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Messages - Subramanian.R

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11011
I am giving a selection of Guru Vachaka Kovai verses (translation):

The Unreality of the World:

31.  Like a spider that has the wonderful power to extrude the strands of its web from its mouth and then
withdraw them back there, the mind unfolds the world from within itself and then withdraws it back into
itself.

32. When the mind emerges first through the brain, and then through the senses, along with it names
and forms are pushed out from within. Conversely, when  the mind rests in the Heart, they enter and
subside there again.

33.  Through the names and forms the world appears in all its discordant diversity.  When names and forms
cease forever, it (the world) is Brahman.  A person with a limited mind masks the true God (Brahman) with
concepts of name and form, sees it as a world, and is bewildered and frightened.

34.  The world that associates with us an appearance of names and forms is as transient as a lightning
flash.  The faltering understanding 'I am the body' is he deceptive device that makes us desire the world
as if it is real, thereby entrapping us instantaneously in the powerful snare of bondage.

35.  This world phenomena consisting of dualities and trinities,  which shines because of thoughts of the
illusory mind, is like the imaginary circle traced in the air, by whirling a firebrand,  but from the point of view
of Swarupa, the fullness of intense consciousness, the dizzying spinning of the illusory mind is non existent.

36.  You worldly minded people who do not accept as true the fair and reasonable teachings of supreme Jnana
that are declared by Jnanis!  If you thoroughly examine the world, this vision mis-perceived by a jaundiced eye, this bloating out of great delusion, it is merely a deception caused by vasanas,  (the tendencies and desires of the mind). 

37. What exists is the plenitude of object free Jnana, which shines as unconditioned reality.  Like the       
erroneous perception of a person with jaundice who sees everything as yellow, this entire world appears
as an object, tat is grasped by the concept that divides the world into seer and seen.  It is a deluded view
consisting wholly of a mind that had defects such as the ego, deceit, desire and so on.       

Arunachala Siva.

11012
General Discussion / Re: Rough Notebook-Open Forum
« on: March 20, 2016, 10:23:52 AM »
Dear Sadhak,

Sins here refers to Jnani's committed sins before he obtained Jnana.  So also the merits.

Arunachala Siva. 

11013
General topics / Re: Abhirami Andati - verses and meanings:
« on: March 20, 2016, 10:22:10 AM »
Verse  2:


2: துணையும், தொழும் தெய்வமும் பெற்ற தாயும், சுருதிகளின்
பணையும் கொழுந்தும் பதிகொண்ட வேரும்-பனி மலர்ப்பூங்
கணையும், கருப்புச் சிலையும், மென் பாசாங்குசமும், கையில்
அணையும் திரிபுர சுந்தரி-ஆவது அறிந்தனமே.

அபிராமி அன்னையை நான் அறிந்து கொண்டேன். அவளே எனக்குத் துணையாகவும், தொழுகின்ற தெய்வமாகவும், பெற்ற தாயாகவும் விளங்குகின்றாள். வேதங்களில் தொழிலாகவும், அவற்றின் கிளைகளாகவும், வேராகவும் நிலைபெற்று இருக்கின்றாள். அவள் கையிலே குளிர்ந்த மலர் அம்பும், கரும்பு வில்லும், மெல்லிய பாசமும், அங்குசமும் கொண்டு விளங்குகின்றாள். அந்தத் திரிபுர சுந்தரியே எனக்குத் துணை.

I have understood Mother Abhirami.  She alone is my support, the Goddess for my praying, is my Mother.
She is the Vedas, its branches, its roots.  She is having a cool arrow of flowers, sugar cane and a soft 'pasa'
and 'ankusa'. She is the Tripura Sundari and she is my support.

contd.,

Arunachala Siva.     

11014
29.  bandha muktyaati tam-param-sukham
       vindatihaji vastu daivikah.

