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Messages - Subramanian.R

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10441



1.  One can be without mind, that is, mind permanently curling up in the Self.  This is the no-mind state. 

2. Mind when not outward pointed permanently, it is said to curl up in the Self.  It is like the moon on
the high noon.

3. Every activity of all living beings, is due to God's engineering and the living being's vasana.
A terrorist also kills a group of people out of God's engineering, but it is his vasana which has thrust
him that work.  Sri Ramakrishna used to say to Kali.  Thum Yantri Ami Yantra.
You are the operator and I am the machine.

Okay, why God instead of keeping quiet, should engineer the living beings?  The answer is:
Who am I question Him?  Among the million spermatoza, one unites with ovum and causes fertility.
Why this particular one, among the millions?  Who chooses?  God. Why should He?  Who am I to
question Him?

Arunachala Siva.


10442
If someone, who does not remember the place from which he has come, gives directions to that place
to someone who asks for them, the information given will be entirely useless. Since the person giving
the directions does not know them himself, the person following those directions will have no hope of
finding the correct path.  In a similar way, enlightenment cannot be gained  by someone who receives
instruction from a guru who has not experienced that state himself.

The meaning is not entirely clear but as the next three verses, (141-143) lampoon the false teacher,
this is probably the correct interpretation. Though the exact meaning is not clear, it seems to be that all
roads taken by one following the wrong directions will be the same, in that they are not the right road
and will not lead to the correct destination.  In the same way, all courses of action taken by one acting
on the instructions of a false guru will be the same, in that all will be fruitless, and will not lead to union
with Sivam.

Verse 141:

Displays of ochre robes, long strings of rudraksha beads, white ash, and white teeth (from abstaining
from chewing betel) constitute the counterfeiting of Jnana.  To those who know the nature of the all-
pervading Sivam, the One who is free of all desire (pathi), the jiva the one of limited, worldly knowledge
(pasu), and the worldly bond (pasam), which is unreal, will there be such things as word or form?             

The Saiva sannyasi traditionally wears robes dyed with Kaavi - red ochre, and long strings of rudraksha
beads, here referred to simply as taazh vadam - necklace which hangs low.  The exposed parts of the
body are usually liberally smeared with Tiru Neeru - holy ash, which is made from cow dung rendered
to a powder in a kiln.  The ascetic is forbidden to chew betel, therefore his teeth are white, unlike those
of a house holder, which are strained reddish color from its juices. 

The wearing of the insignia of a Jnani by one who is not qualified by his spiritual attainment to do so
is called Jnana KaLavu, literally the stealing of Jnana.  These insignia belong to Jnana, true knowledge,
only;  the wearing of them by anyone else, therefore, constitutes robbing Jnana of what rightfully
belongs to it.  In the translation, the idea has been turned around somewhat to say the counterfeiting
of jnana, the idea of false jnani faking jnana being more understandable in English than that of him ,
as it were, stealing its intellectual property.

The reference in the latter part of the verse is to the Siddhanta triad of Pathi - God, pasu - the soul,
and pasam - the worldly bond.  Here God is referred to as Puranan as the one who constitutes the
fullness of Realtiy, other than which nothing is or can be.  The jiva is referred to as Chitrarivan, as
possessing imperfect, limited, (Siru), i.e. worldly, knowledge (Arivu).

contd.,

Arunachala Siva.,                 

10443
(From Mountain Path. July-Sept. 2016.):

Verse  137:

(To think that the performance of rituals) will pass for the bliss of Sivam is very strange, like a new
bride mistaking the wedding rites for sexual intercourse!  Just as, unmoving, the oil in a lamp spreads
(through the wick and is consumed) by the flame, the true state is to give yourself up to be consumed
(by the Self). 

Just as a naive girl might be imagined to mistake the marriage rites for the act of physical union,
the immature disciple mistakes the outward forms of religion, which lead up to union with Sivam,
for the union itself.

Chapter 5:

Transcending the path of Chariyai.

According to its title, in this short chapter the author explains how a preoccupation with Chariyai,
the lower of the four paths, that of service to the deity, is antagonistic to the goal of realization of
Sivam, the Self.  However, in fact most the verses are of a general nature, whilst three pillory the
bogus jnani, who feigns enlightenment in his conduct and appearance. (Verses 141-143).

