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Messages - Subramanian.R

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2986
I began memorizing the verses even during my walk back home. When my father asked me what had happened I reported everything to him and then recited those verses from memory.  I could in this way learn a hundred verses by heart within a fortnight of attending 'class'. My father pointed out that memorizing the verses was not enough and advised me to learn their meaning too from my master.  Thus I learnt the entire text of Kaivalyam along with its meaning.     

A visitor came to see my Swami during the time.  He was Rangaswami Gounder, known as Samiar Gounder, from the village of Pudupalayam in the Pollachi Taluk (an administrative sub division of a district within a state).  Seeing me with my guru and coming to know from my father of my spiritual leanings, he took me, along with my guru to his home in Pudupalayam, where we remained for a period as his guests.  One day there, I asked my guru while he was alone, 'I am unable to experience yet the Samadhi state that is described in Yoga Vasishtam. Should I just go on with my reading of texts on Vedanta, or is there something more that I should do?'  The Swami replied that reading and understanding those texts was not enough, and that I would have to start practicing certain disciplinary mental exercises. He instructed me how to practice it those drills.  Accordingly, I started practice of meditation exercises, simultaneous with listening to Vedanta lessons.  Sometime went by in this manner but I could still not get any spiritual experience. Again, I asked the Swami what I had to do. He advised me to continue with more intensity and by maintaining silence of speech. He assured me that I would certainly be rewarded with exalted states.

contd.,

Arunachala Siva.               

2987
Kaivalya Navaneetham:

Prologue:

2. I worship ever shining Pure Consciousness, which manifests as Brahma, Vishnu, or Mighty Shiva, according as He creates, preserves or withdraws (the universe), and also as the countless individual beings; yet It remains ever free and perfect,as the blazing sun over the ocean of Bliss. 

6. All the ancient sages drew from the boundless ocean of milk, namely Vedanta and filled their pitchers, their works. I boiled them all (on the fire of the Master's words),
and churned them (with the churn of inquiry into the Self) and I present this Cream of Emancipation to all.

The Exposition of the Truth:

8. The sages say that there are four prerequisites for realization of the Truth:

1. Viveka: discrimination between the temporary (therefore unreal phenomena) and the permanent (therefore the Reality), i.e. the noumenal);

2. Indifference to the enjoyment of pleasures here or hereafter;

3. The group of six qualities and

4. The longing for Liberation.

The six qualities are sama, dama, uparati, titiksha, samadhana and sraddha. Of these,
sama is control of mind; dama is control of the senses; uparati is cessation of activities (relating to caste, creed, family etc.,); titiksha is control of passions, and includes endurance; samadhana, according to the sages, the settling down of the mind
to reflect on the Truth, as revealed (by the scriptures and the sages); sraddha denotes faith in the Master and the scriptures. Such are the meanings of the six terms of this category.

11. No one can achieve anything in the world without being properly equipped for the task.  For the same reason, only those who are equipped with these four categories of prerequisites can gain illumination. A novice cannot get it so readily. If so gained, it follows that the person has been successively purified in countless incarnations in the past.

(Kaivalya Navaneetam: The Cream of Emancipation. An ancient Tamizh classic by Tandavaraya Swami. Tr. Swami Ramananda Saraswati).                                           

contd.,

Arunachala Siva.

2988
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 10, 2017, 08:41:38 AM »
Verse 11:


வாடல் வெண்டலை மாலை யார்த்தும யங்கி ருள்ளெரி யேந்தி மாநடம்
ஆடன் மேயதென்னென்று ஆமாத்தூ ரம்மானைக்
கோட னாக மரும்பு பைம்பொழிற் கொச்சை யாரிறை ஞான சம்பந்தன்
பாடல் பத்தும்வல்லார் பரலோகஞ் சேர்வாரே.