The Jiva who attains the state of Supreme Bliss, beyond any thoughts of bondage or freedom is truly
devoted to the Lord.

This verse is the Maharshi's conclusion as to the relationship between the Bhakti and Jnana margas,
first mentioned in verse 5.   Abiding in the state of Supreme Bliss is true 'service' or 'worship' of the Lord
because the divine Jiva is not separate  from Brahman and realizes his identity.  Whatever he may 'do'
is itself divine. 

Devotion is not truly bhakti so long as the worshipper believes himself to be a separate reality, usurping
thereby something of the universally of the Lord's Being and Consciousness.  Only the utter surrender
of one's individuality can be true bhakti, which is also true Jnana.

contd.,

Arunachala Siva.     
 

11015
121.  That auspicious and immortal Reality which remains over as the residue,  when the individual
(false) self is cremated in the fire of Illumination, is the real meaning of the 'holy ash' (vibhuti).

122. Understand that the truth of the vermilion powder (kumkumam, used by some devotees), is the
fire of Illumination, by which the delusion 'I am the body' is burnt out in the Heart, as the effect of
the quest of the Self.

123. Perfect devotion is just persistence of identity with the One all embracing Reality, which shines forth
when the false 'I' is destroyed utterly in the Heart, by the process of seeking the Self.

The Truth of the Guru:

124.  The seeker of Illumination should approach (as a disciple), not the bound one, who (merely) knows
the sense of sacred lore, (but)  the Jivanmukta, the one that is in the Supreme Silence, who is happy in
unity with the Reality.

125.  He that has (himself) crossed the ocean of relativity can (alone) help other men to cross (the same);
an unenlightened person elected (as Guru) by another unenlightened one is like a blind guide to another
blind person.

126.  Even if one who has shaken off all faults and won the divine endowment,  has gone forth from the
house (as homeless ascetic)  and practiced discipline (tapas), he will not win complete happiness, without
a competent Guru.             

127.  So long as one has the notion 'I am the body' - he does not become illumined, even though he has
(the merit of) great self discipline; look upon him as only a Sadhaka (one that is on the path);

128. Know that he that regards as a mere man the Guru who has won Self Realization and is nothing
but unlimited Pure Consciousness, is a most sinful person with a foul mind.

129.  The Supreme Lord Himself appears as Guru, in human form to the aspirant, being pleased with
(his) devotion.

130.  That form of the Free One -- who is (in truth) intangible like the sky, -- which appears to men,
is really nothing but the reflection of the form of him that sees that form; it is not real.

contd.,

Arunachala Siva.     

11016
Ever since I first came across the stories of Nachiketa and Savitri in the Sanskrit classes during my
high school days,  I have wondered at the possibility of traveling to Yama Loka.  Is it a concrete place
on Earth such as India or the United States? Is it possible to visit the place at all as one would travel
from say Bangalore to Tiruvannamalai?  As, when Bhagavan first came to know that Arunachala is in fact
a place on Earth from His uncle,  He looked up an atlas to figure out the route to reach Tiruvannamalai.
So when Nachiketa's father says he is offering him unto the God of Death, how does Nachiketa actually
embark?  It is said that he waited at Yama's door for three days without food and water. One would
obviously end up surmising that this only figuratively depicts the rigorous fast and penance that Nachiketa
undertook for three days in the quest of Death.  Likewise, Savitri too undertakes fast and severe austerities
for three days prior to the destined for Satyavan, and also travels with Yama for miles together up to the
doorstep of Yamaloka.  All these obviously cannot be at a physical realm but can only be mental.

contd.,

Arunachala Siva.         

11017
No Diversity:


Verse 397:


Reducing everything that appears before you in the Atman, the Supreme Self, free from all changes,
one does not see any change which is seen now. What remains is Brahman alone.

Verse  398:

When the mind is completely absorbed in the Supreme Being, -- the Atman, the Brahman, the
Absolute -- then the world of appearances vanishes.  Its existence is no more than an empty word.

