad, in the Hindu tradition, speaks of
two paths. 'There is the path of joy and the path of pleasure, both to attract the soul. The man who is wise
chooses the path of joy; the foot chooses the path of pleasure.'  Similarly Saint John of the Cross, points out
that if we want this sublime spiritual joy or union with God, we have to choose the path of joy.

For Saint John of the Cross, God is love and the end of love. This love cannot be fully expressed in words
because it is beyond words.  Yet mystics have tried to express some of their deep feelings for God.
We see such feelings in the prayer of Sri Chaitanya, an Indian mystic and saint of the sixteenth century:
'I pray not for wealth, honor, pleasure or any earthly joy.  I only pray that all my life I may have love,
pure love for Thee.'

Saint John of the Cross and other mystics who have found light and love give us help for our spiritual
journey by sharing with us their spiritual experiences.  In one of his spiritual letters he writes, 'Never
fail whatever may befall you, be it good or evil, to keep your heart quiet and calm in the tenderness of
love.'  Love then is the first condition for entering the path. How can water of love be given to one
who is not thirsty? is the next question.

contd.,

Arunachala Siva.                 

8885
General topics / Re: Abhirami Andati - verses and meanings:
« on: April 01, 2016, 12:48:00 PM »
Verse  14:



14: வந்திப்பவர் உன்னை, வானவர் தானவர் ஆனவர்கள்,
சிந்திப்பவர், நல்திசைமுகர் நாரணர், சிந்தையுள்ளே
பந்திப்பவர், அழியாப் பரமானந்தர், பாரில் உன்னைச்
சந்திப்பவர்க்கு எளிதாம் எம்பிராட்டி. நின் தண்ணளியே:

ஏ அபிராமி அன்னையே! உன்னை வணங்குபவர்கள் தேவர்கள், அசுரர்கள், மற்றும் உன்னை விரும்பிப் பல காலமும் தொழும் அடியார்கள்! நான்கு முகங்களையுடைய பிரம்மனும் விஷ்ணுவுமே உன்னைச் சிந்திப்பவர்கள்! நின்னை மனத்திற்கு கட்டுப்படுத்தியவர் என்றும் அழியாத பரமானந்த நாதனாகிய சிவபெருமானே! இவர்களைக் காட்டிலும் உலகத்தில் நின்னைத் தரிசனம் செய்வார்க்கே நீ எளிதில் அருள் புரிகின்றாய். என் தாயே! உன் கருணைதான் என்னே! வியத்தற்குரிய தன்மையது!

O Abhirami, my Mother, Those who pray to You are the devas, asuras, and the long standing devotees.
Those who contemplate on You are the four faced Brahma and Vishnu.  Only Siva who is the embodiment
of Parama Ananda, is having You in His mind for ever. But You who gives easily Your grace, are only to
those who pray to You everyday.  O Mother what a great compassion you show to those!  It is wonderful.

contd.,

Arunachala Siva.     

8886
The question the direct devotees of Bhagavan asked was what do we have to know that the physical
body of Bhagavan has been laid reverently and with great sorrow into the earth?  All those close to
Him were lost in disbelief that their rock of certainty and wisdom had apparently disappeared.  It should
be remembered that being in Bhagavan's presence was not a grave affair where everyone sat around Him
in hushed, fearful silence.  Yes, there were times when He withdrew and everyone automatically kept
quiet.  And yes, during the chanting of Vedas in the morning and evening, Bhagavan 'went' somewhere
far beyond the powers of anyone's mind to follow. But otherwise He was easily approachable.  His kindness
and spontaneous, welcoming smile were immediately apparent to all those who came to Him with a sincere
heart.  There were a few today who were alive then and remember those cheerful times with a contented
smile.

For most of us, all we have are historical facts and none of the joy of being in His company nor the poignancy
of His physical departure.  What we do have today are the photographs, His published words and writings,
the stories and the Asramam.  All these contain the possibility that could kindle a flame of inspiration in us.
Perhaps with one of these forms we feel in ourselves for a moment whole and alive with the familiar but
fleeing happiness of recognition. 

contd.,

Arunachala Siva.             

8887
Experience of the Self

Who can know Brahman?

Verse 471.  Those ascetics and great souls, whose desires have been fully fulfilled, who have become
full of peace, who have made themselves fully controlled, knowing this Supreme Truth, and uniting themselves
with That, attain this blissful state of freedom. 

