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Messages - Subramanian.R

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9541
General topics / Re: Tevaram - Some select verses.
« on: March 20, 2016, 08:37:19 AM »
Verse  8:


கோட்டு மலரும் நிலமலரும்
   குளிர்நீர் மலரும் கொழுங்கொடியின்
தோட்டு மலரும் மாமலருஞ்
   சுருதி மலருந் திருவாயில்
காட்டு முறுவல் நிலவலரக்
   கனக வரையிற் பன்னகநாண்
பூட்டும் ஒருவர் திருமுடிமேல்
   புனைய லாகும் மலர்தெரிந்து.


Flowers of branches, blooms of plants, blooms
Of cool waters and petaled flowers the rich creepers
He would gather, as flowers fit to deck the crown
Of the Lord of beauteous smile, the Originator of the Vedas,
Whose bow was the Mount Meru Strung with the serpent.


Arunachala Siva.


9542
General topics / Re: Tevaram - Some select verses.
« on: March 20, 2016, 08:34:52 AM »
Verse 7:


புலரும் பொழுதின் முன்னெழுந்து
   புனித நீரில் மூழ்கிப்போய்
மலருஞ் செவ்வித் தம்பெருமான்
   முடிமேல் வான்நீர் ஆறுமதி
உலவு மருங்கு முருகுயிர்க்க
    நகைக்கும் பதத்தின் உடன்பறித்த
அலகில் மலர்கள் வெவ்வேறு
    திருப்பூங் கூடை களில்அமைப்பார்.



Waking before the break of day, he would bathe
In the sacred flood; then would he fare forth and gather
In baskets variform, innumerable flowers
After carefully examining them, before plucking,
To see if they are about to bloom fragrantly;
These he collected to deck the Lord's matted hair
Whence course the Ganga and the moon.   

Arunachala Siva.

9543
General topics / Re: Tevaram - Some select verses.
« on: March 20, 2016, 08:33:12 AM »
Verse 6:


அடைமேல் அலவன் துயிலுணர
   அலர்செங் கமல வயற்கயல்கள்
மடைமே லுகளுந் திருப்புகலூர்
   மன்னி வாழுந் தன்மையராய்
விடைமேல் வருவார்க் காளான
   மெய்ம்மைத் தவத்தால் அவர்கற்றைச்
சடைமேல் அணியத் திருப்பள்ளித்
   தாமம் பறித்துச் சாத்துவார்.


He dwelt at Tiru-p-Pukaloor rich in fields
Where red lotuses burgeon; thither leap the carps
Over sluices; crabs wake up from their bed of (lotus) leaves.
He was blessed with the true beatitude of servitorship
To the Lord who rides the Bull; the would gather
Fresh flowers and leaves to deck the Lord?s matted hair.   

Arunachala Siva.

9544
General topics / Re: Tevaram - Some select verses.
« on: March 20, 2016, 08:31:18 AM »
Verse 5:


ஆன பெருமை வளஞ்சிறந்த
   அந்தண் புகலூ ரதுதன்னில்
மான மறையோர் குலமரபின்
   வந்தார் முந்தை மறைமுதல்வர்
ஞான வரம்பின் தலைநின்றார்
   நாகம் புனைவார் சேவடிக்கீழ்
ஊன மின்றி நிறையன்பால்
   உருகு மனத்தார் முருகனார்.


In that town of glory and foison and tranquil beauty
Called Pukaloor, he came to be born in the family
Of renowned Brahmins; in the Vedas was he well-versed;
He stood atop Wisdom?s peak; established below the roseate feet
Of the Lord whose jewels are serpents, and filled with flawless
Devotion chaste, he -- Muruganar --, was endowed
With a mind that melted in devotion.

Arunachala Siva.

9545
General topics / Re: Tevaram - Some select verses.
« on: March 20, 2016, 08:29:18 AM »
Verse 4:

வண்டு பாடப் புனல்தடத்து
   மலர்ந்து கண்ணீர் அரும்புவன
கொண்ட வாச முகையவிழ்ந்த
   குளிர்பங் கயங்க ளேயல்ல
அண்டர் பெருமான் திருப்பாட்டின்
   அமுதம் பெருகச் செவிமடுக்குந்
தொண்டர் வதன பங்கயமுந்
   துளித்த கண்ணீர் அரும்புமால்.



