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Messages - Subramanian.R

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12961
General topics / Re: Tevaram - Some select verses.
« on: December 07, 2015, 08:54:27 AM »
78.


செழுநீர் வயல்முது குன்றினில்
    செந்தமிழ் பாடிவெய்ய
மழுநீள் தடக்கைய னீந்தபொன்
    னாங்குக்கொள் ளாதுவந்தப்
பொழில்நீ டருதிரு வாரூரில்
    வாசியும் பொன்னுங்கொண்டோன்
கெழுநீள் புகழ்த்திரு வாரூர
    னென்றுநாம் கேட்பதுவே. (78)


Sundaramoorthy Naayanaar:


May we listen to the famed Sundarar
That sang the lord of Tiru Mutukundrur
Of fertile fields water?d rich and got
From the All ? Praise ? worthy lord twelve
Thousand auric bezants he offered
To the manimuttaaru and made to Kamalalayam of Tiru Aaroor.

Arunachala Siva.

12962
General topics / Re: Tevaram - Some select verses.
« on: December 07, 2015, 08:50:01 AM »
77.


வருக்க மடைத்துநன் னாவலூர்
    மன்னவன் வண்டமிழால்
பெருக்கு மதுரத் தொகையிற்
    பிறைசூடி பெய்கழற்கே
ஒருக்கு மனத்தொடப் பாலடிச்
    சார்ந்தவ ரென்றுலகில்
தெரிக்கு மவர்சிவன் பல்கணத்
    தோர்நஞ் செழுந்தவரே. (77)



Appaalum Aticharntaar*:

Sundarar sang in order, in fecund Tamizh
The servitors hailing Siva ? lord?s holy feet.
They, though not born in Aaroor,
If are poised in focused thought on
The holy auric Kazhaled feet of Lord
Are servitors indeed, be it known.


(*Those who have reached the feet of Siva, in other places.)

Arunachala Siva.

12963
General topics / Re: Tevaram - Some select verses.
« on: December 07, 2015, 08:46:51 AM »
76.


உலகு கலங்கினும் மூழி திரியினு முள்ளொருகால்
விலகுத லில்லா விதியது
பெற்றநல வித்தகர்காண்
அலகில் பெருங்குணத் தாரூ
ரமர்ந்த வரனடிக்கீழ்
இலகுவெண் ணீறுதம் மேனிக்
கணியு மிறைவர்களே. (76)

Muzhuneeru Poosia Munivar*:
Were the worlds to wobble, deluge to occur,
They with true Gnostic bent, with endless good,
Shall wear the holy ash at the feet of lord Tyagesa
Of Tiru Aaroor. They are the lords indeed
Firmly poised in holy ash, determined
In mind; the ash of charnel ? Dancer upon the crematoria.

(* Those bhaktas who apply Vibhuti on  their bodies.)

Arunachala Siva.

12964
General topics / Re: Tevaram - Some select verses.
« on: December 07, 2015, 08:42:24 AM »
75.


நெறிவார் சடையரைத் தீண்டிமுப்
    போதும்நீ டாகமத்தின்
அறிவால் வணங்கியர்ச் சிப்பவர்
    நம்மையு மாண்டமரர்க்
கிறையாய்முக் கண்ணுமெண் தோளும்
    தரித்தீறில் செல்வத்தொடும்
உறைவார் சிவபெரு மாற்குறை
    வாய வுலகினிலே(75)


Muppptum Tirumeni Teenduvaar:

Feeling every inch the mien of Siva Lord
With dense matted locks all three times
In the scatological scale, worshipping
Aagamically, shall abide ever long reigning
Us and Devas as presiders, in proximity
To the Trine- eyed, eight shouldered, unabatedly opulent Sivam.

(*Those who touch and pray to Siva during three times in the day, morning, noon and evening.)

Arunachala Siva.
 

12965
General topics / Re: Tevaram - Some select verses.
« on: December 07, 2015, 08:38:49 AM »
74.


செல்வம் திகழ்திரு வாரூர்
    மதில்வட்டத் துட்பிறந்தார்
செல்வன் திருக்கணத் துள்ளவ
    ரேயத னால்திகழச்
செல்வம் பெருகுதென் னாரூர்ப்
    பிறந்தவர் சேவடியே
செல்வ நெறியுறு வார்க்கணித்
    தாய செழுநெறியே. (74)


Tiru Aaroor - - Pirantaarkal*:

Born in well fortified opulent Aaroor
Circle, belong to the holy set of Siva?s
By this virtue born, their weal manifold
Increase. The righteous path of the holy
Opulent ones are but the ruddy feet of
They that are born in South Tiru Aaroor.


