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Messages - Subramanian.R

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General topics / Re: Editorial - April - June 2017:
« on: April 26, 2017, 11:38:40 AM »
What this means is that the supreme reality is present in all our hearts.  It is a wonder that confounds our sense of logic. It is important to note that Narada concluded that Krishna was not a polygamist; that he was only married to one Reality, though it forms may be many. 

Bhagavan does not conform to our preconceptions.  Like Krishna He is not bound by our prejudices.  He breaks through all our storehouses of conflicting desires and fears for the simple reason that He knows they are unreal and that you and He are joined as one.

The folk tales of Akbar, the great Moghal emperor, and his courtier Birbal are legendary and quoted in India for their humor, wit and sharp intelligence, often at the expense of the envious fellow courtiers of Birbal.

There is a story about Akbar questioned Birbal why Lord Vishnu should himself come to the rescue of Gajendra?  He could easily have sent someone else to rescue the pitiable elephant.  As emperor, Akbar had very many courtiers to do his bidding so as to not to waste his time with trivial mattes.  If Vishnu was a god why could he not do the same?  Birbal replied that he would answer the question but it would take time to explain, and left it at that.

Birbal was responsible for taking care of a beloved child who was the son of Akbar. Birbal watched over the child with loving attention.  One day Birbal arranged for a beautiful stone image of the boy to be carved and placed the statue at the edge of
a well knowing that the emperor had the greatest confidence in Birbal's ability to protect his son from harm. 

In the evening, when shapes were hazy at a distance, Birbal guided Akbar on a walk to the vicinity of the well.  Akbar thought he saw his son by the well and called out to
him to be careful.  Birbal reassured the emperor that there was nothing to fear.

Prior to the evening walk Birbal had organized that someone would be near when Akbar arrived, and unobserved, would push the statue into the well when the emperor was watching.  This happened when Birbal exclaimed in fake terror that the child had fallen into the depths.

Akbar ran immediately to the side of the well. But Birbal took hold of him and said, 'Wait here.  There are so many servants who can bring the boy out of the well.  Send them.'

Akbar was beside himself with anxiety and told Birbal to shut up. Did he not see that his beloved child was in danger and had to be quickly rescued? 

Birbal coolly replied that Akbar need not fear, for his child was safe.  What had fallen into the well as but a statue.  Then Birbal asked Akbar whether he remember the conversation the other day about Gajendra and Lord Vishnu's immediate and personal response to save the elephant?


Arunachala Siva.         


General topics / Re: Editorial - April - June 2017:
« on: April 26, 2017, 11:17:27 AM »
There are forces at work in this world which are beyond the range of our perception. We are like blind mice feeling our way tentatively by touching the walls of the familiar.  We live in a multi dimensional world where the waking world is but an extension of the dream (svapna) and deep sleep (Sushupti) planes of existence. If we are able believe in a higher purpose to our lives it makes sense that with our limited awareness it is impossible to progress until we surrender our narrow will to a greater will.

Bhagavan is our Guru and as such commands two realities. He is a teacher: through the remembrance of His physical form as a portal, we are able to communicate with this divine force.  We read the instructions He gave us in books and we practice them. He is also the pervasive reality of Truth, (Satyam). He is both teacher and dweller in our hearts.  As a teacher He guides us externally if we but listen.  And as the permanent resident of our Heart, He silently pulls us into the cave of the Heart.  If we allow it Bhagavan will take care of us.  That is His nature and requires no effort on His behalf.  It is spontaneous. 

WE may ask how it can be that He is the indweller in our hearts.

In the Bhagavata Purana it is said that Lord Krishna married 16,000 gopis.  The Purana tells us about the life of Krishna's wives after their marriages.  It is said that each of the wives had a home with maid servants and that Krishna divided himself into multiple forms, one for each wife. Narada, Vishnu's devotee, wandering sage and benign mischief maker, was curious to find out how Krishna managed this.  He went to every house and saw Krishna present with his wife, engaging in domestic activities with kindness and love.


Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 26, 2017, 09:42:53 AM »
Verse  11:

புண்ணியர் தொழுதெழு பூவ ணத்துறை
அண்ணலை யடிதொழு தந்தண் காழியுள்
நண்ணிய அருமறை ஞானசம் பந்தன்
பண்ணிய தமிழ்சொலப் பறையும் பாவமே.

Worshipping with joined hands the feet of the god who dwells in Pūvaṇam which people of virtuous acts worship getting up from sleep, a native of beautiful and cool Sirkazhi, sins will gradually vanish to recite the Tamizh verses composed by Jnana Sambandhan, who had knowledge of the abstruse Vēdas by intuition.

Padigam on Tiru Puvanam completed.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 26, 2017, 09:39:40 AM »
Verse  10:

மண்டைகொண் டுழிதரு மதியில் தேரரும்
குண்டருங் குணம்அல பேசுங் கோலத்தர்
வண்டமர் வளர்பொழின் மல்கு பூவணம்
கண்டவ ரடிதொழு தேத்தல் கன்மமே.

The Buddhists without intelligence who wander holding an Earthern begging bowl.
and low people Jains who have a form and talk useless words. It is a moral duty to praise and worship with joined hands the feet of those who gained sight of Pūvaṇam where growing gardens in which bees rest, are increasing.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 26, 2017, 09:35:21 AM »
Verse  9:

நீர்மல்கு மலருறை வானும் மாலுமாய்ச்
சீர்மல்கு திருந்தடி சேர கிற்கிலர்
போர்மல்கு மழுவினன் மேய பூவணம்
ஏர்மல்கு மலர்புனைந் தேத்தல் இன்பமே.

Both Brahma who dwells in a lotus flower which flourishes in water and Vishnu joining together, were not capable of reaching the perfect feet whose fame increases.
It is happiness to praise by adorning with flowers of increasing beauty Pūvaṇam where Siva who has a battle-axe, well-trained in warfare, dwells with desire.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 26, 2017, 09:31:15 AM »
Verse  8:

வரைதனை யெடுத்தவல் லரக்கன் நீள்முடி
விரல்தனில் அடர்த்தவன் வெள்ளை நீற்றினன்
பொருபுனல் புடையணி பூவ ணந்தனைப்
பரவிய அடியவர்க் கில்லை பாவமே.

Siva pressed down the tall crowns of the strong demon who lifted the mountain, by his toe, smears white sacred ash. There will be no sins to those who praised Pūvaṇam, made beautiful on all sides by water which dashes against the banks.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 26, 2017, 09:28:05 AM »
Verse  7:

பறைமல்கு முழவொடு பாட லாடலன்
பொறைமல்கு பொழிலணி பூவ ணத்துறை
மறைமல்கு பாடலன் மாதொர் கூறினன்
அறைமல்கு கழல்தொழ அல்லல் இல்லையே.

Siva dance and sing to the measuring of time by drum and increasing number of Muzhavu chants the flourishing Vēdas and dwells in Pūvaṇam adorned by increasing weight of flowers. He has a lady as one half. There will be no sufferings to worship his feet wearing Kazhal whose sound increases.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 26, 2017, 09:25:01 AM »
Verse  6:

வெறிகமழ் புன்னைபொன் ஞாழல் விம்மிய
பொறியர வணிபொழிற் பூவ ணத்துறை
கிறிபடு முடையினன் கேடில் கொள்கையன்
நறுமல ரடிதொழ நன்மை யாகுமே.

Siva who wears a dress indicating playful mischief, who dwells in Pūvaṇam made beautiful by mast-wood trees that spread their fragrance, beautiful feted cassia and Surapuṉṉai, has doctrines which cannot be destroyed. Prosperity will increase to worship his feet which are like fragrant flowers.

Arunachala Siva.

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.

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.

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.

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.

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.

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.                               

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.


Arunachala Siva.                   

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