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Messages - Subramanian.R

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1621
Chapter 37:

1. Ribhu: Nidagha!  Listen to the mysterious and the most wondrous secret that I am going to tell you.  Just by hearing even one verse, you shall attain instant liberation.

2.  This, what is seen as the supreme Brahman, appears so due to mind. All being only Consciousness, nothing in the least exists whatsoever.

3.  'This' verily does not exist.  Even the one nearby does not exist.  Evan an atom, be it one, is naught, is naught.  There is no doubt of this.

4. This transaction wherever it be, the news wherever it be, any form of bondage, any account of bondage, any activity of bondage or the highest,

5.  any true act, any truth, the certitude 'I am Brahman', sorrow, pleasure, or teaching, practice and the determination of attainment,

6. anything such as the Self, the supreme Self, or the individual Self, -- none of these exists separately. I am the body. I am the form. I am knowledgeable and wise,

7. I am of the form of effect and cause and the activities of the internal senses; not even one exists, not just one - contemplate thus.

contd.,

Arunachala Siva.                       

1622
Sri Ramana Maharshi has become the breath of our life, and without Him, we cannot exist.  He is our philosophical deity.  Meditation occurs spontaneously in the vicinity of
His Samadhi. A serene feeling always exists within the premises of the Asramam.  He condenses all thoughts, liquidates them and silences the mind.  He becomes the discoverer of the 'I' in us.  There are thousands of masters in the world who are giving diksha and upadesa.  Sri Ramana never thought Himself as a master or as one who gives diksha and upadesa to devotees, but directed His devotees towards the path of self realization just by His presence and divine silence.

There is a saying, 'The presence and divinity of a Sharana is best experienced and witnessed after death.'  Guru Ramana left His mortal coil in 1950 and is presence is even more alive and more intensely felt now.  He who did not care for food, clothing, and shelter. He who just a loin cloth, begged alms and burnt Himself in the scorching sun without awareness of the external body, now affectionately and caringly provides us with cool rooms and delicious food, and envelops us with the blanket of self knowledge. Guru Ramana is the supreme example of a real Guru.       

contd.,

Arunachala Siva.

1623
Sri Vidyaranya comments that both the travelers believed they saw a gem at a distance lying unclaimed in the forest and undertook the same pursuit which however, ended with opposite results. For the first person, 'his so called knowledge' fortunately proved to be right while the 'same knowledge' proved fruitless for the other.

In both cases, the 'knowledge of gem' was erroneous to begin with, as neither of them saw the actual gem itself but merely mistook the emanating light as the gem. (This is a typical case of 'erroneous superimposition' discussed by Sri Sankara in Adhyasa Bhashya, his celebrated introduction to the Brahma Sutras. Snake-rope, silver-nectar, and ghost-post are popular examples of adhyasa.).  It was not a case of firm knowledge but only an optimistic suspicion, which was believed to be true initially.  But for the first one, pursuit of the 'erroneous perception' (bhrama pratyaksha) ended happily with a precious possession.  This then is a typical instance of a 'leading error' (Samvadi bhrama) because it did indeed 'lead' to the desired goal by a fortuitous coincidence.

It is this positive result that converts the 'initial premise' or 'erroneous knowledge' into 'true knowledge' (pramaa).  For the other one, the 'initial wrong knowledge' ended as
'final wrong knowledge' and so it was a case of 'misleading error' (Visamvadi bhrama).
The result, whether success or failure, then turns out to be ultimate arbiter of the 'soundness of the knowledge' while on the path.  The former is also called a 'beneficial'
or 'productive' error and the latter a 'deluding' or 'unfructifying' error.

contd.,

Arunachala Siva. 
                     

1624
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 29, 2017, 11:43:15 AM »
Verse  11:


நாறு பூம்பொழில் நண்ணிய காழியுள் நான்ம றைவல்ல ஞானசம் பந்தன்
ஊறும் இன்தமி ழால்உயர்ந் தார்உறை தில்லைதன்னுள்
ஏறு தொல்புகழ் ஏந்துசிற் றம்பலத் தீச னைஇசை யாற்சொன்ன பத்திவை
கூறு மாறுவல் லார்உயர்ந் தாரொடும் கூடுவரே.


