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Messages - Subramanian.R

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7246
General topics / Re: Tevaram - Some select verses.
« on: May 29, 2016, 09:30:32 AM »
Verse  10:


புனைவார்பொற் குழையசையப்
    பூந்தானை பின்போக்கி
வினைவாய்ந்த தழல்வேதி
    மெழுக்குறவெண் சுதையொழுக்கும்
கனைவான முகிற்கூந்தல்
    கதிர்செய்வட மீன்கற்பின்
மனைவாழ்க்கைக் குலமகளிர்
    வளம்பொலிவ மாடங்கள்.


With golden ear-pendants dangling
And saree-ends tucked behind
They coat with cow-dung the sacred pit of fire
And draw comely Kolam;
Their hair is dark like the rain-cloud
And they are constant as the Northern star.
The mansions in that city are therefore
Passing rich with the peerless help-meets.

Arunachala Siva.

7247
General topics / Re: Tevaram - Some select verses.
« on: May 29, 2016, 09:28:01 AM »
Verse 9:



காமர்திருப் பதியதன்கண்
    வேதியர்போற் கடிகமழும்
தாமரையும் புல்லிதழும்
    தயங்கியநூ லுந்தாங்கித்
தூமருநுண் துகளணிந்து
    துளிவருகண் ணீர்ததும்பித்
தேமருமென் சுரும்பிசையால்
    செழுஞ்சாமம் பாடுமால்.   


In that beauteous city, like the Brahmins,
The fragrant and petalled lotuses are endowed
With the sacred thread, their stems;
Their holy ash is their pollen;
They are also tear-bedewed;
They chant Sama hymns through the humming bees.   

Arunachala Siva.

7248
General topics / Re: Tevaram - Some select verses.
« on: May 29, 2016, 09:25:50 AM »
Verse  8:


வேலையழற் கதிர்படிந்த
    வியன்கங்குல் வெண்மதியம்
சோலைதொறும் நுழைந்துபுறப்
    படும்பொழுது துதைந்தமலர்ப்
பாலணைந்து மதுத்தோய்ந்து
    தாதளைந்து பயின்றந்தி
மாலையெழுஞ் செவ்வொளிய
    மதியம்போல் வதியுமால்.   

As the sun dips into the western main
The white moon rises in the night
And skims through the groves and gardens
Tinct with pollen and laden with honey.
So, the moon in that city for ever looks ruddy
When it rises incarnadine in the evening.

Arunachala Siva.


7249
General topics / Re: Tevaram - Some select verses.
« on: May 29, 2016, 09:23:35 AM »
Verse  7:



பரந்தவிளை வயற்செய்ய
    பங்கயமாம் பொங்கெரியில்
வரம்பில்வளர் தேமாவின்
    கனிகிழிந்த மதுநறுநெய்
நிரந்தரம்நீள் இலைக்கடையால்
    ஒழுகுதலால் நெடிதவ்வூர்
மரங்களும்ஆ குதிவேட்கும்
    தகையவென மணந்துளதால்.


Into the fire of the blown lotuses that grow
In the vast and crop-filled fields of that city,
Drip continuously from the tips of the leaves,
The ghee of honey from the burst fruit
Of the mango-trees that grow on the ridges;
Thus in that city, from time immemorial
The trees too are performing yagas.   

Arunachala Siva.

7250
General topics / Re: Tevaram - Some select verses.
« on: May 29, 2016, 09:21:15 AM »
Verse 6:


உளங்கொள்மறை வேதியர்தம்
    ஓமதூ மத்திரவும்
கிளர்ந்ததிரு நீற்றொளியில்
    கெழுமியநண் பகலுமலர்ந்
தளந்தறியாப் பல்லூழி
    யாற்றுதலால் அகலிடத்து
விளங்கியஅம் மூதூர்க்கு
    வேறிரவும் பகலும்மிகை.   



The smoke that issues from the homas
Performed by the Brahmins poised in the Vedic way of life
Mantles the city in darkness like night;
Bright stripes of the holy ash dazzle like day-light;
This is so, for numberless aeons;
The hoary city therefore is in need
Of neither natural day nor night.   

Arunachala Siva.

