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Messages - Subramanian.R

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10486
General topics / Re: Tevaram - Some select verses.
« on: December 14, 2015, 08:33:17 AM »
41.


பேசுந் தகையதன் றேயின்று
    மன்றும் தமிழ்விரகன்
தேசம் முழுதும் மழைமறந்(து)
    ஊண்கெடச் செந்தழற்கை
ஈசன் திருவரு ளாலெழில்
    வீழி மிழலையின்வாய்க்
காசின் மழைபொழிந் தானென்றிஞ்
    ஞாலம் கவின்பெறவே. (41)


When unspeakably famine broke out, Tamizh - spreader
Jnanasambandhar seeing the land rainless, foodless,
Invoking the grace of fire - sporting Lord by Lord's,
Altered the condition in exceedingly lovely Veezhi -
Mizhalai. Then rains poured there, for Sambandhar
Sake, and lord made the world fertile for hunger and famine to fade.

Arunachala Siva.

10487
General topics / Re: Tevaram - Some select verses.
« on: December 14, 2015, 08:29:55 AM »
40.


இருந்தண் புகலி,கோ லக்கா,
    வெழிலா வடுதுறை,சீர்
பொருந்தும் அரத்துறை போனகம்,
    தாளம்,நன் பொன், சிவிகை
அருந்திட ஒற்ற,முத் தீச்செய
    வேற வரனளித்த
பெருந்தகை சீரினை யெம்பர
    மோ!நின்று பேசுவதே.  (40)


In the broad cool Tirukkolakkaa, he got auric cymbals;
In elegant Aaratuturai for his father's performing
Of a sacrifice, gold he secured; in Tirunelvayil
Aratturai he took a palanquin. Lord Siva?s
Grant after grant for his sweet Tamizh decades,
How can I verse and praise about!


Arunachala Siva.

10488
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: December 14, 2015, 07:15:20 AM »

The question we need to ask is: what is the most important thing that we need to do with our lives?
Leave aside the duties of supporting and raising a family.  Leave aside the necessity of earning a living.
The most important duty we have to ourselves is to be true to our nature, our "swadharma",
and this at whatever the cost for who does not agree with.


Thoreau's observation that, "Most men lead lives of quiet desperation and go to the grave with the
song still in them."

Bhagavan Ramana did not encourage people to renounce the world.  He advised dispassion and
questioning of the assumptions we automatically make ourselves and others.  We lead for the
most part a mechanical existence whether we are aware of it or not.  We take our opinions from
newspapers and TV news channels.  What Bhagavan Ramana advised was discrimination
between what is eternal and what is ephemeral.

We should be wary of an easy escape by thinking that we can do nothing.  Thoreau said:
 "As if you could kill time, without injuring eternity!"  Time is precious.  Bhagavan's daily
routine was fixed by the clock.  He would go for days without speaking and yet the asramam
would be unaffected because there was a discipline and purpose to each activity, which gave
the day momentum and meaning.  In the midst of activity Bhagavan sat in silence and moved
as if alone.  There was a solitude to Him which was impervious to the round of events.  He was
the Sun around which the devotees spent their days and thoughts. His constant and unfathomable
abidance in, for want of a better word, what we call the Self, was a source of joy and awe for
those who were open to its manifestation.  The few words He spoke, the small amount of literature
He wrote, were all cherished for nothing was wasted.  Each word was meant, each gesture had
significance.

One wonders what Thoreau would have made of an encounter with Bhagavan.  One imagines
Thoreau would have found in Bhagavan the answer to his search for meaning and in a face to
face encounter words would have been discarded.  For Thoreau wrote: "Could there a greater
miracle take place than for us to look through each other's eyes for an instant?"

During his last years, Thoreau suffered from incurable tuberculosis, and slowly faded away
over a number of years. But he was writing articles for journals even in bed as an invalid.  When
his aunt asked him: "Whether he had made peace with God", Thoreu replied:  "I did not know we had
ever quarreled!"

Among his last dying words were:  "Now comes good sailing!"

Let us leave Thoreau the final word:  "It is not what you look at, that matters, it is what you see."

(Source: As indicated in Part 1 of The Power of the Presence.)

Arunachala Siva.   

