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Messages - Subramanian.R

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General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 26, 2017, 09:15:05 AM »
Verse  7:

அரையிலாருங் கலையில்ல வனாணொடு பெண்ணுமாய்
உரையிலாரவ் வழலாடு வரொன்றலர் காண்மினோ
விரவலார்தம் மதின்மூன் றுடன்வெவ்வழ லாக்கினான்
அரையன்மூக்கீச் சரத்தடிகள் செய்கின்ற தோரச்சமே.

Siva has no dress that is worn on the waist, being both male and female, dances in the fire which is full of fame and has many forms you please understand this (people of this world!) destroyed by the hot fire the three forts of the enemies simultaneously is a dreadful act which is committed by the god in Mukkeeswaram built by Chenkat Chozhan.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 26, 2017, 09:10:18 AM »
Verse 6:

வெந்தநீறு மெய்யிற் பூசுவராடுவர் வீங்கிருள்
வந்தெனாரவ் வளைகொள்வதும் இங்கொரு மாயமாம்
அந்தண்மா மானதன்னேரியன் செம்பிய னாக்கிய
எந்தைமூக்கீச் சரத்தடிகள் செய்கின்ற தோரேதமே.

Siva will besmear all over his body well-burnt sacred ash; will dance in the dense darkness.  It is a deceptive act to take away my beautiful and rare bangles coming to my place, what our father and god who dwells in Mukkeeswaram, built by beautiful and kind Chozha, who rules over Neri, and destroys the pride of his enemies, who do  a faulty act.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 26, 2017, 09:06:02 AM »
Verse 5:

விடமுனாரவ் வழல்வாய தோர் பாம்பரை வீக்கியே
நடமுனாரவ் வழலாடுவர் பேயொடு நள்ளிருள்
வடமன்நீடு புகழ்ப்பூழி யன்றென்ன வன்கோழிமன்
அடன்மன்மூக்கீச் சரத்தடிகள் செய்கின்ற தோரச்சமே.

Having tied an angry cobra having poison in it, in the waist, will dance in the dense darkness in company with the ghosts, in the midst of fire it is a dreadful act the god in Mukkeeswaram, which was built by the strong king who is the Lord of Cock, Pāndyan and Chera, whose fame lasted for a time in the North.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 26, 2017, 09:01:36 AM »
Verse  4:

அன்னமன்னந் நடைச்சாய லாளோ டழகெய்தவே
மின்னையன்ன சடைக்கங்கை யாள்மேவிய காரணம்
தென்னன்கோழி யெழில்வஞ்சியும் ஓங்கு செங்கோலினான்
மன்னன்மூக்கீச் சரத்தடிகள் செய்கின்ற தோர்மாயமே.

To appear beautiful with a lady of tender nature and the gait of a swan the reason for Ganga, to stay in the matted locks, which is like lightning is a wonderful act done by the god in Mukkeeswaram, built by the King whose impartial rule was supreme in the beautiful Vanchi Kozhi, and who ruled over the Pandyan country also.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 26, 2017, 08:57:34 AM »
Verse  3:

மருவலார்தம் மதிலெய்த துவும்மான் மதலையை
உருவிலாரவ் வெரியூட்டி யதும்உல குண்டதால்
செருவிலாரும் புலிசெங் கயலானை யினான்செய்த
பொருவின் மூக்கீச்சரத்தெம் அடிகள் செயும்பூசலே.

Discharging an arrow on the forts of the enemies and setting fire to the body of Manmatha, have been known to the world, are the battles that our god in Mukkeeswaram,  which has no comparison and built by the King who had exercise of sovereign power and who had the banners of tiger and red carp fish which are held high in battles.

Arunachala Siva.


General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 26, 2017, 08:52:56 AM »
Verse  2:

வெண்டலையோர் கலனாப் பலிதேர்ந்து விரிசடைக்
கொண்டலாரும் புனல்சேர்த் துமையாளொடுங் கூட்டமா
விண்டவர்தம் மதிலெய்தபின் வேனில் வேள்வெந்தெழக்
கண்டவர் மூக்கீச்சரத்தெம் அடிகள் செய்கன்மமே.

Collecting alms having the white skull as the begging bowl having become united with the water which was received in the loosened matted locks, and being united with Uma, after having discharged an arrow on the forts of the enemies He caused the spear, who has spring as his season, to be well-burnt these are the acts done by our god in Mukkeeswaram.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 26, 2017, 08:49:04 AM »
Tiru Mukkeeswaram:

Verse  1:

சாந்தம்வெண்ணீ றெனப்பூசி வெள்ளஞ்சடை வைத்தவர்
காந்தளாரும் விரலேழை யொடாடிய காரணம்
ஆய்ந்துகொண்டாங் கறியந் நிறைந்தாரவ ரார்கொலோ
வேந்தன்மூக்கீச் சரத்தடிகள் செய்கின்றதோர் மெய்ம்மையே.

