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Messages - Subramanian.R

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9526
General topics / Re: Tevaram - Some select verses.
« on: July 24, 2016, 09:14:47 AM »
Verse  596:



அந்நிலை அணைந்த போதில்
    அம்பிகை யுடனே கூட
மன்னிய ஆடல் காட்டத்
    தளரிள வளரும் பாடிச்
சென்னியால் வணங்கி வாய்மூர்
    அரசொடுஞ் சென்று புக்கங்
கின்னியல் புறமுன் கூடி
    இருவரும் போற்றி செய்தார்.



As he reached (the place where Appar was)
The Lord revealed to him His Dance of bliss
With His Consort; (this he witnessed and
Caused Appar also witness); he then sang the decade
Beginning with the words: "Thalir ila valar,"
And adored the Lord with his bowed head;
He moved into Vaaimoor with Arasu; there the two
Of them poised in sweet servitorship worshipped the Lord.

Arunachala Siva.

9527
General topics / Re: Tevaram - Some select verses.
« on: July 24, 2016, 09:11:41 AM »
Verse  595:


அங்கவர் ஏகச் சண்பை
    ஆண்டகை யாரும் அப்பர்
எங்குற்றார் என்று கேட்ப
    எய்தினார் திருவாய் மூரில்
பொங்கிய காத லால்என்று
    உரைத்திடப் போன தன்மை
சங்கையுற் றென்கொல் என்று
    தாமும்அங் கணையப் போந்தார்.


As he was thus proceeding, the great one of Sanbai
Exclaimed: "Where indeed has Appar gone?"
(A devotee) answered thus: "Impelled
By soaring love he has left for Tiruvaaimoor."
A doubt assailed the godly child and he thought thus:
"What is it that caused him go thither?"
Then he too hied towards Tiruvaaimoor.

Arunachala Siva.

9528
General topics / Re: Tevaram - Some select verses.
« on: July 24, 2016, 09:08:39 AM »
Verse  594:


கண்டஅப் போதே கைகள்
    குவித்துடன் கடிது செல்வார்
மண்டிய காத லோடு
    மருவுவார் போன்றுங் காணார்
எண்டிசை நோக்கு வாருக்
    கெய்துவார் போல எய்தா
அண்டர்தம் பிரானார் தம்பின்
    போயினார் ஆர்வத் தோடும்.


The very moment he beheld Him
(in his dream),
Folding his hands above his head he hastened
To follow Him; in love he neared Him who
Could not be seen; he searched for Him
In all the eight directions; drawn by a great love
He went after the God of gods who though seemed
Accessible, was truly inaccessible.


Arunachala Siva.

9529
General topics / Re: Tevaram - Some select verses.
« on: July 24, 2016, 09:06:14 AM »
Verse  593:


இவ்வகை திரும றைக்காட்
    டிறையவர் அருளை யுன்னி
மெய்வகை தெரிந்த வாக்கின்
    வேந்தர்தாம் துயிலும் போதில்
மைவளர் கண்டர் சைவ
    வேடத்தால் வந்து வாய்மூர்
அவ்விடை யிருத்தும் அங்கே
    வாஎன அருளிப் போக.


As thus thinking on the grace of the Lord
Of Tirumaraikkaadu when the Sovereign of Speech
Ever-poised in the true way of life, slumbered,
The Lord whose throat holds the blue poison
Appeared to him in the Saivite form and said:
"We will be in Vaaimoor; follow Us thither",
This said He hastened away.

Arunachala Siva.

9530
General topics / Re: Tevaram - Some select verses.
« on: July 24, 2016, 09:02:30 AM »
Verse 592:


திருமறை நம்பர் தாமுன்
    பருள்செய்த அதனைச் செப்பும்
ஒருமையில் நின்ற தொண்டர்
    தம்பிரா னார்பால் ஒக்க
வரும்அருட் செய்கை தாமே
    வகுத்திட வல்லோ ரென்றால்
பெருமறை யுடன்மெய்த் தொண்டர்க்
    கிடையீடு பெரிதா மன்றே.



