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Messages - Subramanian.R

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11596
General topics / Re: Tevaram - Some select verses.
« on: May 31, 2016, 08:54:49 AM »
Verse  29:



பூமுகை அவிழ்ந்துமணம் மேவுபொழில் எங்கும்
தேமருவு தாதொடு துதைந்ததிசை யெல்லாம்
தூமருவு சோதிவிரி யத்துகள் அடக்கி
மாமலய மாருதமும் வந்தசையு மன்றே.


The burgeoning blooms filled the gardens
With rare perfume;
The honeyed pollen spread in all directions
And blanketed the light;
Then came gently the southerly from the Potiyil
And sifted dusty pollen, revealing thereby
The lovely rays of pure luster.


Arunachala Siva.

11597
General topics / Re: Tevaram - Some select verses.
« on: May 31, 2016, 08:52:09 AM »
Verse 28:


சிவனருள் எனப்பெருகு சித்தமகிழ் தன்மை
இவண்இது நமக்குவர எய்தியதென் என்பார்
கவுணியர் குலத்திலொரு காதலன் உதித்தான்
அவன்வரு நிமித்தம்இது என்றதி சயித்தார்.


"How is it that our minds feel a growing gladness
Like unto the waxing grace of Lord Siva?"
To this, others struck with wonder, replied thus:
"This day, a scion of the Kauniya clan is
Taking birth and this, his harbinger."

Arunachala Siva.


11598
General topics / Re: Tevaram - Some select verses.
« on: May 31, 2016, 08:49:59 AM »
Verse  27:


அப்பொழுது பொற்புறு திருக்கழு மலத்தோர்
எப்பெயரி னோரும்அயல் எய்தும்இடை யின்றி
மெய்ப்படு மயிர்ப்புளகம் மேவியறி யாமே
ஒப்பில்களி கூர்வதொர் உவப்புற உரைப்பார்.   


Then the citizens of beauteous Kazhumalam,
One and all, felt thrilled;
The hair on their bodies, in every pore, stood erect;
Unknown to them a joy possessed them
And they spake thus;

Arunachala Siva.

11599
General topics / Re: Tevaram - Some select verses.
« on: May 31, 2016, 08:47:04 AM »
Verse  26:



அவம்பெருக்கும் புல்லறிவின்
    அமண்முதலாம் பரசமயப்
பவம்பெருக்கும் புரைநெறிகள்
    பாழ்படநல் லூழிதொறும்
தவம்பெருக்குஞ் சண்பையிலே
    தாவில்சரா சரங்கள்எலாம்
சிவம்பெருக்கும் பிள்ளையார்.
    திருஅவதா ரஞ்செய்தார்.



Sin-breeding Jainism of sheer folly
And other religions of evil ways which cause
Unending transmigration, were to be blasted;
All lives in all the flawless worlds were to gain SIVAM;
Thus, even thus,
In Sanbai which ever fosters tapas
He, the divine child, made his avatar.

Arunachala Siva.

11600
General topics / Re: Tevaram - Some select verses.
« on: May 31, 2016, 08:44:29 AM »
Verse  25:


தாளுடைய படைப்பென்னுந்
    தொழில்தன்மை தலைமைபெற
நாளுடைய நிகழ்காலம்
    எதிர்கால நவைநீங்க
வாளுடைய மணிவீதி
    வளர்காழிப் பதிவாழ
ஆளுடைய திருத்தோணி
    அமர்ந்தபிரான் அருள்பெருக.


Creation the first of the
(five) acts
Came to be reckoned as the chiefest;
Time--past, present and future--,
Stood cured of its flaw;
Ever-glorious and bright Kaazhi city
With its gem-paved streets gained eternality;
The grace of the Lord of Tonipuram
Began to pour all the more.   

Arunachala Siva.

11601
General topics / Re: Tevaram - Some select verses.
« on: May 31, 2016, 08:42:16 AM »
Verse  24:


திசையனைத்தின் பெருமையெலாம்
    தென்றிசையே வென்றேற
மிசையுலகும் பிறவுலகும்
    மேதினியே தனிவெல்ல
அசைவில்செழுந் தமிழ்வழக்கே
    அயல்வழக்கின் துறைவெல்ல
இசைமுழுதும் மெய்யறிவும்
    இடங்கொள்ளும் நிலைபெருக.   


