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Messages - Subramanian.R

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9031
Health issues / Re: Health issues
« on: February 29, 2016, 02:16:54 PM »
Dear  Graham,


Any improvement in your ailment?  Please update your health condition. Sri Bhagavan is with you.

Arunachala Siva.

9032
Nagu was the third daughter of a maternal uncle of Sri Bhagavan.  My own maternal uncle, Venkatarma
Iyer, wanted to marry off his daughter Lakshmi to me.  Learning that talks were going on for Nagu's
marriage to me, he rushed to Tiruvannamalai along with a relative of Sri Bhagavan seeking His blessings
for Lakshmi's marriage to me.  However, Sri Bhagavan told them, 'But they have decided that Venkitoo
should marry Nagu, is not it?'  Was this not His full blessing for my marriage with Nagu?

Ink this connection, I cannot help but refer to the first upadesa of Sri Bhagavan to newly married Nagu
which set the tone for her entire life. 

Soon after our marriage, Aunt Alamelu and Uncle Pitchu Iyer took Nagu to Sri Bhagavan for His
blessings.  When she came out of the Old Hall after Sri Bhagavan's darshan, she saw a young
woman, who had come from Madras with her parents. Nagu was impressed by the sari worn by
that young lady, Mangalam by name, and told her 'How beautiful is your sari!'  Mangalam had later
mentioned to this her father. On returning to Madras, he purchased two saris similar to the one
admired by Nagu and sent them by parcel to Sri Ramanasramam with a request that the packet
be given to Nagu.

All letters addressed to the Asramam were invariably placed before Sri Bhagavan and so was this
packet and the covering letter.

Next day, when  Bhagavan saw Nagu at the Asramam kitchen, He said, 'Nagu, when you see someone
wearing nice ornaments or a nice sari, you should think that you are wearing them.'  Nagu, with her
eyes moist and voice tremulous, said,  'Bhagavan, I did not ask for the sari, I only said that the sari
was beautiful.' 

But Sri Bhagavan repeated His upadesa and moved on.

contd.,

Arunachala Siva.               

9033
The outstanding illustration of the spiritual dilemma for us devotees is the crisis which faced the
young Venkataraman in Madurai after the enlightenment that catapulted Him beyond the fear of death
and into the realm of immortality.  All sense of doership evaporated and He remained effortlessly quiet
and still in the depth of this new profound state of permanent illumination.  When confronted by His
brother on His seeming laziness, 'Venkataraman recognized the validity of the remark and, with that
ruthless acceptance of truth, (or justice, which is applied truth) that characterized Him, He rose to His
feet to leave the house there and then and go forth, renouncing everything.  This decision took Him to
Tiruvannamalai and the Holy Hill, Arunachala,  (Ramana Maharshi and the Path of Self Knowledge).

We should be careful not to assume that we too are like Ramana Maharshi and can leave all normal
security behind at a stroke as if we are mumukshus (ripe souls burning for liberation).  It either
happens or it does not and no direct appeal to Bhagavan for permission can force it to happen.  More
often than not, it is an incremental change that occurs until one day it becomes obvious what the next step is.

contd.,

Arunachala Siva.

9034
Since what is always more clearly experienced than any other thing is only 'I', it may be said to be
the most brightly shining of all things, but so long as its shining is mixed with the shining of all things,
but so long as its shining is mixed with the shining of any other things (all of which are illuminated
only by the light of 'I', which is a metaphorical way of saying that they are all experienced only by
the conscious thing called 'I'), it is not shining sufficiently clearly.  In order to shine with complete clarity,
'I' must shine alone, -- that is it must be experienced on its own, in the absence of all other things.
When it shines alone, in complete isolation from all other things. When it shines alone, in complete isolation
from all other things, it shines clearly, and this clear shining of 'I' alone is what Bhagavan sometimes described as Aham Sphurana.


contd.,

Arunachala Siva.
         

9035
9.  bhaava soonya sad bhaava susthitih
     bhaaavana balaad bhaktir uttamaa.

By the power of meditation, devoid of thoughts, one is established in true Being, and this is supreme
devotion.

When asked by visitors for spiritual instructions, the Maharshi sometimes referred to them to Upadesa
Saram and gave its central message as, 'stilling the mind and remaining free from thoughts.'  The
ending of thought is true Bhakti and is the beginning of Wisdom and Bliss.  It is supreme devotion
because the Self and the Lord are identical.  'Often He has told us that only a true Bhakta can be a
true Jnani and only a true Jnani can be a true Bhakta.  (Devaraja Mudaliar, My Recollections).
Total attention to the Self, unclouded by extraneous thoughts, is the same as surrender to the Lord -
there being no activity of the ego. 

