Messages

12496

General topics / Re: Tevaram - Some select verses.

« on: December 01, 2015, 08:35:19 AM »

2.



செப்பத் தகுபுகழ்த் தில்லைப்
    பதியிற் செழுமறையோர்
ஒப்பப் புவனங்கள் மூன்றினும்
    உம்பரின் ஊர்எரித்த
அப்பர்க் கமுதத் திருநடர்க்
    கந்திப் பிறையணிந்த
துப்பர் குரிமைத் தொழில்புரி
    வோர்தமைச் சொல்லுதுமே. (2)



Tillaivaazh Andhanar*


In the especial Thillai urb mentioned, live Andhanars*
Competent to chant the potent Vedas hid. Likewise
Are the chosen three Thousand Tillaiyers, serving in rightful
Fealty to the Lord Siva of coral red hue and crescent
Adorned, adance, and known as the burner of the triple
Citadels swanning about. That Three Thousand we bow into.

(*the 3000 brahmins who lived and did pujas for Chidambaram Nataraja)

Arunachala Siva.

12497

General topics / Re: Tevaram - Some select verses.

« on: December 01, 2015, 08:30:42 AM »

Nambi Andaar Nambi - Tiruth Thondar Tiru Andati:*


பொன்னி வடகரை சேர்நாரை
    யூரிற் புழைக்கைமுக
மன்னன் அறுபத்து மூவர்
    பதிதேம் மரபுசெயல்
பன்னஅத் தொண்டத் தொகைவகை
    பல்குமந் தாதிதனைச்
சொன்ன மறைக்குல நம்பிபொற்
    பாதத் துணைதுணையே. (1)



Invocation

Pollaappillayaar with His holed proboscis
Gracing entempled in Tiru Naaraiyoor on the North,
Of Kaveri cite the three and sixty Naayanmaars?
Land and country, clan and craft; and the classified
Holy servitor ship is indited by the Vedic Nampi
In anaphoretic strain. His auric feet escort us.

(* This is the source poems for Sekkizhar's Periya Puranam)


I propose to give all the verses and the English rendering.
 
Arunachala Siva.

12498

General topics / Re: Tevaram - Some select verses.

« on: December 01, 2015, 08:27:18 AM »

Nambi Andar Nambi -  Koil Tirup PaNNiyar Virutham:


நெஞ்சந் திருவடிக் கீழ்வைத்து
    நீள்மலர்க் கண்பனிப்ப
வஞ்சம் கடிந்துன்னை வந்திக்கி
    லேன்அன்று வானருய்ய
நஞ்சங் கருந்து பெருந்தகை
    யேநல்ல தில்லைநின்ற
அஞ்செம் பவளவண் ணா வருட்
    கியானினி யாரென்பனே (1)



My heart I haven't submitted to your holy feet lotuses,
Nor I with tearful eyes could shun deceptions
And worship you. Once, for celestial beings to survive, you
Ate the haalahaalam venom. O coral red-hued one
Dancing at Holy Thillai Spatium. Your soul grace I seek; naught else.

Arunachala Siva.

12499

General topics / Re: Tevaram - Some select verses.

« on: December 01, 2015, 08:24:07 AM »

Nambi Andar Nambi -  Tiru Naraiyur Vinayakar Irattai Mani Malai:


என்னை நினைந்தடிமை கொண்டென் இடர்கெடுத்துத்
தன்னை நினையத் தருகின்றான் - புன்னை
விரசுமகிழ் சோலை வியன்நாரை யூர்முக்கண்
அரசுமகிழ் அத்திமுகத் தான். (1)



Me He minds and takes forthwith; removes hurdles
And grants Grace as thought upon  He is;
The first of the Triple-eyed, abiding in Naaraiyur
Beneath the ficus in a grove of Punnai and Magizham.


Arunachala Siva.

12500

General topics / Re: Tevaram - Some select verses.

