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Messages - Subramanian.R

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General Discussion / Re: Rough Notebook-Open Forum
« on: July 12, 2016, 07:25:09 AM »

Siva is said to be the greatest Mukunda-priya.  Hari (Narayana)
is said to be the greatest Siva Jnani.  They merge in jnana-bhakti.
Sri Sankara brings this idea in Verse 82 of Sri Sivananda Lahari.

Banatvam vrushabhatvam artha vaphusha bharyatvam- arya pathe,
Gonitvam sakitha mrudhanga vahata chetyadi rupam dadhou |
tvatpade nayanarpananja krutavan tvadeha bhago hari,
pujyataras sa eva hi na cheth ko va dadhanyodhika ||

O the concorporate of Ambika!  Hari because of his having become an arrow for you, having
become a bull as a vehicle, with half of your body as wife (Ardhanareeswara), having been a
boar, a girl-friend, and a drummer became the most lovable for you.  He has also donated his
eye for you.  He is also a part of your Hari-Hara form.  Because of these,  he becomes adorable
by all devotees.  Who is a greater than Hari in this world?


arrow -  in Tripura Samhara, Hari became the arrow for Siva's   bow.
bull - in the same Tripura Samhara, Hari became the bull,(as
a vehicle), when  Siva's chariot-wheel broke. 


wife - in Hari-Hara avatara, Hari is the wife of Hara (Siva).

Saint Tirunavukkarasar sings:  "Where is the wife for you, O
Siva, without Hari?"  Hari and Parvati are brother and sisters.
Hari and Parvati are said to be the same principle.
boar - in Arunachala Puranam, it is said that Hari (Vishnu) went
as a boar to dig the earth to see Siva's feet.
girl-friend - sakita - When the milky ocean was churned and when
Siva was called to take the poison, Hari came as Mohini, the seductive girl.
 (Srimad Bhagavatam).

drummer -  in the Pradoshakala Natya, when Siva dances, the drummer is Hari.

donating the eye - During a puja by Hari to Siva, it so happened,
one lotus (out of 1000 lotuses) became less.  The lotus eyed
Narayana, submitted his eye in lieu of lotus.  There is a temple
in Thanjavur District of Tamizh Nadu for Siva, where he is called
Hari Netrarpaneswarar.  Siva, for whom Hari submitted his eye, in puja.

Arunachala Siva.


T.R. Kanakammal's reminscences....

"I would observe that devotees like Devaraja Mudaliar, G.V.Subbaramayya, Sambasiva Rao and
others are so free with Bhagavan and why not me too?"  In those days, Bhagavan was sitting in
the Jubilee Hall, (a large shamiana on the sides of Mother's Temple, presumably at the present
Samadhi Hall), I used to quickly move from Old Hall and muster enough courage to ask some
questions to Him.  But the moment I turned into the Hall, all my courage would evaporarte.
I would almost feel that something tangibly dropping away from me.  I told Ananadammal
about it.  She said, next day, when we go for pradakshina, I shall come with you.  You may ask
any question to Bhagavan.   Next morning, we went to take Bhagavan's permission for pradakshina
at around 5 am.  Mustering enough courage, I could only say: "Bhagavan!  I am going for pradakshina."   
I could not say anything else!

Bhagavan said:  "Uh, what?"  I then realized that although I had requested permission to go for
pradakshina, no words came out of my mouth!   Bhagavan understood and said: "Oh, you are going
for pradakshina?  Who is accompanying you?"  Anandammal had to say:  "I am accompanying her." 
Bhagavan Ramana then said: "Very Good! Very Good!"

It is not only me.  Several prominent personalities have not been able to put their questions
across to Bhagavan.  There will be a remarkable transformation in their behavior from tiger to
kitten!  Without being told, they would automatically fold their hands and stand bowed in respect
before Bhagavan.

Bhagavan's spiritual force emanating from the sofa and radiating everywhere, subdued the ego
even as they enter His Presence.  Everyone had to remove their egos and leave them outside as it
were, and sit quietly before Him.

Another thing about Bhagavan was that His look would never vary irrespective of whether the
person is a long-standing devotee or someone visiting casually for the first time.  It is we who
interpret His looks according to our own state of mind.

(Source:  Arunachala's Ramana, Volume 6.  Sri Ramanasramam,

Arunachala Siva. 

