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Messages - Subramanian.R

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General Discussion / Re: Rough Notebook-Open Forum
« on: April 11, 2016, 11:37:55 AM »
Today is the Liberation Day of Necha Nayanar;

Liberation Day - Panguni - Rohini Star Day.

I have already covered the life story of 63 Saiva Saints in my first round of covering their lives.  Please
see the story of Necha Nayanar in that.

Arunachala Siva. 

General topics / Re: Abhirami Andati - verses and meanings:
« on: April 11, 2016, 11:33:34 AM »
Verse  24:

24: மணியே, மணியின் ஒளியே, ஒளிரும் மணி புனைந்த
அணியே, அணியும் அணிக்கு அழகே, அணுகாதவர்க்குப்
பிணியே, பிணிக்கு மருந்தே, அமரர் பெரு விருந்தே.-
பணியேன், ஒருவரை நின் பத்ம பாதம் பணிந்தபின்னே.

அபிராமித்தாயே! மணியாக விளங்குபவளே! அம் மணியில் உண்டாகும் ஒளியாகவும் விளங்குபவளே! ஒளி பொருந்திய நவமணிகளால் இழைக்கப்பட்ட அணியாகவும், அந்த அணிக்கு அழகாகவும் திகழ்பவளே! நின்னை அணுகாதவர்க்குப் பிணியென நிற்பவளே! நின்னை அண்டிவரும் பாபாத்துமாக்களின் பிணிக்கு மருந்தாகவும் நிற்பவளே! தேவர்களுக்கு பெரும் விருந்தாய்த் தோன்றும் அன்னையே! நின் அழகிய தாமரை போலுள்ள சேவடியைப் பணிந்த பின்னே, வேறொரு தெய்வத்தை வணங்க மனத்தாலும் நினையேன்.

O Mother Abhirami, who is like a precious stone!  You are the light that emanates from that precious stone!
You are beautified with nine precious stones and You are adding beauty to those nine precious stones!
You are the ailment for those who do not come to You.  You are the medicine for those who come to You,
whatever sins they have committed!  You are the feast to the eyes of devas!  O Mother!  After praying to
Your lotus like feet, I shall not even think of  any other God!


Arunachala Siva.     

That is, when the kind of 'spurippu' or partial clarity of self awareness becomes complete and absolute
clarity blossoms as true self knowledge (Atma Jnana), the direct or immediate (aparoksha) experience
of the one real substance, which consumes and annihilates the mind or ego once and forever.  Thus the
final 'aparoksha' experience of self is a 'spurippu' of a subtly but nevertheless radically different kind.
That is, instead of being just a partial or relative clarity, it is a complete and absolute one.  Therefore,
when Bhagavan sometimes said that 'spurippu' or sphurana is our actual self (as recorded, for example,
in No. 160 of Talks with Sri Ramana Maharshi),  the kind of 'spurippu', He was then referring to was this
absolute clarity of pure self awareness or Atma Jnana.

As we saw in the first Part of this article, Bhagavan explained to Devaraja Mudaliar that the meaning of
'spurippu' or 'sphurana' is Vilanguvadhu (shining or being clear) or Vilakkuvadu (making clear),
so when He uses both the words Vilanguvadhu and Spurippu in the third  sentence of this passage,
He is using two words that have essentially the same meaning.  In this sentence Vilanguvadhu means
'what shines' or 'what is clear' (though in other contexts it can also mean 'shining' or 'being clear'),
'Spurippu'  means 'shining' or 'clarity', so 'ippodu nan ena vilanguvadu edu vendru kurmaiyay vicharittal,
appodu hirudayattil, nan nan endru sattam illamal, tanakku t tane or vidha spurippu mattiram tondrum'
can be translated thus:


Arunachala Siva.                       

Or, to word it another way, 'Any seeking is denial of the presence of the sought'.  Lord Ramana remarked,
'The word 'liberation' (mukti) is so provoking. Why should one seek it?  One believes that there is bondage
and therefore seeks liberation.  But the fact is that there is no bondage, but only liberation.  Why call it by
a name and seek it?'  The questioner adds, 'True, but we are ignorant'.  Bhagavan replied: 'Only remove
ignorance.  That is all there is to be done.  (Talks 359).  All questions relating to Mukti are inadmissible;
because Mukti means release from bondage which implies existence of bondage.  There is no bondage
and therefore no Mukti either. (Talks 362).

To understand Advaita's views regarding Moksha Sadhana, it is crucial that one understand the distinction
employed between the Absolute (Paramartika) and the relative (Vyavaharika) points of view. (Mandukya
Karika 4.25.; Brahma Sutra Bhashya 1.1.11).  Without being absolutely clear regarding this distinction,
it is likely that one misinterpret the teachings.  One must absolutely clear that these two 'levels' , two
'truths' are but a pragmatic device and do not mean that there are really two truths or levels.  Reality
is One though it can be viewed from two perspectives.                 