« on: December 01, 2015, 08:19:50 AM »

Pattinathu Adigal -  Tiruvotriyur Oru Pa Oru Pahthu:



இருநில மடந்தை இயல்பினின் உடுத்த
பொருகடல் மேகலை முகமெனப் பொலிந்த
ஒற்றி மாநகர் உடையோய் உருவின்
பெற்றியொன் றாகப் பெற்றோர் யாரே
மின்னின் பிறக்கம் துன்னும்நின் சடையே

மன்னிய அண்டம்நின் சென்னியின் வடிவே
பாவகன் பரிதி பனிமதி தன்னொடும்
மூவகைச் சுடரும்நின் நுதல்நேர் நாட்டம்
தண்ணொளி ஆரம் தாரா கணமே
விண்ணவர் முதலா வேறோர் இடமாக்

கொண்டுறை விசும்பே கோலநின் ஆகம்
எண்திசை திண்தோள் இருங்கடல் உடையே
அணியுடை அல்குல் அவனிமண் டலமே
மணிமுடிப் பாந்தள்நின் தாளிணை வழக்கே
ஒழியா தோடிய மாருதம் உயிர்ப்பே

வழுவா ஓசை முழுதும்நின் வாய்மொழி
வானவர் முதலா மன்னுயிர் பரந்த
ஊனமில் ஞானத் தொகுதிநின் உணர்வே
நெருங்கிய உலகினில் நீர்மையும் நிற்றலும்
சுருங்கலும் விரிதலும் தோற்றல்நின் தொழிலே

அமைத்தலும் அழித்தலும் ஆங்கதன் முயற்சியும்
இமைத்தலும் விழித்தலும் ஆகும்நின் இயல்பே
என்றிவை முதலாம் இயல்புடை வடிவினோ
டொன்றிய துப்புரு இருவகை ஆகி
முத்திறக் குணத்து நால்வகைப் பிறவி

அத்திறத் தைம்பொறி அறுவகைச் சமயமோ
டேழுல காகி எண்வகை மூர்த்தியோ
டூழிதோ றூழி எண்ணிறந் தோங்கி
எவ்வகை அளவினில் கூடிநின்று
அவ்வகைப் பொருளும்நீ ஆகிய இடத்தே.



Tidal sea, veiling Dame Earth vast,
Is her natural cingulum. Prefacing
The Otri you are luminous fair, who has
Seen thy form in full. Like the effulgent
Flash look your long locks ruddy
This statant universe is your head state.
Fire, Sun and Moon are your eyes trine.
Your cool pearly string is but stars throng.
Your embodiment is celestial beings spatial habitat.
The eight airts are your sturdy shoulders
The well - decked fore-laps are a mandala
Of multiverse. Lapse-less resonance is your
Tongue. Your feel is Gnostic unfailing
Sequence to secure the stationed beings
Devas et al. your acts are staying
And sensing the thick phenomenal world.
Your physics are construction, destruction,
Thereupon their egression, closure of eye ? lids
As if and waking afterwards. With there
Initials, propertied corally two fold,
Feigning qualities three as Satvam, Rajas and Tamas
Breaking out as womb, egg, patina and sweat
In fourfold born morph, talented five-fold
Through sensorial five on septs six.
Becoming sevens and pairs of worlds,
In octo morphed variance, with no measure
To restrain the ends of the world, yet
Showing limits as limits are shown
In becoming things and things, you are all.
As omneity in every substantial.

Arunachala Siva.

12501

General topics / Re: Tevaram - Some select verses.

« on: December 01, 2015, 08:15:44 AM »

Pattinathu Adigal - Tiru Ekambam Udaiyar Tiru Andati:



மெய்த்தொண்டர் செல்லும் நெறியறி
    யேன்மிக நற்பணிசெய்
கைத்தொண்டர் தம்மிலும் நற்றொண்
    டுவந்திலன் உண்பதற்கே
பொய்த்தொண்டு பேசிப் புறம்புற
    மேயுன்னைப் போற்றுகின்ற
இத்தொண்ட னேன்பணி கொள்ளுதி
    யோகச்சி ஏகம்பனே. (1)


O, Lord beknown as Kacchi EKAMPAN! I haven?t sensed
The proper Gnostic discipline observed by true servitors;
Nor have I taken to service through deeds and acts
Good to delight. Ever hungering for food to foster flesh,
Simply praising you, I loiter amid lies as a low
Serf. Would you accept my little attendance on you?

Arunachala Siva.

12502

General Discussion / Re: Rough Notebook-Open Forum

« on: December 01, 2015, 06:59:15 AM »

Adi Annamalai, the foothills literally, is a place that one see while circumambulating the Hill.
Here there is a temple for Annamalai also.  This is almost the straight square area, that is why
it is called, Foot Annamalai.

