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Messages - Subramanian.R

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9946
General topics / Re: Tevaram - Some select verses.
« on: January 10, 2016, 08:40:09 AM »
Verse 241:


இடம ருங்குதனி நாயகி காண
   ஏழ்பெ ரும்புவன முய்ய வெடுத்து
நடந வின்றருள் சிலம்பொலி போற்றும்
   நான்ம றைப்பதியை நாளும் வணங்கக்
கடல்வ லங்கொள்வது போற்புடை சூழுங்
    காட்சி மேவிமிகு சேட்செல வோங்குந்
தடம ருங்குவளர் மஞ்சிவர் இஞ்சித்
   தண்கி டங்கையெதிர் கண்டும கிழ்ந்தார்.


To the beholding of His Consort unique that shares
His frame on the left, and for the redemption
Of lives that abide in all the seven worlds
The Lord dances in this holy shrine, and the sound
Of His anklets is hailed by the four Vedas.
The sea-like moat desiring to hail Him, cinctures Thillai;
Over its lofty fortressed walls rest nimbi.
Sundarar beheld these on his way, and was delighted


Arunachala Siva.

9947
Verse 5:


பூதங்கள் தோறும்நின் றாயெனின் அல்லால்
    போக்கிலன் வரவிலன் எனநினைப் புலவோர்
கீதங்கள் பாடுதல் ஆடுதல் அல்லால்
    கேட்டறி யோம்உனைக் கண்டறி வாரைச்
சீதங்கொள் வயல்திருப் பெருந்துறை மன்னா
    சிந்தனைக் கும்அரி யாய்எங்கள் முன்வந்
தேதங்கள் அறுத்தெம்மை ஆண்டருள் புரியும்
    எம்பெரு மான்பள்ளி எழுந்தரு ளாயே. 


Wise men affirming that You abide in all the elements,
Ever-free from death and birth,
sing hymns and dance.
Yet we have not even known by hearsay of those that have seen and known You.
O king of sacred Perunturai rich in cool fields !
O One beyond thought !
O our God,
You manifest before us,
do away with our flaws,
redeem us and grant us grace.
Be pleased to arise from off Your couch and grace us.

Arunachala Siva.

9948


It is very difficult for most of us to see the presence of Atma in the Heart.
Bhagavan Ramana took only 20 minutes, to realize That. But it is not that easy.
He said in one poem, Atma vichara is very easy, in the sense, that it needs nothing
else, no poojas, no personal gods' images, no flowers and no offerings.  That way.  But for us,
we have to toil very much.  May be several hours per day.  Then, it becomes natural for us.  There
is no need for any special sessions.  Sadhana time depends on the readiness of a person.
If the person's ego is very bloated and if it refuses to budge, one may need a lot of time.
Ego does not give up the battle so easily.  It is here, that Bhagavan Ramana's Grace is necessary.
He also says, Grace is ever there.  But we should be fit vessels to receive it.  If we take a small cup,
only that much Grace we can pick up.  If we take a large drum, then the Grace is filled up more!
Many devotees came to live in Tiruvannamalai, for this purpose.  To see Him everyday and to make themselves large vessels.  Major Chadwick, having come from a Western country, did not return
to his homeland at all.  Today, even though He is not present in a body, His Grace continues. 
To visit Tiruvannamalai as frequently as possible, is to make us experience His Grace and Presence
more and more.

I have not succeeded yet.

Arunachala Siva.



9949



Sri Swami Sadasivananda continues...

We cannot manoeurve and progress towards victory over an enemy that outnumber us, in such an inimical battlefield, called the human mind, without soliciting real help.  Without an experienced guide as
the General of our forces, we may even court a fatal consequence. By legitimizing and even deifying
our ego's habitual heedless indifference to God, and by labeling its urges as 'inner guru' or
'voice of our Spirit', we inevitably fall into the death trap of pramada.