Verse 399:

These changes are unreal.  In the formless, changeless Atman, where is there any separation?

Verse 400:

Where there is neither the seer, the seen, nor the seeing, but the One without a second -- changeless,
formless  -- where is there separation in that?

Verse  401:

As in the flood, there is nothing to be seen but a vast sheet of water, so, in the one changeless,
formless Atman, where is the separation?

contd.,

Arunachala Siva.       

11018
General topics / Re: Tevaram - Some select verses.
« on: March 20, 2016, 08:54:13 AM »
Verse  14:


அரவம் அணிந்த அரையாரை
   அருச்சித் தவர்தங் கழல்நிழற்கீழ்
விரவு புகலூர் முருகனார்
   மெய்ம்மைத் தொண்டின் திறம்போற்றிக்
கரவில் அவர்பால் வருவாரைக்
   கருத்தில் உருத்தி ரங்கொண்டு
பரவு மன்பர் பசுபதியார்
   பணிந்த பெருமை பகர்வுற்றேன்.


I adore the true service divine of Muruganar
Of Pukaloor who by reason of his Pooja to the Lord
-- The wearer of serpent on His waist --, rests under
His feet; I now proceed to narrate the glory
Of the devotee-Pasupatiyar that hailed the Lord
With Rudram, embosoming Him that ever willingly
Comes to the guileless.

Muruganar PuraNam - concluded.

Arunachala Siva.

11019
General topics / Re: Tevaram - Some select verses.
« on: March 20, 2016, 08:51:59 AM »
Verse  13:


அங்கண் அமருந் திருமுருகர்
   அழகார் புகலிப் பிள்ளையார்
பொங்கு மணத்தின் முன்செய்த
    பூசை அதனாற் புக்கருளிச்
செங்கண் அடலே றுடையவர்தாஞ்
   சிறந்த அருளின் பொருளளிக்கத்
தங்கள் பெருமான் அடிநீழற்
   தலையாம் நிலைமை சார்வுற்றார்.


Divine Muruganar as a guerdon for his performance
Of Pooja in this birth and also in births previous,
Could attend the glorious wedding of the Godly son
Of Pukali and come by the bliss of release
Granted by the grace of the Lord, the Rider
Of the red-eyed Bull; he reached the divine shade
Of the Lord's feet, thus blessed with everlasting life.


Arunachala Siva.

11020
General topics / Re: Tevaram - Some select verses.
« on: March 20, 2016, 08:48:34 AM »
Verse  12:



அன்ன வடிவும் ஏனமுமாய்
   அறிவான் இருவர் அறியாமே
மன்னும் புகலூர் உறைவாரை
   வர்த்த மான வீச்சுரத்து
நன்னர் மகிழ்ச்சி மனங்கொள்ள
   நாளும் பூசை வழுவாமே
பன்னும் பெருமை அஞ்செழுத்தும்
   பயின்றே பணிந்து பரவினார்.

Quotidian and without fail he performed pooja
In delight great to the Lord enshrined
At Varthamaneeccharam of Tiru-p-Pukaloor;
Chanting the glorious Panchakshara he hailed
And adored the Lord unknown to Brahma, the swan,
And Vishnu, the boar.

Arunachala Siva.



11021
General topics / Re: Tevaram - Some select verses.
« on: March 20, 2016, 08:44:01 AM »
Verse  11:


தள்ளும் முறைமை ஒழிந்திடஇத்
   தகுதி யொழுகு மறையவர்தாம்
தெள்ளு மறைகள் முதலான
   ஞானஞ் செம்பொன் வள்ளத்தில்
அள்ளி அகிலம் ஈன்றளித்த
   அம்மை முலைப்பால் உடனுண்ட
பிள்ளை யார்க்கு நண்பருமாம்
   பெருமை யுடையா ராயினார்.


