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Messages - Subramanian.R

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9661
General topics / Re: Tevaram - Some select verses.
« on: July 16, 2016, 08:58:35 AM »
Verse  508:



மன்னு தோரண வாயில்முன்
    வணங்கியுள் புகுவார்
தன்னுள் எவ்வகைப் பெருமையும்
    தாங்கிய தகைத்தாம்
பன்னெ டுஞ்சுடர்ப் படலையின்
    பரப்பினைப் பார்த்துச்
சென்னி தாழ்ந்துதே வாசிரி
    யன்தொழு தெழுந்தார்.



He adored before the entrance for ever decked with Toranas,
And moved in; beholding the long and manifold expanse
Of the lustrous continuum of the Devaasiriyan*
Which holds within itself the glories of all the various types,
He prostrated before it, adored it, and rose up.


(* it is a hall where Siva devotees sit and chat about the greatness of Siva.  Any devotee should
first go there and do namaskaram to them and then only enter the temple.)

Arunachala Siva.
.

9662
General topics / Re: Tevaram - Some select verses.
« on: July 16, 2016, 08:54:54 AM »
Verse  507:


வந்தி றைஞ்சு மெய்த் தொண்டர்தங்
    குழாத்தெதிர் வணங்கிச்
சந்த முத்தமிழ் விரகராம்
    சண்பையர் தலைவர்
அந்த மாயுல காதியாம்
    பதிகமங் கெடுத்தே
எந்தை தானெனை ஏன்றுகொ
    ளுங்கொல்என் றிசைத்தார்.

The lord of wisdom who came singing the divine decade
Circled by the true tapaswis and hailed by the citizens
Who reverentially strewed on him fragrant gold-dust,
Flowers and puffed rice, reached the entrance
Of the temple of the Lord of gods.   

Arunachala Siva.







9663
General topics / Re: Tevaram - Some select verses.
« on: July 16, 2016, 08:52:26 AM »
Verse  506:


விரவு பேரணி வேறுவே
    றின்னன விளங்கும்
பிரச மென்மலர்ச் சோலைசூழ்
    பெருந்திரு வாரூர்
அரச ளிப்பவர் அருளினால்
    அடியவர் குழுவும்
புரிச னங்களும் புறத்தணைந்
    தெதிர்கொளும் பொழுது.

From the great Tiruvaaroor girt with gardens rich in soft
And meliferous flowers, and glowing with such
Multifolate splendor, by the grace of its Sovereign-Ruler,
Lord Thiagaraja, servitors and great citizens came
To the outskirts of the city to receive the godly child.   

Arunachala Siva.

9664
General topics / Re: Tevaram - Some select verses.
« on: July 16, 2016, 08:49:32 AM »
Verse 505:



தழைம லர்த்தடஞ் சாலைகள்
    தெற்றிகள் சதுக்கம்
குழைமு கத்தவர் ஆடரங்
    கிமையவர் குழாமும்
விழைசி றப்பின வியலிடம்
    யாவையு மிடைந்து
மழைமு ழக்கென இயம்பின
    மங்கல இயங்கள்.

Beside the tanks where flourished flowers,
Broad streets, long pials, junctions of roads
And theaters where bright women decked with ear-pendants
Danced, and all spacious places coveted even by the celestial beings,
Many an auspicious instrument resounded like thunder.


Arunachala Siva.

9665
General topics / Re: Tevaram - Some select verses.
« on: July 16, 2016, 08:47:09 AM »
Verse  504:


மாலை சூழ்புறங் கடைகளின்
    மணிநிரை விளக்கின்
கோல நீள்சுடர் ஒளியுடன்
    கோத்திடை தூக்கும்
நீல மாமணி நிழல்பொர
    நிறம்புகர் படுக்கும்
பால வாயின பவளவே
    திகைமலர்ப் பந்தர்.


All the foreyards were decked with garlands;
Rows of lamps and blazing cressets were hung
With blue stones set betwixt them;
The sapphire-light that fell on the flower festoons
Of the coral-hued pials would not therefore
Glow pure red but dark-red.

Arunachala Siva.

9666
General topics / Re: Tevaram - Some select verses.
« on: July 16, 2016, 08:44:50 AM »
Verse  503:


ஆடல் நீடுவ துகிற்கொடி
    கொடிகள் அணிகுழற்
தோடு சூழ்வன சுரும்பொடு
    தமனியத் தசும்பு
காடு கொண்டன கதலிதோ
    ரணநிரைக் கமுகு
மாட மாளிகை மண்டபங்
    களின்மருங் கெல்லாம்.



Beside all alcoves, mansions and towers
Cloth-pennants and creeper-like women
Endowed with beauteous hair, danced;
Bees and golden pots sought the petals of flowers;
Plantains, Toranas and Arecas rose like a forest.

Arunachala Siva.

