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Messages - Subramanian.R

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7336
General topics / Re: Tevaram - Some select verses.
« on: May 21, 2016, 09:12:08 AM »
Verse 39:



புகழ்ந்தகோ மயத்து நீரால்
   பூமியைப் பொலிய நீவித்
திகழ்ந்தவான் சுதையும் போக்கிச்
   சிறப்புடைத் தீபம் ஏற்றி
நிகழ்ந்தஅக் கதலி நீண்ட
   குருத்தினை விரித்து நீரால்
மகிழ்ந்துடன் விளக்கி ஈர்வாய்
   வலம்பட மன்னு வித்தார்.


The floor was cleansed bright
With glorious cow-dung mixed in water;
White Kolam was drawn thereon;
Beauteous lamps were lit;
The historic plantain-leaf was unfolded (unfurled)
And was washed in love with water;
The sliced end of the leaf faced the right side
In keeping with the tradition.

Arunachala Siva.

7337
General topics / Re: Tevaram - Some select verses.
« on: May 21, 2016, 09:09:54 AM »
Verse 38:



ஆங்கவர் வாட்டந் தன்னை
   அறிந்துசொல் அரசர் கூட
ஓங்கிய மனையில் எய்தி
   அமுதுசெய் தருள வுற்ற
பாங்கினில் இருப்ப முந்நூல்
   பயில்மணி மார்பர் தாமும்
தாங்கிய மகிழ்ச்சி யோடுந்
   தகுவன சமைத்துச் சார்வார்.

Divining their distress the lord of language
Went with them all into their house
And sat on his seat ready to have his meal.
The wearer of the sacred thread was filled with joy
And busied himself in the acts of service.   

Arunachala Siva.

7338
General topics / Re: Tevaram - Some select verses.
« on: May 21, 2016, 09:07:08 AM »
Verse  37:


பிரிவுறும் ஆவி பெற்ற
   பிள்ளையைக் காண்பார் தொண்டின்
நெறியினைப் போற்றி வாழ்ந்தார்
   நின்றஅப் பயந்தார் தாங்கள்
அறிவரும் பெருமை அன்பர்
   அமுதுசெய் தருளு தற்குச்
சிறிதிடை யூறு செய்தான்
   இவனென்று சிந்தை நொந்தார்.


They that beheld the resurrected boy
Hailed the glory of the way of divine service.
His parents that stood there were distressed
As he had slightly hindered the feeding
Of the loving servitor whose glory is beyond reckoning.   

Arunachala Siva.

7339
General topics / Re: Tevaram - Some select verses.
« on: May 21, 2016, 09:04:52 AM »
Verse  36:


தீவிடம் நீங்க உய்ந்த
   திருமறை யவர்தஞ் சேயும்
மேவிய உறக்கம் நீங்கி
   விரைந்தெழு வானைப் போன்று
சேவுகைத் தவர்ஆட் கொண்ட
   திருநாவுக் கரசர் செய்ய
பூவடி வணங்கக் கண்டு
   புனிதநீ றளித்தார் அன்றே.


The son of the holy Brahmin who was freed of venom
Rose up like one who gets up quick from his slumber.
On him that fell adoringly at the flower-feet
Of Tirunavukkarasu --,
The servitor of the Lord whose flag sports the Bull --,
He applied the holy ash.   

Arunachala Siva.

7340
General topics / Re: Tevaram - Some select verses.
« on: May 21, 2016, 08:59:54 AM »
Verse 35:


நாவினுக் கரசர் கேளா
   நன்றுநீர் மொழிந்த வண்ணம்
யாவர்இத் தன்மை செய்தார்
   என்றுமுன் எழுந்து சென்றே
ஆவிதீர் சவத்தை நோக்கி
   அண்ணலார் அருளும் வண்ணம்
பாவிசைப் பதிகம் பாடிப்
   பணிவிடம் பாற்று வித்தார்.