Jnana Sambandhan, who is well versed in all the four Vēdas and was born in Sirkazhi, which has pleasing gardens spreading fragrance. These ten verses which were composed in sweet Tamizh with music about the Lord in the exalted Chitrambalam, which has ever increasing ancient fame and which is situated in Tillai, where eminent people reside. Those who are capable of reciting them will join with the resident of the celestial world after leaving this world.  (Notes: Contrary to the distinguishing features of Sambandhar`s Tēvāram, the two things are omitted, 1. Ravanan has not been mentioned in the 8th verse, 2.  Brahman and Vishnu searching the feet and head of the Lord is not mentioned in the 9th verse.)

Padigam on Koil (Chidambaram) completed.

Arunachala Siva.

1625
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 29, 2017, 11:35:04 AM »
Verse  10:


வெற்ற ரையுழல் வார்துவர் ஆடைய வேடத் தாரவர் கள்உரை கொள்ளன்மின்
மற்ற வருல கின்னவ லம்மவை மாற்றகில்லார்
கற்ற வர்தொழு தேத்துசிற் றம்பலம் காத லால்கழற் சேவடி கைதொழ
உற்ற வர்உல கின்உறு திகொள வல்லவரே.


Jains who wander naked, (This refers to Digambara jains;), naked Jains, the followers of Buddha who wear a robe soaked in the yellow ochre of Marutam bark; Do not take the words of these people as truth. They are incapable of removing the sorrow of the world. In the Chitrambalam,  which is praised and worshipped by the learned people.
to do obeisance with both hands devotedly to the red feet wearing anklets, those who reached Thillai are capable of enjoying the fruits of being born as a human being in this world.

Arunachala Siva.

1626
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 29, 2017, 11:30:09 AM »
Verse  9:


தாரி னார்விரி கொன்றை யாய்மதி தாங்கு நீள்சடை யாய்தலை வாநல்ல
தேரி னார்மறு கின்திரு வாரணி தில்லைதன்னுள்
சீரி னால்வழி பாடொழி யாததோர் செம்மை யால்அழ காயசிற் றம்பலம்
ஏரி னால்அமர்ந் தாய்உன சீரடி யேத்துதுமே.

One who has adorned yourself with abundant well-blossomed chest-garlands made of Koṉṟai flower, Indian Laburnam one who has on the long matted locks the crescent moon, the Chief! In the beautiful Thillai where riches are abundant and which are streets where beautiful temple cars are dragged, in the Chitrambalam, which is beautiful by the goodness of ceaseless worship conducted with pomp. You resided with desire with your beauty. We shall praise your famous feet.

Arunachala Siva.

1627
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 29, 2017, 11:25:58 AM »
Verse  8:


வேயி னார்பணைத் தோளியொ டாடலை வேண்டி னாய்விகிர் தாஉயிர் கட்கமு
தாயி னாய்இடு காட்டெரி யாடல்அ மர்ந்தவனே
தீயி னார்கணை யால்புரம் மூன்றெய்த செம்மை யாய்திகழ் கின்றசிற் றம்பலம்
மேயி னாய்கழ லேதொழு தெய்துதும் மேலுலகே.

You desired dancing with KāaLi, who has big shoulders like bamboos. God, who is different from the world! You became the nectar for all living beings. Oh one who desired to dance in the fire of the burning ground! You, the just one who burnt the three cities with arrow tipped at the end with fire. You desired Chitrambalam, which is shining with beauty. We shall reach the upper world Siva Lōkam by worshipping your feet only.

Arunachala Siva.

1628
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 29, 2017, 10:00:43 AM »
Verse 7:

சாதி யார்பளிங் கின்னொடு வெள்ளிய சங்க வார்குழை யாய்திக ழப்படும்
வேதி யாவிகிர் தாவிழ வாரணி தில்லைதன்னுள்
ஆதி யாய்க்கிடம் ஆயசிற் றம்பலம் அங்கை யால்தொழ வல்லடி யார்களை
வாதி யாதகலும்நலி யாமலி தீவினையே.

