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Messages - Subramanian.R

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11251
General Discussion / Re: Rough Notebook-Open Forum
« on: March 22, 2016, 07:00:08 AM »



There is a small town called Suruttapalli, near Kanchipuram. There is a Siva temple there. 
Here Siva is in a different form, which is rare.  Here He is lying like Mahavishnu, on the laps
of Uma.  The Puranic story goes that after consuming halahala poison, Siva became tired and
was resting, keeping his head on the laps of Uma.  This Siva temple also follows some different
procedure.  They place shadari [paduka] on your head and give you only spoons of water.
No vibhuti.  No breaking of coconuts.

This Siva temple was renovated some years back, by Kanchi Kamakoti Math.  When Kanchi Sri
Chandrasekhara went to that temple, he composed a Sanskrit verse:  "O Father! Please take rest. 
You have done something which even Vishnu could not do.  You have driven out the fears of devas
about the poison.  Please wake up early and bless us all."

Arunachala Siva.

11252
General Discussion / Re: Rough Notebook-Open Forum
« on: March 22, 2016, 06:57:16 AM »

Chandikeswara:

Chandikeswara was a brahmin.  His poorvasrama name was Vichara Sarman.  He was a pious
Siva devotee, doing his rituals and meditation as of a brahmin.  One day, he saw the cowherd,
beating a cow, which had just then begot a calf and was very weak.  Seeing the cowherd, he told
him that cows should not be beaten.  Then he decided to herd the cows himself.  The cows belonged
to various brahmins of Cheyur, the town to which he belonged.  His father also agreed.  Vichara
Sarman then took the cows to the outskirts having grasslands and thick trees and plants and grazed
the cows.  The animals because of good feed and also seeing the brahmin loving them, started oozing
out the milk on their own. They also gave a lot of milk to the owners at home.  Once Vichara Sarma
saw the cows oozing out milk and so he decided to do a Siva Puja in the jungle itself.  He made a Siva
Linga with sands and water, did oblations with milk and offered the jungle flowers and bhilwas
that were available.  One day, a townsman saw this and thought Vichara Sarma was wasting
the milk intended for the owners.  He complained to his father. The father next day came to the place,
without Vichara Sarman's knowledge and found the cows pouring out milk on the Siva Linga.
He became angry and kicked the milk pots.  He also kicked the Siva Linga.  He beat Vichara Sarman. 
The boy on seeing the blasphemy of his father in kicking the Siva Linga, took out his stick, which became
an axe immediately, and cut off his two legs.  The father fell down with huge cry and bleeding.

Siva appeared before him and said:  "Vichara Sarman, I have found your immense bhava-bhakti which
has made you even to cut off the legs of your father.  You can come to my Abode and be my guardian
angel in the temples."  He also raised his father from death.  Vichara Sarman thus became Chandikeswara,
the guardian angel of Siva temples.  We can see even today, his shrine to the right of Siva Linga, near
the outlet for the holy waters, milk and turmeric that are poured for oblations to Siva.  The devotees
should go to him and mark their presence to Chandikeswara.  Siva also offered to give the food, flowers
and clothes to Chandikeswara. That is why, the cooked rice and the flowers and clothing of Siva are
used by priests to adorn Chandikeswara also.  When the devotees go near Chandikeswara, they should
not clap their hands loudly, as if Chandikeswara is deaf.  They should spread their left palm and slowly
place the three middle fingers of right palm, without making noise. Giving a thread from the clothes,
which is the prevalent practice is also not correct.

Chandikeswara's story happened in Cheyur, [Chey=Son], because Muruga stayed their with his army,
while on his way to kill Surapdama and his brothers, who were demons.           

Arunachala Siva.

11253
General topics / Re: Abhirami Andati - verses and meanings:
« on: March 21, 2016, 11:44:00 AM »
Verse  3:


3: அறிந்தேன், எவரும் அறியா மறையை, அறிந்துகொண்டு
செறிந்தேன், நினது திருவடிக்கே,-திருவே.- வெருவிப்
பிறிந்தேன், நின் அன்பர் பெருமை எண்ணாத கரும நெஞ்சால்,
மறிந்தே விழும் நரகுக்கு உறவாய மனிதரையே.

அருட்செல்வத்தை அன்பர்களுக்கு வழங்கும் அபிராமியே! நின் பெருமையை உணர்த்தும் அடியார்களின் கூட்டுறவை நான் நாடியதில்லை. மனத்தாலும் அவர்களை எண்ணாத காரணத்தால் தீவினை மிக்க என் நெஞ்சானது நரகத்தில் வீழ்ந்து மனிதரையே நாடிக் கொண்டிருந்தது. இப்பொழுது நான் அறிந்து கொண்டேன். ஆதலினால் அத்தீயவழி மாக்களை விட்டுப் பிரிந்து வந்து விட்டேன். எவரும் அறியாத வேதப் பொருளை தெரிந்து கொண்டு உன் திருவடியிலேயே இரண்டறக் கலந்து விட்டேன். இனி நீயே எனக்குத் துணையாவாய்.

