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Messages - Subramanian.R

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10261
General topics / Re: Tevaram - Some select verses.
« on: April 29, 2016, 09:30:58 AM »
Verse 331:

திருவான்மி யூர்மருந்தைச்
   சேர்ந்துபணிந் தன்பினொடும்
பெருவாய்மைத் தமிழ்பாடி
   அம்மருங்கு பிறப்பறுத்துத்
தருவார்தங் கோயில்பல
   சார்ந்திறைஞ்சித் தமிழ்வேந்தர்
மருவாரும் மலர்ச்சோலை
   மயிலாப்பூர் வந்தடைந்தார்.


Reaching Tiruvanmiyoor whose Lord is verily
The true panacea, he humbly adored its Lord
And hymned Him in Tamil of supreme and sublime truth;
He also adored in the nearby shrines of the Lord
Who ends the embodiment of lives;
The king of Tamizh thus came to Mylapore
Girt with gardens rich in fragrant blooms.

Arunachala Siva.

10262
General topics / Re: Tevaram - Some select verses.
« on: April 29, 2016, 09:29:00 AM »
Verse 330:


நீடுதிருக் கழுக்குன்றில்
   நிருத்தனார் கழல்வணங்கிப்
பாடுதமிழ்த் தொடைபுனைந்து
   பாங்குபல பதிகளிலுஞ்
சூடுமிளம் பிறைமுடியார்
   தமைத்தொழுது போற்றிப்போய்
மாடுபெருங் கடலுடுத்த
   வான்மியூர் வந்தணைந்தார்.



He adored the Dancer?s feet in glorious Tirukkazhukkunru
And composed many a garland of Tamil verse; he hailed
The Lord who wears the crescent in His crown in His
Many other shrines and reached Tiruvanmiyoor
On the shore of the great and vast sea.   

Arunachala Siva.

10263
General topics / Re: Tevaram - Some select verses.
« on: April 29, 2016, 09:26:58 AM »
Verse  329:



திருக்கச்சி ஏகம்பம்
   பணிந்தேத்தித் திங்களார்
நெருக்கச்செஞ் சடைக்கணிந்தார்
   நீடுபதி தொழநினைவார்
வருக்கைச்செஞ் சுளைபொழிதேன்
   வயல்விளைக்கும் நாட்டிடைப்போய்ப்
பருக்கைத்திண் களிற்றுரியார்
   கழுக்குன்றின் பாங்கணைந்தார்.


Having adored the Lord of beauteous Kacchi Ekampam
He desired to adore the other glorious shrines
Of the Lord who sports on His matted and dense hair
The crescent; he passed through the region where crops
In fields are irrigated by the stream of honey
That gushes forth from the lush drupels.
Of jack-fruit, and came near Tirukkazhukkunru
Where the Lord that wears the hide
Of the pachyderm of strong trunk, abides.   

Arunachala Siva.

10264
General topics / Re: Tevaram - Some select verses.
« on: April 29, 2016, 09:24:29 AM »
Verse  328:


ஏகம்பன் காண்அவனென்
   எண்ணத்தான் எனப்போற்றிப்
பாகம்பெண் ணுருவானைப்
   பைங்கண்விடை உயர்த்தானை
நாகம்பூண் உகந்தானை
    நலம்பெருகுந் திருநீற்றின்
ஆகந்தோய் அணியானை
   அணைந்துபணிந் தின்புற்றார்.


There he hailed Him thus: "Behold Ekampan!
He is enshrined in my thought." He came
To the divine presence of the Lord who is concorporate
With His consort, the Rider of the beauteous-eyed Bull,
The Wearer of serpents as jewels, the One whose frame
Is smeared with the Holy Ash of ever-increasing weal.

Arunachala Siva.

10265
General topics / Re: Tevaram - Some select verses.
« on: April 29, 2016, 09:22:37 AM »
Verse  327:


அந்நகரில் அவ்வண்ணம்
   அமர்ந்துறையும் நாளின்கண்
மன்னுதிரு மாற்பேறு
   வந்தணைந்து தமிழ்பாடிச்
சென்னிமிசை மதிபுனைவார்
   பதிபலவுஞ் சென்றிறைஞ்சித்
துன்னினார் காஞ்சியினைத்
   தொடர்ந்தபெருங் காதலினால்.



As he thus abode there in that city, he came
To ever-during Tirumal-Peru and hymned in Tamizh;
He visited many a shrine of the Lord in whose
Crest doth rest the crescent, and adored them;
Borne by love, great and perennial,
He returned to Kanchi.

Arunachala Siva.

