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Messages - Subramanian.R

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10591
General topics / Re: Yoga - The Science of Liberation:
« on: December 08, 2015, 09:28:02 AM »
The entire metaphysics of existence is explained in four chapters known as,  i) Samadhi Pada,
ii) Sadhana Pada,  iii) Vibhuti Pada and iv) Kaivalya Pada. 

The Samadhi Pada extensively dilates on the gnostic knowledge which enables one to sunder the
spirit from matter. 

The Sadhana Pada talks about the practical implications. 

The very first sutra of Patanjali in Samadhi Pada defines Yoga as pure attention or awareness
inhibiting the fluctuations of the mind, which are five fold.  When the fluctuations come to a stop,
the Seer, that is Purusha, abides in himself, taking the form of these fluctuations otherwise, which
are either hindered or unhindered, being grouped under the following:  right knowledge, wrong
knowledge, predicate relations, sleep and finally memory.

The right knowledge constitutes perception, inference and verbal communication.  Wrong knowledge
is an erroneous idea about some thing.   The predicate relation, which can be equated with fancy or
being in brown study, is devoid of any objective content.  Sleep is that state of inner being totally
bereft of any mental content, the bare light of Purusha illumining the undifferentiated matter, known
as Avidya, the metaphysical ignorance of the nature of the Self.  Memory is that faculty of the thought
process having the capacity to recollect the past, either a reality or a delusion.  According to Vyasa
and Vachaspati Misra, the commentators of the Yoga Sutra, the reason for memory being placed
as the last mental state is that it is the resultant of the earlier mental states, being generated from them.

contd.,

Arunachala Siva.     

10592
General topics / Re: Tevaram - Some select verses.
« on: December 08, 2015, 09:07:04 AM »
90.


ஓடிடும் பஞ்சேந் திரிய
    மொடுக்கியென் னூழ்வினைகள்
வாடிடும் வண்ணம்நின் றெத்தவம்
    செய்தனன் வானினுள்ளோர்
சூடிடுஞ் சீர்த்திருப் பாதத்தர்
    தொண்டத் தொகையினுள்ள
சேடர்தஞ் செல்வப் பெரும்புக
    ழந்தாதி செப்பிடவே. (90)



Fruit of this work:


The renown of the great servitors if sung
Shall make us wear the holy feet of servitors
Marked in the holy servitors hagiograph
Which would abate the sentorial joy
And the woes of deededness of ours.
Sure, for the chanter of this anaphorebic verse, these fruits are granted.

Tiru Chitrambalam

Tiruth ThoNadar Tiru Andati - completed.


Arunachala Siva.

10593
General topics / Re: Tevaram - Some select verses.
« on: December 08, 2015, 09:04:02 AM »
89.


பணித்தநல் தொண்டத் தொகைமுதல்
    தில்லை யிலைமலிந்த
அணித்திகழ் மும்மை திருநின்ற
    வம்பறா வார்கொண்டசீர்
இணைத்தநல் பொய்யடி மைகறைக்
    கண்டன் கடல்சூழ்ந்தபின்
மணித்திகழ் சொற்பத்தர் மன்னிய
    சீர்மறை நாவனொடே. (89)



Tirut Thondattokaippatika Kavikalin Mutalkurippy:

In submission are the servitors ? catalogued
Starting on phrases on Thillai, Lance sharp ? leaved adorning trio,
Weal wearing never out, not ? in sincere,
One of dark ? neck, sea ? girt, gemmy stone like words of prayer
And fast famed Vedic chanter
To remember the member ? servitors all.

Arunachala Siva.

10594
General topics / Re: Tevaram - Some select verses.
« on: December 08, 2015, 09:01:15 AM »
88.


கூட்டமொன் பானொ டறுபத்து
    மூன்று தனிப்பெயரா
ஈட்டும் பெருந்தவத்தோரெழு
    பத்திரண் டாம்வினையை
வாட்டுந் தவத்திருத் தொண்டத்
    தொகைபதி னொன்றின்வகைப்
பாட்டுந் திகழ்திரு நாவலூ
    ராளி பணித்தனனே. (88)



Thogai Atiyaarkal and Thani Atiyaarkal:

Nine are the servitors in sets;
Three and sixty are the rest.
Together they number to two and seventy.
Navaloor ? Sundararar hagiographed in brief by mention.
And worth all these, in eleven verses
As holy anthology?s servitors.