Verse 472.  Thou, O great One, knowing this pure state of thine own Self, which is the consolidation of
blissfulness, wash off the attachments that are the creations of your own mind.  Be conscious, be free,
and be successful.

Verse 473.  I have told you enough.  Now try to realize it by attaining Samadhi. With unshaken faith,
attain Samadhi.  Realize it.  The things heard, when realized, will not produce any doubt again   
         
Verse 474. Whether you are free from your ignorance or not, you alone know.  To know one's own freedom
from the bondage that comes from contact with ignorance and the attainment of the state of pure existence,
knowledge, and bliss, the scriptures,reason, and the words of the Guru are the proofs.  But one's own
conviction felt within is the greatest of all.

Verse 475.  Bondage or freedom, attainment or otherwise, anxiety or peace, pleasure or pain -- one
knows these in one's own self.  Others can only guess.

Verse 476.  Masters may direct from the shore, but the disciple must cross the ocean by his own sure
knowledge.  The Guru only show from a distance.  Teachers and scriptures awaken the disciple from a
distance, but the learned should know the Atman by his own  self through the grace of the Lord.

Verse 477.  But one's own inward knowledge -- knowing one's own indivisibility, the One Atman --
be identified with that unchangeable Atman. Remain in the Atman, free from all change.

Verse 478.  This is the sure decision of Vedanta:  Brahman is all -- the Jiva and the world. To stay in
that state constantly is what is called freedom. And Brahman is One without a second. The scripture
is the testimony.

contd.,

Arunachala Siva.                     

8888
205.  The Real Self exists free, pervading everything, by its essential being; how can He be bound by
Illusion?  Do not Oh Sadhaka, be despondent in this.

206.  The notion 'I am an unsteady Jiva' has arisen by losing hold of the Unmoving Self that one really is;
the Sadhaka should efface this thought and remain in the Supreme Silence.


207.  To end the restlessness of the mind the following is the means:  Look upon all things that are perceptible
and the perceiver as the Self.

208.  Even a pure thought which serves to expel an impure one, needs to be given up (after it has served
the purpose), just like a thorn used for removing a thorn (in the flesh).

209.  The truth of Non Duality is to be only meditate upon the mind; do not do any action from belief in
Non Duality.  The idea of  Non Duality is fit to be cherished in respect of all things whatsoever, but not with
respect to the Guru.

210.  The 'I' which is a reflection of the Self, in the mirror of the mind, is moved by the movements of the
mind;  to stop the movement (and make reflection still) one should fix the mind on the Unmoving Self.

211. Many seek the Self in the Sutra Bhashya but do not find Him.  Forget not the True Self is to be
sought in the Heart, (not in books nor elsewhere outside).

212.  All research into the non Self, which one makes, neglecting the Real Self, is vain, like the scrutiny
of waste hair by a barber.

213. The trembling of the body through fear, which comes to the meditator because his sense 'I am the
body', will cease when he attains completeness of being as absolute consciousness.

214.  As the pearl diver brings up the pearl by diving down weighted by a stone, so one should win the
Self, by diving into the Heart, weighted by non attachment.

contd.,

Arunachala Siva.                 

8889
Verse 134:

Since the destruction of your ego consciousness is His wish, you should consider its loss to be your
own goal also.  Know that Ajnana, ignorance, consists in not knowing how to achieve this loss.
False one, hear then the means of destruction of your ego consciousness.!

The 'He' in the first line is of course Sivam, the Self, the Supreme Reality. Although one cannot talk of
the Self as possessing desire in a literal sense, it is a way of expressing the innate sense that it is in the
nature of the Self to manifest itself in the individual consciousness, overcoming whatever barriers it finds
in its way, transcending it and annihilating it.  It is this innate sense that inspires  the spiritual quest
in the first place.  The problem for the individual is that, having sensed that the loss of ego consciousness
is the desired end, he is at a loss as to how to achieve this goal, since the only tool at his disposal is the very
ego consciousness he is trying to destroy.

contd.,

Arunachala Siva.         
 

8890
General topics / Re: Tevaram - Some select verses.
« on: April 01, 2016, 09:31:45 AM »
Verse 51:


அச்சமயத் திடைத்தாம்முன்
   அதிகரித்து வாய்த்துவரும்
விச்சைகளால் தடுத்திடவும்
   மேன்மேலும் மிகமுடுகி
உச்சமுற வேதனைநோய்
   ஓங்கியெழ ஆங்கவர்தாம்
நச்சரவின் விடந்தலைக்கொண்
   டெனமயங்கி நவையுற்றார்.