10489
General Discussion / Re: Rough Notebook-Open Forum
« on: December 13, 2015, 05:27:48 PM »
Chirappuli Nayanar: 13.12.2005

Today is the liberation day of Chirappuli Nayanar.


The star of liberation day - Kartigai, Poraadam.



The river Kavri was making the Chozha kingdom prosper to the extent of saying "Chozha kingdom provides
food for other kingdoms". Thiruvakkur was a town in that kingdom which is praised by the prodigy
Thiru Nayana champanandar in his Tevaram:"If anybody in the world out of poverty asks for something,
without saying no the generous people of Thiruvakkur readily help them."

The roaring sound of the thunder will be less audible in the town, because of the sound of reciting
Vedhas . The melody of the singing of the honey-bees will go to the background, as the rich tunes in
which the devotees are praising the Lord whose body can not be classified as male or female or neuter
come to the foreground. The scented smokes emerging out of akil and similar substances that are used
in the houses will disappear in the smoke from the fire of rite performed for the peace of the worlds.
The clouds in the sky will appear to be formed out of the smoke of benzoin used in the temples
of the God.

In that beautiful and blessed thiruvakkUr, Chirappuli Nayanar came in the family that does the service
of reciting the holy Vedhas as the job of their life. He had the principle of giving things without hesitation
to the devotees of the immortal Lord who ate the poison and gave the nector to the Devas without hesitation. When the lovers of the Lord arrive at his place, he will prostrate at their feet and welcome them. With the face like a blossomed lotus, he will talk in the sweet voice nice words. Then he will provide nice seat for them to sit and relax. They will be given a nice feast in which the major item is love. He will give them whatever they wish. In total he was like the rain that pours to all without deception. The crops of his love flourished in the rain of his generosity.

Recites the holy five letters of the Lord always; Prays the Lord through the fire of rite all the three times;
Helps in making the temples of the Transcedent Lord for timely prayers; Above all never forgets the
forgiving feet of the holy Father; He doesn't need to remember Lord Siva, because only when you forget something you need to remember. He shows the peaks of his love to the people who have love for the Lord who abide in the peak of Kaias . The bliss he enjoyed out of the service to the Lord and His devotees continued forever as it became the bliss of abiding under the holy feet of the Almighty That has the un-perishable wealth. Let the un-interruptable service of the Chirappuli NayanAr stay in the mind.

Additional Note:
It is said that in the feeding service of devbotees he had as motto, God Himself came as the thousandth devotee to accept the offering and complete the thaosand. thiruvakkur temple has the abode of this form as Ayiraththil oruvar.

Arunachala Siva.

10490
General topics / Re: Yoga - The Science of Liberation:
« on: December 13, 2015, 05:06:00 PM »
Further, the overlapping of the words, the ideas, and the intended object, are no longer there,
the trio of the observer, observation. and the observed, being simultaneously lit by the light of
Purusha, whereby one is able to understand everything in the phenomenal world, seeing in one
stroke the past, present and future. Since here the duality or the interval between buddhi and the self
is also removed,no discrete experience of the senses is possible.

The subsequent chapter,known as Vibhuti Pada expatiates upon various thamaturgical    powers
that the Yogi comes upon, which  albeit not relevant to the enlightenment, are a pointer towards
the mastery obtained by the Yogi over the entire existence. These are not equated with the cheap
tricks pursued only by some "soi disant" or self styled swamis to gull the unwary public.


The last chapter Kaivalya Pada contains a vivid description of the state of freedom of the spirit
which is not adventitious, but essential.

Thus Yoga   is reading the book of life, to borrow an expression from Krishnamurti, here there
being no reader, the reading also not not being one of page after page, but in one stroke free
of time.

concluded.

Arunachala Siva.

10491
General topics / Re: Yoga - The Science of Liberation:
« on: December 13, 2015, 04:31:29 PM »
Actually, this is a state leading to the stoppage of flow of time, having nothing to do with the
thought, the mind alternating between the arrested state of no-mind and the object of meditation,
the distinction between concentration and distraction having been overcome by the background
of emptiness of the no-mind, this being termed as 'choiceless awarenss', or 'attention, by the great
religious teacher Jiddu Krishnamurti.  Actually,in the highest state of attention, there are no thoughts.
Neither the thinker, nor even the thinking process, all actions relating to the empirical world being
tinged with the truth-bearing consciousness, the observer being lost in the blaze of silence of the
no-mind.