The South vanquished all other directions
And its fame began to soar aloft;
The earth conquered the Heaven and all other worlds;
The imperishable ways of the opulent Tamizh
Triumphed over all other ways which were alien;
In the modes and music of Tamizh
True wisdom sat enthroned;

Arunachala Siva.


11602

Who meditates on Guru's Feet,
The flawless flame of pure awareness,
Gains from grace supreme the gift
Of pure awareness, clarity
Of mind that ends all sorrow.

- Guru Vachaka Kovai 305.

Arunachala Siva.   

11603

To annihilate recurrent vasanas
And bring to being knowledge free
From dread delusion and desire,
know that the mantra true is but
Devotion to the Guru's Feet.

- Guru Vachaka Kovai - 308.

Arunachala Siva.

11604


In my sight 'I' only am
And 'you' are not.  In your sight
'You' only are and 'I' am not.
In the sight of the Self the Self alone
Exists and nothing else.
In truth I, you and all are nothing
But the Self.

-  Guru Vachaka Kovai - 1245.

Arunachala Siva.

11605
3(4):


பேசிற்றாம் ஈசனே எந்தாய் எந்தை
    பெருமானே என்றென்றே பேசிப் பேசிப்
பூசிற்றாம் திருநீறே நிறையப் பூசிப்
    போற்றியெம் பெருமானே என்று பின்றா
நேசத்தாற் பிறப்பிறப்பைக் கடந்தார் தம்மை
    ஆண்டானே அவாவெள்ளக் கள்வ னேனை
மாசற்ற மணிக்குன்றே எந்தாய் அந்தோ
    என்னைநீ ஆட்கொண்ட வண்ணந் தானே.



O One that rules them spoke,
if ever they chose To speak of You,
as ``Lord,
Mother,
Father and God`` And adorned themselves,
if ever they chose to adorn,
With the holy ash aplenty,
Ever hailing You as ``Our Lord`` And thus transcended the cycle of birth and death By their never-lagging love.
O flawless Hill of Ruby !
O my Father-Mother !
Alas,
strange indeed is the manner by which You have claimed and ruled me ? a poacher ever Buffeted by the flooding current of guileful passion.

Arunachala Siva.

11606
3(3):


ஆயநான் மறையவனும் நீயே யாதல்
    அறிந்தியான் யாவரினுங் கடைய னாய
நாயினேன் ஆதலையும் நோக்கிக் கண்டு
    நாதனே நானுனக்கோர் அன்பன் என்பேன்
ஆயினேன் ஆதலால் ஆண்டு கொண்டாய்
    அடியார்தாம் இல்லையே அன்றி மற்றோர்
பேயனேன் இதுதான்நின் பெருமை யன்றே
    எம்பெருமான் என்சொல்லிப் பேசு கேனே.



You are the One expounded by the four Vedas;
I am The one ? the lowest among all;
well aware of these,
I ? the cur -,
would say:
``O Lord-Master !
I had become A Loving devotee unto You.
`` Therefore I stand ruled By You.
Peradventure,
You chose me ? verily a ghoul -,
As You have no other devotees;
this is indeed Your greatness !
O Lord-God !
How can I Speak of You and with what words?

Arunachala Siva.

11607
General topics / Re: Abhirami Andati - verses and meanings:
« on: May 30, 2016, 01:17:26 PM »
Verse 38:


38: பவளக் கொடியில் பழுத்த செவ்வாயும், பனிமுறுவல்
தவளத் திரு நகையும் துணையா, எங்கள் சங்கரனைத்
துவளப் பொருது, துடியிடை சாய்க்கும் துணை முலையாள்--
அவளைப் பணிமின் கண்டீர், அமராவதி ஆளுகைக்கே.