Arunachala Siva.

 

10595
General topics / Re: Tevaram - Some select verses.
« on: December 08, 2015, 08:58:32 AM »
87.


ஞானவா ரூரரைச் சேரரை
    யல்லது நாமறியோம்
மானவ வாக்கை யொடும்புக்
    கவரை வளரொளிப்பூண்
வானவ ராலும் மருவற்
    கரிய வடகயிலைக்
கோனவன் கோயில் பெருந்தவத்
    தோர்தங்கள் கூட்டத்திலே. (87)

Sundaramoorthy Naayanaar:

Aaroorar who attained Civa ? gnosis
And Cheramaan in their carnate
Forms went to Kailashi reach-less to devas even,
And bowed unto the lord. Lord in the midst
Of rare ascetics? assemblage there
Graced both in the dearest act.

Arunachala Siva.

10596
General topics / Re: Tevaram - Some select verses.
« on: December 08, 2015, 08:54:57 AM »
86.


பயந்தாள் கறுவுடைச் செங்கண்வெள்
      ளைப்பொள்ளல் நீள்பனைக்கைக்
கயந்தா னுகைத்தநற் காளையை
    யென்றுங் கபாலங்கைக்கொண்
டயந்தான் புகுமர னாரூர்ப்
    புனிதன் அரன்திருத்தாள்
நயந்தாள் தனதுள்ளத் தென்று
    முரைப்பது ஞானியையே. (86)



Isai Jnaniyaar:

Sundarar, that rode the ruddy eyed,
Jealous, with a trunk of proboscis
Elephant bull like, bow ever unto
Lord with His cupola bowl taking alms
Ever He thinks of His mother
Isai Jnaniyaar.


Arunachala Siva.

10597
General topics / Re: Tevaram - Some select verses.
« on: December 08, 2015, 08:52:48 AM »
85.


தலம்விளங் குந்திரு நாவலூர்
    தன்னில் சடையனென்னுங்
குலம்விளங் கும்புக ழோனை
    யுரைப்பர் குவலயத்தில்
நலம்விளங் கும்படி நாம்விளங்
    கும்படி நற்றவத்தின்
பலம்விளங் கும்படி யாரூ
    ரனைமுன் பயந்தமையே. (85)


Sataiyanaar:

Sundarar that ordered
The servitors in a list
Also bows unto they that begot him,
Satayan of holy Navaloor
For his clan to rise, begot
Aarooran Sundarar indeed.


Arunachala Siva.

10598
General topics / Re: Tevaram - Some select verses.
« on: December 08, 2015, 08:49:47 AM »
84.


தனையொப் பருமெருக் கத்தம்
    பூலியூர்த் தகும்புகழோன்
நினையொப் பருந்திரு நீலகண்
    டப்பெரும் பாணனைநீள்
சினையொப் பலர்பொழில் சண்பையர்
    கோன்செந் தமிழொடிசை
புனையப் பரனருள் பெற்றவ
    னென்பரிப் பூதலத்தே. (84)


Tiru Neelakanta Yaazhppaanar:

Neelakantar of Erukkattampuliyoor
Could play on his Yaazhapaanar,
Knowing the pans so dear to lord
Indited by Shanbai ? abiding
Holy Jnanasambandhar of immense
Fame meet with that of his.

Arunachala Siva.

10599
General topics / Re: Tevaram - Some select verses.
« on: December 08, 2015, 08:46:21 AM »
83.



செம்பொ னணிந்துசிற் றம்பலத்
    தைச்சிவ லோகமெய்தி
நம்பன் கழற்கீ ழிருந்தோன்
    குலமுத லென்பர்நல்ல
வம்பு மலர்த்தில்லை யீசனைச்
    சூழ மறைவளர்த்தான்
நிம்ப நறுந்தொங்கல் கோச்செங்க
    ணானென்னும் நித்தனையே. (83)


Ko Chengatchozhan:


Like as his father Koc Chengan
Poised in bhakti of the Lord of Thillai
Went and prayed; fostered the hid
Scriptures. For Andhanars that propitiate
Vedas he built mansions; wore Neem
Garland and attained lord?s feet.