As bees buzzed, it was not only the fragrant lotus-buds
That burgeoned with honey-dew in the glorious pools,
But the lotus-visages of devotees too were tear-bedewed
When they rapturously hearkened to the nectar-like hymns
And divine psalms on the God of gods.   

Arunachala Siva.

9546
General topics / Re: Tevaram - Some select verses.
« on: March 20, 2016, 08:27:26 AM »
Verse  3:


நண்ணும் இசைதேர் மதுகரங்கள்
    நனைமென் சினையின் மருங்கலைய
வண்ண மதுரத் தேன்பொழிவ
    வாச மலர்வா யேயல்ல
தண்ணென் சோலை எம்மருங்கும்
   சாரும் மடமென் சாரிகையின்
பண்ணின் கிளவி மணிவாயும்
   பதிகச் செழுந்தேன் பொழியுமால்.


As bees that hummed choice tunes, fluttered
By the soft branches studded with buds about to bloom,
The poured colorful honey; not only the mouths
Of fragrant blooms oped but the tuneful beaks
Of soft and young starlings which abode
At all the sides of the cool gardens, also oped
And poured the sweet honey of divine decades.

Arunachala Siva.

9547
General topics / Re: Tevaram - Some select verses.
« on: March 20, 2016, 08:25:29 AM »
Verse  2:

நாம மூதூர் மற்றதனுள்
   நல்லோர் மனம்போல் அவரணிந்த
சேம நிலவு திருநீற்றின்
    சிறந்த வெண்மைத் திருந்தொளியால்
யாம இருளும் வெளியாக்கும்
    இரவே யல்ல விரைமலர்மேற்
காமர் மதுவுண் சிறைவண்டுங்
   களங்க மின்றி விளங்குமால்.


Like the minds of goodly devotees, white shone
Their frames smeared with the holy ash protective;
So, in that hoary and glorious town, night wasn?t dark;
So too the black beetles of pretty wings that sipped honey
Resting on flowers shone bright with luster.

Arunachala Siva.   


9548


Talk No. 28, describes the aids to concentration and removal of distractions between a devotee
and Bhagavan Ramana. The devotee then asked:

Q:  If 'I' also be an illusion, who then casts off the illusion?

Bhagavan:  The 'I' casts off the illusion of 'I' and yet remains as 'I'.  Such is the paradox of Self-Realization!  The realized do not see any contradiction in it.  Take the case of bhakti -- I approach and pray to the be absorbed in Him.  I then surrender myself in faith, and by concentration.  What remains afterwards?
In place of the original 'I', perfect self-surrender leaves a residuum of God in which the 'I' is lost.
This is the highest form of devotion, Parabhakti, Prapatti, surrender or the height of Vairagya. 
You give up this and that of 'my' possessions.  If you give up the 'I' and 'Mine' instead, all
are given up at a stroke.  The very seed of possession is lost.  Thus the evil is nipped in the bud or
crushed in the germ itself.  Dispassion, Vairagya must be very strong to do this.  The eagerness must
be equal to that of a man kept under water trying to rise up to the surface for his life.
...........
...........

Devotee:  It is said that Divine Grace is necessary to attain successful un-distracted mind.  Is that so?

Bhagavan:  We are God [Iswara].  Iswara Drishti, i.e, Seeing ourselves, is itself Divine Grace.
So we need Divine Grace to get God's Grace!

Bhagavan Ramana smiles and all devotees laugh together!

Devotee:  There is also Divine Favor [Iswara anugraham], as distinct from Divine Grace, Iswara Prasadam. 
Is that so?

Bhagavan:  The thought of God is Divine Favor!  He is by nature Grace, Prasadam or AruL.  It is by God's
Grace that you think of God.*

[**Saint Manikkavachagar sings in Tiruvachakam, Siva Puranam, Avan AruLale avan thaL vanangi.
I am praying to His feet only because of His grace.]

Devotee:  Is not the Master's Grace the result of God's Grace?

Bhagavan:  Why distinguish between the two?  The Master is the same as God and not different
from him.

Arunachala Siva.   

