tag:blogger.com,1999:blog-3961358105214008284.post3283796397851288972..comments2024-03-20T13:24:11.422+05:30Comments on Arunachala and Ramana Maharshi: Open ThreadDavid Godmanhttp://www.blogger.com/profile/10354181925332694222noreply@blogger.comBlogger993125tag:blogger.com,1999:blog-3961358105214008284.post-2358961036729186732011-05-12T12:45:10.261+05:302011-05-12T12:45:10.261+05:30I have just started a new 'Open Thread'. P...I have just started a new 'Open Thread'. Please continue your discussions there.David Godmanhttps://www.blogger.com/profile/10354181925332694222noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-61936611515940200462011-05-12T12:15:54.494+05:302011-05-12T12:15:54.494+05:30Dear David,
The comments are appearing two times
...Dear David,<br /><br />The comments are appearing two times<br />each, for one click. I think, the thread is full. Kindly start a new thread for comments.Subramanian. Rhttps://www.blogger.com/profile/07503810836611357841noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-21474778143234390642011-05-12T12:13:50.040+05:302011-05-12T12:13:50.040+05:30T.R. Kanakammal - Ninavil NiRainthavai: Tamizh rem...T.R. Kanakammal - Ninavil NiRainthavai: Tamizh reminiscences:<br /><br />Once a devotee came near Sri Bhagavan and told Him: Bhagavan!<br />See there, see there! He showed a man rocking to the front and back and sleeping. 'I am seeing for four days. That man is sitting before You and is sleeping daily,' the devotee added.<br /><br />Sri Bhagavan told smilingly to the complaining devotee:<br /><br />Why have you come here? Is it to find who is sleeping and who is wakeful? He is doing the work for what he came. YOU DO YOU WORK FOR WHAT YOU HAVE COME.<br /><br />Sri Bhagavan never criticized anyone.<br /><br />{Once He said: I have come here to grace and not to punish. If I start punishing others, then not even a crow could fly over this Asramam.}Subramanian. Rhttps://www.blogger.com/profile/07503810836611357841noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-56064660623017816162011-05-12T12:06:43.390+05:302011-05-12T12:06:43.390+05:30Tirumandiram - 9th Tantra:
Soonyha sambhashanai -...Tirumandiram - 9th Tantra:<br /><br />Soonyha sambhashanai - dialogue on esoteric symbolism:<br /><br />Verse 2888:<br /><br />Pathu parum puli yanai padhinainthu,<br />Vitthahar aivar vinodhahar eereNmar.<br />Atthahu moovar aRuvar maruthuvar,<br />Atthalai eivar amarnthu ninRare <br /><br />Ten, [1] the tigers big,<br />Ten and Five [2] the elephants,<br />Five [3] the learned,<br />Ten [4] the jesters,<br />Three [5] that are upright,<br />Six [6] the physicians,<br />Five [7] the lordly ones,<br />There they all stand.<br /><br />1. Nadis - dasa vidha nadi,<br />2. Ten sense organs, five jnanendriyas and five karmendriyas,<br />3. Anthakarana organs of intelligence,<br />4. Six vayus<br />5. three lights, sun, moon and fire.<br />6. Adharas - six adharas, mooladhara etc.,<br />7. Avasthas - five avasthas, waking, waking dream, dreaming<br />sleep, dreaming, dreamless deep sleep.<br /><br />****Subramanian. Rhttps://www.blogger.com/profile/07503810836611357841noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-84981032106771099622011-05-12T11:58:06.457+05:302011-05-12T11:58:06.457+05:30Tirumandiram - Tanta 9 -
Soonya sambashanai - dial...Tirumandiram - Tanta 9 -<br />Soonya sambashanai - dialogue on <br />esoteric symbolism:<br /><br />Verse 2887:<br /><br />Moongin muLaiyil ezhunthathor Vembundu,<br />Vembinir chaarnthu kidantha Panaiyilor,<br />Pampundu Pambai thuraththin paarinRi,<br />Vembu kidanthu vedikkinRavaRe.<br /><br />From the bamboo shoot arose a Margosa tree,<br />Close on Margosa was a palmyrah,<br />In that Palm is a Snake,<br />Knowing not to drive that Snake and eat it,<br />The Margosa tree withered away.<br /><br />From the bamboo shoot [karmas], arose a margosa tree, [body]. Very close to that was a palmyrah tree [sushumna nadi]. Knowing not how to drive that Snake [kundalini] that was in the Palm, the margosa tree withered away, the body perishes, without yoga siddhi or jnana siddhi.<br /><br />***Subramanian. Rhttps://www.blogger.com/profile/07503810836611357841noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-11699257625454782852011-05-12T10:17:39.674+05:302011-05-12T10:17:39.674+05:30Sri Ramana Maharshi, The Supreme Guru: Alan Jacobs...Sri Ramana Maharshi, The Supreme Guru: Alan Jacobs.<br /><br />Alan Jacob's [the President of the<br />Ramana Maharshi Foundation, U.K.]