Abhirami, who confers the Arul, the treasure!  Though I have understood your Glory, I have not moved
with your devotees.  I have not even thought about them, but I have always sought men who are sure to
go to Hell, with their evil deeds.  Now I have realized. I have left the company of such evil men. I have
merged into Your twin feet, after knowing the the purport of the Vedas.  I have merged with you with
no two entities. Now, you are my only support and refuge.

contd.,

Arunachala Siva.   

11254
131.  It is by delusion that one says, 'I have seen this Sage, I shall see that one also'.  If he knows the
Sage that is within himself, then all Sages will be (seen to be) one and the same.

132.  The Guru reduces only the unreal to nothing, (thus) causing the one Real Self to shine; thereby
kills, without killing, the false ego.   

133 & 134:  As in a great forest, a roving robust elephant, seeing the eyes of a lion in the night, loses
his life and is eaten up by him, so the ego, named 'I', roving in the forest of Relativity, is killed by the
mere glance of the Guru, and is eaten up by Him, out of Grace.

135:  As a lion seen in the dream by an elephant, awakens him; so the Guru, who is a Sage, awakens
the disciple from the dream of ignorance.

136.  Sages alone are the virtuous ones;  ignorant ones are without virtue.  Therefore, for the sake of
Deliverance, one should cultivate the society of the Sages, who are delivered from untruth.

137.  The meaning of the saying that one should not approach the Guru empty handed, is simply this:
'One should go to him, who is not distinct from the Supreme Being, with a heart full of love.'

138.  The teaching of the Guru is just the dwelling in the Heart, through the Experience of the One
Reality, won by turning the one pointed mind inwards after understanding that Truth (intellectually).

139. The truth of he Namaskara is just that Silence, wherein the ego, who is the sole cause of the distinction
between the disciple and the Guru, and between God and the soul,  springs up no more.

140.  Adoration of the Guru is just not the revoking the gift, by means of the ideas, 'I' and 'mine', after
surrendering to the Guru everything including the body.

141.  The 'leavings' of the Guru are just the words uttered by Him, on the strength of His own Experience.
The eating of the leavings is just the remaining fixed in Unity with Him, in silence.

142.  True adoration is becoming dissolved in the sea of the homogeneous essence of the Experience of the Self
just as hail gets dissolved in the sea.

143. As a deer seized by a tiger (cannot escape), so a disciple on whom the Guru's gracious look has rested
will never let go, but will surely be led to the State of Kaivalyam.

contd.,

Arunachala Siva.     
 
         

11255
30.  aham apetakam nija vibhaanakam
        mahad idam tapo ramana vaagiyam.

When the individual 'I' has disappeared and the real 'I-I' has been found, that is excellent tapas. Ramana
says this.

The final verse places the whole of Upadesa Saram in the setting of the story of Daruka forest ascetics
as used by Muruganar.  The ascetics had practiced austerities (tapas) for false purposes.  The Maharshi
affirms here that Atma Vichara is itself the 'excellent tapas that they should make use of for true happiness.
Muruganar wrote the original Tamizh version of this verse, stating Ramana Maharshi to the THE SELF.  Sri
Ramana, did not Himself say that He was 'enlightened',  except by implication, and did not carry Muruganar's
statement over into the Sanskrit version of this verse.  Nevertheless, it is as Lord Ramana, the Self, that He
spoke in these thirty verses. And for those who understand and follow and are freed by this advice, it is
He alone who understands and guides and frees.

Upadesa Saram - D.M. Sastri's English translation is completed.

Arunachala Siva.       

11256
The Reality of the World:

49.  God, the light of consciousness, shines as Atma Swarupa (the real nature of the Self) to one whose
attention is focused within.  For those we look outwards, He is shrouded by the world, which is a collection
of  tattvas (non Self entities). This is like a fire that glows brightly within but is covered on the outside by
smoke.  If, by divine grace, which is the very nature of God, the mind is cleared of the confusion that is
objectifying consciousness, the beauty of the world will not be mental hallucination, an imaginary appearance
but ultimate reality itself.

50.  To the steadfast Jnanis who do not abandon the Self-consciousness that is the substratum for all the
imaginary and differentiated forms of knowledge, these (forms of knowledge) are all wholly Self. From
this standpoint they (the Jnanis) declare that these (differentiated forms of knowledge) are also real.
How is it possible for ignorant people who have not attained the Self Knowledge to understand the true
meaning of this statement?

