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Messages - Subramanian.R

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Adi Sankaracharya declares: 'For an enlightened person, his identification with the
limitless Self, is as effortless and intimate as Dehatma Buddhi is for ignorant, with the result that it has completely negated his former Dehatma Buddhi; such a person is spontaneously liberated while living, even if he does not desire moksha.  (Upadesa Sahasri Verse 45, Panchadasi Verse 7.20)

By pondering deeply over this verse, one can easily recognize the fallacy in the thesis
that 'enlightenment is purely a matter of intellectual understanding' and has nothing to do with experiencing oneself as pure limitless Consciousness.  Vachaspati Mishra states in Bhamati, his commentary on Brahma Sutra Bhashya that since our ignorance is experiential (and keeps us in bondage), enlightenment must perforce be experiential too, for it confers the liberating knowledge!

Beatitude of Aporakha Jnanam:

It does not benefit us personally if countless Jnanis have vindicated the veracity of the scriptures before, because their experience cannot release us from the Samsara, just as others enjoying a sumptuous feast cannot appease our gnawing hunger. At best their experience reinforces our faith appease our gnawing hunger.  At best their experience reinforces appease and conviction in the revealed knowledge of the Vedas
and propels us forward with renewed vigor.  The ultimate vision has to be our own, for converting our Samvadi Bhrama into Prema, the true Knowledge.

Self Knowledge, as the very term suggests, is truly self referential (Svatah Pramanaa).  (Talks 189) and needs no validation from any external authority. This is the unique catholicity and humility of Upanishadic teachings (See Viveka Chudamani Verse 4.3.22), for they step aside after leading the seeker to the very portals of Advaita Anubhuti without binding him or her to the Revealed Word or the One Book for ever.
To sum up the present context, it can be safely said, 'Truth is That which sets you free' and can never be a matter of unverifiable beliefs.

Assimilation of the Vedantic vision surely transforms a genuine seeker into a great saint who can inspire and guide countless seekers in the same path that he himself has traveled. But only upon awakening through 'direct experience' (pratya bhijna)
and staying firmly anchored in it. does he become a full fledged Sage. Such an enlightened mahatmaa becomes a living embodiment of the Truth (like a Buddha,
Sankara or Ramana) in whose abiding vision of unity, and all differential notions (Bheda Buddhi) vanish without a trace, the true hall mark of the highest wisdom (Samyak Darsanam).

contd., from the next issue.

Arunachala Siva.                                                         

General Discussion / Re: Two Lovers, One Beloved - Margaret Laulor:
« on: April 06, 2017, 02:22:46 PM »
To conclude the examination of Rabi's a' life, her verse on the two types of love is quoted:

I have loved Thee with two loves,
a selfish love and a love that is worthy of Thee,
As for the love which is selfish,
I occupy myself therein with remembrance of Thee
to the exclusion of all others,
As for that which is worthy of Thee,
Therein Thou raisest the veil that I may see Thee.
Yet there is no praise to me in this or that,
But the praise to Thee, whether in that or this.

(Rabi'a pp. 102-103)

We can understand the selfish love as a love which seeks a return through joy in the thought or presence of God.  The worthy love is the bliss which comes from seeing
God, face to face, and delighting in that revelation.

In this study we have examined two mystics and the doctrine of pure love which they followed. It remains for us to make a few statements about Sufism.  What has been
said of the Sufism often describes Christian mysticism.  That is largely true  in the following observations:  'It stresses the individual rather than society, the eternal rather than the historical, God's love rather than His Power, and the state of one's heart rather than behavior.  It is more concerned that one's pure than one's actions be correct.  Some Sufis thought the Law unimporant.  Most regarded it as a private discipline guiding the person towards transcendent fulfillment, and paid little heed to its function in ordering society in marshaling history into a prescribed pattern.

(Smith, Wilfred Cantwell, Islam in Modern History, Princeton, Princeton University Press, 1977).


Arunachala Siva.                           

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 06, 2017, 11:20:16 AM »
Verse 11:

வேதியர் கைதொழு வீழி மிழலைவி ரும்பிய
ஆதியை வாழ்பொழிற் காழியுண் ஞானசம் பந்தன்ஆய்ந்
தோதிய வொண்டமிழ் பத்திவை யுற்றுரை செய்பவர்
மாதியல் பங்கன் மலரடி சேரவும் வல்லரே.