<br />above book was read by me a few days back. I got it through post from the Asramam. The information given by Alan is mostly repetitive from other existing books on Sri Bhagavan. But a few photographs are quite new. The publishers are Yogi Impressions, Mumbai.<br /><br />A sample:<br /><br />Brunton: Many people do meditate in the West but show no progress.<br /><br />Maharshi: How do you know that they don't make progress? Spiritual progress is not easily discernible.<br /><br />Brunton: A few years ago, I got some glimpses of bliss but in the years that followed I lost it. Then last year, I again got it. Why is that?<br /><br />Maharshi: You lost it because your meditation had not become natural -sahaja. When you become habitually in-turned, the enjoyment of spiritual beatitude becomes a normal experience.<br /><br />.......<br /><br />Brunton: does the Maharshi know whether an avatara already exists in the physical body?<br /><br />Maharshi: He might.<br /><br />.....<br /><br />Brunton: Is a guru necessary for spiritual progress? <br /><br />Maharshi: Yes.<br />.....<br />Brunton: Is it possible for the guru to help the disciple forward on the path?<br /><br />Maharshi: Yes.<br /><br />Brunton: What are the conditions for discipleship?<br /><br />Maharshi: Intense desire for Self realization, earnestness and purity of mind.<br /><br />Brunton: Is it necessary to surrender one's life to the guru?<br /><br />Maharshi: Yes. One should surrender everything to the dispeller of darkness. One should surrender the ego that binds one to this world. Giving up the body-consciousness is the true surrender.<br /><br />Brunton: Does a guru want to take control of the disciple's worldly affairs also?<br /><br />Maharshi: Yes, everything.<br /><br />Brunton: Can he give the disciple spark that he needs?<br /><br />Maharshi: He can give him all that he needs. This can be seen from experience.<br /><br />****Subramanian. Rhttps://www.blogger.com/profile/07503810836611357841noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-72790119859495423612011-05-12T09:47:57.797+05:302011-05-12T09:47:57.797+05:30Sri Arunachala Akshara Mana Maalai:
Thoughts of ma...Sri Arunachala Akshara Mana Maalai:<br />Thoughts of magizham flower:<br />----<br /><br />For Arunachala Akshara Mana Maalai,<br />there is benedictory verse by Muruganar. It is a Viruttam verse.<br />There, Muruganar says Akshara Mana<br />Magizh Malai... Mana magizh means in simple English "the joyful marital garland". But when one reads Tamizh original verse, one would see the word "magizh", having two meanings. It means both, 'that which confers joy or joyful' or magizh flower malai, magizh flower garland. Magizh is a small white/brown flower which has got great fragrance. <br /><br />This tree of magizh flower is incidentally the Sthala Viruksham, the temple/pilgrim center's special tree, of Arunachaleswarar<br />Temple. Each Siva temple has got a temple special tree. For the Big Temple of Tiruvannamalai, this magzih flower tree is the special temple tree.<br /><br />Magizha or magizh flower is the flower suited for people born in Scorpio Rasi [moon's place].<br /><br />****Subramanian. Rhttps://www.blogger.com/profile/07503810836611357841noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-48924489891351712312011-05-12T05:59:52.277+05:302011-05-12T05:59:52.277+05:30parama śānta svarūpākārē by Muthuswamy recited by ...parama śānta svarūpākārē by Muthuswamy recited by Dhanya<br />-------------------------------<br /><br />http://dhanyasy.org/go/2008/11/25/nagagandhari-raganute/<br /><br />Lyrics<br /><br />Pallavi<br />nāga gāndhārī rāga nutē nagajā nanditē māmava nāga gāndhārī rāga nutē nagajā nanditē mām-ava<br /><br />Anupallavi<br />nāga rāja vinutē sura hitēvāgīśādi guru guha vanditē(madhyama kāla sāhityam)bhāgavatādi nuta para dēvatēparama tatvārtha bōdhitē śivēnāga rāja vinutē sura hitēvāg-īśa-ādi guru guha vanditēbhāgavata-ādi nuta para dēvatēparama tatva-artha bōdhitē śivē<br /><br />Charanam<br />parama śānta svarūpākārē pāda paṅkajē padma karē(madhyama kāla sāhityam)niratiśaya sukha karē surucirē1saśara cāpa pāśāṅkuśa dharēAnonymousnoreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-74994348557040216112011-05-11T15:23:17.401+05:302011-05-11T15:23:17.401+05:30Dear Ravi,
If this three part article makes one
