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9766
General topics / Re: Tevaram - Some select verses.
« on: May 26, 2016, 09:11:18 AM »
Verse 6:



அவ்வூர் நின்றும் திருவாரூர்
   அதனை அடைவார் அடியார்மேல்
வெவ்வூ றகற்றும் பெருமான்தன்
   விரைசூழ் மலர்த்தாள் பணிவுறுவ
தெவ்வூ தியமும் எனக்கொள்ளும்
   எண்ணம் உடையார் பலநாளும்
தெவ்வூர் எரித்த வரைச்சிலையார்
   திருப்பா தங்கள் வணங்கினார்.

Convinced that the adoration of the fragrant
And flower-like feet of the Lord, that do away with
All the evil troubles of the devotees,
Is truly all the gain one could come by,
He would leave his town and reach Tiruvaroor;
He hailed there for many days the hallowed feet of the Lord
The Wielder of the mountain-bow
Who destroyed the triple cities of the foes.   

Arunachala Siva.


9767
General topics / Re: Tevaram - Some select verses.
« on: May 26, 2016, 09:09:27 AM »
Verse  5:


வாய்மை மறைநூல் சீலத்தால்
   வளர்க்கும் செந்தீ எனத்தகுவார்
தூய்மைத் திருநீற் றடைவேமெய்ப்
   பொருளென் றறியுந் துணிவினார்
சாம கண்டர் செய்யகழல்
   வழிபட் டொழுகும் தன்மைநிலை
யாம இரவும் பகலும்உணர்
   வொழியா இன்பம் எய்தினார்.


He could be verily called the pure, red flame
Fostered by the Vedic splendor of true piety;
He knew that the supreme truth of life
Was to be established in the holy ash;
He adored the roseate feet of the Lord --
The Singer of the Sama Veda --,
Night and day, and was steeped in joy.   


Arunachala Siva.

9768
General topics / Re: Tevaram - Some select verses.
« on: May 26, 2016, 09:06:37 AM »
Verse  4:


பெருமை விளங்கும் அப்பதியில்
   பேணும் நீற்றுச் சைவநெறி
ஒருமை வழிவாழ் அந்தணர்தம்
   ஓங்கு குலத்தி னுள்வந்தார்
இருமை உலகும் ஈசர்கழல்
   இறைஞ்சி ஏத்தப் பெற்றதவத்
தருமை புரிவார் நமிநந்தி
   அடிகள் என்பா ராயினார்.



In that town of renown, from the lofty clan
Of Brahmins who, in integrated devotion,
Fostered the Saivite way which was established
In the Holy Ash, hailed Naminandi Adikal.
For his life here and hereafter he was blessed
With the tapas of ever blessing and adoring
The feet of the Lord.   

Arunachala Siva.


9769
General topics / Re: Tevaram - Some select verses.
« on: May 26, 2016, 09:04:35 AM »
Verse 3:


பணையில் விளைந்த வெண்ணெல்லின்
    பரப்பின் மீது படச்செய்ய
துணர்மென் கமலம் இடைஇடையே
   சுடர்விட் டெழுந்து தோன்றுவன
புணர்வெண் புரிநூ லவர்வேள்விக்
   களத்தில் புனைந்த வேதிகைமேல்
மணல்வெண் பரப்பின் இடைஇடையே
    வளர்த்த செந்தீ மானுமால்.


The lotuses of soft and red petals that rose above
The white paddy crops in the fields, were like
The red flames fostered by the wearers of white
Sacred threads, on the white sands strewn on Vetikais.

Arunachala Siva.

9770



S. Kannikeswarier writes:-

One day, when Bhagavan was looking into the affairs of the temple building, I approached Him
and asked the following question.

"How can action which is subdued in a state of Mukti emerge
and continue to function?"  Bhagavan favoured me with the
following reply:

"The all pervading infinite Self brings about the actions and they are
done through the means of indriya karanas.  The person's ahamkara or
the little self is doing nothing. It is also incapable of doing anything. When an
author is writing with a pen, he is so much absorbed in his idea that he forgets
that he is writing with the pen with his own hand.  Nor is he aware of his body.
Once he consciousness dawns that he is the person that is writing it, that it
is hand and his pen that writes it, the flow of his ideas is arrested.
He comes down from the all-absorbing world of idea and becomes aware of his pen, his
hand and his body and he is not able to write any further.  The pen, the hand etc., are
separate inanimate objects and the Atma Sakti alone is capable of giving life to them and
make them work.  Although the indriya karanas are there, yet the time when they are
absorbed in the Atma Sakti, he will not write. 