When he tried to conquer it by mantra,
Medicine and the like he had mastered as a Jain
The pain but increased and grieved him sore,
Aye, more and more, till he swooned as though
His brain-cells had burst owing to a snake-bite.

Arunachala Siva.


8891
General topics / Re: Tevaram - Some select verses.
« on: April 01, 2016, 09:27:41 AM »
Verse 50:


அடைவில்அமண் புரிதரும
   சேனர்வயிற் றடையும்அது
வடஅனலுங் கொடுவிடமும்
   வச்சிரமும் பிறவுமாம்
கொடியவெலாம் ஒன்றாகும்
   எனக்குடரின் அகங்குடையப்
படருழந்து நடுங்கிஅமண்
   பாழியறை யிடைவீழ்ந்தார்.



The fierce ache that invaded the bowels
Of Dharmasena who, accompanied with the ungodly,
Had the combined effect
Of Vatava, the ever-burning ocean-flame,
the unbearable venom, diamond sharp and all things
Of like nature; as it coursed furrowing
Through the intestines, pain and fear seized him,
And down he fell in his cloistered room.

Arunachala Siva.   

8892
General topics / Re: Tevaram - Some select verses.
« on: April 01, 2016, 09:25:40 AM »
Verse  49:

பண்டுபுரி நற்றவத்துப்
   பழுதினள விறைவழுவும்
தொண்டரைஆ ளத்தொடங்கும்
   சூலைவே தனைதன்னைக்
கண்தருநெற் றியரருளக்
   கடுங்கனல்போல் அடுங்கொடிய
மண்டுபெருஞ் சூலைஅவர்
   வயிற்றினிடைப் புக்கதால்.


The Lord whose forehead doth an eye display
Through a stomach-ache had willed, to redeem him,
Who in his previous birth, had a little
Swerved from the path of righteous tapas;
Pat it burnt fierce into his bowels.

Arunachala Siva.

8893
General topics / Re: Tevaram - Some select verses.
« on: April 01, 2016, 09:22:30 AM »
Verse 48:


மன்னுதபோ தனியார்க்குக்
   கனவின்கண் மழவிடையார்
உன்னுடைய மனக்கவலை
   ஒழிநீஉன் உடன்பிறந்தான்
முன்னமே முனியாகி
   எமையடையத் தவம்முயன்றான்
அன்னவனை இனிச்சூலை
    மடுத்தாள்வம் எனஅருளி.

The Rider of the Bull appeared in the dream
Of the tapaswini and said: "Let your sorrow cease;
Your brother, of yore a saint, had wrought
Tapas to attain Me; I would now claim him
Afflicting him with a dire colic pain."   

Arunachala Siva.

8894
General topics / Re: Tevaram - Some select verses.
« on: April 01, 2016, 09:18:43 AM »
Verse  47:


தவமென்று பாயிடுக்கித்
   தலைபறித்து நின்றுண்ணும்
அவமொன்று நெறிவீழ்வான்
   வீழாமே அருளுமெனச்
சிவமொன்று நெறிநின்ற
   திலகவதி யார்பரவப்
பவமொன்றும் வினைதீர்ப்பார்
   திருவுள்ளம் பற்றுவார்.


With mats for their habit, they pluck their hair,
And eat standing, thinking these to be tapas;
He fell among these; him let Your mercy
Retrieve.? Thus when Tilakavatiyar who had
Her being in Siva, prayed, the gracious Lord --
The One who decides of birth-bound deeds --, was pleased.   

Arunachala Siva.

8895
General topics / Re: Tevaram - Some select verses.
« on: April 01, 2016, 09:16:09 AM »
Verse  46:


தூண்டுதவ விளக்கனையார்
   சுடரொளியைத் தொழுதென்னை
ஆண்டருளின் நீராகில்
   அடியேன்பின் வந்தவனை
ஈண்டுவினைப் பரசமயக்
   குழிநின்றும் எடுத்தருள
வேண்டுமெனப் பலமுறையும்
   விண்ணப்பஞ் செய்தனரால்.

Tilakavatiyar, the tapas-inducing light,
Would worship the ever-effulgent Light,
And pray thus: "If you deign to redeem me
You should lift my brother from the pit
Of perdition." Thus she prayed for days without number.   

Arunachala Siva.

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