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Messages - Subramanian.R

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Bhagavan Ramana showed "miserliness" in a noble and instructive
way.  He used to take out the tooth-powder that is kept in paper
pack and and used for the day.  Whenever, He found the tooth-
powder to be in excess, He used to keep refolded into the packet
and use it for the day.

He used to take less than a spoon of oil before bath, rubbed it
on His head and also throughout His body and then go for bath.
Kunju Swami wondered:  How can that little oil spread out to the
head and whole body?

Once Bhagavan Ramana was seen in the kitchen store, picking up,
every seed of mustard that had carelessly been thrown on the floor,
cleaned it with His towel and then placed them in the tin kept
for that purpose!  He did the same thing with rice grains when
supplies were downloaded from a lorry in gunny bags, (I think during
one of the Jayanti celebrations),  and a few rice grains had fallen
from the holes in the gunny bags. 

He told Viswantatha Swami, who was wondering at this strenous
act of picking rice grains:  "Do not think I am miserly.  These are
all Arunachala's property.  I am supposed to protect every bit of them!"

I bow to that Ati-varnsrami.

Arunachala Siva.


Narayana Seva or Maheswara Puja (as Saivites call it) mean only giving food, clothing and shelter
to the needy and if possible, the medicines for the sick.  These come under dharmas.  Kamakshi
in Kanchipuram is said to have done 32 types of dharmas to get the appreciation of Siva for
obtaining half-his-body and remain as concorpoate in Arunachala. 

But I think "social reforms" are different.  Like removing casteism,
untouchabilty, widow-remarriage in India, etc., etc.,  Bhagavan
Ramana and Kanchi Chandrasekara to my knowledge, never
went for any social reforms as such.

Arunachala Siva.


Effort and effortlessness:

Again Bhagavan Ramana answers this point in Upadesa Manjari,
as told to Natananda.  In Chapter II - on Abhyasa, He says like this:

Natananda:  Is the state of 'being still' a state involving effort or

Bhagavan:  It is not an effortless state of indolence.  All mundane
activities which are ordinarily called effort, are performed with the
aid of a portion of the mind and with frequent breaks.  But the act
of communion withthe Self (Atma Vyavahara) or remaining still
inwardly is an intense activity which is performed with the entire
mind and without break.

Maya (delusion or ignorance) which cannot be destroyed by any other act,is completely destroyed by this intense activity which is called Silence (Mauna).

Arunachala Siva.   


ஒருவனே போற்றி ஒப்பில்
    அப்பனே போற்றி வானோர்
குருவனே போற்றி எங்கள்
    கோமளக் கொழுந்து போற்றி
வருகஎன் றென்னை நின்பால்
    வாங்கிட வேண்டும் போற்றி
தருகநின் பாதம் போற்றி
    தமியனேன் தனிமை தீர்த்தே.

பலவாகத் தோன்றும் பொழுதும் நீ ஒருவன்தான் இருக்கிறாய். உயிர்கள் அனைத்துக்கும் நீ சிறந்த தந்தையாய் இருக் கிறாய். தேவர்களுக்கெல்லாம் நீ மூத்தவன். உயிர்கள் உள்ளத்தில் நீ நித்திய திருவுருவத்தில் இருக்கிறாய். உனக்கும் எனக்கும் உள்ள உறவை நீ உறுதிப்படுத்து. என்னை உன் மயம் ஆக்குக. எனது உயிர் போதத்தை அகற்றி விடு. உனது மகிமையை நினைந்து நான் உன்னையே போற்றுகிறேன்.

(English translation not available.)

Arunachala Siva.


எம்பிரான் போற்றி வானத்
    தவரவர் ஏறு போற்றி
கொம்பரார் மருங்குல் மங்கை
    கூறவெண் ணீற போற்றி
செம்பிரான் போற்றி தில்லைத்
    திருச்சிற்றம் பலவ போற்றி
உம்பரா போற்றி என்னை
    ஆளுடை ஒருவ போற்றி.

O our Lord-God ,
praise be !
O the Lion among the celestial beings,
Praise be !
O one concorporate with Her whose waist Is a liana,
praise be !
O One adorned with the white ash,
Praise be !
O salvific Lord,
praise be !
O Lord of Tirucchitrambalam at Thillai,
praise be !
O Heavenly One,
praise be !
O peerless One Who has me as His servitor,
praise be !

Arunachala Siva.

