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Messages - Subramanian.R

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9556
General topics / Re: Tevaram - Some select verses.
« on: February 02, 2016, 08:37:30 AM »
Verse  13:


பேறெனக் கிதன்மேல் உண்டோ
    பிரானருள் செய்த இந்த
மாறில்ஆ கமத்தை வாசித்
   தருள்செய வேண்டு மென்ன
நாறுபூங் கோதை மாதுந்
   தவிரவே நானும் நீயும்
வேறிடத் திருத்தல் வேண்டும்
   என்றவன் விளம்ப வேந்தன்.


"Can there be a beatitude greater than this?
Be pleased to bless me by reading out
The peerless Agama of the Lord." Thus spake the King.
"Your queen decked with fragrant garlands
Must first part from you, and then, you and I
Must seek a different spot lonely." Thus he

Arunachala Siva.

9557
General topics / Re: Tevaram - Some select verses.
« on: February 02, 2016, 08:35:18 AM »
Verse  12:


மங்கலம் பெருக மற்றென்
   வாழ்வுவந் தணைந்த தென்ன
இங்கெழுந் தருளப் பெற்ற
   தென்கொலோ என்று கூற
உங்கள்நா யகனார் முன்னம்
   உரைத்த ஆகம நூல் மண்மேல்
எங்குமில் லாத தொன்று
   கொடுவந்தேன் இயம்ப வென்றான்.


For my life to thrive auspiciously and be crowned
With its fruit, I am blessed with your visit!
To what good luck do I owe this?? Thus spake the King.
"I have come here to instruct you in the Agama
Authored of yore by your God and not to be seen
In orbis terrarum." Thus he replied.   

Arunachala Siva.

9558
General topics / Re: Tevaram - Some select verses.
« on: February 02, 2016, 08:33:07 AM »
Verse  11:



கண்டுசென் றணையும் போது
   கதுமென எழுந்து தேவி
வண்டலர் மாலை யானை
   எழுப்பிட உணர்ந்து மன்னன்
அண்டர்நா யகனார் தொண்ட
    ராம்எனக் குவித்த செங்கை
கொண்டு எழுந்து எதிரே சென்று
    கொள்கையின் வணங்கி நின்று.


When he neared him, the queen swiftly descended
From the cot and woke up the garlanded king;
The king rose up, and folding his hands over his head
Said: "To the servitor of the God of gods, praise be!"
And he stood bowing before him as was his wont.

Arunachala Siva.

9559
General topics / Re: Tevaram - Some select verses.
« on: February 02, 2016, 08:29:58 AM »
Verse  10:


என்றவன் கூறக் கேட்டே
   யானவற் குறுதி கூற
நின்றிடு நீயு மென்றே
   அவனையும் நீக்கிப் புக்குப்
பொன்றிகழ் பள்ளிக் கட்டிற்
   புரவலன் துயிலு மாடே
மன்றலங் குழல்மென் சாயல்
   மாதேவி இருப்பக் கண்டான்.



When he spake thus, he countered him thus:
"I am to initiate him in the way of salvation;
You be here." He passed beyond him into the chamber
Where the king was sleeping on a cot wrought of gold;
He also beheld seated by his side his queen,
The one of soft mien and perfumed locks.   


Arunachala Siva.

9560
General topics / Re: Tevaram - Some select verses.
« on: February 02, 2016, 08:27:27 AM »
Verse 9:


கடையுடைக் காவ லாளர்
   கைதொழுதேற நின்றே
உடையவர் தாமே வந்தார்
   உள்ளெழுந் தருளும் என்னத்
தடைபல புக்க பின்பு
    தனித்தடை நின்ற தத்தன்
இடைதெரிந் தருள வேண்டும்
   துயில்கொளும் இறைவ னென்றான்.


The guards of the palace adored him with folded hands,
And said: "The Lord Himself is come! Be pleased to step in!"
He crossed many a threshold and arrived at the last one;
Thither stood Thatthan who beseeched him thus:
"Be pleased to regard the hour; the King slumbers."

Arunachala Siva.

9561
General topics / Re: Tevaram - Some select verses.
« on: February 02, 2016, 08:25:28 AM »
Verse  8:


மாதவ வேடங் கொண்ட
   வன்கணான் மாடந் தோறும்
கோதைசூழ் அளக பாரக்
   குழைக்கொடி யாட மீது
சோதிவெண் கொடிகள் ஆடும்
    சுடர்நெடு மறுகிற் போகிச்
சேதியர் பெருமான் கோயில்
    திருமணி வாயில் சேர்ந்தான்.

