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Messages - Subramanian.R

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1516
General Discussion / Re: Two Lovers, One Beloved - Margaret Laulor:
« on: April 05, 2017, 02:41:35 PM »
In showing how the soul is united to God in prayer she uses the image of silk worm which, when full grown, begins to spin its silk and build the cocoon in which it will die.
Christ is like cocoon which is attained through weaving and spinning, or the practice of spiritual qualities. When the soul, like the silkworm, has become dead to itself and the world, transformation takes place. A beautiful butterfly emerges which no longer has ties with its former appearance or existence.  Similarly the soul is no longer bound by ties of relationship, friendship or possession, yet the soul is in a state of restlessness because the experience of union are very brief.

As the soul advances towards perfection it attains to longer periods of union, but it also has to endure states of aridity, temptations from the devil, infirmities of soul
which are sufferings far worse but more precious than those of the body.  It seems that closer one comes to mystical union, the more intense is purification.  There is grace, however, as the soul is awakened through means of locutions, ecstasies and visions.  When the soul leaves them behind the sixth mansion, the place of spiritual betrothal, when it spiritual betrothal, it passes into spiritual marriage.  It is in the seventh mansion that the Unitive stage is realized, in the deepest center of the soul.
The butterfly which had come out of the cocoon now dies 'because Christ is now its life.... It is endowed with life by God.' There are several effects of this marriage in Teresa's mystical theology: self forgetfulness, desire to suffer if divinely willed, special                     
love for enemies, tranquility, absence of aridity, fewer raptures, indescribable pace,
Martha and Mary working together. (Interior Castle pages, 219-231)

The same kind of all absorbing love is seen in Rabia's life. As was stated earlier she was among the first to lay stress on the doctrine of divine love, and she combined
'with its doctrine of kashf,  the unveiling at the end of the Way, of the Beloved to His lovers... She was one of the first to teach the doctrine of disinterested love to God, a new conception to may of her fellow Sufis, who for the most part served God in hope
of eternal reward or in fear of eternal punishment.  (Rabi'a - page 96-97).

contd.,

Arunachala Siva.     

1517
Nature of Enlightenment - Intellectual Understanding vis a vis Experiential Knowledge;

Vidayaranya Swami makes a nuanced refinement subsequently in Panchadasi (Verses, 139, 153-156) saying that Sastra Jnanam is indeed true knowledge (pramaa)) from its own perspective but only from the point of view the seeker, it called a 'leading error'
(Samvaadi Brahma).  This nails the fallacious but fashionable thesis that Enlightenment
is nothing but 'assimilation of the Sastra  Jnanam and there can never be an 'experiential' illumination' other than the former.  According to Vidyaranya, meditation on the Vedantic revelation of Jiva Brahma Aikyam can be called Nirguna Upasana, and this shall surely lead to Pratyabhijna, even if the seeker is not competent enough to practice the highest level of of Nididhyansa, which is Self abidance (bereft all Bhavanas or concepts) espoused life long by Bhagavan Ramana.

Thus the Sastra Jnanam is indeed a blessing for those seekers who are temperamentally Jnana Margis because it eventually culminates in Enlightenment in the form of Pratyabhijnam, an experiential Awakening. (Sankara Bhashya, Brahma Sutra, No.2). Until this happens, Sastra Jnanam would necessarily remain as a leading error'' but only as far as the seeker is concerned because he is yet to be delivered from Samsara, by Aporaksha Jnanam.

'The proof of the pudding is in the eating' is this context means that 'absolute release from the endless sorrows of Samsara' is known to one's conscience (which cannot be muffed or evaded for all time) and this intimate personal experience alone is the final proof of the validity of the Sruti Pramaanaa for oneself.  The celebrity status that grows around eloquent exponents cannot confer Jivan Mukti (Apaaroksha Anubhuti , verse 133)  nor vouch for its attainment. Societal praise and lavish recognition of such                       
skills constitute external validation (pratah pramaana) while Jivan Mukti is svatah pramaana.  Swami Chinmayananda exhorted, 'Take a close and honest look at yourself.  It pays to see where you stand.'

contd.,

Arunachala Siva.   

