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Messages - Subramanian.R

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10576
General topics / Re: Tevaram - Some select verses.
« on: January 11, 2016, 08:17:12 AM »
Verse 255:


ஆடுகின் றவர்பே ரருளினால் நிகழ்ந்த
   அப்பணி சென்னிமேற் கொண்டு
சூடுதங் கரங்கள் அஞ்சலி கொண்டு
   தொழுந்தொறும் புறவிடை கொண்டு
மாடுபே ரொளியின் வளருமம் பலத்தை
   வலங்கொண்டு வணங்கினர் போந்து
நீடுவான் பணிய வுயர்ந்தபொன் வரைபோல்
   நிலையெழு கோபுரங் கடந்து.


Wearing as it were the gracious mandate
Of the Dancing Lord on his crown,
Sundarar folded his hands above his head in worship,
And bowing took leave of the Lord; then he
Went round the sacred Tiru-ch-Chitrambalam
And bowed, and walked through the entrance
Of the (southern) tower -- like unto the Mount of Gold --,
That rose on high, dwarfing the very sky-high expanse vast.


Arunachala Siva.

10577
General topics / Re: Tevaram - Some select verses.
« on: January 11, 2016, 08:14:18 AM »
Verse 254:


தடுத்துமுன் ஆண்ட தொண்டனார் முன்பு
   தனிப்பெருந் தாண்டவம் புரிய
எடுத்தசே வடியா ரருளினால் தரளம்
   எறிபுனல் மறிதிரைப் பொன்னி
மடுத்தநீள் வண்ணப் பண்ணையா ரூரில்
   வருகநம் பாலென வானில்
அடுத்தபோ தினில்வந் தெழுந்ததோர் நாதம்
   கேட்டலும் அதுவுணர்ந் தெழுந்தார்.


In his presence whom the Lord of the Dance Unique
Redeemed by His intercession, was heard, by His grace,
An un-bodied voice which proclaimed in ether thus:
"Come to our Tiruvaroor girt with fecund fields
And enriched by the Kaveri in whose rolling waves
Pearls are borne." Sundarar heard this, and rose up.

Arunachala Siva.

10578
General topics / Re: Tevaram - Some select verses.
« on: January 11, 2016, 08:11:22 AM »
Verse 253:



தெண்ணிலா மலர்ந்த வேணியாய் உன்றன்
   திருநடங் கும்பிடப் பெற்று
மண்ணிலே வந்த பிறவியே யெனக்கு
   வாலிதாம் இன்பமாம் என்று
கண்ணிலா னந்த அருவிநீர் சொரியக்
   கைம்மல ருச்சிமேற் குவித்துப்
பண்ணினால் நீடி அறிவரும் பதிகம்
   பாடினார் பரவினார் பணிந்தார்.

"O Lord of matted hair from which glows
The cool crescent! This life on earth is to me
Pure and sweet, as I have been blessed
To behold your Dance Divine." Thus he hailed,
Whilst his eyes rained tears, and his flowery hands
Folded over his head in adoration.
Him he hailed in melodious verse,
And prostrated before Him in loving worship.


Arunachala Siva.


10579
General topics / Re: Tevaram - Some select verses.
« on: January 11, 2016, 08:08:49 AM »
Verse 252:


ஐந்துபே ரறிவுங் கண்களே கொள்ள
   அளப்பருங் கரணங்கள் நான்கும்
சிந்தையே யாகக் குணமொரு மூன்றும்
   திருந்துசாத் துவிகமே யாக
இந்துவாழ் சடையான் ஆடுமா னந்த
   வெல்லையில் தனிப்பெருங் கூத்தின்
வந்தபே ரின்ப வெள்ளத்துள் திளைத்து
   மாறிலா மகிழ்ச்சியின் மலர்ந்தார்.

Great senses five merged in the eyes;
Measureless antah-karanas four merged in the Mind
The three gunas were now but pure Satva;
Thus bloomed Sundarar in peerless joy,
Poised in the bliss of the non-pareil dance divine
-- Enacted in the blissful and aeviternal Ether --,
Of Him whose matted hair sports the crescent.   


Arunachala Siva.


