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Messages - Subramanian.R

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9736
General topics / Re: Tevaram - Some select verses.
« on: March 12, 2016, 09:03:55 AM »
Verse  19:



திருக்கைசென் றரிவாள் பற்றுந்
   திண்கையைப் பிடித்த போது
வெருக்கொடங் கூறு நீங்க
   வெவ்வினை விட்டு நீங்கிப்
பெருக்கவே மகிழ்ச்சி நீடத்
   தம்பிரான் பேணித் தந்த
அருட்பெருங் கருணை நோக்கி
   அஞ்சலி கூப்பி நின்று.


When the divine hand held the strong hand that wielded
The sickle, he was seized with inexpressible wonder;
His wound healed
And he stayed his fierce act;
Great was his joy;
He thought of the grace great of His Lord
And folded His hands in worship;
He stood (in awe) and adored Him thus:

Arunachala Siva.

9737
General topics / Re: Tevaram - Some select verses.
« on: March 12, 2016, 09:01:38 AM »
Verse 18:


மாசறு சிந்தை யன்பர்
   கழுத்தரி அரிவாள் பற்றும்
ஆசில்வண் கையை மாற்ற
   அம்பலத் தாடு மையர்
வீசிய செய்ய கையும்
    மாவடு விடேல்வி டேலென்
றோசையுங் கமரி னின்றும்
   ஒக்கவே எழுந்த வன்றே.


To prevent the act of the fierce and flawless hand
Of the blemish-less servitor who wielded the sawing sickle,
The sticking out of the Gracious hand of the Dancer-Lord
And the sound of "Videl-Videl" of biting
And cracking the tender mango, was seen and heard
Simultaneously from the fissure.

Arunachala Siva.

9738
General topics / Re: Tevaram - Some select verses.
« on: March 12, 2016, 08:59:02 AM »
Verse  17:


ஆட்கொள்ளும் ஐயர் தாமிங்
    கமுதுசெய் திலர்கொ லென்னாப்
பூட்டிய அரிவாள் பற்றிப்
   புரையற விரவு மன்பு
காட்டிய நெறியி னுள்ளந்
   தண்டறக் கழுத்தி னோடே
ஊட்டியும் அரியா நின்றார்
   உறுபிறப் பரிவார் ஒத்தார்.



"My Lord who could redeem me, could not eat my offering"
He cried, and holding the sickle set on his neck,
He, poised in the flawless way of love, began to saw away
The neck from behind through bone, cord and pipe.
He was like him who would cut away his transmigration.   

Arunachala Siva.

9739
General topics / Re: Tevaram - Some select verses.
« on: March 12, 2016, 08:56:01 AM »
Verse  16:


நல்லசெங் கீரை தூய
    மாவடு அரிசி சிந்த
அல்லல்தீர்த் தாள வல்லார்
   அமுதுசெய் தருளும் அப்பே
றெல்லையில் தீமை யேனிங்
   கெய்திடப் பெற்றி லேனென்
றொல்லையி லரிவாள் பூட்டி
   ஊட்டியை அரிய லுற்றார்.



When goodly greens, tender mangoes pure and rice spilled,
He said: "I am denied the grace of the Lord
Who can rid me of my misery, and rule me,
As I, the one of endless evil,
Canst not offer food to my Lord."
He set the sickle on his neck and began to saw it.


Arunachala Siva.

9740
General topics / Re: Tevaram - Some select verses.
« on: March 12, 2016, 08:51:07 AM »
Verse  15:


போதரா நின்ற போது
    புலர்ந்துகால் தளர்ந்து தப்பி
மாதரார் வருந்தி வீழ்வார்
   மட்கல மூடு கையால்
காதலால் அணைத்தும் எல்லாங்
   கமரிடைச் சிந்தக் கண்டு
பூதநா யகர்தந் தொண்டர்
    போவதங் கினிஏன் என்று.


As he was proceeding thus, by reason of his fatigue
His foot slipped; with her hand that covered
The earthen pot, his loving wife tried to hold him;
Yet as all slipped into the fissure of the field,
The servitor of the Lord of the Bhootas exclaimed:
"Of what avail is my going there, henceforth?"   

Arunachala Siva.

9741
General topics / Re: Tevaram - Some select verses.
« on: March 12, 2016, 08:48:40 AM »
Verse 14:


முன்புபோல் முதல்வ னாரை
   அமுதுசெய் விக்க மூளும்
அன்புபோல் தூய செந்நெல்
   அரிசிமா வடுமென் கீரை
துன்புபோம் மனத்துத் தொண்டர்
   கூடையிற் சுமந்து போகப்
பின்புபோம் மனைவி யார்ஆன்
   பெற்றஅஞ் சேந்திச் சென்றார்.

When as before to provide offerings for the Lord
The servitor bore on his head the basket
That contained the goodly rice, pure as his spiraling love,
The tender greens and the tender mangoes, and fared forth
With a mind untouched by trouble, his wife followed him
With the pot of panchakavya.

Arunachala Siva.


