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Messages - Subramanian.R

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9466
General topics / Re: Abhirami Andati - verses and meanings:
« on: June 12, 2016, 11:17:27 AM »
Verse  50:


50: நாயகி, நான்முகி, நாராயணி, கை நளின பஞ்ச
சாயகி, சாம்பவி, சங்கரி, சாமளை, சாதி நச்சு
வாய் அகி மாலினி, வாராகி, சூலினி, மாதங்கி என்று
ஆய கியாதியுடையாள் சரணம்-அரண் நமக்கே.

ஏ அபிராமியே! நீயே உலக நாயகி. பிரம்ம சக்தியும், விஷ்ணு சக்தியும் நீ. நீயே ஒய்யாரமாக ஐவகை மலர் அம்புகளைக் கையிலேந்தியவள். சம்புசக்தி, சங்கரி, எழிலுடையாள், நாகபாணி, மாலினி, உலகளிக்கும் வராகி, சூலி, மாதங்க முனிமகள் என்றெல்லாம் பல வடிவானவள்! நீயே ஆதியானவள். ஆகவே, உன்னுடைய திருவடியையே வணங்கினோம். அதுவே எமக்குப் பாதுகாவல்.

O Abhirami!  You are the goddess of the world. You are Brahma Sakti, Vishnu Sakti. You are having
five flower arrows, stylishly. You are Sambhu Sakti, Sankari, of great beauty, having serpent on Your
hand.  You are Malini, Varahi who gives the world.  You are Sooli, daughter of Sage Matanga.
You are having different forms.  You are the Ancient. Hence, we pray to Your feet. And these are
the protection for us.

contd.,

Arunachala Siva.       

9467
26.  Upon duality, non duality there is; duality ceasing, non duality ceases too.  Seen (scene) brings
in its wake seer also, Scene (seen) ceasing, seer follows suit.

27. If there be inside, outside is true too.  Without inside, outside is not.  If there is perfection,
a little imperfection also gets added.

28.  If there is a little of the mind, it soon becomes all there is no little, nothing arises whatsover,
or wherever.

29.  Hence, all this does not exist in the least -- neither you nor I, neither these nor this.  Brahman
being all that is, be of the certitude that there is no non self.

30.  There is no example in the world; nor is there any example that can be given.  As there is
Brahman alone, be of the certitude that there is no non self.

31.  There is no mind to contemplate 'I am the Supreme Brahman',  'This world is Brahman alone',
you too are only Brahman.'

32. I am consciousness alone.  There is no non self.  Be of this certitude.  Thus, the definition of
the self has been told to you.

33.  Just by hearing this once, one becomes Brahman oneself.

34.  Nidagha:

Who, in truth, are you Lord?  Tell me O best among the eloquent; by hearing which one is liberated
from that very moment on, from the great trammels of transmigration.

35.  Ribhu:

I alone am the Supreme Brahman.  I alone am the transcendental happiness.  I alone am; 
I alone am myself.  I am only Brahman.

36. I am consciousness alone, of the nature of divine knowledge.  I am devoid all letters of
expression.  Brahman alone am I.

37.  I am devoid of any meaning.  'This' is divested of any meaning, I am free from all kinds of
misfortunes.  Brahman alone I am.

38.  I am ever pure, enlightened, eternal and completely taint-less.  Of the form of eternal bliss
am I.  I am only Brahman.               

contd.,

Arunachala Siva.

9468
304.  Just as the light of the screen remains clear of the shadow pictures, when those moving pictures
have ceased, so too, when the series of world pictures cease, the Consciousness, which is the Self,
will remain clear as the Sole Reality.

305.  As at every instant time the spectator, seeing only a new picture, assumes that what he sees   
is one, so the ignorant one, seeing an utterly new world every instant, assumes that what he sees
is one continuous world.

306.  As the succession of moving pictures shines only on the screen and by its light, so the world
shines only on the Real Self and by His Light of Consciousness.