51. True consciousness shines by itself, without limitation, and without clinging to the world.  By the shining
of this consciousness the power of the maya-defilement (exerts) over the mind perishes.  Only those
people who have a defilement-free pure mind,  and therefore know the transcendental consciousness,
in addition to awareness of the world, can know with certainty the true import of the statement 'the world
is real.

contd.,   

Arunachala Siva.             

11257
Perhaps Nachiketa strongly wanted to appease his father after having an altercation over his donating senile
cows to the Brahmins.  And so on attaining Jnana, this desire of his was fulfilled, along with his other desire
to know the secret fire sacrifice that takes one to heaven.  Likewise, Savitri too would have wanted her father's
lineage to continue, and during her year's stay at the hermitage, she would have strongly desired for the
restoration of Dyumatsena's kingdom and eyesight, as also the longevity of Satyavan.  So when she won over
Yama (attained Self-knowledge), these desires were naturally fulfilled.

Sri Aurobindo in his master piece, the epic poem, Savitri: A Legend and a Symbol, beautifully correlates each of the characters in the story to different qualities and asserts that each of the characters in the story are not
mere personified qualities, but incarnations or emanations of living and conscious Forces, that have taken human bodies in order to help man  and show him the way from his moral state to a divine consciousness and
immortal life.

He proclaims that Satyavan is the soul carrying the divine truth of being within itself but descended into the grip of death and ignorance.  Savitri is the Divine Word, daughter of the Sun, goddess of the supreme Truth
who comes down and is born to save.  Asvapati, the Lord of the Horse, her human father, is the Lord of
Tapasya, the concentrated energy of spiritual endeavor that helps us to rise from the mortal to the immortal
planes.  Dyumatsena, the Lord of the Shining Hosts, father of Satyavan, is the Divine Mind here fallen blind,
losing its celestial kingdom of vision, and through the loss its kingdom of glory.

contd.,

Arunachala Siva.               

11258
Verse 402:

As in the light all darkness subsides, so when the cause of all error disappears, where then is there
diversity in that One without a second, the Supreme Self, which alone is real?

Verse  403:

In the one Brahman, the Supreme Self, how can there be any world of diversity, (even) as in Sushupti
(the deep sleep), where no diversity is experienced?

Verse 404:

There are no such things as world or anything in that realization of the Supreme, the Eternal.  There cannot
be seen a snake in the rope or water in the mirage, either in the present, past, or future; so, there is no
world in that Atman even when it is seen.  It is only seen through ignorance.

Verse 405:

It is all Maya - this world which is the substance of delusion.  But in reality, it is all One without a second.
This is the direct declaration of the scriptures, and one can realize it in the example of Sushupti, (deep sleep).
(We do not feel anything in Sushupti.  This proves that the world is unreal.)

Verse  406:

It is our delusion which superimposes the universe upon Brahman.  But the wise know that this universe has
no separate reality.  It is identified with Brahman, its ground.  The rope may appear to be a snake, but the
apparent difference between rope and snake lasts only as long as delusion persists.

contd.,

Arunachala Siva.               
     

11259
General topics / Re: Tevaram - Some select verses.
« on: March 21, 2016, 08:43:05 AM »
Verse  11:


இப்படித்தா கியகடைஞர்
    இருப்பின்வரைப் பினின்வாழ்வார்
மெய்ப்பரிவு சிவன்கழற்கே
   விளைத்தஉணர் வொடும்வந்தார்
அப்பதியில் ஊர்ப்புலைமை
    யான்றதொழில் தாயத்தார்
ஒப்பிலவர் நந்தனார்
   எனவொருவர் உளரானார்.

He came to be born with the continuum of consciousness
Of true love for the ankleted feet of the Lord;
He, the peerless one, called Nandanar, flourished
In that slum of Pulaiyas; he was entitled
To the hereditary rights of his clan.   

Arunachala Siva.

11260
General topics / Re: Tevaram - Some select verses.
« on: March 21, 2016, 08:39:58 AM »
Verse 10:


புள்ளுந்தண் புனற்கலிக்கும்
    பொய்கையுடைப் புடையெங்கும்
தள்ளும்தாள் நடையசையத்
    தளையவிழ்பூங் குவளைமது
விள்ளும்பைங் குழற்கதிர்நெல்
    மிலைச்சியபுன் புலைச்சியர்கள்
கள்ளுண்டு களிதூங்கக்
    கறங்குபறை யுங்கலிக்கும்.

