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Messages - Subramanian.R

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10651
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.

10652
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.

10653
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.

10654
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.

10655
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.

10656
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.

10657
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.

10658
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.             

10659
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.
   

10660
Uncertainty / Certainty in Spiritual Reality:

Elementary science takes it for granted that when a system is continuously changing, it is possible
to know its state at any given time by making all the necessary measurements simultaneously,
precisely enough.  Modern science does not subscribe to this view. For instance, it says that we cannot
measure both the position and motion of an electron at the same time, without a certain minimum
degree of certainty.  The uncertainty is unavoidable, not because of practical limitations, but due to
inherent theoretical constraints.

A somewhat analogous 'theoretical' limitation occurs in respect of spiritual reality.  We have seen
how the creation theories srishti drishti and drishti srishti fail to give fool proof depictions of spiritual
reality.

contd.,

Arunachala Siva.       

10661
General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 07, 2015, 11:10:26 AM »
Next, what is the nature of the mutual superimposition between Vijnanamaya Kosa and the Atman?

We feel: 'I am an agent, I am wise, I am good at argument, I remember what I have heard once,
I transmigrate to different world systems, I am capable of loving, I am capable of hating, I know the
Vedas, I have renounced, I have devotion, I am an enlightened person etc., Such capacities belong
to the Vijnanamaya Kosa and these are superimposed on the Atman.  And in turn, Sat Chit Ananda,
the characteristics of the Atman, are superimposed on the Vijnanamaya Kosa in the form,  'I have
intelligence', 'I know myself', 'I love myself' etc.,

contd.,

Arunachala Siva.   

10662
General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 07, 2015, 11:04:31 AM »
What is the nature of the mutual superimposition between the Atman and the Manomaya kosa?

We superimpose on the Atman such feelings as 'I resolve' 'I doubt', 'I am sorrowful', 'I am infatuated',
'I am lustful', 'I am miserly', I am capable of hearing' 'I am capable of seeing',  'I am capable of speaking
and tasting' 'I am deaf', 'I am blind' etc., These are conditions caused by the Manomaya Kosa and these
are superimposed  on the Atman.  And in the process of mutual superimposition the characteristics
of the Atman, Sat Chit Ananda, are superimposed on the Manomaya Kosa as the feelings, 'I have a mind',
'My mind is clear and enlightened', 'I am capable of loving' etc.,

contd.,

Arunachala Siva.     

10663
General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 07, 2015, 10:56:21 AM »
What is the nature of the mutual superimposition between the pranyamaya kosa and the Atman?

All of us feel: 'I am hungry.  I am strong.  I am possessed of potentiality. I am working.I am dumb.
I am lame. I am impotent -- all these feelings appertain to the Pranamaya Kosa.  They are superimposed
on the Atman.  The Atman's characteristics, existence, knowledge and bliss, are superimposed on the
Pranamaya Kosa in the form of I live, I flourish, I like etc.,

contd.,

Arunachala Siva.     
     

10664
General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 07, 2015, 10:50:08 AM »
What  is the nature of the mutual superimposition between the Atman and the gross physical body?

All of us feel:  'I am a celestial, I am  a man, I am a woman, I am born, I live, I am growing, I am
weak, I am changing, I am old, I shall die, I am a child, a youth, an old man.   I belong to this
caste, community, or country.  I am a Brahmachari , Grihastha, or Sannyasin.  I am Rama or
Krishna.  I take food -- all these feelings appertain to the gross body and they are superimposed on
the Atman.  The Atman's characteristics - existence, self consciousness, and bliss are superimposed
on the physical body.  This is the nature of the mutual superimposition between the gross body and the
Atman.

contd.,

Arunachala Siva.       

10665
General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 07, 2015, 10:42:40 AM »
Then what kind of relation exists between the Atman and the Kosas, without which we cannot understand
how we feel them as one?


The relation between the Atman and the Kosas is what is called Adhyasa or superimposition, falsely
imposing some relation between two percepts.  As examples of this kind of superimposed relation
can be given that which exists between a snake and a rope on which the former is perceived,
the nacre and silver with which it is wrongly identified, between the stump of a tree and a man
which are mistakenly identified.  The relation between the Atman and the Kosas, is of this kind.
It is Adhyasa.  If it is asked whether it is mutual superimposition i.e. superimposition between two
existing things, the reply is that it is a mutual superimposition: for we feel no separate identities
of the 'I'  sense and the Atman.

contd.,

Arunachala Siva.           

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