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9601
General topics / Re: Tevaram - Some select verses.
« on: June 03, 2016, 09:09:26 AM »
Verse  54:


நாவாண்ட பலகலையும்
    நாமகளும் நலஞ்சிறப்பப்
பூவாண்ட திருமகளும்
    புண்ணியமும் பொலிவெய்தச்
சேவாண்ட கொடியவர்தம்
    சிரபுரத்துச் சிறுவருக்கு
மூவாண்டில் உலகுய்ய
    நிகழ்ந்ததனை மொழிகின்றேன்.   



I will now narrate what happened
To the child of Sirapuram the flag of whose Lord
Sports the Bull, when he was three years old.
It caused the Vedas and other scriptures and also
The Goddess of Learning to attain to greater glory;
The Goddess on the Lotus too glowed
In luster invested with Siva-punya.

Arunachala Siva.

9602



Suri Nagamma's life is one great wonder.  Even for writing Letters from Sri Ramanasramam,
she had some opposition.  Sarvadhikari did not want her to write anything, after some time.
Bhagavan Ramana kept as usual mum.  But later Sarvadhikari relented and today we have got
2 volumes of her letters which are simple (and not pedantic like those of Munagala and others)
but very revealing in regard to Bhagavan Ramana's teachings.

Devaraja Mudaliar used to make fun of Suri Nagamma calling her as Telugu Secretary of Bhagavan.
Bhagavan Ramana used to refer any matters regarding Telugu poetry to her.  Like that, Muruganar was His Tamizh Secretary, Kavyakanta was His Sanskrit Secretary and Devaraja Mudaliar himeself was His English Secretary!

Arunachala Siva

9603




The Hill story is like this:  Seeing Bhagavan Ramana,
(He was very young then) roaming all around the Hill, the old
cooly lady remarked:  "Fie, You be put in pyre.  summa sivanenu
irrukkapadatha?  Will not you be still, as Siva, why are you moving
here and there?"  This, Bhagavan Ramana said was the highest advice for Him.

Arunachala Siva.

9604
At the beginning of the related section of the Brihadaranyaka Upanishad (2.3.1), it is stated that 'Brahman
has only two forms - gross and subtle, mortal and immortal, limited and unlimited,  perceptible and
imperceptible.'  'Simplistically, therefore, when the Upanishad repeatedly utters the pronouncement
'neti, 'neti' in later mantras, the first 'neti'  negates the gross aspects of the universe, i.e. tangible, material
aspects (murta prapancha), such as the physical body.  The second 'neti' negates subtle aspects (amurta
prapancha) such as the mind and intellect.  (murta refers to 'shape' or 'form'.)  Whatever we can experience
see or think cannot be who-we-really-are, since there is always a subject witnessing these things. I am the
consciousness-witness which remains when there is nothing to experience, as was seen when discussing
the deep sleep state in the analysis of the Upanishad above.

Recognizing what we are not, in this way, we realize what we are.  When the delusion of the snake is removed,
the truth of the rope is known (as long as we do not then think it is a crack in the ground!).  Once all Self
Ignorance is removed, Self Knowledge is revealed. 

Brahadaranyaka Upanishad 3.9.26 says:  'The Self is that which has been described as 'Not this, not this'.
It is imperceptible, for it is never perceived;  undecaying, for it never decays;  unattached, for it is never
attached; unfettered, for it never suffers and it does not perish.'

Sankara explains that this mantra thus negates all duality, which is only superimposed on the Atman as a result of ignorance.  Anything that we can grasp mentally has a 'birth' and can be negated. Mantra 7
of the Upanishad says that Tuirya is 'agrahaya' - not 'graspable'.  It has no attributes or characteristics
at all.  He says that the earlier descriptions of a dualistic creation were only means (Upaya) to lead to
realization of the true nature of reality, which is the end (Upeya).  Ignorant people unfortunately tend to take
the means as the end itself.

contd.,

Arunachala Siva.                                 

  .
   