Questioning the reason for performing the great dance holding the fire in the night of dense darkness, having tied a garland of dried white skulls, the father in Amāttūr,
those who are able to recite all the ten verses of Jnana Sambandhan, chief of the inhabitants of Kochai (Sirkazhi) which has fertile gardens in which the white glory Malabar lily puts foots bud like the hood of the cobra, will reach the superior Sivalokam.

Padigam on Tiru Amattur completed.

Arunachala Siva.

2989
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 10, 2017, 08:37:35 AM »
Verse 10:

புத்தர் புன்சம ணாதர் பொய்ம்மொழி நூல்பி டித்தலர் தூற்ற நின்னடி
பத்தர் பேணநின்ற பரமாய பான்மையதென்
முத்தை வென்ற முறுவ லாளுமை பங்க னென்றிமை யோர்ப ரவிடும்
அத்தனே யரியாய் ஆமாத்தூ ரம்மானே.


The master whom the celestial beings who do not wink praise the Lord who has as a half Uma whose teeth are superior in beauty to pearls! Rare god! The father in Amāttūr, when the Buddhists and low Jains who are ignorant persons to slander being firm in their works which contain false words, what is the nature of being superior to superior things for the devotees to esteem your feet?

Arunachala Siva.

2990
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 10, 2017, 08:34:06 AM »
Verse  9:


செய்ய தாமரை மேலி ருந்தவ னோடு மாலடி தேட நீண்முடி
வெய்ய வாரழலாய் நிமிர்கின்ற வெற்றிமையென்
தைய லாளொடு பிச்சைக் கிச்சை தயங்கு தோலரை யார்த்த வேடங்கொண்
டைய மேற்றுகந்தார் ஆமாத்தூ ரம்மானே.

The father in Amāttūr!  You became great by receiving alms having a form in which you tied a shining skin in the waist, desiring begging alms with a young lady.
Brahman who was seated in a red lotus flower and Vishnu to go in search of your feet and tall head, what is the reason for your distinctive greatness in growing tall as a pillar of hot and unbearable fire?

Arunachala Siva.

2991
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 10, 2017, 08:30:32 AM »
Verse  8:


நின்ற டர்த்திடு மைம்பு லன்னிலை யாத வண்ண நினைந்து ளத்திடை
வென்றடர்த் தொருபான் மடமாதை விரும்புதலென்
குன்றெ டுத்தநி சாச ரன்திரள் தோளி ருபது தானெ ரிதர
அன்றடர்த் துகந்தார் ஆமாத்தூ ரம்மானே.


The father in Amāttūr who became great by pressing down long ago to crush all the twenty round shoulders of the demon, who moves at night and who lifted the mountain!  What is the idea for desiring a young lady on one half having pressed down subduing the five senses which persist in oppressing and which are unsteady in their nature?

Arunachala Siva.

2992
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 10, 2017, 08:26:42 AM »
Verse  7:


மங்கை வாணுதன் மான்ம னத்திடை வாடி யூடம ணங்க மழ்சடைக்
கங்கையா ளிருந்த கருத்தாவ தென்னைகொலாம்
பங்க யமது வுண்டு வண்டிசை பாட மாமயி லாட விண்முழ
வங்கையா லதிர்க்கும் ஆமாத்தூ ரம்மானே.


The father in Amāttūr where the bees having drunk the honey in the lotus hum like music and the great peacocks dance, the clouds make a sound like the Muzhavu, by their hands the lady who has a bright forehead and looks like the deer to be sulky grieving in her mind. What is idea of Ganga to stay in the fragrant matted locks.

Arunachala Siva.

2993
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 10, 2017, 08:22:33 AM »
Verse  6:


ஓதி யாரண மாயநுண் பொருள் அன்று நால்வர்முன் கேட்க நன்னெறி
நீதி யாலநீழல் உரைக்கின்ற நீர்மையதென்
சோதி யேசுட ரேசு ரும்பமர் கொன்றை யாய்திரு நின்றி யூருறை
ஆதியே யரனே ஆமாத்தூ ரம்மானே.


