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Messages - Subramanian.R

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The Bhagavad Gita is more relevant today than it has ever been. We know that our national leaders like
Mahatma Gandhi and Jawaharlal Nehru regarded it as their constant source of inspiration.  Sri Aurobindo
lived by it and further developed the concepts of Integral Yoga and the Supermind.  Just as about
every Hindu and many others outside the technical precincts of Hinduism read it for clues to their
daily living and to derive strength from it in times of despair.  If anything, the current age of scientific
advancement and information explosion needs its truths that unfailingly comfort the harassed citizenry
of the globe.  The Gita is at once philosophical and pragmatic,  spiritual and religious, this-worldly and
other-worldly.  Krishna remains the eternal teacher, friend, and mentor for us all.

Let me conclude this essay with a quote from the introduction to The Bhagavad Gita by Dr. S.Radhakrishnan
that attests to the poem's universal and continuing appeal:

'It is not an esoteric work designed for and understood by the specially initiated but a popular poem
which helps even those 'who wander in the region of the many and the variable'.  It gives utterance
to the aspirations of the pilgrims of all sects who seek to tread the inner way of the city of God...
It serves even today as a light to all who will receive illumination from the profundity of its wisdom
which insists on a world wider and deeper than wars and revolutions can touch.  It is a powerful shaping
factor in the renewal of spiritual life and has secured an assured place among the world's great scriptures.'


Arunachala Siva.       

General topics / Re: Abhirami Andati - verses and meanings:
« on: May 10, 2016, 11:04:57 AM »
Verse  18:

18: வவ்விய பாகத்து இறைவரும் நீயும் மகிழ்ந்திருக்கும்
செவ்வியும், உங்கள் திருமணக் கோலமும், சிந்தையுள்ளே
அவ்வியம் தீர்த்து என்னை ஆண்டபொற் பாதமும் ஆகிவந்து-
வெவ்விய காலன் என்மேல் வரும்போது-வெளி நிற்கவே.

அபிராமித் தாயே! என் அகப்பற்று, புறப்பற்று ஆகிய பாசங்களை அகற்றி, என்னை ஆட்கொண்டு அருளிய நின் பொற்பாதங்களோடு, எந்தை எம்பிரானோடு இரண்டறக் கலந்திருக்கும் அர்த்த நாரீஸ்வரர் அழகும், தனித்தனி நின்று காட்சி தரும் திருமணக்கோலமும், கொடிய காலன் என்மேல் எதிர்த்து வரும் காலங்களில் காட்சியருள வேண்டும்.

O Mother Abhirami!  My internal and external attachments have been removed and You have
taken over me at Your golden feet.  Your form with my Father as Ardhanareeswarar, and Your
two separate forms will come before me and protect me when Yama comes to take my life.


Arunachala Siva.     

All concepts are shaped by pairs of opposites:  far and near, big and small, tall and short, rich and poor,
hot and cold, beautiful and ugly, honor and dishonor, virtue and sin, life and death.  The word 'relative'
therefore conjures up its opposite:  'absolute'.  But it is only a word in the vocabulary of the relative Mind.
Mind's name is relativity.  It cannot touch the Absolute, any more than numbers can touch the infinity.
Therefore it can now be stated that by freeing our personalized consciousness from the stifling embrace
of matter, we do not arrive at Reality.  We only arrive at a 'relative reality'.  However even this yet a
quantum leap from today's rigid stance of science.

Seers focused on the study of absolute life, as apart from the study of 'living forms' have had to make
a distinction and call the individualized or fragmented mentation as 'reflected consciousness'.  Total
consciousness remains intact, and is the unconditioned Absolute Reality, but assumes a seeming
plurality, as one can become many through multiple reflections.  It is this reflected consciousness
that we call the Mind when we limit it through identity with a body form, just as we might talk of the sun,
when seeing its reflection in a pool of water. This is the psyche, loosely called the 'soul', or confusedly
called 'the ghost in the machine.'


Arunachala Siva.

108. One's own body and the world are one indivisible spectacle;  either they are both seen together,
or they are both not seen.  Does any one see this world without at the same time seeing the body,
which is the form ascribed to the Self?

109.  If it be said that we see the dream-world without bodies, the answer is that that there is a
body for the soul in all the three states;  the soul is never bodiless. 