1518
25. The need for any threatening sound, or the manifestations of the threatening  sound
does not exist at all, verily non existent, never exists whatsoever.

26.  Even a trace of any substance apart, anything separate, any talk as separate, anything real or unreal apart from the Self is verily illusory.

27.  All is just non existent, non existent, verily non existent. The very word 'non existent itself does not exist.  All being only awareness, all is verily naught, ever.

28. All is Brahman.  There is no doubt of this. Brahman alone am I.  There is no uncertainty about this.  Sentence, the collection of texts, the speaker and the pair of
triads,

29. the differences of knower, knowledge and the known, the dear expressions of the
measure and the measurable; whatever is defined in the sacred texts,whatever is established in the Vedas,

30. the supreme and the lowly, the transcendent concept that I am transcendent and unknowable, the Guru, the teaching of the Guru, I say, are naught whatsoever.

31.  The form of the Guru, the faith of the Guru and Guru himself are non existent, ever.  The Self alone is.  The Guru is the Self alone, as nothing else is.  There is no doubt of this.

32. As nothing else is, the Self is the goodness of the Self. There is no doubt of this.
The fondness for the Self, is the Self itself. The Self alone is, nothing else, in the least there is.

33.  The happiness of the Self is the Self alone. There is nothing else. About this there
can be no doubt. The power of the Self is the Self itself. The love of the Self is the Self alone.             

34. The bath of the Self is the Self itself. The enjoyment of the Self is the Self itself. Knowledge of the Self is the supreme good. Knowledge of the Self is hard to attain.

35. Knowledge of the Self is the supreme Brahman. Knowledge of the Self  is the highest of all happiness. There is nothing beyond the knowledge of the Self. Besides the knowledge of the Self there is nothing to remember.

36. Brahman is verily the Self.  There is no doubt of this.  The Self alone is Brahman
itself; it is itself verily full of Awareness;

37. itself the expanse of Consciousness, itself the gap-less, itself the manifold Self, itself, not another;

38. itself transcending the qualities, itself the greatest joy, itself the serene Self, it itself the part-less.         

39.  It is itself the bliss of Awareness, itself the Great God, itself ever the witness,
itself Sadasiva,

40.  itself verily Hari, itself the progenitor Brahma, itself the supreme Brahman, it is
itself ever Brahman.   

1519
General Discussion / Re: Rough Notebook-Open Forum
« on: April 05, 2017, 12:42:31 PM »
Today is Munai Aduvar Nayanar's Liberation Day.  He attained Siva's Feet on this
Panguni, Pushya star day.

The life story of Munai Aduvar has been given by me in the serial posts on 63
Saiva Saints, see my serial post.

Arunachala Siva.
   

1520
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 05, 2017, 10:59:15 AM »
Verse  11:


வெந்தவெண் ணீறணி வீரட்டா னத்துறை வேந்தனை
அந்தணர் தங்கட வூருளா னைஅணி காழியான்
சந்தமெல் லாம்அடிச் சாத்தவல் லமறை ஞானசம்
பந்தன செந்தமிழ் பாடியா டக்கெடும் பாவமே.

About the King who smears himself with well- burnt sacred ash and who dwells in Kadavūr Veerasthanam, where Brahmins are prosperous, native of Sirkazhi which is an ornament to the world, sins will perish if one dances singing the songs composed in refined Tamizh by Jnana Sambandhan well-versed in Vedas and who is able to adorn the feet of Siva with all kinds of verses of rhythmic movement.

Padigam on Tiruk Kadavur Veerasthanam completed.

Arunachala Siva.

1521
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 05, 2017, 10:53:37 AM »
Verse  10:


தேரரும் மாசுகொள் மேனியா ரும்தெளி யாததோர்
ஆரருஞ் சொற்பொரு ளாகிநின் றஎம தாதியான்
காரிளங் கொன்றைவெண் டிங்களா னுங்கட வூர்தனுள்
வீரமுஞ் சேர்கழல் வீரட்டா னத்தர னல்லனே.