10580
General topics / Re: Tevaram - Some select verses.
« on: January 11, 2016, 08:06:26 AM »
Verse 251:


வையகம் பொலிய மறைச்சிலம் பார்ப்ப
   மன்றுளே மாலயன் தேட
ஐயர்தாம் வெளியே யாடுகின் றாரை
   அஞ்சலி மலர்த்திமுன் குவித்த
கைகளோ திளைத்த கண்களோ அந்தக்
   கரணமோ கலந்தவன் புந்தச்
செய்தவம் பெரியோன் சென்றுதாழ்ந் தெழுந்தான்
    திருக்களிற் றுப்படி மருங்கு.



Brahma and Vishnu quested after the Lord;
He dances -- and His anklets of the Vedas resound--,
In the Ambalam that the cosmos may thrive;
With hands folded in worship, eyes shedding
Tears of joy, and inner sensorium all athrill,
Impelled by love, Sundarar, the prince of tapas
Proceeded and came near the divine flight
Of steps clept Tiru-k-Kalitru-p-Padiyar;
Here he prostrated worshipfully, and rose up.   

Arunachala Siva.

10581
Verse 6:


பப்பற வீட்டிருந் துணரும்நின் அடியார்
    பந்தனை வந்தறுத் தாரவர் பலரும்
மைப்புறு கண்ணியர் மானுடத் தியல்பின்
    வணங்குகின் றார்அணங் கின்மண வாளா
செப்புறு கமலங்கள் மலருந்தண் வயல்சூழ்
    திருப்பெருந் துறையுறை சிவபெரு மானே
இப்பிறப் பறுத்தெமை ஆண்டருள் புரியும்
    எம்பெரு மான்பள்ளி எழுந்தரு ளாயே. 


Your devotees,
rid of their rambling and poised in Deliverance,
sought You and did away with Their bondage.
All of them adore You in the human way,
As is done by the chaste women whose eyes are touched with khol and who adore their respective husbands.
O Consort of Goddess Uma !
O Lord Siva abiding In sacred Perunturai girt with cool fields whence the cup-shaped lotuses burgeon !
O Our God,
Annul our present embodiment and rule us.
May you be pleased to arise from off Your couch And grace us.


Arunachala Siva.

10582

Sri Swami Sadasivananda continues...

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 expereinced 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 symbolizes 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: As indicated earlier.)

Arunachala Siva.

10583
Greatness of Self Knowledge:

Verse 56:

Neither by the practice of Yoga or of Sankhya philosophy, nor good works, nor by learning, does liberation
come. But only through the realization that Atman and Brahman are one -- in no other way.

Verse 57:

It is the duty of a king to please his people, but not everybody who pleases the people is fit to be a king.
For the people can be pleased by the beauty of a Vina's form, and the skill with which its strings are plucked.

Verse 58: 

Erudition, well articulated speech, a wealth of words, and skill in expounding the scriptures, --  these
things give pleasure to be the learned, but they do not bring liberation.

Verse 59:

Study of the scriptures is fruitless as long as Brahman, has not been experienced, it is useless to read
the scriptures. 

Verse 60:

A network of words is like a dense forest which causes the mind to wander hither and thither.
Therefore, those who know this truth should struggle hard to experience Brahman.


contd.,

Arunachala Siva.     

10584
General topics / Re: Sri Achuthanantha Adigal:
« on: January 10, 2016, 12:51:57 PM »
The astonished Sadguru also went into Nirvikalpa Nishta. Both slowly came out of that inner absorption
the next day, one after another.  Adigalar, who had direct experience of the Self which had immersed
him in the ocean of Bliss, exclaimed, 'Oh, Father, I have attained it; I have reached life's goal.  You
have revealed to my real Self, so easily, like a gooseberry in the palm of my hand, as no one else has
done till now. So, from this date, you shall be called 'Nijanandar'  (one who revels in the Bliss of Self)."
Swamigal then composed a Padigam (decade) incorporating that name in it, placed it at the feet of the
Sadguru Nijanandar and stood with clasped hands.

