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Messages - Subramanian.R

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12766
General topics / Re: Tevaram - Some select verses.
« on: January 08, 2016, 10:02:54 AM »
Verse 230:


வரிவளர்பூஞ் சோலைசூழ்
   மடத்தின்கண் வன்றொண்டர்
விரிதிரைநீர்க் கெடிலவட
   வீரட்டா னத்திறைதாள்
புரிவுடைய மனத்தினராய்ப்
   புடையெங்கு மிடைகின்ற
பரிசனமுந் துயில்கொள்ளப்
    பள்ளியமர்ந் தருளினார்.


At the matam girt with flowery gardens where hum
Speckled honey-bees, fixing his thought on the feet
Of the Lord enshrined in Veerattanam which is
Washed by the waves of the river Gedilam,
He with his loving devotees slid into sleep.

Arunachala Siva.

12767
General topics / Re: Tevaram - Some select verses.
« on: January 08, 2016, 10:00:52 AM »
Verse 229:



உடையவர சுலகேத்து
    முழவாரப் படையாளி
விடையவர்க்குக் கைத்தொண்டு
   விரும்புபெரும் பதியைமிதித்
தடையுமதற் கஞ்சுவனென்
   றந்நகரிற் புகுதாதே
மடைவளர்தண் புறம்பணையிற்
   சித்தவட மடம்புகுந்தார்.



?Our Lord, Tirunavukkarasar, the wielder
Of uzhavaram hailed by all the world,
Here abode rendering with all his heart manual service
To the Lord, the Rider of the Bull; I dare not
Set foot in the holy town.? Thus he thought
And did not enter the town but up at the matam
Called Siddhavatam, without the town and beyond the fields.   


Arunachala Siva.

12768
General topics / Re: Tevaram - Some select verses.
« on: January 08, 2016, 09:59:04 AM »
Verse 228:



மலைவளர்சந் தகில்பீலி
   மலர்பரப்பி மணிகொழிக்கும்
அலைதருதண் புனற்பெண்ணை
   யாறுகடந் தேறியபின்
இலகுபசும் புரவிநெடுந்
   தேர்இரவி மேல்கடலிற்
செலவணையும் பொழுதணையத்
   திருவதிகைப் புறத்தணைந்தார்.


When he crossed and reached the southern bank
Of the cool Pennai that flows carrying on its waves
Sandal and agalloch trees swept from the mountain,
And also flowers, feathers of peacock and gems,
The day-star with his steed and mighty car dipped
Into the western main, and Aroorar had by then
Arrived at the outskirts of Tiruvatikai.


Arunachala Siva.

12769
General topics / Re: Tevaram - Some select verses.
« on: January 08, 2016, 09:57:10 AM »
Verse 227:


திருத்துறையூர் தனைப்பணிந்து
   சிவபெருமான் அமர்ந்தருளும்
பொருத்தமா மிடம்பலவும்
    புக்கிறைஞ்சிப் பொற்புலியூர்
நிருத்தனார் திருக்கூத்துத்
   தொழுவதற்கு நினைவுற்று
வருத்தமிகு காதலினால்
   வழிக்கொள்வான் மனங்கொண்டார்.



He bowed before the Lord of Tiru-th-Turaiyoor,
Took leave of Him and fared forth
To many a shrine where abides in grace Lord Siva,
And hailed Him in adoring love; his thought
Then hovered on the Divine Dance enacted by the Dancer
At golden Puliyoor which he desired to adore.
Impelled by saddening love he set his mind on his journey.

Arunachala Siva.

12770
General topics / Re: Tevaram - Some select verses.
« on: January 08, 2016, 09:55:19 AM »
Verse 226:


புலனொன்றும் படிதவத்திற்
   புரிந்தநெறி கொடுத்தருள
அலர்கொண்ட நறுஞ்சோலைத்
    திருத்துறையூர் அமர்ந்தருளும்
நிலவுந்தண் புனலுமொளிர்
   நீள்சடையோன் திருப்பாத
மலர்கொண்டு போற்றிசைத்து
   வந்தித்தார் வன்றொண்டர்.


The Lord granted him in grace the life of tapas
Which prevents the senses from misleading.
Thus blessed, Van-tondar folding his hands
In loving adoration of Siva?s beauteous feet
Hymned and performed Siva Pooja at Tiru-th-Turaiyoor
Girt with flowery gardens fragrant, where the Lord
That sports on His long matted hair
The Ganga and the crescent, is enshrined.

Arunachala Siva.

12771
General topics / Re: Tevaram - Some select verses.
« on: January 08, 2016, 09:53:24 AM »
Verse 225:


சிவனுறையுந் திருத்துறையூர்
   சென்றணைந்து தீவினையால்
அவநெறியிற் செல்லாமே
   தடுத்தாண்டாய் அடியேற்குத்
தவநெறிதந் தருளென்று
    தம்பிரான் முன்னின்று
பவநெறிக்கு விலக்காகுந்
   திருப்பதிகம் பாடினார்.

