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Messages - Subramanian.R

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9766
General topics / Re: Tevaram - Some select verses.
« on: January 18, 2016, 08:25:08 AM »
Verse 325:


மன்னும் புகழ்நா வலர்கோன் மகிழ
   மங்கை பரவை தன்னைத் தந்தோம்
இன்னவ் வகைநம் மடியா ரறியும்
   படியே யுரைசெய் தனமென் றருளிப்
பொன்னின் புரிபுன் சடையன் விடையன்
   பொருமா கரியி னுரிவை புனைவான்
அன்னந் நடையாள் பரவைக் கணியது
   ஆரூ ரன்பால் மணமென் றருள.


Appearing in the dream of ever-glorious Navaloorar
The Lord said: ?We gift to you Paravai as your spouse;
This We have proclaimed to our devotees too.?
Then the Lord whose matted hair is like
Fine threads of gold -- the Rider of the Bull
And wearer of the tusker's hide --,
Materialized in the dream of the damsel
Whose gait was swan-like, and said in grace:
"Your wedding with Aroorarn 'll anon take place."


Arunachala Siva.

9767
General topics / Re: Tevaram - Some select verses.
« on: January 18, 2016, 08:22:03 AM »
Verse 324:


என்றின் னனவே பலவும் புகலும்
   இருளா ரளகச் சுருளோ தியையும்
வன்றொண் டரையும் படிமேல் வரமுன்பு
   அருள்வா னருளும் வகையார் நினைவார்
சென்றும் பர்களும் பணியுஞ் செல்வத்
   திருவா ரூர்வாழ் பெருமா னடிகள்
அன்றங் கவர்மன் றலைநீர் செயுமென்று
   அடியா ரறியும் படியா லருளி.



Such words she spake and words as these;
Who can ever gauge the grace of the Lord-God
Who commanded Van-tondar and the damsel
Of dark and dazzling locks, to get born on earth?
The Lord of opulent Tiruvaroor unto whose shrine
Celestial beings come down to pay humble obeisance
Announced thus to His devotees (in their dream):
"I bid you perform their wedding."   


Arunachala Siva.

9768
General topics / Re: Tevaram - Some select verses.
« on: January 18, 2016, 08:16:53 AM »
Verse  323:


தேருங் கொடியு மிடையு மறுகில்
   திருவா ரூரீர் நீரே யல்லால்
ஆரென் துயர மறிவா ரடிகேள்
   அடியே னயரும் படியோ விதுதான்
நீரும் பிறையும் பொறிவா ளரவின்
   நிரையுந் நிரைவெண் டலையின் புடையே
ஊருஞ் சடையீர் விடைமேல் வருவீர்
   உமதன் பிலர்போல் யானோ வுறுவேன்.


"O Lord-God of Tiruvaroor through whose streets
Studded with flags, chariots ply gloriously!
Who but you can know of my misery?
Great indeed is my unrelieved grief!
Ganga and moon, rows of snakes and wreaths
Of white skulls bedeck Your matted hair!
You come riding the Bull! Should I grieve
Like one not endowed with Your grace?"   

Arunachala Siva.

9769
General topics / Re: Tevaram - Some select verses.
« on: January 18, 2016, 08:12:48 AM »
Verse 322:



புலரும் படியன் றிரவென் னளவும்
   பொறையும் நிறையும் இறையும் தரியா
உலரும் தனமும் மனமும் வினையேன்
   ஒருவேன் அளவோ பெருவாழ் வுரையீர்
பலரும் புரியுந் துயர்தா னிதுவோ
   படைமன் மதனார் புடைநின் றகலார்
அலரும் நிலவு மலரு முடியார்
   அருள்பெற் றுடையா ரவரோ வறியார்.

"Methinks the night'll not end; gone are
My powers of endurance and sustenance;
My mind and bosom have gone dry; say if I should
Become the object of such glorious happenings;
Should so many join to grieve me sorely thus?
Manmatha is busy with his weaponry;
He who is endowed with the grace of Him
From whose matted hair bloom the cassia and the moon,
Knows not aught of my misery."



Arunachala Siva.