t...Dear Ravi,<br /><br />If this three part article makes one<br />to have some interest in reading Thayumanavar who is held in close to heart and in high esteem by Sri Bhagavan, it is really good. Those who understand Tamizh can read the book of Sri Ramakrishna Tapovanam, Tiruparaithurai 639 115. Price Rs 30 for year 2000 edition. It may be more now. Or they can read Himalayan Academy's English version, available in www. Shaivam.org.<br /><br />Thayumanavar was a Siddha and Jnani - two in one. He repeatedly stressed Maunam as the best sadhana.<br /><br />Dear Clemens Vargas Ramos,<br /><br />What to do with all the posts <br />in the blog. One can read them if they want. Or switch off the comp. and be still. Either of the two is a Sadhana, if done sincerely.Subramanian. Rhttps://www.blogger.com/profile/07503810836611357841noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-54859774317482969182011-05-11T15:22:18.133+05:302011-05-11T15:22:18.133+05:30Dear Ravi,
If this three part article makes one
t...Dear Ravi,<br /><br />If this three part article makes one<br />to have some interest in reading Thayumanavar who is held in close to heart and in high esteem by Sri Bhagavan, it is really good. Those who understand Tamizh can read the book of Sri Ramakrishna Tapovanam, Tiruparaithurai 639 115. Price Rs 30 for year 2000 edition. It may be more now. Or they can read Himalayan Academy's English version, available in www. Shaivam.org.<br /><br />Thayumanavar was a Siddha and Jnani - two in one. He repeatedly stressed Maunam as the best sadhana.<br /><br />Dear Clemens Vargas Ramos,<br /><br />What to do with all the posts <br />in the blog. One can read them if they want. Or switch off the comp. and be still. Either of the two is a Sadhana, if done sincerely.Subramanian. Rhttps://www.blogger.com/profile/07503810836611357841noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-58270109666211406232011-05-11T15:14:37.272+05:302011-05-11T15:14:37.272+05:30Bhagavan and Thayumanavar: Part III:
by Robert Bu...Bhagavan and Thayumanavar: Part III:<br /><br />by Robert Butler and others.<br /><br />continues.<br /><br />Two days after Sri Bhagavan had cited Thayumanavar to illustrate Gandhiji's thought-free experiences, a visitor returned to the subject.<br /><br />Devotee: Is not what Gandhiji describes the state in which thoughts themselves become foreign?<br /><br />Sri Bhagavan: Yes, it is only after thee rise of the 'I'-thought that all other thoughts arise. The world is seen after you have felt 'I am". The 'I'-thought and all other thoughts had vanished for him.<br /><br />Devotee: Then the body sense must be absent in that state.<br /><br />Sri Bhagavan: The body sense is also a thought whereas he describes the state in which 'thoughts do not come.'<br /><br />Devotee: He also says, "It takes no effort to stop thinking."<br /><br />Sri Bhagavan: Of course no effort is necessary to stop thoughts whereas one is necessary for bringing about thoughts.<br /><br />Devotee: We are trying to stop thoughts. Gandhiji also says that thought is an obstacle to God's guidance. So it is the natural state. Though natural, yet how difficult to realize. They say that sadhanas are necessary and also that they are obstacles. We get confused.<br /><br />Sri Bhagavan: Sadhanas are needed so long as one has not realized it. They are for putting an end to obstacles. Finally, there comes a stage when a person feels helpless notwithstanding the sadhanas. He is unable to pursue the much cherished sadhana also. It is then that God's power is realized. The Self reveals Itself.<br /><br />Devotee: If the state is natural, why does it not overcome the unnatural phases and asserts itself over the rest?<br /><br />Sri Bhagavan: Is there anything besides that? Does anyone see anything besides the Self? One is always aware of the Self. So it is always Itself. <br /><br />[Talks No. 647] <br /><br />Part III - concluded.<br /><br />The three part article concluded.<br /><br />Sri Ramanarpanamastu |Subramanian. Rhttps://www.blogger.com/profile/07503810836611357841noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-31493556131546703622011-05-11T14:55:18.540+05:302011-05-11T14:55:18.540+05:30Bhagavan and Thayumanavar: Part III:
by Robert Bu...Bhagavan and Thayumanavar: Part III:<br /><br />by Robert Butler and others...<br /><br />continues.....<br /><br />The subject of silence and the thought-free state came up again after Sri Bhagavan had cited, with great approval, a passage from Gandhiji in which the latter had given a description of his own experience of this state:<br /><br />Sri Bhagavan referred to the following passage of Gandhiji in the Harijan of the 11th instant. <br /><br />"How mysterious are the ways of God! This journey to Rajkot is wonder even to me. Why am I going, whither am I going? What for? I have thought nothing about these things. And if God guides me, what should I think? Even thought may be an obstacle in the way of His guidance.<br /><br />"The fact is, it takes no effort to stop thinking. The thoughts do not come. Indeed, there is no vacuum -- but I mean to say that that there is no thought about the mission."<br /><br />Sri Bhagavan remarked how true the words were and emphasized each statement in the extract. Then He cited Thayumanavar in support of the state which is free from thoughts. [Talks No. 146]<br /><br />The state in which you are not,<br />that is nishta [Self abidance]/<br />But, even in that state, <br />do you not remain? <br />You whose mouth is silent,<br />do not be perplexed!<br />Although [in that state] you are gone,<br />you are no longer there,<br />yet you did not go.<br />You are eternally present.<br />Do not suffer in vain.<br />Experience bliss all the time!<br /><br />{Udal PoyyuRavu, Verse 53}<br /><br />Sri Bhagavan mentioned two other Thayumanavar verses on this occasion, Udal PoyyuRavu Verse 52 and Payappuli Verse 36. But since they feature elsewhere in this article, they are not repeated here.<br /><br />Nee aRRa nilaiye nishtai; adhil nee ilaiyo?<br /><br />Vai aRRavene mayangathe; - poi aRRu<br /><br />irunthalum nee pohaai; enRum uLLai! summa<br /><br />Varuthanthe; inbam uNdu vaa. <br /><br />continued....Subramanian. Rhttps://www.blogger.com/profile/07503810836611357841noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-10494788615718344852011-05-11T12:19:05.429+05:302011-05-11T12:19:05.429+05:30Bhagavan and Thayumanavar : Part III:
by Robert B...Bhagavan and Thayumanavar : Part III:<br /><br />by Robert Butler, T.V. Venkatasubramanian and David Godman.<br /><br />continues.....<br /><br />The real 'I' and the spurious 'I'<br /><br />There was once a discussion in the Hall about the true meaning of verse 10 of ULLadu Narpadu - Anubanndham, which states:<br /><br />The body is like an earthen pot, inert. Because it has not consciousness of 'I' and because daily in bodiless sleep we touch our real nature, the body is not 'I'. Then who is this 'I'? Where is this 'I'? In the Heart Cave of those that question thus, there shines forth as "I", Himself, the Lord Siva of Arunachala. {My Recollections of Bhagavan Sri Ramana, p.91}<br /><br />Dr. Srinivasa Rao asked whether this stanza does not teach us to affirm Soham [repeating I am He as a spiritual practice]. Sri Bhagavan explained as follows:<br /><br />It is said that the whole Vedanta can be compressed into four words. deham - [the body], naham [not I], koham [Who am I?], soham {I am He]. This stanza says the same. In the first two lines it is explained why deham is naham, i.e why the body is not 'I' or na aham. The next two lines say, if one enquires ko aham, i.e. Who am I? i.e., if one enquires whence this springs and realizes it, then in the heart of such a one, the omnipresent God Arunachala, will shine as 'I', as sa aham or soham i.e. he will know That I am i.e 'That is 'I' '.<br /><br />In this connection, Sri Bhagavan also quoted two stanzas, one from Thayumanavar and the other from Nammazhwar, the gist of both of which is: "Though I have been thinking I was a separate entity and talking of "I" and "mine", when I began to inquire about this "I", I found you alone exist. [Day by Day, entry dt. 23rd Jan. 1946].<br /><br />This is the Thayumanavar verse:<br /><br />ParparakaNNi Verse 225:<br /><br />O Supreme of Supremes!<br />Searching without searching who this 'I was,<br />soon I found You alone,<br />standing as the heaven of bliss,<br />You alone, blessed Lord.<br /><br />Naan aana thanmai enRum naadaamal naada inba,<br />Vaan ahi ninRanai nee vaazhi paraparame!<br /><br />{Naan aana thanmai - Jeeva bodham;<br />Vaan ahi ninRanai nee - Atma bodham or Siva bodham which is full of bliss.} <br /><br />continued...Subramanian. Rhttps://www.blogger.com/profile/07503810836611357841noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-42100252784696433282011-05-11T12:16:08.952+05:302011-05-11T12:16:08.952+05:30... i just find out with the help of my script tha...... i just find out with the help of my script that this blog has 11012 comments total.