Our supreme being who is the rare words and their meanings which are full everywhere and who could not be clearly understood by the Buddhists and Jains whose bodies are full of dirt, and who wears fresh flowers of Koṉṟai which blossom in the winter, and a crescent moon. Is he not Haraṉ who wears anklets for his valor, Is he not in Kadavūr Veerasthanam?


Arunachala Siva.

1522
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 05, 2017, 10:49:42 AM »
Verse 9:

வரைகுடை யாமழை தாங்கினா னும்வளர் போதின்கண்
புரைகடிந் தோங்கிய நான்முகத் தான்புரிந் தேத்தவே
கரைகடல் சூழ்வையங் காக்கின்றா னுங்கட வூர்தனுள்
விரைகமழ் பூம்பொழில் வீரட்டா னத்தர னல்லனே.

Vishnu who gave shelter from rain by holding the mountain as an umbrella and the eminent Brahma of four faces who is without blemish and who is seated in a growing lotus, to praise with love. Siva, who protects the world surrounded by the roaring ocean, is he not Haraṉ who is in Veerasthanam, which has fragrant flower-gardens?
 
Arunachala Siva.

1523
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 05, 2017, 10:45:20 AM »
Verse  8:


அடியிரண் டோருடம் பைஞ்ஞான்கி ருபது தோள்தச
முடியுடை வேந்தனை மூர்க்கழித் தமுதன் மூர்த்தியும்
கடிகம ழும்பொழில் சூழுமந் தண்கட வூர்தனுள்
வெடிதலை யேந்தியும் வீரட்டா னத்தர னல்லனே.


The eminent Siva who has a body and who destroyed the pride of the King Ravanan, who has ten heads, twenty shoulders, single body and two feet.  The one who holds a skull of bad smell in cool and beautiful Kadavūr surrounded by gardens from which fragrance spreads. Is he not Haraṉ in Veerasthanam?

Arunachala Siva.

1524
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 05, 2017, 10:40:09 AM »
Verse  7:


செவ்வழ லாய்நில னாகிநின் றசிவ மூர்த்தியும்
முவ்வழல் நான்மறை யைந்துமா யமுனி கேள்வனும்
கவ்வழல் வாய்க்கத நாகமார்த் தான்கட வூர்தனுள்
வெவ்வழல் ஏந்துகை வீரட்டா னத்தர னல்லனே.

The one who has a body full of auspiciousness and who is the red fire and the earth,
who is friendly towards the sages and who is the three fires, four Vēdas and five sacrifices, who tied the angry cobras which inject poison when it bites. Is he not Haraṉ in Kadavūr, Veerasthanam, who holds in his hand a hot fire?

Arunachala Siva.

1525
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 05, 2017, 10:33:24 AM »
Verse  6:

பண்பொலி நான்மறை பாடியா டிப்பல வூர்கள்போய்
உண்பலி கொண்டுழல் வானும்வா னின்னொளி மல்கிய
கண்பொலி நெற்றிவெண் டிங்களா னுங்கட வூர்தனுள்
வெண்பொடிப் பூசியும் வீரட்டா னத்தர னல்லனே.

Dancing, and singing the four Vēdas, which are consipicous by their accent and intonation, and going to many places. The one who wanders receiving alms for food,
who has a white crescent moon whose brightness increases in the sky, located in the forehead where the eye is prominent, and who has smeared the white holy ash.
Is he not Haraṉ who dwells in Veerasthanam in Kadavūr?

Arunachala Siva.

1526
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 05, 2017, 10:26:06 AM »
Verse  5:


சுடர்மணிச் சுண்ணவெண் ணீற்றினா னுஞ்சுழல் வாயதோர்
படமணி நாகம ரைக்கசைத் தபர மேட்டியும்
கடமணி மாவுரித் தோலினா னுங்கட வூர்தனுள்
விடமணி கண்டனும் வீரட்டா னத்தர னல்லனே.