307.  Just for this reason the Real Self is real in His own right; this world is not at all real in its
own right; thus should be understood the unreality of the world and the reality of the Self,
who is Pure Consciousness.

308.  The mind knows all visible objects, the physical body and all the rest, equally in dream and in
the waking, as divided up in space and in time, and hence it is necessary to inquire whether these
two are real or not.

309.  These three, namely space, time and causality, have been shown to be only mental, by an
occidental philosopher named Kant by means of good reasons.

310.  Bhagavan Sri Ramana, our Guru, makes it clear to the seekers of Deliverance, from the
experience of all men in deep sleep, and from the experiences of sages in the Supreme State,
that these three are unreal.

contd.,

Arunachala Siva. 
         
 
       

9469
General topics / Re: Tevaram - Some select verses.
« on: June 12, 2016, 09:37:00 AM »
Verse  157:


மலர்ந்த பேரொளி குளிர்தரச்
    சிவமணங் கமழ்ந்துவான் துகள்மாறிச்
சிலம்ப லம்புசே வடியவர்
    பயில்வுறுஞ் செம்மையால் திருத்தொண்டு
கலந்த அன்பர்தஞ் சிந்தையில்
    திகழ்திரு வீதிகண் களிசெய்யப்
புலங்கொள் மைந்தனார் எழுநிலைக்
    கோபுரம் பணிந்தெழுந் தனர்போற்றி.

As a great light glowed thither with cool luster
Wafting godly fragrance and washing away
The specks and spots of the sky,
As it was hallowed by the presence of the feet
Of the Dancing-Lord of resounding anklets
And as it was pure and unsullied,
Like the hearts of the holy assembly of devotees,
The divine street was a feast unto his eyes;
The godly child by whom the world was
To gain deliverance, fell prostrate on the ground
Where the divine tower rose majestic


Arunachala Siva.

9470
General topics / Re: Tevaram - Some select verses.
« on: June 12, 2016, 09:34:22 AM »
Verse  156:


செல்வம் மல்கிய தில்லைமூ
    தூரினில் தென்றிசைத் திருவாயில்
எல்லை நீங்கியுள் புகுந்திரு
    மருங்குநின் றெடுக்கும்ஏத் தொலிசூழ
மல்லல் ஆவண மறுகிடைக்
    கழிந்துபோய் மறையவர் நிறைவாழ்க்கைத்
தொல்லை மாளிகை நிறைத்திரு
    வீதியைத் தொழுதணைந் தனர்தூயோர்.   

He crossed the southern entrance
Of the hoary and wealthy Thillai and moved in;
On either side, hailing voices encircled him;
He crossed the bazaar street of abounding wealth;
He moved on adoring the street of the hoary
And divine mansions where the Brahmins
Poised in the Vedic way of life, flourished;
Thus the holy one entered into the city.   


Arunachala Siva.

9471
General topics / Re: Tevaram - Some select verses.
« on: June 12, 2016, 09:31:57 AM »
Verse  155:


வேத நாதமும் மங்கல
    முழக்கமும் விசும்பிடை நிறைந்தோங்கச்
சீத வாசநீர் நிறைகுடந்
    தீபங்கள் திசையெலாம் நிறைந்தாரச்
சோதி மாமணி வாயிலின் புறஞ்சென்று
    சோபன வாக்கமுஞ் சொல்லிக்
கோதி லாதவர் ஞானசம்
    பந்தரை எதிர்கொண்டு கொடுபுக்கார்.



The chanting of the Vedas and the resounding
Of auspicious instruments filled the sky;
Rows of pots filled with cool and fragrant water
Were placed; lamps in serried order
Glowed everywhere;
They stationed themselves outside the huge
Bell-tower, chanting flawless words of benediction;
Thus the holy and pure ones received Jnaana Sambandhar
And took him to the city.

Arunachala Siva.