"The Lord, of yore, authored the Vedas;
The servitor
(godly child) sings those Vedas
(In Tamizh) with total merger with Siva,
Ha, he can act like the very grace of the lord;
Lo, the difference between the true servitor
Of the immense Vedas
(godly child)
And me! It is great indeed!"


Arunachala Siva.

9531



On 17th February 1937, Mrs. Jinarasadasa asked Bhagavan Ramana:

Mrs. J:  But how did the ego arise?

Bhagavan:  Ego is non-existent, otherwise you would be two instead
of one -  you the ego and you the Self.  You are a single, indivisible
whole.  Enquire into yourself and the apparent ego and ignorance
will disappear.

Mrs. J:  Why then do we need to concentrate?

Bhagavan: Concentration, meditation and all spiritual practices are
not performed with the object of realizing the Self, because the
Self is ever-present, but of realizing the non-existence of ignorance.
Every man admits his own existence and does not need a mirror to
prove it to him.  Existence is Awareness, which is the negation of
ignorance.  Then why does a man suffer?  Because he imagines
himself to be other than what he is in reality is, e.g., the body,
this, that and the other -- "I am Gopal, son of Parashuram, father
of Natesan," etc., In reality he is the intelligent "I-am" aone, stripped
of qualities and super-impositions, of names and forms.  Does he
see his body and all these qualities, shapes and colors in dreamless deep
sleep?  Yet he does not deny that he is then himself existing even without
a body.  He must hold on to that existence, that lone being - Kaivalya - even
when he is in the waking state. The man of wisdom simply is.  "I-am-That-I-am"
sums up the whole Truth.  The method is summed up by "Be still and know that I am
God."  What does stillness mean?  Cessation of thinking, which is the universe of forms,
colors, qualities, time, space, all concepts and precepts whatever.

*****

A visitor asked:

"If the ego or "I" be an illusion who then casts off the illusion?

Bhagavan:  The "I" casts off the illusion of "I" and yet remains
as "I".  This appears to be a paradox to you.  It is not so to the Jnani.
Take the case of the bhakta (devotee).  His "I" prays to the Lord to
unite it with Him, which is its surrender.  What remains as residuum
after the surrender, is the eternal "I", which is God the Absolute, Paramatman
Himself.  What has happened to the "I" which originally prayed?  Being unreal
 it simply vanished!

(Source:  Guru Ramana, S.S. Cohen.)

Arunachala Siva.   

9532
General topics / H.C. KHANNA DAY - 21.07.2016
« on: July 23, 2016, 01:08:28 PM »
Today is H.C. Khanna's Liberation Day.

Mr. H.C. Khanna came with his family sometime around May- June 1946 to have darshan
of Sri Bhagavan.  He asked many questions to Sri Bhagavan, inter alia, how to remove the
idea that the body is not the Self and how to keep the Self in Heart while doing occupation.
He had come from Kanpur.  His wife was an illiterate and had seven children.  She asked
how to do self inquiry with all the family chores.  Sri Bhagavan answered them with great
patience and compassion;

The family returned to Kanpur after a few days.  Perhaps Khanna must have come several
times to Sri Bhagavan after the first visit and should have done self inquiry, thoroughly. 
He attained Liberation later in course of time. 

His Samadhi is in Kurangu Thottam along with those of Cohen, Chadwick and Lucy Ma's Mother. 

There is not much reference about Khanna except in Day by Day of Devaraja Mudaliar in three places.

I met Khanna's son and his sons and daughters-in-law sometime during one of my visits to the
Asramam.  He said that he comes with his family every year once on his father's liberation day.   

Arunachala Siva.

9533
At the Asramam I begin to see the true meaning of ahimsa.  I am beginning to see that the customary
understanding of the principle of non violence or Ahimsa as non injury to animals and fellow beings
and extending to ideas of vegetarian notions of diet and a monastic form of existence could not be more
infantile.  Here at Arunachala I am brought face to face with the truth that ahimsa first and foremost
means non differentiation from self.