9742
General topics / Re: Tevaram - Some select verses.
« on: March 12, 2016, 08:46:02 AM »
Verse 13:


மனைமருங் கடகு மாள
   வடநெடு வான மீனே
அனையவர் தண்ணீர் வார்க்க
   அமுதுசெய் தன்ப னாரும்
வினைசெயல் முடித்துச் செல்ல
   மேவுநா ளொருநாள் மிக்க
முனைவனார் தொண்டர்க் கங்கு
   நிகழ்ந்தது மொழியப் பெற்றேன்.


When even the wild greens were unavailable
His wife, verily an Aruntati, served him with water;
With that for his food, the loving devotee pursued
His daily service; I am truly blessed to narrate
What took place one day, when he spent his days thus.

Arunachala Siva.

9743
General topics / Re: Tevaram - Some select verses.
« on: March 12, 2016, 08:43:54 AM »
Verse 12:


வைகலும் உணவி லாமை
   மனைப்படப் பையினிற் புக்கு
நைகர மில்லா அன்பின்
   நங்கையார் அடகு கொய்து
பெய்கலத் தமைத்து வைக்கப்
    பெருந்தகை யருந்தித் தங்கள்
செய்கடன் முட்டா வண்ணந்
    திருப்பணி செய்யும் நாளில்.


Though for many days they had no rice to eat
His wife suffered no loss of love for the Lord;
She would from the backyard daily gather wild greens
Cook and serve it; they had only this for food;
Thus they spent their days, though their service
Continued as usual.   

Arunachala Siva.

9744
General topics / Re: Tevaram - Some select verses.
« on: March 12, 2016, 08:41:22 AM »
Verse  11:

நண்ணிய வயல்கள் எல்லாம்
   நாடொறும் முன்னங் காண
வண்ணவார் கதிர்ச்செஞ் சாலி
   ஆக்கிட மகிழ்ந்து சிந்தை
அண்ணலார் அறுத்த கூலி
   கொண்டிஃ தடியேன் செய்த
புண்ணிய மென்று போத
   அமுதுசெய் விப்பா ரானார்.


In all the fields the Lord caused growth of crops
Rich in paddy sheaves that could be daily harvested;
Beholding this the glorious Tayanar thought thus:
"This indeed is my punya." He felt happy
And he engaged himself in harvesting; with the paddy
Thus secured, he rendered rich service to his deity.   

Arunachala Siva.

9745




Devaraja Mudaliar was a lawyer by profession.  He had a highly
developed mind which railed against inconsistencies, in any form.
He also liked to have every detail accounted for it.

When Tamizh poets like Manikkavachagar and Tiru Jnana Sambandhar
alluded to their renunciation in verse, they would mention something
like, my spirit, my body and my personal possessions.  (Manikkavachagar
says in Kuzhaitha Pathu, Decade on Melting:  "Have you not taken away my
spirit, my body and my possessions, on the day you decided to rule over me,
O the Hill, where is any deficiency in me? You do good or bad to me, am I
responsible for that?")

Devaraja Mudaliar asked Bhagavan:  "In one of your verses, (Sri
Arunachala Nava Manimalai, Verse 7) you have mentioned only
spirit and body and not any personal possessions. Bhagavan!
Why did you not mention personal possessions?"

Bhagavan Ramana replied:  "O Mudaliar-vaL, How can I mention
anything that I did not have?"

Devaraja Mudaliar did not leave Him.  (What a relationship between a
devotee and a Guru!)  H asked:  Bhagavan!  Do you then mean to say,
that Manikkavachagar had some personal possessions?"

Bhagavan replied:  I did not have anything, so I did not mention.
I don't know about them!"

(Manikkavachagar says in another verse of Tiruvachakam, Kula
Pathu, Verse 1, Decad on Joyful Heckling.)  " O, only the codpiece and begging
bowl are only my relations.  My only thinking is about Siva's anklet-wearing feet!"

(Source:  Devaraja Mudaliar's Reminiscences)

Arunachala Siva.   

9746
General Discussion / Re: Rough Notebook-Open Forum
« on: March 12, 2016, 06:46:48 AM »



There was one gentleman by name Thinnai Swami.  He came to
see Bhagavan Ramana with his family.  When he was taking leave
of Bhagavan, Bhagavan merely said, "Iru".  "Be."  He continued
in Tiruvannamalai for another 25 years, and the family left him
and visiting him occasionally.  He was living in a Thinnai, the front
portal of a large house.  No bath.  No change of dress.  Food, only
when someone offers.  Such is the magnetic spell of Bhagavan
Ramana.

Arunachala Siva.

9747


Bhagavan Ramana has said to some new visitors asking about His biography to read the
Sri Ramana Ashottaram of Sri Viswanatha Swami.  It covers His place of birth, His gothra,
His father's name, His living in Madurai, His Atma Jnana Udayam in Chokkappa Naicken Street,
His reaching Arunachala, His stay in Virupaksha Cave, Skandasramam, His works like
Upadesa Saram, Sad Darsanam, Arunachala Stuti Panchakam, Sri Ramana Gita etc.,
It also speaks about Matrumukti and finally ends as Om Sri Purushottamaya Namah. 
There are implicit references about His avatara of Skanda.