In the Udyoga Parva of the Mahabharata epic, the blind king Dhritarshtra, who symbolizes the
blindness of the ego, cynically asks Sage Sanatsujata:  "What is death?"  The Sage replies:  "Pramada is death!"   [Saint Poet Arungiri Natha uses the word  marana-pramada].  It should be understood that the definitions of Sanskrit words are subject to philosophical intentions, and thus are prey to individual bias.  Therefore disagreement and even argument concerning proper meaning and usage are commonplace.   Neverthelss, the most learned scholars agree that the ancient definition of the word 'pramada' comes from its usage in this scripture.  The word 'mada' means intoxication and when prefixed
by 'pra' it becomes intense intoxication to the degree of madness.

Sage Sanatsujata is indicating the presence of 'pramada' brings about a spiritual death.  Thus, the spiritual madness that at first manifests as indifference, inattention, and negligence becomes deadly because it is directed towards God.  This is not to be defined as forgetfulness of the Self, unless one admits to a willful
and belligerent forgetfulness.

The offspring of pramada is 'duragraha', adamant determination to do that which you know you
should never do.

The compound spiritual fracture of being indifferent to God and habitually partaking in negative action with utter disregard for the negative consequences, creates a karmic blood-letting, fatal even to the strongest constitution.


(Sri Bhagavan - in Part 4 of the Collected Works)


Arunachala Siva.

9950

Even Advaita or any Hindu philosophy says that ego is an enemy. What is ego, it is contaminated Jiva?
It is always with you, like I told, like a nagging wife.  You cannot divorce your wife just because she is nagging, because she does many other useful work for you.  Better to ignore or turn a deaf ear to
her nagging!

Jiva + contamination =  Egoistic Jiva.  (like Ravana in Ramayana)

Jiva - minus contamination =  Pure Jiva = Suddha Tattvam = Brahman.  (like Rama in Ramayana)

Sri Bhagavan said the same thing in Talks.

Like Marx and Lenin said in post World War:  "Workers of the world,
unite, you shall lose nothing but your chains!"  Brahman says to Jiva:  " Unite with me after losing your chains!"

Arunachala Siva

9951
Verse 51:

Children may free from their father from his debts, but no other person can free a man from
his bondage.  He must do it himself.

Verse 52:

Others may relieve the suffering caused by a burden that weighs upon the head; but the suffering
which comes from hunger and the like can only be relieved by one's self.

Verse 53:

The sick man who takes medicine and follows the rules of diet is seen to be restored to health --
but not through the efforts of another.

Verse 54:

A clear vision of the Reality may be obtained only through our own eyes, when they have been
opened by spiritual insight  -- never through the eyes of some other seer.   Through our own eyes
we learn what the moon looks like how could we learn this through the eyes of others?

Verse 55:

Those cords that bind us, because of our ignorance, our lustful desires, and the fruits of our Karma
--how could anybody but ourselves untie them, even in the course of innumerable ages?

contd.,

Arunachala Siva.



9952
General topics / Re: Sri Achuthanantha Adigal:
« on: January 09, 2016, 01:13:23 PM »
It was the full moon day on which Dasar came to see the Sadguru.  The disciples who had gathered there
for prayer, on seeing the Sri Vaishnava markings on Dasar's forehead, were annoyed. Sensing that the
Sadguru wanted him to leave, he walked down from the Kailasagiri hill and waited.  Within a short while,
the Sadguru came to him and took him to a hidden Vinayaka Temple at the foot of the hill. Then he asked,
'My child, who are you?  Where are you from?  What brought you here?'  Dasar replied, 'Dear father,
I am near Polur. My name is Achuthan.  Desirous of  Self Knowledge, I have approached fifteen teachers,
but no one accepted me. I was perplexed and did not know what to do.  So when I came to know of
you, I came immediately and when I saw how happy you are,  I was relieved of all my worries.' 

He stood with his palms joined and prayed, 'Please disclose my true Self to me and ferry me across the
ocean of rebirth.'

