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Messages - Subramanian.R

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9376
General topics / Re: Tevaram - Some select verses.
« on: March 29, 2016, 09:38:37 AM »
Verse  20:


மருணீக்கி யார்சென்னி
   மயிர்நீக்கும் மணவினையுந்
தெருணீர்ப்பன் மாந்தரெலாம்
   மகிழ்சிறப்பச் செய்ததற்பின்
பொருணீத்தங் கொளவீசிப்
   புலன்கொளுவ மனமுகிழ்த்த
சுருணீக்கி மலர்விக்குங்
   கலைபயிலத் தொடங்குவித்தார்.


The ceremony of tonsure was done to Marulneekkiyar
To the great delight of a great many wise men;
Then people were plied with gifts which flowed like floods;
This done, he was initiated into the art of instruction
Which by enlightenment uncoils the coiled mind.

Arunachala Siva.   

9377
General topics / Re: Tevaram - Some select verses.
« on: March 29, 2016, 09:36:35 AM »
Verse  19:


மாதினியார் திருவயிற்றின்
    மன்னியசீர்ப் புகழனார்
காதலனார் உதித்ததற்பின்
    கடன்முறைமை மங்கலங்கள்
மேதகுநல் வினைசிறப்ப
   விரும்பியபா ராட்டினுடன்
ஏதமில்பல் கிளைபோற்ற
   இளங்குழவிப் பதங்கடந்தார்.



After the birth of the beloved son ever-glorious, Pukazhanar
Duly performed all the auspicious rites in great splendor;
His kith and kin showered presents on the child in joy;
Thus fostered, the babe crossed his infancy.   

Arunachala Siva.

9378
General topics / Re: Tevaram - Some select verses.
« on: March 29, 2016, 09:34:24 AM »
Verse  18:


திலகவதி யார்பிறந்து
   சிலமுறையாண் டகன்றதற்பின்
அலகில்கலைத் துறைதழைப்ப
   அருந்தவத்தோர் நெறிவாழ
உலகில்வரும் இருள்நீக்கி
   ஒளிவிளங்கு கதிர்போல்பின்
மலருமருள் நீக்கியார்
   வந்தவதா ரஞ்செய்தார்.

A few years later -- a praise-worthy pause --,
For the flourishing of the limitless scriptures
And the saintly way, like the Sun the dispeler
Of world?s murk, Marulneekkiyar made his avatar
To chase the inner murk of souls away.

Arunachala Siva.

9379
General topics / Re: Tevaram - Some select verses.
« on: March 29, 2016, 09:32:20 AM »
Verse  17:


புகழனார் தமக்குரிமைப்
   பொருவில்குலக் குடியின்கண்
மகிழவரு மணம்புணர்ந்த
   மாதினியார் மணிவயிற்றில்
நிகழுமலர்ச் செங்கமல
   நிரையிதழின் அகவயினில்
திகழவருந் திருவனைய
   திலகவதி யார்பிறந்தார்.

His wife Matiniyar hailed from a matching clan,
Equally great and matchless; in due time she bore
A daughter fair known as Tilakavatiyar,
The equal of Lakshmi in beauty and virtue.   

Arunachala Siva.

9380
General topics / Re: Tevaram - Some select verses.
« on: March 29, 2016, 09:30:22 AM »
Verse  16:


அக்குடியின் மேல்தோன்றல்
   ஆயபெருந் தன்மையினார்
மிக்கமனை அறம்புரிந்து
   விருந்தளிக்கும் மேன்மையினார்
ஒக்கல்வளர் பெருஞ்சிறப்பின்
   உளரானார் உளரானார்
திக்குநில வும்பெருமை
   திகழவரும் புகழனார்.


From that clan hailed Pukazhanar, whose glory
Filled the directions eight; he was of lofty disposition,
A true scion of the clan; he was a righteous householder
Who was ever hospitable; in ever-growing glory manifold
He lived, nay, flourished with his kith and kin.   


Arunachala Siva.

9381
General topics / Re: Tevaram - Some select verses.
« on: March 29, 2016, 09:28:24 AM »
Verse  15:


தலத்தின்கண் விளங்கியஅத்
   தனிப்பதியில் அனைத்துவித
நலத்தின்கண் வழுவாத
   நடைமரபிற் குடிநாப்பண்
விலக்கின்மனை ஒழுக்கத்தின்
   மேதக்க நிலைவேளாண்
குலத்தின்கண் வரும்பெருமைக்
   குறுக்கையர்தங் குடிவிளங்கும்.