Verse  8:

தீர்க்கின்ற வாறென் பிழையைநின் சீரருள்
வேர்க்கின்ற என்னை விடுதிகண் டாய்விர
ஆர்க்கின்ற தார்விடை உத்தர கோசமங்
ஈர்க்கின்ற அஞ்சொடச் சம்வினை யேனை

O King of Uttharakosamangkai whose mount is the Bull adorned with a collar
of tintinnabula and strikes terror into foes!
the Karma-ridden one,
Am tugged by the five senses on one side and by dread,
on the other.
I pine and perspire,
thinking :
"When will Your glorious grace annul my sins?"
" Will You let go Your hold on me?"

Arunachala Siva.

Verse  7:

பொய்யவ னேனைப் பொருளென ஆண்டொன்று
மெய்யவ னேவிட் டிடுதிகண் டாய்விட
மையவ னேமன்னும் உத்தர கோசமங்
செய்யவ னேசிவ னேசிறி யேன்பவந்

O One whose throat sports the black patch of poison That You quaffed !
O Sovereign of sempiternal Uttharakosamangkai !
O One whose hue is incarnadine !
O Siva !
O One who is out to annul the rebirth of this little one !
You ruled me ? the false one -,
as though I were A person of some worth,
the while concealing From me that one thing which is Salvation.
Will You,
O True Ens,
forsake me?

Arunachala Siva.

General topics / Re: Abhirami Andati - verses and meanings:
« on: July 11, 2016, 12:12:09 PM »
Verse  59:

59: தஞ்சம் பிறிது இல்லை ஈது அல்லது, என்று உன் தவநெறிக்கே
நெஞ்சம் பயில நினைக்கின்றிலேன், ஒற்றை நீள்சிலையும்
அஞ்சு அம்பும் இக்கு அலராகி நின்றாய்: அறியார் எனினும்
பஞ்சு அஞ்சு மெல் அடியார், அடியார் பெற்ற பாலரையே.

அபிராமித் தாயே! நீண்ட கரும்பு வில்லையும், ஐவகை மலர் அம்புகளையும் கொண்டவளே! உன்னைத் தவிர வேறொரு புகலிடம் இல்லையென்று தெரிந்தும், உன்னுடைய தவநெறிகளைப் பயிலாமலும், நெஞ்சத்தில் நினையாமலும் இருக்கின்றேன். அதற்காக நீ என்னைத் தண்டிக்கக் கூடாது. புறக்கணிக்காமல் எனக்கு அருள் பாலிக்க வேண்டும். உலகத்திலுள்ள பேதைகளாகிய பஞ்சும் நாணக்கூடிய மெல்லிய அடிகளை உடைய பெண்கள் தாங்கள் பெற்ற குழந்தைகளைத் தண்டிக்க மாட்டார்கள் அல்லவா? அதே போன்றே நீயும் எனக்கு அருள வேண்டும்.

O Abhirami, my Mother! You are the One that has got sugar cane bow and five flower arrows.
Though I know that I have no other refuge other than You, I am not doing any acts of dharma
or even think of them in my mind.  For this sake, do not punish me or keep me away.  You are
having feet that are not even equal to the feet of soft women of this world.  Such women do not
punish their children and so like them You should not punish me but give me Your Grace!


Arunachala Siva.   

Verse  142:

They flash their white teeth, which are all well suited to the dispensation of limited, worldly knowledge;
they display their erudition, flourishing weighty tomes;  they wear ochre robes and ear rings.  They wear
a rudraksha bead, in a golden locket around their necks; they sit in meditation with the eyeballs rolled
upwards, as if they have transcended the thirty six tattvas.  Yet all this is but the work of a great maya,
that whirls (like a toy windmill).

The inferior teachers, though they try to impress by their clothing and demeanor, are not capable
of conveying higher truths relating to Jnana.  Therefore their teaching is restricted to matters of ritual,
yoga postures, meditation techniques and so on.  Because these concern only the limited ego consciousness,
they are called Pasu Margam -- the path of Jiva, rendered in the translation as 'the dispensation of worldly   

The text does not specifically mention a golden locket, but says simply 'kattu', which means 'tie', 'fastening',
'knot', 'ligature', in this case, something tied around the neck, specifically a 'kevadu', or 'kevadam',
which the Tamizh lexicon glosses as, 'rudraksha' bead enclosed in a gold or silver case and tied on the arm
or neck, as a badge, amulet or charm.'