Arunachala Siva.


9748
General topics / Re: Mind and Consciousness - David Frawley:
« on: March 11, 2016, 01:17:29 PM »
Mind and Self Realization:

For such higher Self Realization, the mind plays a crucial role.  The mind can be the instrument for either
bondage or liberation, ignorance or enlightenment.  If we turn the mind towards external world as the
reality, it becomes a force of attachment and sorrow.  if we turn the mind within to the Inner Being as
the Reality, it slows down and comes to reflect that higher reality.  The mind becomes a mirror for the
light of the Self to shine.

So turning the mind within is the essence of Yoga and meditation.  For this mind must first be brought
to a one pointed state.  A fragmented or distracted mind cannot turn within.  The inward turning process
can be looked upon very simply as immersing the mind in the deeper consciousness of the inner Being
that dwells within the Heart.

The mind's knowledge is conceptual or thought based.  It results in facts, data, information, ideals,theories,
opinions, concepts or formulas.  Our inner Being has a higher kind of knowledge, which is radically different
from what the mind can know.  Our inner Being has a special 'knowledge by identity', which is not colored
by thought and its preconceptions.

Through one's inner Being, one can merge into the Inner Being of all that one comes in contact with
through the body and senses.  For most of us, this is a very difficult condition to imagine.  But whenever
the mind becomes totally concentrated, it experiences a quantum leap in awareness and a special knowledge
arises through inner unity of the seer and the seen.  This inner knowledge through identity is the real
yogic knowledge that frees us from all bondage of the Being, which arises through pure consciousness
when mental activity comes to rest, when the mind becomes cool, calm and silent.             

contd.,

Arunachala Siva.

9749
General topics / Re: Mind and Consciousness - David Frawley:
« on: March 11, 2016, 11:36:32 AM »
Self Realization:

The yogic dictum  is 'I am that I am', 'I am that which is, that which was and that which will be'.
'I am therefore I can think',  Yet this 'I' is neither me nor you, nor anyone else.  One who could say
that it is God, but it is not God of any belief, theology or philosophy.  It is the Divine Being that is the
being of all.  It is the Self of existence, the Self-being that is the ocean of which all creatures and all worlds
are but waves.  In that Self is the resolution of all of our problems, conflicts, stress, anxiety and agitation.
When one has gone home to one's true nature, there are no more issue to resolve.

Yoga defines its supreme goal of liberation as the realization of the inner Self or Purusha.  'Only by knowing
the Purusha can one go beyond death.  There is no path to transcendence .'  So knowledge of the Purusha
or inner Being is the most important thing in life, not just a knowledge of our mental and emotional tendencies, however valuable these may be for dealing with psychological diseases.

Unless we know our inner Being, we cannot find lasting peace.  Knowledge of our being depends upon being,
not upon mental activity. The problem is that instead of seeking to know our inner Being, we get caught in our
outer becoming.  We run after the mental, emotional or physical self and lose our Being Self within.  This
process is Samsara or the turning of the wheel of sorrow. 

Usually we think of Self Realization as the realization of our hidden personal potentials, some special abilities
or talents we might not have yet developed.  However, Yogic Self Realization is the understanding that
our true Self is beyond body and mind, which also means beyond psychology, culture and conditioning.
It is the dissolution of the personal psychological self into the Being Self that is not born and does not die.

True consciousness is not the embodied mind, which is a conditioned consciousness, a mere collection of
tendencies and activities from our various births.  True consciousness is a universal principle and power
like space.  It cannot be limited to any body or mind.  The mind can at best reflect it, which requires that
the mind be still, subtle and sensitive within.  We must learn to move from embodied consciousness or mind,
to the non embodied universal consciousness, in which we transcend our personal self to the universal consciousness, in which we transcend our personal self to the universal Self.  This occurs when we go to the
root of the mind and discover the light of awareness that radiates through it.

contd.,

Arunachala Siva.                 

9750
41.  Even after experiencing great happiness in sleep, where there are no objects, man desires objects
for the sake of pleasure, because of ignorance due to want of inquiry.

42. The truth about happiness and suffering, which has been correctly determines by the wise, is this:
outwardness of the mind is suffering;  its inwardness is happiness.

43. The sheaths are like the father in law's house (to a new bride); the Supreme Reality, which is
Pure Consciousness in the Heart, is like the parents' house, so one should cast off the suffering there is
in the former by getting fixed in the latter.

44. Desiring exaggerates an object, which is unattained, to the size of Mount Meru; after it is attained,
it reduces the same thing to atomic size;  therefore we know of no abyss so difficult to fill up as desire.

45. Since it has been said that desire for even the Supreme State should be renounced, need it be said
that  love of things other than the Self, such as the body, should be altogether renounced by the strivers
for liberation?

46. 'The individual, the world, and God are illusory creations in the Supreme Reality, like the snake in
the rope', knowing thus, be happy in unity with that blissful One, by dissolving the three in Him.

47.  Self Realization is the non appearance of the world and as non Self; desirelessness is the renunciation
of it, realizing its illusory nature.

contd.,

Arunachala Siva.               
 

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