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Messages - Subramanian.R

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9616
93.  Since the vital fire called Kundalini flames upwards, and the moon, namely the intellect, flows downwards,
the Supreme Self, the Sun Consciousness, who is the one Source of both, dwells between them in the Heart.

94.  'There are no two Selves; the individual self is one; the Supreme is another';  so think the ignorant
ones; but the Self is only one, not two;  the Supreme One is the Real  Self;  the other one is false appearance.

95.  Since the Supreme One Himself shines in the heart of every living being as 'I-I' , (it needs to be understood that) thus God teaches all, saying 'I am the one Self in  all.'

96. Being himself exactly the Supreme Being,  but thinking himself to be separate from Him, man strives
to become united to Him;  what is there stranger  than this?

97.  As the sky is untainted by the properties of air and other material elements in it, as the sun is unaffected
by the actions of men, so He, being ego-less, is unaffected by whatever goes on in this world.

98.  Power over all and adoration  by all came to God, because He never says 'I', even through forgetfulness.

99. The Supreme Self is described as being smaller than any tiny atom, and greater than the greatest,
because He is beyond the reach of the mind, which is itself infinite and atomic. 

100.  It is said that Hari gives liberation, and that Hara gives illumination;  but Illumination is the true
nature of Liberation.  Hence Hari and Haran are one and the same.

101.  God's creation does not bind.  That which does so is jiva's own creation:  this is illustrated by
the false news the one whose son was alive wept, the one whose son was dead, rejoiced.

Arunachala Siva.   
   

9617
General topics / Re: Tat Tvam Asi - Paui Loke.
« on: March 17, 2016, 10:44:38 AM »
Every pramana functions with the help of,  and presupposes, the existence of the Self. What is presupposed   
by a pramana can never be proved by it.  In the case of the Self, there is no need for any proof by any
pramana. As in the case of building, the existence of the superstructure is sufficient proof for the existence
of the foundation.   The question of proof does not arise at all because the building cannot exist without
the foundation.  The latter is presupposed by the former.  The same explanation holds good in the case of the
Self. Every case of knowing is made possible by the Self, and every time we make any knowledge claim,
we presuppose the existence of the Self.  So, the Self does not remain unknown.  An object requires something
else to know it.  However, being the ground of all experiences, there is really nothing apart from the Self to
know it.  'Where there is duality, there one perceives another, one smells another, one tastes another, one
contacts another, knows another, but where all this is Atman, who is there to think, touch and know whom?
Who can know him by all this is known?....Who can know the knower', declares a text from the
Brhadaranyaka Upanishad.  (B.U. 4.5.15).  Indeed, the normal mind is an instrument of knowledge for ordinary objects. Being a finite entity, it can never know the infinite, as the pen will never know or understand
the writer who is using it. More specifically, the Self being Self-luminous (Svaprakasa) is shining all the time,
revealing its presence.  The term 'Svaprakasa'  conveys the idea that while the Self reveals everything else,
it itself is not revealed by anything.  (Katha Upanishad 2.2.15;  Brhadaranyaka Upanishad 4.3.9.).  We
have seen in the earlier sections of chapter that the Self is revealing all the time; at the waking level,
at the dream level and at the deep sleep level.  The Self reveals because that it is its nature.  The Self is
eternal light.  It reveals the world, the body, the senses, and the mind.   Even in deep sleep, when the mind,
senses and body are absent, the Self is still revealing.  It is like fire, where the burning capacity manifests
when something flammable, like a piece of wood, is brought near it.  But unlike fire, the revelation of the Self
is always manifest because it reveals not only the presence of objects, as in the case of waking and dream states, but also he absence of objects, as in the case of deep sleep. The power of revelation of the Self is manifest in the presence as well as the absence of objects.
   

contd.,

Arunachala Siva.             

9618
26.  atma samsthitih svaatma darsanam
       atma nirdvayaad atma nisthataa.

Being the Self is knowing the Self,  because there is only one Self, not the two.  This Being and knowing
the Self is abiding in the Reality.