The abidance in this luminous natural state of emptiness takes the Yogi to the natural awareness
of that which is behind the phenomenal existence.  This is not a thought, but the gateway to the
discriminating knowledge, which gets dissolved for want of any prop objective or subjective,
the Yogi remaining in the Solitary Grandeur of the Transcendental Aloneness named as Kaivalya.
The function of nature  has become, 'functus offico' , that is, having performed its function,
the Purusha is released from tentacles of matter.  This is termed as Maha Videha by Patanjali,
meaning the great, grand, disembodiment.  Here there is no time and space interval between
buddhi sattva (thinking mind), and that which is behind the phenomenal word.
   
contd.,

Arunachala Siva.   

10492
General topics / Re: Yoga - The Science of Liberation:
« on: December 13, 2015, 04:07:24 PM »
All experiences of life only pertain  to the reflection of the impassive Purusha in  the mirror of
the buddhi, resulting in the  confusion of real being himself subject to the trammels of existence.
The Samkhya teleology at the summit takes the ontological position of the individual being always
free, and the phenomenal existence being only an illusory contact with the true Person, with the
buddhi.

Patanjali defines the state of mind in meditation as follow:  Firstly, there is the awareness of the
arrested and emergent states of mind arising and disappearing, there being no identification
with them, which is known as Nirodha Parinama.  Initially, the Yogi is not aware of this thought
which is known as Samadhi Parinama.  When the sameness of thought process is come upon,
it looks as though the present and previous thoughts are one and the same.  This is known as
Ekagraha Parinama.

contd.,

Arunachala Siva.   

10493
General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 13, 2015, 03:48:31 PM »
The Atman is thus proved to be Sat. Next can you convince me that Atman is Chit?

The Atman shines - shines by itself even in pitch dark without any other light. Some external
light is required to reveal substances round about, but this external light is not revealed it itself
because it unconscious.  The Atman being self conscious, reveals itself intuitively and it is only
Atman's self revealing capacity that reveals external light and the substances that  external
light illumines by its light. Besides, all the various bodily states, like childhood, boyhood, old
age, etc., which has been  superimposed on the Atman, are known by the Atman without
the aid of anything other itself. This proves that the Atman is of the nature of consciousness.

contd.,

Arunachala Siva.         

10494
General topics / Re: Yoga - The Science of Liberation:
« on: December 13, 2015, 02:27:07 PM »
The Prakrti, which according to Samkhya world-view exits only for liberation of the shadowy
incarcerated reflection of the Purusha in the buddhi, is restored back to its balance, only
the undifferenitiated Void  remaining with no spectator to contemplate upon it, the unhappy
wedlock of two primal entities being broken, and the individual being immersed in the
Silence of Alone-ness.

There are cases of Yogs, who have merely merged their differentiated being in the unmanifest
Void. They have the potentialtiy  of  reborn., as they have not removed the skein of tangled knot.
Such personalities are known as Prakriti leena Purusha in Yoga parlance.   The progressive ascent
involved in  the various stages of Samadhi is a subtle transition from the gross to subtle, it being
realized that the subtle  pervades the entire gamut of manifest and unmanifest existence,
the gross layers covering up the transcendental truth beyond name and form the transcendental
truth beyond name and form like a cloud. The final stage of objectivity is that of the intellect
the most rarefied component of the Prakriti.


contd.,

Arunachala Siva.

10495
General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 13, 2015, 12:34:43 PM »
The existential nature of the Atman is established  by the following three reasons:

1) It remains the same in all the three periods of time, past, present and future.

2) It is never subject to sublation, and

3) It is non dual in the ultimate sense.

In this way, in the light of the authority of the Sruti and reasoning, it is established, that
even in the never ending cyclic succession of creation, and dissolution, the Atman  is never
destroyed.  The cycles of creation and dissolution are in respect of the universe only.   They
leave the Atman  unaffected.  So understand that Atman is pure existence without any
change or sublation at all times.

contd.,

Arunachala Siva.   

