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Messages - Subramanian.R

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9166
"People would not understand the simple bare truth -- the truth of their everyday, ever-present and
eternal experience. That Truth is that of the Self.  Is there anyone not aware of the Self?... Because
they love mystery and not the bare truth, religions pamper them.. Wandering hither and thither you
must return to the Self only.  Then why not abide in the Self even here and now?"  (Talk 145).
"Everyone knows 'I am!'  No one can deny his own being... 'The body is 'I' is the error.  This false sense
of 'I' must go.  The real 'I' is always there. It is here and now.'  (Talks 96).  'Avidya naash alone is Self
Realization.  Self Realization is only owpacharika (i.e only a courtesy).  Realization is only a euphemism
for elimination of ignorance.' (Talks 500).  'Self is always realized. It is now obscured.  When the veil
is removed, the person feels happy at rediscovering the ever realized Self.  The ever present Realization
appears to be a new Realization.'  (Talks 490).

To understand deeply this teaching, we need to understand the setting under which they were enunciated.
Firstly, as Osborne averred Bhagavan was the epitome of pragmatism, as were the great masters Buddha
and Sri Ramakrishna.  Like His illustrious predecessors, the Maharshi too had no use for sterile polemics
and hair splitting semantics.  But whenever the seekers were sincere, erudite scholars themselves,   
He came down to their level and answered them using technical terms (Vedanta Paribahsha) and
invariably illumined their understanding of Sastras, since He spoke directly from His own experience
(Svanubhuti).

Secondly, the teachings in Talks were not delivered as a well arranged discourse to discerning audience
and hence no preparatory foreground or a logical, cohesive development of the topic can be expected
in a  compilation of direct answers to a broad spectrum of temperaments and degrees of maturity.
We do see a measure of bluntness in the direct approach of Bhagavan, reminiscent of the Zen koans.

contd.,

Arunachala Siva.         

9167
However, in most cases when He used Sphur or any of its derivatives He did so to describe  the fresh
but still relative clarity of self awareness that we experience during our practice of self investigation
(atma vichara). As far as I can remember, He did not use any form of the verb Sphur or any of its derivatives
in any of His original Tamizh writings, but in Sri Ramana Noolthirattu (His Tamizh collected works) there is
one text in which derivatives of this word are used several times, namely Vichara Sangraham, in which
He uses the Tamizh verb Spuri four times (in sections 1,9, and 10) and its noun form Spurippu eight times
(in sections 1,2,6 and 9), and in all these cases He used these words to denote the partial clarity of self
awareness experienced during the practice of self investigation.  However, before we consider any of these
in more detail, it is important to remember that through Vichara Sangraham is included in Sri Ramana
Noolthirattu, the ideas expressed in it are a mixture of ideas from other spiritual texts that Gambhiram
Seshayyar asked Him to explain and replies that He gave from His own experience whenever Seshayyar
asked for further clarification, so though the passages we consider may have been  answers that He gave
from His own experiences, the conceptual framework within which He gave them and the wording that He
used to express were intended to suit the perspective from which the questions He was answering were
asked.

contd.,

Arunachala Siva.         

9168
Verse 511:

Let there be transformations of nature in hundreds, thousands, and millions of ways -  what is that
to me, who is not attached to them?  The clouds never touch the vast sky.

Verse 512:

From the unmanifested down to this gross world - in me everything appears as a shadow.  I am
that  Brahman, One without a second, free from beginning or end like the sky.

Verse  513:

The basis of all, the manifester of all things, the giver of all forms, all pervading and free from all,
ever existent, pure immovable, changeless, One without a second -- I am That.

Verse 514:

Maya with its manifold appearances subsides in me, who is the substance of this 'I';  but only understood
by consciousness can it be attained in consciousness and through consciousness.  Truth, Knowledge,
Bliss - Brahman, One without a second -  I am That.

Verse 515:

I am action-less;  I am changeless;  I am part-less;  I am without purpose;  I am eternal.  I do not
require any prop.  I am One without a second.           

Verse 516:

I am the Soul of all.  I am all.  I am beyond all.  I am One without a second.  I am one universal
consciousness.  I am perpetual Blissfulness Itself.

contd.,

Arunachala Siva.

9169
General topics / Re: Tevaram - Some select verses.
« on: April 08, 2016, 09:53:43 AM »
Verse  122:


அல்லிருள் அன்னவர் கூற
   அரும்பெரும் பாவத் தவன்பின்
தொல்லைச் சமயம் அழித்துத்
   துயரம் விளைத்தவன் தன்னைச்
சொல்லும் இனிச்செய்வ தென்னச்
   சூழ்ச்சி முடிக்குந் தொழிலோர்
கல்லுடன் பாசம் பிணித்துக்
   கடலிடைப் பாய்ச்சுவ தென்றார்.

When the benighted Jains spake thus, the great sinner
Of a king said: "How should we deal with him
That hath destroyed our hoary faith and caused us misery?"
Thus questioned the truculent Jains said:
"Fasten him to a stone and throw him into the sea."   