He then left for Tiru-th-Turaiyoor where Siva bides,
And arriving at His Presence, hymned thus:
?You did prevent me from treading the evil path;
Deign to grant Your slave the righteous path of tapas.?
Thus he sang the decade divine that annuls
The cycle of birth and death for mankind.   

Arunachala Siva.

12772
General topics / Re: Tevaram - Some select verses.
« on: January 08, 2016, 09:49:57 AM »
Verse 224:


நாவலர்கோன் ஆரூரன்
   தனைவெண்ணெய் நல்லூரின்
மேவுமருட் டுறையமர்ந்த
   வேதியராட் கொண்டதற்பின்
பூவலருந் தடம்பொய்கைத்
   திருநாவ லூர்புகுந்து
தேவர்பிரான் தனைப்பணிந்து
   திருப்பதிகம் பாடினார்.


After his enslavement by the Lord of Vennai Nalloor
Enshrined at Tiru-Arul-Turai, Nambi Aroorar
Came to Tiru Navaloor dight with vast flowery tanks,
And hailed the Lord of gods in psalms and verse.   


Arunachala Siva.



12773
General topics / Re: Tevaram - Some select verses.
« on: January 08, 2016, 09:47:29 AM »
Verse 223:


அயலோர்தவ முயல்வார்பிற
    ரன்றேமணம் அழியும்
செயலால்நிகழ் புத்தூர்வரு
   சிவவேதியன் மகளும்
உயர்நாவலர் தனிநாதனை
    யொழியாதுணர் வழியிற்
பெயராதுயர் சிவலோகமும்
   எளிதாம்வகை பெற்றாள்.



Others would perhaps pursue external paths
Of askesis; the marital life of the daughter
Of the Putthoor Brahmin ended on the very day of her wedding;
Poised in the meditation of her peerless lord for ever,
And thus oned with him, she easily gained
Sempiternal Sivaloka at the end of her life on earth.

Arunachala Siva.   

12774
General topics / Re: Tevaram - Some select verses.
« on: January 08, 2016, 09:45:19 AM »
Verse 222:


சொல்லார்தமி ழிசைபாடிய
   தொண்டன்தனை இன்னும்
பல்லாறுல கினில்நம்புகழ்
   பாடென்றுறு பரிவின்
நல்லார்வெண்ணெய் நல்லூரருட்
   டுறைமேவிய நம்பன்
எல்லாவுல குய்யப்புரம்
   எய்தானருள் செய்தான்.



Listening to the dulcet decade of Tamizh
Melodiously rendered by His devotee, the Lord said:
?May you continue to hymn our manifold praise.?
Thus the Lord, the Smiter of the triple sky high cities,
Enshrined in Tiru-Arul-Turai of Vennai Nalloor
Graciously commanded him in compassion true
That all the worlds might be blessed with His redemptive grace.   


Arunachala Siva.

12775
General topics / Re: Tevaram - Some select verses.
« on: January 08, 2016, 09:26:03 AM »
Verse 221:



முறையால்வரு மருதத்துடன்
   மொழியிந்தள முதலிற்
குறையாநிலை மும்மைப்படி
   கூடுங்கிழ மையினால்
நிறைபாணியி லிசைகோள்புணர்
   நீடும்புகல் வகையால்
இறையான்மகி ழிசைபாடின
    னெல்லாநிக ரில்லான்.



In Maruda of the hoary tradition is Indala;
In its classification of Mudal poised in flawless purity,
Befitting the harmony at the base of its threefold division
And in keeping with the Time and the Grammar of music,
He, the peerless master of music, sang,
And God was pleased.


Arunachala Siva.





12776
Verse 3:


கூவின பூங்குயில் கூவின கோழி
    குருகுகள் இயம்பின இயம்பின சங்கம்
ஓவின தாரகை யொளிஒளி உதயத்
    தொருப்படு கின்றது விருப்பொடு நமக்குத்
தேவநற் செறிகழல் தாளிணை காட்டாய்
    திருப்பெருந் துறையுறை சிவபெரு மானே
யாவரும் அறிவரி யாய்எமக் கெளியாய்
    எம்பெரு மான்பள்ளி எழுந்தரு ளாயே. 


Comely kuyils have piped their notes;
the chanticleers Have crowed;
other birds have loud twittered;
Shells have blared;
the light of stars has faded.
Dawn`s radiance spreads.
Deign to make Manifest,
in love,
Your divine and goodly feet Twain,
fastened to anklets.
O God Siva Who abides at sacred Perunturai !
O Lord Hard to know by all others,
but easy of access To us,
be pleased to arise from off Your couch and grace us.


Arunachala Siva.


12777
General Discussion / Re: The Written Word:
« on: January 08, 2016, 06:54:50 AM »
Dear Ravi,

I am able to see your views.  I do not know what to answer.  I shall check up with the Editorial Team
of Mountain Path.