9605
In K.3.25, he references quotations from two more Upanishads.  The Isa Upanishad (12th mantra) says that
'They who worship the Unmanifested enter into blinding darkness, but those who are devoted to the   
Manifested enter into greater darkness.'  The detailed analysis of this m mantra is not relevant here. 
The point is that the word 'Manifested' refers to Hiranyagarbha, which is the first stage in the model of
creation being referred to.  This Karika says that by effectively negating Hiranyagarbha, the quoted reference
is thereby negating the whole creation.  The word used for Hiranyagarbha is Sambhuti, which means 'the most
powerful'.  Anandagiri gives the analogy of the best wrestler being defeated by a challenger.  As a result of this, the challenger automatically becomes the best himself; there is no need to fight anyone else.

The other reference is to Brihadaranykya Upanishad (3.9.28.7) which asks about the cause for rebirth of man:
'Who should again bring him forth?'  Gaudapada says that this is denying that there can be real cause for creation.  Sankara again refers to the rope snake metaphor, saying that the snake has not been created by
anyone;  it simply arises out of ignorance and disappears as soon as this is dispelled. Similarly, there is no cause or origin for the person (the embodied Self or Jiva).  And he points out to another scriptural reference
which states effectively the same thing:  The intelligent Self is neither originate from It. It is birthless, eternal,
undecaying, and ancient.  It is not injured even when the body is killed. Katha Upanishad 1.2.18.

The next Karika (K.3.26) points out to the well known phrase in Advaita 'neti, neti', meaning 'not this, not this'
(strictly 'neti' means 'not this way', 'not in this manner' or 'not thus'.) This also comes from the Brihadaranyaka
Upanishad and is used to negate all those things that we might think ourselves to be.

contd.,

Arunachala Siva.                           

9606
Dear Sadhak,

I have read only as Machu Pichu.  I am not sure about its height etc.,

Arunachala Siva. 

9607
(3.10)


தேவர்கோ அறியாத தேவ தேவன்
    செழும்பொழில்கள் பயந்துகாத் தழிக்கும் மற்றை
மூவர்கோ னாய்நின்ற முதல்வன் மூர்த்தி
    மூதாதை மாதாளும் பாகத் தெந்தை
யாவர்கோன் என்னையும்வந் தாண்டு கொண்டான்
    யாமார்க்குங் குடியல்லோம் யாதும் அஞ்சோம்
மேவினோம் அவனடியார் அடியா ரோடும்
    மேன்மேலுங் குடைந்தாடி யாடு வோமே.


He is the God of gods unknown to the King of gods;
He is the Primal Lord who rules as the Sovereign Of the three gods who create,
sustain and resolve The uberous worlds;
He is Murti !
His form informs all forms.
He is the Forefather,
my Father concorporate with His Consort;
He,
the Monarch of all,
came forth to rule even me;
Lo,
we are not subject to the suzerainty of anyone;
Nought do we fear;
we are accompanied with The servitors of His servitors;
so we will plunge
And plunge and bathe in the sea of bliss evermore.

Arunachala Siva.


9608
(3.9)


விச்சைதான் இதுவொப்ப துண்டோ கேட்கின்
    மிகுகாதல் அடியார்தம் அடிய னாக்கி
அச்சந்தீர்த் தாட்கொண்டான் அமுதம் ஊறி
    அகம்நெகவே புகுந்தாண்டான் அன்பு கூர
அச்சன்ஆண் பெண்ணலிஆ காச மாகி
    ஆரழலாய் அந்தமாய் அப்பால் நின்ற
செச்சைமா மலர்புரையும் மேனி எங்கள்
    சிவபெருமான் எம்பெருமான் தேவர் கோவே .


Can investigation reveal a marvel to match this?
He made me a servitor of the exceedingly-loving servitors;
He did away with my dread and enslaved me;
He thawed my heart and entered into it,
The while nectar welled up as love abounding,
And thus ruled me.
He is Father,
Man,
Woman,
The sexless,
Ether,
blazing Fire,
End and its Beyond.
His frame is like the great Vetchi flower;
He is Our God Siva,
our Lord-God,
the Sovereign of supreme beings.

Arunachala Siva..