7251
General topics / Re: Tevaram - Some select verses.
« on: May 29, 2016, 09:18:56 AM »
Verse 5:


வளம்பயிலும் புறம்பணைப்பால்
    வாசப்பா சடைமிடைந்த
தளம்பொலியும் புனற்செந்தா
    மரைச்செவ்வித் தடமலரால்
களம்பயில்நீர்க் கடன்மலர்வ
    தொருபரிதி யெனக்கருதி
இளம்பரிதி பலமலர்ந்தாற்
    போல்பஉள இலஞ்சிபல.   


It is but a single sun that rises
From the dark ocean; but in this city,
From the leafy greenery of the tanks that lie
Amidst the fragrant and fertile fields,
Burgeon very many petalled lotuses, all red;
It looks as though that a myriad
Young suns have risen.

Arunachala Siva.   

7252
General topics / Re: Tevaram - Some select verses.
« on: May 29, 2016, 09:16:24 AM »
Verse 4:


அரிஅயனே முதல்அமரர்
    அடங்கஎழும் வெள்ளங்கள்
விரிசுடர்மா மணிப்பதணம்
    மீதெறிந்த திரைவரைகள்
புரிசைமுதல் புறஞ்சூழ்வ
    பொங்கோதம் கடைநாளில்
விரிஅரவ மந்தரஞ்சூழ்
    வடம்போல வயங்குமால்.   

The floods that drown even Vishnu and Brahma
With their mountainous billows,
Dash against the shining, gem-set buildings
And leave spirals of watermarks
On the walls of the fortified city;
These are like the twinings of the Serpent
On Mount Mandara when the Milky Ocean was churned.


Arunachala Siva.

7253
General topics / Re: Tevaram - Some select verses.
« on: May 29, 2016, 09:14:15 AM »
Verse  3:


அப்பதிதான் அந்தணர்தம்
    கிடைகள்அரு மறைமுறையே
செப்பும்ஒலி வளர்பூகச்
    செழுஞ்சோலை புறஞ்சூழ
ஒப்பில்நகர் ஓங்குதலால்
    உகக்கடைநாள் அன்றியே
எப்பொழுதுங் கடல்மேலே
    மிதப்பதென இசைந்துளதால்.


In that city bounded by the areca-groves
The Brahmin-boys chant the Vedas as ordained, in groups;
As the city rises aloft peerless, not only
On the day of the Great Deluge, but for ever,
It is like a perpetual float on the ocean-stream.

Arunachala Siva.

7254
General Discussion / Re: Rough Notebook-Open Forum
« on: May 29, 2016, 07:56:29 AM »


There are some verses extolling the guru-bhakti and surrender.
I am giving only English translations.

Verse 178:-  Having drunk to the full Brahmarasa and satisfied
in the Paramatman, the Sages of realization consider Indra
as a mere straw and then what to speak of ordinary kings of the
world?

Verse 179:-  The seekers after libration should at all times develop
Guru bhakti, because by following the path shown by the Guru,
one attains the Supreme auspiciousness and the state of Kaivalya.

Verse 180:-  'I am one and one alone without a second'  --
whoever thus practices constant meditation as a result of the
advice of the Guru with a firm determination, need not take recourse
to the forest for hard penances.

Verse 189:-  O Devi!  this is the advice in the path of Guru-marga
which is capable of bestowing mukti.  Therefore, Guru bhakti
should be practiced by all with great devotion and faith.

Verse 192:-  One may be engaged in Siva Puja or deeply immersed in Vishnu Puja,
but if he is without a knowledge of the Guru tattva, all his learning is a mere waste.

Verse 193:-  If worship of Siva is done without knowing the real
nature of Guru, that worship is for the mere name's sake.  My
dear Parvati, it is like a lamp drawn on a paper [which will not
light the house].

Verse 194:-  By the glory and efficacy of Guru-diksha, all your
actions bear fruit.  By the attainment of a Guru, one attains
everything.  One without a Guru is a mere fool.

Verse 195:-  Since on does not understand the nature of Siva
and one's own Self by himself, one without a Guru can be said
to be a mere animal, worm or a firefly.

Verse 196:-  Therefore discarding all kinds of contacts with
people, by all possible means, giving up all comforts of the
scriptures, one should depend on the Guru only.

The Guru Gita thus shows what it means to surrender to a Higher Power. It puts in perspective Bhagavan Ramana's words: "Surrender appears easy because people imagine that, once they say with their lips 'I surrender'....., they can be free and do what they like.  But the fact is that you can have no likes and dislikes after you surrender and that your will should become completely non-existent."  [Devaraja Mudaliar, Day by Day, entry dated 2nd Jan 1946).

