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Messages - Subramanian.R

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General topics / Re: Tevaram - Some select verses.
« on: December 03, 2015, 02:44:08 PM »

பூதிப் புயத்தர் புயத்தில்
    சிலந்தி புகலுமஞ்சி
ஊதித் துமிந்த மனைவியை
    நீப்பவுப் பாலவெல்லாம்
பேதித் தெழுந்தன காணென்று
    பிஞ்ஞகன் கேட்டுமவன்
நீதித் திகழ்சாத்தை நீலநக்
    கன்னெனும் வேதியனே. (31)

Neelanakka Nayanar:

In famed Saattamangkai, the Vedic Neelanaakkar
As he performed Abhisheka with, holy ash on
His shoulders, found a spider on Lord?s lings
His spouse blew it away. He bade her stay away,
Divining in a dream, of her suspect act, he saw
Blisters over lord?s mien barring the blown spot
He fetched her to temple soon.

Arunachala Siva.

Inconclusiveness / Conclusiveness of Spiritual Reality:

Science goes about establishing reality based on the method of induction, as detailed in Part I.
The method entails one level of reality, to be superseded by another as knowledge grows,
indefinitely. The reality inferred by science is is hence inherently inconclusive.

The case of spiritual reality would look somewhat analogues. As stated above, we at first accept
the srishti-drishti vada.  But after close examination, find drishti-srishti to be superior.  Upon
further pondering, we notice even drishti-srishti to be not free from defects. For instance, it does
not tell how it is that the unreal is projected from the real.  The ajata vada (non origination theory)
is then pressed into service. It says there is no creation, no creator, no ignorance, no seeker, none
who realized, and so on. What is, is. That is the whole truth.  It cannot be negated, since in order that
one negate it, one should admit that one is, thereby nullifying one's original negation.

What ajata vada proclaim is an 'absolute' Reality,  beyond which it is impossible to conceive anything.
In this respect, spirituality stands superior to science. While scientific reality is inherently inconclusive,
spiritual reality points to a Reality that is conclusive and final.


Arunachala Siva.           

General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 03, 2015, 11:51:05 AM »

In the eighth chapter we stated the characteristics for the Atman  -- that Atman is of a nature
contrary to the three bodies, that the Atman is the witness of the three states of waking, dream
and deep sleep,  that the Atman is distinct from the five sheaths, and that the Atman is Sat-
Chit-Ananda.  Of these doctrines, we discussed in detail the subject of the Atman being different
from the three bodies  - the gross body, the subtle body, and the causal body.

Now in this ninth chapter we shall discuss in detail the topic of Atman being the witness of the
three states.   The mind is constituted of three gunas of nature, (Prakriti) -  Sattva, Rajas, and
Tamas. But the Sattva-guna can have a dominant position in the mind.  Only a mind that is
Sattvika can be helpful in knowing the Atman, not one dominated by the other two gunas.
The Sattva guna is extremely subtle. Rajo guna makes the mind fickle that is, unsteady by
attracting it to all external objects. Tamo guna is extremely gross and makes the mind dull.
A subtle entity can penetrate any subtle region, but the gross  object like a pillar cannot
penetrate such regions. In a wavering or unsteady light, subtle states cannot be perceived,
as can be done in a steady flame.  In the same way, neither a mind characterized by grossness
on account of Tamas, nor an unsteady mind characterized by the domination of Rajas can be
helpful in gaining the knowledge of the Atman.  Only a Sattva-dominated mind,  characterized   
by the steadiness, unfailing vigilance and extreme subtlety, can be helpful in this.  So hear with
attention what I am going to say.


Arunachala Siva.


General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 03, 2015, 11:36:45 AM »
The answer continues...

The irrefutable conclusion that comes from this reasoning and example is this:  the Atman is of the
nature of existence as the rope in the rope snake example. It is of the nature of Chit, spiritual
luminosity, as the Sun in the pot-and-sun example.  It is of the nature of bliss like nectar in the
nectar-and-poison example.  But the 'I' consciousness that is falsely identified as the Atman  in all
these is as false as the snake seen in the rope, as inert as the pot seen in the pot-and-sun example
and as harmful as the poison in the nectar-poison example.  The Atman is thus of a contrary nature
from the 'I' sense, from the body sense complex and the world that accompanies the 'I' sense.
He who knows this truth from the teachings of a competent teacher becomes unattached.  He becomes
conscious that he is the Atman and Atman alone, and not anything of an opposite nature. Such a
person has fulfilled the object of life, he is the liberated one.  This is the essential purport of all Vedanta.