9472
General topics / Re: Tevaram - Some select verses.
« on: June 12, 2016, 09:29:50 AM »
Verse  154:


பொங்கு கொங்கையிற் கறந்தமெய்ஞ்
    ஞானமாம் போனகம் பொற்குன்ற
மங்கை செங்கையா லூட்டவுண்
    டருளிய மதலையார் வந்தார்என்
றங்கண்வாழ் பெருந்திருத் தில்லை
    அந்தண ரன்பர்களுடன் ஈண்டி
எங்கும்மங்கல அணிமிக அலங்கரித்
    தெதிர் கொள அணைவார்கள்.   



She, the Daughter of the Auric Mountain
With her own roseate hands, had fed the godly child
With her ambrosial; breast-milk of Gnosis;
As he, even he, was coming, the Brahmins of sacred Thillai
Joined hands with the devotees, decked the whole city
Fittingly, and fared forth to receive him.


Arunachala Siva.

9473
General topics / Re: Tevaram - Some select verses.
« on: June 12, 2016, 09:27:24 AM »
Verse 153:


கரும்பு செந்நெல்பைங் கமுகொடு
    கலந்துயர் கழனியம் பணைநீங்கி
அரும்பு மென்மலர் தளிர்பல
    மூலமென் றனைத்தின் ஆகரமான
மருங்கில் நந்தன வனம்பணிந்
    தணைந்தனர் மாடமா ளிகையோங்கி
நெருங்கு தில்லைசூழ் நெடுமதில்
    தென்திரு வாயில் நேரணித்தாக.   


Passing the beautiful Maruta realm of fields
Where grew sweet-canes, paddy crops and green areca trees
He came to the groves and gardens, the source of
Buds, soft blooms, shoots, fruits and the like;
He adored these edens; then he reached
The divine southern entrance of walled Thillai
Rich in towered mansions.   

Arunachala Siva.

9474
General topics / Re: Tevaram - Some select verses.
« on: June 12, 2016, 09:24:38 AM »
Verse  152:


பவந்த விர்ப்பவர் தில்லைசூழ்
    எல்லையில் மறையவர் பயில்வேள்விச்
சிவந்த ரும்பய னுடையஆ
    குதிகளின் செழும்புகைப் பரப்பாலே
தவந்த ழைப்பவந் தருளிய
    பிள்ளையார் தாமணை வுறமுன்னே
நிவந்த நீலநுண் துகில்விதா
    னித்தது போன்றது நெடுவானம்.   

To receive the child that came to be born
For the flourishing of tapas
Which does away with soul?s transmigration,
It looked as though, the azure heavens wrought
An exquisite canopy of blue and filmy garment
With the dense smoke that spread
From the sacrificial oblations which can
Confer the beatitude of Sivahood.

Arunachala Siva.   



9475
General topics / Re: Tevaram - Some select verses.
« on: June 12, 2016, 09:21:20 AM »
Verse  151:


ஞாலம் உய்ந்திட ஞானமுண்
    டவர்எழுந் தருளும்அந் நலங்கண்டு
சேல லம்புதண் புனல்தடம்
    படிந்தணை சீதமா ருதம்வீசச்
சால வும்பல கண்பெறும்
    பயன்பெறுந் தன்மையிற் களிகூர்வ
போல சைந்திரு புடைமிடைந்
    தாடின புறம்பணை நறும்பூகம்.   


The fragrant areca trees that grew
Beside the fields, witnessing the auspicious arrival
Of him that partook of Wisdom
For the deliverance of the world, as if blessed with many eyes to rejoice,
Swayed on both sides
When the wind wafted over the cool waters
Of the tanks rich in leaping carp.

Arunachala Siva.

9476
General topics / Re: Tevaram - Some select verses.
« on: June 12, 2016, 09:19:03 AM »
Verse  150:


இழைத்த டங்கொங்கை இமயமா
    மலைக்கொடி இன்னமு தெனஞானம்
குழைத்த ளித்திட அமுதுசெய்
    தருளிய குருளையார் வரக்கண்டு
மழைத்த மந்தமா ருதத்தினால்
    நறுமலர் வண்ணநுண் துகள்தூவித்
தழைத்த பொங்கெழில் முகஞ்செய்து
    வணங்கின தடம்பணை வயற்சாலி.