(*Those who are born in Tiruvarur.)


Arunachala Siva.

12966
General topics / Re: Tevaram - Some select verses.
« on: December 07, 2015, 08:34:46 AM »
73.


உத்தமத் தானத் தறம்பொரு
    ளின்ப மொடியெறிந்து
வித்தகத் தானத் தொருவழிக்
    கொண்டு விளங்கச்சென்னி
மத்தம்வைத் தான்திருப் பாத
    கமல மலரிணைக்கீழ்ச்
சித்தம்வைத் தாரென்பர் வீடுபே
    றெய்திய செல்வர்களே. (73)


Sittattai Sivan Paale Vaittaar*:
Renouncing all the best of virtue, weal and joy
Seeking the more sublime Release - as - weal,
Who ever sing the lord that wears
Oomatta flower, with Manam poised
At His lotus feet are the attainers
Of the grant of Release ? relish.

(*Those who ever kept their mind/heart on Siva.)

Arunachala Siva.

12967
General topics / Re: Tevaram - Some select verses.
« on: December 07, 2015, 08:32:07 AM »
72;

தொகுத்த வடமொழி தென்மொழி
    யாதொன்று தோன்றியதே
மிகுத்த வியலிசை வல்ல
    வகையில்விண் தோயுநெற்றி
வகுத்த மதில்தில்லை யம்பலத்
    தான்மலர்ப் பாதங்கள்மேல்
உகுத்த மனத்தொடும் பாடவல்
    லோரென்ப ருத்தமரே. (72)

Paramanaiye Paatuvaar:*
All that can sing the supremo alone
Of Thillai spatium with tall forts,
That sing the Dancer of Dancers
With valiance in Tamizh or Sanskrit
A northern tongue with poetic prosody
And music sky ? high are sublime servitors.

(* All those who sang about Siva.)

Arunachala Siva.

12968
General topics / Re: Tevaram - Some select verses.
« on: December 07, 2015, 08:28:20 AM »
71.



அரசினை யாரூ ரமரர்
    பிரானை அடிபணிந்திட்
டுரைசெய்த வாய்தடு மாறி
    யுரோம புளகம்வந்து
கரசர ணாதி யவயவங்
    கம்பித்துக் கண்ணருவி
சொரிதரு மங்கத்தி னோர்பத்த
    ரென்று தொகுத்தவரே. (71)



Bhaktaraai Panivargal:*

Non pareil servitors are they
That bow unto Aaroor Lord
And Holy Navukkarasu, with
Horripillation all over, moist eyes
And worship with folded
Hands in pious trepidation.

(*This is about all Siva Bhaktas)


Arunachala Siva.

12969
General Discussion / Re: Rough Notebook-Open Forum
« on: December 07, 2015, 06:57:45 AM »


The whole world is either Maya or Divine.  It is Maya till you arrive and it is all Divine, once you have
arrived. Each place is holy but some are holier than the rest.  Take for example, God appears before
you and say that you have to sacrifice one component of the body.  Now I shall take both your eyes?
Would you agree?  You will say instead, "You told me to sacrifice only one component.  I shall
sacrifice my whole hair or whole of my teeth." At best, you will agree to sacrifice your two legs but
definitely not the eyes.  The whole body is important, but the eyes are the more important of them.

There is a story in the Bible, which is told in a different context.  A shepherd was herding 100 sheep,
one was lost in the jungle.  He was more worried about the lost sheep [Bible says it is lost lamb, any way], than the remaining 99 sheep.  Now tell me, is the lost sheep more important than the remaining 99 or
not?

For me Tiruvannamalai is the holiest.  I do not in fact, like to visit any other place.  For some other
it could be Sri Rangam.  For some more, it could be Velankanni, or Tirupati.  For my son, he says he
would like visit only Angkor Vat, in Cambodia again and again.  Why one is holier or more important
for some one and not for some one else?

Arunachala Siva.

12970
General Discussion / Re: Rough Notebook-Open Forum
« on: December 07, 2015, 06:52:37 AM »


The Hill within me is not leaving me today without writing to you.  Now take holy names.
There are innumerable names for Siva and Vishnu and Devi in Hindu pantheon.  Each
god has got 1008 great names for him or her.  What is the holiest?  It depends on your faith.
For Saivites and Advaitis they prefer Om Nama Sivaya, which is Sthula Panchakshara,
which has to be told to you by a guru.  Vaishnavites have got Om Namo Narayanaya.  You can choose anything that appeals to you.  A simple name does not need any initiation. Bhagavan Ramana has said: 
Even if you say your own name or I,I, I, it will take you to quelling of the mind.  He said Siva Siva
to Annamalai Swami and Muruganar and to a Harijan who came to Him and asked Him to say something
to do!  He told His devotees not to change to any other name from what is already appealing to one or
initiated by a guru.  When someone said 'Can I shift from Rama, Rama to Ramana Ramana,' He asked:
"Why? Are Rama and Ramana different?"