In the mansions of the long and dazzling streets
Danced damsels, liana-like, whose coiffures
Were with flowers wreathed; over the mansions
From their flag-poles wafted white flags bright;
The cruel-hearted one in the disguise of a great tapaswi
Passed through these and arrived at
The beauteous palace of the King of Sethi realm.

Arunachala Siva.


9562
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: February 02, 2016, 07:04:29 AM »

Sri Balarama Reddiar says:

What is important is not to fit Bhagavan's teaching into any already existing philosophical framework,
but to start practicing it.  If a devotee thinks that Sad Darsanam teaches Saktadvaita philosophy,
let him put it into practice.  And if someone else thinks it teaches pure Advaita philosophy, let him
put that into practice.  Practice alone is important. Bhagavan's teaching can be interpreted in so
many ways, and in future no doubt even more interpretations will come.  That is all for good.
But we should remember that Bhagavan Himself said that He did not teach only one doctrine, but
encouraged the learner to proceed on his chosen path and at the same time pursue Atma Vichara.
However one should never forget the assertion of Bhagavan:  "Self Knowledge is an easy thing,
the easiest thing there is." 

Self Inquiry is what He taught and what we should earnestly follow as the direct path, instead of
wasting time in endless disputations. Practice is all-important.

*
(However,  I am not able to practice Atma Vichara.)

(Source:  Moments Remembered, Sri V. Ganesan)

Arunachala Siva. 

9563
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: February 02, 2016, 06:59:41 AM »



The dog's excreta 'story' also comes in M. Sivaprakasam Pillai's life.  Mr. Pillai understood that
Bhagavan Ramana meant his thoughts of sex and he wanted to correct himself, with great self
-mortification.

Arunachala Siva.

9564
General topics / The Guiding Presence:
« on: February 01, 2016, 02:06:03 PM »
(This is the Editorial of Mountain Path, Aradhana issue, 2005)

The Mahanirvana of Sri Ramana Maharshi in 1950, left the devotees who surrounded Him bereft of the
comfort of audible instruction and also of immediate consolation whenever they were in distress.  All
they had was the published writings, their personal memories and instructions received from the Master
and the Asramam itself to remind them of Sri Ramana's Presence.   The light that illuminated their lives
had apparently vanished and, for a while, many thought they lived in darkness with little hope of recapturing
those blissful moments of being in Sri Ramana's actual physical radiance.

For those who understood Ramana best, such as Muruganar, the succeeding years were an opportunity
to actualize the teachings and keep alive the flame, not as though they were dealing with stale, fading
memories, but to show that they were capable of practicing what Bhagavan had spent His life teaching them.
For those who truly understood what Sri Ramana taught, His physical passing was, in the final analysis,
of no consequence.  In fact, those who truly understood realized that instead of being cut off they were now
much closer to the divine action named Sri Ramana.  Free of physical constraint this power we call
Ramana has by means we cannot understand, become much more freely available to us, albeit in a subtle             
form.

Over the succeeding years there has been a slow widening of the sphere of influence of this presence.
The Asramam has opened up, after years of hibernation when it adjusted to the fact that Ramana was
no longer their in physical form.

contd.,

Arunachala Siva.

9565
Many Western mystics, like St. Gregory and St. Augustine, and not a few Eastern yogis like Vivekananda,
have mourned this fact that they could not maintain what they believed to be the highest stage in mysticism,
the stage of complete withdrawal from sensations and thoughts, for more than a few minutes or a few hours
but had always to fall back again to their prosaic everyday condition.  St.Bernard too has well described
this recoil in his own melancholy words:  'All these spiritual powers and faculties began to droop and languish
as if the fire had been withdrawn from a bubbling pot.  Then my soul was necessarily sad and depressed
until  He should return.'

The discontinuance of experience is always something which the mystic cannot control or prevent. Consequently he is faced by the difficulty of bringing it into smooth adjustment with the necessities of his bodily existence, a difficulty which he never really overcomes.  Philosophy, perceiving this, remarks that
this particular method of approach has reached a point where it has exhausted its serviceableness to him
and that Nature has consequently hoisted a warning signal for him. The mystical experience must be
brought to completion by the unfoldment of a profounder insight and not left with its ultimate end unattained.

contd.,

Arunachala Siva.     
   

9566
General Discussion / Re: Rough Notebook-Open Forum
« on: February 01, 2016, 01:08:41 PM »
Tiru Neela Kantar Nayanar: Thai month -Visakam star day.