When Navukkarasar heard this, he exclaimed:
"Great indeed is that you have wrought!
Whoever had done like unto you?"
Then he rose up and walked to the moribund.
He hymned a musical decade which in its wake
Caused the flow of the grace of Lord;
Thus he chased the venom away.

Arunachala Siva.   

7341
General topics / Re: Tevaram - Some select verses.
« on: May 21, 2016, 08:57:18 AM »
Verse  34:


பெரியவர் அமுது செய்யும்
    பேறிது பிழைக்க என்னோ
வருவதென் றுரையா ரேனும்
    மாதவர் வினவ வாய்மை
தெரிவுற உரைக்க வேண்டுஞ்
   சீலத்தால் சிந்தை நொந்து
பரிவொடு வணங்கி மைந்தர்க்
   குற்றது பகர்ந்தார் அன்றே.



Though he did not so far divulge the happenings
Afraid of losing the boon of feasting the great one,
Questioned thus by the great tapaswi
And impelled by a glorious sense of duty
To disclose everything when thus bidden,
With a broken heart, bowing before him
He narrated all that happened to his son.

Arunachala Siva.

7342



If one always thinks about God, he will develop a high level of surrender and non-attachment.
So for such a person, even if miseries come, 1) God will quickly remove them or make them
become "thin" so that he can put up with them.  or 2) he will never "feel" the miseries at all.
If they come or not, what does he bother?

1) This is often said in Saiva Siddhantam.  Prarabdha will be
"thinned", so that what comes for the head will take away only
your helmet and you will be safe, but for the damage to the
helmet!  There is one story of a boy eaten away by a crocodile
and brought alive after five years by Sundaramoorthy Swamigal,
one of the first 4 of Saiva devotees.
 
2)  This is often said by Bhagavan Ramana.  Miseries would come because of Prarabdha, but you
would have overcome your mind-body consciousness, that you will not "feel" them.  All pains and
miseries, why, even happiness and pleasures are only for the mind and body.  Is it not?

Arunachala Siva.

7343


Bhagavan Ramana used to tell His devotees, that good things that come to you, can be availed/enjoyed
and this will not create any effect for you.  Once Annamalai Swami was asked to distribute
some sweets brought by a devotee to one and all.  Bhagavan Ramana took one piece and Annamalai
Swami distributed them to others.  Annamalai Swami found the sweet so delicious that he took one
more piece when he had gone away for distribution. As soon as he returned to the Hall, Bhagavan
Ramana asked him whether he took one extra piece.  Annamalai Swami agreed.  Bhagavan Ramana
mildly chided him.  From that day, Annamalai Swami decided not to do anything, without Bhagavan's
prior consent!   But on an identical situation, Bhagavan Ramana told Devaraja Mudaliar to take one
extra piece of sweet, since there were too many. When Mudaliar hesitated,  He said  "Take
one extra, it will not create any effect to you upon such action by you."   

He told once in the dining hall, to the servers:  "Give more food to Dhandapani Swami.  He does
a lot of physical work and he needs more food.  When Dhandapani Swami hesitated, Bhagavan
Ramana compelled him saying that there was no harm and the concept of "equal distribution"
would not arise there.

Arunachala Siva. 

7344
Verse 4: (1)



சாவமுன் னாள்தக்கன் வேள்வித் தகர்தின்று
    நஞ்சம்அஞ்சி
ஆவஎந் தாய்என் றவிதா விடும்நம்
    மவரவரே
மூவரென் றேஎம்பி ரானொடும் எண்ணிவிண்
    ணாண்டுமண்மேல்
தேவரென் றேஇறு மாந்தென்ன பாவந்
    திரிதவரே.

In Daksha's sacrifice, the three gods, Brahma, Vishnu and Indra made themselves happy by eating
goat's flesh.  They got nicely beaten by Veerabhadra and came to you for complaining.  When the
milky ocean was churned, they all took the ambrosia.  When the hala hala poison came they all rushed
to You, Mahadeva. These gods who suffer the happiness and misery are like only the Jivas, like us.

contd,

Arunachala Siva.   