Arunachala Siva.

9170
General topics / Re: Tevaram - Some select verses.
« on: April 08, 2016, 09:50:51 AM »
Verse  121:


நங்கள் சமயத்தின் நின்றே
   நாடிய முட்டி நிலையால்
எங்கள் எதிரே றழிய
   யானையால் இவ்வண்ணம் நின்சீர்
பங்கப் படுத்தவன் போகப்
   பரிபவந் தீரும் உனக்குப்
பொங்கழல் போக அதன்பின்
   புகையகன் றாலென என்றார்.


From the confused state he had learnt
From our own faith, he has annulled
Our sorcery and caused it to boomerang.
Only when he who through (your) tusker shattered
Your glory, dies, the dishonor that had visited you
Would vanish, like smoke that would cease to be
Once the belching fire is put out.

Arunachala Siva.   

9171
General topics / Re: Tevaram - Some select verses.
« on: April 08, 2016, 09:48:19 AM »
Verse  120:


யானையின் கையிற் பிழைத்த
   வினைஅமண் கையர்கள் எல்லாம்
மானம் அழிந்து மயங்கி
   வருந்திய சிந்தைய ராகித்
தானை நிலமன்னன் தாளில்
   தனித்தனி வீழ்ந்து புலம்ப
மேன்மை நெறிவிட்ட வேந்தன்
   வெகுண்டினிச் செய்வதென் என்றான்.


The base Jains that escaped the tusker,
Forfeited of honor and besieged by misery,
Stood bewildered; they went to the king
-- The lord of armies and ruler of the world --,
And severally fell at his feet and wailed aloud.
The sovereign who had abjured the lofty way
Then in ire asked them thus: "What shall we do now?"   


Arunachala Siva.

9172
General topics / Re: Tevaram - Some select verses.
« on: April 08, 2016, 09:46:26 AM »
Verse  119:


ஓடி அருகர்கள் தம்மை
   உழறி மிதித்துப் பிளந்து
நாடிப் பலரையுங் கொன்று
   நகரங் கலங்கி மறுக
நீடிய வேலை கலக்கும்
   நெடுமந் தரகிரி போல
ஆடியல் யானைஅம் மன்னற்
   காகுலம் ஆக்கிய தன்றே.



The tusker ran after them, charged them,
Smote them, attacked them, rent them
And killed a good many of them; it shook
The whole city; it was like unto Mount Mandara
Which of yore stirred and churned the vast ocean;
The beast but wrought havoc for the monarch.

Arunachala Siva.

9173
General topics / Re: Tevaram - Some select verses.
« on: April 08, 2016, 09:44:06 AM »
Verse  118:

ஆண்ட அரசை வணங்கி
   அஞ்சிஅவ் வேழம் பெயரத்
தூண்டிய மேன்மறப் பாகர்
   தொடக்கி அடர்த்துத் திரித்து
மீண்டும் அதனை அவர்மேல்
   மிறைசெய்து காட்டிட வீசி
ஈண்டவர் தங்களை யேகொன்
    றமணர்மேல் ஓடிற் றெதிர்ந்தே.



When the elephant thus adored the Lord?s servitor,
And moved away, the cruel mahouts goaded it
To charge him; they blocked its passage,
Turned it against him and with ankus
Pierced its pachyderm; thus teased again and again
The tusker smote them all and began to attack the Jains.

Arunachala Siva.

9174
General topics / Re: Tevaram - Some select verses.
« on: April 08, 2016, 09:41:39 AM »
Verse  117:


தண்டமிழ் மாலைகள் பாடித்
   தம்பெரு மான்சர ணாகக்
கொண்ட கருத்தில் இருந்து
   குலாவிய அன்புறு கொள்கைத்
தொண்டரை முன்வல மாகச்
   சூழ்ந்தெதிர் தாழ்ந்து நிலத்தில்
எண்டிசை யோர்களுங் காண
   இறைஞ்சி எழுந்தது வேழம்.


He hymned the gracious Tamizh garlands,
Established in the palladium of his God;
The divine servitor was truly love incarnate;
The tusker circumambulated him and bowed;
It fell on earth, worshipped him and rose up;
Men in all directions witnessed this.


Arunachala Siva.

9175
General topics / Re: Tevaram - Some select verses.
« on: April 08, 2016, 09:37:48 AM »
Verse  116:


வஞ்சகர் விட்ட சினப்போர்
   மதவெங் களிற்றினை நோக்கிச்
செஞ்சடை நீள்முடிக் கூத்தர்
   தேவர்க்குந் தேவர் பிரானார்
வெஞ்சுடர் மூவிலைச் சூல
   வீரட்டர் தம்அடி யோம்நாம்
அஞ்சுவ தில்லைஎன் றென்றே
   அருந்தமிழ் பாடி அறைந்தார்.


Facing the mad and irate mammoth set on him
By the diabolical Jains, he hymned in Tamizh thus:
"We are the servitor of the Dancer who sports
The matted hair, long and incarnadine,
The supreme Lord of gods,
The wielder of the three-pronged trident,
The God of Veerattam! We have nothing to dread at all."   