The brilliant light, the sun, god who wears Koṉṟai on which there are bees!
The chief who dwells in Tiruṉṟiyūr, Haraṉ, and the father in Amāttūr! When the four sages asked you about the subtle ideals having learnt the Vēdas, in the distance past, in your presence, what is the affability for expounding the truth of good path sitting under the banyan tree, in the proper way?

Arunachala Siva.

2994
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 10, 2017, 08:19:44 AM »
Verse 5:


தொண்டர் வந்து வணங்கி மாமலர் தூவி நின்கழ லேத்து வாரவர்
உண்டியால் வருந்த விரங்காத தென்னைகொலாம்
வண்ட லார்கழ னிக்க லந்தும லர்ந்த தாமரை மாதர் வாண்முகம்
அண்டவாணர் தொழும் ஆமாத்தூ ரம்மானே.

The father in Amāttūr where the celestial beings in heaven come and worship and where the blossomed lotus flowers growing close together in the fields where silt is deposited, resemble the bright faces of ladies!  What is the reason for your not taking pity on your devotees who come to you and bow down their heads before you and praise your feet scattering flowers on them, when they suffer from hunger?

Arunachala Siva.

2995
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 10, 2017, 08:16:49 AM »
Verse  4:


சேலின் நேரன கண்ணி வெண்ணகை மான்வி ழித்திரு மாதைப் பாகம்வைத்
தேல மாதவ நீமுயல்கின்ற வேடமிதென்
பாலி னேர் மொழி மங்கை மார்நட மாடி யின்னிசை பாட நீள்பதி
ஆலை சூழ்கழனி ஆமாத்தூ ரம்மானே.

The father in Amāttūr which is a long city surrounded by fields where sugar-canes grow, having placed the beautiful Uma who has startled looks like those of the deer, white teeth and who has eyes resembling the fish, Karnatic carp.  What is the form with which you try to perform great penance to be suited to that form?

Arunachala Siva.

2996
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 10, 2017, 08:10:55 AM »
Verse  3:


நீண்ட வார்சடை தாழ நேரிழை பாட நீறுமெய் பூசி மாலயன்
மாண்ட வார்சுடலை நடமாடு மாண்பதுவென்
பூண்ட கேழன் மருப்ப ராவிரி கொன்றை வாள்வரி யாமை பூணென
ஆண்ட நாயகனே ஆமாத்தூ ரம்மானே.


The chief who kept in use as ornaments, the shell of a tortoise, a tiger's skin, blossomed Koṉṟai flowers, cobras, hog's tusk all of which you have worn as an ornaments! The father in Amāttūr!  The very long matted locks to hang low.
Uma who has worn ornaments appropriate to her beauty was singing. Smearing the sacred ash on your body what is the dignity in dancing in the long cremation ground where Vishnu and Brahma have died?

Arunachala Siva.

2997
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 10, 2017, 08:06:44 AM »
Verse  2:



பரவி வானவர் தான வர்பல ருங்க லங்கிட வந்த கார்விடம்
வெருவ வுண்டுகந்த அருளென்கொல் விண்ணவனே
கரவின் மாமணி பொன்கொ ழித்திழி சந்து காரகி றந்து பம்பைநீர்
அருவி வந்தலைக்கும் ஆமாத்தூ ரம்மானே.

O God! Bringing to the surface gold and big gems which are not hidden, pushing sandal wood and black colored eagle wood.  Our father in Amāttūr where the streams of water of the river Pampai which flows there erodes both the banks! What is the reason of your grace of becoming great by consuming the black poison which appeared to make the many celestial beings and demons perplexed who spread themselves in two rows, when they cried aloud out of fear?

Arunachala Siva.

2998
General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 10, 2017, 08:03:17 AM »
Tiru Amattur:

Verse 1:


குன்ற வார்சிலை நாண ராவரி வாளி கூரெரி காற்றின் மும்மதில்
வென்றவா றெங்ஙனே விடையேறும் வேதியனே
தென்ற லார்மணி மாட மாளிகை சூளி கைக்கெதிர் நீண்ட பெண்ணைமேல்
அன்றில் வந்தணையும் ஆமாத்தூ ரம்மானே.