General topics / Re: Abhirami Andati - verses and meanings:
« on: June 22, 2016, 12:14:15 PM »
Verse 60:

60: பாலினும் சொல் இனியாய். பனி மா மலர்ப் பாதம் வைக்க--
மாலினும், தேவர் வணங்க நின்றோன் கொன்றை வார் சடையின்
மேலினும், கீழ்நின்று வேதங்கள் பாடும் மெய்ப் பீடம் ஒரு
நாலினும், சால நன்றோ--அடியேன் முடை நாய்த் தலையே?

ஏ, அபிராமி! பாலைவிட இனிமையான சொல்லை உடையவளே! நீ உன்னுடைய திருவடித் தாமரையை, திருமாலைக் காட்டிலும் உயர்ந்த தேவர்கள் வணங்கும் சிவபிரானின் கொன்றையனிந்த நீண்ட சடைமுடியில் பதித்தாய். அடுத்துன் அருட்கண்கள் பட்டு உயர்ந்து நிற்கும் நால்வகை வேதத்திலே உன்னுடைய திருவடித் தாமரைகளைப் பதித்தாய். ஆனால் இன்று நாற்றமுடைய நாயாகிய என்னுடைய தலையையும், உன்னுடைய திருவடிகளில் சேர்த்துக் கொண்டாய். (மேற்கூறிய சிவபெருமான், நான்கு வேதங்களோடு என்னையும் ஒப்பிட, நான் அவ்வளவு சிறந்தவனா?)

O Abhirami!  Your words are sweeter than milk. Your lotus like feet, the devas who are greater than
Vishnu pray, are held by Siva who wears Konrai garlands. The Vedas which become great on which
Your merciful eyes fall, are held by You at Your feet which are like lotus. But today, You have placed
Your feet, on my foul smelling head.   Am I greater than these four Vedas and Siva's head?


Arunachala Siva.   

45. Nowhere are there 'pairs of opposites', rituals relating to holy waters,and the self and non self.
No generation, no growth, no growth, no death and the delusion of coming and going.

46. There is no 'here'. There is no 'hereafter'.  There is no Guru or disciple. Real and unreal,  existence,
duty and completed action -- all these are non existent 

47. Race, refuge, caste, convention - all these are non existent. The sextet of self discipline, physical
and mental restraints -- are all indeed non existent.

48. 'All illusion', 'Brahman alone is', 'Consciousness alone is'-  all these words are indeed non existent.
The statement 'I am consciousness' is non existent.

49; 'I am', 'I am eternal' are truly nowhere existent. Brahman being alone nothing ever exists.

50. Whatever conveyed through utterances, whatever contemplated by mind, whatever determined
by the intellect, whatever understood by rational mind;

51. that which is unified through yoga, performed through the senses etc., and the waking,dream
and deep sleep states, and the fourth transcendental state ---

52. all these are non existent.  This is to be realized.  These are all confirmed by limiting adjuncts.
There is never any purification through holy baths;  nor is there any sanctity through meditation.


Arunachala Siva. 

382.  Though this Great Being, the Real Self, is the dearest of all and of great splendor, yet He does
not shine unmistakably.  His light being stolen, as it were, by this evil one, who has ego form.

383.  Though unreal,  this one named the soul covers up the Truth of the Self; hence the Self,
being wrongly conceived through a variety of false imaginations, by the ignorant man, is as good as lost.

384.  The mass of clouds, generated by the light of the sun, does conceal the form of the sun.  In
the same way this one (the soul) born as he is by the light of consciousness of the Self, conceals
the Self.

385.  Revelation accuses him, who by his ego sense has stolen the Real Self, and who suffers for that
sin, by saying: 'What sin is there that has not been committed by the thief of the Self?

386.  The 'original sin' affirmed to the cause of death for men by the Christians, the Master says,
is not an act done by the first man, but only the sense 'I am the body.'

387.  This sin  is said to pertain to man;  but men are not men in deep sleep;  the sense of being a
man is due to identification of oneself with the body;  hence the original sin is only this identification
of oneself with the body.

388.  All loss,  all vice, and all suffering are only the ego sense;  all gain, all virtue and all happiness
are the extinction of the ego.

389.  To the ignorant one the Self is lost, because of his ego sense, and therefore, even if he gains
all things, he is but poor.  On the other hand the Sage, who has gained Himself by the extinction of the
ego, sees nothing else to be gained.

390. Those who think that the body is real and thus come to believe that the soul itself is the Real Self,
affirm the plurality of selves, misconceiving the meaning of he texts of the Vedantas.


Arunachala Siva.                         

Dear Sadhak,

I do not really know.   The story of Bhagavan says that He heard the name Arunachala from a relative
of His.  He also had a constant remembrance of the  word Arunachla from His young age.  He thought
that It was somewhere in the world but did not know where It is.  When the relative told about Arunachala,
He wanted to go there, though strictly speaking, He did not know where It was.  He then proceeded to Arunachala by uttering a lie that He had to attend a special class in the school. When His brother wanted
to pay the fees to the school( where he was also studying), He took the money from a box and proceeded to Arunachala.This is what the story says. Bhagavan Himself has said this later. 