Arunachala Siva.     

12971
General Discussion / Re: Rough Notebook-Open Forum
« on: December 06, 2015, 01:22:17 PM »
Anaya Nayanar:

Karthigai - Hastha Star Day:

Anaya Nayanar is a great inspiring example for a person leading a very simple life reaching the
highest state of yoga - getting the liberation and unification with the Almighty - just by the whole
hearted-love for God. He is a devotee who worshipped the Lord with the music. He was born in the
town Mangalam in the kingdom Menmazha Nadu . That land of forests which had the blended fragrance of jasmine, lily and many other flowers that attracted the crowds of bees, had the blessings of spreading
the fragrance of Anayar's love for Lord Siva, his music of His praise and his seeing of God in his own surroundings.


He was taking care of the cows of the village. Great are the cows that give five holy substances
that are used to anoint the Lord! Great are the cows that are the embodiment of all the Dhevas!
It is these cows that give the holy ash, the wealth of the devotees of the Lord. Anayar served only
the God who dances with the ghosts by his words, body, mind and action. He took the cows everyday
to the lawns outside the town. Like the God who gets satisfied with offer of any leaf or flower and
gives coveted boons, the cows grazed well and produced a lot of milk under his supervision. He
protected them from falling sick or falling prey to wild animals.

His love flowed from his heart, to his blessed lips as a jet of modulated air to flow through the flute
in his hand, spread over the entire forest and anoint the Lord. He selected a bamboo which had
all the superior qualities that are said in the scriptures and made a flute as per the rules (song: 13
Anaya NayanAr Puranam in Periya PurANam talks about the way flute is made). He played the holy
 five letters of the Lord in the flute with the tune of seven swarams .

On a blessed day, with his head ornated with flowers of fragrance, forehead full of holy ash that
frightens the death, the ash smeared body beautified by a garland, with the flute and the staff took
the cows for grazing. It was the season of arrival of monsoon greeted by the dance of the peacock,
the song of the creepers swaying in the breeze. He reached the beautiful garden of Konrai flowers.
The sight of the very Konrai flower reminded him of the merciful Lord who wears that flower.
He could see only Siva there. Wherever he saw all the flowers appeared as the form of the Almighty.
His mind could do nothing but meditating at that appearance. His thinking could do nothing but
surfacing the His great love for God. He could do nothing but showing his inexplainable feelings
through his flute. His feelings could do nothing but making the sound of the holy five letter in his flute.
(Songs 24 - 28 in Periya Puranam show beautifully the technique of playing flute)

It was the sound of bees singing; sound of slow wind in the bamboo forest; pleasant sound of dawn.
Like the bees which hallucinate at drinking the honey in the best of flowers, the cow herd stopped
chewing while grazing; the calves that had their mouth at the lap of the cows, stopped drinking milk;
the dancing peacocks unconciously appear there; the bulls and wild animals bow down with bliss.
Snakes fall unconcious on peacocks; Lions and elephants walk together; Deers dare to come with tigers.
Wind doesn't blow fast; rivers and springs flow calm; clouds don't roar. That blissful music filled the
heart of Devas and overflew.

The music that won't be felt by the sinners was heard by the snake ring ornated ears of the Lord. That form of grace which recited the melody of Samavedha , came along with the mother of the universe without any sound of the crowds of Devas and Rishis to interfere with the music. That Almighty which loves the songs
of the devotees told the devotee Anayar, "Stay with me in the same state". Through the flower flow that
Devas showered on him, Anayar reached the place where the Lord dances in bliss. Let the dedication of Anayar's music to Lord and the love which made him see the omnipresent God in the world and stay
with Him in bliss forever stay in the mind.


Arunachala Siva.

12972
Science show that the pure energy can exist in the absence of matter. The existence of the photon,
which has no mass in its state of rest, proves this point.  Spirituality analogously holds that pure
consciousness can exist in the absence of a material beings.  The Self is envisioned to embody this
principle.  Spiritual practitioners have a foretaste of this experience as Sphurana during Self Inquiry.

