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Messages - Subramanian.R

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11641
General topics / Guru
« on: December 07, 2015, 03:24:21 PM »
(An article by John Grimes, in Mountain Path, January - March 2015.)

The word Guru literally means 'weighty', 'large', 'heavy', 'great'.

In other words, a Guru is great.  A Guru is one who is extremely great within.  A Guru is one who
is large enough to contain the entire universe.   For this reason, such a one is called Mahan (great).
Interestingly, a Sanskrit word for the Absolute (Brahman) also means 'great' from the root 'br.'
This greatness refers to that which is inward and has little to do with the qualities or qualifications
that are outwardly discernible.       

The most oft quoted etymology of the word 'guru' derives from the two syllables 'gu' (meaning darkness)
and 'ru' (remover).  Thus the Guru is that one who removes the darkness of (the disciple's) ignorance.
Another etymology of the word says, 'The first syllable 'gu' represents the principles of illusion and the
second syllable 'ru' the supreme knowledge that destroys the illusion.

Other 'creative' etymologies include 'gu' (beyond the qualities) and 'ru' (devoid of form).  The Guru is
the one who bestows the formless state that transcends the qualities.  Or again 'gu' (to sound or speak)
and 'ru' (declaring the way to behave).  Thus, the Guru is the one who speaks the Truth. 

The Mundaka Upanishad says, 'A teacher who is established in Brahman is the true Guru.  Adi Sankara's
Vivekachudamani describes the true Guru, as '.....a knower of the Self, who confers freedom from bondage...
...one who is well versed in the scriptures, taint-less, desire-less, a perfect knower, of the Absolute,
continually established in the Absolute."     

contd.,

Arunachala Siva.
   

11642
Uncertainty / Certainty in Spiritual Reality:

Elementary science takes it for granted that when a system is continuously changing, it is possible
to know its state at any given time by making all the necessary measurements simultaneously,
precisely enough.  Modern science does not subscribe to this view. For instance, it says that we cannot
measure both the position and motion of an electron at the same time, without a certain minimum
degree of certainty.  The uncertainty is unavoidable, not because of practical limitations, but due to
inherent theoretical constraints.

A somewhat analogous 'theoretical' limitation occurs in respect of spiritual reality.  We have seen
how the creation theories srishti drishti and drishti srishti fail to give fool proof depictions of spiritual
reality.

contd.,

Arunachala Siva.       

11643
General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 07, 2015, 11:10:26 AM »
Next, what is the nature of the mutual superimposition between Vijnanamaya Kosa and the Atman?

We feel: 'I am an agent, I am wise, I am good at argument, I remember what I have heard once,
I transmigrate to different world systems, I am capable of loving, I am capable of hating, I know the
Vedas, I have renounced, I have devotion, I am an enlightened person etc., Such capacities belong
to the Vijnanamaya Kosa and these are superimposed on the Atman.  And in turn, Sat Chit Ananda,
the characteristics of the Atman, are superimposed on the Vijnanamaya Kosa in the form,  'I have
intelligence', 'I know myself', 'I love myself' etc.,

contd.,

Arunachala Siva.   

11644
General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 07, 2015, 11:04:31 AM »
What is the nature of the mutual superimposition between the Atman and the Manomaya kosa?

We superimpose on the Atman such feelings as 'I resolve' 'I doubt', 'I am sorrowful', 'I am infatuated',
'I am lustful', 'I am miserly', I am capable of hearing' 'I am capable of seeing',  'I am capable of speaking
and tasting' 'I am deaf', 'I am blind' etc., These are conditions caused by the Manomaya Kosa and these
are superimposed  on the Atman.  And in the process of mutual superimposition the characteristics
of the Atman, Sat Chit Ananda, are superimposed on the Manomaya Kosa as the feelings, 'I have a mind',
'My mind is clear and enlightened', 'I am capable of loving' etc.,

contd.,

Arunachala Siva.     

11645
General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 07, 2015, 10:56:21 AM »
What is the nature of the mutual superimposition between the pranyamaya kosa and the Atman?

All of us feel: 'I am hungry.  I am strong.  I am possessed of potentiality. I am working.I am dumb.
I am lame. I am impotent -- all these feelings appertain to the Pranamaya Kosa.  They are superimposed
on the Atman.  The Atman's characteristics, existence, knowledge and bliss, are superimposed on the
Pranamaya Kosa in the form of I live, I flourish, I like etc.,

contd.,

Arunachala Siva.     
     

