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Tirup Poovalli:

Verse 1:

இணையார் திருவடிஎன்
    தலைமேல் வைத்தலுமே
துணையான சுற்றங்கள்
    அத்தனையுந் துறந்தொழிந்தேன்
அணையார் புனற்றில்லை
    அம்பலத்தே ஆடுகின்ற
புணையாளன் சீர்பாடிப்
    பூவல்லி கொய்யாமோ.


What time He placed His sacred feet twain on my head,
That very moment I forsook all my kith and kin whom I deemed as my help.
Singing the glory of Him ? verily a float to cross the sea of transmigration -,
the One that dances in the Ambalam at Tillai which is rich,
in well-guarded pools,
We will gather blossoms from lianas.

Arunachala Siva.
2
Verse 20:

அருந்தவருக் காலின்கீழ்
    அறமுதலா நான்கனையும்
இருந்தவருக் கருளுமது
    எனக்கறிய இயம்பேடீ
அருந்தவருக் கறமுதல்நான்
    கன்றருளிச் செய்திலனேல்
திருந்தவருக் குலகியற்கை
    தெரியாகாண் சாழலோ.

O friend,
seated under the Banyan tree,
He,
In grace,
taught the rare tapaswis, the four goals of life commencing from Dharma.
Explain this to me that I may clearly comprehend it.
Had He not,
that day,
in grace,
taught the great tapaswis the four goals of life commencing from Dharma,
They could not have known aright,
the ways ? Phenomenal and noumenal -,
Chaazhalo !

The 20 verse composition called Tiru Chazhal completed.

Arunachala Siva.


3
Verse 19:

அம்பரமாம் புள்ளித்தோல்
    ஆலாலம் ஆரமுதம்
எம்பெருமான் உண்டசதுர்
    எனக்கறிய இயம்பேடீ
எம்பெருமான் ஏதுடுத்தங்
    கேதமுது செய்திடினும்
தம்பெருமை தானறியாத்
    தன்மையன்காண் சாழலோ. 

O friend,
His clothing is a spotted hide;
The Halaahalaa is His nectarean victuals.
Tell me that I may clearly know of this,
His crafty consuming.
Whatever our God may wear or eat as His food,
Know that He is the One who is unaware of His own greatness,
Chaazhalo !

Arunachala Siva.
4
Verse  18:

சலமுடைய சலந்தரன்றன்
    உடல்தடிந்த நல்லாழி
நலமுடைய நாரணற்கன்
    றருளியவா றென்னேடீ
நலமுடைய நாரணன்தன்
    நயனம்இடந் தரனடிக்கீழ்
அலராக இடஆழி
    அருளினன்காண் சாழலோ.


O friend,
of yore He slit the body of puissant Jalandara with a sprocket wheel.
What made Him gift it graciously to Narayana blessed with weal?
As Narayana blessed with weal gouged an eye of his and offered it as a flower in his worship,
At the feet of Hara,
He in grace gifted it,
Chaazhalo !

Arunachala Siva.
5
The English lady desired to have a private talk with Sri Bhagavan. She began, "I am returning to England. I leave this place this evening. I want to have the happiness of Self-Realisation in my home. Of course it is not easy in the West. But I shall strive for it. What is the way to do it?"

Bhagwan Sri Ramana Maharshi: If Realisation be something outside you a way can be shown consistent with the safety of the individual, his capacity. etc. Then the questions if it is realisable and, if so, in what time - will also arise. But here, Realisation is of the Self. You cannot remain without the Self. The Self is always realised. But only you do not recognise the fact. The Realisation is now obscured by the present world idea. The world is now seen outside you and the idea associated with it obscures your real nature. All that is needed is to overcome this ignorance and then the Self stands revealed. No special effort is necessary to realise the Self. All efforts are for eliminating the present obscuration of the Truth.
A lady is wearing a necklace round her neck. She forgets it, imagines it to be lost and impulsively looks for it here, there and everywhere. Not finding it, she asks her friends if they have found it anywhere, until one kind friend points to her neck and tells her to feel the necklace round the neck. The seeker does so and feels happy that the necklace is found. Again, when she meets her other friends, they ask her if her lost necklace was found. She says 'yes' to them, as if it were lost and later recovered. Her happiness on re-discovering it round her neck is the same as if some lost property was recovered. In fact she never lost it nor recovered it. And yet she was once miserable and now she is happy. So also with the realisation of the Self. The Self is always realised. The Realisation is now obscured. When the veil is removed the person feels happy at rediscovering the ever-realised Self. The ever-present Realisation appears to be a new Realisation.
Now, what should one do to overcome the present ignorance. Be eager to have the true knowledge. As this eagerness grows the wrong knowledge diminishes in strength until it finally disappears.

Devotee: The other day you were saying that there is no awareness in deep sleep. But I have on rare occasions become aware of sleep even in that state.