9549
General Discussion / Re: Rough Notebook-Open Forum
« on: March 20, 2016, 06:51:29 AM »


A Saint,  if he is truly a Brahmajnani does not commit any sin.  And he is above sin and merits.
In stories, we see only a sinner becoming a saint, as in the cases of Valmiki and Arunagiri Natha.
A saint becoming a sinner is almost nil.  There may be a couple of cases, like Sage Viswamitra
who got enamoured with Menaka, and started a life of conjugal bliss.  Even here, it is not a sin
but an error, and it caused only a reversal of the merits of his penance.  He had to start the penance
all over again when he realized his error.

Bhagavan Ramana has said:  If someone causes misery for a Jnani, he takes over the sins/errors
if any of the Jnani and Jnani becomes a clean slate.  If on the other hand if a devotee causes happiness
for a Jnani, like giving food, medicines etc., then such a devotee takes over the merits of a Jnani.
Because a Jnani does not need any merits for him.

Arunachala Siva


9550
General topics / Re: Tevaram - Some select verses.
« on: March 19, 2016, 04:08:05 PM »
Muruga Nayanar Puranam:

Verse  1:

தாது சூழுங் குழல்மலையாள்
   தளிர்க்கை சூழுந் திருமேனி
மீது சூழும் புனற்கற்றை
   வேணி நம்பர் விரும்புபதி
சோதி சூழும் மணிமௌலிச்
    சோழர் பொன்னித் திருநாட்டுப்
போது சூழும் தடஞ்சோலைப்
   பொய்கை சூழும் பூம்புகலூர் .



he town that is beloved of our Lord whose matted hair
Sports the flood of Ganga and who is embraced by
The shoot-like soft hands of Himavant's daughter
Whose locks are decked with flowers of pollen,
Is Poompukaloor girt with vast flowery gardens   
Situate in the land of the Chozhas of bright gemmy crowns
And enriched by the river Kaveri.   

Arunachala Siva.

9551
Verse  392:


The Sruti commands to do away with the false belief of separation and says that there is nothing but One
-- Brahman alone.

Verse  393:

Like the sky, -- pure, changeless, limitless, immovable, without form, bereft of external or internal aspects,
One without a second --know this Brahman as thine own Self.   What more is there to understand than this?

Verse  394:

What more shall I speak than this - that this Jiva is Brahman?  This world is Brahman because there is
One, Brahman alone.  This is the decision of the scriptures. I am that Brahman. He that realizes that.
giving up everything, and being and becoming Brahman, remains in Brahman and enjoys Blissfulness
Eternal.  This is sure and certain.

Verse  395:

Give up the idea of the self in this sheath of food, (Annamaya Kosa_, the in the subtle body which is
composed of the Prana (Pranamaya Kosa), and the mind, (Manomaya Kosa).  And recognize thine
own Self in Brahman, which is full of blissfulness, -- whose glory has been extolled in the scriptures --
and say as Brahman.

Verse  396:

As long as one thinks of this corpse as his own Self, so long is he impure and subject to birth, death,
disease, old age, and all other sufferings and pain.  Therefore, know thyself as pure Blissfulness,
unchanging.  In that way, being free from the change-full body and mind, enjoy the blissfulness once and for all.

contd.,

Arunachala Siva.

 

9552
General topics / Re: Abhirami Andati - verses and meanings:
« on: March 19, 2016, 11:21:53 AM »
Verse  1:


1: உதிக்கின்ற செங்கதிர், உச்சித் திலகம், உணர்வுடையோர்
மதிக்கின்ற மாணிக்கம், மாதுளம்போது, மலர்க்கமலை
துதிக்கின்ற மின் கொடி, மென் கடிக் குங்கும தோயம்-என்ன
விதிக்கின்ற மேனி அபிராமி, எந்தன் விழுத் துணையே:

உதய சூரியனின் செம்மையான கதிரைப் போலவும், உச்சித்திலகம் என்கிற செம்மலரைப் போலவும், போற்றப்படுகின்ற மாணிக்கத்தைப் போலவும், மாதுள மொட்டைப் போலவும், ஒத்து விளங்கும் மென்மையான மலரில் வீற்றிருக்கின்ற திருமகளும் துதிக்கக்கூடிய வடிவையுடையவள் என் அபிராமியாகும். அவள் கொடி மின்னலைப் போன்றும், மணம் மிகு குங்குமக் குழம்பு போன்றும் சிவந்த மேனியுடையவள். இனி அவளே எனக்குச் சிறந்த துணையாவாள்.


