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Messages - Subramanian.R

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Verse 325:

If the mind once forgets its own object, it goes out and out;  just as a ball if it falls, rolls down
and down (the stairs) and does not stop until it reaches the lowest step.

Verse 326:

When once you think of the objects of senses, you want to enjoy them;  and from that comes desire.
That desire engages you to possess, and that engagement takes you away from your real Self.

Verse 327:

Therefore, with all care, one should try to keep himself recollected and should not be negligent.
For the knower of Brahman, there is no greater death than negligence.  One who is careful in
remaining in Brahman becomes successful very soon.  Therefore, be careful and stay in Brahman
all the time.

Verse 328:

Once you fall back from your real Self, you have fallen down.  When one has fallen down, there is no
hope for him.


Arunachala Siva.     

General topics / Re: Tevaram - Some select verses.
« on: March 05, 2016, 08:43:54 AM »
Verse  10:

அப்பொழு ததனைக் கொண்டு
   நெற்கொள்வான் அவரும் போக
ஒப்பில்குங் குலியங் கொண்டோர்
    வணிகனும் எதிர்வந் துற்றான்
இப்பொதி யென்கொல் என்றார்
   உள்ளவா றியம்பக் கேட்டு
முப்புரி வெண்ணூல் மார்பர்
    முகமலர்ந் திதனைச் சொன்னார்.

He received it and moved out to buy paddy;
On his way a vendor of Kungkuliyam came in front of him;
He asked him: "What do you carry in the bundle?"
The vendor truly told him what it contained;
Then the wearer of the threefold sacred thread
Spake thus with a beaming face:

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 05, 2016, 08:41:47 AM »
Verse  9:

யாதொன்றும் இல்லை யாகி
   இருபக லுணவு மாறிப்
பேதுறும் மைந்த ரோடும்
   பெருகுசுற் றத்தை நோக்கிக்
காதல்செய் மனைவி யார்தங்
    கணவனார் கலய னார்கைக்
கோதில்மங் கலநூல் தாலி
   கொடுத்துநெற் கொள்ளு மென்றார்.

There was nothing left in his house; two days   
Passed without their having any food;
Grieving for the plight of the sorrowing children
And the great kin, his beloved wife removed
Her flawless tali from the auspicious cord and gave it
To her husband saying: "Get paddy for this."   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 05, 2016, 08:39:57 AM »
Verse 8:

இந்நெறி ஒழுகு நாளில்
   இலம்பாடு நீடு செல்ல
நன்னிலம் முற்றும் விற்றும்
    நாடிய அடிமை விற்றும்
பன்னெடுந் தனங்கள் மாளப்
   பயில்மனை வாழ்க்கை தன்னின்
மன்னிய சுற்றத் தோடு
   மக்களும் வருந்தி னார்கள்.

As he was thus poised in his service, acute became
His chill penury; he sold all his lands and also
All his serfs and slaves who willingly served him;
His manifold wealth was total lost; his kith and kin
And his children too were sunk in domestic misery.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 05, 2016, 08:37:52 AM »
Verse  7:

கங்கைநீர் கலிக்கும் சென்னிக்
    கண்ணுதல் எம்பி ராற்குப்
பொங்குகுங் குலியத் தூபம்
   பொலிவுறப் போற்றிச் செல்ல
அங்கவ ரருளி னாலே
   வறுமைவந் தடைந்த பின்னும்
தங்கள்நா யகர்க்குத் தாமுன்
   செய்பணி தவாமை யுய்த்தார்.

To the Lord in whose matted hair the Ganga courses gurgling
-- The Lord who sports an eye in His forehead --,
He rendered unfailingly the service of fumigation
And from his censer rose spiraling clouds of holy smoke.
Even when the Lord in His grace made him indigent
He failed not in this service to his Lord.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 05, 2016, 08:35:53 AM »
Verse  6:

பாலனாம் மறையோன் பற்றப்
    பயங்கெடுத் தருளு மாற்றால்
மாலுநான் முகனுங் காணா
   வடிவுகொண் டெதிரே வந்து
காலனார் உயிர்செற் றார்க்குக்
   கமழ்ந்தகுங் குலியத் தூபம்
சாலவே நிறைந்து விம்ம
   இடும்பணி தலைநின் றுள்ளார்.