In that exemplary city peerless flourished families
Well-established in piety and righteous conduct;
Among those virtuous Velalas, flourished
The flawless and hoary clan of Kurukkai.   

Arunachala Siva.

9382
General topics / Re: Tevaram - Some select verses.
« on: March 29, 2016, 09:25:29 AM »
Verse 14:


மலர்நீலம் வயல்காட்டும்
   மைஞ்ஞீலம் மதிகாட்டும்
அலர்நீடு மறுகாட்டும்
   அணியூசல் பலகாட்டும்
புலர்நீலம் இருள்காட்டும்
    பொழுதுழவர் ஒலிகாட்டும்
கலநீடு மனைகாட்டும்
    கரைகாட்டாப் பெருவளங்கள்.


The fields do reveal lilies blue; the full moon reveals
Its dark marks; the long streets are digit
With gemmy swings rocked by men; the predawn blue
Reveals the din of tillers; the jars and the vessels
In mansions huge reveal wealth untold.   

Arunachala Siva.




9383
General topics / Re: Tevaram - Some select verses.
« on: March 29, 2016, 09:23:25 AM »
Verse  13:


ஆங்குவன முலைகள்சுமந்
   தணங்குவன மகளிரிடை
ஏங்குவன நூபுரங்கள்
   இரங்குவன மணிக்காஞ்சி
ஓங்குவன மாடநிரை
   யொழுகுவன வழுவிலறம்
நீங்குவன தீங்குநெறி
   நெருங்குவன பெருங்குடிகள்.

In that hoary city nothing languishes save the waists
Of heavy-bosomed belles; their anklets alone murmur;
Their girdles only wail; cornices alone spiral up;
That which informs even the low is flawless dharma;
That which moves away is only the way of evil;
Those that close in are only families of great renown.   

Arunachala Siva.

9384
General topics / Re: Tevaram - Some select verses.
« on: March 29, 2016, 09:21:15 AM »
Verse  12:



இவ்வகைய திருநாட்டில்
   எனைப்பலவூர் களுமென்றும்
மெய்வளங்கள் ஓங்கவரும்
    மேன்மையன ஆங்கவற்றுள்
சைவநெறி ஏழுலகும்
   பாலிக்குந் தன்மையினால்
தெய்வநெறிச் சிவம்பெருக்குந்
   திருவாமூர் திருவாமூர்.

In this land divine, there are many cities
Of lofty greatness poised in truth and foison;
Among them is Tiruvamoor; it is so called, as it fosters
The divine way of Sivam in all the seven worlds.

Arunachala Siva.   

9385



Prabhavati Devi got married not long ago.  It must have been a year back. For about two years
before her marriage, she was staying in the Asramam.  She was a girl from Maharashtra, good
looking and cultured.  She wanted to be a great bhakta like Saint Meerabhai and so used to sing
and dance and say that she would never marry, and she would don ochre robe. She behaved like
a naughty child before Bhagavan.  Bhagavan knew that her naughtiness would not leave her until
she got married.  As last, somehow, she did get married.  Immediately after the wedding, the bride
and the bridegroom came in the wedding attire to the Asramam, with their relatives and offerings
of fruits and flowers, and bowed down before Bhagavan Ramana. After a stay for two or three days,
she came to Bhagavan one morning at 8'O clock with her husband seeking Bhagavan's
blessings before leaving to set up home in her husband's place.  Squirrels were playing about
Bhagavan's sofa and peacocks were wandering outside the Hall. There were not many people.
It was calm and quiet in the Hall.  The young man bowed down to Bhagavan with awe and respect,
took leave of Him and stood waiting on the side of the doorway. With downcast looks and bubbling
shyness and tearful eyes, the child of the Asramam while waiting there for Bhagavan's permission,
looked like Shakuntala trying to tear away from the Kanva Maharshi's Ashram.  Bhagavan nodded
His head in token of approval and then she bowed down to Him. No sooner had she crossed the threshold, Bhagavan remaked looking at Suri Nagamma, "It was only yesterday, she had the chapter of Krishnavatar
in Bhagavatam, copied out by Sundaresa Iyer."  I said with delight, "She will come with a child in her
arms, when she comes here next year."