The same imperative is given in the Maharshi's Forty Verses on Reality.  'Other than turning the mind within,
and lodging it in the Self, how is it possible to think of the Self with the mind?'  (Ramana Maharshi,  Mahadevan,  Verse  22).

And elsewhere, 'Can knowledge be other than Being?  Being is the core, the Heart.  How then is the Supreme
Being to be contemplated and glorified?  Only by remaining the Pure Self...'  (Talks, Munagala Venkataramiah.)       

Therefore, it is futile to attempt to understand the Self by reasoning or intellectual arguments.  Thought is an
obstacle to Self Realization, which in end can be attained only when the ego has been destroyed and all
conceptualizing abandoned.

contd.,

Arunachala Siva. 

9619
Perceiving the Self:

Verse  383:

With a pure heart, establishing the self in the Atman, which is the Witness of all -- pure consciousness --
slowly and gradually be quiet and see the fullness of the Atman everywhere.

Verse  384:

Body, senses, vital forces, mind, ego and all other names and forms that come from ignorance of the Self
--    know the Atman, separate from these, as indivisible, perfect, and permeating all like the firmament.

Verse  385:

The sky that remains in different pots of different names and forms is in reality not different from the sky itself,
though it appears different from the sky itself, though it appears different; so the Atman, which is pure
and One without a second, seems to be many in different bodies.

Verse 386:

From Brahma down to a blade of grass, all these upadhis are unreal.  Therefore, by being one with the
Atman, see the Atman which fills everywhere.

contd.,

Arunachala Siva.       

9620
Savitri's rendezvous with Yama:


As per the Vana Parva of the Mahabharata,  Asvapati the king of Madra and his queen Malavi being childless
wish for a son for their lineage to continue.  They undertake an ascetic life and offer oblations to Sun God
Savitr.  Pleased with their devotion, God Savitr appears before them and grants a boon that they will have
a daughter.  They are overjoyed at the prospect of having a child, and name the daughter Savitri in honor
of the god.  Needless to say, she imbibes the traits of asceticism and devotion as she was born out of them.
When she reaches the age of marriage, her father is worried as none come forward to seek her hand realizing
their inability to match her purity and beauty.  Hence her father tells her to find a husband on her own. 
She travels across and beyond the kingdom for this purpose and finally chooses Satyavan, the son of a blind
king named Dyumatsena, who after losing everything including his kingdom and eyesight lives in exile as
a forest dweller.

When Savitri discloses her decision, Sage Narada warns Asvapati about her bad choice.  He reveals that
though Satyavan is peerless and perfect in every way, he is destined to die in a year.  Asvapati's repeated
pleas to Savitri to reconsider her decision fall on deaf ears as she is adamant on her choice.  He finally
acquiesces and conducts the marriage of Savitri and Satyavan with great pomp.  Soon after her marriage,
she too takes to ascetic way of life, dons the attire befitting a hermit's wife, and lives in perfect obedience and
respect to elders.  As the destined day of Satyavan's death approaches, Savitri takes a three day vow of
fasting and vigil.  Though her father in law advises her against such harsh austerities, she convinces him
and seeks his permission to accompany her husband to the forest on the third day.  Dyumatsena accedes
to her request as she had not asked for anything during the entire year's stay at the hermitage.

contd.,

Arunachala Siva.   

9621
Therefore it is a certain fact that only those who possess the fitness for dwelling in that immovable state are
the fit ones to communicate that state.

The great soul, Sri Murugnar, is one who, through the grace of his guru, is possessed of a great strength
and ability to take one and complete the tasks that are extremely difficult to accomplish.  Worshipping the
feet of his guru through that grace itself, and relying upon the power of grace, he has embarked upon the
great, rare and good endeavor of discerning the recondite meaning of this work of grace, Sri Arunachala
Aksharamana Malai.  That one such as he has achieved a truly miraculous success in his endeavor, is not
to be wondered at.  No other excellence need be desired of this work, other than that it was composed by       
by Muruganar with the grace of Sri Ramana as his eyes.