His words melted the heart of the gracious Sadguru, who spoke lovingly to Dasar.  He then made him
sit before him, gave the requisite deeksha (initiation) by means of one of the four great statements of
Vedanta (Mahavakyas). He also explained the real nature of the Self as being beyond all qualities and as
therefore not one of the five types of sheaths (Panchakoshas), but that which witnesses the three states
of awareness, namely waking, dream and deep sleep, and as of the nature of Existence, Consciousness
and Bliss. On receiving this initiation from the Sadguru, it is said that Dasar, being blessed with a pure
heart and with intense longing for the Self, instantly attained the state of Nirvikalpa Nishta (total absorption
without any mental focus) and was anchored fast on the path towards Self Knowledge.

contd.,

Arunachala Siva.                 
   

9953
General Discussion / Re: Narasinh Mehta: An Introduction:
« on: January 09, 2016, 12:55:58 PM »
Islamic invasions that began in the eleventh and twelfth century also had various impacts. Umashankar
Joshi, a prominent mid twentieth century scholar suggests that when Brahminism defeated Buddhism
it was already weakening and faced a strong contender offering simplicity, monotheism, and freedom
from scripted rituals or social classification."In facing this new religion, this country's religious life could
not have sustained itself from rituals and reliance on scriptures as much as it did from Bhakti's asylum."

Narasinh Mehta's social origins contributed another unique dimension.   He belonged to the Nagar community
that claims descent from intermarriage between some Greeks from  Alexander's times and Kashmiri Pandit
families.  Their records of southern and westward migration emphasize special abilities in their services to
various kingdoms: scholarship, aesthetic, and linguistic aptitude, administrative and negotiation skills,
and military bravery. 

On the one hand, this community had made a consistent efforts to blend into the new home's social
structures.  They were creating in adapting to changing circumstances, moving south as needed to
preserve themselves and adeptly taking on many different roles as needed. On the other, as a group
that had progressively taken on their coloring of their surroundings by maintaining caste and other structures.
Nagars had begun to make their stand on their status, knowledge, and power. Narsinh disregarded social
protocols and rituals in his pursuit of joyous songs.  He cared not if his cohorts and followers came from all
strata of society.  Coming from a Saiva sect, he cheerfully adopted the Vaishnavite persuasion in his Krishna
bhakti.


contd.,

Arunachala Siva.       

9954
General Discussion / Re: Shadow and Substance -
« on: January 09, 2016, 12:26:57 PM »
What happens when the only the substance is present and the shadow vanishes?  You won't waste valuable
time on shadowy pursuits.  You are free to focus your attention inward, because the shadow of the world
is gone.  There is nothing to see.  Put another way, there is just you seeing yourself everywhere. When that
happens, you have arrived.  The shadow may return, but you are not fooled by it any more. You see yourself,
yourself alone, your Self.

How would life then be?  Imagine.  Just imagine for a minute a life of full of unalloyed bliss, of splendid
isolation, which you will not trade for anything in the world, literally, because you have transcended the
world and all its allure.  In fact, the world holds no allure, at all for you.  You have simplified life in the best
sense of the term.  A life in which Eliot's Prufrock can learn a thing or two and transform the wasteland
of his heart into the fertile ground of his soul with which he communes directly.

Familiar things appear new as they take on new meanings.  Near and dear ones become nearer and dearer
as they now form part of your own Self. Strangers become near and dear for the same reason.

contd.,

Arunachala Siva.             

9955
General Discussion / Re: The Finger Pointing to the Moon:
« on: January 09, 2016, 12:15:40 PM »
The Categories of Kant are the general properties that belong to all things without expressing the peculiar
nature of any particular thing.  Having classified, categorized and related the sense data in our minds.
Having classified, categorized and related the sense data in our minds, we can then go on to make predictions
of unobserved (that is,  sense-independent) future states of the world, which is how science proceeds,
from particularities of sense data to the rich tapestry on the sense data.  But even those predictions become
reality only when they are verified by actual sense data, either directly or indirectly, that becomes available
to us when the future state of the world about which prediction was made, becomes the present to us with   
the sense of time.  So, in a way the touchstone of knowledge is sense experience.

