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Messages - Subramanian.R

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9616
General topics / Re: Tevaram - Some select verses.
« on: May 25, 2016, 08:49:40 AM »
Verse 34:


பிள்ளை யார்எழுந் தருளஅத்
   தொண்டர்தாம் பின்பு
தள்ளும் அன்புடன் கேண்மையும்
   தவிர்ப்பில எனினும்
வள்ள லார்திரு வருளினை
   வலியமாட் டாமை
உள்ளம் அங்குடன் போக்கிமீண்
   டொருவகை இருந்தார்.


When the Child ruled by God departed,
Though the servitor was impelled by love and friendship
To follow him, he would not transgress
The mandate of the divine patron.
He returned, plying his heart after him,
And somehow managed to abide in his place.   

Arunachala Siva.

9617
General topics / Re: Tevaram - Some select verses.
« on: May 25, 2016, 08:47:21 AM »
Verse  33:



பதிக நாண்மலர் கொண்டுதம்
   பிரான்கழல் பரவி
அதிக நண்பினை நீலநக்
   கருக்களித் தருளி
எதிர்தொ ழும்பதி களில்எழுந்
   தருளினார் என்றும்
புதிய செந்தமிழ்ப் பழமறை
   மொழிந்தபூ சுரனார்.

Decking the Lord with his fresh garlands of divine decades
He made his adoration;
He endowed Neelanakkar with his great friendship;
The divine child that sang the hoary Vedas
In ever-fresh Tamizh, then fared forth to other shrines.   

Arunachala Siva.


9618
General topics / Re: Tevaram - Some select verses.
« on: May 25, 2016, 08:45:04 AM »
Verse  32:


கங்கு லிற்பள்ளி கொண்டபின்
   கவுணியர் தலைவர்
அங்கு நின்றெழுந் தருளுவார்
   அயவந்தி அமர்ந்த
திங்கள் சூடியை நீலநக்
   கரைச்சிறப் பித்தே
பொங்கு செந்தமிழ்த் திருப்பதி
   கத்தொடை புனைந்தார்.



The Lord of Kauniyas after his stay there at night
Fared forth to hymn the praise of the Lord of Ayavanti
Upon whose crest rests the crescent;
He praised Neelanakkar in his divine decade
Surcharged with nectarean words of dulcet Tamizh.   

Arunachala Siva.

9619
General topics / Re: Tevaram - Some select verses.
« on: May 25, 2016, 08:42:42 AM »
Verse  31:


ஆங்கு வேதியில் அறாதசெந்
   தீவலஞ் சுழிவுற்
றோங்கி முன்னையில் ஒருபடித்
   தன்றியே ஒளிரத்
தாங்கு நூலவர் மகிழ்வுறச்
   சகோடயாழ்த் தலைவர்
பாங்கு பாணியா ருடன்அரு
   ளாற்பள்ளி கொண்டார்.


In the "Vetikai" where fire was for ever burning,
The red flame began to spiral up and twirl right,
Glowing more resplendent than ever in various ways.
Witnessing this, the wearer if the sacred thread
Felt immensely happy.
The Lord of Sakota-Yazh with his wife beside him
Slumbered in peace by the grace of the Lord.   

Arunachala Siva.

9620


Sampurnamma:

Bhagavan Ramana's humor is itself quite harmless. His children were also making jokes like Him,
without harming anyone and at the same time revealing highest Truth.

Once one kitchen server, I think it is Sampurnamma, served Bhagavan Ramana with more of rice.
Bhagavan Ramana told her:  It is quite a large quantity.  Sampurnamma said:  "What is
large?  What is small?  It is all in the mind!"

Bhagavan laughed heartily and said:  "O, You are telling my teachings to me!"

Arunachala Siva,

9621


Suri Nagamma:

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.

9622

The two barbers:


Both Subbarayan and Natesan were great devotees of Bhagavan Ramana and they did their
work every full moon day. Once when Subbarayan had been quite old, he missed one or two
hairs on Bhagavan's head while tonsuring.  Sarvadhikari said:  You are not having good eye
sight. Why not you find someone else? Bhagavan Ramana said:  What if?  Even if one or two
hairs have been missed while shaving, it does not matter to me.  Why are you chiding him?

After this incident, I think, Subbarayan deputized his nephew for the work.

Arunachala Siva.