This inactivity of the ego occurs when the meditator turns his attention away from all 'other' matters
and focuses attention solely upon the 'I'.  Paradoxically, the ego is thereby destroyed, being deprived
of the support it requires from otherness.

contd.,

Arunachala Siva.       

9036
Verse 302:


Blissfulness is like a jewel on the head.  This jewel of blissfulness is protected by this great serpent
of the ego, with his three heads of the qualities (the three gunas.)  One must cut off these three heads
by the great sword of discrimination -- the discrimination that is prescribed in the scriptures. And
not only that, these three heads will come out again, such is the nature of this serpent.  So you must
root the serpent out.  Then you can get possession of that gem.  Only the steady and thoughtful can
take possession of it.


Verse 303:

As long as there is a tinge of poison in the body, how can you expect any ease, any comfort?

Verse 304:

So when you have done away with this ego completely and destroyed the different kinds of distractions.
that arise from this ego, then by discrimination of 'I am That'  you can attain to the Truth.

Verse  305:

Therefore, give up by force this ego, -- the idea of 'I am the doer and enjoyer' (which is the cause of
all these bondage and troubles). Evil, error, this world, death, birth, and old age -- all these you have
got by identifying yourself with this ego, though in reality you are the blissful Pure Consciousness.

contd.,

Arunachala Siva.       

9037
General topics / Re: Tevaram - Some select verses.
« on: February 29, 2016, 08:14:50 AM »
Verse 120:


தேவுமால் கொண்டான் இந்தத்
    திண்ணன்மற் றிதனைத் தீர்க்கல்
ஆவதொன் றறியோந் தேவ
    ராட்டியை நாக னோடு
மேவிநாங் கொணர்ந்து தீர்க்க 
   வேண்டும்அவ் வேட்டைக் கானில்
ஏவலாட் களையுங் கொண்டு 
   போதுமென் றெண்ணிப் போனார்.


"This Thinnan is sure possessed; him to disenchant
We know not; we must hie to our town and come back
With the priestess and Nakan, to cure him;
Let us fare forth to that forest and with our servants
Proceed to our town."   

Arunachala Siva.

9038
General topics / Re: Tevaram - Some select verses.
« on: February 29, 2016, 08:12:29 AM »
Verse  119:


மருங்குநின் றவர்கள் பின்னும்
    மயல்மிக முதிர்ந்தான் என்னே
அரும்பெறல் இறைச்சி காய்ச்சி 
   அதுக்கிவே றுமிழா நின்றான்
பெரும்பசி யுடைய னேனும்
   பேச்சிலன் எமக்கும் பேறு
தரும்பரி சுணரான் மற்றைத் 
   தசைபுறத் தெறியா நின்றான்.


The two that stood beside him, exclaimed thus:
"Ha, his bewilderment has grown apace; he fries
The rare boar-flesh and spits it back;
Sure is he esurient; but he eats not; he keeps mum;
Neither does he bother to feed us with this;
He throws away the rejected pieces."   

Arunachala Siva.

9039
General topics / Re: Tevaram - Some select verses.
« on: February 29, 2016, 08:10:26 AM »
Verse  118:


கோலினிற் கோத்துக் காய்ச்சிக்
    கொழுந்தசை பதத்தில் வேவ
வாலிய சுவைமுன் காண்பான் 
   வாயினில் அதுக்கிப் பார்த்துச்
சாலவும் இனிய எல்லாம் 
   சருகிலை யிணைத்த கல்லை
ஏலவே கோலிக் கூட 
   அதன்மிசை இடுவா ரானார்.


The flesh stuck to the darts, was fried in fire;
The flesh was thus cooked rich; he chewed the flesh
To find out how it tasted, and gathered
The delicious morsels in a cup of teak-leaves.   

Arunachala Siva.


9040
General topics / Re: Tevaram - Some select verses.
« on: February 29, 2016, 08:07:58 AM »
Verse  117:


என்செய்தாய் திண்ணா நீதான் 
   என்னமால் கொண்டாய் எங்கள்
முன்பெரு முதலி யல்லை 
   யோவென முகத்தை நோக்கார்
வன்பெரும் பன்றி தன்னை 
   எரியினில் வதக்கி மிக்க
இன்புறு தசைகள் வெவ்வே 
   றம்பினால் ஈர்ந்து கொண்டு.



