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Messages - Subramanian.R

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10636
General topics / Re: Tevaram - Some select verses.
« on: March 30, 2016, 09:38:59 AM »
Verse 31:


வெம்முனைமேற் கலிப்பகையார்
    வேல்வேந்தன் ஏவப்போய்
அம்முனையில் பகைமுருக்கி
   அமருலகம் ஆள்வதற்குத்
தம்முடைய கடன்கழித்த
   பெருவார்த்தை தலஞ்சாற்றச்
செம்மலர்மேல் திருவனைய
   திலகவதி யார்கேட்டார்.


Word passed round that Kalippakaiyar who quelled
The foes in the field of battle at the king's behest,
Had died in battle; she who was like unto Lakshmi
Throaned on red lotus -- Tilakavatiyar --, heard this.


Arunachala Siva.   

10637
General topics / Re: Tevaram - Some select verses.
« on: March 30, 2016, 09:36:49 AM »
Verse  30:



ஒருவாறு பெருங்கிளைஞர்
   மனந்தேற்றத் துயரொழிந்து
பெருவானம் அடைந்தவர்க்குச்
   செய்கடன்கள் பெருக்கினார்
மருவார்மேல் மன்னவற்கா
   மலையப்போங் கலிப்பகையார்
பொருவாரும் போர்க்களத்தில்
    உயிர்கொடுத்துப் புகழ்கொண்டார்.



Consoled somewhat by the near kinsmen
And retrieved a trifle, from sorrowing,
They performed the obsequies for the departed souls;
Kalippakaiyar who fought for his monarch
Lost his life in the battle-field and gained Valhalla.   

Arunachala Siva.

10638
General topics / Re: Tevaram - Some select verses.
« on: March 30, 2016, 09:34:55 AM »
Verse  29:


தாதையா ரும்பயந்த
   தாயாரும் இறந்ததற்பின்
மாதரார் திலகவதி
   யாரும்அவர் பின்வந்த
காதலனார் மருணீக்கி
   யாரும்மனக் கவலையினால்
பேதுறுநற் சுற்றமொடும்
   பெருந்துயரில் அழுந்தினார்.


After the death of the parents who gave birth to them,
Beauteous Tilakavatiyar and her brother,
The beloved Marulneekkiyar, stood bewildered by worry;
With their kinsfolk they were plunged in deep despair.

Arunachala Siva.

10639
General topics / Re: Tevaram - Some select verses.
« on: March 30, 2016, 09:32:19 AM »
Verse  28:


மற்றவர்தாம் உயிர்நீப்ப
   மனைவியார் மாதினியார்
சுற்றமுடன் மக்களையும்
    துகளாக வேநீத்துப்
பெற்றிமையால் உடனென்றும்
   பிரியாத உலகெய்தும்
கற்புநெறி வழுவாமல்
   கணவனா ருடன்சென்றார்.

As he thus passed away, his noble wife
Matiniyar deeming her kin and children too
As nought of worth -- for her they were then less that dirt --,
Resolved to follow her lord, and by chaste suttee
Came by this beatitude.   

Arunachala Siva.

10640
General topics / Re: Tevaram - Some select verses.
« on: March 30, 2016, 09:30:25 AM »
Verse  27:


ஆயநா ளிடைஇப்பால்
   அணங்கனையாள் தனைப்பயந்த
தூயகுலப் புகழனார்
    தொன்றுதொடு நிலையாமை
மேயவினைப் பயத்தாலே
   இவ்வுலகை விட்டகலத்
தீயஅரும் பிணியுழந்து
    விண்ணுலகில் சென்றடைந்தார்.


Whilst he was thus engaged, Pukazhanar
Of noble lineage, the father of the heavenly damsel,
As happens in this, the mutable world
By Karma, fell fatally ill and eventually
Departed for the heavenly world.

Arunachala Siva.

10641
General topics / Re: Tevaram - Some select verses.
« on: March 30, 2016, 09:28:20 AM »
Verse  26:


வேந்தற்குற் றுழிவினைமேல்
   வெஞ்சமத்தில் விடைகொண்டு
போந்தவரும் பொருபடையும்
   உடன்கொண்டு சிலநாளில்
காய்ந்தசினப் பகைப்புலத்தைக்
   கலந்துநெடுஞ் சமர்க்கடலை
நீந்துவார் நெடுநாள்கள்
   நிறைவெம்போர்த் துறைவிளைத்தார்.

Taking leave, he fared forth with his army
To give battle to the terrible foes;
After a few days' journey he met in all fury
The fierce foes and fought against them;
He swam for long in the cruel main of war.   

Arunachala Siva.

10642
General topics / Re: Tevaram - Some select verses.
« on: March 30, 2016, 09:26:14 AM »
Verse  25:



கன்னிதிருத் தாதையார்
   மணமிசைவு கலிப்பகையார்
முன்னணைந்தார் அறிவிப்ப
   வதுவைவினை முடிப்பதன்முன்
மன்னவற்கு வடபுலத்தோர்
    மாறேற்க மற்றவர்மேல்
அன்னவர்க்கு விடைகொடுத்தான்
   அவ்வினைமேல் அவரகன்றார்.


