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Messages - Subramanian.R

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6226
General topics / Re: Tevaram - Some select verses.
« on: July 19, 2016, 09:43:58 AM »
Verse  544:


வலங்கொண்டு புக்கெதிரே
    வந்து வரநதியின்
சலங்கொண்ட வேணித்
    தனிமுதலைத் தாழ்ந்து
நிலங்கொண்ட மேனியராய்
    நீடுபெருங் காதல்
புலங்கொண்ட சிந்தையினால்
    பொங்கியிசை மீப்பொழிந்தார்.



He made the sacred circuit of the temple and moved in;
He came before the presence of the Lord,
The unique Source, that sports on His matted hair
The flood of the celestial river, and prostrated
On the ground; great and immense love
Filled his mind-heart and in swelling music
Overflowed his psalms.

Arunachala Siva.



6227
General topics / Re: Tevaram - Some select verses.
« on: July 19, 2016, 09:41:30 AM »
Verse  543:


நாவின் தனிமன்னர்
    தாமும் உடன்நண்ண
மேவிய விண்ணிழிந்த
    கோயில் வலங்கொள்வார்
பூவியலும் உந்தியான்
    போற்றப் புவிக்கிழிந்த
தேவியலு மெய்கண்டு
    சிந்தைவியப் பெய்தினார் .


With the unique Monarch of Speech he that was
To circumambulate the celestial vimaana, beholding
That vimaana-- the very form of Viraat-Purusha--,
Thither brought from Heaven and established
By Vishnu--in whose navel--calix Brahma is seated--,
For his worship, was struck with wonder.

Arunachala Siva.

6228
General topics / Re: Tevaram - Some select verses.
« on: July 19, 2016, 09:38:34 AM »
Verse  542:


அப்போ தரையார்
    விரிகோ வணவாடை
ஒப்போ தரும்பதிகத்
    தோங்கும் இசைபாடி
மெய்ப்போதப் போதமர்ந்தார்
    தங்கோயில் மேவினார்
கைப்போது சென்னியின்மேற்
    கொண்டு கவுணியனார்.



Then he sang a decade beginning with the words:
"Araiyaar viri kovanavaadai" in a tune, at once
Lofty and peerless; then the Kauniya par excellence,
With his flower-hands, folded above his head,
Neared the temple of the Lord who is enshrined
In the Lotus-heart poised in true enlightenment.


Arunachala Siva.

6229
General Discussion / Re: Rough Notebook-Open Forum
« on: July 19, 2016, 07:41:58 AM »



1.  One can be without mind, that is, mind permanently curling up in the Self.  This is the no-mind state. 

2. Mind when not outward pointed permanently, it is said to curl up in the Self.  It is like the
moon on the high noon.

3. Every activity of all living beings, is due to God's engineering and the living being's vasana.
A terrorist also kills a group of people out of God's engineering, but it is his vasana which has
thrust him that work.  Sri Ramakrishna used to say to Kali.  Thum Yantri Ami Yantra.
You are the operator and I am the machine.

Okay, why God instead of keeping quiet, should engineer the living beings?  The answer is: 
Who am I question Him?  Among the million spermatoza, one unites with ovum and causes fertility.
Why this particular one, among the millions?  Who chooses?  God.
Why should He?  Who am I to question Him?

Arunachala Siva.

6230


Sri Bhagavan said:

Question, answer, further question, further answer.  This is endless.
This reminds of Gaudapada Karika and Panchadasi, where the
"whether the egg came first or the hen came first"... question
is taken up and answered. (This is of course, regarding free will
and destiny dichotomy.)  Sureswara says in Panchadasi:  "Break
the egg and crush the neck of the hen.  Throw them both to the
earth.  Prostrate and pray to the earth, from which was born both
the first egg or the first hen."  Then all questions will stop.  No answers
will come. It is like, as Bhagavan said, the stick that stirs the funeral pyre.....
in Who am I?  The answer-less state (or further question-less state) is abidance.

Arunachala Siva.

6231
Verse  21:


ஆனைவெம் போரிற் குறுந்தூ றெனப்புல
    னால்அலைப்புண்
டேனையெந் தாய்விட் டிடுதிகண் டாய்வினை
    யேன்மனத்துத்
தேனையும் பாலையும் கன்னலை யும்அமு
    தத்தையும்ஓத்
தூனையும் என்பி னையும்உருக் காநின்ற
    ஒண்மையனே.


Like brambles and briars caught under the feet of fighting elephants,
I am tossed about by my senses.
O radiant One who sweetly pervades the Mind of this Karma-ridden one,
like honey,
Milk,
sweet-cane-juice and ambrosia !
You thaw my flesh and bones.
O my Father,
will You forsake me?


contd.,

Arunachala Siva.

6232
Verse  20:

கொம்பரில் லாக்கொடி போல்அல மந்தனன்
    கோமளமே
வெம்புகின் றேனை விடுதிகண் டாய்விண்ணர்
    நண்ணுகில்லா
உம்பருள் ளாய்மன்னும் உத்தர கோசமங்
    கைக்கரசே
அம்பர மேநில னேஅனல் காலொடப்
    பானவனே.



