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12031
General topics / Re: Tevaram - Some select verses.
« on: November 23, 2015, 08:35:52 AM »
Tiru Irattai Mani Malai:


Verse 1:


கிளர்ந்துந்து வெந்துயர் வந்தடும்
    போதஞ்சி நெஞ்சமென்பாய்த்
தளர்ந்திங் கிருத்தல் தவிர்திகண்
    டாய்தள ராதுவந்தி
வளர்ந்துந்து கங்கையும் வானத்
    திடைவளர் கோட்டுவெள்ளை
இளந்திங் களும்எருக் கும்இருக்
    குஞ்சென்னி ஈசனுக்கே (1)



KARAIKKAL AMMAIYAAR-  TIRU IRATTAI MANI MAALAI

Tiruccirrambalam

1.   O, languishing heart, caused by prior deeds
Woe-struck, the pangs of birth body forth
In dense grief; you don?t need to fear this.
Give up this wilting. Ceaseless, bow unto
The Lord-that wears the welter-bourne?s
Horned moon a crescent moon, Ganga celestial
And madar blooms on His crest, -to be
Unwearied, unwilting, bent on ever.

Arunachala Siva.

12032
General topics / Re: Tevaram - Some select verses.
« on: November 23, 2015, 08:31:47 AM »
The decades 2,3 and 4 are from Karaikkal Ammaiyar:

I shall give one verse from each:

Tiru Alankattau Mootha Tirupadigam:

Verse 1:

கொங்கை திரங்கி நரம்பெ ழுந்து
    குண்டுகண் வெண்பற் குழிவ யிற்றுப்
பங்கி சிவந்திரு பற்கள் நீண்டு
    பரடுயர் நீள்கணைக் காலோர் வெண்பேய்
தங்கி யலறி யுலறு காட்டில்
    தாழ்சடை எட்டுத் திசையும் வீசி
அங்கங் குளிர்ந்தன லாடும் எங்கள்
    அப்ப னிடந்திரு ஆலங் காடே. (1)

Kaaraikkaalammaiyaar

Tiru aalangkaattu Mootta Tiruppatikam Mutal Tiruppatikam

Tiruccirrambalam

1.With bosoms dried up, nerves inflamed,
Eyes holed, sans many teeth, stomach caving,
Hair turning tan, carnassials jutting out,
Ankles twitching up, a long legged female ghost,
Trails and wails in the parched woods;
There, with low hanging locks lashing airts eight,
In holy Aalangkaatu, dances our Father
Radiating cool forsooth through every limb. (1)


Arunachala Siva.

12033
General topics / Re: Tevaram - Some select verses.
« on: November 23, 2015, 08:27:05 AM »
We now come to Tiru MuRai  11:

Verse 1:

This is a poem written by Siva Himself, to the king in Madurai, to give some gold and other things,
to Banapathran, a Siva devotee and a poor person,  a  person who was in need of money for his wedding.


மதிமலி புரிசை மாடக் கூடற்
பதிமிசை நிலவு பால்நிற வரிச்சிற
கன்னம் பயில்பொழில் ஆல வாயின்
மன்னிய சிவன்யான் மொழிதரு மாற்றம்
பருவக் கொண்மூப் படியெனப் பாவலர்க்

கொருமையின் உரிமையின் உதவி ஒளிதிகழ்
குருமா மதிபுரை குலவிய குடைக்கீழ்ச்
செருமா உகைக்கும் சேரலன் காண்க
பண்பால் யாழ்பயில் பாண பத்திரன்
தன்போல் என்பால் அன்பன் தன்பாற்

காண்பது கருதிப் போந்தனன்
மாண்பொருள் கொடுத்து வரவிடுப் பதுவே.


Thirumukappasuram

Elegant is Aalavaai with milk-white-moon-lit swans
Feathering, situate in the city where cluster towers
Soused in selene-sheen. There dwell I lasting
Sivan, the Lord fostering Logos
Variating it in the city of confluence.
Behold, King Cheramaan
Astraddle on the war-steed,
Neath the paraselene, presenting in mercy,
Like rain cloud, aplenty to the poets!
Banapathran the yaaz-ist, King-like
Is an ardent servitor dear, in for darshan.
Grant him riches great, bid him back again.