You who are wearing an ear-ring made of couch which is like the superior marble.
Oh shining Brahmin among gods, or one who is praised in the Vedas, God, entirely different from the world. The Chitramblam which is the abode for you who is the primordial in beautiful Thillai of perpetual festivals. The abundant evil actions will part from the devotees who are able to worship with beautiful hands, without afflicting them.

Arunachala Siva.


1629
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 29, 2017, 09:55:36 AM »
Verse  6:


ஆகந் தோய்அணி கொன்றை யாய்அனல் அங்கை யாய்அம ரர்க்கம ராவுமை
பாகந் தோய்பக வாபலி யேற்றுழல் பண்டரங்கா
மாகந் தோய்பொழில் மல்குசிற் றம்பலம் மன்னி னாய்மழு வாளி னாய்அழல்
நாகந் தோய்அரை யாய்அடி யாரைநண் ணாவினையே.

You have Koṉṟai flowers that nest on the chest. You carry in your palm fire. Lord of the celestial beings. Oh Bhagavan! whose form has been shared by Uma. The one who performed the dance of Pāntaraṅkam and was wandering receiving alms. You resided permanently in Chitrambalam, where gardens are thriving and seem to touch the sky.
The one who has the weapon of Mazhu, you who has a poisonous serpent tied round the waist as a belt. The twin actions will not go near your devotees.

Arunachala Siva.


1630
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 29, 2017, 09:46:24 AM »
Verse  5:

தொல்லை யார்அமு துண்ணநஞ் சுண்டதோர் தூம ணிமிட றாபகு வாயதோர்
பல்லை யார்தலை யிற்பலி ஏற்றுழல் பண்டரங்கா
தில்லை யார்தொழு தேத்துசிற் றம்பலம் சேர்த லால்கழற் சேவடி கைதொழ
இல்லை யாம்வினை தான்எரி யம்மதில் எய்தவனே.


In order that the old celestial gods might taste the ambrosia, one who has a neck like pure sapphire by devouring the poison, in the skull which is split and full of teeth.
one who performed the dance of Pāṇtaraṅkam and wandered receiving alms in the skull by worshipping at the Chitrambalam which is worshipped and praised by the Brahmins of Thillai. To worship with both the hands the red feet wearing anklets,
both the good and bad actions will vanish. Oh!, the one who discharged arrows at the forts to burn them, the name of the dance which Siva performed out of joy after burning the three cities, standing on the chariot using it as an arena.

Arunachala Siva.

 

1631
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 29, 2017, 09:42:49 AM »
Verse  4:


கொம்ப லைத்தழ கெய்திய நுண்ணிடைக் கோல வாள்மதி போலமு கத்திரண்
டம்ப லைத்தகண் ணாள்முலை மேவிய வார்சடையான்
கம்ப லைத்தெழு காமுறு காளையர் காத லால்கழற் சேவடி கைதொழ
அம்ப லத்துறை வான்அடி யார்க்கடை யாவினையே.

One who has long matted locks, the minute waist which is beautiful after harassing the twig with flowers. Desiring the breasts of the lady Sivakāmi who has two eyes which harassed the arrows, in her face which resembles the bright and beautiful moon, the attractive youths who make a big sound uttering the names of the Lord, to worship with both hands out of devotion the red feet wearing anklets actions will not attach to those devotees of one who resides in Ambalam.

Arunachala Siva.

1632
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 29, 2017, 09:35:07 AM »
Verse  3:


நீலத் தார்கரி யமிடற் றார்நல்ல நெற்றி மேல்உற்ற கண்ணி னார்பற்று
சூலத் தார்சுட லைப்பொடி நீறணி வார்சடையார்
சீலத் தார்தொழு தேத்துசிற் றம்பலம் சேர்த லால்கழற் சேவடி கைதொழக்
கோலத் தாய்அரு ளாய்உன காரணம் கூறுதுமே.