Besmearing the white sacred ash like sandal-wood paste, Siva who kept the floods of the Ganga on the matted locks, the reason for dancing along with the lady whose fingers are like the petals of the red variety of Malabar glory lily, he pervades everywhere which can be known only by intuitive knowledge who is capable of knowing the true purpose of the actions done by the god in Mukkeeswaram which was built by a king.

Arunachala Siva.

21. Self Knowledge is like the knowledge of the Self alone.  Anything like Self Knowledge never was and never shall be.

22. Knowledge of the Self is the supreme mantra.  Knowledge of the Self is the supreme penance.  Knowledge of the Self is verily Vishnu.  Knowledge of the Self is Siva, the supreme.

23. Knowledge of the Self is the supreme Creator.  Knowledge of the Self is amenable to the Self.  Knowledge of the Self is itself the merit. Knowledge of the Self is the great sanctification.

24.  Knowledge of the Self is the great holy waters.  Knowledge of the Self is tranquility etc., Knowledge of the Self is the loving mantra.  Knowing of the Self is self purifying.

25.  What is called the knowledge of the Self?  It is the certitude 'I am Brahman'.  It is the faith that 'I am Brahman'.  Knowledge of the Self is the great emanation.

26-28:  The Knowledge of the Self is the disposition 'I am Brahman'. I am eternal. I am the accomplished. I am bliss, the supreme joy.  I am pure, the ever undiminishing.
I am of the form of the expanse of consciousness, the eternal Being Awareness Bliss. I am changeless. I am the peaceful. I am everywhere, continuous. I am always of the form of bliss, bereft of all defects.  I am devoid of all thoughts.  I am always myself.'

29.  Read silently to yourself regarding the experience that all is Brahman. The merits that result from a crore of horse sacrifices are obtained in a trice.

30.  Being with the certitude 'I am Brahman', one attains the fruit of giving the Mount Meru in charity. Compared to the abidance of 'I am Brahman', the offering of all the land in charity is only infinitesimal.


Arunachala Siva.                 

Bhagavan silently summons us every year.  We, a group of ten to fifteen, come once or twice a year and stay for three to four days in Sri Ramanasramam under His divine care. Bhagavan takes us into deep meditation, immersing our karmic minds in the divine waters of the invisible Ganga, eliminating all obstacles and washing out the impurities of the mind, to realize only 'I'.  In the twenty five years that we have made our annual journey to Tiruvannamalai we became acquainted with Sri Ramanasramam, Arunachala Hill, the Arunachala Temple, the Giri Pradakshina route and the railway station which brings us to Him.  Beyond these places we never felt the need to go, as the whole world lies within Sri Ramanasramam.

For many years we traveled by bus from Bangalore to Tiruvannamalai. About two years ago, we were pleasantly surprised to hear that a train from Kurla to Yeshwantpur would continue on to Pondicherry, through Tiruvannamalai.  It seemed that Ramana Himself had organized a train from Davangere to Tiruvannamalai.  Is not this a true example of Bhagavan's affection and grace towards His devotees?                   

Sri Allamma Prabhu, the great Siva Sarana (devotee of Lord Siva) of the 12th century in Karnataka and Nijaguna Shivayogi of the 15th century, were masters and Jnanis and were praised and loved by Sri Ramana.  Bhagavan read the writings of these two
great personalities and sometimes guided His devotees by narrating instances about them.     


Arunachala Siva.

Bhagavan was nuanced in His reply when someone asked Him if He condemns outright all scholastic pursuit in the realm of spiritual sadhana.  He said His view is not to condemn Sastra Vichara per se but only the Vidyaabimaana (Talks No. 253 and Talks No. 565) that usually creeps in a subtle manner.  This tempts the seeker and propels him outward to win recognition, fame and all attendant blandishments, (Viveka Chudamani Verse 60) that make external life addictively enjoyable.  One could then lose focus on what really matters.

The Upanishads (Katha Upanishad Verse 1.3.14.) liken this path to walking on razor's edge because nothing outside is an impediment by itself but our own lack of alertness and vigilance to avoid falling for temptations, gross as well as subtle.  Jesus said words to the effect that one should be ready to lose all understanding. 'For what is a man profited if he gains the whole world and loses his own soul?' (Matthew 16.26).