9770
General topics / Re: Tevaram - Some select verses.
« on: January 18, 2016, 08:10:35 AM »
Verse 321:



கந்தங் கமழ்மென் குழலீர் இதுவென்
   கலைவாண் மதியங் கனல்வா னெனையிச்
சந்தின் தழலைப் பனிநீ ரளவித்
   தடவுங் கொடியீர் தவிரீர் தவிரீர்
வந்திங் குலவுந் நிலவும் விரையார்
   மலயா னிலமும் எரியாய் வருமால்
அந்தண் புனலும் அரவும் விரவுஞ்
   சடையா னருள்பெற் றுடையார் அருளார்.

"O ye of soft and scented locks! What may this be?
The ambrosial rays of the moon scorch me sore;
You smear me with sandal-paste and rose water;
O ye cruel ones, cease and desist; the fragrant southerly
That blows here doth rage like fire hot;
He that is blessed with the grace of the Lord
Whose matted hair sports the cool flood, the snake and the moon,
Will not deign to rescue me from this plight."


Arunachala Siva.

9771


In 1945, there was in the Asramam, a small, sickly, lame, puppy that we feared would die at any
moment.  But under Bhagavan's constant care, he not only recovered health but began to eat
iddlies [rice-cakes] daily with so much relish that Bhagavan nicknamed him Iddli Swami.  Relating this incident, I wrote on June 15, 1945, a Telugu verse meaning:

"O Ramana, you once [as Lord Krishna] straightened
and beautified  the hunchback woman of your abounding
Grace. So now you have reared this little lame puppy to
a fine Iddli Swami. How wonderful!"

Two days later, Subbaramayya also composed couple of
verses reading as under:

1. "Seeing you caress peacocks, squirrels, cows, dogs
and monkeys and children with such tender Grace, anyone
must melt to his bonds. O Ramana!"

2. "So many birds and animals coming to you, have attained
deliverance.  Likewise do bless us with Grace this human
animal that has sought refuge at your feet, O Ramana!"

(Source: Arunachala's Ramana, Boundless Ocean of Grace,
Volume 5. Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva. 

9772
General topics / Re: The Past is Past, Now, be here:
« on: January 17, 2016, 01:40:22 PM »
We both went dead silent.  The silence hung thick in the air for a few minutes.  Then,  I said to my sister,
'Do you feel that?'  She replied, 'Yes.'  I asked, 'What does it feel like to you?'  She said, 'There is a
force field all around me.  The silence is overpowering.'  I said, 'There is a force field all around me.
The silence is overpowering.'  I said, 'I feel something like liquid plastic permeating the air and there is
energy pulsing through it.  It is like a liquid, tangible Consciousness.'  I really cannot come up with a
physical example that accurately depicts this force field.

We drove to the Sri Ramanasramam.  The force field was still palpably felt.  It was so strong and so tangible
that it was easily felt wherever we went.  It was as though we had entered into the aura of Arunachala
and the experience continued.  The incredible thunderous silence continued.

We went into Sri Ramana's shrine and it was there.  It was there in the Mother's temple. It was there
in the accommodation office.  Then we walked up the Caves where Sri Ramana had spent twenty three
years.  We entered the Virupaksha Cave and it was there.  We entered Skandasramam and it was there.
The force field and silence ever present, a physical Presence.

contd.,

Arunachala Siva.           

9773
General Discussion / Re: Siddha - Siddhi.
« on: January 17, 2016, 01:27:36 PM »
There are a number of incidents where Bhagavan Ramana spoke of siddhas coming to have His darshan
in the form of animals.  He said about a golden hued mongoose, 'It must be a Siddha Purusha who
has come in this form.'  (Friend of Animals, 2013)

He was asked: 'Is it true that Siddha Purushas come in various forms?' Bhagavan replied, 'Yes, it is true.'
Another devotee asked 'Arunagiri Yogi came in the form of a mongoose.  Is it is true?'  Bhagavan replied,
'Yes, it is also true.'  (Letters from Sri Ramanasramam, 1.1.1946).

Can a siddha, a jnani, a perfect one perform siddhis?  It is obvious that a miraculous events do happen
around a jnani and on occasions happened around Sri Ramana,  The Maharshi said that a jnani has no
mind.  He does not make choices, does not act.  For such a one, who is to do what to whom?  Naught
really exists but the Self.

