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Messages - Subramanian.R

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9811
General topics / Re: Tevaram - Some select verses.
« on: January 16, 2016, 07:54:27 AM »
Verse 307:


அரந்தை செய்வார்க் கழுங்கித்தம் ஆருயிர்
வரன்கை தீண்ட மலர்குல மாதர்போல்
பரந்த வெம்பகற் கொல்கிப் பனிமதிக்
கரங்கள் தீண்ட அலர்ந்த கயிரவம்.

Feeling pity for the deeds of the base, women of noble family
Bloom athrill when they are by their beloved, touched;
Even so, Ambals* which wilted smitten by the sun's rays
Burgeoned sweet when touched by the moon's cool rays.

(*some flowers which blossom at night.)

Arunachala Siva.

 

9812
General topics / Re: Tevaram - Some select verses.
« on: January 16, 2016, 07:52:09 AM »
Verse 306:


மறுவில் சிந்தைவன் றொண்டர் வருந்தினால்
இறும ருங்குலார்க் கியார்பிழைப் பாரென்று
நறும லர்க்கங்குல் நங்கைமுன் கொண்டபுன்
முறுவ லென்ன முகிழ்த்தது வெண்ணிலா.


"Should even Nambi of flawless mind grieve thus,
Who can indeed withstand the onslaught
Of lasses of lithesome hips?" Perhaps thinking so,
And flashing a smile of bright rays, the moon
Appeared before Dame Night decked with flowers.

Arunachala Siva.

9813
General topics / Re: Tevaram - Some select verses.
« on: January 16, 2016, 07:50:27 AM »
Verse 305:


பஞ்சின் மெல்லடிப் பாவையர் உள்ளமும்
வஞ்ச மாக்கள்தம் வல்வினை யும்அரன்
அஞ்செ ழுத்து முணரா அறிவிலோர்
நெஞ்சு மென்ன இருண்டது நீண்டவான்.

Like the hearts of bawds whose feet are cotton-soft,
Like the deeds of them that practice deception,
Like the hearts of the nescient that knew not
The true import of Siva?s Panchakshara
The great heavens did darken dense.

Arunachala Siva.


9814
General topics / Re: Tevaram - Some select verses.
« on: January 16, 2016, 07:48:46 AM »
Verse 304:



எய்து மென்பெடை யோடிரை தேர்ந்துண்டு
பொய்கை யிற்பகல் போக்கிய புள்ளினம்
வைகு சேக்கைகண் மேற்செல வந்தது
பையுள் மாலை தமியோர் பனிப்புற.



All the birds that spent their day on the pools
With their soft mates joyously eating their prey
Repaired to their nests and were slunk.
Thus came the dreadful evening to grieve the parted.

Arunachala Siva.

9815
General topics / Re: Tevaram - Some select verses.
« on: January 16, 2016, 07:46:02 AM »
Verse 303:


நாட்டு நல்லிசை நாவலூ ரன்சிந்தை
வேட்ட மின்னிடை இன்னமு தத்தினைக்
காட்டு வன்கட லைக்கடைந் தென்பபோற்
பூட்டு மேழ்பரித் தேரோன் கடல்புக.

"She is a sea of nectar, the lightning-waisted lass,
So passionately desired by Navaloorar of great renown;
Behold this, I can surely pass beyond this sea."
It looked as though the sun whose car was drawn
By the seven steeds, spake thus
As he plunged into the sea.


Arunachala Siva.




9816
General topics / Re: Tevaram - Some select verses.
« on: January 16, 2016, 07:43:03 AM »
Verse 302:


காவி நேர்வருங் கண்ணியை நண்ணுவான்
யாவ ரோடு முரையியம் பாதிருந்து
ஆவி நல்குவர் ஆரூரை யாண்டவர்
பூவின் மங்கையைத் தந்தெனும் போழ்தினில்.


He who was after her whose eyes were like blue lilies
Spoke with none, but muttered to himself:
"The Lord of Aroor will surely bless me with
My life -- the damsel like the one on the lotus throaned."

Arunachala Siva.   

9817
General topics / Re: Tevaram - Some select verses.
« on: January 16, 2016, 07:40:21 AM »
Verse 301:


என்று சாலவு மாற்றல ரென்னுயிர்
நின்ற தெங்கென நித்திலப் பூண்முலை
மன்றல் வார்குழல் வஞ்சியைத் தேடுவான்
சென்று தேவா சிரியனைச் சேர்ந்தபின்.


Thus he spake unable to contain himself;
"Where is she, my life?" said he.
He came to the Devasiriyan in search of her,
The one who was liana-like, the one whose jewels
That adorned her breasts were with pearls inlaid,
The one whose locks were decked with flowers.


Arunachala Siva.