Arunachala Siva.

10600
General topics / Re: Tevaram - Some select verses.
« on: December 08, 2015, 08:43:11 AM »
82.


மைவைத்த கண்டன் நெறியன்றி
    மற்றோர் நெறிகருதாத்
தெய்வக் குடிச்சோழன் முன்பு
    சிலந்தியாய்ப் பந்தர்செய்து
சைவத் துருவெய்தி வந்து
    தரணிநீ டாலயங்கள்
செய்வித்த வந்திருக் கோச்செங்க
    ணானென்னுஞ் செம்பியனே. (82)



Kocchengat Chozha ? Naayanaar:

A spider hove it web to shade the lord
From the surging heat. The very spider
Later turned to be born by lord?s will
As Kocchengat Chozhan who built
Manya flighted temples that elephants
Never could climb, but only envy.

Arunachala Siva.

10601
General topics / Re: Tevaram - Some select verses.
« on: December 08, 2015, 08:40:32 AM »
81.



நாட்டமிட்ட டன்ரி வந்திப்ப
    வெல்படை நல்கினர்தந்
தாட்டரிக் கப்பெற் றவனென்பர்
    சைவத் தவரரையில்
கூட்டுமக் கப்படம் கோவணம்
    நெய்து கொடுத்துநன்மை
ஈட்டுமக் காம்பீலிச் சாலிய
    நேசனை இம்மையிலே. (81)




Nesa Naayanaar

Fair Tirumal offered his eye to Siva
Lord gave him Discus. Nesar of Kaampili
Made Kantai, Keel and Kovanam
For all Saivaite servitors freely,
And earned all good. He is of
The Karnatic Saliya clan.

Arunachala Siva.

10602
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: December 08, 2015, 06:43:07 AM »



Once Swami Rajeswarananda had planned to take a big party of pilgrims with Bhagavan in their midst.  Bhagavan Ramana said:  "I did not consent to go and the thing had to be dropped.  What is there
I could go and see?  I see nothing.  What is the use of my going anywhere? Nothing can be seen by me. 'Paarthal Ondrum Terihiradhu Illai'."

This is one of the self-revealing statements which escape Bhagavan's lips. 

The following remarks were also made by Bhagavan, on the same night.

"The Jnani sees he is the Self and it is on that Self, as the screen that the various cinema-pictures
of what is called the world pass.  He remains unaffected by the shadows which play on the surface of that screen.  See with the physical eye, and you see the world.  See with the eye of realization, everything
appears as the Self, Brahma-mayam."

"To see an object that is in the dark, both the eye and the light of the lamp are required.  To see the
light only the eye is enough.  But to see the Sun, there is no need of any other light.

(Source: Day by Day, Devaraja Mudaliar, 21st November
1945.)

Arunachala Siva.

10603
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: December 08, 2015, 06:39:50 AM »



Prabhavati Devi got married not long ago.  It must have been a year back. For about two years
before her marriage, she was staying in the Asramam.  She was a girl from Maharashtra, good
looking and cultured.  She wanted to be a great bhakta like Saint Meerabhai and so used to
sing and dance and say that she would never marry, and she would don ochre robe. She behaved
like a naughty child before Bhagavan.  Bhagavan knew that her naughtiness would not leave her
until she got married.  As last, somehow, she did get married.  Immediately after the wedding,
the bride and the bridegroom came in the wedding attire to the Asramam, with their relatives and
offerings of fruits and flowers, and bowed down before Bhagavan Ramana.

After a stay for two or three days, she came to Bhagavan one morning at 8'O clock with her husband
seeking Bhagavan's blessings before leaving to set up home in her husband's place.  Squirrels were
playing about Bhagavan's sofa and peacocks were wandering outside the Hall. There were not
many people.  It was calm and quiet in the Hall.  The young man bowed down to Bhagavan with
awe and respect, took leave of Him and stood waiting on the side of the doorway.
With downcast looks and bubbling shyness and tearful eyes, the child of the Asramam while waiting
there for Bhagavan's permission, looked like Shakuntala trying to tear away from the Kanva Maharshi's Ashram.  Bhagavan nodded His head in token of approval and then she bowed down to Him. No
sooner had she crossed the threshold, Bhagavan remaked looking at Suri Nagamma, "It was only yesterday, she had the chapter of Krishnavatar in Bhagavatam, copied out by Sundaresa Iyer."  I said with delight,
"She will come with a child in her arms, when she comes here next year."