9609
General topics / Re: Abhirami Andati - verses and meanings:
« on: June 02, 2016, 10:41:43 AM »
Verse 41:



41: புண்ணியம் செய்தனமே-மனமே.- புதுப் பூங் குவளைக்
கண்ணியும் செய்ய கணவரும் கூடி, நம் காரணத்தால்
நண்ணி இங்கே வந்து தம் அடியார்கள் நடு இருக்கப்
பண்ணி, நம் சென்னியின் மேல் பத்ம பாதம் பதித்திடவே.

அபிராமி, புதிதாக மலர்ந்த குவளைக் கண்களையுடையவள். அவள் கணவரோ சிவந்த திருமேனியையுடைய சிவபெருமான். அவர்களிருவரும் இங்கே கூடிவந்து அடியார்களாகிய நம்மைக் கூட்டினார்கள். அத்துடன் நம்முடைய தலைகளை அவர்களுடைய திருப்பாதங்களின் சின்னமாகச் சேர்த்துக் கொண்டார்கள். அவர்களின் அருளுக்கு நாம் புண்ணியமே செய்திருக்கிறோம்.

Abhirami!  You have got eyes like the newly opened Kuvalai flowers.  Her husband however,has got
red form.  They together came to us to collect the devotees, that are we.  They also took our heads
onto their holy feet as a symbol of namaskaram.   We have done a lot of merits to get their grace!

contd,

Arunachala Siva.   

9610
Gaudapada gives four examples of statements from the Upanishads to the effect that there is no creation
(despite those Upanishads having previously said otherwise).

In K 3. 24, he refers to Katha Upanishad 2.1.11 -  'there is no diversity here (in the creation)' and Brahadaranya Upanishad 2.5.19 - 'the supreme being is perceived  as manifold on account of Maya'.  And he refers to the
Taittiriya Aranyaka 3.13.1. (the part also known as Purusha Suktam) - 'unborn, he (Brahman) appears in
many ways (by the power of Maya)'.  (This part of the Yajur Veda - the four extant Vedas are massive texts
which contain all of the ritual and mystical aspects as well as the philosophical Upanishads.  The Aranyakas
are called the  'Wilderness Books'  in English, the name being given because, according to Wikipedia,
they contain dangerous rituals which had to be performed in the wilderness!  The word Aranyaka means
'forest'. 

Gaudapada is effectively pointing out here that, because the Upanishad has made it clear that the Turiya
is changeless, has nothing to do with the world and is itself unborn, it therefore cannot really produce
anything.  Therefore, the world must  be an appearance only, as in magic show.  Consequently, it follows
that there cam be no real creation at all. Thus, his theory of Ajata Vada (the doctrine that nothing whatever
has been 'born'.  follows from these scriptural extracts as well as from the logical reasoning which he is about
to give.

contd.,

Arunachala Siva.                 

9611
16.  I worship the partner of Sailaja, the hill born; the Lord of beings having the great bull mount; gleaming
white with copious sacred ashes; whose eye is the realm of the power that publicly ruined Daksha and rendered Bhaga blind;  Siva who demolished the Daksha Yajna that was celebrated with pompous fanfare and had His paramartha hosts punish all those who supported the enterprise like devas, munis and even Vishnu.

17.  O moon adorned Lord, Chandramouli!  May my mind ever celebrate thoroughly in the services to
Thy lotus feet embellished by the eye of Vishnu, consort of Sri (Lakshmi).  Thy whole body is decorated
by the holy ashes and snakes.  With a speck off Thy fiery eye, the god of love was reduced, like an insect
contacting fire, to heap of ashes.

O Uma's Lord, wearing the Ganga on head, protect me!               

18.  Protect me O Lord extolled by the lotus born Brahma who ever rejoices within;

O companion of Girija, You shine as Shanmukha (Skanda) with six faces and as Panchamukha with five
faces;  decapitated the Durmukha demon; became pleased with the rat mounted Ganesa and the celestial
multitudes; establisher of auspicousness;  you are worhsipped by the bird mounted ones - Brahma and Vishnu.