On the origin of all things which desired Vīzhimizhalai which is worshipped with joined hands by the Brahmins, those who recite the brilliant Tamizh verses with piety, which were sung with beauty by Jnana Sambandhan in Sirkazhi, which has flourishing able to reach the lotus feet of Sivaṉ who has on his half a lady.

Padigam on Tiru Veezhimizhalai concluded.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 06, 2017, 11:16:26 AM »
Verse  10:

துற்றரை யார்துவ ராடையர் துப்புர வொன்றிலா
வெற்றரை யார்அறி யாநெறி வீழி மிழலையார்
சொற்றெரி யாப்பொருள் சோதிக்கப் பால்நின்ற  சோதிதான்
மற்றறி யாஅடி யார்கள்தஞ் சிந்தையுள் மன்னுமே.

Buddhists who wear a robe in their waist soaked in red ochre and eat sumptuously, Siva, in Vīzhimizhalai who has a path not known to Jains who are naked and who have no enjoyment of the senses. It is the light that stands beyond the light of the objects which cannot be understood by empty words. He will stay permanently in the hearts of the devotees who do not know anything else except that light.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 06, 2017, 11:08:38 AM »
Verse  9:

திக்கமர் நான்முகன் மாலண்ட மண்டலந் தேடிட
மிக்கமர் தீத்திர ளாயவர் வீழி மிழலையார்
சொக்கம தாடியும் பாடியும் பாரிடஞ் சூழ்தரும்
நக்கர்தந் நாமந மச்சிவா யவ்வென்பார் நல்லரே.

When Brahma who has four faces for each direction and Vishnu searched in the heaven and this earth, Siva in Vizhimizhlai who become a mass of fire of intense heat.
Those who are able to utter the word of Namasivāya, which is the name of the nude Siva who is surrounded by Bhutas, performing a kind of dance, called Chokkam, and singing, are really good people. (Chokkam it is called Sutta Niruttam, it has one hundred and eight poses, Silappadhikaram 3-12, Aṭiyarkḵunallār. These 108 poses are sculptured in the eastern Gopuram of Chidambaram with their definitions in Grantha script. வ் is an augmentation for meter.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 06, 2017, 11:04:07 AM »
Verse  8:

எடுத்தவன் மாமலைக் கீழ வி ராவணன் வீழ்தர
விடுத்தருள் செய்திசை கேட்டவர் வீழி மிழலையார்
படுத்துவெங் காலனைப் பால்வழி பாடுசெய் பாலற்குக்
கொடுத்தன ரின்பங் கொடுப்பர் தொழக்குறை  வில்லையே.

Leaving that Ravnan who lifted the big mountain to fall under that and roar, Siva in Vīzhimizhalaii who granted his grace after hearing music sung by him. Killing the cruel god of death, he granted happiness to the boy who worshipped Siva, standing by his side. If one worships him he will grant happiness, there will be no wants.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 06, 2017, 10:58:25 AM »
Verse  7:

சேடர்விண் ணோர்கட்குத் தேவர்நன் மூவிரு தொன்னூலர்
வீடர்முத் தீயர்நால் வேதத்தர் வீழி மிழலையார்
காடரங் காவுமை காணவண் டத்திமை யோர்தொழ
நாடக மாடியை யேத்தவல் லார்வினை நாசமே.

Siva is the god for the celestial beings. Siva in Vizhimizhalai where the Brahmins who are the celestial beings on the earth.  Those who have studied the ancient six Aṅkams. who are always eager to obtain eternal bliss, who maintain the three fires, and who have learnt the four Vedas live.  The Karmas of those who can praise Siva who performs dance to be worshipped by the celestial beings in heaven who do not wink, and to be witnessed by Uma, using the cremation ground as the stage, will perish.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 06, 2017, 10:53:27 AM »
Verse  6:

வசையறு மாதவங் கண்டு வரிசிலை வேடனாய்
விசையனுக் கன்றருள் செய்தவர் வீழி மிழலையார்
இசைவர விட்டியல் கேட்பித்துக் கல்ல வடமிட்டுத்
திசைதொழு தாடியும் பாடுவார் சிந்தையுட் சேர்வரே.