110.  Every creature has three bodies, a gross one, subtle one, and a causal one; the mind is the
subtle body, and the Ignorance itself is called the causal body.

111.  The three bodies mentioned here are also enumerated as five sheaths.  The middle three
sheaths are the same as the subtle body, and the last sheath is stated to be the causal body.

112.  So long as the three bodies remain undissolved by the light of right Awareness, the soul
will be embodied.  Only in the Supreme State, wherein all the three are together lost, will there
be bodilessness. 


Arunachala Siva.   

25. Intercourse appears to be the tool for procreation and multiplication of races.  But, the real causative
force is Siva's Sakti (power) immanent in the field of creation.  The wide expanse in the hearts of all
beings is the fundamental creator.  Being the consciousness of beings, Siva is the sole enjoyer of all
fruits.  The world is mortal.  Siva, the indweller and the vanquisher of death is also the inspirer of souls
toward action and relentlessly proves and establishes Himself in all states of existence.

26.  While the Vedas proclaim Siva as the destroyer of the vicious cycle of transmigration, the Upanishads
explain that it is Siva and none else behind various states of relative existence in the diverse forms of
enjoyer and enjoyment.

27.  The husband of Uma is flourishing everywhere as the One who has spread into the atomic (jiva),
the infinite (Isvara), the stationary and the fierceful (Rudra). In the tenement of the finite body He
is the immanent Pratyagatma.

28.  Sambhu means giver of happiness, yea, verily the embodiment of joy.  The Upanishadic aphorism
'Kam Brahma Kham Brahma' states this fact.  The wise contemplate on these words and their imports,
and assimilate the truth of Siva.

29.  Aye, even if one falls short of appreciating these Vedic utterances, being ill equipped, he cannot
but be the non dual Self.  Even by common sense one can tell the cosmos is held fast by a supreme
power - Isvara. 'Bheeesodeti Suryah'  (Taittariya Upanishad) -  such Vedic utterances reveal that the
most potent powers of Nature such as the sun, and the wind perform their functions by submissive
obedience to the Supreme Lord, Paramesvara.


Arunachala Siva.                 

General topics / Re: Tevaram - Some select verses.
« on: May 10, 2016, 09:36:52 AM »
Verse  4:

இத்தன் மையராய் நிகழுநாள்
   எல்லை இல்லாத் திருத்தொண்டின்
மெய்த்தன் மையினை உலகறிய
   விதியால் வணங்கி மெய்யடியார்
சித்தம் நிலவுந் திருத்தொண்டத்
   தொகைபா டியநம் பியைப்பணிந்து
நித்தன் அருள்பெற் றவர்பாதம்
   நினைக்கும் நியமத் தலைநின்றார்.

As he thus throve for the world to come by a knowledge
Of the infinitude of divine servitorship, he hailed
As ordained the Tiru-th-Tonda-th-Tokai inseparable from the minds
Of devotees; he hailed its author Nampi Aroorar;
Blessed with the grace of the Lord he was established
In the worship of His divine feet.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 10, 2016, 09:35:03 AM »
Verse 3:

தொண்டர் பலரும் வந்தீண்டி
   உண்ணத் தொலையா அமுதூட்டிக்
கொண்டு செல்ல இருநிதியம்
   முகந்து கொடுத்துக் குறைந்தடைவார்
வண்டு மருவுங் குழலுமையாள்
   கேள்வன் செய்ய தாளென்னும்
புண்ட ரீகம் அகமலரில்
   வைத்துப் போற்றும் பொற்பினார்.

Endless was the food he provided for the devotees
Who came in throngs; he would confer on them all
Wealth immense humbly; he enshrined
In his lotus-heart the roseate flower-feet of the Lord
The locks of whose Consort are buzzed over by honey-bees.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 10, 2016, 09:32:53 AM »
Verse  2:

அன்ன தொன்மைத் திருப்பதிக்கண்
   அதிபர் மிழலைக் குறும்பனார்
சென்னி மதியம் வைத்தவர்தம்
   அடியார்க் கான செய்பணிகள்
இன்ன வண்ணம் என்றவர்தாம்
    உரையா முன்னம் எதிரேற்று
முன்னம் உவந்து செய்வாராய்
   முதிரும் அறிவின் பயன்கொள்வார்.