Siva who wears bright beads of Rudraksham, and well-powered white holy ash, the one who is in the most exalted place and who tied a cobra with a hood and jewel, which form into a coil and who covers himself with an elephant's skin flayed from it.
and the god who has a neck made beautiful by the poison, is he not Haraṉ in Kadavūr Veerasthanam?

Arunachala Siva.



1527
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 05, 2017, 10:21:49 AM »
Verse  4:


மழுவமர் செல்வனும் மாசிலா தபல பூதமுன்
முழவொலி யாழ்குழன் மொந்தைகொட் டமுது காட்டிடைக்
கழல்வளர் கால்குஞ்சித் தாடினா னுங்கட வூர்தனுள்
விழவொலி மல்கிய வீரட்டா னத்தர னல்லனே.

The god who is fond of the battle-axe who danced by upraising and bending the left leg on which there is anklets, in the cremation ground in the presence of many spotless Bhutas, when Muzhavu, Lute, Flute and Montai a drum with one face were played. Is he not Haraṉ in Veerasthanam, where the bustle of festivals is increasing in Kadavūr?

Arunachala Siva.

1528
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 05, 2017, 10:17:09 AM »
Verse  3:


நாதனும் நள்ளிரு ளாடினா னும்நளிர் போதின்கண்
பாதனும் பாய்புலித் தோலினா னும்பசு வேறியும்
காதலர் தண்கட வூரினா னுங்கலந் தேத்தவே
வேதம தோதியும் வீரட்டா னத்தர னல்லனே.

The one who is the master, who danced at midnight. The one who places his feet in the hearts of devotees which are like cool lotus. The one who has the skin of a pouncing tiger, who rides on a bull. The one who dwells in cool Kadavūr where those who bestow their love on Siva, live. When all the devotees join together and praise him is he not Haraṉ in Veerasthanam, having learnt the Vēdas, with their proper intonations?

Arunachala Siva.

1529
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 05, 2017, 09:57:45 AM »
Verse  2:


எரிதரு வார்சடை யானும்வெள் ளையெரு தேறியும்
புரிதரு மாமலர்க் கொன்றைமா லைபுனைந் தேத்தவே
கரிதரு காலனைச் சாடினா னுங்கட வூர்தனுள்
விரிதரு தொல்புகழ் வீரட்டா னத்தர னல்லனே.

The one who has long matted locks resembling fire; The one who rides on a white bull when Mārkkaṇteyaṉ praised, adorning him with a garland of big Koṉṟai flowers which he is fond of. The one who killed Yama who is black in color.


This has special importance to this shrine as it was here that Siva killed the god of death to save Mārkaṇtēyaṉ,  is he not Haran, in Veerasthanam, in Kadavūr of ancient fame that has spread everywhere?

Arunachala Siva.

1530
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 05, 2017, 09:50:43 AM »
Tiruk Kadavur Veerasthanam:

Verse  1:


சடையுடை யானும்நெய் யாடலா னுஞ்சரி கோவண
உடையுடை யானுமை யார்ந்த வொண்கண் உமைகேள்வனும்
கடையுடை நன்னெடு மாடமோங் குங்கட வூர்தனுள்
விடையுடை யண்ணலும் வீரட்டா னத்தர னல்லனே.


They are eight Veerasthanams in Tamizh Nadu. 1. Kaṇtiyur, 2. Kōvalūr, 3. Atikai, 4. Kuṟukkai, 5. Kaṭavūr, 6. Paṟiyal, 7. Viṟkuti and 8. Vaḻuvūr.

The following old verse gives the names of the places and the valouros deeds that Siva, did in them; (The verse is not given.)

The one who has, matted locks, who bathes in ghee who dresses, in a loin-cloth that slips away a little, who is the husband of Uma who has bright eyes on which collyrium is coated, and the god who has a bull and who is in Kadavūr where tall storeys rise high and which have beautiful entrances. Is he not Haran who is in Veerasthanam?

Arunachala Siva.

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