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Messages - Subramanian.R

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'Tradition' is not dogmatic authority; it is the creative, ever fecundating life of the spirit.
'Authority' belongs to a different domain, a social, external reality.  In a living, vital tradition, Truth is not a 'proven' by theological arguments; it is seen in the light that pours out of it.  And so it is with irresistible poetry, the themes of all great philosophy and the beauty of trees, stars, river oaks and rose gardens.

Man is inundated in impression from a thousand sources of revelation:  but he is easily
distracted, even by very petty concerns.  And so it often happens that he is no longer open to the miraculous, the incomparable gift of life itself, or to the enchantment and wonder endlessly poured over the world, 'since the beginning of time'.  And man was meant to traverse the entire earth, drinking water of knowledge from all its wells, wounded, stirred and enriched by its vastness and variegation and the unique destiny of every people and every culture.  (Every nasiya, nation or tribe, having its own destiny, its own mission in life.  And there are no tribes, no religions, whose destiny lies in 'devouring the rest of the mankind'.  The calling of every people is latent in its very life, like butter in milk. And it is not 'petrified dogma' that reveals such a destiny to a given nasiya, so much as it is self discovery, and discovery of the Other, in the course of living a life.                   


Arunachala Siva.

When Buddha attained Enlightenment under the Bodhi tree in Bodhgaya and then proceeded to Saranath for delivering his first sermon that commenced his life long spiritual ministry, people were awe struck by his unearthly effulgence.  Wondering whether he was a divinity descended on earth, they queried him as to who he was, for
he seemed far too godly to be one among them.

The Buddha answered with a prescience and simplicity that he was neither a Deva,
nor a visitation or apparition from any other celestial domain and was much a normal human being as they were but the perceived difference lay in his awakened to the Reality of his true nature.  Thus he came to be called the Buddha, meaning 'the Awakened One'. Such was the spell he cast that multitudes of seekers and animals too stood transfixed in his powerful presence of Self absorption.  Even the elements of nature like plants and trees reportedly became still in his vicinity.


Arunachala Siva.         

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 22, 2017, 08:51:42 AM »
Verse  11:

மல்குதண்பூம் புனல்வாய்ந் தொழுகும்வயற் காழியான்
நல்லகேள்வித் தமிழ்ஞான சம்பந்தன்நல் லார்கள்முன்
வல்லவாறே புனைந்தேத்துங் காரோணத்து வண்தமிழ்
சொல்லுவார்க்கும் இவைகேட்ப வர்க்குந்துய ரில்லையே.

Jnana Sambandhan, who possesses good knowledge of Tamizh, listens to good words of wisdom, and who is a native of Sirkazhi, where in the fields increasing cool and beautiful water flows, uninterruptedly. In the presence of good people, the rich Tamizh verse with which he praised composing according to the best ishis power. To those who recite them, and to those who listen to these there will no sufferings.

Padigam on Tiru Nakaik Karonam completed.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 22, 2017, 08:47:54 AM »
Verse  10:

உயர்ந்தபோதின் னுருவத் துடைவிட் டுழல்வார்களும்
பெயர்ந்தமண்டை யிடுபிண்ட மாவுண் டுழல்வார்களும்
நயந்துகாணா வகைநின்ற நாதர்க் கிடமாவது
கயங்கொளோதங் கழிசூழ் கடல்நாகைக் காரோணமே.

The Jains who roam about discarding the dress from their bodies at noon, and the Buddhists who eat the balls of cooked rice poured into begging bowls from which all unwanted things have been removed. The place of the master who stood as not to be seen even though they desired it. is Nākaik Kārōṇam on the shore of the sea, surrounded by backwater flooded by the deep water tank nearby.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 22, 2017, 08:43:54 AM »
Verse 9:

நல்லபோதில் லுறைவானு மாலுந் நடுக்கத்தினால்
அல்லராவ ரெனநின்ற பெம்மாற் கிடமாவது
மல்லலோங்கிவ் வருவெண்டிரை மல்கிய மால்கடல்
கல்லலோதங் கழிசூழ் கடனாகைக் காரோணமே.

Brahma who is seated in a fine flower of lotus, and Vishnu, both with a trembling mind, the place of the great god, who stood as a column of fire to be spoken, He is not Siva and He is the supreme light which is Siva. He is  in Nākaik Kārōṇam on the shore of the sea surrounded by back water which has flood running as it was dug out from the big ocean where the white crested waves come raging high, with the wealth of the sea.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 22, 2017, 08:40:14 AM »
Verse  8:

பத்திரட்டி திரடோ ளுடையான் முடிபத்திற
வத்திரட்டி விரலா லடர்த்தார்க் கிடமாவது
மைத்திரட்டிவ் வருவெண்டிரை மல்கிய மால்கடல்
கத்திரட்டுங் கழிசூழ் கடனாகைக் காரோணமே.