9667
General topics / Re: Tevaram - Some select verses.
« on: July 16, 2016, 08:41:45 AM »
Verse 502:


நான மான்மத நளிர்பெருஞ்
சேற்றிடை நறும்பொன்v தூந றுந்துகள் சொரிதலிற்
சுடரொளிப் படலை
ஆன வீதிகள் அடிவலித்
தவைகரைந் தலைய
வான மாரியிற் பொழிந்தது
மலர்மது மாரி.


In the cool and great paste of sandalwood
Mixed with civet and musk, fragrant gold-dust
Was poured and the spicy cream was sprinkled
On the bright streets;
(dried by the sun) as these irritated
The soles of feet, the Karpaka rained honey-laden blooms
And made them run a demulcent stream.

Arunachala Siva.

9668



In good and happy times, hardly few think about God or Guru.
When the life situation becomes utterly unmanageable, with penury,
diseases, sorrows, one should think of God or Guru. But we do not
do that.  Because, our ego tries to fight these miseries, without
seeking God or Guru or we become deluded by the events around
us and do not have mental make up to think of God or Guru.  That
is why, one Azhwar said:  Appothaikku, Ippothe solli vaithen Narayana.
"I do not know whether I can chant your names Narayana, in times of
unbearable distress, and that is why I am chanting your names now!"   
This is the situation.  But we do not chant his names ippothe, now itself,
as a reserve for appothe, at that time of distress.  This is the human behavior
for most people.

When the horses became jackals again at night, the Pandya King
grew very angry at Saint Manikkavachagar and made him walk on
the summer sands of Vaigai river, with hot bricks on his head.
The Saint sang:  "Namasivaya, Namasivaya, even if I faint I should
think and chant your name in subconscious state!" 

How many of us can do this?  It is very difficult.  On the last day
of His avatara period, that is on 14th April 1950, at about 8 PM,
the inmates in the Asrmam suddenly started in chorus, singing:
Arunachala Siva, Arunachala Siva....  Bhagavan Ramana raised His
back from the pillows and looked at them with abundant grace and
thankfulness.  Tears rolled down from His eyes. At 8.47 He left
His body as a meteor!  He is the complete Guru, with no mind/body consciousness
for 54 years and no vasanas whatsoever.

Arunachala Siva.

9669

Atma Vicharam:

1. Inititally some scheduled time should be allotted.  Preferably
at night, when the world around is quiet.  This scheduled time
should be increased.

2. In due course, it becomes uninterrupted throughout the day,
even during work and in work-stations.

There are many conversations in "Talks" and "Day By Day" and "Letters from Sri Ramanasramam" and "Maharshi's Gospel", covering these aspects.

3.  He has told Annamalai Swami (vide Sri Ramana Ninaivugal -
Tamizh by Annamalai Swami) once:  "Opening the eyes and doing
self enquiry or meditation is better in the beginning.  Closing the
eyes would create rush of unwanted thoughts in larger measure.
It is like throwing a ball at a wall, standing very close to that wall.
The ball will rebound with higher speed to hit you.  If you throw
a ball at a wall from a distance, the rebounding ball will not come
speedily."

Arunachala Siva

9670
Verse  146:


The inferior bliss that arises with the objects of sense, lasts for some time, then disappears is of little
worth;  the superior bliss is that which is all consuming and endures without intermission.  Can it
be gained by the discriminating mind? The bliss which appears and is subsequently lost is synonymous
with the alternating states of pleasure and pain.  Your true state is that of the bliss which neither
appears nor subsides.


The state referred to in the first part of the verse is that of those who try to experience bliss with
the discriminating mind, it being understood that no such attempt on the part of the Jnani would,
or could, be made.   

The state of being merged in the Self is one of pure bliss, yet it is not perceived as such, since there
is no discriminating intelligence to perceive it.  Being of the very nature of the Self, it neither appears
nor disappears.  This is rather like the state of deep sleep, which we recognize to have been blissful
only on waking up from it. If we imagine therefore a state which is like deep sleep, but filled with
undifferentiated awareness, then we have some idea of the state being alluded to here.

(to be continued when the next issue of Mountain Path is received.)

contd.,

Arunachala Siva.     

9671
Verse  16:



என்னைஅப் பாஅஞ்சல் என்பவர் இன்றிநின்
    றெய்த்தலைந்தேன்
மின்னையொப் பாய்விட் டிடுதிகண் டாய்உவ
    மிக்கின்மெய்யே
உன்னையொப் பாய்மன்னும் உத்தர கோசமங்
    கைக்கரசே
அன்னையொப் பாய்எனக் கத்தன்ஒப் பாய்என்
    அரும்பொருளே.



As there was none who could tell me,
"O son,
fear not !"
roamed about all wearied.
O fulgurant One !
Will You forsake me?
Truly speaking Your peer is Your own Self.
O my rare Ens !
O King of ever-during Uttharakosamangkai !
You are like Mother !
You are like Father !


contd.,

Arunachala Siva.