9623
General Discussion / Re: Rough Notebook-Open Forum
« on: May 24, 2016, 11:51:48 AM »
Today is the Liberation Day of Tiru Jnana Samandhar. He got married to a girl in Tiru Nallur.
After the wedding,  he wanted with his wife to go to the Siva Temple for prayer. The cooks, the drummers,
the pipers and the Siva devotees who had come to the wedding, Tiru Neela Kanta Yazhpanar, Tiru Neela
Nakka Naayanar and Muruga Nayanar followed suit.  They entered the temple and after prayer, all
merged as Light with Siva.

It happened on Vaikasi Moolam Day.


The temple is thereafter called Tiru Nallur Perumanam.

Arunachala Siva.

     

9624
Verse  2 (2)


யானேதும் பிறப்பஞ்சேன் இறப்பதனுக்
    கென்கடவேன்
வானேயும் பெறில்வேண்டேன் மண்ணாள்வான்
    மதித்துமிரேன்
தேனேயும் மலர்க்கொன்றைச் சிவனேஎம்
    பெருமான்எம்
மானேஉன் அருள்பெறுநாள் என்றென்றே
    வருந்துவனே.

I dread not re-birth;
what do I care for death?
I seek not Heaven even if it is offered to me.
I value not proffered ruler-ship;
O Siva who wears A wreath of meliferous Kondrai flowers !
O our God !
O our Deity !
I will pine and pine for the day When I will be the receipient of Your grace !


Arunachala Siva.

9625
ARivuruthal -  Getting Viveka throgh Siva's grace):

Verse 1 (2)



நாடகத்தால் உன்னடியார் போல்நடித்து
    நான்நடுவே
வீடகத்தே புகுந்திடுவான் மிகப்பெரிதும்
    விரைகின்றேன்
ஆடகச்சீர் மணிக்குன்றே இடையறா
    அன்புனக்கென்
ஊடகத்தே நின்றுருகத் தந்தருள்எம்
    உடையானே.


O our Owner, I but play-act the role of Your devotee
And barging into the midst of Your servitors,
I hasten very much to gain deliverance.
O glorious, auric and gemmy Hill !
Bless me With ceaseless love for You and cause it
To abide for ever in me, meltingly.

Arunachala Siva.

9626
General topics / Re: Abhirami Andati - verses and meanings:
« on: May 24, 2016, 11:30:20 AM »
Verse 32:


32: ஆசைக் கடலில் அகப்பட்டு, அருளற்ற அந்தகன் கைப்
பாசத்தில் அல்லற்பட இருந்தேனை, நின் பாதம் என்னும்
வாசக் கமலம் தலைமேல் வலிய வைத்து, ஆண்டு கொண்ட
நேசத்தை என் சொல்லுவேன்?- ஈசர் பாகத்து நேரிழையே.

அபிராமித்தாயே! எந்தன் ஈசன் இடப்பாகத்தில் தானொரு பகுதியாக அமைந்தவளே! அம்மா! நான் கொடிய ஆசையென்னும் துயரக் கடலில் மூழ்கி இரக்கமற்ற எமனின் பாச வலையில் சிக்கியிருந்தேன். அத் தருணத்தில் பாவியாகிய என்னை மணம் பொருந்திய உன்னுடைய பாதத் தாமரையே வலிய வந்து என்னை ஆட்கொண்டது! தாயே! நின் அரும்பெரும் கருணையை என்னென்று உரைப்பேன்!

O Mother Abhirami!  You are concorporate with my Father Iswaran. O Mother, I was in desires which
are like ferocious deep sea of sorrow. I was by this about to the caught by Yama who is merciless and who
was about to throw his net for taking me.  At that time, You have dragged me to Your fragrant lotus feet.
O Mother, how can I forget this great mercy of Yours!

contd.,

Arunachala Siva.

9627
Sorupananda thought, 'This Tattuvaraya is highly established in composing verses in Tamizh. Through 
him, we should get some sastras composed for the benefit of the world.'

He indicated his will through hints for a long time, but as Tattuvaraya was in nishta (Self absorption)
all the time, he could not act on the suggestions.

Sorupananda eventually decided to accomplish his objective by following a different course of action.

Pretending that he wanted to have an oil bath on a new moon day, he turned to his attendant and asked
'Bring oil'

Tattuvaraya, who was standing nearby, knew that it was Amavasya (new moon day). He began to
speak by saying 'Am....' and then  stopped.

It is prohibited to have an oil bath on Amavasya.  This breach with custom was sufficient to bring
Tattuvaraya out of his Self absorption.  He spontaneously uttered 'Am...: presumably as a prelude
to saying that it was Amavasya, bu then stopped because he realized that it would be improper of him
to criticize any action his Guru chose to perform.  This gave Sorupananda the opportunity he was looking
for:

contd.,

Arunachala Siva.             