Arunachala Siva.   

General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 03, 2015, 11:23:40 AM »
Are there example of bliss and sorrow?

Amrta (nectar) is of the form of happiness and will give happiness to all who drink it.  On the other
hand, the deadly poison known as Kala-kuta is of the very form of sorrow and causes sorrow to
anyone who takes it,  Between Amrta and Kala kuta there are five forms of differences in their
name and effect.  In the same way, the nature of bliss is not present in sorrow caused by the
three fold miseries mentioned above and these three fold miseries are not present in the blissful
Atman. From this you should understand the difference of bliss and sorrow in their name and form.


Arunachala Siva.

General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 03, 2015, 11:18:10 AM »
The answer continues....

Now I shall show the difference between bliss and sorrow.  Ananda is characterized by unlimited-ness
(Nirupadhika), unsurpassable-ness (Niratisayvata) and permanence (Nityatava).  Nirupadhika means
its regeneration requires the help of no other factor.  Nratisaya means what cannot be surpassed by
any other joy different from it. Nitya means everlasting.  Such joy is called Ananda.  In contrast to this,
is sorrow.  Sorrow is what hurts the mind.  It is also the experience of frustration felt when one's
desire conflicts with another's desires.  This is of three kinds - Adhyatmika, Adhibhautika and Adhidaivika.
Adhyatmika means those sorrows caused by one's bodily diseases resulting from the decay and degeneration
of one's physical organs.  Adhibhautika means sorrows caused by external material elements and by
dangerous creatures like tigers, serpents, etc.,  Adhidaivika means sorrows caused by the divine factors
like excessive rainfall, insuffiicient rain fall, thunder, lightning etc.,


Arunachala Siva.           

General topics / Re: Tevaram - Some select verses.
« on: December 03, 2015, 08:55:52 AM »

தனமா வதுதிரு நாவுக்கரசின்
    சரண மென்னா
மனமார் புனற்பந்தர் வாழ்த்திவைத்
    தாங்கவன் வண்டமிழ்க்கே
இனமாத் தனது பெயரிடப் பெற்றவ
    னெங்கள் பிரான்
அனமார் வயல்திங்க ளூரினில்
    வேதியன் அப்பூதியே. (30)

Appothi Adigal:

Swan  swum field girt Thingaloor: There
Appothi, Andhanar clan  born, took Naavukkarasar
As his lord. The offerings made to others is
Surrender to Lordship of Naavukkarasu. Thus he
Thought and put up cool water booths and served;
In fealty to his Lord's Tamizh, he named his sons after him.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: December 03, 2015, 08:53:05 AM »

நம்பன் திருமலை நான்மிதி
    யேனென்று தாளிரண்டும்
உம்பர் மிசைத்தலை யால்நடந்
    தேற வுமைநகலும்
செம்பொன் னுருவனெ ன்அம்மை
    யெனப்பெற் றவள்செழுந்தேன்
கொம்பி னுகுகாரைக் காலினின்
    மேய குலதனமே. (29)

Karalkkal Ammaiyar:

Would it become a devotee to walk on foot over
The sacred Kailash  Thinking thus, she decided
To walk on head, the knowing head  seeing her
Consort Uma smiled; whereupon the ruddy gold
Miend father declaimed : Mother that begot me!
Rich Honey! Weal of supreme clan of Karaikkal rich with groves.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: December 03, 2015, 08:48:47 AM »

சிறைநன் புனல்திரு நாவலூ
    ராளி செழுங்கயிலைக்
கிறைநன் கழல்நாளை யெய்து
    மிவனருள் போற்றவின்றே
பிறைநன் முடிய னடியடை
    வேனென் றுடல்பிரிந்தான்
பிறைநன் மலர்த்தார் மிழலைக்
    குறும்ப னெனுநம்பியே. (28)

Mizhalaik Kurumbar Nayanar:

Mizhalaik Kurumpar is a vehement servitor
Of Sundarar, He attained Siddhis many,
Knowing in advance of Sundarar's sojourn to Kailash,
From Holy Vanchaikkalam, through His Gnostic
Prognosis, in a rivaling frenzy; yoked his thought
Even with the Primordial, and got at crescent - crested lord, well before.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: December 03, 2015, 08:45:24 AM »

அருந்தமி ழாகரன் வாதி
    லமணைக் கழுநுதிமேல்
இருந்தமிழ் நாட்டிடை யேற்றுவித்
    தோனெழிற் சங்கம்வைத்த
பெரும்தமிழ் மீனவன் தன்அதி
    காரி பிரசமல்கு
குருந்தவிழ் சாரல் மணமேற்
    குடிமன் குலச்சிறையே. (27)

Kulachirai Nayanar:

Kulachirai of Manalmelkuti was Pandya's
Minister, with fish- flag  game. Samana*
Sept surged sinisterly. He brought dear  Tamizh
Graced Sambandhan to the land
Had him argue Samanas* out and as in terms
Of challenge, the vanquished were put in stakes.