She is the morning Sun of red rays. She is like the red flower called Uchithilakam. She is like glorious
Ruby, like the bud of Mathulam fruit. She is worshipped by Lakshmi on the soft red lotus.  Abhirami
is like lightning, slender and brilliant. She is having red body like the red paste  of kumkum.
She is ever my refuge.

contd.,

Arunachala Siva.   

9553
General topics / Re: Tat Tvam Asi - Paui Loke.
« on: March 19, 2016, 11:14:11 AM »
According to Sankara, in his commentary on the above text, 'not conscious of the internal world' means
the elimination of dream state.  This is followed by the elimination of the waking state ('nor conscious of the
external world') and the state between dream and waking ('nor conscious of both worlds'). The state of
deep sleep is also denied in the expression 'nor a mass of consciousness'.  Awareness of all objects simultaneously (nor conscious) and ignorance (nor unconscious) are ruled out in the Fourth too.

In this chapter, we have seen how the transcendental Self, is segmented into the three states of waking,
dream and deep sleep.  Although the Self remains unchanging and undivided and uninvolved, it is called
Visva, taijasa and prajna at each of the three levels of experience.  We have also seen how the nameless Self at the waking, dream levels become involved and intentional thus giving rise to the knowledge situation.  An
essential feature in both these states is the antahkarana vritti, which makes cognition and experience possible.
In the ultimate analysis, the Self or Brahman from the acosmic standpoint is the only reality. As the ever
luminous revealing effulgence, the Self is always known.  Every act of cognition and every claim made by the
Jiva presupposes the Self. Perhaps no where else has this been summed up more cogently than the point
made by Yajnavalkya in the Brhadaranyaka Upanishad, when he says,  'When the sun and the moon have both
set, the fire has gone out, and the speech has stopped.... the Self serves as his (the Jiva) light.  It is through
the light of the Self that he sits, goes out works and returns'. (B.U.4.3.6). Being the very basis of experience,
the Self can never be known.

concluded.

Arunachala Siva.             
 

9554
112:  The act of making the ego serve as the food of God,  by stilling the mind in the Heart, by the power
of devotion to God in His real nature (as the Self), is the real offering of ourselves to Him.

113:  Offering of the self to that which is the reality of God in the Heart, through the extinction of the ego,
is the final outcome of long continued devotion to Him.

114:  He that sees the Lord in the temple, the living body, by seeking Him within, can alone see Him, the
Infinite, in the temple of the universe, having become the Endless Eye.

114 A: He that has practiced devotion to God in the 'monkey style', through many lives, attains supreme
Illumination by the grace of God, through devotion in the 'kitten style'.  (marjara bhava and markata
bhava).

115: The man who has the sense of the body being himself cannot possibly worship God as formless;
whatever worship he makes will be worship in form alone, not otherwise.

116: But, he that is unqualified for the formless worship obtains by the grace of God, in the end the
Illumination of the Real Self, by worshipping Him with the form.

117:  Whatever one does in the world is the worship of God, if he has the conviction that difference does
not really exist, since all things are only manifestations of God in forms.

118: Days, planets, astrological 'yogas', time periods, and constellations are all auspicious for practicing
the devotion to the Most Auspicious, for those that have sincere devotion to Him.

119:  Ignorant ones look upon love as the seventh taste; the truth is that it is the first and foremost of all
tastes, which gives flavor to all the so called other tastes.

120:  The One (Real Self) becomes three fold; to the devotee He is God; to the seeker of Illumination
He becomes the Guru;  when the mind becomes still in the heart, He Himself becomes manifest as the
Real Self.

contd.,

Arunachala Siva.             

9555
28.  kim svarupam ityaatma darsane
       avyayaa bhaava purna chit sukam.

If one's true Self is known, then there is neither birth nor death, but eternal Being, Consciousness, Bliss.

The Maharshi often asked those who came to Him with questions to find out if they had ever been born.
Once they had been able to answer this fundamental question, He said, they would have no others. This
verse puts the matter in a different order: When, by the sadhanas prescribed in the preceding verses,
one knows his Self,  then he will discover that he was never born.

All earthly existence is experienced by an apparent entity which believes itself to have been born and to have
enjoyed and suffered -- an entity which will finally die.  It is only as real as the subjects in dream.

contd.,

Arunachala Siva.   

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