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Messages - Subramanian.R

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9241
General topics / Re: Tevaram - Some select verses.
« on: April 06, 2016, 09:45:53 AM »
Verse  101:

ஆனந்த வெள்ளத்தின்
   இடைமூழ்கி யம்பலவர்
தேனுந்து மலர்ப்பாதத்
   தமுதுண்டு தெளிவெய்தி
ஊனந்தான் இலராகி
   உவந்திருந்தார் தமைக்கண்டு
ஈனந்தங் கியதிலதாம்
   என்னஅதி சயம்என்றார்.

Immersed in the flood of bliss, he shone clear
Having drunk of the nectar gushing
From the honeyed flower-feet of the Lord; flawless was he;
He was brimming with happiness; when they beheld him,
They said: "He is not a whit by harm afflicted;
What wonder is this?"

Arunachala Siva.

9242
General topics / Re: Tevaram - Some select verses.
« on: April 06, 2016, 09:43:34 AM »
Verse 100:


ஓரெழுநாள் கழிந்ததற்பின்
   உணர்வில்அம ணரையழைத்துப்
பாருமினி நீற்றறையை
   எனவுரைத்தான் பல்லவனுங்
காரிருண்ட குழாம்போலும்
   உருவுடைய காரமணர்
தேருநிலை இல்லாதார்
   நீற்றறையைத் திறந்தார்கள்.


After a fortnight, the Pallava bade the senseless Jains
To look into the lime-kiln; the benighted Jains
Who were like the assemblage of dark murky nights,
-- The ever-deluded --, oped the lime-kiln.   

Arunachala Siva.

9243
General topics / Re: Tevaram - Some select verses.
« on: April 06, 2016, 09:41:02 AM »
Verse  99:


மாசில்மதி நீடுபுனல்
   மன்னிவளர் சென்னியனைப்
பேசஇனி யானையுல
   காளுடைய பிஞ்ஞகனை
ஈசனைஎம் பெருமானை
   எவ்வுயிருந் தருவானை
ஆசையில்ஆ ராவமுதை
   அடிவணங்கி இனிதிருந்தார்.



He adored the feet of the Lord -- the nectar that is
By love yielded, the Creator of all entia,
Our Lord-god, the Almighty, the Wearer of pingngaka,
Who rules the cosmos, the One who is sweet to hail,
The Lord in whose crest rest the flawless crescent moon
And the long Ganga ever-during --,
And abode in bliss unalloyed.

Arunachala Siva.

9244
General topics / Re: Tevaram - Some select verses.
« on: April 06, 2016, 09:38:08 AM »
Verse  98:


வெய்யநீற் றறையதுதான்
   வீங்கிளவே னிற்பருவந்
தைவருதண் தென்றல்அணை
   தண்கழுநீர்த் தடம்போன்று
மொய்யொளிவெண் ணிலவலர்ந்து
   முரன்றயாழ் ஒலியினதாய்
ஐயர்திரு வடிநீழல்
   அருளாகிக் குளிர்ந்ததே.


The kiln raging in spiraling heat, became like unto
The cool pool rich in lotuses and blown over by the southerly
In spring time; eke was is like the full moon's white beams;
To these was added the soft strumming of Yazh; in sooth
The cool was like unto the shade of Lord's gracious feet.   


Arunachala Siva.

9245
General topics / Re: Tevaram - Some select verses.
« on: April 06, 2016, 09:35:34 AM »
Verse  97:


ஆண்டஅர சதனகத்துள்
   அணைந்தபொழு தம்பலத்துத்
தாண்டவமுன் புரிந்தருளுந்
   தாள்நிழலைத் தலைக்கொண்டே
ஈண்டுவருந் துயருளவோ
   ஈசனடி யார்க்கென்று
மூண்டமனம் நேர்நோக்கி
   முதல்வனையே தொழுதிருந்தார்.