Venkateswara Sastrigal and his wife Salammal were staying there sometime in 1946.  When
someone said about this to Bhagavan Ramana, He said: "Once on a giri pradikshina we were
caught in the rain and we stayed the whole night in the temple at Adi Annamalai.  It was then
I HEARD THE SAMA VEDA CHANT.

The Hill has got treasures inside, indeed!

(Source: Day by Day, 9th Jan 1946. Devaraja Mudaliar)

Arunachala Siva. 

12503

The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories

« on: December 01, 2015, 06:55:33 AM »

Once Bhagavan Ramana made a small four line Tamizh poem describing the Jnani's state. 
"Since a Jnani does not have the body consciousness, his moving about and doing work, is like
the state of a drunkard, who when stone-drunk does not know whether his clothes are there
on his body or not."

Bhagavan Himself changed some words and meter and finally completed this poem.  A copy was
made out by Devaraja Mudaliar in his notebook.  Bhagavan Ramana further added that there is no corresponding verse in Bhagavatam about  this concept, but in Sita Rama Anjaneya Samvadam, a
Telugu work, this state is given in great details while speaking about Jnani's state.  Balarama Reddiar
who was in the Hall at that time said:  Sita Rama Anjaneya Samvadam is to the Telugus
what Kaivalyam is to the Tamlzhians.  The book is full of advaita concepts.

(Source: Day by Day by Devaraja Mudaliar. 20.1.1946.
The actual Tamil verse is also available in the Volume 5
of Arunachala's Ramana, Boundless Ocean of Grace.)

Arunachala Siva.

12504

General topics / Re: Tevaram - Some select verses.

« on: November 30, 2015, 02:06:36 PM »

Pattinathu Adigal - Tiruvotriyur Oru Pa Oru Pahthu:


இருநில மடந்தை இயல்பினின் உடுத்த
பொருகடல் மேகலை முகமெனப் பொலிந்த
ஒற்றி மாநகர் உடையோய் உருவின்
பெற்றியொன் றாகப் பெற்றோர் யாரே
மின்னின் பிறக்கம் துன்னும்நின் சடையே

மன்னிய அண்டம்நின் சென்னியின் வடிவே
பாவகன் பரிதி பனிமதி தன்னொடும்
மூவகைச் சுடரும்நின் நுதல்நேர் நாட்டம்
தண்ணொளி ஆரம் தாரா கணமே
விண்ணவர் முதலா வேறோர் இடமாக்

கொண்டுறை விசும்பே கோலநின் ஆகம்
எண்திசை திண்தோள் இருங்கடல் உடையே
அணியுடை அல்குல் அவனிமண் டலமே
மணிமுடிப் பாந்தள்நின் தாளிணை வழக்கே
ஒழியா தோடிய மாருதம் உயிர்ப்பே

வழுவா ஓசை முழுதும்நின் வாய்மொழி
வானவர் முதலா மன்னுயிர் பரந்த
ஊனமில் ஞானத் தொகுதிநின் உணர்வே
நெருங்கிய உலகினில் நீர்மையும் நிற்றலும்
சுருங்கலும் விரிதலும் தோற்றல்நின் தொழிலே

அமைத்தலும் அழித்தலும் ஆங்கதன் முயற்சியும்
இமைத்தலும் விழித்தலும் ஆகும்நின் இயல்பே
என்றிவை முதலாம் இயல்புடை வடிவினோ
டொன்றிய துப்புரு இருவகை ஆகி
முத்திறக் குணத்து நால்வகைப் பிறவி

அத்திறத் தைம்பொறி அறுவகைச் சமயமோ
டேழுல காகி எண்வகை மூர்த்தியோ
டூழிதோ றூழி எண்ணிறந் தோங்கி
எவ்வகை அளவினில் கூடிநின்று
அவ்வகைப் பொருளும்நீ ஆகிய இடத்தே.