11646
General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 07, 2015, 10:50:08 AM »
What  is the nature of the mutual superimposition between the Atman and the gross physical body?

All of us feel:  'I am a celestial, I am  a man, I am a woman, I am born, I live, I am growing, I am
weak, I am changing, I am old, I shall die, I am a child, a youth, an old man.   I belong to this
caste, community, or country.  I am a Brahmachari , Grihastha, or Sannyasin.  I am Rama or
Krishna.  I take food -- all these feelings appertain to the gross body and they are superimposed on
the Atman.  The Atman's characteristics - existence, self consciousness, and bliss are superimposed
on the physical body.  This is the nature of the mutual superimposition between the gross body and the
Atman.

contd.,

Arunachala Siva.       

11647
General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 07, 2015, 10:42:40 AM »
Then what kind of relation exists between the Atman and the Kosas, without which we cannot understand
how we feel them as one?


The relation between the Atman and the Kosas is what is called Adhyasa or superimposition, falsely
imposing some relation between two percepts.  As examples of this kind of superimposed relation
can be given that which exists between a snake and a rope on which the former is perceived,
the nacre and silver with which it is wrongly identified, between the stump of a tree and a man
which are mistakenly identified.  The relation between the Atman and the Kosas, is of this kind.
It is Adhyasa.  If it is asked whether it is mutual superimposition i.e. superimposition between two
existing things, the reply is that it is a mutual superimposition: for we feel no separate identities
of the 'I'  sense and the Atman.

contd.,

Arunachala Siva.           

11648
General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 07, 2015, 09:44:15 AM »
In regard to the Atman, and the Kosas, which are ordinarily described as one, there must be some
relation between them and the Atman.  But it is also said that the Atman is not related to anything.
The Atman.  But it is also said that the Atman is not related to anything.  The Atman is for this reason
described as unattached and unstained. How are both these possible at the same time?

Listen.  Relation is of many kinds. In the science of logic there are two kinds of relations described,
known as Samavaya and Samyoga.  The Samavaya relation is integral,i.e. a relation that cannot
be separated - as for example, that between an organ and organism, between attributes and the
substance in which they inhere, between movements and that which causes them (Kriya and Kriyavat)
between species and individuals forming it and between eternal substances and their qualifications.
The relation between the Atman and the five sheaths does not come under any of these.   So there
is no Samavya relation between them.   Then there is a temporary relation, as for example, a drum
and the stick with which it is sounded.  For this, the Atman must be dravya, something having
dimensions.  The Atman  is not a dravya, and so there cannot be this kind of relation also in regard
to the Atman.

contd.,

Arunachala Siva.     
 

11649
General topics / Re: Tevaram - Some select verses.
« on: December 07, 2015, 08:59:24 AM »
80.


பூச லயில்தென்ன னார்க்கன
    லாகப் பொறாமையினால்
வாச மலர்க்குழல் பாண்டிமா
    தேவியாம் மானிகண்டீர்
தேசம் விளங்கத் தமிழா
    கரர்க்கறி வித்தவரால்
நாசம் விளைத்தா ளருகந்
    தருக்குத்தென் னாட்டகத்தே. (80)



Mangaiyarkkarasiyaar*:

Lance ? weaponry rich Pandya was
Down with febrile fits. Samanas tried
To cure him; failed. Fragrant locked
Queen informed this to Tamizh ? Jnana ?
Sambandhar who to Madurai went, argued
The Samanas out. Retorted they, but the queen won, turned the land Saivaite.

(*The queen of Pandian who was cured by Jnana Sambandhar.)

Arunachala Siva.

11650
General topics / Re: Tevaram - Some select verses.
« on: December 07, 2015, 08:56:43 AM »
79.


பதுமநற் போதன்ன பாதத்
    தரற்கொரு கோயிலையான்
கதுமெனச் செய்குவ தென்றுகொலா
    லாமென்று கண்துயிலா
ததுமனத் தேயெல்லி தோறும்
    நினைந்தருள் பெற்றதென்பர்
புதுமணத் தென்றல் உலாநின்ற
    வூர்தனிற் பூசலையே.  (79)


Poosalaar Nayanar:


Poosalaar of Tirunindravoor, in thought
Raised a temple for the lotus ? feet ? lord
With the weal within, not any from without,
Sagging never. On the site of Manam
Day & night blue ? printed and built
The precincts to their zenithal finish.


Arunachala Siva.