He who was in the Vedas well-versed avoided
The forbidden, and stood established in the righteous way;
He was also endowed with the glory of becoming
A friend of the Godly son who was fed
From a bowl of ruddy gold, the breast-milk
-- The Godly Gnosis hailed by the clarified Gospels --,
By Her, the Creatrix and Fosterer of all the worlds.


Arunachala Siva.

11022
General topics / Re: Tevaram - Some select verses.
« on: March 20, 2016, 08:41:00 AM »
Verse  10:


ஆங்கப் பணிகள் ஆனவற்றுக் 
   கமைத்த காலங் களில்அமைத்துத்
தாங்கிக் கொடுசென் றன்பினொடுஞ்
   சாத்தி வாய்ந்த அர்ச்சனைகள்
பாங்கிற் புரிந்து பரிந்துள்ளார்
   பரமர் பதிகப் பற்றான
ஓங்கிச் சிறந்த அஞ்செழுத்தும்
   ஓவா நாவின் உணர்வினார்.


He would weave wreaths for the service of the Lord
At the specified hours ordained, and carry them;
He would deck the Lord with these, and duly perform Puja
In love; he would ever chant the Panchakshara,
The import of the divine decades and the sustenance
Of his consciousness too.

Arunachala Siva.


11023
General topics / Re: Tevaram - Some select verses.
« on: March 20, 2016, 08:39:19 AM »
Verse 9:


கொண்டு வந்து தனியிடத்தில்
   இருந்து கோக்குங் கோவைகளும்
இண்டைச் சுருக்கும் தாமமுடன்
   இணைக்கும் வாச மாலைகளுந்
தண்டிற் கட்டுங் கண்ணிகளும்
    தாளிற் பிணைக்கும் பிணையல்களும்
நுண்டா திறைக்குந் தொடையல்களும்
    சமைத்து நுடங்கு நூன்மார்பர்.


The wearer of the sacred thread would seek
A clean and sequestered place and would weave
Wreaths, chaplets, garlands, fragrant bouquets,
Leis to engird the staves, wreaths like anklets
And huge nosegays spilling fragrant pollen.   

Arunachala Siva.

11024
General topics / Re: Tevaram - Some select verses.
« on: March 20, 2016, 08:37:19 AM »
Verse  8:


கோட்டு மலரும் நிலமலரும்
   குளிர்நீர் மலரும் கொழுங்கொடியின்
தோட்டு மலரும் மாமலருஞ்
   சுருதி மலருந் திருவாயில்
காட்டு முறுவல் நிலவலரக்
   கனக வரையிற் பன்னகநாண்
பூட்டும் ஒருவர் திருமுடிமேல்
   புனைய லாகும் மலர்தெரிந்து.


Flowers of branches, blooms of plants, blooms
Of cool waters and petaled flowers the rich creepers
He would gather, as flowers fit to deck the crown
Of the Lord of beauteous smile, the Originator of the Vedas,
Whose bow was the Mount Meru Strung with the serpent.


Arunachala Siva.


11025
General topics / Re: Tevaram - Some select verses.
« on: March 20, 2016, 08:34:52 AM »
Verse 7:


புலரும் பொழுதின் முன்னெழுந்து
   புனித நீரில் மூழ்கிப்போய்
மலருஞ் செவ்வித் தம்பெருமான்
   முடிமேல் வான்நீர் ஆறுமதி
உலவு மருங்கு முருகுயிர்க்க
    நகைக்கும் பதத்தின் உடன்பறித்த
அலகில் மலர்கள் வெவ்வேறு
    திருப்பூங் கூடை களில்அமைப்பார்.



Waking before the break of day, he would bathe
In the sacred flood; then would he fare forth and gather
In baskets variform, innumerable flowers
After carefully examining them, before plucking,
To see if they are about to bloom fragrantly;
These he collected to deck the Lord's matted hair
Whence course the Ganga and the moon.   

Arunachala Siva.

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