The brahmin among gods who rides on a bull the father in Āmāttūr where in the Palmyra tree which stands high opposite the open terrace of the mansions which have beautiful storeys which the balmy breeze from the South fills, the bird Aṉṟil joins it, returning to its nest. How did you gain victory over the three forts with the aid of the big fire and wind being at the tip of the arrow are being the arrow, the bow-string being the cobra Vāsuki and the Mēru being the long bow?

Arunachala Siva.

2999
44. There is nothing in the least apart from the Self.  All is illusory.  There is no doubt
of this. The great ones of the present, those who undertake Mantras, clarity of intellect,
auspiciousness and inauspiciousness,

45.  diversity in place, diversity in objects and diversity in consciousness are naught.
Concepts of separateness from the Self, determination of separateness from the Self,

46.  name and form other than the Self, auspiciousness and inauspiciousness apart from the Self, reality of things outside the Self, the triad of worlds apart from the Self,

47. joy and sorrow apart from the Self, thinking apart from the Self, the universe parted from the Self, victory and defeat other than the Self,

48. worship of God other than the Self, worship of Siva other than the Self, any great meditation apart from the Self, whatever progression of Knowledge outside the Self -

49. are all only illusory.  There is no doubt of this.  Brahman is all.  There is no uncertainty about this.  All this has been revealed by the Lord.  Ever contemplate on this, one pointedly. 

50.  Just by hearing this one's heart knot is put to an end, the karma of the ignorant ones is destroyed and the blessed ones certainly attain liberation.

contd.,

Arunachala Siva.     
           

3000
A few more years went by.  I had turned sixteen at that time.  Some three miles away an ascetic had come to stay and was teaching Vedanta to a few elderly persons. My father, who had happened to go there on some personal work, came to hear of it. He thought that it would not do for me to go on delivering discourses and chanting certain Mantras.  He felt that, like siddhis (occult powers through yogic disciplinary practices),
these exercises of mine too would not endure. What would stand me in good stead, he thought, would be to listen to explications of Vedanta, ponder over them, and then turn myself to unremitting meditation. But he was apprehensive that I would refuse to go to see this master, even as I was earlier unwilling to meet Kodumudi Swami.

So, he met this scholar-ascetic, briefed him about me, said that he shall somehow persuade me to meet him, and requested the Swami to prevail upon me to attend his Vedantic discourses. Without telling me what had transpired, he then asked me merely to accompany him where he was proceeding on some business.  Taking me to the Swami and after sitting with me for a while he left, saying, 'You just wait here. I am going out now and shall return in a while.' I waited unwillingly though. Some minutes elapsed when the Swami, turning towards me slowly, inquired about myself. He then tactfully sent away all the others sitting there.  Addressing me now, he added, 'To go on delivering discourses and earning others's appreciation would be of no avail.   Yogic siddhis might give you occult powers but they too are incapable of giving you mukti.
Instead, you would do well to listen to some lessons on Vedanta, study them and master their essence.  That alone would lead you to the experience of the Reality that is the Atman. So, what do you intend to do?' he asked. I replied, 'You decide on whatever you deem fit for me.'  To this, the Swami said, 'I will not thrust anything upon you. I shall teach you what you, on your own, desire to learn!  I am well versed in the sacred epics, reading the future, supernatural art, medicine and Vedanta. Of these, I would impart to you what you choose to learn.'

When I still could not make up my mind the Swami decided to draw lots.  Miraculously, 'Vedanta' fell to my lot!  He was greatly pleased and said he would forthwith start with his instructions, that day being an auspicious period.  He then wrote out the following six verses from Kaivalya Navaneetam on a palm leaf and asked me to return home, learn the verses by heart and come again next day at the same time.

contd.,

Arunachala Siva.                                 

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