Take the case of a leaf.  We derive knowledge about the leaf through classifying and organizing sensory
knowledge.  Once I get the sensory data or sensory experience of a thing out there as being green,
rough, and rustling in the wind, seen in its relation to the tree, as a whole, I might call it a leaf in my
thinking and attribute to it properties of greenness, roughness, and rustling sound.  But if someone reads
my thoughts cast in the form of language about a leaf, he would not be able to understand what I mean
unless he recalls to mind the greenness, roughness etc., from the memory of his prior experiences
of such properties or qualities, to acquire knowledge.

contd.,

Arunachala Siva.       

9956
General Discussion / Re: Channels of Grace - A Tribute:
« on: January 09, 2016, 12:01:35 PM »
Another time an airman was caught red handed pilfering aviation fuel.  Baba as the squadron commander
penalized him and struck him of the roster for the courier flights to the U.K.  But this fellow had contacts
and Baba was pressurized to reinstate him.  Instead Baba put in his resignation, stating that if they thought
he was incapable of commanding his squadron, so be, it. Of course his resignation was ignored.

Perhaps his cheekiest flight was when he left a minister behind in Delhi.  Baba was due to take off to Leh
(Ladakh) before the weather packed up in the mountains.  But the minister kept delaying and Baba kept
getting calls to wait for him, but 'Panditji' being 'Panditji', he finally took off - without the minister.  Of
course he got a ticking off.  Incidentally, he was amongst the first to land a plane in Leh, when the airfield
was just a dirt strip.  The locals and the Tibetans looked on in awe and prostrated to this 'bird from the heavens'.!

contd.,

Arunachala Siva.         

9957
General Discussion / Re: Articles,Interviews,News
« on: January 09, 2016, 11:50:05 AM »
Dear Ravi,

I agree with you.  I shall open a separate topic head.

Arunachala Siva.

9958
General Discussion / Re: Articles,Interviews,News
« on: January 09, 2016, 09:15:57 AM »
Chakkiya Naynar:


Date of Liberation:  Margazhi - Pooradam:
The Lord whom the people following all the six religions associated with SanAthana dharma reach finally, that Siva had one of the 63 great devotees from one other religion, namely Budhdhism (Chakkiyam). The people who seek the real truth, whatever be the religion they belong to if they do an impartial analysis of Saivism, explore that it is the path of worshipping Siva that is ultimate.


In the place Thiruchchanga Mangai where people had the generous mind like the mother earth, Nayanar was born in a family which had agriculture as their profession. He learnt lots of philosaphy, not for useless debating or grazing to boast as a scholar, but to find out the truth. Hence he had love for all the creatures in this world. He was determined to come out of the birth-death cycle. (reincarnation). He reached the city Kanchi , which had lots of scholars and was synonymous with knowledge, out of his quest for the truth. He accepted the path of Buddhism. There he had the opportunity to explore the principles of Buddhism and other religions. He read the scriptures of his religion and other religions analysed them with unbiased thirst for truth. Our Lord always leads people in the correct way if they are truthful and have quest for Him. By His grace he established for himself that it is the path of Siva that is the ultimate truth.

He found out, "There are four basic elements. The deed, doer, its effect and the controller of the effect. Only Saivam has this excellent principle, and others don't. And Siva is the Truth". His conclusion was based on his analysis. It was beyond doubts. It was the fact explored. He was sure, "Whatever be one's state, whatever be the form and outside appearance the right thing to do is not forgetting the holy feet of Sankara ." So he didn't change his appearance of a Buddhist monk, but was always enjoying the sweet feet of Lord Siva in his heart. It is only the people who do not realize or do not wish to realize that Omnipresent Almighty Isha is the God, blaspheme due to their dependence on other religions. But our Nayanar flowed in the path of love for the God whom he found out to be the right.