The words (as if) in the penultimate clause are not in the text, but are added to make it clear that the
teachers in question are not actually in the transcendent state they claim to be.  This is clear from the
context of the verse; it is also clear from many of the preceding verses, which point out that the state
of manolaya -- total subsidence of the mind induced by meditational practices, is not the true transcendent
state of realization.  The Tamizh word employed here, 'kanchimittu', which has been translated as
'with their eye balls rolled upwards'  usually means blinking or winking.  The translation here follows
Tiruporur Chidambara Swamigal (TCS) who glosses, adopting yoga postures with the eyes rolled upwards.
The idea is to present a picture of the false teacher as both ludicrous in his deluded self importance and
unscrupulous in his deliberate attempt to deceive his disciples.


Arunachala Siva.                 

16. All existence, all actions, all types of association, with the wise, all duality, all perception of non
existence  -- are all like the horn of a hare.

17.  All Vedanta, all theories, all conclusions on the significance of Sastras, the nature of true existence of
all beings -- are all like the horn of a hare.

18.  Whatever little is comprehended, whatever world appears, whatever is heard from the Guru --
are all like the horn of a hare.

19.  Whatever is thought of by the mind, whatever is willed anytime, whatever is decided by the intellect
-- are all like the horn of a hare.

20.  Whatever is conveyed by speech, whatever meaningful talk is uttered, whatever is grasped by the
sense organs -- are all like the horn of a hare.

21.  Whatever object is renounced, whatever is heard or seen, 'one's own' and 'other's' are like the
horn of a hare.

22.  Whatever shines on account of reality, identity and essence, and whatever is imagined by the mind,
are all  like horn of a hare.

23.  Whatever is determined as the self, whatever is said to be eternal and whatever is investigated
by the mind -- are all like the horn of a hare.


Arunachala Siva.       

517.  In that State there is no Maya, nor Avidya (Ignorance) nor space, nor time, nor any individual
called the 'soul'.  There, only the Real Self, having the form of Pure Consciousness, exists and nothing

518.  In that Transcendental State, the Power of God, named Maya, whose expanded form is the
whole world, is wholly lost in that Moveless Supreme One, along with the whole of Her creation.

519.  Therefore in that Supreme State of Peace, there shines, unhindered, the true form of the Real
Self.  The one that survives in that State as his own Real Self, is designated by the sages as the
Free One.

520.  Just as a woman, suffering intolerably in her father in law's house, obtains peace in her mother's
house, so the mind, harried by 'samsaric' suffering wins Peace by returning to its Source, the
Real Self.

521. As a man awaking from a dream does no more see any of the dream-persons, so the one, who has
awakened from the sleep of Ignorance and who is therefore alone as the Sole Reality, does not
see any one as other than his own Real Self.

522. How can that State, the Natural State of Peace, become knowable by the intellect - that State
of Him who dwells engrossed in the Bliss of that Self, having no knowledge of others as different
from Himself.?

523. How can any man understand, by the unaided power of his own intellect, the one who is mindless,
bodiless and world-less in his own Real Nature and fully enlightened?


Arunachala Siva.   


General topics / Re: Tevaram - Some select verses.
« on: July 11, 2016, 09:44:52 AM »
Verse  446:

அலகில்திருப் பதிகஇசை அளவுபடா
    வகைஇவர்கள் அன்றி யேயும்
உலகிலுளோ ருந்தெரிந்தங் குண்மையினை
    அறிந்துய்ய உணர்த்தும் பண்பால்
பலர்புகழுந் திருப்பதிகம் பாடியரு
    ளப்பெற்றால் பண்பு நீடி
இலகுமிசை யாழின்கண் அடங்காமை
    யான்காட்டப் பெறுவ னென்றார்.

"If you deign to bless me with a divine decade
That will be hailed by all,
Demonstrating palpably the truth, not only to these
But to the whole world
That the aeviternal music of your divine hymns
Will defy rendering by
(any) instrument,
It will be my good fortune to reveal unto them
That your music of unique glory
Cannot be rendered by
(my) Yaazh."

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: July 11, 2016, 09:42:08 AM »
Verse 445:

கிளைஞரும்மற் றதுகேட்டுக் கெழுவுதிருப்
    பதிகத்திற் கிளர்ந்த ஓசை
அளவுபெறக் கருவியில்நீர் அமைத்தியற்றும்
    அதனாலே அகில மெல்லாம்
வளரஇசை நிகழ்வதென விளம்புதலும்
    வளம்புகலி மன்னர் பாதம்
உளம் நடுங்கிப் பணிந்துதிரு நீலகண்டப்
    பெரும்பாணர் உணர்த்து கின்றார்.