I have covered his life story and also about his mukti in the first round, where I had covered all the
Siva Saints. Please go through the same.

Arunachala Siva.

9567
Verse 176:

A great tiger, whose name is the mind, wanders in this world.  The objects of the senses are the forest
where this great tiger wanders.  Therefore, one who is desirous of liberation should not go there.

Verse 177:

The mind produces for the enjoyer different kinds of objects of senses, either gross or subtle.
Body, color, caste, asrama, (these are four - student, householder, retirement into the forest,
and sannyasin), are also the qualities, actions, and their results -- these are all the creations of the mind.

Verse 178:

Consciousness is never touched by anything; yet with this body, senses, pranas, qualities, and all
these things, the mind deludes the Consciousness and creates for him (the enjoyer) the knowledge
that 'I am' -- the knowledge of 'me' and 'mine'  -- and deludes him again and again; and he (the
Jiva) enjoys or suffers.

contd.,

Arunachala Siva.         

9568
General Discussion / Re: Adhisthana - John Grimes:
« on: February 01, 2016, 11:00:57 AM »
In the Mandukya Upanishad  with Gaudapada's Karika, one is reminded that there is a foundation,
a substratum, a  basis for the empirical world and that Brahman is that substratum.  Whatever
undergoes change can only do so upon a changeless, immutable substratum. (Karika 16).

In the Brhadaranyaka Upanishad, Yajnavalkya tells Gargi that there is a principle that lies behind
all things, cosmic and individual, that cannot be known as object of knowledge but which is the
inner ruler, one's own immortal Self. Gargi then asks 'across what is that woven warp and woof',
and Yajnavalkya answers her with the famous 'not this', 'not this'.  The immutable across which space
is woven is neither an object nor a subject of experience.  It is not a void or a nothing. It is the basis
(substratum) of all  things. It is the support of all that is. (Br. Up, Ch. 3)

concluded.


Arunachala Siva.           

9569
General Discussion / Re: Mithya:
« on: February 01, 2016, 10:48:39 AM »
Suppose one says, 'Alright, this world is mithya but where is Satyam, the underlying Reality?
I don't see it, unlike the 'rope' given in the analogy.'  In order to appreciate the world as mithya,
we are not to expect a new object to emerge mysteriously answering to the name Brahman.  The
saving grace about mithya (for all its deluding capacity) is that you do not need to look anywhere
else for Satyam other than the wrongly superimposed object.  The 'snake' alone had to be given a
'hard look' (literally in this case!) to understand that it is just a harmless rope. In the same way, this
'world' alone has to be given a 'hard look' with the help of 'a better light' namely verbal testimony
(shruti pramana), to appreciate that Brahman alone 'appears' as the world. Brahman is that limitless
and formless Consciousness (which is Satyam) seamlessly pervading the world of myriad forms
(which are mithya) and sustaining it.  The scriptures  say, 'Make your vision full of Jnana and see this
world as filled with Brahman.'  (drshtim jnanamayim krtva, pasyet brahmamayam jagat'.   (Aparokshanubhuti
Verse 116). The same physical perception will continue with all its teeming plurality but now undestanding
is entirely transformed.  The mirage water continues to appear but having understood it, one is no
more deluded.

contd.,

Arunachala Siva.

9570
General topics / Re: A Sense of Peace -- K.C. Mohan:
« on: February 01, 2016, 10:29:36 AM »
Along with many of my close family members I was destined to witness this ceremony at close quarters,
and to this day I have a dramatic memory of the events of that extraordinary day.  In the evening I walked
down the sloped of the Hill once again and knew decisively that life would never be the same.   Bhagavan's
presence had permeated our lives and was the rock upon which we had depended, especially my mother
who was now in profound shock.  We feared for her and understood that even though we all felt the loss,
my mother was particularly vulnerable and upset because she had given her heart and soul to Bhagavan.
We returned to Madras the next day with heavy hearts knowing that life had radically changed and we
could never go back to those carefree days.  A door had closed.  Even now  I feel the emptiness of that moment.

I resumed my studies and eventually found a position within the fledgling steel industry. I believed in the
philosophy of Swami Vivekananda; that it is not so important to pander to ritualistic practices but better
to concentrate one's effort in doing the right thing. 'Your God is in your work and it is more important to do
one's duties correctly than to visit temples'  This quote from Swami Vivekananda struck a note with me and
it has been the guiding principle in my life ever since.

contd.,

Arunachala Siva.
   

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