Show Posts

This section allows you to view all posts made by this member. Note that you can only see posts made in areas you currently have access to.


Messages - Subramanian.R

Pages: 1 ... 709 710 711 712 713 714 715 716 717 718 [719] 720 721 722 723 724 725 726 727 728 729 ... 2903
10771
General topics / Re: Tevaram - Some select verses.
« on: November 28, 2015, 09:44:31 AM »
Nakkira Deva Nayanar: Tiru Valanchuzhi Mum Manik Kovai:

1.

Verse 1:


வணங்குதும் வாழி நெஞ்சே புணர்ந்துடன்
பொருகடல் முகந்து கருமுகிற் கணம்நற்
படஅர வொடுங்க மின்னிக் குடவரைப்
பொழிந்து கொழித்திழி அருவி குணகடல்
மடுக்குங் காவிரி மடந்தை வார்புனல்
உடுத்த மணிநீர் வலஞ்சுழி
அணிநீர்க் கொன்றை அண்ணல தடியே. (1)


O, Heart bow unto the Lord wearing the yellow nenuphar,
Abiding at Valanchuzhi draped by watery Kaveri,
Sea-bound, descending from the Western range
Where ocean-born clouds assemble, flash
And frighten with their dark-water-ladenness
The well-hooded snakes, scaring them all to coil
And lurk inside their holes in the rilly-hills.


Arunachala Siva.

10772
General topics / Re: Tevaram - Some select verses.
« on: November 28, 2015, 09:39:44 AM »
Nakkira Deva Nayanar - Tiru Engoi Malai Ezhupathu:

1.

Verse 1:


அடியும் முடியும் அரியும் அயனும்
படியும் விசும்பும்பாய்ந் தேறி - நொடியுங்கால்,
இன்ன தெனவறியா ஈங்கோயே ஓங்காரம்
மன்னதென நின்றான் மலை. (1)



With a thirst to know His crest and feet
Fair Maal and Four-Faced pierced the Earth
And the sky and searched in vain. He illumines
The Engoi Hill where pranava OM persists ever.

Arunachala Siva.



10773
General topics / Re: Tevaram - Some select verses.
« on: November 28, 2015, 09:36:40 AM »
Nakkira Deva Nayanar: Kayilai Padi Kalathi Padi Andati: 

1.

Verse 1:


சொல்லும் பொருளுமே தூத்திரியும் நெய்யுமா
நல்லிடிஞ்சில் என்னுடைய நாவாகச் சொல்லரிய
வெண்பா விளக்கா வியன்கயிலை மேலிருந்த
பெண்பாகற் கேற்றினேன் பெற்று. (1)



Word is the pure wick; meaning ghee;
My palet is lampion; Venba is lit by me,
For Siva of Kayilai who shares
His left for goddess mother Uma.

Arunachala Siva.

10774
General topics / Re: Tevaram - Some select verses.
« on: November 28, 2015, 09:21:43 AM »
Cheraman Perumal Nayanar: Tiruk Kayilaya Jnana Ula:

1.



திருமாலும் நான்முகனும் தேர்ந்துணராதங்கண்
அருமால் உற அழலாய் நின்ற பெருமான். (1)


When the fair Tirumal and the Four Faced one
Stood non-plussed knowing naught, Lord as a brand of fire.


Arunachala Siva.

10775
General topics / Re: Tevaram - Some select verses.
« on: November 28, 2015, 09:16:27 AM »
Cheraman Perumal Nayanar: Tiruvarur Mummanik Kovai:

1.

Verse 1:


விரிகடல் பருகி அளறுபட் டன்ன
கருநிற மேகம் கல்முக டேறி
நுண்துளி பொழிய நோக்கி ஒண்தொடி
பொலங்குழை மின்னப் புருவ வில்லிட்
டிலங்கெழிற் செவ்வாய்க் கோபம் ஊர்தரக்
கைத்தலம் என்னும் காந்தள் மலர
முத்திலங் கெயிறெனும் முல்லை அரும்பக்
குழலுஞ் சுணங்குங் கொன்றை காட்ட
எழிலுடைச் சாயல் இளமயில் படைப்ப
உள்நிறை உயிர்ப்பெனும் ஊதை ஊர்தரக்
கண்ணீர்ப் பெருமழை பொழிதலின் ஒண்ணிறத்
தஞ்சனக் கொழுஞ்சே றலம்பி யெஞ்சா
மணியும் பொன்னும் மாசறு வயிரமும்
அணிகிளர் அகிலும் ஆரமும் உரிஞ்சிக்
கொங்கை யென்னுங் குவட்டிடை இழிதரப்
பொங்குபுயல் காட்டி யோளே கங்கை
வருவிசை தவிர்த்த வார்சடைக் கடவுள்
அரிவை பாகத் தண்ணல் ஆரூர்
எல்லையில் இரும்பலி சொரியும்
கல்லோ சென்ற காதலர் மனமே. (1)