Nijanandar, the Sadguru, on seeing Swamigal's overwhelming love and his ability to spontaneously compose
a poem, was extremely pleased and said, 'Illumined son!  Nirvikalpa Nishta, which cannot be attained except
by long, rigorous practice, has been attained by you so easily, and you are also abiding firmly in that state,
focused on attaining Selfhood. Henceforth you shall be called 'Achuthanandan'  (one who revels in joy without swerving). He blessed Adigalar saying, 'The state of Nirvikalpa will become steady and you will delight
in Self Realization.'

contd.,

Arunachala Siva.           

10585
General Discussion / Re: Narasinh Mehta: An Introduction:
« on: January 10, 2016, 11:20:58 AM »
While the invasions and wars forced the locals to become strict in restricting women's movements
and fighting to preserve their religious purity within the social classifications, Narsinh's songs celebrated
the equivalent of 'free love', from his view of Krishna's rasa lila, in which every milk maid or gopi had her own
Krishna-lover.  His most ecstatic poetry spoke about the woman who could scold her divine lover, 'Let go
my garment, duties, at my husbands's home are calling me with the approach of dawn.

Narsinh's Poetic Oeuvre:

Narsinh Mehta has always been a poet of the people.  To some extent this has had contradictory effects.
On the one hand, his language and content come close to human experience in so many ways that
people sing his songs or use his phrases without thinking of the man or his talent because the appeal
is universal.  On the other, he has given so much of himself in his verse, that the man and his singular
ability to achieve divine union becomes the reason for his being known.  It seems that from the earliest
scholarship on this poet, his personal experience has overshadowed other avenues of analysis.  A certain
tendency to hagiography embraces the notion of wise men glorified as saints, sants, or teachers, gurus.
This leads to emphasizing and perhaps even elaborating miraculous occurrences and associates their
talents with the supernatural or divine.  A basic clustering his work of more than 850 poems into autobiographical, narrative, and devotional,  romantic /erotic or devotional spiritual lyrical poems provide
entry into his otherwise undated creations.

contd.,

Arunachala Siva.
           

10586
General Discussion / Re: The Finger Pointing to the Moon:
« on: January 10, 2016, 11:02:32 AM »
The word 'green'  is not the same as the experience of the color 'green'.  Thought and language, or words
and concepts, are merely an attempt to communicate what has been experienced, and are merely conceptual.
For a person who has not experienced before the color 'green', the concept or the word 'green' does not lead
to any knowledge about the 'green' in his mind.  The finger points to the moon, but you should look at the
moon and not the finger.

So, in a way, all conceptual knowledge is merely symbolic.  Hence, any knowledge, about Brahman or Self
captured in words, (which is the medium for thinking by the mind) cannot be knowledge, but merely the
finger pointing to the moon.  You have to experience Brahman or Self yourself to know what it is called
about and not except the words to deliver you such knowledge.

We cannot get knowledge about the Self through thought unless we have already experienced the Self,
just like unless we have already experienced greenness through our sense of sight, any words that says,
'Leaves are green' will be meaningless to us.  Hence, one cannot arrive at the truth through thinking,
though thoughts can point to the truth.  Thinking can proceed only with words, and words stand only
as symbols for actual entities, and knowledge of entities, is only through experience and not through words.

Words are only symbols for entities and their properties, just like a map of Delhi  is for Delhi.  That is
why thinking cannot give us knowledge about the Self or Brahman.  Or in another words, mind, which
subsists on thoughts, cannot understand Brahman.  That is the rationale for the assertion of Kena
Upanishad quoted in the beginning.

concluded.

Arunachala Siva.     
         

10587
General Discussion / Re: Shadow and Substance -
« on: January 10, 2016, 10:49:26 AM »
You now begin to understand what Yajnavalkya told his wife Maitreyi:

You have been truly dear to me (even before), now you have increased your dearness....  Not for the sake
of the husband is the husband dear but for the sake of the Self is the husband dear.  Verily, not for the sake
of the wife is the wife dear but for the sake of the Self is the wife dear... when, verily the Self is seen, heard,
reflected and known, then all is known....these gods, these Vedas, all these beings, this all are the Self...
This Self, verily, is imperishable and of indestructible nature.... where there is duality as it were, there one
sees the other, one smells the other....one knows the other.  But where everything has become just one's
own self, by what and whom should one know?  The self is (to be described as ) not this, not this... O
Maitreyi. Such, verily, is life eternal. (Br.Up.)

contd.,

Arunachala Siva.               