Verse  138:

When will there be happiness for those who do not subside inwardly, but instead, thinking these activities
to be the means of liberation, torment their bodies with pilgrimages, bathing in holy tanks and observing
fasts on days which they deem auspicious?  Their present lot is suffering only.  When will their
objective consciousness be lost and bliss arise in them?               

Verse 139:

You lost souls, it seems you never asked if, the personal consciousness having died, you should not go
about in the world as if your body were a walking corpse!  Where have you heard that the body can be got
rid of through the efforts of the body itself?

Verse 140:

If you ask us what place we have come from just now, and if we have forgotten what place it is, when
you ask us the way to that place, all roads will seem the same, as if the seven worlds have merged
into one.


contd.,

Arunachala Siva.   


10444
Verse  6:


மறுத்தனன் யான்உன் அருள்அறி யாமையின்
    என்மணியே
வெறுத்தெனை நீவிட் டிடுதிகண் டாய்வினை
    யின்தொகுதி
ஒறுத்தெனை ஆண்டுகொள் உத்தர கோசமங்
    கைக்கரசே
பொறுப்பரன் றேபெரி யோர்சிறு நாய்கள்தம்
    பொய்யினையே.


O Gem !
I declined,
not conscious of Your grace;
Will You abhor and forsake me?
Do away with My accumulated Karma and rule me,
O King Of Uttharakosamangkai !
Will not the great ones Bear with the falsehoods of them that are little dogs?

contd.,

Arunachala Siva.

10445
Verse  5:



செழிகின்ற தீப்புகு விட்டிலிற் சின்மொழி
    யாரிற்பன்னாள்
விழுகின்ற என்னை விடுதிகண் டாய்வெறி
    வாய்அறுகால்
உழுகின்ற பூமுடி உத்தர கோசமங்
    கைக்கரசே
வழிநின்று நின்னரு ளாரமு தூட்ட
    மறுத்தனனே.

O Uttharakosamangkai`s King in whose crown,
decked With flowers,
the olent-mouthed and six-footed chafers swarm thick !
When You came my way and offered To feed me with Your nectarean grace,
I declined it.
Like moth that falls into the blazing fire,
I fall time and time again into the company of dames
Who murmur sweet nothings;
yet will You forsake me?

contd.,

Arunachala Siva.



10446
General topics / Re: Abhirami Andati - verses and meanings:
« on: July 10, 2016, 10:16:40 AM »
Verse 58:


58: அருணாம்புயத்தும், என் சித்தாம்புயத்தும் அமர்ந்திருக்கும்
தருணாம்புயமுலைத் தையல் நல்லாள், தகை சேர் நயனக்
கருணாம்புயமும், வதனாம்புயமும், கராம்புயமும்,
சரணாம்புயமும், அல்லால் கண்டிலேன், ஒரு தஞ்சமுமே.

அபிராமி! வைகறையில் மலர்ந்த தாமரையினிடத்தும் என்னுடைய மனத்தாமரையிலும் வீற்றிருப்பவளே! குவிந்த தாமரை மொக்குப் போன்ற திருமுலையுடைய தையலே! நல்லவளே! தகுதி வாய்ந்த கருணை சேர்ந்த நின் கண் தாமரையும், முகத்தாமரையும், பாதத் தாமரையுமேயல்லாமல், வேறொரு புகலிடத்தை நான் தஞ்சமாக அடைய மாட்டேன்.

Abhirami!  In the early morning, there is lotus bloom, there is also the lotus,  that is my mind, -
You are seated on both.  You have got breasts like two folded lotuses.  O the girl who is good.
I shall not seek any other refuge, other than Your eyes which are like lotuses, and the face that is
like a lotus, and Your Feet that are like lotuses.

contd.,

Arunachala Siva.   

10447
8. The enjoyer, the objects and the enjoyment, ideal and the non dual characteristic, tranquility,
inquiry, happiness, are all like the horn of a hare.

9.  Ethical regulations, physical restraints, breath control and discourses on such things, movement,
motion, thoughts -- all are like the horn of a hare.