In the broad fields, the paddy crops beholding
The coming of the divine child who had partaken
Of the milk of nectarean wisdom
From the bejeweled breasts of Himavant's daughter,
Adored, bowing their heads, their visages made bright
With the gold-dust of soft and minute pollen
Wafted by the wind from fragrant flowers.

Arunchala Siva.

9477
General topics / Re: Tevaram - Some select verses.
« on: June 12, 2016, 09:16:55 AM »
Verse  149:


கலவ மென்மயில் இனங்களித்
    தழைத்திடக் கடிமணக் குளிர்கால்வந்
துலவி முன்பணிந் தெதிர்கொளச்
    கிளர்ந்தெழுந் துடன்வருஞ் சுரும்பார்ப்ப
இலகு செந்தளிர் ஒளிநிறந்
    திகழ்தர இருகுழை புடையாட
மலர்மு கம்பொலிந் தசையமென்
    கொம்பர்நின் றாடுவ மலர்ச்சோலை.



A flock of peacocks of soft plumage
Joyously called;
Suaveolent and cool southerly wafted
A gentle gale, and him adoring, received him.
Bees winged the buxom air humming in joy;
Ruddy shoots shone resplendent;
Tender leaves swayed in the wind;
Flowers beamed bright like visages;
Tender twigs swayed softly in the flower-gardens.

Arunachala Siva.

9478
General topics / Re: Tevaram - Some select verses.
« on: June 12, 2016, 09:14:29 AM »
Verse  148:



செங்கண் ஏற்றவர் தில்லையே
    நோக்கிஇத் திருந்துல கினிற்கெல்லாம்
மங்க லந்தரு மழவிளம்
    போதகம் வரும்இரு மருங்கெங்கும்
தங்கு புள்ளொலி வாழ்த்துரை
    எடுத்துமுன் தாமரை மதுவாசப்
பொங்கு செம்முகை கரங்குவித்
    தலர்முகங் காட்டின புனற்பொய்கை.   


When the divine child, verily an elephant-cub,
Who was investing all the worlds with weal,
Came towards Thillai of the Lord
Whose mount is the red-eyed Bull,
Birds on either side of the way piped welcome;
The fragrant red-lotus plants folding
Their hands-- the buds--, adored him;
The tanks filled with blown lotuses smiled their welcome.


Arunachala Siva.

9479



Sri Ramanananda Swarnagiri continues in his Crumbs from His Table:-

Devotee:  When I am engaged in enquiry as to the Source from
which the "I" springs, I strive at a stage of stillness of mind,
beyond which I find myself unable to proceed further.  I have no
thought of any kind, and there is an emptiness, a blankness.  A
mild light pervades and I find that it is myself, bodiless.  I have
neither cognition nor vision of body and form.  The experience lasts nearly
half an hour and is pleasing.  Would I be correct in concluding that all that was necessary
to secure eternal happiness (i.e freedom or salvation or whatever one calls it) was to continue
the practice till this experience could be maintained for hours, days and months
together?

Bhagavan:  This does not mean salvation.  Such a condition is termed "manolaya" or temporary
stillness of thought.  Manolaya means concentration, temporarily arresting the movement of
thoughts, old and new, rush in as usual and even though this temporary lulling of mind should
not a thousand years, it will never lead to total destruction of thought, which is what is called
salvation or liberation, from birth and death.  The practicer must therefore be ever on the alert
and inquire within as to who has this experience, and who realizes its pleasantness.  Failing this
inquiry, he will go into a long trance of deep sleep (Yoga Nidra).  Due to the absence of a proper
guide at this stage of spiritual practice, many have been deluded and fallen a prey to false sense
of salvation and only a few have, either by the merit of good acts in their previous births, or
by extreme grace, have been enabled to reach the goal of safety.

