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11656
General topics / Re: Tevaram - Some select verses.
« on: May 24, 2016, 09:13:23 AM »
Verse  28:


அமுது செய்தபின் பகலவன்
   மேல்கடல் அணையக்
குமுத வாவியிற் குளிர்மதிக்
   கதிரணை போதில்
இமய மங்கைதன் திருமுலை
   அமுதுண்டார் இரவும்
தமது சீர்மனைத் தங்கிட
   வேண்டுவ சமைத்தார்.

After the feasting (as time passed on)
The sun began to sink into the western main;
Night came and the rays of the moon fell
On the ponds where teemed kumuda-flowers;
Neelanakkar made all arrangements in his house
For the stay of the godly child that had in the past
Drunk the breast-milk of Her, the daughter of Himavant.

Arunachala Siva.

11657
General topics / Re: Tevaram - Some select verses.
« on: May 24, 2016, 09:11:05 AM »
Verse  27:


பிள்ளை யாரெழுந் தருளிய
   பெருமைக்குத் தக்க
வெள்ள மாகிய அடியவர்
   கூட்டமும் விரும்ப
உள்ளம் ஆதர வோங்கிட
   ஓங்குசீர்க் காழி
வள்ள லாரைத்தம் மனையிடை
   அமுதுசெய் வித்தார்.



In unison with the glory of the advent of the divine child
Groups of holy men thronged to his house;
In ever-glowing love and devotion, he feasted
The patron of lofty-Seerkazhi in his house.   

Arunachala Siva.

11658
General topics / Re: Tevaram - Some select verses.
« on: May 24, 2016, 09:08:49 AM »
Verse  26:


சென்று பிள்ளையார் எழுந்தரு
   ளுந்திருக் கூட்டம்
ஒன்றி அங்கெதிர் கொண்டுதங்
   களிப்பினால் ஒருவா
றன்றி ஆடியும் பாடியும்
   தொழுதெழுந் தணைவார்
பொன்ற யங்குநீள் மனையிடை
    யுடன்கொடு புகுந்தார்.


He joined the holy company of ht divine child
And bade them all a warm welcome.
In manifold ways he danced and sang
And made adoration as his joy knew no bounds.
Then with the divine child and the holy company
He came to his huge and auric mansion.

Arunachala Siva.   

11659
General topics / Re: Tevaram - Some select verses.
« on: May 24, 2016, 06:37:34 AM »
Verse 25:


கேட்ட அப்பொழு தேபெரு
   மகிழ்ச்சியிற் கிளர்ந்து
தோட்ட லங்கலுங் கொடிகளும்
   புனைந்துதோ ரணங்கள்
நாட்டி நீள்நடைக் காவண
   மிட்டுநற் சுற்றத்
தீட்ட முங்கொடு தாமுமுன்
   பெதிர்கொள எழுந்தார்.



Even as he heard this, he was happily thrilled;
He had the town decorated with flower-garlands,
Flags and festoons; he also set up
An extensive pandal to walk beneath its umbrage;
Then he rose up with his goodly kin to receive him.

Arunachala Siva.

11660
General topics / Re: Tevaram - Some select verses.
« on: May 24, 2016, 06:35:19 AM »
Verse 24:


நீடு சீர்த்திரு நீலகண்
   டப்பெரும் பாணர்
தோடு லாங்குழல் விறலியார்
   உடன்வரத் தொண்டர்
கூடும் அப்பெருங் குழாத்தொடும்
   புகலியர் பெருமான்
மாடு வந்தமை கேட்டுளம்
   மகிழ்நீல நக்கர்.

With Tiruneelakanda Yazhppanar
Of ever-growing renown, his wife
Whose koonthal was decked with blooms
And the great congregation of servitors
The lord of Pukali was camping close by.
Neelanakkar heard this news in delight great.   

Arunachala Siva.


11661
General topics / Re: Tevaram - Some select verses.
« on: May 24, 2016, 06:33:09 AM »
Verse 23:


பண்பு மேம்படு நிலைமையார்
   பயிலும்அப் பருவம்
மண்பெ ருந்தவப் பயன்பெற
   மருவுநற் பதிகள்
விண்பி றங்குநீர் வேணியார்
   தமைத்தொழ அணைவார்
சண்பை மன்னருஞ் சாத்தமங்
   கையில்வந்து சார்ந்தார்.



When he flourished in such great excellence,
To grace the world with the fruit of its tapas
The prince or Sanbai who was visiting the holy shrines
Of the Lord whose matted hair sports the celestial Ganga,
Arrived at Satthamangkai.

Arunachala Siva.

11662
General topics / Re: Tevaram - Some select verses.
« on: May 24, 2016, 06:30:27 AM »
Verse 22:


அன்ன தன்மையில் அமர்ந்தினி
   தொழுகும்அந் நாளில்
மன்னு பூந்தராய் வருமறைப்
   பிள்ளையார் பெருமை
பன்னி வையகம் போற்றிட
   மற்றவர் பாதம்
சென்னி வைத்துடன் சேர்வுறும்
   விருப்பினிற் சிறந்தார்.