Mizhalai-k-Kurumpar was the prince of the hoary and holy place;
He would receive the devotees of the Lord who wears
The crescent  moon in His crest and do untold, all services
Required by them by sheer divination; it was thus
He came by the fruit of his mellowing knowledge.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 10, 2016, 09:30:50 AM »
Perumizhalaik Kurumba Nayanar Puranam:

Verse  1:

சூத நெருங்கு குலைத்தெங்கு
    பலவு பூகஞ் சூழ்புடைத்தாய்
வீதி தோறும் நீற்றினொளி
   விரிய மேவி விளங்குபதி
நீதி வழுவா நெறியினராய்
   நிலவுங் குடியால் நெடுநிலத்து
மீது விளங்கும் தொன்மையது
   மிழலை நாட்டுப் பெருமிழலை.

Perumizhalai in the land of Mizhalai is rich
In groves of mango? trees, bunchy coconut trees,
Jack fruit and areca trees (and is girt with fields);
The streets thereof blaze with the luster of the holy ash;
It is a hoary town renowned for its citizens established
Unswervingly in the way of Vedic piety.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 10, 2016, 09:25:52 AM »
Verse  11:

வாதில் தோற்ற அமணரை வன்கழுத்
தீது நீங்கிட ஏற்றுவித் தார்திறம்
யாது போற்றினேன் மேலினி ஏத்துகேன்
வேத நீதி மிழலைக் குறும்பர்தாள்.

Have I truly hailed him at all who, to rid evil, had
The Samanas vanquished in disputation and had them executed
On the firm-fibred Kazhu? Well, I'll now narrate the glory
Of Kurumpar's feet of Mizhalai, abounding in Vedic piety.

(Kulachirai Nayanar Puranam concluded.)

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 10, 2016, 09:23:56 AM »
Verse 10:

புன்ன யத்தரு கந்தர்பொய் நீக்கவும்
தென்னன் நாடு திருநீறு போற்றவும்
மன்னு காழியர் வள்ளலார் பொன்னடி
சென்னி சேர்த்தி மகிழ்ந்த சிறப்பினார்.

To averruncate the falsity of the Samanas of ill-repute
And cause the Pandya country hail the glory
Of the holy ash, he adored the auric feet of the godly child,
-- The patron Saint of ever-during Seerkazhi --,
With his head and was blessed with happiness true.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 10, 2016, 09:22:06 AM »
Verse 9:

ஆய செய்கைய ராயவர் ஆறணி
நாய னார்திருப் பாதம் நவின்றுளார்
பாய சீர்புனை பாண்டிமா தேவியார்
மேய தொண்டுக்கு மெய்த்தொண்டர் ஆயினார்.

Thus he throve; he would, for ever, chant the glory
Of the divine feet of the Lord in whose crown the Ganga
Courses; unto the service of Pandi Maa Devi who
Spread the glory of the Lord, he was a servitor true.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 10, 2016, 09:20:08 AM »
Verse 8:

இன்ன நல்லொழுக் கத்தினார் ஈறில்சீர்த்
தென்ன வன்நெடு மாறற்குச் சீர்திகழ்
மன்னு மந்திரி கட்குமே லாகியார்
ஒன்ன லர்ச்செற் றுறுதிக்கண் நின்றுளார்.

Such was his righteousness; he was superior to all
The ministers of Nedu Maran, the Pandya king
Of endless glory; he was an annihilator of foes;
He was firm-poised in the way of deliverance.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 10, 2016, 09:17:30 AM »
Verse  7:

பூதி கோவணம் சாதனத் தாற்பொலிந்
தாதி தேவர்தம் அஞ்செழுத் தாமவை
ஓது நாவணக் கத்தால் உரைப்பவர்
பாதம் நாளும் பரவிய பண்பினார்.

He would daily hail the feet of those that wore the holy ash,
Kovanam and Rudraksha and who humbly chanted
In tongue-worship the Panchakshara of the primal Lord;
This marked his culture of piety.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: May 10, 2016, 09:15:27 AM »
Verse  6:

பண்பின் மிக்கார் பலராய் அணையினும்
உண்ப வேண்டி ஒருவர் அணையினும்
எண்பெ ருக்கிய அன்பால் எதிர்கொண்டு
நண்பு கூர்ந்தமு தூட்டும் நலத்தினார்.

A whole throng of pious men might visit him
Or just one of them, with intent to get fed;
He would receive them in spiraling love
And provide food in love and devotion true.

Arunachala Siva.

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