The consent of the virgin?s father was duly
To Kalippakaiyar conveyed; ere the wedding
Could take place, an invasion by Northerners
Took place; the ruler of the realm sent
For Kalippakaiyar, to rout the foes in the war.   

Arunachala Siva.

10643
General topics / Re: Tevaram - Some select verses.
« on: March 30, 2016, 09:24:02 AM »
Verse  24:


அணங்கனைய திலகவதி
   யார்தம்மை யாங்கவர்க்கு
மணம்பேசி வந்தவரும்
   வந்தபடி அறிவிப்பக்
குணம்பேசிக் குலம்பேசிக்
   கோதில்சீர்ப் புகழனார்
பணங்கொளர வகல்அல்குல்
    பைந்தொடியை மணம்நேர்ந்தார்.

The great men duly broached the subject
Announcing the purpose of their coming.
The families, the clans and their traits were
Discussed in great frankness; then flawless Pukazhanar
Of great glory was pleased to accord his consent
For the wedding of his lovely daughter of fair hips.   

Arunachala Siva.

10644
General topics / Re: Tevaram - Some select verses.
« on: March 30, 2016, 09:16:03 AM »
Verse  23:


ஆண்டகைமைத் தொழிலின்கண்
   அடலரியே றெனவுள்ளார்
காண்டகைய பெருவனப்பிற்
   கலிப்பகையார் எனும்பெயரார்
பூண்டகொடைப் புகழனார்
   பாற்பொருவின் மகட்கொள்ள
வேண்டியெழுங் காதலினால்
   மேலோரைச் செலவிட்டார்.



வீரம் மிக்க போர்த் தொழிலில் வலிய ஆண் சிங்கத்தைப் போன்றவரும், காண்டற்கினிய தக்க பேரழகுடையவரும், ஆன கலிப்பகையார், கொடைத்தன்மை பூண்ட புகழனாரிடம் அவரு டைய ஒப்பில்லாத மகளாரைத் தாம் மணமகனாராகக் கொள்ளும் பொருட்டு விரும்பி எழும் காதலால் உரிய பெரியோர்களை அனுப்பினார்.

(English translation is not available.)

Arunachala Siva.



10645
General topics / Re: Tevaram - Some select verses.
« on: March 30, 2016, 09:14:15 AM »
Verse  22:


அந்நாளில் திலகவதி
   யாருக்காண் டாறிரண்டின்
முன்னாக ஒத்தகுல
   முதல்வேளாண் குடித்தலைவர்
மின்னார்செஞ் சடையண்ணல்
   மெய்யடிமை விருப்புடையார்
பொன்னாரும் மணிமவுலிப்
   புரவலன்பால் அருளுடையார்.


Tilakavathiyar was then twelve summers old;
Great men as messengers came forth, seeking
Her hand for Kalippakaiyar, the scion true
And leader of Velala clan of equal renown,
And also a great devotee of the Lord
Whose matted hair is red as lightning bright;
He was a great warrior of the crowned monarch,
A heroic lion in the field of war,
And a handsome hero, liberal and well-renowned.

Arunachala Siva.

10646


Under Talk No. 46,  Bhagavan was clarifying certain points to Mr. Ramachandra Iyer of Nagercoil.

Bhagavan said:

The mind is only identity of the Self with the body.  It is a
false ego that is created.  It creates false phenomena in
its turn and appears to move in them, all these are false.
The Self is the only Reality.  If false identity vanishes, the
persistence of the Reality becomes apparent.....

Look, the Self is only Be-ing, not being this or that. It is
simple Being.  Be - and there is an end of the ignorance.
Inquire for whom is the ignorance.... Realize your pure
Being.  Let there be no confusion with the body.  The body
is the result of thoughts.  The thoughts will play as usual,
but you are not affected.  You were not concerned with the
body when asleep.  So, you can always remain.

Actions form no bondage.  Bondage is only the false notion.
'I am the doer.'  Leave off such thought and let the body
and the senses play their role, unimpeded by your interference.

Arunachala Siva. 

10647


Talk No. 68 [extracts] is as under:

Dr. Radhakamal Muhkherjee, a well known Professor asked:

Is not the state of non-consciousness close to Infinite Consciousness?

Bhagavan:  Consciousness alone remains and nothing more.

The lady who came with him asked Bhagavan about Brahmaakara-vritti.

Bhagavan replied:  Vritti belongs to the Rajasic mind.  The Sattvic mind [mind in repose] is free
from it.  The Sattvic is the witness of the Rajasic.  It is no doubt true consciousness.
Still it is called Sattvic mind because the knowledge of being witness is the function of abhasa
[reflected consciousness]. Mind is abhasa, reflected consciousness.  Such knowledge
also implies mind.  But the mind is by itself inoperative.  Therefore it is called Sattvic mind.
Such is the Jivanmukta's state.  It is also said that the mind is dead.  Is it not a
paradox that a Jivanmukta has a mind and that it is dead? This has to be conceded in argument
with ignorant folk.  It is also said that Brahman is only the Jivanmukta's mind. How can one speak
of him as Brahma-vid, knower of Brahman? Brahman can never be an object to be known.
This is, however, in accordance with common parlance.