Years ago I met a Swami Sundaram who lived right across the tank from the Kapaleeswarar Temple,
Mylapore, He was known all over South India as Guruji and had a small ashram on the outskirts of
Chennai.  He sweetly said,

'Siddhis are like the money you earn at your chosen profession.  You work, you earn, you put the
money in the wallet that is kept in your packet. There are people who earn the miraculous powers
through austerity; others by practicing samyama (the practice of dharana/concentration, dhyana/
meditation, and samadhi/absorption in one object);  others by consuming certain drugs and herbs;
still others receive them as a gift from their guru or from the divine; still others receive them as a gift
from their guru or from the divine; still others by mantra repetition; others by pranayama or breath
control; and some come to possess spontaneously.

contd.,

Arunachala Siva.   
       

9774
General topics / Re: Sri Achuthanantha Adigal:
« on: January 17, 2016, 11:58:12 AM »
The next day before noon a Samadhi pit was dug in the same open place where same open place
where Swamigal had stood and spoken to himself earlier in the morning. Swamigal had stood and spoken
to himself earlier in the morning.  Swamigal's body was given a Thirumanjanam bath, with water from
holy Ganga which someone  has brought by chance, it was decorated, worshipped, and was placed 
on pearl plank.  To the accompaniment of auspicious music, surrounded by thousands of people,
Swamigal's body was taken to the site of the samadhi pit and was placed in it at 5.00 p.m.

All that had to be done was done properly and everyday prayer was also done according to traditions
for a Jeevanmukta. Before the first anniversary function, many of the disciples were very eager to see
Swamigal's gracious form. Some nine devotees opened the samadhi pit one day and saw the divine form.
To their surprise Swamigal's body had not undergone any change and, not only that, there were sweat
drops oozing out from the forehead.  One of the disciples wiped off some sweat from the body and to the
bafflement of everyone it kept oozing out!  The action was repeated several times with the same effect.
This extraordinary sight was witnessed by some twenty one blessed ones including the nine referred
to above. Having performed the decoration and prayers for that day, the Samadhi pit was closed.

contd.,

Arunachala Siva.

9775
52:

When with the unerring arrow of His glance of true knowledge*, my Guru, the Supreme Lord, sundered
the knot between my body and soul, and my mind, transformed into the supernal sky of His grace,
became clear and radiant, the veiling deception of bitter worldly bondage disappeared, and the truth
i then saw was my own self.**

(* The Brahmasutra, the look of Jnana that never misses its mark'.

** Kanda unmai naanee:  'The truth I perceived was "I". This is an emendation of the original 1960
version: kaivalyam kantathee... 'that which I perceived was final liberation' (Anubandham I.v. 17 of
1960 edition.)

119:

Through the grace of my Master who saw how my mind was bewildered, how I had, through the
delusion of taking myself to the ego, destroyed the integrity of Sivam that shines as reality itself,
I gained the clear realization of the truth in which false knowledge is entirely obliterated, so that
I plunged joyously into the union with that Sivam, the Self.

127:

Self Realization is the primal reality, the bliss of divine silence shining free of the ego, as my very
own form.  Through merging in the heart with the Lord of that true realization, the vile delusion
of worldly bondage,the ideas of 'I' and 'mine', disappeared completely.

268:

Those in whose minds the grace of the Lord, whose glance dispels the darkness of ignorance, has
sprung forth abundantly, freeing them from the bewilderment caused by delusion, will gain true
understanding, as the 'I' shines as the real in the firmament of grace within the heart.  This indeed
is the perfection of the absolute.

contd.,

Arunachala Siva.         
           

9776
General Discussion / Re: Narasinh Mehta: An Introduction:
« on: January 17, 2016, 09:55:24 AM »
Whole Universe: 

(First line in Gujarati reads:  Akhil Brahmanada Ek Tu Srihari...)

Sri Hari, you alone are the universe;
In myriad forms you appear infinite.
As soul in the body, you are the essence in the light,
Living in the void as the word.

You are the wind, you the water, you the earth;
Spreading support tree-like you span the skies.
Bliss became Life by the desire to
Savor countless joys in multifaceted creations.
Vedas assert, as proved in heard and memorized texts,
Between gold and ear-rings, no incongruity exists.
Shapes form, then names become diverse.
Gold ultimately is always gold.

Garbled texts tell no truths.
Each worships the god of his choice.
Truth is what mind, word, and deed confirm
And the intellect knows intuitively.