The place of Siva who pressed down with the toe which is twice as much red to crush the ten heads of the demon who has twenty shoulders, is Nākaik Kārōṇam on the shore of the sea surrounded by backwater which sends roaring waves, in the big sea where the white waves reach the shore roaring, having the shape of clouds.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 22, 2017, 08:35:58 AM »
Verse  7:

பொய்துவாழ்வார் மனம்பாழ் படுக்கும் மலர்ப்பூசனை
செய்துவாழ்வார் சிவன்சேவடிக்கே செலுஞ் சிந்தையார்
எய்தவாழ்வார் எழில்நக்க ரெம்மாற் கிடமாவது
கைதல்வேலி கழிசூழ் கடல்நாகைக் காரோணமே.

People leading an unstable life, people who lead a life performing worship with flowers which destroys the activities of the mind, and people who direct their minds to meditate upon the lotus feet of Siva only, Siva is for these people to reach him.
The place of our master who is beautifully naked, is Nākaik Kārōṇam on the shore of the sea and surrounded by backwaters and a fence of fragrant screw-pine.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 22, 2017, 08:31:49 AM »
Verse  6:

விடையதேறிவ் விடவர வசைத்தவ் விகிர்தரவர்
படைகொள்பூதம் பலபாட ஆடும்பர மரவர்
உடைகொள்வேங்கை யுரிதோ லுடையார்க் கிடமாவது
கடைகொள்செல்வங் கழிசூழ் கடல்நாகைக் காரோணமே.

Siva is different from this world;  He tied in his waist a poisonous cobra; And He rides on a bull. The supreme being who dances when the army of Bhutas many songs.
The place of the god who has his dress a skin flayed from the tiger, is Nākaik Kārōṇam on the shore surrounded by back water and has much wealth got from shops.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 22, 2017, 08:27:58 AM »
Verse  5:

வார்கொள்கோலம் முலைமங்கை நல்லார்மகிழ்ந் தேத்தவே
நீர்கொள்கோலச் சடைநெடு வெண்திங்கள் நிகழ்வெய்தவே
போர்கொள்சூலப் படைபுல்கு கையார்க் கிடமாவது
கார்கொளோதங் கழிசூழ் கடல்நாகைக் காரோணமே.

The young girls who have beautiful breasts on which bodice is worn, to praise him the white crescent moon which is above the sun is present in the beautiful matted locks which contains water. The place of Siva who holds in his hand the weapon of a trident which takes upon itself fighting, is Nākaik Kārōṇam surrounded by back water whose flood which is drawn by the clouds.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 22, 2017, 08:24:18 AM »
Verse  4:

வண்டுபாட வளர்கொன்றை மாலைமதி யோடுடன்
கொண்டகோலங் குளிர்கங்கை தங்குங்குருள் குஞ்சியுள்
உண்டுபோலும் மெனவைத்து கந்தவொரு வற்கிடம்
கண்டல்வேலி கழிசூழ் கடல்நாகைக் காரோணமே.

The beauty that Siva had with the crescent moon, a garland of Koṉṟai flowers which thrives when the bees hum. On the tuft of hair which is curly and on which the cool Gaṅga stays, the place of the unequaled god who was pleased to place these things for people to say they are in the proper place, is Nākaik Kāroṇam surrounded by backwaters which have a fence of mangrove trees.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 22, 2017, 08:20:50 AM »
Verse  3:

வெறிகொளாருங் கடற்கைதை நெய்தல்விரி பூம்பொழில்
முறிகொண்ஞாழல் முடப்புன்னை முல்லைமுகை வெண்மலர்
நறைகொள்கொன்றைந் நயந்தோங்கு நாதற் கிடமாவது
கறைகொளோதங் கழிசூழ் கடல்நாகைக் காரோணமே.

In the beautiful garden where the fragrant and luxuriant screw-pine which grows on the shore and the white Indian water lily, blossom, the place which is the shrine for the chief who desires the fragrant Koṉṟai, the buds and white flowers of the Arabian jasmine, the flowers of curved mast wood tree, the fetid cassia which has tough leaves, is Nākaik Kārōṇam on the shore which is surrounded by the backwater which has a flood of turbid water.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 22, 2017, 08:16:35 AM »
Verse  2:

விலங்கலொன்று சிலையாமதில் மூன்றுடன் வீட்டினான்
இலங்குகண்டத் தெழிலாமை பூண்டாற் கிடமாவது
மலங்கியோங்கிவ் வருவெண்டிரை மல்கிய மால்கடல்
கலங்கலோதங் கழிசூழ் கடல்நாகைக் காரோணமே.