I am shown here that the essence of differential identification of oneself is violence.  This is the primordial
violence committed by me within my consciousness long before it manifests as external behavior.

Stirring here at Arunachala, Bhagavan makes me confront the truth about how to commit this violence
in myriad ways and the hours I spend watching the behavior of the Asramam inmates and elevated
souls like Swami Shantananda Puri reaffirms the truth that something higher is not compatible with
normal existence.

contd.,

Arunachala Siva.     

9534
Verse  34:


குதுகுதுப் பின்றிநின் றென்குறிப் பேசெய்து
    நின்குறிப்பில்
விதுவிதுப் பேனை விடுதிகண் டாய்விரை
    யார்ந்தினிய
மதுமதுப் போன்றென்னை வாழைப் பழத்தின்
    மனங்கனிவித்
தெதிர்வதெப் போது பயில்விக் கயிலைப்
    பரம்பரனே.


I did as I liked without evincing joy in doing Your will.
Now I hasten to learn of Your Will.
Will You forsake me?
When will I come to Your presence with my manam
Made sweet and soft like the melliferous plantain-fruit?
O Ens Entium that abides at ever-fragrant Kailash !
Do teach me the way.

contd.,

Arunachala Siva.


9535
Verse  33:


கண்டது செய்து கருணைமட் டுப்பரு
    கிக்களித்து
மிண்டுகின் றேனை விடுதிகண் டாய்நின்
    விரைமலர்த்தாள்
பண்டுதந் தாற்போற் பணித்துப் பணிசெயக்
    கூவித்தென்னைக்
கொண்டென்எந் தாய்களை யாய்களை யாய்
    குதுகுதுப்பே.



Our Sire,
having quaffed the honey of Your mercy I grew inebriate,
did things Mind-borne and roamed about in pride.
Will You forsake me?
Even as ere while,
You graced me with Your benevolent look,
And lotus-flower-like feet,
bless me again with them And bid me render unto
You holy service which you should deign to accept and weed out from me.
The prideful inebriation that bars deliverance.


contd.,

Arunachala Siva.

9536
General topics / Re: Abhirami Andati - verses and meanings:
« on: July 23, 2016, 12:37:41 PM »
Verse  76:



76: குறித்தேன் மனத்தில் நின் கோலம் எல்லாம், நின் குறிப்பு அறிந்து
மறித்தேன் மறலி வருகின்ற நேர்வழி, வண்டு கிண்டி
வெறித்தேன் அவிழ் கொன்றை வேணிப் பிரான் ஒரு கூற்றை, மெய்யில்
பறித்தே, குடிபுகுதும் பஞ்ச பாண பயிரவியே.

ஏ, அபிராமி! பஞ்ச பாணங்களையுடையவளே! உன்னுடைய திருக்கோலத்தையே மனத்தில் நினைத்து தியானிக்கின்றேன். உன்னுடைய திருவருளைக் கொண்டு, மருட்டுகின்ற யமன்வரும் வழியைக் கண்டு கொண்டேன். கண்டதும் அல்லாமல், அவன் வருவதற்கு முன், அவன் வழியை அடைத்தும் விட்டேன் (எல்லாம் நின் திருவருளே). வண்டு மொய்க்கும் தேனொடு கூடிய கொன்றை மாலையை அணிந்த சிவபெருமானின் இடப்பாகத்தை வெற்றி கொண்டு, தானொரு பாதியாக அமர்ந்தவளே!

O Abhirami!  The One who has got five arrows (five flowers).  By seeing Your beautiful form always,
I do dhyana.  I have shut the way of Yama (the god of death), by meditating on Your Grace.  All this
is are Your Grace.  O Abhirami, You have occupied the left side of Siva who wears honey oozing Konrai
garlands.

contd.,

Arunachala Siva. 