However, there is one further point worth mentioning.  This commentary was composed at a time when
Bhagavan Sri Ramana Maharshi, the author of the source text, still inhabited His radiant, divine bodily
form.  Being in Bhagavan's divine presence,  Muruganar was able to compose it having clearly ascertained
the author's intended meaning for every single word of the text, so that there was not the slightest discrepancy
between the text and its commentary.

As with the commentaries on the Prasthanatrayam and many other commentaries on works imbued with
grace, doubts assail in the minds of those who study them in a number of places regarding the congruence
of meaning between the text and the commentary.  However this commentary possesses the unique excellence
in which the possibility has been entirely eradicated that it might appear to anyone, ever, that there was a lack
of congruence between itself and text. 

Arunachala Siva.             

9622
General topics / Re: Tevaram - Some select verses.
« on: March 17, 2016, 08:44:53 AM »
Verse  21:


கல்லின்புறந் தேய்த்த முழங்கை
   கலுழ்ந்து சோரி
செல்லும்பரப் பெங்கணும் என்பு
   திறந்து மூளை
புல்லும்படி கண்டு பொறுத்திலர்
    தம்பி ரானார்
அல்லின்கண் எழுந்த துவந்தருள்
   செய்த வாக்கு.


Blood gushed out from the forearm thus ground
On the stone; the bones opened and spilled out marrow;
The Lord could no longer endure this; His ethereal words
In that dark hour proclaimed thus:   

Arunachala Siva.

9623
General topics / Re: Tevaram - Some select verses.
« on: March 17, 2016, 08:42:30 AM »
Verse 20:


நட்டம்புரி வார்அணி நற்றிரு
    மெய்ப்பூச் சின்று
முட்டும்பரி சாயினுந் தேய்க்குங்கை
   முட்டா தென்று
வட்டந்திகழ் பாறையின் வைத்து
    முழங்கை தேய்த்தார்
கட்டும்புறந் தோல்நரம் பென்பு
   கரைந்து தேய.


"Unto the service of grinding sandal with the sweet paste
Of which the Lord is to be smeared, an end hath
Alas, come! But nothing can stop my grinding hand."
Thus he resolved and on the rotund stone whereon
Sandalwood is ground, he rested his elbow, and ha,
Ground it so vigorously that the outer skin, nerves
And bones were clean ground away.   


Arunachala Siva.

9624
General topics / Re: Tevaram - Some select verses.
« on: March 17, 2016, 08:40:22 AM »
Verse  19:


காய்வுற்ற செற்றங்கொடு கண்டகன்
   காப்ப வுஞ்சென்
றாய்வுற்ற கொட்பிற் பகலெல்லை
   அடங்க நாடி
ஏய்வுற்ற நற்சந் தனமெங்கும்
   பெறாது சிந்தை
சாய்வுற்றிட வந்தனர் தம்பிரான்
    கோயில் தன்னில்.

As the evil one whose wrath was fired by hatred
Had blocked all the ways whence sandal could be had,
Even when he went in search of it till sun-set
He could not come by goodly sandalwood anywhere;
With a wilted mind, he hied to the Lord?s temple.


Arunachala Siva.

9625
General topics / Re: Tevaram - Some select verses.
« on: March 17, 2016, 08:37:42 AM »
Verse  18:


புன்மைச் செயல்வல் அமண்குண்டரிற்
    போது போக்கும்
வன்மைக் கொடும்பா தகன்மாய்ந்திட
   வாய்மை வேத
நன்மைத் திருநீற் றுயர்நன்னெறி
   தாங்கு மேன்மைத்
தன்மைப் புவிமன் னரைச்சார்வதென்
   றென்று சார்வார்.


"O for the day when the sinner, the exceedingly cruel one
Who accompanying with the Samana evil-doers fritteres away
His time, would perish and the world would come to be
Ruled by a sovereign who would uphold the goodly way
Of the holy ash which yields the weal,
As assured by the true Vedas!" Thus he mused.