When the servitor ruled by the Lord entered the kiln
He bore on his crown the grace of the divine feet
Of the Lord that dances in the Ambalam and thought thus:
"Can ever troubles assail the devotees of the Supreme One?"
Thus he hymned a divine decade and through his mind
Panoplied in resolute trust, beheld the First One and prayed.

Arunachala Siva.

9246
General topics / Re: Tevaram - Some select verses.
« on: April 06, 2016, 09:33:16 AM »
Verse  96:

அருகணைந்தார் தமைநோக்கி
   அவ்வண்ணஞ் செய்கவெனப்
பெருகுசினக் கொடுங்கோலான்
    மொழிந்திடலும் பெருந்தகையை
உருகுபெருந் தழல்வெம்மை
   நீற்றறையின் உள்ளிருத்தித்
திருகுகருந் தாட்கொளுவிச்
   சேமங்கள் செய்தமைத்தார்.



The king then told them thus that were nearby: "Do so."
When the cruel ruler of exceeding wrath spake thus,
They put the great one inside the kiln in which
Fierce fire that could smelt, was raging;
They barred it with many bolts and locks, effectively.   

Arunachala Siva.

9247
General topics / Re: Tevaram - Some select verses.
« on: April 06, 2016, 09:30:14 AM »
Verse  95:

பல்லவனும் அதுகேட்டுப்
   பாங்கிருந்த பாயுடுக்கை
வல்அமணர் தமைநோக்கி
   மற்றவனைச் செய்வதினிச்
சொல்லுமென அறந்துறந்து
   தமக்குறுதி அறியாத
புல்லறிவோர் அஞ்சாது
   நீற்றறையில் இடப்புகன்றார்.



The Pallava who heard it, addressed the Jains
Whose habiliments were mats, thus: "What should be
Done unto him" Declare." Then the hare-brained ones
Who had deserted dharma and salvation, untouched by fear,
Said: "Lock him in the lime-kiln."   

Arunachala Siva.

9248
General topics / Re: Tevaram - Some select verses.
« on: April 06, 2016, 09:27:24 AM »
Verse  94:


ஆண்டஅர சருள்செய்யக்
   கேட்டவரும் அடிவணங்கி
வேண்டியவர்க் கொண்டேக
    விடையுகைத்தார் திருத்தொண்டர்
ஈண்டுவரும் வினைகளுக்கெம்
    பிரானுளனென் றிசைந்திருந்தார்
மூண்டசினப் போர்மன்னன்
   முன்னணைந்தங் கறிவித்தார்.

When thus the kingly servitor spake, the ministers
Fell at his feet and prayed to him; thus entreated
The servitor of the Lord whose banner sports the Bull,
Went with them thinking the Lord would be
Aid and remedy, whatever the happenings be;
He acquiesced in their action; they took him
To the palace of the martial and wrathful monarch
And caused their arrival to be announced.   

Arunachala Siva.

9249
General topics / Re: Tevaram - Some select verses.
« on: April 06, 2016, 09:24:16 AM »
Verse  93:


நாமார்க்குங் குடியல்லோம்
   என்றெடுத்து நான்மறையின்
கோமானை நதியினுடன்
   குளிர்மதிவாழ் சடையானைத்
தேமாலைச் செந்தமிழின்
   செழுந்திருத்தாண் டகம்பாடி
ஆமாறு நீரழைக்கும்
   அடைவிலமென் றருள்செய்தார்.



"We are ruled by none." Thus he began to hymn
And in sweet Tamil dulcet, hailed the Lord,
-- The Master of our Gospels; the One that wears
On His matted hair the moist moon and the Ganga --;
It was a garland rich, a decade of divine tandakas;
He then said; "We are beyond the pale of your behest."   

Arunachala Siva.

9250
General topics / Re: Tevaram - Some select verses.
« on: April 06, 2016, 09:21:09 AM »
Verse  92:


சென்றணைந்த அமைச்சருடன்
   சேனைவீ ரருஞ்சூழ்ந்து
மின்தயங்கு புரிவேணி
   வேதியனார் அடியவரை
இன்றுநுமை அரசன்அழைத்
   தெமைவிடுத்தான் போதுமென
நின்றவரை நேர்நோக்கி
   நிறைதவத்தோர் உரைசெய்வார்.