Tidal sea, veiling Dame Earth vast,
Is her natural cingulum. Prefacing
The Orri* you are luminous fair, who has
Seen thy form in full? Like the effulgent
Flash look your long locks ruddy
This statant universe is your head state.
Fire, Sun and Moon are your eyes trine.
Your cool pearly string is but stars? throng.
Your embodiment is celestials beings spatial habitat.
The eight airts are your sturdy shoulders
The well ? decked forelaps are a mandala
Of multiverse. Lapse-less resonance is your
Tongue. Your feel is Gnostic unfailing
Sequence to secure the stationed beings
Devas et al. your acts are staying
And sensing the thick phenomenal world.
Your physics are construction, destruction,
Thereupon their egression, closure of eye- lids
As if and waking afterwards. With there
Initials, propertied corally two fold,
Feigning qualities three as Satvam, Rajas and Tames
Breaking out as womb, egg, patina and sweat
In fourfold born morph, talented fivefold
Through sensorial five on septs six.
Becoming sevens and pairs of worlds,
In octo morphed variance, with no measure
To restrain the ends of the world, yet
Showing limits as limits are shown
In becoming things and things, you are all.
As omneity in every substantial thing.

Arunachala Siva.

12505

General topics / Re: Tevaram - Some select verses.

« on: November 30, 2015, 02:02:44 PM »

Pattinathu Adigal - Tiru Ekambam Udaiyar Tiru Andati:


மெய்த்தொண்டர் செல்லும் நெறியறி
    யேன்மிக நற்பணிசெய்
கைத்தொண்டர் தம்மிலும் நற்றொண்
    டுவந்திலன் உண்பதற்கே
பொய்த்தொண்டு பேசிப் புறம்புற
    மேயுன்னைப் போற்றுகின்ற
இத்தொண்ட னேன்பணி கொள்ளுதி
    யோகச்சி ஏகம்பனே.  (1)

O Lord beknown as Kachi Ekamban, I haven?t sensed
The proper Gnostic discipline observed by true servitors;
Nor have I taken to service through deeds and acts
Good to delight. Ever hungering for food to foster flesh,
Simply praising you, I loiter amid lies as a low
Serf. Would you accept my little attendance on you?

Arunachala Siva.

12506

General Discussion / Re: Paralleism between Scientific and Spiritual Reality:

« on: November 30, 2015, 01:58:27 PM »

Constancy or Changelessness of Spiritual Reality:


Science attempts to explain the various phenomena in the world in terms of its laws and theories.
These principles depict the unchanging element in otherwise ever changing world,and are taken to
the 'reality' according to science. Ohm's law of electricity cited in Part I provides an example. It
represents the constant principle that relates to three parameters, voltage, current, and resistance,
which are variable in an electrical system.

Spirituality, as know, concerns the investigation of the meaning of our existence, and the practical
means of realizing it. The unchanging principles that go to interpret this meaning and its realization
are taken to constitute spiritual reality.  The law of karma is a familiar  example.  Let us suppose that
two twins are travelling by bus, and that the bus meets with an accident.  One of the twins sustains
grievous injury and is maimed for life, while the other escapes with minor bruises.  There could be
apparently nothing in the lives of two till then that explains the profound difference in the quality
of their lives thereafter. The law of karma attributes this to the evil committed by the maimed twin
in a previous birth. It explains the varied other situations.

Constancy is thus seen to characterize both spiritual and scientific reality.  This is but expected since
we intuitively associate the idea of changelessness with 'reality'.

contd.,

Arunachala Siva.             

12507

The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories

« on: November 30, 2015, 12:47:13 PM »

The Best of Friends:

The story of Alan Chadwick:

continues...


There can be few more pleasant experiences in life than making a new friend, getting to know
one of those people with whom we feel immediately in tune.   When the new friend is Sri Ramana
Maharshi Himself, the experience must be utterly intoxicating. Yet, no matter how magical it may
all have been, Chadwick was not here just to make friends. He had come to solve once and for all
the spiritual questions that had always troubled him, to realize in himself the great truth he had
been seeking since his youth.  Given his highly religious background and the years he had already
spent meditating, he might naturally have expected to make rapid progress with a teacher of
Bhagavan's stature to guide him. But, as so often happens in spiritual life, things were not as simple
as they initially appeared.

On 5th February 1936, Chadwick frankly expressed his mounting disappointment and frustration.

'It is said that one look of a Mahatma is enough; that idols, pilgrimages, etc., are not so effective.
I have been here for three months, but I do not know how I have been  benefited by the look
of Maharshi.'

