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Messages - Subramanian.R

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6436
General topics / Re: Tevaram - Some select verses.
« on: July 13, 2016, 09:24:35 AM »
Verse 461:


அயவந்தி அமர்ந்தருளும் அங்கணர்தங்
    கோயில்மருங் கணைந்து வானோர்
உயவந்தித் தெழுமுன்றில் புடைவலங்கொண்
    டுட்புக்கா றொழுகுஞ் செக்கர்
மயவந்தி மதிச்சடையார் முன்தாழ்ந்து
    மாதவம் இவ்வைய மெல்லாம்
செயவந்த அந்தணனார் செங்கைமேல்
    குவித்தெழுந்து திருமுன் னின்றார்.


He came near the shrine Ayavanti of the Lord,
And from the courtyard where Devas offer worship
For their deliverance, made his sacred round
And moved to the presence of the Lord
Who on his matted hair sports the incarnadine
And crepuscular crescent; he prostrated on the floor
And rose up; the scion of the Brahmin clan who
Made his avatar owing to the great askesis wrought
By the whole world, folded his roseate hands
Above his head and stood in the divine presence.   


Arunachala Siva.

6437
General topics / Re: Tevaram - Some select verses.
« on: July 13, 2016, 09:22:04 AM »
Verse  460:


நிறைசெல்வத் திருச்சாத்த மங்கையினில்
    நீலநக்கர் தாமுஞ் சைவ
மறையவனார் எழுந்தருளும் படிகேட்டு
    வாழ்ந்துவழி விளக்கி யெங்குந்
துறைமலிதோ ரணங்கதலி கமுகுநிறை
    குடந்தூப தீப மாக்கி
முறைமையில்வந் தெதிர்கொள்ள உடன்அணைந்து
    முதல்வனார் கோயில் சார்ந்தார் .


Tirunilanakkar of bountifully rich Saatthamangkai,
Hearing of the arrival of the Saiva Brahmin-child,
Felt greatly blessed; he made the whole town bright;
He had it decked with Toranas, plantains and Arecas;
Pots filled with holy water were kept in rows; incense was
Burnt; lamps were lit; thus he received him; with him
The godly child reached the temple of the Primal Lord.

Arunachala Siva.

6438
General topics / Re: Tevaram - Some select verses.
« on: July 13, 2016, 09:19:23 AM »
Verse  459:


மன்னுதிரு நள்ளாற்று மருந்தைவணங்
    கிப்போந்து வாச நன்னீர்ப்
பொன்னிவளந் தருநாட்டுப் புறம்பணைசூழ்
    திருப்பதிகள் பலவும் போற்றிச்
செந்நெல்வயற் செங்கமல முகமலருந்
    திருச்சாத்த மங்கை மூதூர்
தன்னிலெழுந் தருளினார் சைவசிகா
    மணியார்மெய்த் தவத்தோர் சூழ.


He who is the crest-jewel of Saivism adored the Lord
Of ever-during Nallaaru, verily the Remedy
For the malady of embodiment; with His leave
He moved out and adored at the many shrines
Of the Chozha realm made rich by the fragrant
And goodly water of the Ponni, and girt with fields.
Then with the company of true tapaswis he came
To the hoary town Saatthamangkai; in whose fields
Of paddy the red-lotuses burgeon.

Arunachala Siva.   

6439
General topics / Re: Tevaram - Some select verses.
« on: July 13, 2016, 09:16:51 AM »
Verse 458:



பிள்ளையார் திருத்தாளங் கொடுபாடப்
    பின்புபெரும் பாண னார்தாம்
தெள்ளமுத இன்னிசையின் தேம்பொழிதந்
    திரியாழைச் சிறக்க வீக்கிக்
கொள்ளஇடும் பொழுதின்கண் குவலயத்தோர்
    களிகூரக் குலவு சண்பை
வள்ளலார் திருவுள்ளம் மகிழ்ந்துதிருத்
    தொண்டருடன் மருவுங் காலை.


The godly child sang the decade keeping time
With his cymbals; to accompany him
The great Pannar so strung the guts that from them
Would swell tunefully, lucid and ambrosial
Music most harmoniously; then he played on his Yaazh.
Thrilled was the whole world; the divine heart
Of the Patron of Pukali rejoiced;
In such felicity they sojourned there with the devotees.


Arunachala Siva.