The ministers and warriors who came there
Stood encircling him, the servitor of the Lord-Brahmin
Whose matted hair flashes like lightning-clusters,
And said: "The king had commanded us, this day,
To secure you to his presence; go with us."
When thus spoken to, he, the perfect tapaswi
When thus spoken to, he, the perfect tapaswi
Faced them straight and answered them thus.

Arunachala Siva.

9251

The "I consciousness, is the state of living with the mind, and with that the intellect, mind-stuff (chit)
and ego.  All of us are living with our minds and Bhagavan says that we have to bring it to single
monotone of praying to some God.  This is called mano-layam.  Then one can try the destruction of the
mind, mano-nasa.  When this occurs, we become One with the Brahman, where there is no two but
only one. In my personal case, I tried it on a few occasions, and with "some bliss", I developed
immense fear and I chanted Arunachala-Siva, a number of times to get back to my normal stupid self!
This is the experience of many others who had reported this to Bhagavan.  Perhaps, we
are not yet ready.

Arunachala Siva.

9252
Part II:

When we practice Atma Vichara (self investigation) what we are seeking to experience is greater and greater
clarity of self awareness until such clarity becomes absolute, and the only way to experience such clarity
is to be keenly and vigilantly self attentive.  Therefore, just as clarity of self awareness is our goal, so it is also
the only means by which we can reach the goal, and hence, since it is just clarity of self awareness, Aham
Sphurana is both our goal and the path to it.


We begin to taste a partial and imperfect kind of this Aham Sphurana or fresh clarity of self awareness as soon
as we turn our attention keenly towards ourself in an attempt to experience who am I, and our experience
of this Sphurana deepens and becomes increasingly clear as we focus our attention more and more keenly
upon our essential self awareness, 'I am'.  Thus during our practice of Atma Vichara we experience varying
degrees of Sphurana or clarity of self awareness.       

Contrary to what some people imagine, therefore, Sphurana is not some sort of 'thing' that we should aim
to experience, because what this term denotes is not an object of experience but only a quality of experience,
and the experience in question is not in any way concerned with any object or 'thing' but is only self experience
-- an experience in which the experiencer, the experienced and the experiencing are all one.
The quality of self experience that this term denotes is its degree of clarity, which we have seen vary from
from the increased but nevertheless still partial clarity that we experience when we start practicing Atma
Vichara or keenly focused self attentiveness, to the complete and absolute clarity that we will experience when
our mind is destroyed by the all consuming light of Atma Jnana or true Self Knowledge.

contd.,

Arunachala Siva.     

9253
General Discussion / Re: Rough Notebook-Open Forum
« on: April 05, 2016, 04:16:32 PM »
Obituary  - Sri Manikantan:

Born in Tiruvannamalai in 1974, Sri Manikantan was very close to Arunachala from his earliest years.
From childhood, his father made a point of carrying him along to the temple festivals and on giri-pradakhina.
An inborn faith cultivated by a pious father served the child in good stead and the boy succeeded in every
endeavor, including his early and higher studies.  Eventually he became a professor of Chemical Engineering
and was loved by students.  At sunrise, and sunset, he could be found at the Abhishekams in Arunachaleswarar Temple, where he also served voluntarily. The swollen humps on Manikantans's shoulders testified to his devotion as one of the bearers of the temple Utsava Murtis during Kartikai Deepam and other temple festivals.  By virtue of his single minded devotion and exemplary faith, this Devi Upasaka was blessed  to be put in charge of Sri Ramanasramam's Alankarams during the annual Navaratri festival, and on
Jayanti and Aradhana days and served as priest at the Ashram's Sri Vidya Homam.