Sage Ashtavakra exclaims with sarcasm that people who are very intelligent, eloquent and industrious in a spiritual lore shun the deeper pursuit of Self Knowledge,  (Ashtavakra Gita, Verse 15.3), as they fear it would make them 'dumb, inert and lazy'
thus foiling worldly enjoyments like name, fame and prosperity which hold them in fascination.  All Jnanis have their own unique way of revealing the enlightened state but achieve consensus in Silence,' (Praudaanubhutih Verse 5.) beyond all doctrinal disputations.               


Arunachala Siva.

General Discussion / Re: Two Lovers, One Beloved - Margaret Laulor:
« on: March 25, 2017, 08:05:26 AM »
We turn now to an examination of the lives of the two saints as each one passed through the three stages of the Mystic Way.  The first one, the Purgative Life, is purification from the fetters of sin, represented by sensuality and self will. A life of strict asceticism, prayer and self discipline was seen as the way to purge oneself of sin or weakness. 

Both women followed a celibate life, and each was cloistered in her own way.  Rabi'a went into solitude for a number of years in  the remote desert.  It was physical suffering which helped Teresa to make the decision to leave her comforts behind, and to enter a religious order, troubled as she was about the condition of her soul.  For a long time, Teresa was pulled towards the world, as she admits in her autobiography.   

'When I was in the midst of worldly pleasures, I was distressed by the remembrance of what I owed to God; when I was with God, I grew restless because of worldly affections. This is so grievous a conflict that I do not know how I managed to endure it for a month, much less for so many years.' (Life p.109).

Prayer was not easy for her; she persevered for fourteen years before she experienced facility of prayer. We are able to follow her journey in prayer because, out of obedience to her confessor, she recorded her life, as well as a classic on mystical theology, Interior Castle, and a practical guide to prayer for her nuns in The Way of Perfection, books that have to guide others in their own journeys because of the authentic spiritual life of the writer.                     


Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 25, 2017, 12:17:09 AM »
Verse 11:

கந்தநாறும் புனற்காவிரித் தென்கரைக் கண்ணுதல்
நந்திசேருந் திருநாகேச் சரத்தின் மேன்ஞானசம்
பந்தனாவிற் பனுவல் லிவைபத்தும் வல்லார்கள்போய்
எந்தையீசன் இருக்கும் உலகெய்த வல்லார்களே.

On Nāgēswaram, in which Nandi who has an eye on the forehead stays, which is on southern bank of the Kāveri whose water spreads a sweet smell, those who are able to recite these ten verses that were in the mouth of Jnana Sambandhan, will go, after death, and are capable of reaching the world where our father Siva dwells. (Siva Lōkam).

Padigam on Tiru Nageswaram completed.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 25, 2017, 12:12:34 AM »
Verse  10:

தட்டிடுக்கி யுறிதூக்கி யகையினர் சாக்கியர்
கட்டுரைக்கும் மொழிகொள்ளலும் வெள்ளி லங்காட்டிடை
நட்டிருட்கண் நடமாடிய நாதன் நாகேச்சுரம்
மட்டிருக்கும் மலரிட் டடிவீழ்வது வாய்மையே.

People of this world, do not accept the fabricated words of the Buddhists, and of [the Jains] who carry in their hands a network of ropes suspended by a cord from the hand, in which is placed the ascetic's pitcher, and taking under their arms mats to sit upon, it is an ever-truthful act to fall at the feet of the master in Nāgēswaram, who danced at the dead of night in the cremation ground where there are funeral biers, by placing flowers in which there is honey.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 25, 2017, 12:07:26 AM »
Verse  9:

கரியமாலும் மயனும் மடியும்முடி காண்பொணா
எரியதாகிந் நிமிர்ந்தான் அமரும்இட மீண்டுகா
விரியின்நீர்வந் தலைக்குங் கரைமேவு நாகேச்சரம்
பிரிவிலாதவ் வடியார்கள் வானிற் பிரியார்களே.

The shrine of Siva, who shot up as a column of fire and whose feet and head the black Vishnu and Brahma, could not find out, the devotees who do not leave Nāgēswaram, which is on the bank on which the increasing flood of the Kāveri is dashing will not leave heaven. [They will always be in heaven.]

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 25, 2017, 12:03:31 AM »
Verse  8:

இலங்கைவேந்தன் சிரம்பத்தி ரட்டியெழிற் றோள்களும்
மலங்கிவீழம் மலையால் அடர்த்தா னிடமல்கிய
நலங்கொள்சிந்தை யவர்நாள்தொறும் நண்ணும் நாகேச்சரம்
வலங்கொள்சிந்தை யுடையார் இடராயின மாயுமே.

The place of Siva, who pressed down with the mountain the ten heads and twenty shoulders of the king of Lanka, to fall distressed, the sufferings of those who have the mind to go from left to right Nāgeswaram, which is approached daily by those who have the mind for increasing self denial.

Arunachala Siva.

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