Arunachala Siva.

At the Heart of Self Inquiry -- Summa Iru!

That extra twist has the implication that Self Inquiry is also mithya.  We are like the drunken men
wondering about his whereabouts and very identity. Atma Vichara cannot be considered as yet another
'real action' because no karma can release you from Samsara.  However, questioning the very sense
of doership (the karta-bhokta-samsari notion) is to be regarded as above the plane of all actions and it
can be termed as Actionless Action or Supreme Action (as in fast spinning top, the axis remains absolutely
still while intimately sharing the motion of the base).  The purpose of inquiry 'Who am I?' is to silence the
mind and put the seeker in the primal state of Being (summa iru).  In that state of Self abidance, inquiry
itself subsides as it has served the purpose.

When we are sufficiently soaked in the teaching of Talks in an extended period of time, and constantly
reflect upon them in an undercurrent of daily life, there slowly emerges a deeper,m concrete picture
which resolves all spiritual confusions and results in great inner clarity.  In our view, all the preceding
Sadhana is only a preparation to reach this point whence you shift gears.  The practice of Vichara Marga
(called as Maha Yoga by Bhagavan) gets deepened and acquires a focus with pin point sharpness.

Talks is indeed an incomparable treatise of nidhidhyasanam because once you have understood Bhagavan's
teachings, you can pick it up anytime anywhere and read a paragraph here, a Talk there or even a few
lines that you may chance upon in any random page and it has the profound power to sink the mind with
effortless ease into Self abidance.  It is  truly a book for deep meditation.


Arunachala Siva.               

Verse  525:

To see many in that one, indivisible, changeless, Self is like building castles in the air. So, being one,
full of that blissfulness, and attaining the supreme peace, be quiet forever.

Verse 526:

This quiet state is the state of great peace, where the intellect ceases to think about the unreal
and where the knower of Brahman -- the great soul - enjoys the blissfulness of oneness always
by being one with Brahman.

Verse 527:

For one who has realized his own Self, there is no further state more pleasant than this quietness,
which comes from the absence of all desires.

Verse 528:

He feels delight in his own Self, and though he may be walking, standing, sitting, or lying on his back,
or in any state whatever, he remains satisfied in his own Self -- always thoughtful.

Verse 529:

He who has known the Truth, for him there can be no rule as to place, time, position, direction,
purpose, or anything.  There have no control over him.

Verse 530:

Knowledge does not require any medium to know that 'this is a pitcher';  what rule is required
except the real nature of the thing?  To know one's own Self, what rules  -- what conditions --
are necessary?


Arunachala Siva.       

General topics / Re: Tevaram - Some select verses.
« on: April 11, 2016, 09:22:11 AM »
Verse 153:

ஆங்கவர்தந் திருத்தோளில்
   ஆர்ந்ததிரு இலச்சினையைத்
தாங்கண்டு மனங்களித்துத்
   தம்பெருமான் அருள்நினைந்து
தூங்கருவி கண்பொழியத்
   தொழுதுவிழுந் தார்வத்தால்
ஓங்கியசிந் தையராகி
   உய்ந்தொழிந்தேன் எனவெழுந்தார்.

He beheld on his beauteous shoulders, the sacred marks;
His mind rejoiced; thinking of the grace of his Lord
His eyes rained tears in unending continuum;
Adoring, he fell on earth and was by love possessed;
His mind grew sublime and lofty beyond measure;
"Lo, I stand redeemed!" he cried and rose up.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 11, 2016, 09:18:35 AM »
Verse  152:

நீடுதிருத் தூங்கானை
   மாடத்து நிலவுகின்ற
ஆடகமே ருச்சிலையான்
   அருளாலோர் சிவபூதம்
மாடொருவர் அறியாமே
   வாகீசர் திருத்தோளில்
சேடுயர்மூ விலைச்சூலம்
   சினவிடையி னுடன்சாத்த.

By the grace of the Lord whose beauteous bow
Is the auric Mount Meru and who abides at the ever-divine
Tirutthoongkaanaimadam, a Siva-Bhoota
Invisible to them that were nearby, came there
And imprinted on Vakeesa's beauteous shoulders
The marks of the effulgent three-leaved trident
And the wrathful Bull of the Lord.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 11, 2016, 09:13:27 AM »
Verse 151:

பொன்னார்ந்த திருவடிக்கென்
   விண்ணப்பம் என்றெடுத்து
முன்னாகி எப்பொருட்கும்
   முடிவாகி நின்றானைத்
தன்னாகத் துமைபாகங்
   கொண்டானைச் சங்கரனை
நன்னாமத் திருவிருத்தம்
   நலஞ்சிறக்கப் பாடுதலும்.