"Therefore, the happiness and sorrow which are the results of actions do not affect the
indriya karanas or the Atma, the witness and Karta (doer) of all actions.  If a man were to
see his reflection in the boiling water, the heat does not affect his face, nor does it harm in
any way his reflection in the boiling water.  So also the results of one's own actions do not
affect the Atman or the ahakmkara, "the little self".  It is a myth or maya (delusion).
A man bitten by a snake in a dream, does not on awakening attempt to cure himself.
The tiresomeness of the sukshma saria (subtle body) due to over work in dream world, is
not at all felt on his awakening from the dream. 

If one, in his own imagination, weaves that he was round the world in a minute, his
physical body does not get tired.  We, the embodiment of Atma have no sufferings.
 All things appear on account of myth. The lightning produced on account of the clash
of clouds in the sky do not affect the Space.  If we, therefore, realize that we are part and
 parcel of the big Atmic force, there is no reason why we should falter and get confused in
our lives.

(Source:  Arunachala's Ramana, Boundless Ocean of Grace,
Volume 6. Sri Ramanasamam, Tiruvannamalai.)

Arunachala Siva.   

9771



Arthur Osborne writes in the above book:

I had been a great meat-eater all my life, taking meat daily, often, in one form or another,
three times a day, morning, noon and night, except for a short period at Oxford when I had been
a vegetarian as a result of reading Leonardo da Vinci's saying that we are all cemetries of dead
animals.  At Tiruvannamalai, we ate less meat than ever before but did not completely renounce it.
By the time, we moved to Madras we had given up cooking meat at home, but every Tuesday I
used to go into town at lunchtime to lay my weekly stock of tobacco and I could eat meat at a
restaurant.  One Tuesday, I ordered a chicken pulav but when it arrived I felt I could not just face
the thought of eating it.  It was not any theoretical objection or even feeling of compassion for this
chicken, just an inner revulsion.  So I sent it back and ordered for fried fish instead.  Next Tuesday,
I repeated this order, but I had the same feeling about that also and sent it back.  I never ate
meat or fish again.

The meditation sets up a finer vibration and to in some ways makes one more sensitive to food and environment.  The point had been reached when vegetarianism had become a necessity.

I soon gave up smoking too.  I felt that smoking is also a sort of undercurrent so I felt that it was
a spurious imitation, an actual impurity once the meditational vibration was awakened.  I
had twice before in my life given up smoking.  Both times, I started again about six months later.
This time, however, it was final.  I gave it away with the remaining tobacco in my pouch and all
my pipes to a journalist, who fancied himself as a pipe smoker.

Arunachala Siva.

9772
General topics / Re: Abhirami Andati - verses and meanings:
« on: May 25, 2016, 11:33:56 AM »
Verse  33:



33: இழைக்கும் வினைவழியே அடும் காலன், எனை நடுங்க
அழைக்கும் பொழுது வந்து, அஞ்சல் என்பாய். அத்தர் சித்தம் எல்லாம்
குழைக்கும் களபக் குவிமுலை யாமளைக் கோமளமே.
உழைக்கும் பொழுது, உன்னையே அன்னையே என்பன் ஓடிவந்தே

தாயே! அபிராமியே! நான் செய்த தீய வழிகளுக்காக என்னை நெருங்குகின்ற எமன் என்னைத் துன்புறுத்தி, வதைக்கும் பொழுது, தாயே உன்னை அழைக்க, அஞ்சேல் என ஓடிவந்து காப்பவளே! சிவ பெருமானின் சித்தத்தையெல்லாம் குழையச் செய்கின்ற சந்தனம் பூசிய குவிந்த முலைகளையுடைய இளமையான கோமளவல்லித் தாயே! மரண வேதனையில் நான் துன்புறும் போது உன்னை, 'அன்னையே' என்பேன். ஓடிவந்து என்னைக் காத்தருள்வாய்!

O Mother!  For the evil deeds I had done, if Yama approaches me, to punish me, and make me a roast,
I shall call You.  You will come saying 'Do not fear' and save me!  O the One who melts the heart of
Siva, with Your sandal paste wearing sharp breasts and who is young Komala Valli!  When I suffer due
to the death agony, I shall call You as Mother, and You will rush to save me!   

contd.,

Arunachala Siva.   