(* Jains)

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: December 03, 2015, 08:41:24 AM »

மணியினை மாமறைக் காட்டு
    மருந்தினை வண்மொழியால்
திணியன நீள்கத வந்திறப்
    பித்தன தெண்கடலில்
பிணியன கல்மிதப் பித்தன
    சைவப் பெருநெறிக்கே
அணியன நாவுக் கரையர்
    பிரான்தன் அருந்தமிழே. (26)

Tiru Navukkarasar - contd.,

He is gem like one; He is ambrosia divine
Of Maamaraikkatu; Him with fecund Tamil
Verses he sang to open the godly gates;
Samanas* laid him bound to a rock into the seas;
The rock turned float and lifted him;
These proved Naavukkarasar?s Tamizh as a divine ornament.

(*  Jains)

Arunachala Siva.


General topics / Re: Tevaram - Some select verses.
« on: December 03, 2015, 08:38:40 AM »

நற்றவன் நல்லூர்ச் சிவன்திருப்
    பாதந்தன் சென்னிவைக்கப்
பெற்றவன் மற்றிப் பிறப்பற
    வீரட்டர் பெய்கழற்றாள்
உற்றவ னுற்ற விடம்அடை
    யாரிட வொள்ளமுதாத்
துற்றவன் ஆமூரில் நாவுக்
    கரசெனுந் தூமணியே. (25)

Tiru Navukkarasar

Aamoorist Naavukkarasu was a pure gem;
He attained weal wearing the fair feet of Lord
Of Nalloor on His Head. For birth, birth chain
To break, lord of Virattanam helped him,
Though he was fed on venom- food by evil
Amanas*, he by Lord?s grace, remained firm.

(*  Jains)

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: December 03, 2015, 08:36:20 AM »

நிதியார் துருத்திதென் வேள்விக்
    குடியாய் நினைமறந்த
மதியேற் கறிகுறி வைத்த
    புகர்பின்னை மாற்றிடென்று
துதியா வருள்சொன்ன வாறறி
    வாரிடைப் பெற்றவன்காண்
நதியார் புனல்வயல் நாவலர்
    கோனென்னும் நற்றவனே.(24)

Sundaramurti Naayanaar

Forgetting, the king of Naavalur, took cues
From Tirutturathi near Velvikkuti where lord
Arivaar heard his plea and prayer proper
To be rid of ills  (a sign to draw him towards lord)
Then, he took a holy dip in the sacred pool
North of Turutti and attained all good thoroughly fair.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: December 03, 2015, 08:31:47 AM »

குலமே றியசேய்ஞலூரிற்
    குரிசில் குரைகடல்சூழ்
தலமே றியவிறற் சண்டிகண்
    டீர்தந்தை தாளிரண்டும்
வலமே றியமழு வாலெறிந்
    தீசன் மணிமுடிமேல்
நலமே றியபால் சொரிந்தலர்
    சூட்டிய நன்னிதியே. (23)

Chandikeswara Naayanaar

Chandi of Seignaloor from choice clan,
Tended cattle; saw a sudden linga risen;
For its holy mien, he lavished all the milk of
The milch  cows uberous. His father furious kicked
Off those pails of milk; and Chandi chopped
His father?s leg with Mazhu*. Lord blessed him with opulence and title.

(*an axe, which appeared in place of his stick.)

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: December 03, 2015, 08:29:25 AM »

மண்டும் புனற்சடை யாந்தமர்
    தூசெற்றி வாட்டுவகை
விண்டு மழைமுகில் வீடா
    தொழியின்யான் வீவனென்னா
முண்டம் படர்பாறை முட்டு
    மெழிலார் திருக்குறிப்புத்
தொண்டன் குலங்கச்சி யேகா
    லியர்தங்கள் தொல்குலமே.(22)

Tirukkuripputtondar Naayanaar

Tirukkuripputtondan of Kanchi Ekaaliyar devoted to fulling
Clocks of servitors; Lord to try him, in servitors
Guise, on a rainy day gave His rests,
Thondan could not bleach and dry
And hand over in time, whereupon he dashed his
Brains on the fulling stone. Lord, appeared and spirited him away to His abode.

Arunachala Siva.

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