Assuming the form of a hunter holding a bow tied with bands, seeing the blameless severe penance of Arjuna, Siva in Vizhimizhalai, who granted Pāsupatam to Vijayan, in the distant past. Playing upon a kind of drum by name Kallavatam and making Siva to listen to songs of Iyal Tamizh, to the accompaniment of music, he will dwell in the minds of those devotees who dance and sing, worshipping towards the direction of Vizhimizhalai.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 06, 2017, 10:49:12 AM »
Verse  5:

பிறையுறு செஞ்சடை யார்விடை யார்பிச்சை நச்சியே
வெறியுறு நாட்பலி தேர்ந்துழல் வீழி மிழலையார்
முறைமுறை யாலிசை பாடுவா ராடிமுன் றொண்டர்கள்
இறையுறை வாஞ்சிய மல்லதெப் போதுமென் னுள்ளமே.

Siva has on his red matted locks, a crescent moon, has a bull, desirous of alms.
Siva in Vizhimizhalai, who wanders begging alms on days when he is intoxicated with that idea. My mind will not think of any shrine except Vā?chiyam, where in the presence of Siva devotees sing music and dance in an order and dwell there as their sojourn.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 06, 2017, 10:39:57 AM »
Verse  4:

கலையிலங் கும்மழு கட்டங்கங் கண்டிகை குண்டலம்
விலையிலங் கும்மணி மாடத்தர் வீழி மிழலையார்
தலையிலங் கும்பிறை தாழ்வடஞ் சூலந் தமருகம்
அலையிலங் கும்புன லேற்றவர்க் கும்மடி யார்க்குமே.

Deer, shining red-hot iron, battle-axe, a string of Rudraksham beads, men's  ear-rings, Siva in Vizhimizhalai, which has storeys in which precious stones of great value are set to glitter. Shining crescent moon, a string of skulls worn on the chest, the trident, the drum that has two faces and tapers towards the middle, kettle-drum, the water of the Ganga, which has brilliant waves are common marks for Siva who has a bull, and for his devotees. (This verse describes the Sārupam which Siva grants to his devotees;)

(Sarūpam is a blissful condition in which a devotee obtains a form similar to god's, one of the four Patavi.)

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 06, 2017, 10:35:01 AM »
Verse 3:

நஞ்சினை யுண்டிருள் கண்டர்பண் டந்தக னைச்செற்ற
வெஞ்சின மூவிலைச் சூலத்தர் வீழி மிழலையார்
அஞ்சனக் கண்ணுமை பங்கினர் கங்கையங் காடிய
மஞ்சனச் செஞ்சடை யாரென வல்வினை மாயுமே.

Siva has a black neck which is the effect of consuming the poison. He has a trident of three blades of extreme anger with which he killed Antakasura, a demoṉ.  Siva in Vizhimizhalai has on one half Uma, whose eyes are coated with collyrium. If one utters the name god who has red matted locks which is bathed by Gaṅga, the irresistible sins will vanish.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 06, 2017, 10:30:01 AM »
Verse  2:

கல்லினற் பாவையோர் பாகத்தர் காதலித் தேத்திய
மெல்லினத் தார்பக்கல் மேவினர் வீழி மிழலையார்
நல்லினத் தார்செய்த வேள்வி செகுத்தெழு ஞாயிற்றின்
பல்லனைத் துந்தகர்த் தாரடி யார்பாவ நாசரே.

Siva has on one half a beautiful lady, daughter of the mountain.  He who is in Veezhimizhalai and was partial towards the soft-natured people who praised him with love. Destroying the sacrifice performed by the good people broke to pieces all the teeth of the sun who began to run from that place, is the destroyer of the sins of his devotees.

Arunachala Siva.

General topics / Re: Saiva Canon 1 - Tiru Jnana Sambandhar.
« on: April 06, 2017, 10:24:02 AM »
Tiru Veezhi Mizhalai:

Verse  1:

கேள்வியர் நாடொறு மோதுநல் வேதத்தர் கேடிலா
வேள்விசெ யந்தணர் வேதியர் வீழி மிழலையார்
வாழியர் தோற்றமுங் கேடும்வைப் பாருயிர் கட்கெலாம்
ஆழியர் தம்மடி போற்றியென் பார்கட் கணியரே.

