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Messages - Subramanian.R

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1366
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 26, 2017, 09:22:22 AM »
Verse  5:


குருந்தொடு மாதவி கோங்கு மல்லிகை
பொருந்திய பொழிற்றிருப் பூவ ணத்துறை
அருந்திறல் அவுணர்தம் அரண மூன்றெய்த
பெருந்தகை அடிதொழப் பீடை யில்லையே.

To worship the feet of the noble-minded god who destroyed the three forts of the demons of rare strength by discharging an arrow and who dwells in Tiruppūvaṇam which has gardens in which there are wild-lime trees, common delight of the woods and jasmine creepers, there will be no afflictions.

Arunachala Siva.

1367
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 26, 2017, 09:17:52 AM »
Verse  4:


வாசநன் மலர்மலி மார்பில் வெண்பொடிப்
பூசனைப் பொழில்திகழ் பூவ ணத்துறை
ஈசனை மலர்புனைந் தேத்து வார்வினை
நாசனை யடிதொழ நன்மை யாகுமே.

To worship the feet, of Siva who smears on his chest full of fragrant flowers, white sacred ash, the Lord of the universe who dwells in Pūvaṇam where gardens are prominent who destroys the acts of those who praise him adorning him with flowers.
their prosperity will increase.

Arunachala Siva.




1368
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 26, 2017, 09:13:17 AM »
Verse  3:


வெந்துயர் உறுபிணி வினைகள் தீர்வதோர்
புந்தியர் தொழுதெழு பூவ ணத்துறை
அந்திவெண் பிறையினோ டாறு சூடிய
நந்தியை அடிதொழ நன்மை யாகுமே.


To worship waking up from sleep, the feet of Nandi who wears a river with a white crescent moon that rises in the evening and who dwells in Pūvaṇam, with a mind to be cured of the acts, good and bad which are the cause of the diseases and are the cause for acute sufferings, prosperity will increase. (Nandi is one of the names of Siva.)

Arunachala Siva.

1369
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 26, 2017, 09:09:53 AM »
Verse  2:


வானணி மதிபுல்கு சென்னி வண்டொடு
தேனணி பொழிற்றிருப் பூவ ணத்துறை
ஆனநல் லருமறை அங்கம் ஓதிய
ஞானனை அடிதொழ நன்மை யாகுமே.

To worship the feet of Siva who is himself spiritual knowledge, who chanted the Aṅkams and the suitable good, abstruse Vēdas, and who dwells in Tiruppūvaṇam which is adorned by gardens in which the two varieties of bees Vaṇdu and Then live, the top of which touches the moon that adorns the sky, prosperity will increase.

Arunachala Siva.

1370
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 26, 2017, 09:04:45 AM »
Tirup Puvanam:

Verse  1:

மாதமர் மேனிய னாகி வண்டொடு
போதமர் பொழிலணி பூவ ணத்துறை
வேதனை விரவலர் அரண மூன்றெய்த
நாதனை அடிதொழ நன்மை யாகுமே.

Having a body in which a lady remains, the god who revealed the Vēdas and who dwells in Pūvaṇam beautified by gardens where the bees settle on the buds about to blossom. prosperity will increase to those who worship the feet of the master who discharged an arrow on the forts of the enemies.


1371
Verse  188:

The state beyond the tattvas is one of bliss, exceeding even that enjoyed by the gods themselves.  However, in the final stage of realization , the Jnani must abandon even this, the last vestige of his personal consciousness.

Verse 189:

Chariyai is to feel revulsion for the body; kiriyai is the discipline of knowing oneself;
yoga is non attachment (to the mind and senses);  divine Jnana is that which cannot be conveyed in in words;  it is the state of being nothing other than the Self, the state
in which there is no enjoyment even of the lofty state in which supreme bliss neither arises nor departs. 

