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Messages - Subramanian.R

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General Discussion / Re: Rough Notebook-Open Forum
« on: March 18, 2016, 12:38:55 PM »
Today is Munaiaduvar Nayanar's liberation day. 

Day of liberation - Panguni  month, Pushyam  star day.

I have already given the story of Munaiaduvar in the first round of covering the liberation days of
63 Saiva Saints.  I request the members to go through the same.

Arunachala Siva.

General topics / Re: Tat Tvam Asi - Paui Loke.
« on: March 18, 2016, 11:58:36 AM »
It is Ludwig Wittgenstein who taught us that at the highest level of mystical experience, what cannot be
spoken off can only be shown.  Wittgenstein made the distinction between the language of  saying and the
language of showing.  The language of saying is effective up to certain point.  Beyond which language is
ineffective in describing that experience.  Here too, the term 'Fourth' is an admission of the limitations of
the language.  What can we call  the Self per se, which is beyond all experiences and therefore, all concepts?
Since Visva is designated as one, Taijasa as two, and prajna as three, the term 'the Fourth' is chosen in keeping with the same parlance to show that the Self is by itself and not involved in any kind of experience.  It is important to underscore that this term does not imply the existence of four Selves.  Also, one should guard
against the mistaken notion that the Fourth is referring to a state beyond the deep sleep level.  As we have
discussed, the experience is one.  The three states are mere super-impositions.  When the Self becomes conditioned by the limiting adjuncts, it is given different names.  The truth is that there is only one Self.
The Self,  which is beyond all distinctions and experiences, is called the Forth. In the Mandukya Upanishad,
the Fourth is described as, 'That which is not conscious of the internal world, nor conscious of the external world, nor conscious of both the worlds, nor a mass of consciousness, nor conscious, nor unconscious;
which is unseen, beyond empirical dealings,  beyond the grasp of the organs of action, uninferable, unthinkable, indescribable; whose valid proof consists in the single belief in the Self; in which all phenomena cease; and which is unchanging, auspicious and non dual.  That is the Self and That is to be intuited.
(Mandukya Upanishad, 7.)


Arunachala Siva.                         

General topics / Re: Tat Tvam Asi - Paui Loke.
« on: March 18, 2016, 10:55:53 AM »
It is the non relational Self that becomes the Jiva due to avidya.  The mind-sense-body complex is a product of
Avidya. What is called the Jiva in association with, or conditioned by, the mind-body complex. The Jiva is the
Self in the body.  Though the Self is by its very nature is non relational,  it becomes relational, as it were,
with the mind-sense-body complex and gets involved in empirical existence, as the knower, agent and enjoyer.
The Self in itself, which is not involved in any empirical experience, is called Turiya, or simply  the Fourth.  This
is the Self, which is called Visva at the waking level, Taijasa at the dream level, and Prajna at the deep sleep
level.  When all the three levels are transcended, when the Vyavarika is left behind, 'That Beyond' where only
the Self remains is called the Fourth.  The Fourth is beyond the three states of experience.  There is no
cognition, be it external or internal and all distinctions of knower, known, and the knowledge have faded
into oblivion.  It is beyond Avidya .  It is, therefore, said to be trans empirical and trans relational.

Arunachala Siva.         

On the day of Satyavan's predicted death, he suddenly becomes weak, while cutting wood and places
his head on Savitri's lap. Yama himself comes to claim the soul of Satyavan.  She follows him as he caries
Satyavan's soul away.  His effort to convince her to return goes in vain.  With her wit and wisdom, she wins
over Yama. She first speaks about Dharma, then the benefits of having acquaintance with the wise and the
disciplined, and praises Yama for his just rule and hails him as Dharmaraja. Impressed, he offers her two
boons. except the life of Satyavan.  She first asks for the restoration of both kingdom and eyesight for her
father in law.  She then asks a hundred sons for her father.  Having granted the boons,  Yama proceeds
to his kingdom but is surprised to find Savitri still trailing him. Taking pity on her, he offers to grant her a
third boon.  But this time, he forgets to add the clause, 'except Satyavan's life.' Savitri wisely asks for a
hundred sons for herself and Satyavan.  Yama is in a dilemma as this would indirectly mean restoring
Satyavan's life. However, pleased with Saviri's purity, perseverance and wisdom, he revives Satyavan
and blesses her with eternal happiness.


Arunachala Siva.           

