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Messages - Subramanian.R

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General topics / Re: The Finger Pointing to the Moon:
« on: January 22, 2016, 10:33:53 AM »
The English philosopher John Locke opined that the mind at birth was a tabula rasa (clean slate) on
which the moving finger of experience writes.  That has a modicum of truth in that most of our
knowledge seems to originate in sense experience,  though we go on to refine it into ever widening
conceptual knowledge by the operations of our minds, or by thinking.  Even the truths of logic and
mathematics, which are seemingly derivable through pure thought without any experience per se,
as the rationalists are wont claim, on closer examination, would prove not to be the case because
even their basic axioms and concepts have at least an initial basis in experience.     

It is a different matter that our minds take the raw data of the senses and spin out far more complex
knowledge than seems to be residing in the sense experience.  This is the German philosopher
Immanuel Kant was quick to point out by saying that our minds supply categories, under which we
classify the sense data that is streaming into our minds from the world, and go on to derive the various
relations between the sense data.


Arunachala Siva.     

Causal Body

Verse 120:

Beyond these three qualities, there is the undifferentiated, the avyaktam, where the three gunas
remain in a germ state before creation.  That is the cause of these two bodies.  Sushupti (dreamless
sleep) is the state of that causal body. In this state, the intellect remains in sleep.

Verse 121:     

In dreamless sleep, there is no cognition of any kind.  But the mind continues to exist in its subtle form,
like a seed.  The proof of this can be found in everybody's experience -- that the mind, when we wake up,
remembers:  'I knew nothing.'


Arunachala Siva.   

Verse 129:

If, desiring the state beyond even bliss, you say you will engage in actions to attain it, will the true Jnanis
not ridicule you?  Will anyone choose walking as a means of getting to sleep?  Your holy scriptures,
pujas, and samadhis are an aberration to true Jnanis;  they are no more than a collection of conditioned
mental states, Maya's cohorts.

The expression 'state beyond bliss' is a translation of the word, Chukathitham, which is the Tamizh form
of Sanskrit sukhatita (sukha - bliss +  atita = beyond).  The bliss experienced on the loss of ego consciousness
is transcended in the final state of liberation, which is therefore the state beyond bliss.

The words 'a collection of conditioned mental states'  translated the expression chaar potha kottiram.
Kottiram, Sanskrit gotra has as its root meaning 'a protection or shelter for cows, a cowshed, cowpen
(go = cow + tra).  This meaning is expanded to mean family, race, lineage, and, among other things,
genus, class, species.  The verb chaar means to lean upon, rest in or on, be attached to, be connected to,
and potham, Sanskrit bodha, means knowledge, understanding, intelligence;  therefore chaar botham
is knowledge that is attached to, dependent on, something else, in this case, the mental faculties and the
organs of sense and action.  There is only one consciousness, which when pure, merges with the Self,
but when contaminated by Maya, flaunts itself as a separate ego consciousness.


Arunachala Siva.             

General topics / Re: Tevaram - Some select verses.
« on: January 22, 2016, 08:24:33 AM »
Verse 11:

கீளொடு கோவணஞ் சாத்திக் கேடிலா
வாள்விடு நீற்றொளி மலர்ந்த மேனிமேல்
தோளொடு மார்பிடைத் துவளும் நூலுடன்
நீளொளி வளர்திரு முண்ட நெற்றியும்.

He was decked in keell and kovanam; stripes of the Holy Ash
Which confer immortality dazzled from His person;
The sacred thread lay on His shoulder and chest;
From His divine forehead issued the luster of the Holy Ash.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 22, 2016, 08:22:45 AM »
Verse  10:

இந்நெறி யொழுகு நாளில்
   எரிதளிர்த் தென்ன நீண்ட
மின்னொளிர் சடையோன்
   தானுந் தொண்டரை விளக்கங் காண
நன்னெறி யிதுவா மென்று
   ஞாலத்தோர் விரும்பி உய்யும்
அந்நெறி காட்டு மாற்றால்
   அருட்சிவ யோகி யாகி.

While thus they lived, the Lord of dazzling matted hair
Which looked like the extending shoots of fire itself,
Assumed the form of a Siva-Yogi to demonstrate
To the world that His devotee?s way of life
Was indeed the true and redemptive way.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 22, 2016, 08:20:53 AM »
Verse 9:

இளமையின் மிக்கு ளார்கள்
    இருவரு மறிய நின்ற
அளவில்சீ ராணை போற்றி
   ஆண்டுகள் பலவுஞ் செல்ல
வளமலி யிளமை நீங்கி
   வடிவுறு மூப்பு வந்து
தளர்வொடு சாய்ந்தும் அன்பு
   தம்பிரான் திறத்துச் சாயார்.

The young couple who alone were aware
Of the immeasurably glorious interdiction,
Held themselves irrevocably bound by it;
Years rolled on, and gone was their youth.
They grew beautifully old; though they were enfeebled,
Their love for their Lord was not a whit enfeebled.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 22, 2016, 08:18:48 AM »
Verse  8:

கற்புறு மனைவி யாரும்
   கணவனார்க் கான வெல்லாம்
பொற்புற மெய்யு றாமற்
   பொருந்துவ போற்றிச் செய்ய
இற்புறம் பொழியா தங்கண்
   இருவரும் வேறு வைகி
அற்புறு புணர்ச்சி யின்மை
    அயலறி யாமை வாழ்ந்தார்.