Arunachala Siva.

9176
General topics / Re: Tevaram - Some select verses.
« on: April 08, 2016, 09:34:37 AM »
Verse 115:


அண்ணல் அருந்தவ வேந்தர்
   ஆனைதம் மேல்வரக் கண்டு
விண்ணவர் தம்பெரு மானை
   விடையுகந் தேறும் பிரானைச்
சுண்ணவெண் சந்தனச் சாந்து
   தொடுத்த திருப்பதி கத்தை
மண்ணுல குய்ய வெடுத்து
   மகிழ்வுட னேபாடு கின்றார்.


The great and glorious one, the prince of tapas,
Beholding the tusker that was set on him,
Invokes the Lord of gods who lovingly rides the Bull,
With the hymn; "Sunna Venn Santana Santu"  *
He sings the divine decade in delight great
That the world may stand redeemed.   

* (Padigam 4 Decade  2)

Arunachala Siva.

9177
General topics / Re: Tevaram - Some select verses.
« on: April 08, 2016, 09:32:17 AM »
Verse  114:

பாவக்கொடு வினைமுற்றிய
   படிறுற்றடு கொடியோர்
நாவுக்கர செதிர்முற்கொடு
   நணுகிக்கரு வரைபோல்
ஏவிச்செறு பொருகைக்கரி
   யினையுய்த்திட வெருளார்
சேவிற்றிகழ் பவர்பொற்கழல்
   தெளிவுற்றனர் பெரியோர்.


The false and cruel Jains, ripe in evil, plied
The tusker of murderous trunk -- verily a black hill,
Before Tirunavukkarasar and caused it charge him.
He remained however undaunted; he but meditated
On the Feet of the Lord who blazes on His Bull.   

Arunachala Siva.

9178
General topics / Re: Tevaram - Some select verses.
« on: April 08, 2016, 09:30:12 AM »
Verse  113:


மாடுற்றணை இவுளிக்குலம்
   மறியச்செறி வயிரக்
கோடுற்றிரு பிளவிட்டறு
   குறைகைக்கொடு முறியச்
சாடுற்றிடு மதில்தெற்றிகள்
   சரியப்புடை அணிசெற்
டாடுற்றகல் வெளியுற்றதவ்
   வடர்கைக்குல வரையே.


The tusker of the murderous trunk, verily a hill,
With its twin tusks that were truly diamond blades
Destroyed the herds of steeds that passed nearby
And rent into two, walls and doors,
Pulling them out, piece by piece.
Eke did it destroy their ornamental parts
And eventually came into the open.   


Arunachala Siva.

9179
General Discussion / Re: Rough Notebook-Open Forum
« on: April 08, 2016, 08:07:51 AM »


There is a poem titled  Paripoorana Panchamirtam, containing 5 melodious songs under five
types of abhishekams for Murugan -- like milk, curd, ghee, sugar and honey. 

Sri Pampan Swamigal, the author of these poems,  was born in Pampan, a village
on the southernmost tip of India near Kanyakumari.He was the son of one Sathappa Pillai.
His name was Appavu.  He was taught classical Tamizh by one Muniyandi
Pillai, a versatile Tamizh pandit.  One day, when he went to the Siva temple of Ramanathapuam,
he desired to write poems on Muruga and the impulse became a reality immediately. He could
compose songs on Muruga.  He wrote them afterwards and kept with him.  One day one Sethu
Madhava Iyer of Rameswaram happened to read these poems and became quite excited.
He took Appavu and gave him the six lettered mantra of Muruga as Upadesa.  He also got
him married later to a good lady.

Soon Appavu Pillai started performing miracles for good purpose , like curing illness etc.,
He also composed many songs on Muruga.  He wrote this Paripoorana Panchamirtam
in 1891. After visiting many Murga temples, Appavu Pillai took to sannyasa and reached Madras.
He then went to Kasi in the year 1902 and meditated on Visalakshi and Viswanatha.  He returned to
Madras and after visiting Chidambaram he decided to stay only in Madras.  He wrote the famous
Sri Kumarastavam in 1915.  But as per the call of Arunachaleswara, he went to Tiruvannamalai
and from there he went to Bangalore.  He attained Maha Samadhi on 30.5.1929, in Tiruvanmiyur,
on the outskirts of today's Chennai. His Samadhi is said to be in Tiruvanmiyur, Chennai.

His various songs have been classified into six books.

Arunachala Siva.     

9180
General Discussion / Re: Rough Notebook-Open Forum
« on: April 08, 2016, 07:59:44 AM »

In sleep, god as a matter of grace, allows the prana, breath to continue, whereas the mind is
temporarily under suspended animation.  [ The prana goes in and comes out, so that others
would not think that you are dead, this is god's grace].

-- Who am I?

In dream, mind shows some mischief.

In wakeful state, it is the mind which calls all the shots.

In all three states, Soul or the Self or Brahman is ever-present.

Arunachala Siva. 

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