<br /><br />That's a lot. What do we do with them now?Clemens Vargas Ramoshttps://www.blogger.com/profile/06257066933525899061noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-66893219030886802242011-05-11T12:15:18.015+05:302011-05-11T12:15:18.015+05:30"...try to feel what it means to be, just to ..."...try to feel what it means to be, just to be, without being 'this' or 'that'." Nisargadatta, p. 60<br /><br />"...without memory, what are you?" It doesn't seem to<br />matter. All of matter and the trees exist<br />without memory. The wind exists without a body.<br />Space exists, turns blue or white or gold<br />or orange, but it is never here, there, anywhere.<br />"I am" -- even as a body in a cave,<br />even as consciousness mute, deaf, blind, infirm, invisible.<br />Can you sit in a cave without influence?<br />Who breathes the air after you?<br />Why bother with such ennui-inducing questions? You<br />can retreat to the cave, become rock, but <br />say it: "Because of you, there is a world." <br />Jan Haaghey judenoreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-68249116947579823992011-05-11T12:03:34.975+05:302011-05-11T12:03:34.975+05:30Bhagavan and Thayumanavar:Part III:
by Robert But...Bhagavan and Thayumanavar:Part III:<br /><br />by Robert Butler and others:<br /><br />continues....<br /><br />In Talks No. 122, Sri Bhagavan mentions that Thayumanavar mentions mauna in many places, but only defines it in one verse. The definition given in Talks is that "Mauna is said be that state which spontaneously manfiests after the annhiation of the ego.".<br /><br />The specfic verse is not given but in the Tamizh edition of Talks, Viswanatha Swami, identifies it as Payappuli, verse 14:<br /><br />Tamizh verse:<br /><br />Nan enRu oru mudhal uNdu enRa<br /> Nan thalai naana, en uL<br />Than enRu oru mudhal pooraNam<br /> aahath thalaipattu oppu il<br />Anandam thanthu en aRivai ellam<br /> uNdu, avasam nalgi<br />Monam thanai viLaiththaal ini<br /> yaathu mozhiguvathe?<br /><br />[avasam - being with Oneness; thanmayam - see Navamani Maalai, Verse 8]<br /><br />The unique source [tan] fullness [purnam],<br />prevailed within, in my Heart<br />so that the 'I' which deemed itself<br />an independent entity<br />bowed its head in shame<br />Conferring matchless bliss,<br />consuming my whole conscioousness <br />and granting me the state of rapture,<br />it nurtured in me the condition of mauna,<br />This being so, what more is there to be said?<br /><br />This verse, a clear expression of the state that Thayumanavar finally reached, closely parallels the idea contained in ULLadu Narpadu, verse 30, in which Sri Bhagavan describes how the individual 'I' subsides into its Source, the Heart, leaving only the perfection of the Self:<br /><br />When the mind turns inwards seeking Who am I? and merges in the Heart, then the 'I' hangs down his head in shame, and the one 'I' appears as itself. Though it appears as 'I-I', it is not the ego. It is Reality, perfection, the substance of the Self.<br /><br />Naanarena mana muNNadi uLa naNNave,<br />Nanamavan thalai naaNa muRa - Naanath<br />ThonRum onRu thaanahath thonRidinum nananRu poruL<br />PoonRamathu thaanam poruL.<br /><br />The similarities are so marked, it should come as no surprise that Sri Bhagavan once commented that this was His favorite Thayumanavar verse. [Talks 122]. It was included in the Tamizh parayana at Sri Ramanasramam, along with the nine verses from Akarabuvanam - Chidambara Rahasyam that have already been given.<br /><br />contd.,Subramanian. Rhttps://www.blogger.com/profile/07503810836611357841noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-32136177740361897682011-05-11T11:56:05.572+05:302011-05-11T11:56:05.572+05:30R.Subramanian,
Here is verse 276 from parAparakkaN...R.Subramanian,<br />Here is verse 276 from parAparakkaNNI:<br />சித்த மவுனஞ் செயல்வாக் கெலாமவுனஞ்<br />சுத்த மவுனம்என்பால் தோன்றிற் பராபரமே.276.<br /><br />Chitta (in) silence,acts and speech are all (in) silence<br />Pure Silence manifests in me,Oh!ParAparam!<br />Namaskar.Ravihttps://www.blogger.com/profile/14875076137584328729noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-92017818252493224852011-05-11T11:10:37.620+05:302011-05-11T11:10:37.620+05:30Bhagavan and Thayumanavar- III:
by Robert Butler ...Bhagavan and Thayumanavar- III:<br /><br />by Robert Butler and others:<br /><br />continues...<br /><br />Mauna and the thought free state:<br /><br />Mr. Nnavati asked Sri Bhagavan, 'What is the heart referred to in the verse of Upadeasa Saram, where it is said, 'Abding in the heart is the best karma, yoga, bhakti and jnana?<br /><br />Sri Bhagavan: That which is the source of all, that in which all live, and that into which all finally merge, is the heart referred to.<br /><br />Nanavati: How can we conceive such a heart? <br /><br />Sri Bhagavan: Why should you conceive of anything? You have only see wherefrom the "I" springs.<br /><br />Nanavati: I suppose mere mauna in speech is no good; but we must have mauna of the mind.<br /><br />Sri Bhagavan: Of course. If we have real mauna, the state in which the mind is merged into its source and has no more separate<br />existence, then all other kinds of mauna will come of their own accord, i.e. mauna of words, of action, and of the mind or chitta.<br /><br />Sri Bhagavan also quoted in this connection the following from Thayumanavar. [Day by Day, 29th April 1946].<br /><br />O Supreme of Supremes!<br />If the pure silence, suddha manas,<br />arises within me, <br />my mind will be silence,<br />my actions and words, all<br />will be silence. <br /><br />{ParaparakaNNi - Verse 276}<br /><br />siddham mavunam seyal vaakku elam mavunam<br />suddha mavunam en paal thonRin <br /> paraparame!<br /><br />[mavunam - maunam]<br /><br />contd.,Subramanian. Rhttps://www.blogger.com/profile/07503810836611357841noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-88215136098470920492011-05-11T10:58:02.479+05:302011-05-11T10:58:02.479+05:30Bhagavan and Thayumanavar-Part III:
by Robert But...Bhagavan and Thayumanavar-Part III:<br /><br />by Robert Butler and others:<br /><br />continues...<br /><br />The next morning [Day by Day entry.<br />dated 24th Jan., 1946), Sri Bhagavan showed Devaraja Mudaliar the written texts of both these verses; and He also added the following Thayumanavar verse which, in its middle portionm expounds the same theme:<br /><br />Though you dwell as space and other elements,<br />as all the worlds in their tens of millions,<br />as the mountains and the encircling ocean,<br />as the moon, and sun, and all else that is,<br />and as the flood of heaven's grace;<br />and though, as I stand here as 'I',<br />you dwell united with myself;<br />still there is no cessation of this 'I'.<br />And since I go blabbering 'I','I',<br />undergoing countless changes,<br />ignorant in spite of knowing all this,<br />will it be easy to overcome the power of destiny?<br />Is there any means of awakening one,<br />who even before the day has ended,<br />remains, feigning sleep, his eyes tightly closed?<br />What, then, is the way, that may be taught?<br /><br />Yet, this vilness is unjust, so unjust,<br />Who is there to whom I might plead my cause?<br /><br />Supreme One, whose form is bliss,<br />whose unique fullness of encompasses<br />this universe and that which lies beyond! <br /><br />[Anandamanaparam - Verse 7]<br /><br />Van aadhi boothamai akilanda kotiyai,<br />malai aahi, vaLai kadalumai,<br />madhi aahi, iraviyai maRRu uLa elam aahim<br />Vaan karuNai veLLam aahi,<br />nan ahi ninRavanum nee aahi ninRidavum,<br />nan enbathu aRRidathe,<br />nan nan enakuLaRi, nana vihariyai,<br />nan aRinthu aRiyamaiyaip<br />ponaal adhristhavali, vella eLitho?<br /> pahal<br />pozhuthu puhum mun kaN moodip<br />poithuyil koLvaan thanai ezhuppa <br /> vasamo? inip<br />podhippathu entha neRiyai?<br />aanaalum en kodumai aniyayam aniyayam;<br />aar paal eduthu mozhiven?<br />aNda pagiraNadamum adanga oru niRavu aahi<br />anandam aana parame!<br /><br />continued.Subramanian. Rhttps://www.blogger.com/profile/07503810836611357841noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-91286572628496466932011-05-11T10:37:28.386+05:302011-05-11T10:37:28.386+05:30Bhagavan and Thayumanavar : Part III:
by Robert B...Bhagavan and Thayumanavar : Part III:<br /><br />by Robert Butler, T.V. Venkatasubramanian and David Godman.<br /><br />continues.....