Science shows that matter can be converted into energy, and energy back into matter.  This may
be looked upon as interchange of a manifest into unmanifest, and vice versa.  Such transformations
are believed to have occurred numerous times in the early phases of 'big bang'.  Spirituality holds
analogously that pure consciousness evolves into the manifest world, and upon Realization the world
merges back into unmanfiest consciousness.

Science infers that the universe consists of a number of disparate 'worlds', separated by the so called
'particle horizon'.  It means it is impossible for a person belonging to one world to know anything
whatever of another world. In spirituality, the srishti drishti vada holds similarly that there are other
words such as hell and heaven, which are  beyond our ken, and where departed souls are said to reap
part of their karma.  Science says the universe is infinite in the sense that we can find no 'edges' to it.
Spirituality similarly holds that the Self is infinite in the sense that we can find nothing beyond it.

Science tells us that of the total energy in the universe, about 32% manifests as matter of the 'luminous'
and 'dark' varieties, and the rest remains unmanifest as energy itself.  Spirituality holds, analogously,
that of the total Reality (or Brahman), 25% is manifest as the world, and the balance 75% remains as
unmanifest consciousness.

contd.,

Arunachala Siva.                     

12973
General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 06, 2015, 11:27:58 AM »
The sword and its sheath and the coverings of other objects mentioned above have identities different
from the objects they ensheath or cover.  But we do not find such distinct identifies between the Atman
and the sheaths, which are said to cover the Atman.  Since they are thus different from ordinary sheaths
how do you say they cover the Atman?

The clouds are formed out of the rays of the sun and they cannot have an identity different from
the sun.  Yet the clouds are seen to cover the sun in the rainy season. Some originates from fire
and has therefore no different identity from fire. Yet smoke is seen to hide fire with which it is one.
In the same way, though the five Kosas have no different identity from the Atman, they can cover
the Atman like sheaths.  In other words, a completely different identity from the object it covers,
as required for a sword and its sheath, is not required for the Atman and the Kosas that cover
the Atman, though the Kosas, have no existence of their own apart from the Atman.

Next we shall describe how the Atman is different from five Kosas. Though the sword is different
from its sheath, when the sword is in the sheath, they are in one form and are sometimes described
as one. In the same way, though Atman is described as non different from the Kosas, the Atman
is really different from them.

contd.,

Arunachala Siva.           

12974
General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 06, 2015, 11:17:50 AM »
Ch.10:

The subject of discussion in the 10th Chapter is that the Atman is to be distinguished from the
Pancha-kosas.  viz., Annamaya, Pranamaya, Manomaya, Vijnanamaya, and Anandamaya Kosas.

The Annamaya kosa ism formed of the essence of food, developed by food in six stages and is
visible as the gross body.  The six stages referred to the above are birth, existence, growth,
transformation, decay and death.

The Pranamaya-kosa is the vitality expressed as the organs of action.   The Manomaya kosa is composed
of the organs of knowledge. The Vijnanamaya-kosa is composed of Manomaya kosa, with the addition
of Buddhi.  Anandamaya kosa is ignorance, which can be analyzed into Priya, Moda, and Promoda,
Priya is the joy on seeing a dear object.  Moda is the satisfaction on getting it.  The joy on enjoying
it is Pramoda.

The five sheaths have been described above.  These are called sheaths, because they cover the
Atman, just as a sheath covers a sword, or a metal case covers a Sivalinga or the rind covers a fruit,
or a coat covers the body of a man.

contd.,

Arunachala Siva.         

12975
General Discussion / Re: Laghu Vasudeva Mananam:
« on: December 06, 2015, 11:07:38 AM »
The answer continues...

Having answered the question regarding the Pramanas about the Atman, let us go back to the
real subject -- the witness-hood of the Atman in all the three states.

We have mentioned the example of an all renouncing Sannyasin who cannot be affected, i.e.
will not be moved, by the mental agitations, the physical activities induced by these agitations,
and by their virtuous and vicious acts.  In the same way the Atman is only a witness or unconcerned
seer of all the three states and all the occurrences and virtues and vices observable in these states.
The fortunate one who realizes himself through the Sruti to be one who realizes himself through
the Sruti to be one with the Atman who is only the pure Consciousness, the unconcerned and
unaffected witness of the states is the Jivan Mukta.  So you, the earnest inquirer about the Truth,
must have full faith in the Vedanta texts (which is the essence of the Sruti) and try to realize the
Atman whom this scriptural text describes as the witness of the three states.

contd.,

Arunachala Siva.             

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