When the Brahmin lad held fast to Him, he who is not
To be beheld by Vishnu and Brahma,
To annihilate the dread of the lad and grace him,
Took a form, and kicked Death to death;
To this Lord, Kalayar rendered the service
Of holy fumigation of kungkuliyam in abundant measure;
He was firm established in this service.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 05, 2016, 08:33:36 AM »
Verse  5:

மருவிய திருவின் மிக்க
   வளம்பதி அதனில் வாழ்வார்
அருமறை முந்நூல் மார்பின்
   அந்தணர் கலயர் என்பார்
பெருநதி அணியும் வேணிப்
    பிரான்கழல் பேணி நாளும்
உருகிய அன்பு கூர்ந்த
   சிந்தையார் ஒழுக்க மிக்கார்.

In that wealthy town where abides Lakshmi,
A Brahmin versed in the Gospels -- the wearer
Of the threefold sacred thread --, by name Kalayar lived.
He would daily hail the ankleted feet of the Lord
Who sports on His matted hair the great river;
His heart ever melted in devotion, and he was virtuous.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 05, 2016, 08:31:34 AM »
Verse  4:

துங்கநீள் மருப்பின் மேதி
    படிந்துபால் சொரிந்த வாவிச்
செங்கயல் பாய்ந்து வாசக்
   கமலமும் தீம்பால் நாறும்
மங்குல்தோய் மாடச் சாலை
    மருங்கிறை யொதுங்கு மஞ்சும்
அங்கவை பொழிந்த நீரும்
   ஆகுதிப் புகைப்பால் நாறும்.

As milk that drips from the udders of huge, long-horned buffaloes
That lie immersed in the tanks, is splashed
By the ruddy carps that leap and dart thither,
Lotuses smell of milk sweet; the clouds
That move on, come near the towered halls
Of sacrifice; the showers that fall from them
Are tinct with the odor of sacrificial smoke.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 05, 2016, 08:29:30 AM »
Verse  3:

குடங்கையின் அகன்ற உண்கண்
   கடைசியர் குழுமி யாடும்
இடம்படு பண்ணை தோறும்
   எழுவன மருதம் பாடல்
வடம்புரி முந்நூல் மார்பின்
    வைதிக மறையோர் செய்கைச்
சடங்குடை இடங்கள் தோறும்
    எழுவன சாமம் பாடல்.

Songs in Maruda tune are sung in the places
Where dance the farm-wives whose eyes, broad as
The palm of hand, are touched with collyrium;
In all places where Brahmins-- the wearers
Of threefold sacred thread --, perform rituals
Hymns of the Sama Veda are chanted.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 05, 2016, 08:27:39 AM »
Verse 2:

வயலெலாம் விளைசெஞ் சாலி
   வரம்பெலாம் வளையின் முத்தம்
அயலெலாம் வேள்விச் சாலை
   அணையெலாங் கழுநீர்க் கற்றை
புயலெலாங் கமுகின் காடப்
   புறமெலாம் அதன்சீர் போற்றல்
செயலெலாந் தொழில்க ளாறே
    செழுந்திருக் கடவூ ரென்றும்.

In fecund Thiru-k-Kadavur the fields are rich in paddy;
Their ridges are full of chanks and their pearls;
On all sides flourish halls of sacrifice;
Its waters are rich in clusters of red lilies;
On the tops of areca groves, clouds rest;
People tend them with loving care; there the Brahmins
Perform nought but their sextuple duty.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 05, 2016, 08:24:19 AM »
Kunkiliya Kalaya Nayanar Charitram:

Verse  1:

வாய்ந்தநீர் வளத்தா லோங்கி
    மன்னிய பொன்னி நாட்டின்
ஏய்ந்தசீர் மறையோர் வாழும்
   எயிற்பதி யெறிநீர்க் கங்கை
தோய்ந்தநீள் சடையார் பண்டு
   தொண்டர்மேல் வந்த கூற்றைக்
காய்ந்தசே வடியார் நீடி
   யிருப்பது கடவூ ராகும்.

In the Chozha land that thrives with foison enriched
By the waters of the Kaveri, there?s fortressed town
Where could abide Brahmins, great in Vedic glory;
It is prosperous Kadavur where is enshrined the Lord
Whose matted hair sports the billowy Ganga
And who, of yore, smote Yama with His roseate foot,
That came to take away the life of a devotee.