<br /><br />The real 'I' and the spurious 'I'<br /><br />There was once a discussion in the Hall about the true meaning of verse 10 of ULLadu Narpadu - Anubanndham, which states:<br /><br />The body is like an earthen pot, inert. Because it has not consciousness of 'I' and because daily in bodiless sleep we touch our real nature, the body is not 'I'. Then who is this 'I'? Where is this 'I'? In the Heart Cave of those that question thus, there shines forth as "I", Himself, the Lord Siva of Arunachala. {My Recollections of Bhagavan Sri Ramana, p.91}<br /><br />Dr. Srinivasa Rao asked whether this stanza does not teach us to affirm Soham [repeating I am He as a spiritual practice]. Sri Bhagavan explained as follows:<br /><br />It is said that the whole Vedanta can be compressed into four words. deham - [the body], naham [not I], koham [Who am I?], soham {I am He]. This stanza says the same. In the first two lines it is explained why deham is naham, i.e why the body is not 'I' or na aham. The next two lines say, if one enquires ko aham, i.e. Who am I? i.e., if one enquires whence this springs and realizes it, then in the heart of such a one, the omnipresent God Arunachala, will shine as 'I', as sa aham or soham i.e. he will know That I am i.e 'That is 'I' '.<br /><br />In this connection, Sri Bhagavan also quoted two stanzas, one from Thayumanavar and the other from Nammazhwar, the gist of both of which is: "Though I have been thinking I was a separate entity and talking of "I" and "mine", when I began to inquire about this "I", I found you alone exist. [Day by Day, entry dt. 23rd Jan. 1946].<br /><br />This is the Thayumanavar verse:<br /><br />ParparakaNNi Verse 225:<br /><br />O Supreme of Supremes!<br />Searching without searching who this 'I was,<br />soon I found You alone,<br />standing as the heaven of bliss,<br />You alone, blessed Lord.<br /><br />Naan aana thanmai enRum naadaamal naada inba,<br />Vaan ahi ninRanai nee vaazhi paraparame!<br /><br />{Naan aana thanmai - Jeeva bodham;<br />Vaan ahi ninRanai nee - Atma bodham or Siva bodham which is full of bliss.} <br /><br />continued...Subramanian. Rhttps://www.blogger.com/profile/07503810836611357841noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-58893917674023289162011-05-11T10:20:02.799+05:302011-05-11T10:20:02.799+05:30Tirumandiram - Tantra 9: Soonya
Sambashanai - Dial...Tirumandiram - Tantra 9: Soonya<br />Sambashanai - Dialogue of Esoteric<br />Symbolism:<br /><br />Verse 2877:<br /><br />ArikkinRa naaRRangal allaR kazhani<br />ThirikkinRa vottanch chikkenk katti,<br />VarikkinRa nallan kaRavaiyai poottil<br />VirikkinRa veLLari vithu vithaame.<br /><br />In the eroding seed bed<br />Of sorrow's field,<br />Train the flowing water<br />And dam it tight;<br />Then plough the cucumber seediling;<br />That shall indeed into good seed ripe.<br /><br />Plough the eroding seedbed means<br />'thoughts' that are filled with sorrow'. With the good young bull,<br />Yoga, one can transplant the cucumber seedling [bindu]. Truly it will ripe into the good seed -<br />macrocosmic bindu.<br /><br />Verse 2833:<br /><br />Paarpan ahathile paal pasu aithundu,<br />Meipaarum inRi veRitthu thirivana,<br />Meipaarum uNdaai veRiyum adanginaal,<br />Paarpand pasu ainthum paalai choriyume.<br /><br />This verse is known to many Tamizh readers.<br /><br />The Brahmin's home are milk cows five,<br />With none to herd them, they stray uncontrolled,<br />If a cowherd there is, and controlled they are,<br />The five cows will milk in abundance give.<br /><br />If there is a Jnani or Yogi to control the five milky cows [senses] in the brahmin's home [the body], they will give milk [ambrosia] in abundance. So hold firm control over your senses. You will remain peaceful and youthful for ever. Youthfulness is for Yogis. Peace is for Jnanis.<br /><br />A Jnana Guru makes others Jnanis by teaching them to control senses. He is always a cowherd. The cowherd or shepherd symbolism is given in both Christian and Hindu theologies.<br /><br />***Subramanian. Rhttps://www.blogger.com/profile/07503810836611357841noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-22639646698272685482011-05-11T10:01:38.196+05:302011-05-11T10:01:38.196+05:30R.Subramanian,
You may visit shaivam.org for the T...R.Subramanian,<br />You may visit shaivam.org for the Thayumanavar songs.The unicode version is available and can be cut and pasted here.It will add greatly to the fine article that you are posting here.<br />Namaskar.Ravihttps://www.blogger.com/profile/14875076137584328729noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-30653331346704973602011-05-11T09:49:25.987+05:302011-05-11T09:49:25.987+05:30Dear Ravi,
Thanks. I am giving the three part