Arunachala Siva.     

7255




I meant the mind/ego, is a small cloth.  It is small because it is almost nothing, as
Bhagavan Ramana said on another occasion. The mind in insubstantial.

The mind is the policman and the thief.  The policman and the thief example was told by
Bhagavan Ramana to highlight the fact, that the mind cannot comprehend the Self.  Because
the Self is beyond thinking, beyond ratiocination, beyond books, and it is comprehended by
"anubhava", or experience.  The Self is Experience.  All that are mental products, books, logic,
thoughts are outside.  After a deep sleep, one gets up in the morning and says: 
"I had a good sleep."  No one says during the sleep that he slept well!  All descriptions of the Self
in the books are all thoughts.  All the books are all the spitted saliva of the experiencer!

Now, how the mind can inquire the mind?  There is no other go.
Bhagavan Ramana says in Sri Arunachala Ashatakam Verse 5:
With the mind that is stone, the Ruby has to be discovered,
by rubbing against the mind, another stone!   The mind becomes
the Self!  The stone becomes the Ruby!

The question of polisher and the polished comes with this mind grinding the mind.  There is really only
one.  The mind, the polisher becomes the polished, the Ruby. 

Now we know the flame in the chimney.  We know the cloth. Then what/where is the soot or smoke?
The Self is blemishless, taintless.  But the Self is covered by the vasanas [the latent tendencies of
good and bad] coming through several births, which are mind products.  Only this soot or the smoke
has to be polished.  For that one has to use the mind.  Again mind rubbing the mind to find it
as Ruby.

Mani Kadainthu ena manam manam ennum kallil maru ara
kadaiya nin arul oli mevum..... A. Ashtaakam., Verse 5.

Arunachala Siva.

7256
2 (10)



வாழ்கின்றாய் வாழாத நெஞ்சமே
    வல்வினைப்பட்
டாழ்கின்றாய் ஆழாமற் காப்பானை
    ஏத்தாதே
சூழ்கின்றாய் கேடுனக்குச் சொல்கின்றேன்
    பல்காலும்
வீழ்கின்றாய் நீஅவலக் கடலாய
    வெள்ளத்தே.


You still exist,
O unthriving heart !
By puissant Karma assailed,
you sink;
You do not hail Him who can save you from sinking.
You cause yourself ruin;
I tell you time And time again;
yet you fall again and again Info the ocean-stream of misery.

Arunachala Siva.

7257
2. (9)


வேனில்வேள் மலர்க்கணைக்கும்வெண்ணகைச்செவ்
    வாய்க்கரிய
பானலார் கண்ணியர்க்கும் பதைத்துருகும்
    பாழ்நெஞ்சே
ஊனெலாம் நின்றுருகப் புகுந்தாண்டான்
    இன்றுபோய்
வானுளான் காணாய்நீ மாளாவாழ்
    கின்றாயே.


O devastated heart that melts agitated For the flowery arrows of the Vernal Lord
And for the damsels whose teeth are white,
Whose lips are ruddy and whose eyes are Dark blue lilies !
He so entered and ruled you That all your flesh thaws;
He left you this day And dwells in Heaven;
of this you are unaware.
You but live an empty life !

Arunachala Siva.


7258
So, what explanation does Gaudapada offer?  Much more detail will be said about this below but, at this
point (K.1.9.), he simply says that what appears to be the creation is simply His very nature.  The
consensus seems to be that Gaudapda is saying here that, as far as the phenomenal (vyavaharika) is
concerned, we can say that Maya is the 'cause' of creation. In fact, he refutes every view of creation later
and some commentators think that this view here is simply another one of the many theories he is listing
and rejecting.  To avoid any danger of being  misled, this is probably the safest policy!

In respect of the view that creation is His nature, Swami Chinmayananda has a metaphor.  This time it is
the ocean with its waves.  He says that we cannot say that the waves are 'created' by the ocean but rather
that it is simply the nature of the ocean to have the waves on its surface.  They are restless and in a continual
state of flux while, deep down, the vast body of the ocean is totally unaffected by them.

More will be said about Maya later. It is often spoken of as though it were a positive force wielded by God to
delude us into believing in something that is not there.  But that is not a fair explanation, implying either
entertainment or deception.  Gaudapada does not actually use this world here anyway but simply says that
creation is Svabhava - His natural disposition, in the same way that the heat is the nature of fire.