Siva destroyed the three forts simultaneously using the mountain, Mēru as a bow.
Adorned the shining neck with the beautiful shell of the tortoise, in the big ocean where white waves which come towards the shore to be made turbid, are increasing,
is Nākaik Kārōṇam near the sea surrounded by the back water which has ruffled flood.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: March 22, 2017, 08:11:52 AM »
Tiru Nakaik Kakoranam:

Verse  1:

கூனல்திங்கட் குறுங்கண்ணி கான்றந்நெடு வெண்ணிலா
ஏனற்பூத்தம் மராங்கோதை யோடும்விரா வுஞ்சடை
வானநாடன் அமரர்பெரு மாற்கிட மாவது
கானல்வேலி கழிசூழ் கடல்நாகைக் காரோணமே.

The white moonlight which reaches a great distance shed by the curved wreath of a crescent moon worn on the tuft. Siva who has heaven and on whose matted locks the garland of common Kadampa flowers which blossom in the summer are continued;
the place of the chief of the immortals, is Nākaik Kārōṇam* near the sea surrounded by back-water, and as a fence by sea-shore garden.

(*Nagap Pattinam.)

Arunachala Siva.


11.  I am without defects.  I have traversed everywhere.  I am of the nature that transcends speech.  I am the supreme Self, unbroken. 

12. Transcending the wondrous and duality, I am the supreme, joyous, equanimous, without inside or outside, without beginning or end and undefined by distinction of all kind.

13.  Bereft of egoism, strengths of all kinds, lust and anger, acquisitiveness, Brahma,
Indra, Vishnu, Varuna, convictions of being and non being,

14. reality of individual, reality of the world, reality of delusion, distinctions such as the Guru and the disciple and certainties of action and inaction --none of these exist in the least.

15. One who proclaims 'You are Brahman', and 'I am Brahman' there of, all knowledge of the Vedanta, the inquiry into all the Vedas,

16. the true nature of the substance called 'this', the experience in the form of 'I', the Vedas, the Siddhanta and worldly distinctions -- none of these exist.

17. All is Brahman.  There is no doubt of this.  Verily, there is nothing as all; just as the peaceful Self, Brahman. I alone am the constant.

18. Differences such as auspicious and inauspicious, defect and non defect are not for me; so also, the existence of mind, existence of the world and the outburst of the intellectual mode.

19. Brahman alone is, ever.  This is true.  This is true, this is the true word. 'This' is the form of Self, duality is only illusion. Man is not supreme.

20.  I am only Being Awareness Bliss.  All is simply the changeless. Brahma, Vishnu, Rudra, Sadasiva and Isvara,

21. differences of the mind, the world and 'I', activity of the mind, and fear of world, all is bliss, great bliss, the endless bliss of the Self.


Arunachala Siva.                                     

General Discussion / Re: Two Lovers, One Beloved - Margaret Laulor:
« on: March 21, 2017, 01:35:04 AM »
Before examining their respective spiritual lives and teachings, it is important to consider certain characteristics of mysticism in general.  Common to the mystical state is an experience of God, a practical experience of the most intense and personal form.
Mysticism is simultaneously an act of the highest love, an act of surrender and an act of supreme perception.  Mysticism is not to be seen as a religion in itself; but rather that which is most vital in all religions, and which revolts against merely formal and lethargic religion.  It is not a philosophical system, although it subscribes to a scheme of things. It is an entirely spiritual activity which transcends the world of senses, yet it entails a definite psychological experience.

To achieve the unitive experience, the mystic must pass from the finite to infinite, from a lower reality to the highest Reality, from a sense of the personality or ego self to being Being itself.  'Mysticism claims that the soul can undertake this tremendous journey and pass from that which is temporal to that which is Eternal, and it bases its claims on certain postulates.' (The Way of the Mystics, Margaret Smith, Oxford University Press, New York.)               

The first one states that 'the soul can see and perceive by a spiritual sense... that
inner sense which is called intuition.'  In this state one receives direct revelation and knowledge of God. 'Mysticism, then, asserts.... that knowledge is not attained only by the sense or intellect or the normal processes of consciousness, but that the highest knowledge is attained... by this spiritual sense of intuition.

Secondly, mysticism maintains that the soul, in order to know God, must itself be a partaker of the Divine Nature. In this context it can be said that there is an inward light or divine spark which seeks to reunite with Eternal Flame.

The third point makes it clear that unless the soul is 'stripped of the veils of selfishness and sensuality' it cannot attain to the knowledge of God. The act of purification requires the seeker to surrender self will, self seeking, and also to still the

Finally, mysticism sees love as the guiding principle and inspiration of the soul journeying to God.  'The mystics, throughout the ages, have conceived of the Object of their search as the Beloved, and it is as lovers that they seek for the communication of their love in union with the One.'


Arunachala Siva.         

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