O Pulchritude par excellence !
You abide in the Empyrean Which is inaccessible to the celestial beings !
O Sovereign Of sempiternal Uttharakosamangkai,
You are Heaven,
earth,
fire,
air and water.
I wilt Like the creeper that is without a prop.
Alas,
I languish sorely.
Will You forsake me?

contd.,

Arunachala Siva.

6233
General topics / Re: Abhirami Andati - verses and meanings:
« on: July 19, 2016, 01:55:49 AM »
Verse  67:



67: தோத்திரம் செய்து, தொழுது, மின் போலும் நின் தோற்றம் ஒரு
மாத்திரைப் போதும் மனத்தில் வையாதவர்--வண்மை, குலம்,
கோத்திரம், கல்வி, குணம், குன்றி, நாளும் குடில்கள் தொறும்
பாத்திரம் கொண்டு பலிக்கு உழலாநிற்பர்--பார் எங்குமே.

அன்னையே! அபிராமி! உன்னையே பாடி, உன்னையே வணங்காமல், மின்போலும் ஒளியுடைய நின் தோற்றத்தை ஒரு மாத்திரை நேரமாகிலும் மனதில் நினையாத பேர்களுக்கு, என்ன நேரும் தெரியுமா? அவர்கள் கொடைக்குணம், சிறந்த குலம், கல்வி குணம் இவையெல்லாம் குன்றி, வீடு வீடாகச் சென்று, ஓடேந்தி உலகெங்கும் பிச்சை எடுத்துத் திரிவர்.

O Mother Abhirami!  For those who do not sing about You, and pray to You, or keep Your lightning like
form, even for a few minutes (the time span mentioned as maatra), their philanthropy, their good heritage,
knowledge,  character, - all these will start dwindle and such people will have to go house to house
with a begging bowl and take alms!

contd.,

Arunachala Siva.

6234
75.  The species is full of mind.  This attribute is full of mind.  This scene is full of mind.  This insentience
is full of mind.

76.  Whatever there is, is full of mind.  That which exists as individual is full of mind.  Thought alone is
ignorance.  Thought alone is difference.

77. Thought alone is knowledge.  Thought alone is pairs of opposites.  Thought alone is time.
Thought alone is space.

78. Thought alone is body.  Thought alone is life force.  Thought alone is contemplation.  Thought alone
is listening.

79.  Thought alone is hell.  Heaven too is thought.   Thought alone is consciousness.  Thought alone
is contemplation of the Self.

80. The triviality is thought only.   Brahman is thought only.  What trifle there is, is thought alone.
That is naught, ever.

81. Thought alone is naught, naught alone.   The three worlds are naught, naught indeed. The Guru
is naught, naught indeed.  So too is sishya, the disciple, truly naught.

82.The body too is naught, non  existent.   The mind is not at all existent, never.  Even a trifle is
naught, naught ever.  The whole world is naught, naught.           

83.  The beings indeed are naught, naught indeed.  Everything is non existent indeed, no doubt.
Nidagha, this chapter titled 'All is naught' is revealed to you by me.  Whosoever hears this even once,
he becomes Brahman himself.

84.  The peace of mind attained by the Upanishadic knowledge, by the longing for the lotus feet of
moon-adorned Lord, by divesting oneself of the bondage called the forest of transmigratory life
comprising one's dear consort, sons and their own attachments, by renunciation and such spiritual
practices, by even an occasional meditation on Siva's feet, cannot be achieved by shrewd logic or
vociferous scholarship. 

85.  For those seers, in whom the endless phantasmagoria of the world has subsided and who abide
without free will, there are no states of waking, dream and deep sleep, and no life and death.

This concludes Chapter 8, entitled 'Determination of the world being void and the non existence
of all' in the sixth amsa entitled Sankara of Sri Siva Rahasyam.

contd.,

Arunachala Siva.   

6235
576.  The two attributes that some speak of as pertaining to the Sage,  namely 'seeing of non difference'
and 'equal vision', amount only to this, that He is free from the vision of differences, because in the
Solitary State there are no seeings.

577.  In all persons the Sage sees only the Real Self who is eternally aware of the Truth, not some one
other than Himself.  Hence He does not look upon any one as ignorant.

578. As one who is asleep may go about or act, so the Sage, in actions in the world, may be seen as if
He were aware of worldly differences, without really being aware of them always.

579. The difference between a Sage and an ignorant one can be plainly seen in respect of censure
and praise.  The Sage does not know the difference between the two, since for Him, this pair of opposites
is unreal, like all others.

580/581.  Having well understood the subtle meanings of the Vedanta and renounced the whole world as
mere trash,  but not having attained permanent abode in the Natural State of the Real Self by
pursuing the Quest of the Truth thereof and therefore not free from the sense of identity of the body
with the Self, being therefore subject to the delusion of the differences between the soul and soul,
he inevitably  becomes a slave to the harlot named Praise.