Until today, this work, Sri Aksharamana Malai, has been considered as ordinary example  of the genre of
hymns of praise, worshipping Sri Arunachaleswara in its own distinct fashion as the form of the Supreme,
and, as such, has been used for regular recitation (Parayana). But now, due to the brilliance of the learned
Sri Muruganar's commentary, it shines out as a distinguished, authoritative treatise, and has endeared him
to the hearts of all devotees. It is no exaggeration to say that this Commentary has mad of him one who
is rich in grace, who dwells with Sri Ramana, his guru and god. It is certain that this commentary will be greeted with great delight by the wise and learned.


Arunachala Siva.         

27. Jnana-varijita jnana-hina chit
      Jnanam asti kim jnaatum antaram.

True knowledge is beyond what we think of as 'knowledge'  or 'ignorance' because in the State of Non-
differentiation what other thing is to be known?

The Jnani is aware of everything as the Self.  He does not 'see' objects as existing in themselves as
objects, but only as reflections of the one Universal Brahman.  Hence, while the Jnani is not ignorant,
he does not have 'knowledge' of objects, since, unlike the Jiva, he knows nothing other than the Self.

Sankara insisted on this as the essence of Advaita.  'All modifications of clay, such as jar, etc.,which are
always accepted by the mind as real, are in reality nothing but clay. Similarly, the entire universe, which
is produced from the real Brahman, is Brahman Itself and nothing but That. (Viveka Choodamani, Verse 251,

And again, 'All that is perceived, all that is heard, is  Brahman, and nothing else.  Attaining the knowledge of
Reality, one sees the universe as the non dual Brahman: Being, Knowledge, Bliss Absolute. (Atma Bodha,
Verse 64, Venkataramanan.).


Arunachala Siva.   

102.  God's creation surely leads man, through devotion to the Guru, to the state of Self Realization;
thus it becomes a means for liberation from bondage, and should therefore be considered as benign.

103.  God's Grace consists in the fact that He shines in the Heart of everyone as the Self; that power of
grace does not exclude anyone, whether good or otherwise.

104. That God prompted Kannappa, the great devotee, to offer to Himself his own eyes, was in order to
confer on him His own state through the extinction of his ego.

105.  Those who serve God (Siva) for the sake of objects desired do not really serve God; they serve the
desired objects; hence they do not win the true reward of devotion.

106.  For those great ones that see in their hearts the lotus feet of God, arises the Light of Consciousness
of the One Real Self, through the extinction of their mental taints.

107.  Since God is Himself the Self in the heart, therefore constant meditation on the Truth of oneself is
the devotion that is most pleasing to God.

108.  Since His name is 'I', the seeker who constantly practices meditation of the 'I' will be taken inside to the
Source of Being, the world of God.

109:  It is said, 'The self must be made a gift of to Him'  What is the meaning of this?  Is the self separate
from the Supreme One, so as to be given to Him?

110. Man is guilty of death, in thinking himself to be a being separate from that Pure Indivisible Consciousness,
which is the true nature of the Supreme One.

111.  Like the offering made of a bit of jaggery, taken off from Lord Ganesa mad of jaggery, is the offering
of his own self to God.  Is there any entity called the self, apart from Him?


Arunachala Siva.         

Verse 387:

What appears in ignorance as true does not remain so after discrimination.  But it becomes one with the
Reality -- not separate from it; so this world is nothing but Atman, just as we do not find the snake in rope
when we know the real nature of the rope.

Verse 388:

I am the Creator, I am the Preserver.  I am Indra, the Enjoyer.  I am the Destroyer.  All this I am.
There is nothing except my own Self.

Verse  389:

Internally, I am, externally I am;  I am before, I am after;  I am above, I am below.

Verse  390:

Wave, foam, bubble --all these are nothing but water in reality. So this body and all are nothing but

Verse  391:

All this is but Existence Itself, which is beyond word and mind.  There is nothing beyond pure existence
in what is seen in Nature.  Is there anything separate from this pitcher, jar etc., which are made from
the earth?  If anyone says it is separate, he is deluded, like one drunk with the wine of Maya.  And one
drunk with of Maya sees 'thou', 'I' etc.,


Arunachala Siva.     

General topics / Re: Tevaram - Some select verses.
« on: March 18, 2016, 08:23:19 AM »
Verse 32:

கண்கட்டி விடுங்களி யானைஅக்
   காவல் மூதூர்
மண்கொட்புற வீதி மருங்கு
    திரிந்து போகித்
திண்பொற்றட மாமதில் சூழ்திரு
   வால வாயின்
விண்பிற்பட வோங்கிய கோபுரம்
   முன்பு மேவி.