he plaited locks of the lady flash
Upon the raining cumulus atop the hill
Bearing waters of the silted slushy main;
Her brows arch bow-like; her mouth
Is hued red as a cochineal insect;
Her arms and palms liken ?Kantal? species
Of flowers; teeth glisten as pearls; woven locks
Mock cassia fruit; young peacock's
Is her gaiety fair; her sighs urgent as northerly.
As her eyes pour down, the collyrium
Is washed away staining her gems,
Gold, flawless diamond dollared in Akil,
And lace around moistening them
Cascading over her bosoms and cleavage,
Thus, she has shown her storming
Passion, O, Lady, Is our Lord's heart
So stony who left us behind
Near the border of Tiruvarur temple
Where abides Siva taming Ganga's gallop
He told us he?d be back when rains come but he hasn't yet.



Arunachala Siva.

10776
General topics / Re: Tevaram - Some select verses.
« on: November 28, 2015, 09:12:56 AM »
Cheraman Perumal Naynar: Pon VaNNathu Andati:

1.

Verse 1:


பொன்வண்ணம் எவ்வண்ணம் அவ்வண்ணம்
    மேனி பொலிந்திலங்கும்
மின்வண்ணம் எவ்வண்ணம் அவ்வண்ணம்
    வீழ்சடை வெள்ளிக்குன்றம்
தன் வண்ணம் எவ்வண்ணம் அவ்வண்ணம்
    மால்விடை தன்னைக்கண்ட
என்வண்ணம் எவ்வண்ணம் அவ்வண்ணம்
    ஆகிய ஈசனுக்கே  (1)

The holy form of Lord
is hued in a sheen of gold;
The flowing locks of His
are flashes blazing forth;
His Taurus mount is gay
as a peak in argent glow
Striking is His complexion
as my love's amoroso.

Arunachala Siva.


10777
General topics / Re: Tevaram - Some select verses.
« on: November 28, 2015, 09:10:00 AM »
Ayyadigal Kadvar Kon:  Kshetra Tiru Venba:

1.

Verse 1:


ஒடுகின்ற நீர்மை ஒழிதலுமே உற்றாரும்
கோடுகின்றார் மூப்புங் குறுகிற்று - நாடுகின்ற
நல்லச்சிற் றம்பலமே நண்ணாமுன் நன்னெஞ்சே
தில்லைச்சிற் றம்பலமே சேர். (1)


Life runs down ; dear ones desert;
Old age closes in; the much loved
Body-wagon's axle breaks and is cast away
In the open. O! goodly heart ,leave for Thillai Spatium ,well before.

Arunachala Siva.

10778
General Discussion / Re: Rough Notebook-Open Forum
« on: November 28, 2015, 07:12:05 AM »


I think reading and the extent of reading is also one's prarabdha.  Reading is not a pre-requisite
for Jnana. Sankara read formally everything, went to Govinda Bhagavad Pada and then got further clarifications.  He was of course, an avatara, and therefore Jnana was already there.  But still
he followed a formal way.  Bhagavan Ramana did not read much but got Atmajnana and then
read a few books as and when devotees asked for clarifications.  All Sankara Math pontiffs go
through a formal learning of Vedas and Upanishads for about 8 years.  It varies from Jnani to Jnani. 
Attaining Jnana without a formal reading, is of course, quite rare.

Arunachala Siva.

10779



On 2nd Jan 1946, a visitor asked whether Jnanis retire generally from active life and do not engage
in any worldly activities.

Bhagavan replied:

They may or may not.  Some, even after realizing, carry on
trade and business, or rule over a kingdom, [like Janaka].
Some retire into forest and abstain from all acts except those
absolutely necessray to keep life in the body. So, we cannot
say all Jnanis give up activity and retire from life.

Visitor further asked: I want to know if Bhagavan can give concrete examples , like the butcher Dharmavyadha mentioned in our books, of Jnanis now living and doing their
ordinary daily work in life.

Bhagavan did not answer. {Readers can guess the purpose
of this question from the visitor}

Visitor:  Is renunciation necessary for Self Realization.

Bhagavan:  Renunciation and realization are the same. They are different aspects of the same state. 
Giving up the non-self is renunciation.  Inhering in the Self is Jnana or Self Realization.  One is the
negative and the other the positive aspect of the same single truth.  Bhakti, Jnana, Yoga -- are
names for Self Realization or mukti which is our real nature.

(Source: Day by Day, Devaraja Mudaliar)

Arunachala Siva.   

10780
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 27, 2015, 05:02:26 PM »
The answer continues...