6440
General topics / Re: Tevaram - Some select verses.
« on: July 13, 2016, 09:14:24 AM »
Verse  457:


யாணரம்பில் ஆரஇயல் இசைகூடப்
    பாடியே எண்ணில் கற்பச்
சேண்அளவு படவோங்குந் திருக்கடைக்காப்
    புச்சாத்திச் செங்கண்நாகப்
பூண்அகலத் தவர்பாதம் போற்றிசைத்துப்
    புறத்தணைந்து புவன மேத்தும்
பாணனார் யாழிலிடப் பாலறா
    வாயர்அருள் பணித்த போது.



He soused it such poesy married to music that it would
Harmonize with the accompaniment on Yaazh;
Then he sang the envoi and so blessed the decade
That it would for endless ages flourish even beyond
The realms of heavens; he adored and hailed
The feet of the Lord who wears the red-eyed snakes
On His chest as jewels, and moved out;
Then he of milk-fragrant lips bade Paanar
To render it on his Yaazh.

Arunachala Siva.

6441

How can a Brahma Jnani without thoughts, write a book or engage
in activities?

When I said Jnani is like Nature, doing certain thing without the
implements/gadgets i..e the thinking process of a mind, people
said when so many things could happen naturally like a water
spring in the Hill or a cavity on earth, due earthquake, thinking
can also happen naturally.  If that be so, then Bhagavan Ramana
should have said about "natural thinking without the instrument
of mind", somewhere in the Conversations / Tallks compiled by
devotees.  But no such reply has been found anywhere.

I think, Ribhu Gita, comes here with the answer.  The Chapter
26 Verse 25 (Tr. in English free verse by Dr.H. Ramamoorthy
and Nome) runs like this:

That which by knowing firmly as oneself
One has no need to anything else in the least,
By knowing which with full conviction as oneself
All is known for ever.
And by knowing which as oneself in complete certitude
All actions are accomplished in their entirety --
Ever abide in Bliss, without a trace of a concept (sankalpa)
In That itself as That itself.

Incidentally Sri Lingeshwara Rao's Sanskrit-English version,
does not have this!  Everything is Ramana maya.

Arunachala Siva.     

6442
General Discussion / Re: Rough Notebook-Open Forum
« on: July 13, 2016, 07:47:59 AM »


Verse 89 of Sri Sivananda Lahari is again a beauty.

Nathibhir nuthbhis thavmeecha bhuja-
Vithibhir dhyana samadhibhir na thushta |
Dhanusha musalena chachmabhir vaa
vadha the preetikaram dhatha karomi. ||

O the Ruler of the Worlds!  By bow and arrows, pounding logs,
and stones, you become very happy. You do not even become
so happy, even with namaskarams, stotrams and pujas and dhyana
samadhis.  Kindly tell me by which you shall have maximum
satisfaction.  And I shall do accordingly.

Siva became happy when Arjuna hit Him with his arrows and He
gave him Pasupatastra.   In the story of Sakkya Nayanar, who did puja to Siva Lingam,
by throwing stones at it, He became pleased and conferred him liberation.  Sri Sankara
adds here the pounding log also, as Nindastuti.

Tayumanavar sings:  By throwing stones, and hitting you with
arrows, and throwing some green leaves, your devotees reached
the shore.  I am lowly without any devotion, what can I do to
get your grace, O the Guru, who supported the non-injury to others
as the first qualification to reach you!

Arunachala Siva.

6443
Verse  10:


பொலிகின்ற நின்தாள் புகுதப்பெற் றாக்கையைப்
    போக்கப்பெற்று
மெலிகின்ற என்னை விடுதிகண் டாய்அளி
    தேர்விளரி
ஒலிநின்ற பூம்பொழில் உத்தர கோசமங்
    கைக்கரசே
வலிநின்ற திண்சிலை யாலெரித் தாய்புரம்
    மாறுபட்டே.


O King of Uttharakosamangkai in the flowery gardens f which chafers sing the "vilari pann"
with accustomed ease !
You gutted with fire the three hostile citadels with your mighty and puissant bow !
Though I took refuge in Your splendorous feet,
I but wasted my embodied life and now sorely languish.
Will You forsake me?

Arunachala Siva.

6444
Verse 9:


இருதலைக் கொள்ளியி னுள்ளெறும் பொத்து
    நினைப்பிரிந்த
விரிதலை யேனை விடுதிகண் டாய்வியன்
    மூவுலகுக்
கொருதலை வா மன்னும் உத்தர கோசமங்
    கைக்கரசே
பொருதலை மூவிலை வேல்வலன் ஏந்திப்
    பொலிபவனே.