என் அன்னை அபிராமி பவளக்கொடி போலும் சிவந்த வாயை உடையவள். குளிர்ச்சி தரும் முத்துப்பல் சிரிப்பழகி, அது மட்டுமா? எம் ஈசன் சங்கரனின் தவத்தைக் குலைத்தவள். எப்படி? உடுக்கை போலும் இடை நோகும்படியுள்ள இணைந்த முலைகளால்! அப்படிப்பட்டவளைப் பணிந்தால் தேவர் உலகமே கிடைக்கும். ஆகவே அவளைப் பணியுங்கள்.

My Mother Abhirami has got lips like a pavalak kodi, (the creeper that brings red fruits).  She has got
cool smile with pearl like teeth.  Is it not enough?  She spoiled the tapas of our Lord Isvara.  She has
got a hand drum like waist and has got two breasts that look like that they would break the waist!
If one prays to her and submits to her, you will get the world of gods. So please pray to her and submit to her.

contd.,

Arunachala Siva. 

11608
There are, in addition, two long anthologies of Tamizh poetry that contain more of Tattuvaraya's
verses:  Peruntirattu (The Great Anthlogy), and Kurunthirattu, (The Short Anthology).  Though
these anthologiists mostly contain works by other authors, Tattuvaraya contributed some verses
to both collections, and he is also acknowledged as the compiler of both books.

Muruganar, at Bhagavan's behest, composed Sri Ramana  Sannidhi Murai, modeling on Manikkavachagar's
Tiruvavchakam.  In another interesting parallel Tattuvaraya composed Paduturai, a 1140 verse collection
of verses that are derived from contemporary folk songs. This work is also loosely based on Tiruvachakam.
'The Lady Telling her Maid' poem that appeared earlier in this article comes from this collection of verss.
A selection of verses from Paduturai will appear in one of next year's issues of Mountain Path.

Though Tattuvaraya clearly played a Muruganar-like role in the life of Sorupananda, it is interesting and
a little intriguing to note that Satyamangalam Venkatarama Iyer, the author of Sri Ramana Stuti Panchakam,
addresses Bhagavan himself as 'Tattuvaraya' in the second line of verse 9 of Kalaip Pattu.  This poem is chanted every Saturday evening in Bhagavan's Samadhi Hall.

contd.,

Arunachala Siva.
             

11609
Such an approach is anathema to many people, especially any that have come across so called fundamentalists,
who believe literally in what is said in the Bible, for example, irrespective of how ridiculous it might seem
to modern science . But the attitude taken here is quite different.  Gaudapada actually states (K.3.23) that
we should only accept anything that is stated there if it is also supported by reason.  The intended meaning of
the word 'faith' is that we put our trust in something that we have good reason to trust, provisionally, until
such time as we can verify it ourselves.

Sankara also makes the point in his commentary on K.3.15, that scriptural statements such as these are not
intended to be taken literally;  they are figurative only.  And he cites the example of the supposed discussion
among the 'senses' as to which was the most important. ( Prajapati (their father) suggests that each sense
should depart the body in turn so that they can find out. The loss of speech, sight, hearing and mind each had
the effect of the body's registering their respective absence but carrying on without them.  But as soon as
Prana (the breath) prepared to leave, all others realized that they could not survive without it and acknowledged that Prana was the most important.).  Sankara says that story is obviously only intended to
be taken figuratively;  we should not imagine that the texts intended us to believe that the senses converse
or have a father!

contd.,

Arunachala Siva.
           

11610
225. Devotion is taught as of two kinds, according to the degree of ripeness of the devotee;  in the
beginning  it is devotion like that of a baby monkey, and afterwards devotion like that of the kitten.

226. After practicing devotion like that of the baby monkey through a great money lives, in the end,
when his egoism is greatly reduced, he practices devotion like the kitten.

227.  The devotion that is like the kitten is the same as taking refuge at the Feet of God and the self
surrender to Him.  This devotion, becoming further purified by the refinement of the mind, becomes
equal to Right Awareness in course of time.

228.  There is the saying of the Most Holy One that real surrender is what is made by him that knows
the Truth of Himself by the Quest of that Self.

229.  Devotion is of two kinds, also, as being with sense of separateness and with sense of non difference.
The former is prescribed for the unrefined; the latter is excellent for the well refined ones.

contd.,

Arunachala Siva.           

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