19.  Better than crores of lives of a pure minded Brahmana undertaking ordained duties; better than those
that have trodden the Vedic path of purification and reduced themselves to ashes;  better than those that
recite the Rudra Mantra Suktam that fetches livelihood, burns all sins and gives liberation, and afterwards
partake of the offerings thus sanctified -- is to worship Isvara with singular devotion and live like a life
for the pleasure of the destroyer of three cities.  For such the state of Kailasa is at hand.

20.  Skanda:

The Lord is serene and an ocean of compassion was delighted by Ribhu's hymn.  Then He replied thus to
please the son of the lotus born Brahma (Ribhu).

contd.,

Arunachala Siva.           

9612
242.  All form is mental, and hence form of the spectacle is inside the spectator;  it is the Truth of the
Seer that should be sought, since that is the Truth of the Supreme Being.

243.  'The man who, by the practice of devotion, sees God as someone other than himself, sees only
a mental form' -- such is the utterance of the Most Holy One on this point.

244.  That which remains over the annihilation of the would be seer, by the Quest of the Truth of the seer,
is itself the Truth of the Self and also the Truth of the Supreme Being.

245.  That State, in which the mind, called the soul, is swallowed up and has become One with Him, is
itself both the True Vision of the Self, and the Right Vision of God, so says the Holy Guru, Sri Ramana.

246.   Revelation prescribes that the aspirant should meditate on Him as one's own Real Self.   The
Revelation styles as beasts, those who meditate on Him as not the Self.

247. Bhagavan Vasishta has said that he that worships God as not Self, turning away from the Real
God who is the Self, is like the one that goes about seeking a precious stone, throwing away the gem
named Kaustubha already in his hand!

contd.,

Arunachala Siva.   

             

9613
General topics / Re: Tevaram - Some select verses.
« on: June 02, 2016, 08:30:45 AM »
Verse 53:



மங்கையோ டுடனாகி
    வளர்தோணி வீற்றிருந்த
திங்கள்சேர் சடையார்தம்
    திருவருட்குச் செய்தவத்தின்
அங்குரம்போல் வளர்ந்தருளி
    அருமறையோ டுலகுய்ய
எங்கள்பிரான் ஈராண்டின்
    மேல்ஓராண் டெய்துதலும்   .


With His Grand Consort is He enshrined,
The Lord at Tonipuram, and the crescent rests
On His matted hair;
To come by the fruit of His divine grace,
Like the germinating seed of tapas, he grew
And reached the age of three when through him
The world and the rare Vedas were to flourish.

Arunachala Siva.

9614
General topics / Re: Tevaram - Some select verses.
« on: June 02, 2016, 08:27:47 AM »
Verse  52:


சிறுமணித்தேர் தொடர்ந்துருட்டிச்
    செழுமணற்சிற் றில்கள்இழைக்கும்
நறுநுதற்பே தையர்மருங்கு
    நடந்தோடி அடர்ந்தழித்தும்
குறுவியர்ப்புத் துளியரும்பக்
    கொழும்பொடியா டியகோல
மறுகிடைப்பே ரொளிபரப்ப
    வந்துவளர்ந் தருளினார்.   

He plied his tintinnabular toy-car;
He frisked and ran; he smote
The tiny and sandy toy-houses built by
The tender girls endowed with fragrant foreheads.
His little frame besmeared with the holy ash
Was filled with drops of sweat.
Thus he grew and diffused luster everywhere.

Arunachala Siva.

9615
General topics / Re: Tevaram - Some select verses.
« on: June 02, 2016, 08:25:45 AM »
Verse  51:


தாதியர்தங் கைப்பற்றித்
    தளர்நடையின் அசைவொழிந்து
சோதியணி மணிச்சதங்கை
    தொடுத்தவடம் புடைசூழ்ந்த
பாதமலர் நிலம்பொருந்தப்
    பருவமுறை ஆண்டொன்றின்
மீதணைய நடந்தருளி
    விளையாடத் தொடங்கினார்.


He held the hands of his nurses
And learnt to walk straight;
His flower-feet decked with anklets
Filled with tinkling gems
Softly pressed the ground.
As a child barely more than a summer old
He walked with ease and played with grace.   

Arunachala Siva.

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