"What have you done Thinna? What bewilderment is this?
Aren?t you the hereditary chief of us, the hunters?"
When he spake thus he wouldn't even cast a glance on him;
He fried the huge boar in the fire and gathered
The delicious flesh with various darts.   

Arunachala Siva.

9041
General topics / Re: Tevaram - Some select verses.
« on: February 29, 2016, 08:05:15 AM »
Verse  116:


அங்கிவன் மலையில் தேவர் 
   தம்மைக்கண் டணைத்துக் கொண்டு
வங்கினைப் பற்றிப் போதா 
   வல்லுடும் பென்ன நீங்கான்
இங்குமத் தேவர் தின்ன
    இறைச்சிகொண் டேகப் போந்தான்
நங்குலத் தலைமை விட்டான்
   நலப்பட்டான் தேவர்க் கென்றான்.


"There in the hill beholding the Lord he hugged Him close;
Like the iguana holding fast to the curved cavern hollow
He would not lose his grip; he but came here
To secure meat and flesh for the Lord to eat;
He had forsaken the chieftainship of our race;
He is possessed by the Lord."   

Arunachala Siva.

9042
General topics / Re: Tevaram - Some select verses.
« on: February 29, 2016, 08:03:07 AM »
Verse  115:


காடனும் எதிரே சென்று
   தொழுதுதீக் கடைந்து வைத்தேன்
கோடுடை ஏனம் உங்கள்
    குறிப்படி உறுப்பை யெல்லாம்
மாடுற நோக்கிக் கொள்ளும்
    மறித்துநாம் போகைக் கின்று
நீடநீர் தாழ்த்த தென்னோ 
   என்றலும் நின்ற நாணன்.

Kadan came before him and addressed him thus:
"I churned out fire; you can verify for yourself
That the parts of the tusked-boar are there intact;
We have to return; why were you so much delayed?"
When he spake thus, Nanan who stood nearby said:

Arunachala Siva.

9043
General topics / Re: Tevaram - Some select verses.
« on: February 29, 2016, 08:01:17 AM »
Verse  114:


முன்புநின் றரிதில் நீங்கி
   மொய்வரை யிழிந்து நாணன்
பின்புவந் தணைய முன்னைப் 
   பிறதுறை வேட்கை நீங்கி
அன்புகொண் டுய்ப்பச் செல்லும்
   அவர்திரு முகலி ஆற்றின்
பொன்புனை கரையி லேறிப் 
   புதுமலர்க் காவிற் புக்கார்.


Parting from the divine presence in reluctance
Down he descended from the hill that stretched afar;
Him followed Nanan; all other longings of Thinnan
Were gone; he was borne on by sheer love;
Through the beauteous bank of Ponmukali he crossed
The river and reached the other bank and thence
Moved into the garden laden with fresh flowers.

Arunachala Siva.

9044
General topics / Re: Tevaram - Some select verses.
« on: February 29, 2016, 07:58:51 AM »
Verse  113:


ஆர்தம ராக நீரிங்
    கிருப்பதென் றகல மாட்டேன்
நீர்பசித் திருக்க இங்கு 
   நிற்கவுங் கில்லேன் என்று
சோர்தரு கண்ணீர் வாரப் 
   போய்வரத் துணிந்தா ராகி
வார்சிலை எடுத்துக் கொண்டு 
   மலர்க்கையால் தொழுது போந்தார்.


"Who would remain here as help for you?
This thought prevents my parting from you;
Neither can I suffer you to be hungry"
Thus he spake and his eyes showered tears.
He somewhat grew resolute and with his long bow
Moved away after hailing Him with his flowery hand.

Arunachala Siva.

9045
General topics / Re: Tevaram - Some select verses.
« on: February 29, 2016, 07:56:20 AM »
Verse 112:


போதுவர் மீண்டு செல்வர்
    புல்லுவர் மீளப் போவர்
காதலின் நோக்கி நிற்பர் 
   கன்றகல் புனிற்றாப் போல்வர்
நாதனே அமுது செய்ய 
   நல்லமெல் லிறைச்சி நானே
கோதறத் தெரிந்து வேறு
   கொண்டிங்கு வருவே னென்பார்.


He would move away but would come back at once;
He would hug Him and move away again;
He would eye Him in love; he became like unto
The cow parted from its young one, newly delivered;
He would say: "O Lord, for your feeding, I'll myself
Secure delicious and soft and flawless meat
And be here soon."

Arunachala Siva.   

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