Common for the invisible formlessness and the visible different forms is the symbol of the Lord called Sivalingam (symbol of Siva). That stands for both form and formless. Sivalingam appeared when Vishnu and four headed brahma tried to find out the head and feet of the God. It is the symbol of that immeasurable unique in-explainable Almighty. Realizing these concepts he everyday went to see the Sivalingam, and when seen he forgot the world, became the wax that saw the fire, his heart blossomed, eyes expanded in bliss, tears of joy appeared as pearls. He didn't know what to do. He took a stone and threw it on the Lord without the knowledge of what he is doing but with great devotion. The Lord was happy with the deed of His devotee, like the kid that feels good when the elders out of the love violently embrace it. In his routine he arrived the next day as well. He then remembered that he had thrown a stone on the Lord. Thinking that that happened only as a blessing of the Lord he took that as his service to that Easily pleased. That day on wards everyday he throws a stone at the Sivalingam and worship the God in the saffron cloth of the Buddhist monks.

Is it right to throw stone on the Lord and worship ? Won't it lead to misinterpretations ? How did the Lord then accept such a worship ? It was not the stones themselves the Lord accepted. It was the devotion behind that deed he accepted. So one can not argue that, "I too will throw stones and call it worship". Whether it is the stone throwing of Chakkiya Nayanar or Kannappa Nayanar's putting the footwear on the Sivalingam's head, it was not the actions but the unimaginable peaks of love that was accepted by the Lord as flawless. Others see only the stones, but the hara takes that as flower.

One day he forgot to do his duty of stone worship and went to have his food. That time he realized, "Oh! How did I forget my Love ? How can I go ahead with my food without worshipping Him ?". He rushed to the three eyed Lord's abode with flood like love and speed. He took a stone and offered it to the feet of God. To bless the devotee who forgot his food, rushed in anxiety to do the service he undertook without any break, the eight armed sugarcane - Sambu - appeared in the horizon on the holy Bull with the Goddess who has the best knowledge of the Agamas. The devotee prostrated, praised the Lord with the folded hands on his head. God offered him the coveted post of being His slave in the Sivaloka. Let the quest for the Absolute and the love that is beyond explanation stay in the mind.



Arunachala Siva.

9959
General topics / Re: Tevaram - Some select verses.
« on: January 09, 2016, 09:10:20 AM »
Verse 240:


வன்னி கொன்றைவழை சண்பகம் ஆரம்
   மலர்ப்ப லாசொடு செருந்திமந் தாரங்
கன்னி காரங்குர வங்கமழ் புன்னை
   கற்பு பாடலம் கூவிள மோங்கித்
துன்னு சாதிமரு மாலதி மௌவல்
   துதைந்த நந்திகர வீர மிடைந்த
பன்ம லர்ப்புனித நந்தனவ னங்கள்
   பணிந்து சென்றனன் மணங்கமழ் தாரான்.


Sundarar of fragrant garland adoringly crossed
The many-flowered and hallowed gardens galore
Flourishing with vanni, konrai sura-punnai,
Shanbhaga, aram, murukku, serunti, mantara, kura,
Punnai fragrant, parijata, patiri and vilwa trees
And dense-growing jati, mallikai and mullai
And nandhyavarta and alari plants.


Arunachala Siva.

9960
General topics / Re: Tevaram - Some select verses.
« on: January 09, 2016, 09:08:18 AM »
Verse 239:


நாக சூதவகு ளஞ்சர ளஞ்சூழ்
   நாளி கேரமில வங்க நரந்தம்
பூக ஞாழல்குளிர் வாழை மதூகம்
   பொதுளும் வஞ்சிபல வெங்கு நெருங்கி
மேக சாலமலி சோலைக ளாகி
   மீது கோகில மிடைந்து மிழற்றப்
போக பூமியினு மிக்கு விளங்கும்
   பூம்பு றம்பணை கடந்து புகுந்தார்.


They glowed with greater glory than even the celestial realms
-- The fields, the groves and the gardens without Thillai --,
Sundarar crossed these which were thick with
Stately trees: jambolan, mango, makizh, saralam,
Coco-palm, clove, citron, areca, kumkum, plantain cool,
Iluppai and Vanchi dense; in the lofty groves
That touched the cloud-mandalas, cuckoos warbled.


Arunachala Siva.

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