The blindfolded tusker moved away in joy and roamed
Through the hoary fortresed city; it passed through
The streets and reached the sky-high tower
Of Tiru Aalavai girt with forted walls,
Great and strong and beauteous.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 18, 2016, 08:20:38 AM »
Verse  31:

செம்மாண்வினை யர்ச்சனை நூன்முறை
   செய்து தோளால்
இம்மாநிலம் ஏந்தஒர் ஏந்தலை
   யேந்து கென்று
பெய்ம்மாமுகில் போன்மதம் பாய்பெரு
    கோடை நெற்றிக்
கைம்மாவை நறுந்துகில் கொண்டுகண்
   கட்டி விட்டார்.

They performed pooja in unison with the sublime rites
Prescribed in the sastras; they hoodwinked
The tusker with a clean band; it was decked with
A plate of gold on its forehead; from it poured
Like rain, ichor; they charged him thus:
"To bear on his strong shoulders the reign
Of this vast land, bear on your hand a worthy man."   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 18, 2016, 08:17:39 AM »
Verse 30:

இவ்வகை பலவும் எண்ணி
   இங்கினி அரசர் இல்லை
செய்வகை யிதுவே யென்று
   தெளிபவர் சிறப்பின் மிக்க
மைவரை யனைய வேழங்
   கண்கட்டி விட்டால் மற்றக்
கைவரை கைக்கொண் டார்மண்
   காவல்கைக் கொள்வார் என்று.

Pondering over many things they concluded thus:
"The king is no more; we should do that only
Which is meet in the context." Solaced and clarified
They said: "Let us blindfold the tusker which is like
A dark hill; whosoever is secured by its hill-like trunk,
Shall be invested with the right to rule this world."   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 18, 2016, 08:15:12 AM »
Verse 29:

பன்முறை உயிர்கள் எல்லாம் பாலித்து
   ஞாலங் காப்பான்
தன்னெடுங் குடைக்கீழ்த் தத்தம் நெறிகளில்
   சரித்து வாழும்
மன்னரை யின்றி வைகும் மண்ணுல
    கெண்ணுங் காலை
இன்னுயி ரின்றி வாழும் யாக்கையை
   ஒக்கும் என்பார்.

They added: "In ways manifold he protects all lives;
Under his spreading parasol he makes them all
Pursue their respective walks of life; so does he reign,
The sovereign; if you conceive of a world
Without a monarch, verily it?ll be like unto
A body bereft of its life."

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 18, 2016, 08:12:45 AM »
Verse  28:

தாழுஞ் செயலின் றொருமன்னவன்
    தாங்க வேண்டும்
கூழுங் குடியும் முதலாயின
   கொள்கைத் தேனும்
சூழும் படைமன் னவன்தோளிணைக்
   காவ லின்றி
வாழுந் தகைத்தன் றிந்தவையகம்
   என்று சொன்னார்.

"The country must have a king; it brooks not delay;
Though a country be blessed with land, people
And the like, without a strong-shouldered king
Who knows well to reign endowed with a mighty army
It cannot thrive." Thus they spake.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 18, 2016, 08:10:36 AM »
Verse  27:

அவ்வேளையில் அங்கண் அமைச்சர்கள்
   கூடித் தங்கள்
கைவேறுகொள் ஈம வருங்கடன்
   காலை முற்றி
வைவேலவன் தன்குல மைந்தரும்
   இன்மை யாலே
செய்வேறு வினைத்திறஞ் சிந்தனை
   செய்து தேர்வார்.

Thither gathered the ministers and duty bound
Performed the obsequies befitting their differing religion;
The spear-wielding king had no son; so they deliberated
On the ways and means to fill the throne.   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: March 18, 2016, 08:08:23 AM »
Verse  26:

முழுதும் பழுதே புரிமூர்க்கன்
   உலந்த போதின்
எழுதுங் கொடிபோல் பவருட்பட
   ஏங்கு சுற்றம்
முழுதும் புலர்வுற் றதுமற்றவன்
   அன்ன மாலைப்
பொழுதும் புலர்வுற் றதுசெங்கதிர்
   மீது போத.

When died the irretrievably evil one that only did
Deeds of evil, his women who were like painted lianas
And his sorrowing kin wailed and totally wilted;
The dark night like unto him also ended;
The sun rose up in red-rayed splendor.

Arunachala Siva.

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