On all the sides of pools, water-fowls would chirp;
As they walked toddling, lilies on their locks of hair blew
And showered honey; the farm-wives decked their hair
With sheaves of paddy, quaffed toddy and danced for joy;
Drums then resounded keeping time.   


Arunachala Siva.

11261
General topics / Re: Tevaram - Some select verses.
« on: March 21, 2016, 08:35:55 AM »
Verse 9:


செறிவலித்திண் கடைஞர்வினைச்
   செயல்புரிவை கறையாமக்
குறியளக்க அழைக்குஞ்செங்
   குடுமிவா ரணச்சேக்கை
வெறிமலர்த்தண் சினைக்காஞ்சி
    விரிநீழல் மருங்கெல்லாம்
நெறிகுழற்புன் புலைமகளிர்
    நெற்குறுபாட் டொலிபரக்கும்.


Over the cool and ramiferous Kanchi trees, rested
Roosters of ruddy crests, and just before dawn,
They summoned the farmers, able and firm-fibered,
To bestir and ply themselves in their agricultural work;
Under the shade of these trees, the curly-haired
Farm-wives pounded paddy singing aloud 'pestle-songs'.   

Arunachala Siva.

11262
General topics / Re: Tevaram - Some select verses.
« on: March 21, 2016, 08:32:42 AM »
Verse  8:


வன்சிறுதோல் மிசையுழத்தி
   மகவுறக்கும் நிழன்மருதுந்
தன்சினைமென் பெடையொடுங்குந்
   தடங்குழிசிப் புதைநீழல்
மென்சினைய வஞ்சிகளும்
   விசிப்பறைதூங் கினமாவும்
புன்றலைநாய்ப் புனிற்றுமுழைப்
   புடைத்தெங்கும் உடைத்தெங்கும்.



Under shady Maruda trees the farm-wives lulled
Their babes asleep on cured hides, strong and small;
Under shady Vanchi trees of soft twigs, were sunk
Huge pots in which rested incubating hens;
On Mango trees were hung leather-strapped drums;
Under coco-palms rested the tiny-headed pups;
The slum was full of such trees.

Arunachala Siva.

11263
General topics / Re: Tevaram - Some select verses.
« on: March 21, 2016, 08:30:13 AM »
Verse  7:


கூருகிர்மெல் லடியளகின்
   குறும்பார்ப்புக் குழுச்சுழலும்
வார்பயில்முன் றிலில்நின்ற
   வள்ளுகிர்நாய்த் துள்ளுபறழ்
காரிரும்பின் சரிசெறிகைக்
   கருஞ்சிறார் கவர்ந்தோட
ஆர்சிறுமென் குரைப்படக்கும்
   அரைக்கசைத்த இருப்புமணி.



In their courtyards were drying straps of leather;
There roamed chicks with their mother-hen
Whose claws were sharp and whose feet were small;
When dark-hued urchins decked with iron-bracelets
Made away with young pups, the tiny bells in their girdles
Drowned the small and soft barking of the pups.   

Arunachala Siva.

11264
General topics / Re: Tevaram - Some select verses.
« on: March 21, 2016, 08:27:57 AM »
Verse  6:


மற்றவ்வூர்ப் புறம்பணையின்
   வயல்மருங்கு பெருங்குலையில்
சுற்றம்விரும் பியகிழமைத்
   தொழிலுழவர் கிளைதுவன்றிப்
பற்றியபைங் கொடிச்சுரைமேற்
   படர்ந்தபழங் கூரையுடைப்
புற்குரம்பைச் சிற்றில்பல
   நிறைந்துளதோர் புலைப்பாடி.



Outside the town, on the other side of the ridges
Of fields which form a belt of Marudam
Is the habitation of the Pulaiyas who are
Farmhands that dwelt with their loving kith and kin.
Over their crowded old huts roofed of dried grass
Green creepers of bottle-gourds grew luxuriant.

Arunchala Siva.

11265
General topics / Re: Tevaram - Some select verses.
« on: March 21, 2016, 08:25:58 AM »
Verse 5:


வயல்வளமுஞ் செயல்படுபைந்
   துடவையிடை வருவளமும்
வியலிடம்எங் கணும்நிறைய
    மிக்கபெருந் திருவினவாம்
புயலடையும் மாடங்கள்
   பொலிவெய்த மலிவுடைத்தாய்
அயலிடைவே றடிநெருங்கக்
    குடிநெருங்கி யுளதவ்வூர்.


The riches of fields and gardens green,
Yielded by manual labor fill everywhere
The spacious town; the lofty and innumerable mansions
Rich with such foison, pierce the clouds with their tops;
Dwelling places for ever increase and the town
Flourishes with good many extensions.

Arunachala Siva.

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