9628
He says that it is clear that there has to be a source for everything that exists and concedes that, effectively
we have to acknowledge that Isvara is that source, as claimed by the Upanishad.  Before embarking on a
detailed consideration of all that this entails, beginning with some of the theories that were around at that time,
it is worth pointing out where all this is going to lead:  there is and can be no such thing as creation!

To return to the bangle, chain and ring metaphor yet again, we can change the bangle into a chain. We
might therefore be said to be 'creating' a chain out of a bangle. But all we are doing is changing the form
of the substance - gold. We cannot create or destroy the gold.  Note that any discussion of nuclear fusion
or fission would be going beyond the bounds of this metaphor!  Advaita has nothing to do with physics
or chemistry.

Given that the true 'creation' is not possible, all that we can suggest is that everything already exists and
always will exist.  If some thing 'appears'  when it seemingly was not there before, but in an 'unmanifest'
state. An example of this given in the scriptures is a tree 'appearing' from a seed. Here, we now know that   
the 'unmanifest; from is the DNA in the nucleus of the seed; all of the instructions for making the tree are
contained in encoded form, ready to be activated when food, water, light are provided.  Another way of
putting this is to say that the tree was in 'causal' or 'potential' form in the seed.  Similarly, as far as the
universe is concerned, we could say that everything was in a potential form prior to the big bang. But
it would be wrong to say that nothing 'existed.'

contd.,

Arunachala Siva.       

9629
187. The illusory notion of the serpent ceases when the rope is known to be the truth. Not so does the
world-illusion cease for the aspirant.  Even after the truth (the unreality of the world) is known by the
help of revelation and by arguments, still world continues to appear as real.

188.  The world-illusion does not come to an end by theoretical knowledge and hence there is no room
for this doubt. Yet in order to remove this doubt the Guru gives a second simile.

189.  Even after the truth of it becomes known, there persists the vision of water in the mirage.
But even when this doubt is cleared, another doubt arises in its place.

190.  It is objected: 'Worldly objects serve some useful purposes;  but the water of the mirage is
not so.' To this the reply is:  'Things seen in a dream are useful in the dream), but all the same they
are unreal.'

191.  In the same way the objects of the world, though useful during their pendency, are unreal.
This state, called the waking, is really a dream seen by the creature who is a victim of the sleep which
consists in the ignorance of the Real Self.

192.  So long ass this sleep of ignorance does not cease by Direct Experience of the Truth of the Self,
this dream called waking, wherein the world appears as real, will continue.

contd.,

Arunachala Siva.           
         

9630
79.  Though the Vedas are described as a quartet, they are innumerable.  Taking various names and forms,
they have become established in diverse countries granting a variety of fruits.  Though their immediate
purpose might appear as pertaining to the mundane, having their roots in the ground they coax the beneficiary
into the unlimited good.

Careful examination reveals that the true nature and purpose of these sacred works is in fact the Ultimate.
The reason that is not apparent is not because it is hidden but because it is understood differently under
diverse circumstances.  Therefore, it can only be wise to follow the texts by the word in whatever capacity
or context.

80.  The world is a conglomerate of Jivas of divergent make ups.  It is in the capacity of the Lord and His
utterances, the Vedas, to direct each one of them towards the common goal. Those who reverentially
follow them receive His grace. Those discharged with the authority to take up their study must do so with
full adoration and trust, under teachers of purity and eminence.  Further, they should strive to propagate
their study by others and help maintain their current for the welfare of the world.

81.  However much one progresses forward to higher in the spiritual path, one is not freed from pitfalls
until Liberation from the body is attained.  'It is a walk on razor's edge' warns Katha Upanishad.

Constant vigilance, forbearance and self scrutiny are essential.  Discharging one's duties with reverence
and humility, one must push forth in parallel with one's spiritual practices.

82,83: Just as one eats food until life lasts, so must one perform one's functions until the goal is reached.
Only then the causal force of karma gets exhausted leaving one to march ahead in the path of Jnana.

If Karma gets extinguished prior to siddhi (attainment) it is alright. But it is dangerous to renounce duties
with one's own volition.  Even the temporary relief resulting from such renunciation is not devoid of fear
and doubt. Whereas the limited freedom enjoyed during the performance of duties is fearless and joyful.

contd.,


Arunachala Siva.   

     

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