Sattvic mind is surmised of the Jivanmukta and of Ishwara. "Otherwise," they argue,
"how does the Jivanmukta live and act?"  So, this Sattvic mind has to be admitted as a
concession for argument.

Arunachala Siva. 

10648
When the lower part of the man is integrated and subdued to the spirit, then the higher part of man
will be subdued to God.  During the period of passive purification God takes over leads the soul through
silent contemplation.  The four passions of love, hope, sorrow and fear have to collaborate with the intellect
and will, deny the external senses and imagination in order to unite with God.  Throughout the period of
purification the two most important virtues are faith and humility. Faith is the foundation of spiritual life
as one has to accept things without understanding them.  Faith transcends the intellect.  Without faith,
hope and charity cannot be developed.  Faith gives security and sustenance.

Saint John of the Cross advises us not to pay attention to visions, locutions and ecstasies as they only
detract us from the goal.  There is the danger of feeling satisfied, thus preventing further progress, and
also of failing in humility.  According to the saint, even a true vision does not have as much value as the
smallest act of humility.  He also warns us against too much austerity.

The union of Saint John of the Cross is a Divine Union.  He experience in convincing and inspiring,
logically, and emotionally and ethically.  It is known by its fruits which we find in his life and in the
influence he had on individuals and social life.  He is among elite company  - Saint Bernard of
Clairvaux, John Ruysbroeck and Saint Teresa of Avila to name only three, who developed the idea of
spiritual marriage in the Western World.

In the Dark Night of the Soul, he writes about the mystical experience in which the dark night is followed
by the rapture of union with God.  In the night the soul goes alone in the wilderness leaving all comforts
of sense life and of imagination for the sake of self purification.  He insists that the soul must be emptied
of all images, forms and figures with respect to these internal senses if it is to attain Divine Union.  The
mind is to be emptied of all physical and sensual sensations.  The memory, will and understanding are all
passive.  The inward wisdom leads it through the darkness, however, to the place where the Loving One
abides for its coming and the union or spiritual marriage takes place.

contd.,

Arunachala Siva.                 

10649
Only he who lives consciously in self awareness deserves to be called a human being.  Without being truly
human first, one cannot become a superman.  Man's task is to satisfy his want by awakening to his true
nature. The superman's task is to become united in God, which implies losing oneself in love of God.

Saint John of the Cross in The Ascent of Mount Carmel compares the spiritual journey to that of climbing
a mountain.  One has to reach the top to be united with God.  In order to reach this union the first step
one takes is to actively purify oneself by prayer, meditation and good works.  This purification  refers to the
senses, the lower portal of man.  During the period of active purification one has to reject pleasures of a sensual nature and concentrate on the purification of internal and external senses, of the passions, of the intellect and will.  This has to be done with prudence and under qualified spiritual direction.  This kind of purification is applicable to all spiritual seekers, but the intensity and height to be reached depends on the
goal, the amount of effort and capacity or stage of the individuals.  In his writing John of the Cross is referring
to those who want to become a perfect Christians, not just good Christians. To become a perfect Christian,
or even a good Christian for that matter, faith, hope and charity are considered to be the three most
important virtues.

contd.,

Arunachala Siva.
 

10650
Even through her attachment, desire, and grief,  Mandodari does not lost her objectivity.  She sees that
even while possessing valor,  Ravana misused his power to assume any form at will by using disguise as
deception.  She wonders with horrors how he could have been so base as to carry a woman by luring
her husband Rama away with the help of an illusory deer.  She sees that despite his famed valor, he
had been so intoxicated by his own powers that he had separated Sita from Laxmana's protection to forcibly
carry her away.  She nearly utters a curse:  'Since all the Gods with Agni at their head feared you, you were
not instantly destroyed when you did lay brutal hands on that slender-waisted lady.'  But her curse is present
in her knowledge that the women widowed through this war, firm in their duty, devoted to their husbands,
submissive to their Gurus had cursed him in their grief, and so brought about his retribution.     

There is no indication that Mandodari meets Sita while she is held prisoner in Lanka, -- neither Valmiki's
Ramayana, nor in the twelfth century poet Kamban's Tamizh Ramayana.  Yet it is by confronting the reality
of Sita that Mandodari reaches her finest moment.  She is fully aware that the key to her husband's lust,
anger and ultimate destruction lay in his infatuation with Sita.  For a moment, she sees it in physical terms:
that he had possessed other women who were far more beautiful than Sita, but in his infatuation with Sita
had not realized this.  She raises the bar.  She sees Sita as nobler than Arundhati who in Puranic literature
is the wife of Sage Vasishta, an epitome of chastity, wifely devotion  and conjugal bliss.  Then flow her famous
words, 'Neither by birth, nor in beauty, nor in qualities is Sita better than me - not even my equal.  Only
you did not know.'   Then she realizes what it is had obsessed her husband:  'O My Lord, the asceticism
of that lady faithful to her husband, has consumed you!'

contd.,

Arunachala Siva.             

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