You are the seed in the tree and you the tree in the seed;
The same appears on both sides of the curtain.
Says, Narasaiyyo, in the mind's quest,
Revelation emerges in loving with love.

contd.,

Arunachala Siva.           

9777
Verse 96:

The subtle body is made of five organs of feeling, five of action, five pranas, five subtle elements,
the buddhi, avidya (ignorance), kama (desire) and karma (work), created from the five subtle elements.

Verse 97:

It is with desire and it feels action done, because it is ignorant of its real nature.

Verses 98, 99 & 100:

Svapna (dream) belongs to the subtle body.  It enjoys subtle objects and sees only what has been
done in the wakeful state. The Atman is the Supreme Being.  The intellect is His minister, but things
done by the intellect do not touch Him.  He is unattached.  It is His instrument.  As the chisel is to the
carpenter, so is the intellect to the Atman.

Verses 101 & 102:

The subtle body-changes belong to avidya, blindness, deaftness, dumbness, etc., belong to the
subtle body -- to the senses - but not to the Atman, though we apply it to Atman.

So, breathing in and breathing out, yawning, all secretions, all functions belong the organs only --
to the pranas. And the functions of pranas are hunger and thirst also.

contd.,

Arunachala Siva.       

           

9778
Verse 124:

Imagine the devotees of the god of Fire, grinding up ginger to ease the god's indigestion, covering him
with straw (to keep him warm), and agonizing (over their previous neglect) a if buried under a mountain
of sorrow.  To whom might we compare such people?  To those who would try to wash water, bury their
own shadow, or measure it (using their own foot)? 

In the medical systems such as Ayurveda, the element fire, personified in the god Agni, is seen as the force
at work in the process of digestion, causing the food to be broken and digested.  Ginger has been recognized
as a cure for indigestion in many cultures since ancient times.

These actions and their fanciful motives -- trying to keep him warm with straw -- are given to emphasize the
ironic nature of ritual acts, in which the Supreme Reality is imagined to be suffering from some kind of need
or lack, to which the person performing the ritual or puja arrogates himself the role of providing the remedy.
Since, as far as we know, the motives ascribed to these actions here are not the actual motives of the persons
who perform those rituals and pujas, the first sentence has been prefaced by the words, 'Imagine that....'


contd.,

Arunachala Siva.           

9779
General topics / Re: Tevaram - Some select verses.
« on: January 17, 2016, 08:16:00 AM »
Verse 320:




மலரமளித் துயிலாற்றாள் வருந்தென்றல்
   மருங்காற்றாள் மங்குல் வானில்
நிலவுமிழுந் தழலாற்றாள் நிறையாற்றும்
    பொறையாற்றாள் நீர்மை யோடுங்
கலவமயி லெனவெழுந்து கருங்குழலின்
   பரமாற்றாக் கைய ளாகி
இலவவிதழ்ச் செந்துவர்வாய் நெகிழ்ந்தாற்றா
   மையின்வறிதே யின்ன சொன்னாள்.


She could get no sleep on her flowery bed;
She could not endure the wafting of the southerly;
Neither could she stand the fiery rays
Of the moon from the clouded sky,
Nor uphold her steadfastness poised in patience;
She, a pretty bird, could not bear the weight of her coiffure;
Her ruddy lips like eriodendron oped and articulated thus:

Arunachala Siva.

9780
General topics / Re: Tevaram - Some select verses.
« on: January 17, 2016, 08:12:54 AM »
Verse 319:


ஆரநறுஞ் சேறாட்டி அரும்பனிநீர்
   நறுந்திவலை யருகு வீசி
ஈரவிளந் தளிர்க்குளிரி படுத்துமட
   வார்செய்த விவையு மெல்லாம்
பேரழலில் நெய்சொரிந்தால் ஒத்தனமற்
   றதன்மீது சமிதை யென்ன
    மாரனுந்தன் பெருஞ்சிலையின் வலிகாட்டி.

When they smeared her person with sandal-paste
Compounded with rare fragrance and sprinkled
As in a slight shower or drizzle, rose-water on her
And covered her body with cool and tender shoots
And indulged in such acts to secure for her cools,
Those but acted as ghee poured into fire which but raged
The more; Manmata too bent his powerful bow
And piled her with flowery darts; lo, they were truly
Samita thrown into the sacrificial pit.


Arunachala Siva.


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