10266
General topics / Re: Tevaram - Some select verses.
« on: April 29, 2016, 09:20:08 AM »
Verse  326:


சீர்வளரு மதில்கச்சி
   நகர்த்திருமேற் றளிமுதலா
நீர்வளருஞ் சடைமுடியார்
   நிலவியுறை ஆலயங்கள்
ஆர்வமுறப் பணிந்தேத்தி
   ஆய்ந்ததமிழ்ச் சொல்மலரால்
சார்வுறுமா லைகள்சாத்தித்
   தகுந்தொண்டு செய்திருந்தார்.



He adored at all the shrines in great devotion
Commencing from Tirumetrali of the glorious city
Of fortresed Kanchi, where the Lord of matted hair,
Whence courses the Ganga, ever abides; he hailed them
And in choice blossoms of Tamizh words wove garlands
And decked the Lord; rendering fitting service
He abode there.   

Arunachala Siva.

10267
General topics / Re: Tevaram - Some select verses.
« on: April 29, 2016, 09:18:04 AM »
Verse  325:


கையார்ந்த திருத்தொண்டு
   கழியமிகுங் காதலொடும்
செய்யாநின் றேஎல்லாச்
   செந்தமிழ்மா லையும்பாடி
மையார்ந்த மிடற்றர்திரு
   மயானத்தை வலங்கொண்டு
மெய்யார்வ முறத்தொழுது
   விருப்பினொடு மேவுநாள்.


Even when he was rendering with all his heart
The manual service divine with his uzhavaram
In great love, he also hymned variform decades,   
Manifold and multi-foliate; he made his
Sacred round at Kanchi-Mayanam of the Lord
Of dark throat and hailed it soulfully;
There he sojourned willingly.


Arunachala Siva.

10268
General topics / Re: Tevaram - Some select verses.
« on: April 29, 2016, 09:15:12 AM »
Verse  324:


கரவாடும் வன்னெஞ்சர்க்
   கரியானை என்றெடுத்துப்
பரவாய சொல்மாலைத்
   திருப்பதிகம் பாடியபின்
விரவார்தம் புரம்எரித்த
   விடையவனார் வெள்ளெயிற்றின்
அரவாரம் புனைந்தவர்தந்
   திருமுன்றிற் புறத்தணைந்தார்.



"He is unknown to the deceptius hearts, all evil!"
Thus he oped his adorable decade, a garland
Of words divine; then he moved to the place
Beyond the divine yard of the Lord, the Rider
Of the Bull who burnt the triple cities of foes,
The Lord that wears as garlands white-fanged snakes.   


Arunachala Siva.

Arunachala Siva.

10269
General topics / Re: Tevaram - Some select verses.
« on: April 29, 2016, 09:13:22 AM »
Verse  323:



வார்ந்து சொரிந்த கண்ணருவி
   மயிர்க்கால் தோறும் வரும்புளகம்
ஆர்ந்த மேனிப் புறம்பலைப்ப
   அன்பு கரைந்தென் புள்ளலைப்பச்
சேர்ந்த நயனம் பயன்பெற்றுத்
   திளைப்பத் திருவே கம்பர்தமை
நேர்ந்த மனத்தில் உறவைத்து
   நீடும் பதிகம் பாடுவார்.


Tears cascading from his eyes gushed in waves
On his frame, thrilled to its roots in every pore
Of hair; his bones were tossed with the waves
Of melting love; his eyes reveled in the bliss
Of vision divine for which they were created;
Becomingly enshrining Tiruvekampar
In his mind, he hymned Him.

Arunachala Siva.   

10270

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 symblizes 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.   Nevertheless, 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.

(Source: An article from Mountain Path by Swami Sadasivananda. )

Arunachala Siva.

10271
General:

Philosophy is the pursuit of wisdom and it includes the metaphysical inquiry into the nature of reality as
a whole and man's moral and spiritual endeavor to realize it.  It satisfies the highest needs of life.
This truth is enshrined in the Upanishads, the Gita and Brahma Sutra and, though their teachings are
similar, their beginnings and methods are different. While the Upanishads stress the mystic and intuitive
aspects of Vedanta, the Sutra emphasizes the metaphysical aspects, and the Gita emphasizes moral and
spiritual purification. The Sruti and Sutra contain the eternal foundations of Vedanta, and the Gita as the
Song Divine is the note of harmony that it strikes among the fundamental problems concerning the
approaches to nature, spirit, and God.

Since the three are interrelated and not mutually exclusive, the Gita is free from the defects of naturalism
and absolutism.  The philosophy of nature recognizes in a realistic way the unity of Prakrti and its value
as the environment for evolving self. Gita also implies that the panorama of nature is an interminable
battlefield.  Life permeates plants, animals, and micro organisms in soil, air and water.  All are equally
important for the harmonious functioning of nature.  The Gita's spiritual philosophy is an inquiry into the
nature of Purusha or Atman and the means to realize it.  The moral theory is delineated from the fundamental
quest.

contd.,

Arunachala Siva.     
         