"To Your golden feet I address my petition!"
Thus he began his hymn to the Lord-God,
-- The Origin and End of all entia, the Lord
Who is concorporate with His consort Uma,
Sankara, the Conferrer of weal --; he gloriously hymned
There Tiruviruttham truly hailing His goodly names.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 11, 2016, 09:09:48 AM »
Verse 150:

புன்னெறியாம் அமண்சமயத்
   தொடக்குண்டு போந்தவுடல்
தன்னுடனே உயிர்வாழத்
   தரியேன்நான் தரிப்பதனுக்
கென்னுடைய நாயகநின்
   இலச்சினையிட் டருளென்று
பன்னுசெழுந் தமிழ்மாலை
   முன்னின்று பாடுவார்.

I'll no longer suffer life to abide in this body
Contaminated by its contact with base Jainism;
So, my lord, you should inscribe on me, your signum
That I may choose to survive.? Thus he sang
A rich garland of verse before the Lord.

Arunachala Siva.    

General topics / Re: Tevaram - Some select verses.
« on: April 11, 2016, 09:07:43 AM »
Verse  149:

கார்வளரும் மாடங்கள்
   கலந்தமறை ஒலிவளர்க்குஞ்
சீருடைஅந் தணர்வாழுஞ்
   செழும்பதியின் அகத்தெய்தி
வார்சடையார் மன்னுதிருத்
   தூங்கானை மாடத்தைப்
பார்பரவுந் திருமுனிவர்
   பணிந்தேத்திப் பரவினார்.

He entered that auspicious city where the Brahmins
Fostered the chanted Vedas and where clouds rested
On the tops of mansions; he, the divine saint,
Hailed by all the world, adored and hailed
The ever abiding Tirutthoongkaanaimadam
Of the Lord of matted hair and hymned it.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 11, 2016, 09:05:16 AM »
Verse 148:

திருவதிகைப் பதிமருங்கு
   திருவெண்ணெய் நல்லூரும்
அருளுதிரு ஆமாத்தூர்
   திருக்கோவ லூர்முதலா
மருவுதிருப் பதிபிறவும்
   வணங்கிவளத் தமிழ்பாடிப்
பெருகுவிருப் புடன்விடையார்
   மகிழ்பெண்ணா கடம்அணைந்தார் .

He worshipped Tiruvennainalloor which is near
Tiruvatikai, grace-abounding Tiruvamatthoor,
Tirukkovaloor and other shrines; he hymned
Opulent decades of Tamizh and by love impelled
Fared forth and reached Tiruppennakadam
Where the Rider of the Bull abides in love
And joy ever-crescent.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 11, 2016, 09:02:19 AM »
Verse  147:

இந்நாளில் திருப்பணிகள்
   செய்கின்ற இன்றமிழ்க்கு
மன்னான வாகீசத்
   திருமுனியும் மதிச்சடைமேல்
பன்னாகம் அணிந்தவர்தம்
   பதிபலவுஞ் சென்றிறைஞ்சிச்
சொன்னாமத் தமிழ்புனைந்து
   தொண்டுசெய்வான் தொடர்ந்தெழுவார்.

During these days, the king of Tamizh sweet
-- The divine saint Vakeesa --, rendered manifold service;
He then desired to visit the many shrines of the Lord
Who sports a snake on His crown which wears
The crescent, adore thereat, hymn His name divine
In Tamizh, and thus serve Him.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 11, 2016, 09:00:26 AM »
Verse  146:

வீடறியாச் சமணர்மொழி
   பொய்யென்று மெய்யுணர்ந்த
காடவனும் திருவதிகை
   நகரின்கட் கண்ணுதற்குப்
பாடலிபுத் திரத்தில்அமண்
   பள்ளியொடு பாழிகளுங்
கூடஇடித் துக்கொணர்ந்து
   குணபரவீச் சரம்எடுத்தான்.

The Kadava king who came to con the falsity
Of the Jains who knew not the way to salvation,
Came by truth; he razed all the shrines
And mutts of the Jains at Pataliputra, and with
Their spoils brought to Triuvatikai, raised the temple
Gunaparaveechharam for the brow-eyed Lord.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: April 11, 2016, 08:57:55 AM »
Verse 145:

புல்லறிவிற் சமணர்க்காப்
   பொல்லாங்கு புரிந்தொழுகும்
பல்லவனுந் தன்னுடைய
   பழவினைப்பா சம்பறிய
அல்லல்ஒழிந் தங்கெய்தி
   ஆண்டஅர சினைப்பணிந்து
வல்அமணர் தமைநீத்து
   மழவிடையோன் தாளடைந்தான்.

The Pallava who pursued the course of ill-treatment
At the instance of the hare-brained Jains, severed
All nexus with them, as his fettering Karma came to an end;
Thither he came and bowed before the Lord's servitor;
Having quit the cruel Jains, he embraced the faith
Of the Lord who rides the ever-young Bull.   

Arunachala Siva.

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