When thus he joyously thrived, poised in love,
He heard of the manifold glory of the Brahmin-child
Of Poontharai, the eternal city.
A great desire to bow at his feet grew apace in him.

Arunachala Siva.

11663
General topics / Re: Tevaram - Some select verses.
« on: May 24, 2016, 06:25:39 AM »
Verse 21:


பின்பு முன்னையிற் பெருகிய
   மகிழ்ச்சிவந் தெய்த
இன்பு றுந்திறத் தெல்லையில்
   பூசனை இயற்றி
அன்பு மேம்படும் அடியவர்
   மிகஅணை வார்க்கு
முன்பு போலவர் வேண்டுவ
   விருப்புடன் முடிப்பார்.


His present joy far exceeded his former joy;
In abiding delight, he rendered limitless pooja for the Lord;
In love he willingly fulfilled as before the wish
Of all the loving servitors that came to him.   

Arunachala Siva.

11664




The first three verses of Ribhu Gita, Chapter 25, as done in Tamizh by Ulaganatha Swamigal and
translated into verses by Dr. H. Ramamoorthy and Nome read as under:-

(SUPREME LIBERATION BY THE BHAVA (CONVICTION) OF
THE PURE BRAHMAN)

In order that the Knowledge of the exalted undivided Supreme
 Brahman may be made firm and strong,
In this discourse, I shall speak to you again
About the bhava (conviction) of being the the pure Supreme.
If you have that bhava (conviction) as instructed,
The sankalpas and vikalpas of the mind,
Will cease without the least remnant.
Son! If they are destroyed, in the intellect that has eliminated
  sankalpas and vikalpas,
The perfectly full Knowledge shall arise.

*

I am, indeed of the nature of the Supreme Brahman, which is
 mere Consciousness alone.
I am, indeed of the nature of the Supreme Brahman, which is an
  expanse of Consciousness.
I am, indeed of the nature of the Supreme Brahman, which is
  blemish-less.
I am, indeed of the nature of the Supreme Brahman, which is
  ever without inter-space.
I am, indeed, of the nature of the Supreme Brahman, which is all
  reality.
I am, indeed ever of the nature of the Supreme Brahman, which
  is ever Bliss.
I am, indeed of the nature of the Supreme Brahman, which is
  only myself.
Be rid of vikalpas with such constant bhava (conviction)

*

         
I am, indeed of the nature of the Supreme Brahman, which is pure.
I am, indeed of the nature of the Supreme Brahman, which is the
  mass of Bliss.
I am, indeed of the nature of the Supreme Brahman, which is
  eternal.
I am, indeed of the nature of the Supreme Brahman, which is
  taintless.
I am, indeed of the nature of the Supreme Brahman, which is
  reality.
I am, indeed of the nature of the Supreme Brahman, which is
  changeless.
I am, indeed of the nature of the Supreme Brahman, which is
  nondual.
Be rid of the vikalpas with such bhava (conviction) always.

*

The original Sanskrit version contains 50 chapters as translated
by Sri Lingeswara Rao.  The Tamil version of Ulaganatha Swamigal
has got 44 chapters.  The contents are the same.  Only the rescensions are different.


(Source: The Song of Ribhu, Tr. Dr. H. Ramamoorthy and Nome.
Society of Abidance in Truth, California, USA.)

Arunachala Siva.

11665


Sri Devi Kaalottaram, Jnanachara Vichara Patalam, rendered in Tamizh verses by Bhagavan Ramana,
in 85 verses from Sanskrit Upa-Agama, (auxiliary scripture), is one of the lesser read or known of
Bhagavan's works, like the Atma Sakshatkara Patalam.

While I was away from comp. I wanted to go through these two books.  They are quite interesting and whatever has been spoken in these scriptures, Bhagavan Ramana was a living example.

Verse 12:

nivritto vishayajnaanaat nishkala jnaanataparah |
anicchanapi medhavee labhate mokshamakshayam ||

Being rid of the worldly knowledge, the great hero who has
acquired pure wisdom, in which there are no sense objects
and which is all pervading and without any form, will attain
immutable moksha without fail, even though he may have no
desire to attain liberation.

(Source: Tr. Sri Ramanasramam, Tiruvannamalai, 1998)

Arunachala Siva.

11666
(This article by Dennis Waite is a book excerpt.  This appears in April -June 2016 of Mountain Path.)

Theories of Creation:

A-U-M, Awakening to Reality, is a study of the Mandukya Upanishad and the  215 verse commentary
(Karikas) by Gaudapda, the Paramaguru of Adi Sankara.  Dennis Waite has become one of the leading lights
in the West with his clear and judicious approach to Advaita.  He has published a number of authoritative
books on Advaita and this latest book  now being excerpted in the magazine, is best available for seekers
who are looking for a reliable overview of traditional Advaita.