9818
General Discussion / Re: Rough Notebook-Open Forum
« on: January 16, 2016, 06:23:18 AM »



Varatunga Rama Pandyan, was a later period chieftain,
with the suffix name of Pandyan.  While he was in his
death bed, his wife asked him whether he was afraid of
death.  The poet-king replied:

Why should I be afraid, my dear wife?
I am seeing Siva's abhaya hand.
I am seeing his bracelets with wreathed serpents.
I am seeing his waist cloth made of tiger's skin.
I am seeing his red matted locks with crescent moon.
I am seeing his golden feet with nicely sounding anklets.
I am seeing his grace-emitting divine face.
I am seeing his three starry eyes.
I am seeing his neck with the dark poison mark.
I am seeing his sacred thread, which are again snakes!
I am seeing his forehead with vibhuti in three lines.
I am seeing his pick axe and the fire on his hands
I am seeing the slender-waisted Uma on his left.
I am seeing the white total form of Siva, Pal Vannan.
Where is the fear for me?
Why should I be afraid?

If every devotee could see such god's divine form, without
any thought of dying, such vision alone should take him to
the god's abode, without fail.

(Source: Tamizh Stray Verses.  K. Subramania Pillai,
Santha Publishing House, Chennai.)


Arunachala Siva.

9819
General Discussion / Re: Siddha - Siddhi.
« on: January 15, 2016, 04:37:50 PM »
When Sri Ramana was asked in a court suit with the Government about the ownership of the Hill
(Arunachala),  Bhagavan replied, 'Siva always remain there in three forms: (a) as Parabrahma rupa;
(b) as Linga rupa; (c) as Siddha rupa.  (Talks with Sri Ramana Maharshi - Talks # 492.)

In the Arunachala Mahatmya Siva says. 'Though in fact fiery, my lack luster appearance as a Hill
on this spot is an act of grace, for the maintenance of the world. I also abide here as the Siddha.'

Bhagavan made this clear by stating that when a devotee raised a doubt about the difference between
a Siddha and a Jnani.  He replied:

'The Gita questions were asked in a spirit. The answers were according to it. People look to the body
only and they want Siddhas also.  With Self Realization no powers can extend even into it, and how
can they extend beyond?  People anxious for Siddhis associated with it.  They are likely to neglect the
supreme happiness of Jnana and would aspire for Siddhis.  For this they are going through the by-lanes
instead of the royal path and so will likely lose their way.  In order to guide them aright and keep them
on royal road alone the Siddhis are said to accompany Jnana.  In fact Jnana comprises all, and a Jnani
will not waste even a thought on them.  Let the people get Jnana and then seek Siddhis if they so desire.

I have said: sarira samsrayah siddhayah (the siddhis relate to the body), and because their outlook
is concerning the body.  A Jnani and Siddha are not different.  In varan datum (to bestow boons) the
boons include atmalabha (the gain of the Self) also.  The siddhis are not merely of an inferior order
but of the highest order."  (Talks $ 57.)

contd.,

Arunachala Siva.       
 

9820
Chapter 4- Transcending the Path of Kiriyai:


In this chapter the author explains how addiction to the path of ritual activity, performed without
true insight, constitutes in the end, a barrier to realization, in a similar way that yoga was shown to do
in the previous chapter.

Verse 122:

Instead of remaining still, realizing that the world of tattvas is inert, and remaining free of all contact
with it (seeing nothing) like the eye of the dead ram, they invoke (the presence of Gods), perform worship
to them call upon them as 'The Absolute Perfection', seek them out in (in holy sthalas), and when they
cannot find them, roll on the ground in despair and weep.  Their actions are akin to the grotesque dance
of a band of demons.       

In the first part of the verse, the Tamizh says literally 'placing and raising up', referring to the setting
up of images of the gods, and the invoking of their presence in those images.  This is glossed by TCS
as follows:  Using the personal consciousness to invoke in an image the presence of the absolute
perfection of Sivam, which remains on the destruction of that very personal consciousness, to meditate
upon it repeatedly, and in this manner perform puja to it.

In other words, since Sivam, the Real, is revealed only upon the destruction of the personal consciousness,
it is entirely self defeating to employ that personal consciousness in an attempt to invoke that Reality,
through ritual practices.

The Jnani is entirely free of the discriminating consciousness, and is therefore not aware of the world
of the people and objects, that the others see:  'the eyes of the Jnani are likened to the eyes of a dead
goat; they are always open, never closed.  They glitter but they see nothing, though it seems to others
that they see everything.'  (Ramana Maharshi quoted by Suri Nagamma in Letters from Sri Ramanasramam,
26th October 1947.)

contd.,

Arunachala Siva.

9821
Gross Body:

Verse 87:

This body, which is made up of skin, flesh, blood, arteries, veins, fat, morrow, and bones is full
of waste matter and filth.  It deserves our contempt.

Verse 88:

Previous action created by this body, by combination and permeation of the five elements, as an
instrument of enjoyment.  It created also these three states, -jagrat, svapana, and sushupti.
The Jivatman (individual soul) created Jagrat, the wakeful state, to enjoy gross things.

Verse 89:

In the waking state of consciousness, man finds his fullest activity in the body.  In this state,
he identifies himself with his body, although he is really separate from it.  Through the external
senses, he enjoys gross objects, such as garlands, perfumes, and so forth, as well as other objects
of sense pleasure.