10272
General topics / Re: Abhirami Andati - verses and meanings:
« on: April 28, 2016, 11:51:21 AM »
Verse  41:


41: புண்ணியம் செய்தனமே-மனமே.- புதுப் பூங் குவளைக்
கண்ணியும் செய்ய கணவரும் கூடி, நம் காரணத்தால்
நண்ணி இங்கே வந்து தம் அடியார்கள் நடு இருக்கப்
பண்ணி, நம் சென்னியின் மேல் பத்ம பாதம் பதித்திடவே.

அபிராமி, புதிதாக மலர்ந்த குவளைக் கண்களையுடையவள். அவள் கணவரோ சிவந்த திருமேனியையுடைய சிவபெருமான். அவர்களிருவரும் இங்கே கூடிவந்து அடியார்களாகிய நம்மைக் கூட்டினார்கள். அத்துடன் நம்முடைய தலைகளை அவர்களுடைய திருப்பாதங்களின் சின்னமாகச் சேர்த்துக் கொண்டார்கள். அவர்களின் அருளுக்கு நாம் புண்ணியமே செய்திருக்கிறோம்.

Abhirami has got eyes which are like newly blossomed Kuvalai flowers.  Her consort is having a red
hued body, Siva.  These two have come here to see their devotees here.   They are holding our heads
as flowers on their holy feet. We are fortunate with a lot of merits to get their Grace.

contd.,

Arunachala Siva.   

10273
When we read accounts of Arthur there is no doubt that he was a gentleman of the old school.  He was
emotionally undemonstrative but naturally polite and reserved, not out of arrogance but more out of respect
for whatever he was with.  He never uttered a word more than necessary and was content to remain
perfectly quiet for any length of time, much to the discomfort of those who came to seek his company and hoped for a string of wise statements from him.  He had no small talk.  This was apparently quite a contrast to his younger University days when he was gregarious;  a member of a debating team and various other societies which were part of the normal activities available at Oxford.  But he always retained his wit and an unexpectedly delightful dry sense of humor.

Unless one knew it from his writings or his acquaintance, his placid demeanour would disguise his powerful
and unrelenting dedication to the teachings of his guru.  Arthur did not believe in half measures and though
he was married and had three children, his heart and soul was dedicated to the quest for truth.  Like an
Arthurian Knight, once he had committed his life, there was no slackening nor turning back.   
         

contd.,

Arunachala Siva.

10274
The World, I and God:

Who is asking questions, and formulating answers?  I AM.  Who has the need to know?  I HAVE.   There
are three entities, no more and no less.  The world, I and God.  This God is a word, a concept, a postulate
-- but necessary to complete the cosmic inquiry, because creation inevitably brings up the reference to
a creator.   When finally resolved, the word God may change to Absolute, or to Reality, or even to Unified
Theory of Everything.  The point is this:  the created world of matter asks no questions and needs no answers;
God should have no problems, and in any case is not asking questions.  It is I, this person somewhere in-
between the two, with the gift or curse of a mind.  Mind is conscious faculty that makes me more than matter
but less than God, and this mind is posing the questions and is restless for answers.

Every thought arises as a nascent whisper of sound within me, and is shaped by words that constitute my
language.  I have lived and learnt and communicated with these words always and these same words must
now carry me to the new frontiers I dare to explore.  And of these words, time, space and causation are the
irreducible datum that circumscribes every event.  Any happening is in space at some time and due to some
cause.  Where, when and why or how are the questions that are always involved.  All these seems to be OUT
THERE, but the knowledge of it, the perception and the formulation is IN HERE, in me. In my vocabulary the
orbiting worlds are dead, while I am alive.  What makes the difference?

contd.,

Arunachala Siva.                   

10275
46.  On the other hand the Advaitic state has NOT been attained by one who, knowing the substance
of the sacred lore, as a doctrine by his intellect alone, is satisfied with it without striving to win actual
experience of the Self.

47.  Such a one has not dissolved the world appearance by remaining in the true state of the Self as
the Supreme Reality.  He that knows the Self by understanding the substance of the books has not got
rid of his false notion that the body is the Self!

48. It has been stated by Guru Sankara that such a one is really not different from the brutes.  Brute-
hood is defined by Sages as that by which one regards the Self as limited to the body.

49.  Hence for him that just knows the sacred lore, the belief that the world is real as such (in its own
sight), does not cease.  Deluded by this false belief he ever wanders helplessly in samsara like all the rest.

50.  It is said (by Sri  Bhagavan) that the knower of the sacred lore whose mind has not subsided
in Peace, (of the Supreme State) is just like a gramophone.  It is also said (by Sri Bhagavan) that he is
even worse off than the man without learning, because unlike the latter, he is overwhelmed by moods
of pride and so on.

51.  This theoretical knowledge is styled inferential knowledge (as of a thing absent).  But the Self
is never absent.  How can inferential knowledge of one that is ever present be true Knowledge?

contd.,

Arunachala Siva.               

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