11651
General topics / Re: Tevaram - Some select verses.
« on: December 07, 2015, 08:54:27 AM »
78.


செழுநீர் வயல்முது குன்றினில்
    செந்தமிழ் பாடிவெய்ய
மழுநீள் தடக்கைய னீந்தபொன்
    னாங்குக்கொள் ளாதுவந்தப்
பொழில்நீ டருதிரு வாரூரில்
    வாசியும் பொன்னுங்கொண்டோன்
கெழுநீள் புகழ்த்திரு வாரூர
    னென்றுநாம் கேட்பதுவே. (78)


Sundaramoorthy Naayanaar:


May we listen to the famed Sundarar
That sang the lord of Tiru Mutukundrur
Of fertile fields water?d rich and got
From the All ? Praise ? worthy lord twelve
Thousand auric bezants he offered
To the manimuttaaru and made to Kamalalayam of Tiru Aaroor.

Arunachala Siva.

11652
General topics / Re: Tevaram - Some select verses.
« on: December 07, 2015, 08:50:01 AM »
77.


வருக்க மடைத்துநன் னாவலூர்
    மன்னவன் வண்டமிழால்
பெருக்கு மதுரத் தொகையிற்
    பிறைசூடி பெய்கழற்கே
ஒருக்கு மனத்தொடப் பாலடிச்
    சார்ந்தவ ரென்றுலகில்
தெரிக்கு மவர்சிவன் பல்கணத்
    தோர்நஞ் செழுந்தவரே. (77)



Appaalum Aticharntaar*:

Sundarar sang in order, in fecund Tamizh
The servitors hailing Siva ? lord?s holy feet.
They, though not born in Aaroor,
If are poised in focused thought on
The holy auric Kazhaled feet of Lord
Are servitors indeed, be it known.


(*Those who have reached the feet of Siva, in other places.)

Arunachala Siva.

11653
General topics / Re: Tevaram - Some select verses.
« on: December 07, 2015, 08:46:51 AM »
76.


உலகு கலங்கினும் மூழி திரியினு முள்ளொருகால்
விலகுத லில்லா விதியது
பெற்றநல வித்தகர்காண்
அலகில் பெருங்குணத் தாரூ
ரமர்ந்த வரனடிக்கீழ்
இலகுவெண் ணீறுதம் மேனிக்
கணியு மிறைவர்களே. (76)

Muzhuneeru Poosia Munivar*:
Were the worlds to wobble, deluge to occur,
They with true Gnostic bent, with endless good,
Shall wear the holy ash at the feet of lord Tyagesa
Of Tiru Aaroor. They are the lords indeed
Firmly poised in holy ash, determined
In mind; the ash of charnel ? Dancer upon the crematoria.

(* Those bhaktas who apply Vibhuti on  their bodies.)

Arunachala Siva.

11654
General topics / Re: Tevaram - Some select verses.
« on: December 07, 2015, 08:42:24 AM »
75.


நெறிவார் சடையரைத் தீண்டிமுப்
    போதும்நீ டாகமத்தின்
அறிவால் வணங்கியர்ச் சிப்பவர்
    நம்மையு மாண்டமரர்க்
கிறையாய்முக் கண்ணுமெண் தோளும்
    தரித்தீறில் செல்வத்தொடும்
உறைவார் சிவபெரு மாற்குறை
    வாய வுலகினிலே(75)


Muppptum Tirumeni Teenduvaar:

Feeling every inch the mien of Siva Lord
With dense matted locks all three times
In the scatological scale, worshipping
Aagamically, shall abide ever long reigning
Us and Devas as presiders, in proximity
To the Trine- eyed, eight shouldered, unabatedly opulent Sivam.

(*Those who touch and pray to Siva during three times in the day, morning, noon and evening.)

Arunachala Siva.
 

11655
General topics / Re: Tevaram - Some select verses.
« on: December 07, 2015, 08:38:49 AM »
74.


செல்வம் திகழ்திரு வாரூர்
    மதில்வட்டத் துட்பிறந்தார்
செல்வன் திருக்கணத் துள்ளவ
    ரேயத னால்திகழச்
செல்வம் பெருகுதென் னாரூர்ப்
    பிறந்தவர் சேவடியே
செல்வ நெறியுறு வார்க்கணித்
    தாய செழுநெறியே. (74)


Tiru Aaroor - - Pirantaarkal*:

Born in well fortified opulent Aaroor
Circle, belong to the holy set of Siva?s
By this virtue born, their weal manifold
Increase. The righteous path of the holy
Opulent ones are but the ruddy feet of
They that are born in South Tiru Aaroor.


(*Those who are born in Tiruvarur.)


Arunachala Siva.

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