Verse 90:

Therefore, know the body as the house of the Purusha. In it are all gross enjoyments.

Verse 91:

The states of the body are existence, birth, growth, change and decay, and death.  Corpulence or
thinness, caste, color, creed, ignorance or learning, different diseases, respect, insult etc., --
all these belong to the body.

contd.,

Arunachala Siva.
     

9822
195:

When I became united with the feet of the Sadguru, my worldly ties were cut away through the practice
of absorption in His abiding Selfhood, with no longer any need to acquire empirical knowledge,
and the lofty knowledge of Sivam ripened within me as the vast Supreme.

332:

The wise declare that the beautiful light of pure Sivam that is free of objective traits, is simply
shining forth of the Reality, that is consciousness.  If the base, fraudulent and delusional 'I'
of the defective mind is eliminated, the incorporeal nature of the Self, shining as all that is,
will be revealed.

93:

When the light of His holy feet, that tranquil shore that is so hard to reach, wondrously caused
my heart to blossom, the ghostly  dance of the 'I' with its wild antics subsided in the state of
divine silence, an existence, whose glorious nature is impossible to describe.         

79:

As the divine experience that is life at the grace-bestowing feet that ruled me became ever more
intense, within my heart final liberation, a vision worthy to behold, granted in grace by true knowledge,
flared up consuming all in the oneness of a single nature, so that the world became the supreme
realty itself.

contd.,

Arunachala Siva.
   

9823
General topics / Re: The Past is Past, Now, be here:
« on: January 15, 2016, 12:32:53 PM »
Every time I had a question in my mind as how to approach or deal with relating to Sri Ramana to
Advaitic philosophy, I would drive to the Asramam and, sit in Sri Ramana's shrine or on the slopes
of Arunachala, and contemplate.  I was given nine months with which to complete the book and
thus I was extremely focused during that time.

In the beginning I had the thought that Sri Ramana had called me to write the book.  After it was
completed, I understood that Sri Ramana did not need another book written about Him and that
it was really Arunachala that was calling me, not by book.

Since 1973, my sister, Farion, had made numerous trips to Sathya Sai Baba. She would fly into Bangalore,
taxi to Puttaparthi, and / or Whitefield, and then fly out of Bangalore back to California.  This visit
she asked me if I would take her to Tiruvannamalai.

After spending a few days in Puttaparthi, my sister and I drove together to Chennai. Along the drive
we had a rather deep discussion about the nature of Reality and whether Advaita presented an accurate
description of It.  There are most definitely any number of philosophical theories. All are true and all are false.
There are those who say, 'Take the one that most appeals to you.'

contd.,

Arunachala Siva.         

9824
General Discussion / Re: Narasinh Mehta: An Introduction:
« on: January 15, 2016, 12:18:26 PM »
She has learned or heard that as a reward for good deeds and sacrifice we mortals will be given a
place of comfort in the coils of the eternal serpent, who cradles Vaikunth, the abode of Vishnu. And
she realizes, that even more remarkable than such a heaven is her own place her temple, as it were,
where God visits her.  The reversal of the normal, devotees go to the temple and here God comes to
the devotee, causes her much wonder.

The Vedic Puranic scriptures declare
  Proclaim him devotee lover, I say,
Well met are You, Narasinh's Lord,
 Granting me grace, knowing me frail.

At last she begins to understand. All the holy texts, the Vedas, and Puranas, always describe God as
one who loves those who love Him.  Well then, it is only natural.  Thus she is able to say, in that case,
Narsinh's Lord, I am glad you came to meet me.  You knew that I am the weak one and it is appropriate
that you should be gracious towards my effort at love.

contd.,

Arunachala Siva.
 

9825
General topics / Re: Sri Achuthanantha Adigal:
« on: January 15, 2016, 12:09:29 PM »
On the eleventh day, a Wednesday afternoon at three O'clock, he called another disciple, Sri
Mandiramoorthy Pillai, a Siddha doctor, and told him about some rare medicinal systems.  He
completed the Sanmarkka Darpanam that the same day late in the night, at three a.m. and
commanded his disciple, Sri Vaithilingam Pillai, 'Sir!  Print this book and distribute it.'  Soon after
4 am.  he felt unwell and Sri Mandiramoorthi Pillai, who was among those nearby, said that he
would provide the necessary treatment.  Achuthananda Swamigal smiled and said, 'Dhanvantri!
My time is up.  The body is waiting to fall off.  What can you do?'  Then he went to the nearby river
Naganadhi and took his bath.  On his way back he stopped for a while at an open space near where
he was staying and told himself, 'It seems, all that is to happen further will happen here', and returned
home.

Later, Achutananda Swamigal drank some liquid food, made all his disciples sit before him and
explained clearly to them the ephemeral nature of the body, advising them not to waste life but
to utilize it for practicing samadhi.  At that time, one of his very close disciples and his sister-in-law's
son, named Muthukrishna Naidu, came, prostrated and requested him to come back to Kasthambadi.

contd.,

Arunachala Siva.               

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