9773
Verse  2(4)


ஆமாறுன் திருவடிக்கே அகங்குழையேன்
    அன்புருகேன்
பூமாலை புனைந்தேத்தேன் புகழ்ந்துரையேன்
    புத்தேளிர்
கோமான் நின் திருக்கோயில் தூகேன் மெழுகேன்
    கூத்தாடேன்
சாமாறே விரைகின்றேன் சதுராலே
    சார்வானே.

O Sovereign of the supernals !
My heart melts not The way it should,
to gain Your divine feet;
I melt not in love offering woven garlands;
I praise You not;
I sweep not clean the temple-premises;
I leap them not;
I do not dance In ecstasy;
I but hasten to pass away futilely !


Arunachala Siva.

9774
Verse  2(3)


வருந்துவன்நின் மலர்ப்பாத மவைகாண்பான்
    நாயடியேன்
இருந்துநல மலர்புனையேன் ஏத்தேன்நாத்
    தழும்பேறப்
பொருந்தியபொற் சிலைகுனித்தாய் அருளமுதம்
    புரியாயேல்
வருந்துவனத் தமியேன்மற் றென்னேநான்
    ஆமாறே.


I pine for beholding Your flower-feet;
I,
a cur-like slave,
do not weave for You Wreaths of goodly blossoms;
I hail You not Till my tongue gets calloused;
O One that bent Fittingly the auric Mount into a bow!
If You Do not grant me the nectarean grace,
I will Languish all alone;
what other way is open to me?

Arunachala Siva.

9775
As soon as he heard Tattuvaraya speak, Sorupananda pretended to be angry with him.

He said,'Can there be any prohibitions for me, I who am abiding beyond time, having transcended all the
sankalpas that take the form of dos and don'ts?  Do not stand before me!  Leave my presence!'

Tattuvaraya thought to himself, 'Because of my misdeed of prescribing a prohibition for my Guru, who
shines as the undivided fullness of being consciousness bliss, it is no longer proper for me to remain in this
body.  There can be no atonement other than drowning myself in the sea.'

With these thoughts in his mind, he walked backwards while still facing his Guru, shedding torrents of tears
at the thought of having to leave his presence.

Other versions of this story make it clear that Tattuvaraya walked backwards away from his Guru's presence
because he felt that it was improper to to turn back on his Guru.  Though it is not clear in this particular
retelling, he apparently walked backwards until he reached the shore of the sea where he intended to drown
himself. The narrative continues:

Through the compassion he felt for the other beings and through the power of the Self experience that
possessed him, he began to compose verses as he was walking backwards towards the ocean.

These were the eighteen works he composed in praise of both his Guru and his Paramaguru (Sivaprakasa
Swami).  These were noted down by some of Sorupananda's other disciples.
As he continued to sing these eighteen works, the disciples who were following him took down what he said,
(conveyed the verses) to Sorupananda, and read them in his presence..

Sorupananda pretended not to be interested: 'Just as woman with hair combs and ties it, this one with
a mouth is composing and sending these verses,'

contd.,

Arunachala Siva.                             

9776
Note that the DNA explanation is clearly only possible in the light of scientific knowledge not available in
ancient times.  And, more significantly, DNA is still strictly speaking 'manifest';  it is just that it requires
quite powerful microscopes to establish this!  And it has to be remembered that this is only a metaphor!
It is not being suggested that the 'code' for the universe is held in some sort of pre-Bang computer
(where would such a thing be?).  It may actually be more helpful to think of the universe being 'created'
as a result of our own ignorance, in an analogous way to how we 'manufacture' a snake out of what is
really only a rope.

Sankara adds that everything has  have a substratum. Continuing with the rope snake metaphor, prior
to our seeing the snake, we would say that the snake had its existence as the rope. We would never see
the snake if it were not for the rope. Similarly, everything in the world, prior to its appearance, has to
have its existence in a cause.  This cause we give the name of Isvara (or Prana, as this is called in the
Karika). This is why we are able to say that 'All this is Brahman', - one of the famous sayings (Mahavakyas)
of the Upanishads. This appearance itself, of course, is only name and form of Brahman and is therefore
Mithya.

A note of warning must be issued in respect of this assignment of Isvara as a 'cause' for the universe.
We have already seen above that the very notion of 'causality'  is meaningless on analysis.  The idea
also tacitly assumes that there was a time 'before' creation.  Since the concept of time is something only
empirically meaningful within the context of a universe, it is a mistake to think of a 'time' before creation
of all.

contd.,

Arunachala Siva.                                 

9777
84.  The aspirant must discharge the functions as laid down in the Smritis.  If they are beyond one's capacity
one should rather remain silent than criticizes their mandates.  The path of Karma has never been easy and
aspirants have been oft-tested by trials and tribulations.  But sincerity has always reaped a double harvest,
in matters worldly and beyond.