Persons who possess knowledge gained by listening to words of wisdom, who recite daily Vēdas containing good things, Siva stays in Vizhimizhḻai where Brahmins who have learnt the Vedas and perform sacrifice who do not know any harm. He created all beings and destroyed them. He is also the protector is unfathomable like the ocean no one can know his nature fully but is near at hand to those who pray. Let his feet protect us and appears before them.

Arunachala Siva.

General Discussion / Re: Two Lovers, One Beloved - Margaret Laulor:
« on: April 05, 2017, 02:41:35 PM »
In showing how the soul is united to God in prayer she uses the image of silk worm which, when full grown, begins to spin its silk and build the cocoon in which it will die.
Christ is like cocoon which is attained through weaving and spinning, or the practice of spiritual qualities. When the soul, like the silkworm, has become dead to itself and the world, transformation takes place. A beautiful butterfly emerges which no longer has ties with its former appearance or existence.  Similarly the soul is no longer bound by ties of relationship, friendship or possession, yet the soul is in a state of restlessness because the experience of union are very brief.

As the soul advances towards perfection it attains to longer periods of union, but it also has to endure states of aridity, temptations from the devil, infirmities of soul
which are sufferings far worse but more precious than those of the body.  It seems that closer one comes to mystical union, the more intense is purification.  There is grace, however, as the soul is awakened through means of locutions, ecstasies and visions.  When the soul leaves them behind the sixth mansion, the place of spiritual betrothal, when it spiritual betrothal, it passes into spiritual marriage.  It is in the seventh mansion that the Unitive stage is realized, in the deepest center of the soul.
The butterfly which had come out of the cocoon now dies 'because Christ is now its life.... It is endowed with life by God.' There are several effects of this marriage in Teresa's mystical theology: self forgetfulness, desire to suffer if divinely willed, special                     
love for enemies, tranquility, absence of aridity, fewer raptures, indescribable pace,
Martha and Mary working together. (Interior Castle pages, 219-231)

The same kind of all absorbing love is seen in Rabia's life. As was stated earlier she was among the first to lay stress on the doctrine of divine love, and she combined
'with its doctrine of kashf,  the unveiling at the end of the Way, of the Beloved to His lovers... She was one of the first to teach the doctrine of disinterested love to God, a new conception to may of her fellow Sufis, who for the most part served God in hope
of eternal reward or in fear of eternal punishment.  (Rabi'a - page 96-97).


Arunachala Siva.     

Nature of Enlightenment - Intellectual Understanding vis a vis Experiential Knowledge;

Vidayaranya Swami makes a nuanced refinement subsequently in Panchadasi (Verses, 139, 153-156) saying that Sastra Jnanam is indeed true knowledge (pramaa)) from its own perspective but only from the point of view the seeker, it called a 'leading error'
(Samvaadi Brahma).  This nails the fallacious but fashionable thesis that Enlightenment
is nothing but 'assimilation of the Sastra  Jnanam and there can never be an 'experiential' illumination' other than the former.  According to Vidyaranya, meditation on the Vedantic revelation of Jiva Brahma Aikyam can be called Nirguna Upasana, and this shall surely lead to Pratyabhijna, even if the seeker is not competent enough to practice the highest level of of Nididhyansa, which is Self abidance (bereft all Bhavanas or concepts) espoused life long by Bhagavan Ramana.

Thus the Sastra Jnanam is indeed a blessing for those seekers who are temperamentally Jnana Margis because it eventually culminates in Enlightenment in the form of Pratyabhijnam, an experiential Awakening. (Sankara Bhashya, Brahma Sutra, No.2). Until this happens, Sastra Jnanam would necessarily remain as a leading error'' but only as far as the seeker is concerned because he is yet to be delivered from Samsara, by Aporaksha Jnanam.

'The proof of the pudding is in the eating' is this context means that 'absolute release from the endless sorrows of Samsara' is known to one's conscience (which cannot be muffed or evaded for all time) and this intimate personal experience alone is the final proof of the validity of the Sruti Pramaanaa for oneself.  The celebrity status that grows around eloquent exponents cannot confer Jivan Mukti (Apaaroksha Anubhuti , verse 133)  nor vouch for its attainment. Societal praise and lavish recognition of such                       
skills constitute external validation (pratah pramaana) while Jivan Mukti is svatah pramaana.  Swami Chinmayananda exhorted, 'Take a close and honest look at yourself.  It pays to see where you stand.'


Arunachala Siva.   

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