O the Lord non-pareil of the three extensive worlds !
O Monarch of ever-during Uttharakosamangkai !
O resplendent One that holds in Your right hand a trident ever-ready to give battle !
I who am like an ant caught inside a brand that burns both ways,
stand parted from You Roaming with spreading hair,
all a-dangle.
Will You let go Your hold on me?


Arunachala Siva.

6445
General topics / Re: Abhirami Andati - verses and meanings:
« on: July 12, 2016, 12:46:06 PM »
Verse 60:




60: பாலினும் சொல் இனியாய். பனி மா மலர்ப் பாதம் வைக்க--
மாலினும், தேவர் வணங்க நின்றோன் கொன்றை வார் சடையின்
மேலினும், கீழ்நின்று வேதங்கள் பாடும் மெய்ப் பீடம் ஒரு
நாலினும், சால நன்றோ--அடியேன் முடை நாய்த் தலையே?

ஏ, அபிராமி! பாலைவிட இனிமையான சொல்லை உடையவளே! நீ உன்னுடைய திருவடித் தாமரையை, திருமாலைக் காட்டிலும் உயர்ந்த தேவர்கள் வணங்கும் சிவபிரானின் கொன்றையனிந்த நீண்ட சடைமுடியில் பதித்தாய். அடுத்துன் அருட்கண்கள் பட்டு உயர்ந்து நிற்கும் நால்வகை வேதத்திலே உன்னுடைய திருவடித் தாமரைகளைப் பதித்தாய். ஆனால் இன்று நாற்றமுடைய நாயாகிய என்னுடைய தலையையும், உன்னுடைய திருவடிகளில் சேர்த்துக் கொண்டாய். (மேற்கூறிய சிவபெருமான், நான்கு வேதங்களோடு என்னையும் ஒப்பிட, நான் அவ்வளவு சிறந்தவனா?)

O Abhirami!  The One who has got sweeter voice than milk! You kept Your lotus like Feet on the head of
Siva (who is having grand head of long hairs and is wearing Konrai garlands! ) Sjva is greater than Vishnu
and other devas!  You also held Your lotus like Feet on the four Vedas!   But today You have kept Your
twin Feet on this head of mine which is smelling bad!  Am I greater than Siva and the four Vedas?

contd.,

Arunachala Siva.     
 

6446
Verse  143.

For those who merely act the part of the realized sage what enjoyment will there be, other than that of
the daily offerings of food they receive?  Can they know the bliss which is not known even to those whose
consciousness is pure, who have cut away desire, renouncing both inwardly and outwardly?

The text says 'nana kiriyai nadippavar' which means literally 'those who act out the conduct of Jnana.'
Here the word 'kiriyai' is used in the general sense of action, conduct.  TCS glosses it as nanacharam
- the practices related to jnana, the final stage on the Siddhanta spiritual path.

As described in a number of previous verses, bliss is a state which precedes the final state of liberation,
and in which there is a still a trace of discriminating consciousness.  In the final state itself there is no
longer any distinction between the bliss and the knower of it.  In that state, the Jnani is both the
Self, and the bliss of the Self;  he knows it by being it, since there is no other to know it objectively,'
hence it is called 'ariya inbam' - the bliss which is not known.  Sri Ramana has spoken of  bliss in the
following terms:

...ananda (bliss), is also called an obstacle, because in that state a feeling of separation from the source
of ananda, enabling the enjoyer to say, 'I am enjoying ananda' is present.  Even this has to be surmounted.
The final stage of samadhana or samadhi has to be reached in which one becomes Ananda or one with Reality,
and the duality of enjoyer and enjoyment ceases in the ocean of Sat Chit Ananda or the Self.
(Day by day with Bhagavan, 25.4.1946 morning.)

At the end of the verse the Tamizh text says 'avaa arutttu turavu aay' - cutting away desire and practicing
renunciation.  TCS glosses, 'turavu' is the ending of outward attachment.  'avaa aruttal' is the ending
of inner attachment. When both these forms of attachment fall away, the states of Chakalam and
Kevalam fall away. When these fall away, true realization appears.  The verse is an indirect reference to
Tirukkural in which Chapter 36, entitled Mey unarthal -Knowledge of the True is located  between
Chapter 35, Turavu - Renunciation and Chapter 37, Ava Aruttal - The Extirpation of Desire.

contd.,

Arunachala Siva.               