85.  The texts try to reach people of all strata  -  the excellent, the middling and the poor.  The symbol
varies according to their spiritual capacities. Invariably it points to the non dual Brahman.  The deities
with gross forms and names gradually reduce into subtle mystic words (mantras) or syllables (bijaksharas),
which ultimately lose all their attributes and resolve into the transcendental substratum.  Worship of
any form or name has no other go than Brahman ultimately. The wise recognize this early and follow up
the directs of scriptures.

86.  When the failures occur, the aspirant become vexed and tossed between the worldly attractions
and spiritual ideals. The fear of stagnation in the practices might even push him to incline towards the
glittering of the world show.  But a careful scrutiny of things and situations with a cool and composed
mind reveals the inherent hollowness of all things despite their outer value, and the supreme inner glory
of the spiritual ideal though outwardly it may lack luster.

Even at the basic level of ritualistic worship such as the sacred Vedic fire ceremony (homa)  one must
set Brahma Jnana as one's ideal.

87. A firm determination nurtured by unflinching faith to achieve the unitary state of Brahman protects
the aspirant in times of despair defeating even the powerful enticements of the objects. The aspirant
for his part must always eulogize his ideal, Brahman and recognize fully that the ultimate aim of all
knowledge, arts, and religions is attainment of That.

Until the scorching of the latencies and obliteration of the mind is achieved, intensity of longing for
liberation plays the key role in one's spiritual course.

contd.,

Arunachala Siva.             

9778
193. It must be understood that reality is freedom from being contradicted and unreality is being
subject to extinction.  The Self alone is Real, because He never ceases to be;  the world is unreal
because it ceases to appear when there is the Awareness of the Self.

194.  The whole universe appears as a superimposition on the Real Self, the Substratum, which is
the Reality, and hence it is not like a man's horn.  But it is taught that it is not real in its own right.

195. This whole world appears divided into an endless variety of parts.  Our Holy Guru makes it clear
that all these parts also are unreal, when taken separately. 

196. It is the mind that knows the difference between the individual soul and God and other differences.
It is the nature of the mind to perceive differences. In the Mind-free state there are no differences.

197. Hence the totality of all these differences, experienced by the unwise consists only in the mind's
perception.  All the mind's perceptions have their root in the perception of the differences between
the self and the not-self.

198.  This is the persuasion 'I am this body'  which is the root cause of the tree of samsara and since
this persuasion is declared to be Ignorance, therefore all differences are the outcome of the Ignorance.

contd.,

Arunachala Siva.             

9779
General topics / Re: Tevaram - Some select verses.
« on: May 25, 2016, 09:04:33 AM »
Verse 2:


மாலை பயிலும் தோரணங்கள்
   மருங்கு பயிலும் மணிமறுகு
வேலை பயிலும் புனல்பருகு
   மேகம் பயிலும் மாடங்கள்
சோலை பயிலும் குளிர்ந்தஇருள்
   சுரும்பு பயிலும் அரும்பூகம்
காலை பயிலும் வேதஒலி
   கழுநீர் பயிலும் செழுநீர்ச்செய்.


Beside the beauteous streets are festoons
Decked with dangling garlands;
Over the mansions float the clouds that have
Drunk deep from the ocean-stream;
The gardens are cool and dark with bowers;
The areca trees are buzzed over by bees;
It is the Vedas that resound there in the morn;
Its watery fields are thick with lotus-flowers.   

Arunachala Siva.

9780
General topics / Re: Tevaram - Some select verses.
« on: May 25, 2016, 09:02:01 AM »
Nami Nandi Adigal Puranam:

Verse  1:


வையம் புரக்குந் தனிச்செங்கோல்
   வளவர் பொன்னித் திருநாட்டுச்
செய்ய கமலத் தடம்பணையும்
   செழுநீர்த் தடமும் புடையுடைத்தாய்ப்
பொய்தீர் வாய்மை அருமறைநூல்
   புரிந்த சீலப் புகழதனால்
எய்தும் பெருமை எண்திசையும்
   ஏறூர் ஏமப் பேறூரால்.


In the Kaveri land of the Chozhas who wield
The unique sceptre to guard the world,
Is Yema-p-peroor, rich in vast fields
Full of red-lotuses, and spacious tanks.
The glory of the righteous men that thither thrive
Ever adhering to the rare and true Vedas
Which do away with falsity,
Fills all the eight directions.   

Arunachala Siva.

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