But this does, on the face of it, entail a similar problem to that above regarding suffering;  it will mean
that God too owns all of this suffering.  It  is difficult for us to conceive that He could be 'all bliss' 
while simultaneously having all the suffering of the world.

contd.,

Arunachala Siva.     

7259
General topics / Re: Abhirami Andati - verses and meanings:
« on: May 28, 2016, 12:39:19 PM »
Verse  36:


36: பொருளே, பொருள் முடிக்கும் போகமே, அரும் போகம் செய்யும்
மருளே, மருளில் வரும் தெருளே, என் மனத்து வஞ்சத்து
இருள் ஏதும் இன்றி ஒளி வெளி ஆகி இருக்கும் உன்தன்
அருள் ஏது.- அறிகின்றிலேன், அம்புயாதனத்து அம்பிகையே.

குவிந்த தனங்களையுடைய அபிராமியே! நீ பொருளாக இருக்கின்றாய் என்கிறார்கள். பிறகு அப்பொருளால் நுகரப்படும் போகமும் நீயே என்கிறார்கள். பிறகு அப்போகத்தால் ஏற்படுகின்ற மாயையாகவும் இருக்கின்றாய் என்றும், அம்மாயையில் தோன்றி விளங்கும் தெளிவாகவும் விளங்குகின்றாய் என்றும் கூறுகின்றார்கள்; இவ்வாறு பல கூறுபாடுகளாகவுள்ள நீயே என் மனத்தில் அஞ்ஞான மாயை அகற்றி தூய ஞான ஒளியை ஏற்றியிருக்கின்றாய். பரவொளியாய் விளங்கும் அபிராமியே! நின் திருவருளின் மகிமையை உணர மாட்டாது மயங்குகின்றேன்.

O Abhirami!  Your breasts are big and are like cones!  People say that You are all the substances.
You are also the enjoyment of those substances.  You are also the Maya that come from the enjoyments.
You are further the understanding from that Maya. Like this You are in different aspects, remove the
Maya and ajnanam and remain as Jnana Light in my mind!  O Abirami!  Who is the vast space and
I am not able to comprehend Your Grace that is You!

contd.,

Arunachala Siva. 

7260
When Sorupananda went for his meal, Tattuvaraya, who was left alone, pondered over the words of his Guru.
Concurring with his remarks, he composed Sasivanna Bodham before  Sorupananda had returned from
eating his meal. He placed it at the feet of his Guru (when Sorupananda reappeared) and prostrated.
Sorupananda was delighted at the simplicity of is style and the speed with which Tattuvaraya composed
poetry.

The next incident is the story of the Bharani that Bhagavan narrated and referred to.  There are several
sources of Tattuvaraya's life, and the details vary from text to text.  The version that appears in the narrative
is slightly different from the one Bhagavan told, and it also has a few extra details:

Tattuvaraya composed some Vedanata Sastras, but was mostly in Samadhi.  Around that time some
Veerasaivas, who were on a pilgrimage, along with some pandits, came before Tattuvaraya, who was
sitting in the presence of Sorupananda. 

'They read the bharani and complained:  'A bharani is only sung about some great heroes who have killed
a thousand male elephants on the battlefield. How is it that you have composed this kind of poem on your
Guru who has not heard of or known heroic valor even in his dreams?'               

To this Tattuvaraya replied  'As our Guru kills the ego elephants of disciples, I sang this way.'

They responded, 'The ego elephant that you mentioned  is not visible to the eye, so it is not proper to
compose  in this way. However, even to kill one ego elephant would take many, many days.  How did
he manage  to kill the ego of 1000 disciples simultaneously?

Tattuvaraya, thinking that they should be shown through a demonstration, resumed his Samadhi state,
without replying to them.

Under the power and influence of Sorupananda all the pandits who came remained in Paripuranam, (had
the full experience of the Self) for three days, without knowing either night or day.  On the fourth day,
Tattuvaraya opened his eyes.  All the pandits arose and prostrated to both Tattuvaraya and Sorupananda.

They said, 'It was because of our ignorance that we objected.

The power of your (Sorupananda's) presence is such that even if 10,000 disciples happen to come, it is
(the presence) has the ability to bring them all to maturity simultaneously.'

Then they composed their own verses in praise of the Bharani and departed.


contd..,

Arunachala Siva.           

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