6447
24. When Siva destroys ever, Vishnu protects the three worlds, and verily the creator Brahma builds
the worlds, --- all these are like the horn of a hare.

25.  What is said to  be the soul, whatever speech uttered, and statements like 'this life cycle'  -- all
these are like the horn of a hare.

26.  Whatever is there in the Puranas, whatever established in the Vedas, the truths of entire Upanishads
are all like the horn of a hare.

27.  Whatever told to you in this chapter is all but a horn of a hare.  He who hears this secret himself
becomes Brahman.

28.  Listen well, O noble soul Nidagha!  The certitude that all is Brahman is hard to attain for men and even
for Gods.   

29.  Any form referred to as 'this', and again, as 'I' and whatever is seen, that is all Brahman alone.

30.  The notion 'this is body', that is verily fear itself, it is said.  In all the three periods of time, it is not.
All is Brahman alone.

contd.,

Arunachala Siva.   

6448


524. Because that Transcendental State has no peculiar marks or features, the mind cannot think of it,
nor the words describe it.  The words of the Vedantas teach Its real  nature only by negating whatever
is not That.
     
525. Whatever is describable in words or thinkable by the mind, is far that reason finite.  Because the
Real Self is beyond the reach of the mind and the intellect, therefore, those that are established in
Self call It the Infinite.

526.  Whatever is said, concerning the Supreme Reality by the Sages or by the Vedantas, has for
its purpose only the removal of the mistaken notions of the disciples.

527.  Just as Sita indicated Rama by negating all other princes, so the Vedantins indicate the
Truth of the Self by negating all else that could be mistakenly believed to be the Self.

528.Since the self shining, Solitary One Self is a thing neither to be known, nor to be directly
taught, therefore nothing is done for the aspirant by the teachings of the Guru, except to free him
from his Ignorance.

529.  Since the Self who is of the Nature of Pure Consciousness, is concealed by the ignorant by the
darkness, which consists of worldly knowledge, the teachings of the Guru bless the aspirant by
removing that knowledge-ignorance.

530. As one has nothing to do, for creating an empty space, except to remove the encumbering
unwanted lumber, so far obtaining the Self, nothing more is needed than the removal of the
false knowledge.

contd.,

Arunachala Siva. 
                   


6449
General topics / Re: Tevaram - Some select verses.
« on: July 12, 2016, 09:29:22 AM »
Verse 456:



உருகியஅன் புறுகாதல் உள்ளுருகி
    நனைஈரம் பெற்றாற் போல
மருவுதிரு மேனியெலாம் முகிழ்த்தெழுந்த
    மயிர்ப்புளகம் வளர்க்கு நீராய்
அருவிசொரி திருநயனத் தானந்த
    வெள்ளம்இழிந் தலைய நின்று
பொருவில்பதி கம்போக மார்த்தபூண்
    முலையாள்என் றெடுத்துப் போற்றி.



In great longing which causes love to melt,
His heart melted; his body was bathed
In overflowing love; on his thrilled body the hair
Stood erect; from his eyes cascaded tears which
Seemed to feed
(the standing crops) of his hair;
Poised thus, he hymned the decade beginning
With the words: "Bhogamaartha Poon Mulaiyaal?"   


Arunachala Siva.

6450
General topics / Re: Tevaram - Some select verses.
« on: July 12, 2016, 09:27:07 AM »
Verse 455:


நள்ளாற்றில் எழுந்தருள நம்பர்திருத்
    தொண்டர்குழாம் நயந்து சென்று
கொள்ளாற்றி லெதிர்கொண்டு குலவியுடன்
    சூழ்ந்தணையக் குறுகிக் கங்கைத்
தெள்ளாற்று வேணியர்தந் திருவளர்கோ
    புரமிறைஞ்சிச் செல்வக் கோயில்
உள்ளாற்ற வலங்கொண்டு திருமுன்பு
    தாழ்ந்தெழுந்தார் உணர்வின் மிக்கார்.


The devotees of Nallaaru, in love, received him
Joyously accompained with them he moved on, and adored
The ever-divine tower of the Lord; the Child
Ever conscious of God, circumambulated the shrine
Of spiritual opulence, and prostrated before the Deity.



Arunchala Siva.

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