On 8th February, at the exact moment of the Mahodaya Punya Muhurtha, utterly self less Manikantan was
absorbed into the Lord at 6.40 in the presence of the Arunachaleswara Temple Deities at Ayyankulam
Tank.  He will be sorely missed by family, friends and students alike.

***

Arunachala Siva.     

9254
The very word Enlightenment brings about a sense of helplessness in the matter, a sense of bafflement,
sometimes even a sense of acute frightenment* (of losing one's petty little self, i.e. individuality) but for
some flippant, pedantic Vedantins skilled in glib oratory, it is just 'much ado about nothing;  it is after all
a huge joke'.    (* Cohen S.S. Guru Ramana.). Now shall we solve the conundrum of this perplexing word?

The Mystery of Enlightenment:

We shall presently see some relevant quotes from the Maharshi, which upon a casual perusal do not appear
to lead us anywhere.  But wait!  Faith and patience are required in ample measure.  The paradox of Self
Knowledge is that it is declared by the Sastras to be the rarest of all human attainments  (Bhagavad Gita
verse 7.3) and yet sages like Bhagavan and Ashtavakara celebrate it as the simplest of all knowledge and
hence easy to attain, even for the unlettered simpleton.  (See Bhagavan's Atma Vidya Kirtanam)  One wonders
where the catch is and for those indefatigable sadhakas who diligently dedicate their time and energy to the task, they may well wonder what has gone awry in their search.

The Upanishads (Sruti) and the Puranas (Smriti) reconcile the apparent paradox of the opposing assertions,
both of which are true but for different sets of seekers.  (Katha Upanishad Verse 2.1.1. and Lalita Sahasranamam Verse 161.)  For the wise ones (uttama adhikaris)  endowed with inward gaze, Self Knowledge
is easier than recognizing the gooseberry fruit in one's palm.  For the unripe seekers, (manda madhyama
adhikaris) with extroverted mind and senses, it is impossible to attain until they gain fitness to turn their
attention within.  It is then a matter of mental maturity (adhikari bhedah), as Bhagavan cites gunpowder
igniting instantly while charcoal is slow.  (Self Realization - B.V.Narasimha Swami and Major Chadwick's
query in Talks with Sri Ramana Maharshi, Talks 155.)

contd.,

Arunachala Siva.   

9255
(* Saraswati)  (in April-June 2016 issue of Mountain Path)

Illumining the Nature of Pratyabhijna through Talks with Sri Ramana Maharshi.

*

Section A - Enlightenment - Getting Around the Word:


Preamble:  Enlightenment!  It is just a word for most of us, is it not?  The technically equivalent Sanskrit
word is PRATYABHIJNA, meaning 'Recognition of the Self'.  But what exactly is it?  Can its true nature
be revealed directly by any number of words, however holy their source?  Yet the very word itself -- depending
upon the maturity of mind and its depth of understanding - conjures myriad images in our minds.
No description of the word Enlightenment is too far fetched in our attempts to elucidate it.  Ironically the
purport of the word Enlightenment is deeply embedded in a variety of traditional descriptions, yet it eludes
our grasp in the domain of words much like trying to balance a dollop of mercury in one's hands.
(Taittiriya Upanishad 2.4.)

True, Enlightenment is 'a state of understanding' (the phrase is used in a highly qualified sense), a
'holistic vision' where Pure Knowledge alone subsists as the ultimate Residue, that survives the dyad of
relative knowledge and ignorance.  (See Sankara's Dasa Sloki.)  It must be emphasized that this is an
'understanding'  which is not arrived at by clever logic or cerebral analysis but only through 'right seeing'
(samyak darsanam), for our modes of knowledge operate with words that verbalize ideas and concepts,
that are often preconditioned and inadequately examined.

There is an exasperating incompetence about words when attempting to reveal the stuff that Enlightenment is
made of.  Are words then useless even for the purpose of gaining some clarity?  Do we have to abandon
them altogether and go for another tool,  Experience, to unlock this tantalizing mystery that hounds committed
seekers?

contd.,

Arunachala Siva.               

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