9672
Verse  15:


களிவந்த சிந்தையொ டுன்கழல் கண்டுங்
    கலந்தருள
வெளிவந்தி லேனை விடுதிகண் டாய்மெய்ச்
    சுடருக்கெல்லாம்
ஒளிவந்த பூங்கழல் உத்தர கோசமங்
    கைக்கரசே
எளிவந்த எந்தை பிரான்என்னை ஆளுடைய
    என்னப்பனே.



O Uttharakosamangkai`s King whose flowery ankleted feet are the source of all true lights !
O my Sire and Lord-God who is easy of access !
O my Father Who rules and has me as Your servitor !
Having beheld Your ankleted feet with a rejoicing mind,
I gained not Your grace to get merged with You.
Will You forsake me?

contd.,

Arunachala Siva.

9673
General topics / Re: Abhirami Andati - verses and meanings:
« on: July 15, 2016, 12:17:51 PM »
Verse  63:


63: தேறும்படி சில ஏதுவும் காட்டி, முன் செல்கதிக்குக்
கூறும் பொருள், குன்றில் கொட்டும் தறி குறிக்கும்--சமயம்
ஆறும் தலைவி இவளாய் இருப்பது அறிந்திருந்தும்,
வேறும் சமயம் உண்டு என்று கொண்டாடிய வீணருக்கே.

ஆறு சமயங்களுக்கு தலைவியாக இருக்கக் கூடியவள், அபிராமி அன்னையாகும். அவளே பேதையர்களுக்கு நற்கதியடைவதற்குச் சில உண்மையான வழிகளைக் காட்டுபவள். அப்படியிருந்தும் சில வீணர்கள் பிற சமயம் உண்டென்று அலைந்து திரிகிறார்கள். இவர்களின் செயல் பெரிய மலையைத் தடி கொண்டு தகர்ப்பேன் என்பது போல் உள்ளது.


Abhirami, our Mother is the head of the six religions.*  She is the one who shows the way even to the
ignorant, the true way,  to attain the good goal of Mukti.  Even if this be so, some ignorant people say
that there are other way and roam about. The acts of these are similar to the act of breaking a big
mountain with a log of wood.

* six religions are Saivam, Saktam, Ganapatyam, Kaumaram, Vaishnavam and Souram (the worship
of Sun alone.

contd.,

Arunachala Siva.         

9674
45.  The assertion 'I am the body' is regarded as the limitation.  In all the three periods of time it is not.
All is Brahman alone.

46.  The understanding 'I am the body' is described as the all sorrowful.  In all the three periods of time
it is not.  All is Brahman alone.

47. The knowledge 'I am the body' is talked about as the great mistouch.  In all the three periods of time
it is not. All is Brahman  alone.

48. The assertion 'I am the body' is remembered as verily death.  In all the three periods of time it is not.
All is Brahman alone.

49.  The assertion 'I am the body' is regarded as unpleasant.  In all the three periods of time, it is not.
All is Brahman alone.

50. The assertion 'I am the body'  is reminiscent as the great sin. In all the three periods of time, it is not.
All is Brahman alone.

51.  The assertion 'I am the body' -- that verily is overwhelming, it is said.  In all the three periods of
time it is not. All is Brahman alone.

52. The notion ' I am the body' is to be remembered as all faults. In all the three periods of time it is not.
All is  Brahman alone.         

contd.,

Arunachala Siva.

9675
546. To be free from the notion 'I am not Brahman' is itself the knowing of the Brahma. Freedom
from the notion that anything not the Self, is the Self is the right knowing of the Self.

547. When, by making the Quest of one's Self, one becomes consumed like food, by the Supreme
One, how can any one survive as separate from Him, who could be named a Sage?

548.  How can one, after experience the Truth of Non Duality (in that Supreme State), remain
separate from the Supreme Being?  For that State has been styled, by Sri Krishna, Himself the
Supreme One, as Merger into the Brahman.

549.  In he sacred lore the Sage is described in the same terms as the Brahman Itself is described.
Since the True Nature of the Brahman is Pure, Supreme Consciousness, the true nature of the Sage
is not different.

550.  Since no one has two selves, it follows that the sayings,'I know my Self' and 'I do not know my
Self' are both ridiculous.  The Self never becomes an object for knowledge. Such is the statement on
this point made by the Most Holy One.

551. This State of being one's own True Self freed from all limiting super-impositions (the sheaths)
is called the State of Non Duality, because therein the Supreme Sole Reality, the Infinite  Brahman ,
is not other than the Self.

552.  The State of  Non Duality of the Real Self, experienced by the Sage by attaining the Supreme
State,  is not the fruit of the practice of sadhana, but is the eternal Nature of that Self.

553.  Some say that this Duality (variety) will remain real so long as one is engaged in practicing
sadhana, but when the goal is reached, Non Duality will come into being by the extinction of the
Duality.

554.  These men do not know the Truth of the Transcendental State,  beyond Space and Time,
and wherein the world has not come into being. Non Duality has neither beginning nor end.
Duality, with space and time, is unreal always.

contd.,

Arunachala Siva.                     
     
   

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