10.  Ears, eyes, body, lineage, secrecy, inertia, Hari, Siva, beginning, end, longing for emancipation
-- are all like the horn of a hare.

11.  The organs of knowledge, the five subtle senses, the groups of organs of action, waking, dream,
sleep and relevant states are all like the horn of a hare.

12. The twenty four tattvas, the group of four spiritual practices, homologous and heterologous groups
-- are all like the horn of a hare.

13.  All the worlds, all the beings, all cultures, those with true significance, all kinds of ignorance and
all types of learning are all like the horn of a hare.

14. All castes, all communities, all holy abodes and holy waters,  all the Vedas, all the Sastras --
are all like the horn of a hare.

15. All types of bondage, all ways of liberation, all wisdom pertaining to the Lord, all periods of time,
all instruction -- are all like the horn of a hare.   
 

contd.,

Arunachala Siva.

10448
510.  The best of all possible objects for meditation is the consciousness, having the form 'I', which
is the Essence of the Real Self, for the seeker of Deliverance.  By this meditation alone, the mind
will naturally dive into the Heart.  Such is the teaching of our Great Guru.


511.  Or, if the aspirant to Deliverance stills the mind by pure  Kumbhaka, without Puraka and
Rechaka, and thus engages in the Quest, then his mind will dive into the Heart.


512.  Bhagavan Vasishtha has said: 'If one separates the body from oneself and remains at rest
in his own self, which is consciousness, then his ego sense perishes.'

513.  The mind, seeking the Self, being taken hold of by some mysterious Power from within,
dives into the Heart;  there the mind, being consumed by the consciousness-Light of the Self,
ceases to exist, along with the ego.

514.  The Power is indeed the Grace of God, who is the Real Self in the Heart.  She is of the Nature
of Right Awareness.  By yielding up oneself to Her, the Aspirant becomes blessed beyond measure.

515.  In that great burning ground, the sky of Pure Consciousness, where, by the Fire of Right
Awareness, this universe, along with the ego, is consumed, dances, the Ever Auspicious Real Self,
the Sole Reality, in the form of 'I'-'I'.                   

516.  That same Sky of Consciousness being His real Nature, how can He, being Formless, dance
there?  By this metaphor it is shown that His Form is Bliss, and that the Dance is only without movement.

contd.,

Arunachala Siva. 

10449
General topics / Re: Tevaram - Some select verses.
« on: July 10, 2016, 09:38:03 AM »
Verse  436:



திரைத்த டம்புனல் பொன்னிசூழ்
    திருத்துருத் தியினில்
வரைத்த லைப்பசும் பொன்எனும்
    வண்டமிழ்ப் பதிகம்
உரைத்து மெய்யுறப் பணிந்துபோந்
    துலவும்அந் நதியின்
கரைக்கண் மூவலூர்க் கண்ணுத
    லார்கழல் பணிந்தார்.



At the shrine of Tirutthurutthi girt with the billowy
And great flood of the Ponni, he hymned
The bounteous decad of Tamizh that began thus:
"Varai-th-thalai pasum pon" He prostrated
Before the Lord on the floor and moved out;
He than adored the brow-eyed Lord at Moovaloor
Situate on the bank of that flowing river.

Arunachala Siva.

10450
General topics / Re: Tevaram - Some select verses.
« on: July 10, 2016, 09:36:39 AM »
Verse  435:


மன்னு மாமடம் மகிழ்ந்தவான்
    பொருளினை வணங்கிப்
பன்னு பாடலில் பதிகஇன்
    னிசைகொடு பரவிப்
பொன்னி மாநதிக் கரையினில்
    மீண்டும்போந் தணைந்து
சொன்ன வாறறி வார்தமைத்
    துருத்தியில் தொழுதார்.


He adored the supreme Lord who willingly abode
At the ever-during Maa-Matam and hymned Him
In the sweet tune befitting the divine decade;
He came back to the great bank of the Ponni, and adored
The Lord: "Sonna Aaru Arivaar" at Thurutthi.

Arunachala Siva.