ar...Dear Ravi,<br /><br />Thanks. I am giving the three part<br />article in full because verses of<br />Thaymanavar mentioned by Sri Bhagavan, at various places/conversations have been covered in full. I do not have a translator in my comp. as otherwise<br />I might have given the Tamizh version itself.<br /><br />Yes, as you said, "Everything is His, what is my role, excepting being still?" Sri Bhagavan has also said, in Navamani Maalai, "kuRaiyum guNamum nee allaal..."<br /><br />Again, Sri Bhagavan says in Akshara Mana Maalai, Verse 11:<br /><br />When the thieves - five senses are entering my house, are you not there in the house Arunachala!"<br /><br />The next Verse 12 says:<br /><br />Without You, the One with the second, who else can come? It is all your trickery, O Arunachala!<br /><br />Ellam avan seyal. Everything is His work. But to say that we should remain still. We should not run here and there and do all dirty work with the mind and then say, everything is His work.<br /><br />Thanks once again.Subramanian. Rhttps://www.blogger.com/profile/07503810836611357841noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-37913796482849565702011-05-11T07:54:08.329+05:302011-05-11T07:54:08.329+05:30Friends,
ThAyumAnavar's paripooranAnandam vers...Friends,<br />ThAyumAnavar's paripooranAnandam verse 3:<br />ஆராயும் வேளையில் பிரமாதி யானாலும்<br /> ஐயவொரு செயலுமில்லை<br /> அமைதியொடு பேசாத பெருமைபெறு குணசந்த்ர<br /> ராமென இருந்தபேரும்<br />நேராக வொருகோபம் ஒருவேளை வரஅந்த<br /> நிறைவொன்று மில்லாமலே<br /> நெட்டுயிர்த் துத்தட் டழிந்துளறு வார்வசன<br /> நிர்வாக ரென்றபேரும்<br />பூராய மாயோன்று பேசுமிட மோன்றைப்<br /> புலம்புவார் சிவராத்திரிப்<br /> போதுதுயி லோமெனற விரதியரும் அறிதுயில்<br /> போலேயிருந்து துயில்வார்<br />பாராதி தனிலுள்ள செயலெலாம் முடிவிலே<br /> பார்க்கில்நின் செயலல்லவோ<br /> பார்குமிட மெங்குமொரு நீக்கமற நிறைகின்ற <br /> பரிபூர ணானந்தமே. <br /><br />When you come to think of it,<br />Even Brahma and the rest of the gods are powerless to act on their own.<br />Even those who habitually observed a calm demeanor<br />And were sparing of words,<br />And who built up the reputation<br />As acme of gentle behaviour<br />Sometimes do fly into a temper, losing all balance<br />And breathing hard, indulge in sudden outbursts.<br /><br />Even those who were reputed as men<br />That are masters of expression<br />Sometime miss the central point<br />And blabber at will.<br /><br />Even those who vowed<br />That they would not have a wink of sleep<br />On the Holy Night of Siva,<br />Fall into a twilight sleep,<br />Waking and waking not.(as if they are in Samadhi-Thayumanavar refers to those who maintain vigil during sivarathri Night and who struggle hard to keep awake and alternate between the states of waking and sleep!This is far removed from the jnanis who are ever in Samadhi beyond wakefulness and sleep)<br /><br />When thus, you come to examing<br />The activities that go on in the myriad worlds,<br />Are they not really all<br />Of Thine own willing?<br /><br />Oh! Thou who filleth all visible space<br />In unbroken continuity!<br />Thou, the Bliss that is Perfect Full.<br /><br />An excerpt from The Gospel of Sri Ramakrishna:<br />"What is knowledge? And what is the nature of this ego? 'God alone is the Doer, and none<br />else' - that is knowledge. I am not the doer; I am a mere instrument in His hand. Therefore I<br />say: 'O Mother, Thou art the Operator and I am the machine. Thou art the Indweller and I<br />am the house. Thou art the Driver and I am the carriage. I move as Thou movest me. I do as<br />Thou makest me do. I speak as Thou makest me speak. Not I, not I, but Thou, but Thou.' " <br />Namaskar.Ravihttps://www.blogger.com/profile/14875076137584328729noreply@blogger.comtag:blogger.com,1999:blog-3961358105214008284.post-91648922229568219982011-05-10T20:52:58.698+05:302011-05-10T20:52:58.698+05:30R.Subramanian,
Yes,Thayumanavar's hymns are am...R.Subramanian,<br />Yes,Thayumanavar's hymns are among the finest ever composed-rich blend of Bhakti and Jnana,the language is contemporary with a free mix of Sanskrit and Tamil,the rhythmic refrain echoes in the heart of the listener like a mantra.Just chanting the refrains of ParipooranAnandam,karunAkarak kadavuL,chinmayAnanda guru,Mouna guru leaves one dissolved in the vastness of the spirit.<br />David,Robert Butler and Venkatasubramanian have done great service in putting together the fine series 'Bhagavan and Thayumanavar'.<br />Thanks very much for posting this series.I agree that posting it here in toto rather than just providing a link to the articles(not sure whether the complete series is available elsewhere)serves as a form of Sadhana for the one who posts and the readers.<br />Namaskar.Ravihttps://www.blogger.com/profile/14875076137584328729noreply@blogger.com