***

This is the topic most often associated with Gaudapada's work, with elements of the discussion occurring in
all four chapters, despite the fact that it does not occur explicitly in the Upanishad itself.   He introduces the
subject in Karika 1.6. although Karika 1.6-9 are ostensibly commentary on the sixth mantra of the Upanishad,
which talks about the macrocosmic aspect of the deep sleep state - Ishvara.  He addresses only the second
part of this mantra, which says 'This is the source of everything; assuredly the place of the arising and dissolution of all beings.'

contd.,

Arunachala Siva.                       

11667
Verse 10:(1)


புகவே தகேன்உனக் கன்பருள் யான்என்பொல்
    லாமணியே
தகவே எனைஉனக் காட்கொண்ட தன்மைஎப்
    புன்மையரை
மிகவே உயர்த்திவிண் ணோரைப் பணித்திஅண்
    ணாஅமுதே
நகவே தகும்எம் பிரான்என்னை நீசெய்த
    நாடகமே.



O my unpierced Ruby ! I am unfit to enter
The society of Your loving devotees.
Is it proper that You should make me Your servitor?
You elevate the poor and the lowly
And make the supernals their inferior in station.
O Father, O Nectar ! O Our Lord ! The play
You enact for me is truly mirth-provoking.

(The first decade completed)

Arunachala Siva.

11668
Verse  9:(1)


பவன்*எம் பிரான்பனி மாமதிக் கண்ணிவிண்
    ணோர்பெருமான்
சிவன்எம் பிரான்என்னை ஆண்டுகொண் டான்என்
    சிறுமைகண்டும்
அவன்எம் பிரான்என்ன நான்அடி யேன்என்ன
    இப்பரிசே
புவன்**எம் பிரான்தெரி யும்பரி சாவ
    தியம்புகவே.

(*Bhavan = one who makes everything; Bhuvan = the One who is effulgent and Space.)

 
Our Lord is Bhavan; He, the God of the celestial beings,
Wears the great and moist crescent as a chaplet;
Siva, my Lord, my meanness notwithstanding,
Claimed me and ruled me. ``He is our God!
I am His servitor!`` This is the guardian Bhuvan
Has granted me; thus will I proclaim it.

Arunachala Siva.

11669
General topics / Re: Abhirami Andati - verses and meanings:
« on: May 23, 2016, 10:16:26 AM »
Verse  31:



31: உமையும் உமையொருபாகனும், ஏக உருவில் வந்து இங்கு
எமையும் தமக்கு அன்பு செய்யவைத்தார், இனி எண்ணுதற்குச்
சமையங்களும் இல்லை, ஈன்றெடுப்பாள் ஒரு தாயும் இல்லை,
அமையும் அமையுறு தோளியர்மேல் வைத்த ஆசையுமே.

அபிராமித் தேவியே! நீயும், உன்னைப் பாகமாகவுடைய எம்பிரானும், ஆண்பாதி, பெண்பாதி என்ற நிலையில் காட்சியளித்ததோடு அல்லாமல், என்னை உங்களுக்குத் தொண்டு செய்யும்படியாகவும் அருள்புரிந்தீர்கள். ஆகவே எனக்கன்றி இனிச் சிந்திப்பதற்கு ஒரு மதமும் இல்லை. என்னை ஈன்றெடுக்க ஒரு தாயும் இல்லை. வேய் (மூங்கில்) போன்ற தோளையுடைய பெண்ணின் மேல் வைத்த ஆசையும் இல்லாமல் ஒழிந்தது.

Devi Abhirami!  You and Your concorporate Siva, my Lord are appearing as male and female halves.
You have shown this form to me.  You have also made me to do service to You. Hence there is no
religion to think about. There is no mother to beget me.  I have also overcome my desire for women
with bamboo like shoulders.

contd.,

Arunachala Siva.

11670
The final verse says:

Our reward was to wear the garment that never wears out.
Our reward was to possess as 'I' the one who is present everywhere.
Our reward was to have our false devotion become the true.
My dear companion, this is the life bestowed by our benevolent Guru.       (5)

'The garment that never wears out' is Chidakasa, the space of consciousness.

After his realization Tattuvaraya subsequently spent much of his time absorbed in the Self.
Sorupananda knew his disciple had a great talent for composing Tamizh verses and wanted him
to utilize it.  However, to accomplish this, he knew he had to coax him out of his near perpetual
Samadhi state. This is how the story unfolds in the traditional version of Tattuvaraya's life.
(See the 1953 edition of Tattuvaraya's Paduturai, published by Chidambaram Ko. Chita.
Madalayam.)

contd.,

Arunachala Siva. 

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