(Here Bhagavan tells the story of a Yogi, who was feeling thirsty and asked his disciple to bring
a cup of drinking water.  Suddenly he went into that trance of mano-laya and several years
passed.  When he woke up from this trance, the first question he asked was: Where is my cup
of water?)

The first thing which he asked for was water, because, before going to deep concentration,
the topmost layer of thought in his mind was water, and by concentration, however deep and
prolonged it might have been, he had only been able to TEMPORARILY LULL HIS THOUGHTS,
and when, therefore, he revoked consciousness, this topmost thought flew up with all the speed
and force of a flood, breaking through the dykes.  If this is the case, with regard to a thought
which took shape immediately before he sat for meditation, there is no doubt that thoughts
which have taken deeper roots earlier will still remain unannihilated.  If annihilation of thoughts
is salvation, can he be said to have attained salvation?

Arunachala Siva.

9480

From Crumbs from the table:

Bhagavan Ramana says:

Sadhaks (seekers) rarely understand the difference between this
temporary stilling of the mind (mano-laya) and permanent destruction of thoughts (mano-nasa). 

In manolaya, there is temporary subsidence of thought-waves,
and, though this temporary period may even last for a thousand
years, thoughts, which are thus temporarily stilled, rise up as soon
as the mano-laya ceases.  One must, therefore, watch one's
spiritual progress carefully.  One must not allow oneself to be
overtaken by such spells of stillness of thought.  The moment
one experiences this, one must revive consciousness and enquire
within as to who it is who experiences this stillness.  While not
allowing any thoughts to intrude, he must not, at the same time,
be overkaen by this deep sleep (Yoga Nidra) or self-hypnotism.
Though this is a sign of progress towards the goal, yet, it is also
the point where the divergence between the road to salvation and
Yoga nidra takes place.  The easy way, the direct way, the shortest
cut to salvation is the Inquiry Method.  By such inquiry, you will
drive the thought force deeper till it reaches its Source and merges therein and find that you rest there, destroying all thoughts, once and for all.     

This temporary stilling of thought comes automatically in the usual
course of one's practice and it is a clear sign of one's progress, but
the danger of it lies in mistaking it for the final goal of spiritual
practice and being thus deceived.  It is exactly here that a spiritual guide is necessary and
he saves a lot of spiritual aspirant's time and energy which would other wise be fruitlessly wasted.

The writer (Ramanananda Swarnagiri) now realized that it was to
get the important lesson at the right pooint of his progress, that
he was taken, even unknown to himself and against his will, to
Sri Ramana, though the intervention of his superior.  He had
come exactly to the position where the road bifurcates, one side
leading to destruction of thought (salvation) and the other to Yoga Nidra (prolonged deep sleep).
A way-shower or a road signpost was necessary at this stage and the way shower must necessarily
be in the shape of a personal guru, a realized soul, and perhaps by sheer acts of merit in his past
birth, and no 'known special merit' of his own in this birth, he was brought before such a realized
soul, in the person of Sri Ramana, to obtain the instructions from Him,
failing which he would have been probably groping in the same manner as the sage on the
bank of a river, in the story narrated by Bhagavan.  The following chart will, perhaps, illustrate this:

Salvation (Mukti)                                  Deep Sleep Yoga Nidra
              Moksham                                           Mosam*
          |                                                               |
          |  Destruction of Mind                                  |
          |  Conscious Concentration                           |  Stillness of
          |                                                               |  mind
          |                                                               |  Simple
                                                                             Concentration

                            \                                              /
                             \                                            /
                              \                                          /
                                \                                       /
                                 \                                     /
                                         Mano laya


                                 (Various milestones in the path)

                                                |
                                                |
                                                |
                                                |

                                           Yogic Sadhana         

(* In Tamizh = ruination)

(Source:  Crumbs From His Table.  Ramananda Swarnagiri,
              Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.
Arunachala Siva.

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