Arunachala Siva.     

General topics / Re: Tevaram - Some select verses.
« on: June 22, 2016, 09:33:15 AM »
Verse  256:

மண்ணுலகு செய்ததவப் பயனா யுள்ள
    வள்ளலார் அப்பதிகள் வணங்கி ஏகி
எண்ணில்முர சிரங்கியெழப் பணிலம் ஆர்ப்ப
    இலங்கியகா ளம்சின்னம் எங்கும்ஊதக்
கண்வளர்மென் கரும்புமிடை கதிர்செஞ் சாலி
    கதலிகமு குடன்ஓங்குங் கழனி நாட்டுத்
தெண்ணிலவு சூடியதம் பெருமான் வைகுந்
    திருப்பிரம புரஞ்சாரச் செல்லும் போது.   

When the munificent one that made his avatar
As a fruit of the tapas wrought by the world,
Adored these shrines and moved onward,
Innumerable drums were sounded; Chanks were blown,
Trumpets and bugles blared.
Thus he traveled in the Chozha country rich
In fields where flourish soft sugarcanes
Of mellowing nodes, paddy crops laden with sheaves
Of corn, banana trees and areca trees;
As he neared the divine Bhiramaapuram
Where his Lord who on His crest sports
The lucid crescent, abides.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: June 22, 2016, 09:30:17 AM »
Verse  255:

பரமர்தந் திருக்கருப் பறிய லூரினைச்
சிரபுரச் சிறுவர்கை தொழுது செந்தமிழ்
உரையிசை பாடிஅம் மருங்கி னுள்ளவாம்
சுரர்தொழும் பதிகளுந் தொழுது பாடினார்.

The godly child of Sirapuram adored
The Supreme One of Tiru-k-Karuppariyalur
And hymned him in decades of goodly Tamizh;
He also adored at the nearby shrines where
The celestial beings worship the Lord, and sang his psalms   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: June 22, 2016, 09:27:52 AM »
Verse 254:

அப்பதி பணிந்தருந் தமிழ்பு னைந்துதம்
மெய்ப்படு விருப்பொடு மேவு நாள்அரன்
பொற்பதி பலவுமுன் பணிந்து போந்தனர்
பைப்பணி யவர்கருப் பறிய லூரினில்.

As he sojourned there in true and abiding love
He adored the Lord of that shrine, hymning Him
In his rare decades of Tamizh; he also visited
Many a shrine of Hara and adored him;
Then he came to Karuppariyalur, the jewel
Of whose Lord is a snake of poisonous sacs.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: June 22, 2016, 09:25:25 AM »
Verse  253:

நம்பரை நலந்திகழ் நாரை யூரினில்
கும்பிடும் விருப்பொடு குறுகிக் கூடிய
வம்பலர் செந்தமிழ் மாலை பாடிநின்
றெம்பிரான் கவுணியர் தலைவர் ஏத்தினார்.

Desiring to worship the Lord of goodly Naaraiyoor
He came there borne by love; our lord, the Chief
Of the Kauniyas stood before Him, and hailed Him
In fragrant and blooming chaplets of chaste Tamizh.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: June 22, 2016, 09:22:50 AM »
Verse 252:

சீர்வளர் கோயிலை அணைந்து தேமலர்க்
கார்வளர் கண்டர்தாள் பணிந்து காண்பவர்
பார்புகழ் பதிகங்கள் பாடி நீடுவார்
வார்புகழ்க் கடம்பையும் வணங்கி வாழ்ந்தனர்.

He entered the glorious temple, went round
The shrine and adored the feet of the Lord
Whose throat is blue; beholding Him, he hymned
His decades hailed by the world; then the godly son
Came to Katampoor rich in glory, hailed
The Lord and thus flourished.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: June 22, 2016, 09:20:20 AM »
Verse  251:

மற்றநற் பதிவட தளியின் மேவிய
அற்புதர் அடிபணிந் தலர்ந்த செந்தமிழ்ச்
சொற்றொடை பாடிஅங் ககன்று சூழ்மதில்
பொற்பதி வாழ்கொளி புத்தூர் புக்கனர்.

He adored the feet of the Wondrous One
Enshrined in Vada-thali in that goodly town
And hailed Him in blooming garlands
Of splendorous Tamizh; taking leave of Him
He reached the golden town of Vaazhkoliputthoor
Girt with fort-like walls.   

Arunachala Siva.

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