The kin that hearkened to him spake thus:
"As you with ease and rapture capture the music
Of the beautiful decades in your Yaazh and render it
With fitting charm, their glory pervades the whole world."
When Tirunilakantappaanar heard this,
His heart atremble, he fell at the feet
Of the Prince of Pukali and spake to him thus:   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: July 11, 2016, 09:39:42 AM »
Verse  444:

தருமபுரம் பெரும்பாணர் திருத்தாயர்
    பிறப்பிடமாம் அதனாற் சார
வருமவர்தஞ் சுற்றத்தார் வந்தெதிர்கொண்
    டடிவணங்கி வாழ்த்தக் கண்டு
பெருமையுடைப் பெரும்பாணர் அவர்க்குரைப்பார்
    பிள்ளையா ரருளிச் செய்த
அருமையுடைப் பதிகந்தாம் யாழினால்
    பயிற்றும்பே றருளிச் செய்தார்.

From Dharmapuram hailed the holy mother
Of Perumpaanar; he was therefore received there
By his kin who hailed his feet and praised him;
Glorious and great Paanar narrated to them
The happenings and apprised them of his beatitude
Of accompanying on his Yaazh the godly child, when he,
In grace sang his rare decades.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: July 11, 2016, 09:37:12 AM »
Verse 443:

அடியவர்கள் களிசிறப்பத் திருவேட்டக்
    குடிபணிந்தங் கலைவாய்ப் போகிக்
கடிகமழும் மலர்ப்பழனக் கழனிநாட்
    டகன்பதிகள் கலந்து நீங்கிக்
கொடிமதில்சூழ் தருமபுரம் குறுகினார்
    குண்டர்சாக் கியர்தங் கொள்கை
படியறியப் பழுதென்றே மொழிந்துய்யும்
    நெறிகாட்டும் பவள வாயர்.

To the delight of the devotees he worshipped
At Tiruvettakkudi and proceeding on the marge
Of the sea, came to the great shrines of the Chozha realm--
Rich in fields of fragrant flowers--, and adored
The Lord thither; he of the coral-hued lips who declared
Unto the world that the dogmas of the Samanas
And Saakhyas are fraught with flaws and he who
Showed the way of deliverance, reached Dharmapuram
From whose fort-like walls, streamers wafted aloft.

Arunachala Siva.   

General topics / Re: Tevaram - Some select verses.
« on: July 11, 2016, 09:33:13 AM »
Verse  442:

பரமர் தந்திருப் பறியலூர்
    வீரட்டம் பரவி
விரவு காதலின் வேலையின்
    கரையினை மேவி
அரவ ணிந்தவர் பதிபல
    அணைந்துமுன் வணங்கிச்
சிரபு ரத்தவர் திருத்தொண்டர்
    எதிர்கொளச் செல்வார்.

சிவபெருமானின் திருப்பறியலூர் வீரட்டத்தைப் பணிந்து, பொருந்திய அன்பால் அங்கு நின்றும் கடலின் கரையை அடைந்து, பாம்பை அணிந்த இறைவரின் பல திருப்பதிகளையும் சென்று வணங்கிச் சீகாழித் தலைவரான பிள்ளையார், அங்கங்கும் தொண்டர்கள் சூழ வந்து வரவேற்கச் செல்பவராய்,

(English translation not available.)

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: July 11, 2016, 09:30:25 AM »
Verse  441:

பாடும் அப்பதி பணிந்துபோய்ப்
    பறியலூர் மேவும்
தோடு லாமலர் இதழியும்
    தும்பையும் அடம்பும்
காடு கொண்டசெஞ் சடைமுடிக்
    கடவுளர் கருது
நீடு வீரட்டம் பணிந்தனர்
    நிறைமறை வேந்தர்.

The master of the perfect Vedas, having adored
That shrine in song and solemn strain,
Came to Pariyaloor where the supreme Lord who is
Decked with petaled Konrai, Tumpai and Atampu
In His red matted hair, willingly abides,
And adored at the ever-during Veerattam.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: July 11, 2016, 09:27:49 AM »
Verse  440:

அத்தி ருப்பதி யகன்றுபோய்
    அணிகிளர் சூலக்
கைத்த லப்படை வீரர்செம்
    பொன்பள்ளி கருதி
மெய்த்த காதலில் விளநகர்
    விடையவர் பாதம்
பத்தர் தம்முடன் பணிந்திசைப்
    பதிகம்முன் பகர்ந்தார்.

He left the town and in love adored at Chemponpalli
Of the Lord whose hand wields a bright and beauteous trident;
He adored the Feet of Vilanakar?s Lord who rides the Bull,
In true devotion with the devotee-throng, and in His
Presence divine, hymned a musical decade.   

Arunachala Siva.

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