Arunachala Siva.   

9626
General topics / Re: Tevaram - Some select verses.
« on: March 17, 2016, 08:35:10 AM »
Verse  17:


எள்ளுஞ்செயல் வன்மைகள் எல்லையில்
   லாத செய்யத்
தள்ளுஞ்செய லில்லவர் சந்தனக்
   காப்புத் தேடிக்
கொள்ளுந்துறை யும்அடைத் தான்கொடுங்
   கோன்மை செய்வான்
தெள்ளும்புனல் வேணியர்க் கன்பரும்
   சிந்தை நொந்து.


Even when the king indulged in acts to shame him endlessly
The servitor swerved not from his path of service;
Then the mis-ruler saw to it that he could in no way
Secure sandalwood for the service of the Lord on whose crest
The Ganga rests; sore grew his heart.   

Arunachala Siva.

9627
General topics / Re: Tevaram - Some select verses.
« on: March 17, 2016, 08:32:43 AM »
Verse  16:


அந்தம் இலவாம் மிறைசெய்யவும்
   அன்ப னார்தாம்
முந்தைம் முறைமைப் பணிமுட்டலர்
   செய்து வந்தார்
தந்தம் பெருமைக் களவாகிய
   சார்பில் நிற்கும்
எந்தம் பெருமக் களையாவர்
   தடுக்க வல்லார்.


Nathless the endless cruelties caused by the king,
The servitor, as was his wont pursued his service, without fail,
To the Lord; who can prevent the doings of the great
Who are firm-poised in their own gloried palladium?   

Arunachala Siva.

9628
General topics / Re: Tevaram - Some select verses.
« on: March 17, 2016, 08:29:52 AM »
Verse 16:


செக்கர்ச் சடையார் விடையார்திரு
   வால வாயுள்
முக்கட் பரனார் திருத்தொண்டரை
   மூர்த்தி யாரை
மைக்கற் புரைநெஞ் சுடைவஞ்சகன்
   வெஞ்ச மண்பேர்
எக்கர்க் குடனாக இகழ்ந்தன
   செய்ய எண்ணி.


The dark-minded and flint-hearted cruel king,
To subject Moortiyar, the great devotee
Of the ruddy-haired Lord -- the Rider of the Bull,
The triple-eyed who is enshrined in Tiru Alavai --,
Began to indulge in shameful acts.   


Arunachala Siva.

9629
General topics / Re: Tevaram - Some select verses.
« on: March 17, 2016, 08:27:46 AM »
Verse  14:


தாழுஞ் சமண்கையர் தவத்தைமெய்
   யென்று சார்ந்து
வீழுங் கொடியோன் அதுவன்றியும்
   வெய்ய முன்னைச்
சூழும் வினையால் அரவஞ்சுடர்த்
   திங்க ளோடும்
வாழுஞ் சடையா னடியாரையும்
   வன்மை செய்வான்.


He took to align the (pseudo-) tapaswic way of the Samanas as true;
Not content with that (downfall), the cruel one started
Oppressing the servitors of the Lord whose matted hair
Sports the crescent; sure it was the working of dreadful Fate.   

Arunachala Siva.

9630
General topics / Re: Tevaram - Some select verses.
« on: March 17, 2016, 08:25:09 AM »
Verse  13:


வல்லாண் மையின்வண் டமிழ்நாடு
   வளம்ப டுத்து
நில்லா நிலையொன்றிய இன்மையின்
    நீண்ட மேரு
வில்லான் அடிமைத் திறமேவிய
   நீற்றின் சார்பு
செல்லா தருகந்தர் திறத்தினில்
   சிந்தை தாழ்ந்தான்.



By force of arms he conquered the bounteous land
Of the Tamlzhs, but would not duly foster it;
By lack of knowledge he would not be established
In the devotee?s way of the holy ash of the Lord
Who bent the Mount Meru into a bow; he chose to
Get sunk in the way of the Samanas.

Arunachala Siva.

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