Bhagavan gave a well known reply: if the Mahatma was a spark, then then different categories
of men coming into contact with him were like gun powder,charcoal, and coal.  Chadwick might
have arrived here hoping that, gun powder, he would instantly ignite, but it had not happened.
So now he would simply have to accept that he was in one of the categories and that fire would
take longer to kindle than he had originally hoped.

contd.,

Arunachala Siva.           

12508

General Discussion / Re: Laghu Vasudeva Mananam:

« on: November 30, 2015, 12:27:17 PM »

The answer continues...

3. Chakshus or organ of vision by which we see forms, colors, etc., Its presiding deity is the Sun.
Induced by this deity, the eye enables us to see forms, various colors, dimensions, etc.,  But when
you test this power, the eye is there even when you are sleeping or absent minded, in which states
you do not see even though the eye is present. So the eye in itself is not the organ of sight.

4. Jihva or organ of taste identified with tongue.  Its presiding deity is Varuna.  Induced by this
deity, the tongue enables us to know the tastes like sweet, bitter, sour, salty etc., But if you apply
test, by placing such substances on the tongue during sleep, one does not feel the taste. So you
cannot say the tongue is the organ of taste.

5.Gharana or the sense of smell identified with the nose. The presiding deity of it is Asvinidevas.
Prompted by these deities,  the sense of smell enables us to know fragrance and bad smells.
But if you apply test you will find that even if you place fragrant or bad smelling things near a
sleeping man's nose, he does not feel them.  So the nose is not the organ of smell.

Such are the distinguishing features of the organs of knowledge. Now we shall take up the features
of the organs of action.

contd.,

Arunachala Siva.
                 

12509

General Discussion / Re: Laghu Vasudeva Mananam:

« on: November 30, 2015, 12:01:02 PM »

The answer continues...

Following the elucidation in the above paragraphs, we shall now study the distinguishing signs
or the organs of knowledge one after another.

1.  Stotrendriya or power of hearing:  The presiding deity is Dik (Quarters). Induced by this
deity and stationed close to the sky adjoining it, the Stotrendriyas enables one to hear the Vedas,
scriptures and various languages.  Testing is as follows:  If the sky contiguous to the ear is by
itself sufficient to hear, it is contradicted by the fact that in sleep, swoon, etc., we do not hear,
though all the conditions described above are present. So the Stotrendriya is different from its
external setting.

2.  Tvak or power of feeling touch identified with skin:  Its presiding deity is Vayu.  Indeed
by this deity and pervading all over the skin, it enables us to feel various sensations like heat,
cold, soft, hard, rough, etc., But you cannot say that for this reason, skin is the organ that enables
us to feel all these sensations when you do testing. For in sleep, swoon, etc., though the skin is
present, we do not feel these sensations.  So the skin is not the organ of sensation.

contd.,

Arunachala Siva.     

12510

General Discussion / Re: Laghu Vasudeva Mananam:

« on: November 30, 2015, 11:44:59 AM »

The answer continues...

In the world there are three ways to understand things.  These are Uddesa, Lakshana, and Pariksha.
Mere naming of a thing is Uddesa. The grasping of the form or nature of a thing is Lakshana.  Thinking
again and again over the form and nature of a thing is Pariksha.

By mentioning the names of the seventeen organs, as we have done already, we have given the
meaning of Uddesa. Now we shall speak about Lakshana and Pariksha. Lakshana is a description
of a thing without the three following defects: Avyapati, Ativyapati, and Asambhava. The meaning
of these three terms can be understood from the descriptions of a cow.

Avyapati:  'A cow is black'.  It is an inadequate description of a cow. as there are cows of other
colors. This description has the defect of Avyapati, i.e. inadequacy of the description, as it does not
allow us to understand the object intended to be pointed out.  So this is not a correct Lakshana or
description.

Ativyapati:  'A cow is four legged'.  This expression 'four legged' can be applied to other animals
and even to inanimate objects, like tables and chairs.  This description is too extensive.  It is therefore
vitiated by the defect of Ativyapati and it is not correct Lakshana or description.

Asambava:  It is a description that is never found in the object intended.  For example, 'A cow is a
creature with one hoof'.  You cannot see any cow with only one hoof anywhere.  So it is totally wrong
description of a cow. It is vitiated by Asambava and is not a correct Lakshana.

But when you say, 'The cow has a dewlap' -- your description is without any of these defects,
for this is a universal feature of cows.  It is an example of correct Lakshana or description.

contd.,

Arunachala Siva.