10496
General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 13, 2015, 10:58:33 AM »
Thus the Atman is required as the basis for both Karma and the body.  Until the knowledge of Brahman
arises, the Atman which is connected with the body and karma, is subject to birth and death relating
only to the bodies with which it is associated.  So long as the Atman gets bodies, it enjoys and suffers,
going to higher worlds and lower worlds, i.e. up to the world of Brahma and down to an inanimate
nature.  But it never destroyed in all these transmigrations.  When the knowledge of truth dawns,
and ignorance, desire and karmas are effaced, there is no more cause for any kind of the Self, one attains
Videha Mukti.  So the Atman can never be destroyed in the future also, even as it existed in the future also,
even as it existed in the past and exists in the present.  Thus is proved through reasoning the eternal
existential nature of the Atman.

contd.,

Arunachala Siva.         

10497
General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 13, 2015, 10:46:52 AM »
Now the existence of the Atman for all future time can also  be established by reasoning.  It is
because we did not perform the Sravana, and Nididhyasana of the Vedantc Mahvakyas, but
on the other hand engaged ourselves in performing Karmas, that we have got this birth and
this body.  The karmas that we do in this life are bound to result in another birth.  If we think
in this way, we find that the continuous flow of Karma and the body has no end in this future
also.

But when, by the knowledge of the Supreme Truth (Tattva-jnana), karma is completely effaced,
bodies also cease to be born.

contd.,

Arunachala Siva.       

10498
General topics / Re: Tevaram - Some select verses.
« on: December 13, 2015, 09:16:27 AM »
39.


அணங்கமர் யாழ்முரித்(து) ஆண்பனை
    பெண்பனை யாக்கி,அமண்
கணங்கழு வேற்றிக் கடுவிடந்
    தீர்த்துக் கதவடைத்துப்
பிணங்கலை நீரெதி ரோடஞ்
    செலுத்தின, வெண்பிறையோ(டு)
இணங்கிய மாடச் சிரபுரத்
    தான்தன் இருந்தமிழே. (39)



Matangi, a goddess is charmed by the sweet
Melic Tamizh decades of Tiru Jnanasambandhar,
Such decades that broke the immortal yaazh,
Altered the male into female palmyrah, gallowed
The gory Samanas, annulled the lethal venom,
Closed the doors, oared the ferry across down stream.
His mansioned Kaazhi close to crescent, a wonder site.

Arunachala Siva.
.

10499
General topics / Re: Tevaram - Some select verses.
« on: December 13, 2015, 09:12:46 AM »
38.

குழலியல் இன்கவி ஞானசம்
    பந்தன் குரைகழல்போல்
கழலியல் பாதம் பணிந்தே
    னுனையுங் கதிரவனே!
தழலியல் வெம்மை தணித்தருள்
    நீ;தணி யாதவெம்மை
அழலியல் கான்நடந் தாள்வினை
    யேன்பெற்ற வாரணங்கே. (38)


O, Rayed sun bright as the Kazhaled feet
Of Jnanasambandhar inditing flute - sweet verses
I salute your feet too. Why, ask you might.
Fire - like rays of yours, you, please, withdraw.
My daughter, dear and hot within walks
Her way through this arid Paalai, her locks seared as if.

Arunachala Siva.

10500
General topics / Re: Tevaram - Some select verses.
« on: December 13, 2015, 09:09:47 AM »
37.




புலையடித் தொண்டனைப் பூசுர
    னாக்கிப் பொருகயற்கண்
மலைமடப் பாவைக்கு மாநட
    மாடும் மணியையென்தன்
தலையிடைப் பாதனைக் கற்றாங்
    குரைத்தசம் பந்தனென்னா,
முலையிடைப் பொன்கொண்டு, சங்கிழந்
      தாளென்தன் மொய்குழலே.(37)


The servitor born of a cur - caste namely Nandan
Is turned into Andhanan by Jnanasambhandar's
Chanting hymns that sing our Lord adance
To delight Uma the daughter of the king of Himmeleh,
Her eyes eager as the fish - form. My bee - buzzed
Locks well grown girl thinking him, let her bangles slip off.


Arunachala Siva.






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