Arunachala Siva.

12034
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 23, 2015, 07:02:36 AM »



One day Bhagavan Ramana narrated the story of Maschendra Nath.  He used to go everyday to
the town and say to people "For two Pooran Polis [ a sweet made out of wheat flour and jaggery
and ghee], I shall confer you Brahmam."  Nobody cared.  At last one Goraknath came to know of
this offer of M. Nath and offered to bring the Polis.  He went into the town got up a tall tree, hung
from the branches head downwards, and made a disciple to lit up a fire beneath and sit by the side.
The whole town swarmed around and wondered: What a great tapsvin he must be.  The disciple
said that Gokarnath would accept only a bhiksha where a thousand persons would be fed
with the best Pooran Polis.  This was readily arranged. Gokarnath then climbed down from the tree,
took only two Pooran Polis and ran to Maschendra Nath.  He told the people:

"You have fed the thousand persons.  I shall now take these two Polis and offer it to Ganga.  He
then told Maschendra Nath: "Now I have brought two Pooran Polis.  Confer me Brahmam." 
Maschendra Nath then made several pieces, of the Polis by biting here and there,  and threw the
pieces to dogs and birds and the river.  He then gave one piece to Gokarnath and took one piece
for himself.  Both then disappeared into the thin air.    Maschendra Nath thus gave Brahmam to
Gokarnath.

(Source: Day by Day, 15.2.1946.)

Arunachala Siva.   

12035
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 23, 2015, 06:57:09 AM »


Palakottu  - Just behind Mother's Temple.  There is a small gate to enter the bushy forest area.
After about 100 meters, you can see some cottages.  This is where Annamalai Swami, Chadwick
and other great men stayed.  There is a Samadhi for Annamalai Swami.

Guru Murtham -  This is in Vetta Valam Road, about 3kms from Asramam inside the town.
There is a Samadhi for Guru Jnana Desikar, with a Siva Lingam.  Here Bhagavan and a few
others stayed for 6 months, when there was no water in Virupakshi Cave area.  There is a
small temple, which is often closed.  You have to check up with nearby houses.  In one of the
houses, there is a key, they will come and open the shrine.  You can take some camphor
and light it there.  You may pay some amount for the house people since they invariably buy oil
for the lamp.

Isanya Math -  This is on Giri Valam, main road.  Towards the end, you have to take a deviation
for about 200 meters.and you can see Isanya Desikar Math, which is managed by Kovilur Math.
The trust member stays in the adjacent house, where there is a Veda Patasala.  Here is where
Isanya Jnana Desikar attained Samadhi.  Bhagavan Ramana went for lunch one day, on the
compulsion of the then Kovilur Math Head, who took him in a bullock cart, literally lifting
Bhagavan up!  Bhagavan Ramana went there, had a lunch and gave a small extempore discourse
to students on Bhagavad Gita.  He was hardly 25 at that time.

Arunachala Siva.   

12036
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 23, 2015, 06:52:43 AM »


There are about 10 places all in Tiruvannamalai where Bhagavan Ramana stayed between a
few hours to many days.  These are apart from Virupaksha Cave and Skandasramam.  There is
a small old Tamizh book, with back ground stories about each place and the rough period during
which Bhagavan Ramana stayed.  Bhagavan never left Tiruvannamalai for 54 years!  So all
these places are either in town or in the Hill.  I shall soon write about each one of them, Bhagavan willing.

Arunachala Siva.

12037
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 22, 2015, 05:56:19 PM »
How will this misery be effaced?

When the body ceases to be, misery will be effaced; when the Karmas are exhausted, the body
will be effaced.  Karma ceases to exist, when the passion, anger, and the like are overcome; when
the I-sense is annihilated, there will be no more passion and anger.  When in-discrimination ceases,
the I-sense also will cease; when ignorance is overcome, in-discrimination also will disappear. The
only way to efface ignorance is the firm establishment in the conviction, regarding the non dual Brahman,
which means the conviction, aham brahmasmi, I am Brahman or Tat tvam asi,  Brahman is myself.
Through the hearing and cogitation of these Mahavakyas, of the Upanishads, knowledge dawns
and ignorance disappears, just as darkness disappears spontaneously with the dawning of the Sun.
There is no other way to overcome ignorance.

contd.,

Arunachala Siva.               