At the start of this verse, Vallalar gives alternative, esoteric meanings to the first there stages on the spiritual journey. In the exoteric sense Chariyai is understood as service to the deity, cleaning the temple precincts, lighting lamps and so on.  Here it is stated
that for the Jnani the greatest service he can do is to reject the body as the source of all suffering.  Kiriyai in the outer sense is understood as the performance of rituals in according with rules laid down in the scriptures.  Here it is stated that for the Jnani, the highest ritual is to know himself through inquiry into the nature of then 'I'.  Yogam is generally understood as the act of controlling and suppressing the mind and senses through breath control, meditation and so forth.  Here it is stated that for the Jnani,
Yogam is the practice of non attachment to the world of mind and senses.

When the Jnani discovers the illusory nature of the mind and senses, their existence ends; he ceases to know objectively , and becomes simply knowledge which has no other to know.  This is the veru inmai - nothing other than the Self. It is described as the lofty state in which the supreme bliss neither departs nor arises.  Even unalloyed
bliss must have a knower to know it, but the Jnani transcends even this, entering the state which is Peru Inmai - without the enjoyment of the state of bliss which preceded it.  This Jnana is not a state as such; it is all that is, and hence is not described in words.

continued from the next issue of Mountain Path .

Arunachala Siva.                               

1372
Verse 187:

Having taken birth in so many forms, first non human and later human, and then, having come to know the knowledge which transcends knowledge itself, through the
inquiry, 'Who is the 'I' who knows everything?' they have now taken birth in the manner of a young hawk hatching from the egg of a fish!  Will such as these see the world (that others see)?

The words ariya arivai arintu meaning literally knowing the knowledge that is not known have been translated as having come to know the knowledge which transcends knowledge itself.  This is the pure consciousness of the Absolute , which cannot be known because there is no 'other to know it.' Through the inquiry, 'Who am I?' the inquirer destroys the would be 'other' the ego, by steadfastly turning it inwards towards the Self. Its final destruction signals the loss of ignorance, now some new and improved 'knowledge'. All that remains is pure knowing, with no knower and nothing known.  Hence it is the knowledge which cannot be known. 

The image of a fish's egg hatching into a hawk, and, as one would imagine, leaving the water and flying through the skies is a metaphor for the Jiva that has spend eons in the ocean of birth, until, transformed by the realization of the true reality, it takes one final birth in which it merges as one with the open skies of the Self.

Just as, for a king, greatness consists in the amassing of possessions without limit,
for these Jnanis greatness now consists in reducing to an atom and eliminating completely all attachment to any existence, even one which surpassed that enjoyed by
Vishnu and Brahma.

contd.,

Arunachala Siva.                   

1373
Verse  186:

When the fetters of karma (anavam, and maya) fall away through the three fold agency of the Guru, his body will seem like a snake, and he frog dipped in its jaws, or like a firebrand, burning at both ends, and he an ant trapped upon it.  It will be as death itself to him. This being so, what (will he think of) those who propose (to pay homage to that body), and of the places (that give shelter)?

According to TCS, reference to a threefold agency is to initiation by the guru through his look, touch and word. These are three of the six means of initiation, three inner and three outer, mentioned in Verses 75 and 76 and notes.

contd.,

Arunachala Siva.   

     

1374
Verse 185:

Will the Jnanis expect anything from the path of devotion, upon which they are worshipped, praised and ensnared in the net of endless bizarre ritual acts of homage?
(If you were to suggest that they could at least accept food and other essentials from devotees we would reply that) their very greatness, in which they have cut off all desire for food and all the rest, which are only the source of troubles, will cause these things to come to them automatically, even if they do not want them.     

The true Jnani has no desire to be escorted to the home of a devotee and treated like a god. In fact such things are nothing but a Valai - net to trap him, and draw him back to into the worldly existence from which they have now escaped.  The word Upacharam is used to refer to the external honors done to deity or holy person, such a burning incense, lighting lamps, offering betel and nut, strewing flowers etc.,

The words in square brackets are a rough paraphrase of those inserted by TCS in his commentary, to complete the thought implied by this verse, but not explicitly stated.  In the first part of the verse, it is said, that the Jnani will not accept the elaborate honors that the devotees would pay to him under the guise of bhakti, devotion. This raises the thought, unexpressed in the verse, that perhaps the Jnani, even though rejecting all these external honors, might at least go to a devotee's house to accept whatever essentials, such as food and clothing, that he might require for his daily existence.  The second part of the verse rejects this implied suggestion, saying that the exalted nature of the Jnani's desire free existence will of itself draw to him all manner of goods such as food, clothing etc., which he does not even need or want.
Why then would he go to a devotee's house to receive such things?

contd.,

Arunachala Siva.                 