Meanwhile, she began to sing in a full throated song full of devotion and voice as sweet as a nightingale
while going round the Hall in Pradakshina.  Bhagavan Ramana was so evidently moved and like Kanva
Maharshi himself, He said: "Do you hear the hymn from Mukundamala?"  My eyes were filled with tears.

(Source: Suri Nagamma, Letters from Sri Ramanasramam,
24th November 1945.)

Arunachala Siva.   

9386




Bhagavan Ramana and several other yogis and Jnanis who had lived in Arunachala had a vision
of Arunagiri Siddhar and a Cave having all treasures of the world.  Ordinary mortals cannot have
such experiences.  But people have strange experiences in Arunachala.  Once a Keralite, Sukumaran,
told me, that while in a room, he had a sudden call from Ramana in the early morning around 2 am.,
[not in dreams] to go round the Hill immediately to have his problems solved.  He took his bath and went around the Hill immediately.

Arunachala Siva.   

9387

Sri Bhagavan's Teachings:

Not to desire anything extraneous to oneself constitutes Vairagya (dispassion) or Nirasa (desirelessness).
Not to give up one?s hold on the Self constitutes Jnana (knowledge). But really Vairdgya and Jnana are one and the same.

Arunachala Siva.

9388
The women refer to Ravana's arrogance on account of the boons he received, his not heeding the wise
counsel of his brother, Vibhishina and Kumbhakarna to return Sita whom he forcibly abducted, and
his unawareness of the omens that presaged complete destruction by a force called Rama.  Mandodari
gets a clear glimpse of this force.  First she considers her husband's death by Rama, a human being,
as destiny and then dismisses this. Next, she considers him being killed by Indra, the Lord of the gods,
but dismisses this again - her husband being more powerful than the celestial beings.  Then with
riveting awareness, she pronounces, 'Assuredly it was that great Yogi, the Supreme Soul,the Eternal
Spirit who was your slayer.  He has no beginning, middle or the end, the most High, greater than Mahat
(Cosmic Intellect), the Support of Nature,...'  She finally sees Rama this force manifested, the force of
everlasting Vishnu who carries the conch, the discuss and the mace and to whom prosperity belongs.

This awareness comes early in her address.  Yet the heart of her soliloquy reveals a woman who is
attached to her husband physically, emotionally and through the fatalism of fortune.  She refers to
his charming eyebrows, brilliant complexion and arched nose;  to his beauty, splendor and radiance
which rivaled the moon, the lotus and the sun.  She speaks of how they sported together on famous
mounts and woods and the gardens of gods in a chariot of incomparable magnificence, beholding
innumerable countries 'whilst now I am deprived of all pleasures and enjoyments by your death,
'O hero!'  She feels transformed as if into another, condemned by the fluctuations of the fortunes of kings
to widowhood as the final period of her life. Her grief is rendered through the images of comparison:
'Having rested on sumptuous couches, O  King of the Titans, how is it that you are now sleeping on the
earth, the dust your coverlet?

contd.,

Arunachala Siva.                             

9389
First comes negative purification, next positive purification, or character adjustment.  Saint Paul's
'I live yet not I' is what the mystics say.   There are three factors in this struggle:  1) the Changeless
Eternal Reality; 2) the web of illusion which confuses and allures the soul;  3)  the self always changing,
moving and struggling, aware of the real and unreal, and growing conscious of the contrast between them.

The mystical experience begins with the process of purification by which the finite slowly approaches the
nature of its Infinite Source. Movement is from the unreal to the Real, as one rids oneself of the self-
love and all other superficial interests.  Everything may change but the goal remains the same.  Every
single desire has to be surrendered in order to be united with the God.  Saint John of the Cross
illustrates this point in the following lines: "It makes little difference whether, a bird can be held by a
slender thread or by a rope, the bird is bound and cannot fly until the cord is broken." When the bird
has broken the string and without any thought, fearlessly soars high into the sky, come what may,
only then will it be united with God.

According to Saint John of the Cross, all voluntary desires, great or small, are in the way of union
because communion is the transformation of the will into the will of God.  The smallest desire is division
or separation.

contd.,

Arunachala Siva.         

9390
General Discussion / Re: Rough Notebook-Open Forum
« on: March 28, 2016, 10:56:37 AM »
Dear Ramanaduli,

Yes, prayers in the presence of Guru is the most important thing, to have our problems vanquished
and also to attain the state of Mukti.

Arunachala Siva.

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