Meanwhile, she began to sing in a full throated song full of devotion and voice as sweet as a nightingale
while going round the Hall in Pradakshina.  Bhagavan Ramana was so evidently moved and like Kanva Maharshi himself, He said: "Do you hear the hymn from Mukundamala?"  My eyes were filled with tears.

(Source: Suri Nagamma, Letters from Sri Ramanasramam,
24th November 1945.)

Arunachala Siva.

10604
General topics / Yoga - The Science of Liberation:
« on: December 07, 2015, 03:49:56 PM »
(An article by G. Sankararaman, in Mountain Path, July-Sept 2015.)

Yoga is one of the six orthodox systems of Hindu Philosophy, delineating the teleological purpose
of life, that is, the freedom from the thraldom of the material process of individual existence.
The yoga system us based on the epistemology of the famous Sankhya metaphysics, according
to which the whole of existence is reduced to two basic fundamentals, the impassive Purusha,
answering to the intelligent being of existence, and the impetuous Prakriti, the unmanifest,
undifferentiated objectivity, being the potentiality of all names and forms, the entire spectrum
of existence, sentient and the insentient, organic and inorganic.  This is termed as avyakta, akshara,
pradhana, being the primary substance, the prime mover of Aristotle, of which the variegated
existence of the phenomenal beings represents all possible configurations.  This is identifiable with
the, 'alayavijnana' or the 'tatagata-dhatu', of Buddhists.           

While Prakriti is only a material and mechanical force, void of intelligence, and Purusha is a passionless
non objective awareness unmediated by the externals, that is existing for itself, the question arises,
as to the why, how and whence of creation in which all beings are implicated. The metaphysical
solution of Samkhya, the father of Yoga, for this mind-boggling question, is that by the power of
the Purusha, the energy of intelligence, Prakriti, which is in a state of equipoise, all the three primary
qualities of light, action and dullness not being opposed to each other, is set into movement.  That is,
the light of energy of intelligence falling on undifferentiated matter, the Form of Plato, all the potentiatlies
of individual existence manifest from the Mahat, the first born Cosmic Intelligence.

contd.,

Arunachala Siva.             

10605
General topics / Guru
« on: December 07, 2015, 03:24:21 PM »
(An article by John Grimes, in Mountain Path, January - March 2015.)

The word Guru literally means 'weighty', 'large', 'heavy', 'great'.

In other words, a Guru is great.  A Guru is one who is extremely great within.  A Guru is one who
is large enough to contain the entire universe.   For this reason, such a one is called Mahan (great).
Interestingly, a Sanskrit word for the Absolute (Brahman) also means 'great' from the root 'br.'
This greatness refers to that which is inward and has little to do with the qualities or qualifications
that are outwardly discernible.       

The most oft quoted etymology of the word 'guru' derives from the two syllables 'gu' (meaning darkness)
and 'ru' (remover).  Thus the Guru is that one who removes the darkness of (the disciple's) ignorance.
Another etymology of the word says, 'The first syllable 'gu' represents the principles of illusion and the
second syllable 'ru' the supreme knowledge that destroys the illusion.

Other 'creative' etymologies include 'gu' (beyond the qualities) and 'ru' (devoid of form).  The Guru is
the one who bestows the formless state that transcends the qualities.  Or again 'gu' (to sound or speak)
and 'ru' (declaring the way to behave).  Thus, the Guru is the one who speaks the Truth. 

The Mundaka Upanishad says, 'A teacher who is established in Brahman is the true Guru.  Adi Sankara's
Vivekachudamani describes the true Guru, as '.....a knower of the Self, who confers freedom from bondage...
...one who is well versed in the scriptures, taint-less, desire-less, a perfect knower, of the Absolute,
continually established in the Absolute."     

contd.,

Arunachala Siva.
   

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