Arunachala Siva.

12778
General Discussion / The Finger Pointing to the Moon:
« on: January 07, 2016, 03:41:18 PM »
(This is an article by D. Samarender Reddy, appearing in the Mountain Path, Jan. -Mar. 2015.)

*

That one which cannot be understood by the mind, but because of which the mind is capable of
understanding something is Brahman.  Understand that alone to be Brahman.  All other things
that are being defined as 'Brahman' and worshipped are not.

- Kena Upanishad.

There is nothing in the intellect that was not first in the senses, (nihil est in intellectu, quod prius non
fuerit in sensu.)

-  Empiricist Axiom.

*

The purpose of this article is to think through in what sense the above verse from Kena Upanishad is
true and meaningful.  We can safely assume for our purposes that the empiricist axiom stated above
is true.  In doing so, we are side stepping the rationalist counter to it that there are certain innate
truths that the mind can 'know' merely by its own reflections, without recourse to any experience originating
from the world, for reasons which will become clear later on this article.

The question now arises, what is 'Brahman" that the Kena Upanishad is referring to. One encounters
references to Brahman (also called the Self) in the Upanishadic lore, which is nothing but the teachings
of various ancient sages who supposedly realized that their own true nature as being Brahman and not
merely the empirical psycho-physical body-mind complex.  Brahman is the truth whose experiential
understanding one has, or the absolute reality or state one awakens to upon Self Realization, as a culmination
of meditative contemplation of one's Being with a silent mind that is not thinking but absorbed in such
meditative contemplation.  To 'know' Brahman is to be Brahman.  It is this realization of Brahman that the
Kena Upanishad is saying cannot be obtained by the mind.  To see why, we need to clarify for ourselves
how the mind 'knows' anything.               

contd.,

Arunachala Siva.

12779
General Discussion / Narasinh Mehta: An Introduction:
« on: January 07, 2016, 03:23:29 PM »
(This is an article by Meena Devi, in Mountain Path,  Jan.-Mar. 2015:)

Narasinh Mehta lived during the 15th century in Junagadh in Saurashtra, the western peninsula of
Gujarat.  He was born into a Nagar Brahmin family , a sub-caste proud of serving society as administrators,
scholars, soldiers and educators.  Orphaned early, he lived with his brother in Talaja.  After being taunted
by his sister in law, for being still unemployed when to become a father for the second time, Mehta left
home and ended up praying in a ruined Siva temple for seven days.

According to the legend, Lord Siva granted him any boon, but Mehta insisted he only wanted what the god
loved best.  In his lyrics, he describes being taken to the court of Krishna to be the dark lord's servant
and seeing divine dancing in Vrindavan.  Mehta eventually returned home as a devotee desiring to sing
songs praising Krishna.

He settled in Junagadh, with Manek as his wife, Shamal his son and Kunwar his daughter.  There he
became popular for his kirtans of Krishna,  describing the joyous life in Vrindavan, especially Radha
and the gopis demonstrating self less love for the god.  His Nagar community found his amorous poetry
too explicit, and also publicly reviled him for singing bhajans to audiences of untouchables. Some life events,
as recorded in his own poems and later re-tellings, describe miracles that rescue him from social embarrassment.

For example, when Dixit, a visiting priest, chose Shamal to be betrothed to Ratan, the daughter of a
minister in the Kingdom of Vadnagar, Mehta suggested faith in Krishna in reply to Manek's concerns
about inequality in their status.  Their rag tag arrival for the marriage turned into a wealth-laden,
grand event at the wedding that overawed Kunwar's expectant mother ceremony was resolved
when he silenced her in laws with everything they asked for, including gold blocks  for the rocks that
her grand mother in law had presumed her father's gift would be.

contd.,

Arunachala Siva.                       

12780
Verse 43:

The Master Speaks:

O prudent One, do not fear.  For you there is no danger. There is a way to cross the ocean of worldly
life.  I shall reveal to you that very method by which sages have reached the other shore.

Verse 44:

There is a certain potent method of putting an end to the horror of this worldly life.  By it, you
may cross the world ocean and reach the highest bliss.

Verse 45:

Meditation on the meaning of the truth as it is taught in Vedanta leads to the highest illumination.
By this means, the misery of worldly life is altogether destroyed. 

Verse 46:

Faith, devotion, and constant communion with God through prayer, -- these are declared with God
through the prayer -- these are declared by the sacred scriptures to be the seeker's
direct means of liberation.  To him who abides by them comes liberation from that bondage of physical
consciousness which has  been forged by ignorance.

Verse 47:

Because you are associated with ignorance, the supreme Atman within you appears to be in bondage
to the non Atman.  This is the sole cause of the cycle of births and deaths.  The flame of illumination,
which is kindled by discrimination between Atman and non Atman, will burn away the effects of ignorance,
down to their very roots.

contd.,

Arunachala Siva. 

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