12038
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 22, 2015, 04:51:49 PM »
The answer continues....

So ignorance cannot be non different, i.e.it will have to be accepted as identical with Atman.
As it would be contradictory to say that ignorance is both identified and different from the Atman,
such a concept also cannot be adopted.  For all these reasons, ignorance cannot be described
in any way. It is Anirvachaniya - indescribable by any word or concept.

From this beginning-less ignorance have come successively, indiscrimination, I-sense, and passions;
from these, action; from action, the body; and from the body, misery of the cycles of birth and deaths
attributed to the Atman springs from the above described chain and effects.

contd.,

Arunachala Siva.           

12039
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 22, 2015, 04:42:55 PM »
How and why is it so?

It is not real because it is destroyed by the knowledge of Truth.  It is at the same time not untrue
like objects by expressions like a hare's horn, a man's horn, sky flower, etc., Still all men feel
that they are not ignorant. As these two apprehensions, non knowledge and knowledge, are
contradictory, you cannot call it a combination of both these.

The gross sky is subtle (invisible); subtler still is the sky not five folded (Apanchikara Akasa); yet
subtler are the three Gunas of Prakriti; still more subtle is ignorance.  As it is the cause of the
most subtle entity (i.e three Gunas), ignorance cannot be conceived as having parts. But you
cannot say it is part-less, as it evolves into this gross universe with innumerable forms of objects.
As part-less-ness, subtlety and gross objectivity are contradictory of imperceivable subtlety and
gross objectivity.

If you say that ignorance is different from the Atman, such a statement would contradict the Sruti,
which sets forth non duality.  As there can be no existence-consciousness apart from the Atman,
who covers all existence, ignorance cannot be different from the Atman. But if it is stated that
ignorance is not different but one with Atman, it will contradict Srutis, para asya saktir vividhaiva
sruyate, Its supreme power is varied. If ignorance is considered as not different from Brahman,
i.e.characteristics of Brahman, and sentiency of Maya.  You will have to say that terms like
Avidya denote the Atman and Atman which is generally accepted as Existence Knowledge Bliss,
will become the seat of untruth, inertness and misery.

contd.,

Arunachala Siva.                       

12040
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 22, 2015, 04:26:01 PM »
What is the inherent nature (Swarupa Lakshana) of the ignorance?

This cannot be determined exactly.  For it is not real nor unreal, nor a combination of reality
and unreality.  It is not with parts, nor without parts, nor a combination of part and part-less-ness.
It is not different, nor non different, nor a combination of differences and non difference.  It is
indeterminate (Anirvachaniya), something that cannot be defined in any way.

Contd.,

Arunachala Siva.   
   

12041
General Discussion / Re: Laghu Vasudeva Mananam:
« on: November 22, 2015, 03:58:21 PM »
How can this be so?  It seems illogical>

No. There are examples to prove this. Antecedent non existence (Prag-abhava) of an entity,
though beginning-less, can end when that entity comes into existence. For example, a pot
did not exist from beginning-less time but its non existence ends when the pot comes into existence.
When it is destroyed as an entity it is destroyed for ever and is never seen.  This is called  eternal
non existence after destruction, (Pradhvamsaaabhavaa)  as distinguished from antecedent non existence.
Of these entities, the first can have no beginning, but ends in eternal non existence. Besides, there are
many diseases whose real cause is not known, but are cured by proper treatment.  In the same way,
even if we do not know the root cause of ignorance, experience proves that it can be effaced by the
illumination that is gained through the teachings of Vedanta.

contd.,

Arunachala Siva.             


12042
The farther a galaxy is from us, the faster it moves away from us.  Some of the galaxies farthest
from us, have already exceeded the speed  of light.  They are said to have crossed the 'particle horizon'
in that no signal from them can never reach us, and so we can never know anything whatever of
their present or future existence.  They may be said to belong to a 'world' of their own, practically
non existent to us.  Logically, it would seem possible, that the universe consists of many such disconnected
'worlds'. 