1375
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 25, 2017, 09:57:26 AM »
Verse  11:


அழகரை யடிகளை அம்பர் மேவிய
நிழல்திகழ் சடைமுடி நீல கண்டரை
உமிழ்திரை யுலகினில் ஓதுவீர் கொண்மின்
தமிழ்கெழு விரகினன் தமிழ்செய் மாலையே.

Upon the beautiful, Siva, the god, the one with a blue neck who has a bright matted locks coiled into a crown, those who recite verses, in the world surrounded by ocean of surging waves! You receive the garland of Tamizh verses composed by an expert in Tamizh, Jnana Sambandhan.

Padigam on Tiru Ambar Maakalam completed.

Arunachala Siva.



1376
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 25, 2017, 09:53:33 AM »
Verse  10:


வழிதலை பறிதலை யவர்கள் கட்டிய
மொழிதலைப் பயனென மொழியல் வம்மினோ
அழிதலை பொருபுனல் அம்பர் மாநகர்
உழிதலை யொழிந்துளர் உமையுந் தாமுமே.


People of this world! Do not say the talk of the Buddhist who completely shave their heads and Jains who remove their hair by plucking, as fruitful. Sivaṉ and Uma stay permanently in the great city of Ambar, without wandering here and there, which has floods that erodes its banks. Please come here to worship him.

Arunachala Siva.

1377
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 25, 2017, 09:50:13 AM »
Verse  9:


வெறிகிளர் மலர்மிசை யவனும் வெந்தொழிற்
பொறிகிள ரரவணைப் புல்கு செல்வனும்
அறிகில அரியவர் அம்பர்ச் செம்பியர்
செறிகழ லிறைசெய்த கோயில் சேர்வரே.

Brahma who is on a fragrant lotus flower and Vishnu who is sleeping in the bed of a serpent which is cruel by its nature and has spots on its hood, Siva who was difficult to be seen by them dwells in Ambar built by the chief among Chempiyar who wears tight-fitting Kazhal.

Arunachala Siva.

1378
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 25, 2017, 09:47:04 AM »
Verse  8:

எரியன மணிமுடி யிலங்கைக் கோன்தன
கரியன தடக்கைகள் அடர்த்த காலினர்
அரியவர் வளநகர் அம்பர் இன்பொடு
புரியவர் பிரிவிலாப் பூதஞ் சூழவே.

Siva crushed with his leg the big and black arms of the King of Lanka who wore a crown set with precious stones shining like fire. He enters with pleasure into the fertile city of Ambar where people of rare qualities dwell, to be surrounded by the Bhutas which never leave him.

Arunachala Siva.



1379
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 25, 2017, 09:43:42 AM »
Verse  7:

இகலுறு சுடரெரி யிலங்க வீசியே
பகலிடம் பலிகொளப் பாடி யாடுவர்
அகலிட மலிபுகழ் அம்பர் வம்பவிழ்
புகலிட நெடுநகர் புகுவர் போலுமே.

Siva swinging the arms to make the bright fire of great strength to shine better,
will dance singing to receive alms in the daytime. He will enter into the long city of Ambar where fragrance spreads and which has fame which has spread throughout the world, as his dwelling.

Arunachala Siva.

1380
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 25, 2017, 09:39:43 AM »
Verse  6:

கழல்வளர் காலினர் சுடர்கை மல்கவோர்
சுழல்வளர் குளிர்புனல் சூடி யாடுவர்
அழல்வளர் மறையவர் அம்பர்ப் பைம்பொழில்
நிழல்வளர் நெடுநகர் இடம தென்பரே.

Siva wears on his leg Kazhal, an ornament denoting valor.  He will dance wearing on his head a cool water in which eddies are increasing, and the fire in the hand to increase in heat. People say that the long city of Ambar where Brahmins who maintain the sacrificial fires live, and has verdant gardens of cool shade, is his place.

Arunachala Siva.

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