10588
General Discussion / Re: Channels of Grace - A Tribute:
« on: January 10, 2016, 10:41:29 AM »
He was in the VIP squadron for a while and flew many dignitaries including our first Prime Minister,
Pandit Jawaharlal Nehru, on a state visit to  Afghanistan.  In Kabul, while waiting for the official function
to start with the arrival of Pandit Nehru, who was the state guest, the king of Afghanistan was happily
chatting informally in perfect English with Baba and others.  However, as soon as the function started,
not a word of English was spoken by the king and the entire meeting was conducted through an interpreter.

Baba rose to the rank of Air Marshall and as the senior most in the air force, was nominated to take over
as the air force Chief.  The then Defence Minister Jagjivan Ram congratulated Amma and Baba on his
forthcoming promotion.  But at the last minute, a political twist resulted in the appointment of somebody
else. However, Baba and Amma were not fazed at all.  Baba has always maintained that whatever happens,
happens for the best.

He is a trained mountaineer from Himalayan Mountaineering Institute, Darjeeling, led by Tenzing Norgay,
who climbed Mount Everest with Edmund Hillary.  He celebrated his sixty fifth birthday with a trek to
Mount Kailash. He trained himself for the Kailash trek by regularly carrying a backpack laden with stones
up the bridle path from Dehradun to Mussoorie.  For his ninetieth birthday the family wanted landmark
celebrations in Delhi, but Baba was not interested at all and just wanted to be at the Asramam.  When
everyone in Delhi kept insisting, he finally said, 'O.K. go ahead -- but I will be in the Asramam!'  So,
instead, we all happily assembled in the Asramam!

contd.,

Arunachala Siva.                   

10589
General topics / Re: Tevaram - Some select verses.
« on: January 10, 2016, 08:59:30 AM »
Verse 250:


பெருமதில் சிறந்த செம்பொன்மா ளிகைமின்
   பிறங்குபே ரம்பல மேரு
வருமுறை வலங்கொண் டிறைஞ்சிய பின்னர்
   வணங்கிய மகிழ்வொடும் புகுந்தார்
அருமறை முதலில் நடுவினில் கடையில்
    அன்பர்தஞ் சிந்தையில் அலர்ந்த
திருவள ரொளிசூழ் திருச்சிற்றம் பலமுன்
   திருவணுக் கன்திரு வாயில்.


He then duly circumambulated and adored the Ponnambalam
Girt with forted walls, and the effulgent Perambalam, the Meru.
In soaring delight he moved into the divine threshold
Of Tiru-Anukkan fronting Tiru-ch-Chitrambalam
Glowing with ever-growing light divine
And enshrined alike in the Vedas and the hearts of devotees.


Arunachala Siva.

10590
General topics / Re: Tevaram - Some select verses.
« on: January 10, 2016, 08:57:39 AM »
Verse 249:



மால யன்சத மகன்பெருந் தேவர்
   மற்று முள்ளவர்கள் முற்றும் நெருங்கிச்
சீல மாமுனிவர் சென்றுபின் துன்னித்
    திருப்பி ரம்பினடி கொண்டு திளைத்துக்
காலம் நேர்படுதல் பார்த்தயல் நிற்பக்
    காத லன்பர்கண நாதர் புகும்பொற்
கோல நீடுதிரு வாயி லிறைஞ்சிக்
   குவித்த செங்கைதலை மேற்கொடு புக்கார்.

Great gods like Vishnu, Brahma and Indra
And other gods throng here; so too munis of great tapas;
Yet as the hour is not propitious for the darshan
They feel the regulating cane of Nandi and stand
Apart in joy, awaiting the auspicious time.
Sundarar folding his hands over his head in adoration
Hailed the divine and beauteous threshold through which
Pass loving devotees and Gana-Nathas
Without let or hindrance, and moved in.

Arunachala Siva.


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