Matter that we normally encounter emits radiation, a small part of which is in the form of visible light.
The rest can be detected by instruments.  Such matter is called 'luminous' matter.  This matter by itself
is unable to account for the levels of gravitation and certain other effects observed in the universe.  Hence
another kind of matter is hypothesized to exist to account for these discrepancies.  We have no direct
knowledge of it, as we do not find any measurable radiation from it.  It is therefore called 'dark matter'.

Gravitational forces exerted by matter, luminous and dark, are normally expected to effect a steady
slowing down of the expansion of the universe.  But actual observation shows the opposite.  It leads
us to suspect the presence of some other influence like an 'anti gravity'  that more than offsets the
effect of gravity.  This unseen influence is thought to be a property of space itself, and the energy
associated with it is called 'dark energy'. 

Einstein's theory considers matter as condensed energy.  If we take the energy so associated with the
entire luminous and dark matter contained in the universe, and add to it the dark energy, we get
the total energy present in the universe.  Estimates show that of the total energy, luminous matter
contributes about 5%, dark matter 27% and dark energy 68%.   Thus, of the total energy in the
universe, an overwhelming proportion, as much as 95%  comes from parts that are out of bounds
to our normal experience.

contd.,

Arunachala Siva.
             

12043
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: November 22, 2015, 11:01:48 AM »
The Best of Friends:

continues...

Several months had by then passed since he had read Paul Brunton's A Search in Secret India,
whose descriptions of Bhagavan and His life were illustrated  by a couple of photographs.  So,
although mere words and pictures could never prepare you for the impact of seeing the Maharshi
in the flesh,  Chadwick did arrive that first morning with some idea of what to expect.  On His side,
Bhagavan would have known that an Englishman was due to appear that day, eager to make spiritual
progress under His guidance; for Chadwick had written in advance to make the arrangements, and his
letters may even have revealed some details of his religious background and development.  If so,
they would have made fascinating reading.

Chadwick had become spiritually inclined at the age of 16, whilst attending St. Edward's, a highly
religious public school in Oxford.  By the time he moved down to the road to The Queen's College
at the age of 19,  he had made up his mind to become a priest.  In this he would be following
not only in the footsteps of his father, but of both grandfathers as well. If he had been born in their
era, the devout young man would surely have gone ahead and been ordained, but the time Chadwick
started university in 1909. the intellectual and spiritual landscape had changed beyond all recognition.
As science raced into the future, so the figure of Jesus Christ receded into history. The more we learnt,
the less omniscient and godly Our Lord appeared.

contd.,

Arunachala Siva. 
                         

12044
General topics / Re: Tevaram - Some select verses.
« on: November 22, 2015, 09:09:20 AM »
29.  Sarva Vyapaham:


Verse 1:


ஏயும் சிவபோகம் ஈதன்றி ஓர் ஒளி
ஆயும் அறிவையும் மாயா உபாதியால்
ஏய பரிய புரியுந் தனைஎய்தும்
சாயும் தனது வியாபகந் தானே. (1)


When Jiva Unites in Siva

Siva Bhoga there will be;
Like it will be added a Light
That suffuses sentient knowledge;
The body by Mayaic experience harassed,
Will yours be, controlled full;
The Jiva`s pervasiveness
Will everywhere spread.


(the 9th part completed.)

Tiru Mantram of Tirumoolar concluded.)

Arunachala Siva.

12045
General topics / Re: Tevaram - Some select verses.
« on: November 22, 2015, 08:55:57 AM »
28. Sthothram:


Verse 1:


மாயனை நாடி மனநெடுந் தேர்ஏறிப்
போயின நாடறி யாதே புலம்புவர்
தேயமும் நாடும் திரிந்தெங்கள் நாதனைக்
காயமின் நாட்டிடைக் கண்டுகொண் டேனே. (1)



Lord is in Body Land

Mounting the Chariot of Mind
They seek the Divine Juggler;
Knowing not whither He went,
They bewail;
Wandering in lands kingdoms far and near,
I saw Him in this fleeting Body-Land.

Arunachala Siva.   

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