9537




Bhagavan Ramana never spoke about in any detail, since the Self
has no sex and Bhagavan saw everyone as Himself, the Self.  No
woman and man differences.  But He took people as they were and
graced them to improve.  David Godman mentions about one such
question by a devotee and Bhagavan Ramana said:  "You can sleep
with your voluptious neighbour, provided you have no sense of doership!" 
This answers all the questions.

Once Chinnaswamy drove away a coolie because he was making
advances to another voluptuous lady-coolie.  Bhagavan Ramana
did not say anything at all about this incident.  Next day, while
coming down from the Hill, He saw a dog vigorously copulating
with a bitch.  He asked a devote who was standing beside Him:
"Who is going to drive away these dogs?"

Un kaNNil neer vazhinthal kannamma, en kaNNil udhiram kottuthadee.....
Poet Subrahmanya Bharati.  If tears flow down from your eyes, blood flows
down from My eyes!  Bhagavan Ramana treated even the most sinful as worth
for improvement and not for punishing.  He has also said:  "I have come here to grace the
people and not to punish them.  If I start punishing erring beings,
not even a crow can fly over the Asramam!" 

Arunachala Siva.

9538


Whenever a thought occurs, ask for whom this thought?  To me.
will be the answer.  Ask who am I?  The thought goes off.  If
it reappears again after some time or days, again use the same
process.  There is nothing like good and bad at all.   Both are
contextual and not absolute.  When I shoot a person on the road,
I am sent to jail.  A solider can shoot many of the enemy forces
and will get Veer Chakra award.  The Upanishad speaks about a
brahmin, who is dead hungry and he finds a horse-rider on the road.
The horse rider gives him some horse-grams.  He eats and says
You are my life giver.  This brahmin would not touch raw horse-grams
on any other day.

Arunachala Siva.



9539
22.  I am of the form of eternal Being.  I am ever liberated, ever.  All this is, indeed, the Supreme Brahman.
I am Brahman alone.

23.  I am of the form that is ever full.  I am ever devoid of mind.  All this is, indeed, the Supreme Brahman.
I am Brahman alone.

24.  I am of the form of eternal Existence.  I am ever free always.  All this is, indeed the Supreme Brahman.
I am Brahman alone.

25.  I am of the form of eternal sound.  I am all transcending, always.  All this is, indeed, the Supreme
Brahman.  I am Brahman alone.

26.  I am of the form that transcends forms.  I am of the form of expanse.
All this is, indeed, the Supreme Brahman.  I am Brahman alone.

27.  I am of the form of joy of the Jivas.  I am the joy of language, always.  All this is, indeed, the Supreme
Brahman.  I am Brahman alone. 

28.I am of the form that is seat of everything.  I am ever a solid mass of consciousness. All this is,
indeed, the Supreme Brahman.  I am Brahman alone.     
 
contd.,

Arunachala Siva.

9540
605.  So, when the ego is lost, there is no loss.  The Supreme State, (won by the loss of the ego) is
not one in which the Self is lost.  But the self is as good as lost due to the ego-sense, and when this
is lost, there is a loss of this loss.

606.  This complete and final loss of the ego is itself all these things (and more):-  Righteousness,
Wealth, Enjoyment of all pleasures at once), Truthfulness, True Renunciation, Silence, Tapas, Union
with God, and true Surrender of oneself to Him.

607.  Those having the same names (which are prized greatly) are tainted and of little worth, because
of association with the ego.  But these are natural to the Sage, who dwells in the Supreme State always.

608.  Two excellence are stated as belonging to the Sage, namely freedom from obligation to perform
prescribed actions and at the same time being contented and happy (as having attained the goal of
action).  For the common man the absence of these, is due to his Ignorance.

609.  The Sage is not bound to perform actions, because for Him there is nothing to be gained by means
of action. He, for whom there is obligation to do action is not Free, but is bound by the fetters of
Delusion.

610.  Some ask whether the Sage does not need to practice meditation, not knowing the Truth (about
sages).  By others the question is raised:  'Should not the Sage go to foreign countries and teach the
people there?' 

contd.,

Arunachala Siva.
             

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