3) Lakshya-lakshana-bhava-sambandha: In the sentence Sah ayam devadattah.  That is the same
as this Devadatta, you may mistakenly take 'Sa' and 'Ayam' as indicating Devadatta in his complete
personality.  You realize the mistake of doing so, as these two terms 'that' and 'this' are about
Devadatta in different situations, and therefore your understanding of the meanings of the terms
are contradictory.  So you eliminate the contradictory aspects of your first understanding of the two
'terms', and when this is done there is identity of reference in the essential parts of the 'terms'
as indicating the Devadatta. Similarly there will be contradiction if you accept the meanings
of Tat and Tvam as indicating exclusively the Existence-Knowledge-Bliss Absolute. For the Jiva
also is included in it. So you leave aside the parts that cause contradiction and take only the
Chaitanya that will not involve contradiction.Then you get what is called Lakshya Lakshana
Sambanda - relation  of identity between the direct and indirect meanings of the words.
This kind of relation  is also known as as Bhagatvaga lakshana and Jagad ajagad lakshana.

contd.,

Arunachala Siva.   

10781
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 27, 2015, 04:38:59 PM »
The answer continues...

2) The terms have also the Viseshana-viseshaya or qualifier and the qualified relation. Here the
term 'Sah' qualifies Devadatta, as the one seen in a particular place, and at a particular time,
and 'ayam' -this qualifies the same Devadatta seen in a different place and at a different time.
As they deny any difference in the person through the qualifications regarding the place and time
of seeing the same Devadatta, the terms have the relation of the qualifier and the qualified.

In the same way, the word 'tat', indicates the identity of the Chaitanya having entirely different
qualifications, like omniscience, omnipotence, etc., as God, and 'tvam' as the identical Chaitanya,
as Jiva,with the qualifications of very limited knowledge, body consciousness, etc., Here the identity
of the entity, the qualified, is shown through varying qualifications or attributes as in 'this'  is           
'that' Devadatta, referred to above.

contd.,

Arunachala Siva.

10782
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 27, 2015, 04:24:56 PM »
The answer continues...

1) The terms: sah and ayam --; 'that' and 'this' denote a single person, i.e. Devadatta.  As these
two terms denote the same individual - Devadatta, they mean the same person and so they are
in coordinate relation. In the same way, the sentence Tat tvam asi - the term 'Tat' and 'tvam'
denote the same consciousness. So likewise they have the same relation of identical denotation.

contd.,

Arunachala Siva.   

10783
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 27, 2015, 04:19:33 PM »
What are these three ways of connection or Sambandha?

These are:

1) Coordinate relation (Samanadhikaranya) between the terms in a sentence.

2) The relation of qualifier and qualified between the terms.

3) The relation of the terms of their meaning as directly denoting (Lakshya) the all pervading
Atman (Pratyagatman) or indirectly denoting (Lakshana) their meaning.

As an example of this, we may take the sentence - sah ayam devatttah, that is this Devatatta.
In this sentence as shown below, there are all three above mentioned relations:

contd.,

Arunachala Siva.       

10784
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 27, 2015, 02:09:44 PM »
This example may be sufficient to explain how the two names, Isvara and Jiva, come into being.
It is just a verbal difference and nothing more than.  But what is the clear and complete example
explaining how the Jiva has only very limited knowledge and Isvara is all knowing?

There are examples to illustrate this also.A huge collection of water in a lake,can meet the needs
of a whole village of many people.  It has the capacity to do this.  But a small quantity of that water
capable of filling a pot can meet the needs of one house only.  Its capacity is very very limited. Fire,
when lights a huge torch, is capable of illuminating a large area.  But the fire from a small wick can
only illuminate the inside of a small house.  Similarly when the same Atman, when it has got the all-cause
Maya as adjunct is the all knowing Isvara, and when it has the very insignificant effect-condition  known
as Avidya as adjunct, appears to be the little knowing Jiva. Thus there are no two Atmans, one all
knowing and the other of limited knowledge.  It is for this reason that Vedantic scripture, by giving three
different ways of connection - Sambandha for Tat and Tvam in the Mahavakya Tat Tvam Asi, shows
the non duality of the Atman.

contd.,

Arunachala Siva.           

10785
General topics / Re: Tevaram - Some select verses.
« on: November 27, 2015, 11:39:22 AM »
101.

Verse 101:


உரையினால் இம்மாலை அந்தாதி வெண்பாக்
கரைவினாற் காரைக்காற் பேய்சொல் - பரவுவார்
ஆராத அன்பினோ டண்ணலைச்சென் றேத்துவார்
பேராத காதல் பிறந்து. (101)



They that hail this garland of anaphoretic Venba verses
Woven with melting love by Kaaraikkaal Pey*, will in love
Insatiate, reach the presence of the merciful Lord
And hail Him in unending devotion ever after.


(*The ghost of Karaikkal - Karaikkal Ammaiyar)

Athpuda Tiru Andati of Karaikkal Ammaiyar - concluded.)

Arunachala Siva.

Pages: 1 ... 709 710 711 712 713 714 715 716 717 718 [719] 720 721 722 723 724 725 726 727 728 729 ... 2903