Bhagwan Sri Ramana: Now, of these three factors, the awareness, sleep and knowledge of it, the first one is changeless. That awareness, which cognised sleep as a state, now sees the world also in the waking state. The negation of the world is the state of sleep. The world may appear or disappear - that is to say, one may be awake or asleep - the awareness is unaffected. It is one continuous whole over which the three states of waking, dream and sleep pass. Be that awareness even now. That is the Self - that is Realisation - there is Peace - there is Happiness.
The lady thanked Maharshi and retired.
Talk--490
6
General topics / Re: Saiva Canon 8 - Saint Manikkavachagar - Tiruvachakam
« Last post by Subramanian.R on June 17, 2019, 03:30:06 PM »
Verse  17:

அம்பலத்தே கூத்தாடி
    அமுது செயப் பலிதிரியும்
நம்பனையுந் தேவனென்று
    நண்ணுமது என்னேடீ
நம்பனையும் ஆமாகேள்
    நான்மறைகள் தாமறியா
எம்பெருமான் ஈசாவென்
    றேத்தினகாண் சாழலோ. 

O friend,
He dances in the Ambalam and roams about begging alms.
How is it that even He is to be,
in love,
Approached as God Himself?
Listen, how He is the supremely desirable One.
The four Vedas know Him not;
they but hail Him thus:
"O our Lord,
our God !"
Chaazhalo !

Arunachala Siva.
7
General topics / Re: Saiva Canon 8 - Saint Manikkavachagar - Tiruvachakam
« Last post by Subramanian.R on June 17, 2019, 03:17:58 PM »
Verse  16:

நன்றாக நால்வர்க்கு
    நான்மறையின் உட்பொருளை
அன்றாலின் கீழிருந்தங்
    கறமுரைத்தான் காணேடீ
அன்றாலின் கீழிருந்தங்
    கறமுரைத்தான் ஆயிடினும்
கொன்றான்காண் புரமூன்றுங்
    கூட்டோடே சாழலோ. 


O friend,
seated under the Banyan tree,
He,
that day,
There expounded well the inner meaning and the dharmic content of the Vedas to the Four.
Though that day,
seated under the Banyan tree,
He expounded the dharmic content,
He did,
altogether annihilate the three citadels,
Chaazhalo !


Arunachala Siva.
8
General topics / Re: Saiva Canon 8 - Saint Manikkavachagar - Tiruvachakam
« Last post by Subramanian.R on June 17, 2019, 03:14:17 PM »
Verse  15:


கடகரியும் பரிமாவும்
    தேரும்உகந் தேறாதே
இடபம்உகந் தேறியவா
    றெனக்கறிய இயம்பேடீ
தடமதில்கள் அவைமூன்றுந்
    தழலெரித்த அந்நாளில்
இடபமதாய்த் தாங்கினான்
    திருமால்காண் சாழலோ. 

O friend,
unwilling to ride the musty tusker,
The charger or the chariot,
He,
in joy,
rode on a Bull.
Do explain this,
that I may know of it.
Know that when He,
that day,
gutted with fire the three walled-citadels,
it was Vishnu who became the Bull and bore Him,
Chaazhalo !

Arunachala Siva.
9
Question: How is one to decide upon a proper Guru (Master)? What is the swarupa [nature or real form] of a Guru (Master)?

Bhagwan Sri Ramana Maharshi: He is the proper Guru (Mastera) to whom your mind is attuned. If you ask, `How to decide who is the Guru (Master) and what is his swarupa (real from)?', he should be endowed with tranquillity, patience, forgiveness and other virtues; he should be capable of attracting others even with his eyes just as a magnet attracts iron; he should have a feeling of equality towards all. He who has these virtues is the true Guru (Master), but if one wants to know the swarupa (real from) of the Guru (Master), one must know one's own swarupa (nature or real from) first. How can one know the real nature of the Guru if one does not know one's own real nature first? If you want to perceive the real nature or form of the Guru you must first learn to look upon the whole universe as Guru rupam [the form of the Guru]. One must see the Guru in all living beings. It is the same with God. You must look upon all objects as God's rupa [form]. How can he who does not know his own Self perceive the real form of God or the real form of the Guru (Master)? How can he determine them? Therefore, first of all know your own real form and nature.

Question: Isn't a Guru (Master) necessary to know even that?
 
Bhagwan Sri Ramana: That is true. The world contains many great men. Look upon him as your Guru (Master) with whom your mind gets attuned. The one in whom you have faith is your Guru.
 
Question: What is the significance of Guru's grace in the attainment of liberation?
 
Bhagwan Sri Ramana: Liberation is not anywhere outside you. It is only within. If a man is anxious for deliverance, the internal Guru pulls him in and the external Guru pushes him into the Self. This is the grace of the Guru (Master).

Source: Be As You Are
10
General Discussion / Re: Rough Notebook-Open Forum
« Last post by atmavichar100 on June 17, 2019, 12:22:19 AM »
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