582.  The Sage, who does not know any one as other than Himself, and hence never swerving from
His Own True State, is unaffected by censure or praise, because for Him, censure or praise are as if
it were made by Himself.

583.  Though He appears as embodied, He is really body-less, being ego-less.   His subtle body
does not survive and go forth somewhere when the gross body falls, but undergoes disintegration
here.     


contd.,

Arunachala Siva.       
 
 

6236
General topics / Re: Tevaram - Some select verses.
« on: July 19, 2016, 01:02:02 AM »
Verse 541:


வந்துதிரு வீழி
    மிழலை மறைவல்ல
அந்தணர்கள் போற்றிசைப்பத்
    தாமும் மணிமுத்தின்
சந்தமணிச் சிவிகைநின்
    றிழிந்து தாழ்ந்தருளி
உய்ந்த மறையோ
    ருடன்அணைந்தங் குள்புகுவார்.




When thus the Brahmins of Veezhimizhalai well-versed
In the Vedas hailed him, he stepped out of the glorious
Palanquin wrought of pearls, the loveliest among gems,
And paid obeisance to them; he moved into
The town with the Brahmins blessed with redemptive grace.


Arunachala Siva.

6237
General topics / Re: Tevaram - Some select verses.
« on: July 19, 2016, 12:59:27 AM »
Verse  540:



நிறைகுடந்தூ பந்தீபம்
    நீடநிரைத் தேந்தி
நறைமலர்ப்பொற் சுண்ணம்
    நறும்பொரியுந் தூவி
மறையொலிபோய் வானளப்ப
    மாமுரசம் ஆர்ப்ப
இறைவர்திரு மைந்தர்தமை
    எதிர்கொள்வர வேற்றார்.



Pots filled with holy and fragrant water,
Censers breathing incense, lamps and things
Such like, they held in rows; they strewed
Honey-laden flowers, gold-dust and goodly puffed-rice
With the chanting of the Vedas that reached the skies
And the resounding of great drums, they duly received
The divine child of the Lord-God.   


Arunachala Siva.

6238
General topics / Re: Tevaram - Some select verses.
« on: July 19, 2016, 12:57:10 AM »
Verse 539:


அப்பொழுதின் ஆண்ட
    அரசை எதிர்கொண்ட
மெய்ப்பெருமை அந்தணர்கள்
    வெங்குருவாழ் வேந்தனார்
பிற்படவந் தெய்தும்
    பெரும்பேறு கேட்டுவப்பார்
எப்பரிசி னால்வந்
    தணைந்தங் கெதிர்கொண்டார்.



As he was thus proceeding on his way , the great
And glorious Brahmins poised in truth who had earlier
Received Tirunaavukkarasar-- the servitor ruled
By the Lord--, grew glad of their beatific right
To receive the Prince of Vengkuru; there
They assembled to receive him.   


Arunachala Siva.


6239
General topics / Re: Tevaram - Some select verses.
« on: July 19, 2016, 12:53:53 AM »
Verse  538:


பாம்பு ரத்துறை பரமரைப்
    பணிந்துநற் பதிகஇன் னிசைபாடி
வாம்பு னற்சடை முடியினார்
    மகிழ்விடம் மற்றும்உள் ளனபோற்றிக்
காம்பி னில்திகழ் கரும்பொடு
    செந்நெலின் கழனியம் பணைநீங்கித்
தேம்பொ ழில்திரு வீழிநன்
    மிழலையின் மருங்குறச் செல்கின்றார்.



Having adored the Supreme One at Paampuram
And hymned Him in a goodly decad of music, he hailed
The Lord in whose crest courses the gushing river,
In his other beloved shrines; then crossing fields
Of paddy and bamboo-like sugarcane, he neared
Tiruveezhimizhalai girt with melliferous gardens.

Arunachala Siva.

6240
General topics / Re: Tevaram - Some select verses.
« on: July 19, 2016, 12:51:15 AM »
Verse 537:


தக்க அந்தணர் மேவும்அப்
    பதியினிற் தான்தோன்றி மாடத்துச்
செக்கர் வார்சடை அண்ணலைப்
    பணிந்திசைச் செந்தமிழ்த் தொடைபாடி
மிக்க கோயில்கள் பிறவுடன்
    தொழுதுபோய் மீயச்சூர் பணிந்தேத்திப்
பக்கம் பாரிடம் பரவநின்
    றாடுவார் பாம்புர நகர்சேர்ந்தார்.



In that town where dwell Brahmins of great propriety,
He hailed the Lord of ruddy matted hair in His
Self-Existent-Shrine and adored Him with garlands
Of splendorous Tamizh; he also hailed the Lord
In His other shrines and in Meeyacchoor, and then
Came to Paampuram where is enshrined the Dancer-Lord
Hailed by the circling throng of Bhoothas.

Arunachala Siva.

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