The chaste wife beautifully performed all her duties
To her husband without ever touching his person;
They abode indoors always, but in distinct apartments;
None was aware of the couple?s celibacy.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 22, 2016, 08:16:16 AM »
Verse  7:

ஆதியார் நீல கண்டத்
   தளவுதாங் கொண்ட ஆர்வம்
பேதியா ஆணை கேட்ட
   பெரியவர் பெயர்ந்து நீங்கி
ஏதிலார் போல நோக்கி
   எம்மைஎன் றதனால் மற்றை
மாதரார் தமையும் என்றன்
    மனத்தினுந் தீண்டேன் என்றார்.

He heard the ban which he would never transgress;
For, his deep devotion to the Primal Lord?s Blue Throat
Was such; the great one moved away leaving her,
And as though he were a stranger, he addressed her
Thus: "You said: 'Us'; I'll not therefore even mentally
Touch any one of womankind."

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 22, 2016, 08:14:08 AM »
Verse 6:

மூண்டவப் புலவி தீர்க்க
   அன்பனார் முன்பு சென்று
பூண்டயங் கிளமென் சாயல்
   பொற்கொடி யனையார் தம்மை
வேண்டுவ இரந்து கூறி
   மெய்யுற அணையும் போதில்
தீண்டுவீ ராயின் எம்மைத்
   திருநீல கண்ட மென்றார்.

With a view to persuade her to give up bouderie,
Her loving husband did all he could and beseeched her
In manifold ways, and when he was about to embrace her,
She said: "I bid you refrain from touching us
In the name of Tiru Nilakantam."

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 22, 2016, 08:11:56 AM »
Verse 5:

ஆனதங் கேள்வர் அங்கோர்
   பரத்தைபா லணைந்து நண்ண
மானமுன் பொறாது வந்த
   ஊடலால் மனையின் வாழ்க்கை
ஏனைய வெல்லாஞ் செய்தே
   உடனுறைவு இசையா ரானார்
தேனலர் கமலப் போதில்
   திருவினு முருவின் மிக்கார்.

When one day her husband returned home
Having had pleasure with a harlot,
She could not endure it, and though she
Who was more beautiful than Lakshmi on melliferous lotus,
Discharged faithfully all the other duties, she would not
Consent to be touched by him at all.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 22, 2016, 08:09:48 AM »
Verse  4:

அவர்தங்கண் மனைவி யாரும்
    அருந்ததிக் கற்பின் மிக்கார்
புவனங்க ளுய்ய ஐயர்
   பொங்குநஞ் சுண்ண யாஞ்செய்
தவநின்று தடுத்த தென்னத்
   தகைந்துதான் தரித்த தென்று
சிவனெந்தை கண்டந் தன்னைத்
    திருநீல கண்ட மென்பார்.

His wife excelled even Aruntati, the paragon of chastity;
She for ever contemplated the Blue Throat of the Lord
Which, as though it would thus reward the tapas of devotees,
Held the venom of the ocean devoured by the Lord;
She for ever chanted: "Tiru Nilakantam."   

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 22, 2016, 08:08:01 AM »
Verse 3:

அளவிலா மரபின் வாழ்க்கை
   மட்கலம் அமுதுக் காக்கி
வளரிளந் திங்கட் கண்ணி
   மன்றுளார் அடியார்க் கென்றும்
உளமகிழ் சிறப்பின் மல்க
   ஓடளித் தொழுகு நாளில்
இளமைமீ தூர இன்பத்
   துறையினில் எளிய ரானார்.

He hailed from a clan immeasurably hoary
And made his living by making earthen vessels;
To the devotees of the Lord who wears the crescent,
He freely gifted bowls to their great delight;
Thus he throve, the young and handsome devotee.
But lo, by reason of his youth, he was incontinent.

Arunachala Siva.

General topics / Re: Tevaram - Some select verses.
« on: January 22, 2016, 08:05:49 AM »
Verse  2:

பொய்கடிந் தறத்தின் வாழ்வார்
   புனற்சடை முடியார்க் கன்பர்
மெய்யடி யார்கட் கான
   பணிசெயும் விருப்பில் நின்றார்
வையகம் போற்றுஞ் செய்கை
   மனையறம் புரிந்து வாழ்வார்
சைவமெய்த் திருவின் சார்வே
   பொருளெனச் சாரு நீரார்.

He shunned falsity and stood poised in piety;
His desire was to serve the true devotees of the Lord
Who sports on His matted hair the Ganga;
He lived as a householder
By the world extolled; he throve established
In the real wealth of true Saivism
Deeming that alone to be the redemptive grace.   

Arunachala Siva.


Sivaprakasam Pillai asked Him:  What is the difference between non-attachment and jnana?

Bhagavan replied:  "Non attachment and Jnana are not different. Both
are the same.  Non attachment is where the mind does not go after
any objects/persons.  Jnana is where no object/person appears.

Arunachala Siva.

General topics / The Finger Pointing to the Moon:
« on: January 21, 2016, 04:53:21 PM »
(An article by D. Samarender Reddy in the Jan.-Mar. 2015 issue of Mountain Path.)


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 intellelctu, guod prius non
fureit  in sensu.)

- Empiricist Axiom.

The purpose of this article is to think through in what sense the above verse from Kena Upanishad is
true or 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 in this article.

The question now arises, what is 'Brahman' that the Kena Upanishad is referring  to.  One encounters
references to Brahman (also called as Self) in the Upanishadic lore, which is nothing but the teachings
of various ancient sages who supposedly realized their true nature as being Brahman and not merely
the empirical psychophysical 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 the realization  of Brahman that the Kena
Upanishad is saying cannot be obtained by the mind.  To see why, we need to clarify ourselves how the
mind 'knows' anything.


Arunachala Siva.           

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