Arunachala Siva.


C.V. Subramania Iyer writes:-

Once four ladies came to Sri Ramanasramam to have darshan of Bhagavan Ramana. 
They belonged to different nationalities - an American, an Italian, a French and an Indian Christian.
They sat in the prayer hall near the southern wall right in front of Bhagavan, after duly paying their
respects to Him.  The American lady began the conversation putting questions to Him and getting
answers which were interpreted by a devotee in the Hall.  In the end, the American lady asked
Bhagavan Ramana:  "Bhagavan! Can we have your Grace for our spiritual development?" 

Bhagavan replied:  "If you had not the Grace, you would not have thought of coming here."
What an encouraging reply!  No one who came to His presence ever went away discouraged.
To an earnest enquirer, He would always say:  "You are already That, only the veil of ignorance
has to be removed."  Swami Vivekananda used to tell his followers:  "Don't believe the self
possessed teacher who says:  "I see, but you cannot see."  Bhagavan never observed
any secrecy with regard to His teachings.

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

Arunachala Siva. 

General Discussion / Re: Rough Notebook-Open Forum
« on: March 05, 2016, 06:56:02 AM »

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 cemetery 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.

In this context, we should understand the role of Yoga in integrating the personality and divinising it.
The conscious mind is under the control of a vast unconscious mind and these two parts are often
incompatible in their movements.  That is why our sincerity is not always true, as it is mixed up with
subtle desires, (samskaras). Yoga begins with purifying the unconscious first and making it compatible
with the conscious mind governed by an enlightened intellect. The Bhagavad Gita defines different aspects
of Yoga as 'skill in action', 'equanimity under all conditions and dyads' and 'dissociation from all sorrow and
pain'  through intelligent and discriminating living.  The ultimate skill lies in the non attachment to any
manifestation of prakriti and total identification with Purusha, the Self or pure spirit.  (Patanjali Yoga
Sutras 15 and 16).  That alone is the goal and the consummation of Yoga in its final essence.


Arunachala Siva.

Another way to put it is that Yoga seeks to control the mind as if it is were a genie and to make it
a slave to do in one bidding;  the danger is that if one is not vigilant enough, the demon can usurp
control and threaten you with unpleasant consequences because it is treated as conscious and independent
entity.  This risk is, however, averted if the intellect is trained in Vedanta so that one sees the conquest of
the mind not as an end in itself but as an essential step towards Jnana where one's identification with the
mind automatically ceases.

Vichara Marga, on the other hand, treats the mind as an inert instrument that is powerful and useful
when Vyavahara (transactional or everyday life) demands it, but is laid aside just like a harmless tool
while one practices Self Attention, which denies it an independent conscious existence. One does not
fight the mind.  Here the whole trick is to cease to identify with the mind, though this is far more easily
said than done.  However, if one succeeds in practicing this way, one abides in the goal already.  This
eventually becomes effortless (Sahaja).  The Bible dictum 'I am the Way and I am the Goal' is apt.

Since this is such a direct path, focusing attention solely on the sense 'I am', it is often called Maha Yoga.
This is indeed valid because in the popular four fold broad classification of Yoga, the unquestioned ego
survives (though progressively attenuated), as the doer (karta) in Karma Yoga, the devotee (bhakta) in
Bhakti Yoga, the knower (pramata) in Jnana Yoga. and as the one who attempts to unite (yogi) in Raja
Yoga.  In contrast,the Vichara Marga lays the axe to root of the ego straightaway and thus subsumes all
the four paths at one stroke, being the mother of all Yogas. For those who lack the subtlety of mind to
directly embark on this Sadhana, it is safe to be guided by Patanjali Yoga.  However the tragedy of modern
times is that many seekers without ripeness of mind required for the Vichara Marga label themselves
conveniently as Jnana Margis and find it fashionable to jettison the primary yoga disciplines meant for integrating the personality and purifying the psyche.

Nowadays it is also unfortunate that yoga has come to be primarily identified with asanas and pranayama,
intended mainly for health benefits and its spiritual purpose relegated to insignificance for the targeted
audience. Instead of being a precious tool for spiritual emancipation, it is promoted as an accessory to
successful worldly life style.  To reduce it to such a purpose as an accessory to a successful worldly lifestyle.
To reduce it to such a purpose is a distortion of Yoga.


Arunachala Siva.       

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