10451
General topics / Re: Tevaram - Some select verses.
« on: July 10, 2016, 09:30:45 AM »
Verse  434:


நிலவு மாளிகைத் திருநல்லம்
    நீடுமா மணியை
இலகு சேவடி இறைஞ்சிஇன்
    தமிழ்கொடு துதித்துப்
பலவும் ஈசர்தந் திருப்பதி
    பணிந்துசெல் பவர்தாம்
அலைபு னல்திரு வழுந்தூர்மா
    டக்கோயில் அடைந்தார்.



நிலைபெற்ற மாளிகைகளைக் கொண்ட திருநல் லத்தில் எழுந்தருளியிருக்கும் இறைவரின் விளங்கும் திருவடிகளை வணங்கி, இனிய தமிழ் மாலை பாடி, அருகிலுள்ள திருப்பதிகள் பலவற்றையும் வணங்கிச் செல்லும் பிள்ளையார், அலைகளை உடைய நீர் சூழ்ந்த திருஅழுந்தூர் மாடக் கோயிலைச் சென்றடைந்தார்.

(English Translation not available.)

Arunachala Siva.

10452
General topics / Re: Tevaram - Some select verses.
« on: July 10, 2016, 09:27:49 AM »
Verse 433:


வைகல் நீடுமா டக்கோயில்
    மன்னிய மருந்தைக்
கைகள் அஞ்சலி கொண்டுதாழ்ந்
    தெழுந்துகண் ணருவி
செய்ய இன்னிசைச் செந்தமிழ்
    மாலைகள் மொழிந்து
நையும் உள்ளத்த ராய்த்திர
    நல்லத்தில் நண்ணி.


Folding his hands, he prostrated before the Lord
Who is indeed the Remedy for the malady
Of embodiment and who for ever abides at ever-during
Vaikalmaadakkoyil; he rose up;
His eyes raining tears, he hymned godly garlands
Of Tamizh verse in sweet melody; with a melting heart
He then came to Tirunallam.

Arunachala Siva.

10453
General topics / Re: Tevaram - Some select verses.
« on: July 10, 2016, 09:25:26 AM »
Verse  432:


கொன்றை வார்சடை முடியரைக்
    கோழம்பத் திறைஞ்சி
என்றும் நீடிய இன்னிசைப்
    பதிகம் முன் இயம்பி
மன்று ளார்மகிழ் வைகல்மா
    டக்கோயில் மருங்கு
சென்று சார்ந்தனர் திருவளர்
    சிரபுரச் செல்வர்.



The lord of the ever-growing wealth of Sirapuram
Adored at Kozhampam the Lord who wears the Konrai
In His matted hair, and hymned in His divine presence
An ever-during decad of sweet and goodly music;
Then he left for and came near Vaikalmaadakkoyil
Where the Lord of Ambalam willingly abides.

Arunachala Siva.

10454
General topics / Re: Tevaram - Some select verses.
« on: July 10, 2016, 09:23:02 AM »
Verse  431:



அண்ண லார்திரு வாவடு
    துறையமர்ந் தாரை
உண்ணி லாவிய காதலி
    னால்பணிந் துறைந்து
மண்ணெ லாம்உய வந்தவர்
    போந்துவார் சடைமேல்
தெண்ணி லாஅணி வார்திருக்
    கோழம்பஞ் சேர்ந்தார்.

He adored the merciful Lord of Tiruvaavaduthurai
With a love-filled heart and sojourned there;
Then the godly child who came to be born
For the deliverance of the whole world, came
To Tirukkozhampam of the Lord who wears on His long
Matted hair the lucid crescent.

Arunachala Siva.


10455
General topics / Re: Tevaram - Some select verses.
« on: July 10, 2016, 09:19:47 AM »
Verse  430:



என்று கூறிஅங் கவர்தமை
    விடுத்தபின் அவரும்
நன்றும் இன்புறு மனத்தொடும்
    புகலிமேல் நண்ண
வென்றி ஞானசம் பந்தரும்
    விருப்பொடு வணங்கி
மன்றல் ஆவடு துறையினில்
    மகிழ்ந்தினி திருந்தார்.


Thus he spake and gave his father leave to depart;
He too with a rejoicing mind fared forth to Pukali;
Ever-victorious Jnaana Sambandhar adoring the Lord
In love, abode in joy in auspicious Aavaduthurai.

Arunachala Siva.

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