He has a black neck resembling the Nīlam blue Nelumbo flower. He has an eye on the beautiful forehead. He is holding a trident in his hand. He smears himself with the minute ashes of the burning ground. One who has matted locks. This may be taken as as he is in Chitrambalam, which is praised and worshipped with both hands by people of good conduct. Oh beautiful one! Bestow upon me your grace to worship with both hands your red feet wearing anklets. We will speak about your pre-eminence.

Arunachala Siva.
 

1633
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 29, 2017, 09:28:24 AM »
Verse  2:


கொட்ட மேகம ழும்குழ லாளொடு கூடி னாய்எரு தேறி னாய்நுதற்
பட்ட மேபுனை வாய்இசை பாடுவ பாரிடமா
நட்ட மேநவில் வாய்மறை யோர்தில்லை நல்ல வர்பிரி யாதசிற் றம்பலம்
இட்ட மாஉறை வாய்இவை மேவிய தென்னைகொலோ.


You are united with a lady of tresses which spread fragrance of Costus root.
you were seated on the mount of bull. You adorn your forehead with a gold plate.
You always dance having as songsters Paaritam Bhūtagaṇam. You reside with great desire in the Chitrambalam in Thillai from which good Brahmins never part.
What is the reason for your wishing these things?

Arunachala Siva.

1634
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 29, 2017, 09:23:56 AM »
Saiva Canon 3:  Tiru Jnana Sambandhar:

Koil  = Chidambaram.

Verse  1:


ஆடி னாய்நறு நெய்யொடு பால்தயிர் அந்த ணர்பிரி யாதசிற் றம்பலம்
நாடி னாய்இட மாநறுங் கொன்றை நயந்தவனே
பாடி னாய்மறை யோடுபல் கீதமும் பல்ச டைப்பனி கால்கதிர் வெண்டிங்கள்
சூடி னாய்அரு ளாய்சுருங்கஎம தொல்வினையே.


You bathed in sweet-smelling ghee, milk and curd.  You chose as your abode the Chitrambalam,  from where the Brahmins three-thousand in number never part one who desired adorning himself with fragrant Koṉṟai flower Indian Laburnam. You sang many songs in addition to Maṟai (Vedas); especially, Sama Vedam, you adorned your head with the crescent moon rays which shed coolness. Bestow your grace on us so that our actions committed from time immemorial, may decrease.

Arunachala Siva.

1635
General Discussion / Re: Two Lovers, One Beloved - Margaret Laulor:
« on: March 28, 2017, 12:17:50 PM »
In spite of, or perhaps because of, her own difficulties in prayer, she readily encourages others to practice mental prayer; it is the means by which one mends one's life. Although we are always in God's presence, according to Teresa, prayer is a way of remembering that fact.  People who do not practice prayer may not remember for several days. 

In the first mansions she urges us to surrender ourselves and our wills, to practice humility through looking at our own shortcomings, to practice obedience and virtues, to obtain mastery over our passions, and to choose, companions who are on the spiritual path.  Performance of good works should not be made so much of, as one is simply expected to do them as a Christian.

Prayer in Sufism is du'a or free prayer, and particularly munajat or loving converse with God when the mystic speaks from the depths of the heart,  Rabi'a's personality is known through her devotion to prayer.  There is an anecdote which describes the integrated life she followed in order to purify herself.

For seven days she had fasted and given up sleep to spend her time in prayer.  When it was time to break the fast she was given a cup of food which a cat upset while she was fetching a lamp.  Thinking she would break the fast on water she went to get her jug. Meanwhile the lamp went out, and in the darkness, she dropped and broke the water jug, 'O Lord,' she lamented, 'What is this Thou art doing to wretched me?' In response, she heard a voice:

'Have a care, if you desire it, I will endow you with all the pleasures of this world, but I shall take concern for Me out of your heart, for such a concern  and the pleasures of this world cannot dwell together in one heart.  O Rabi'a, you have a desire and I have a desire, I cannot combine My desire and your desire in one heart.  (Rabi'a p. 20).

contd.,

Arunachala Siva.                                     

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