7345
Verse 3: (1)


உத்தமன் அத்தன் உடையான் அடியே
    நினைந்துருகி
மத்த மனத்தொடு மால்இவன் என்ன
    மனநினைவில்
ஒத்தன ஒத்தன சொல்லிட ஊரூர்
    திரிந்தெவருந்
தத்தம் மனத்தன பேசஎஞ் ஞான்றுகொல்
    சாவதுவே.

O Lord, I call you the Highest, my Father, the One who keeps me as His servirtor. Saying like these
i should visit all the temples where You are.  Thinking of You, I should move like a madcap.  When
I am in this state, the people of the town, would call me in many ways belittling me. Like a dead man
i should not bother about their sayings and remain for ever in the flood of Sivabhodham.

contd.,

Arunachala Siva.       

7346
General topics / Re: Abhirami Andati - verses and meanings:
« on: May 20, 2016, 11:23:17 AM »
Verse  28:



28: சொல்லும் பொருளும் என, நடம் ஆடும் துணைவருடன்
புல்லும் பரிமளப் பூங்கொடியே. நின் புதுமலர்த் தாள்
அல்லும் பகலும் தொழுமவர்க்கே அழியா அரசும்
செல்லும் தவநெறியும், சிவலோகமும் சித்திக்குமே.

தூய்மையான சொல்லோடு இணைந்த பொருள் போல ஆனந்தக் கூத்தாடும் துணைவருடன் இணைந்து நிற்கும் மணம் வீசுகின்ற அழகிய பூங்கொடி போன்றவளே! அன்றலர்ந்த பரிமள மலரைப் போல உள்ள உன் திருவடிகளை இரவென்றும், பகலென்றும் பாரமால் தொழுகின்ற அடியார் கூட்டத்திற்கே என்றும் அழியாத அரச போகமும், நல்ல மோட்சத்திற்கான தவநெறியும், சிவபதமும் வாய்க்கும்.

O Mother, You are with the ananda dance of Siva, Your concorporate, like the word and the meaning,
inseparable.  O Mother, who is like a fragrant flower creeper!  The devotees who pray to Your feet
night and day, only they will get comforts of a King and attain tapas methods which will take them to
Moksha, which is Siva Feet.

contd.,

Arunachala Siva.
     

7347
The lines that immediately precede this extract discuss destiny, karma and death, and mention a claim
that it is impossible to destroy them.  Tattuvaraya then disagrees, citing his Guru Sorupananda's
statement:  'We have routed good and evil deeds in this world; we have escaped the jaws of Yama (death).

In the portion of the verse cited here Tattuvaraya emphatically backs up this claim by saying that when
his own eye of Jnana was opened through the look and touch of his Guru, 'for me there was no fate;
there was no karma; there was no fiery eyed death.  All the  world of differentiated forms simply became
simply a manifestation of Sorupananda.'

There are other verses which reaffirm Tattuvaraya's statement that after he had been liberated by
Sorupananda he knew nothing other than the Swarupa which had taken the form of Sorupananda to
enlighten him:

All that appears is only the Swarupa of Sorupananda,  Where are the firm earth, water, and fire?
Where is the air?  Where is the ether?  Where is the mind, which is delusion?  Where indeed is the
great Maya? Where is 'I'?

contd.,

Arunachala Siva,             

7348
The devotion that South Indians naturally have towards God or Isvara makes a difference for them  --
they naturally recognize the Divine in life.  Westerners, especially those of us from northern and materially
developed countries, with the exception of he passionately devoted to  South European countries such as
Spain and Italy, lack the yearning to realize a happier truth than this material life.  Most in fact, wish to get
even better with the consequent incremental satisfactions the pleasures of the world offer;  and they tend
to aspire to an after life heaven very much like an earthy Utopia.

In my early days at Arunachala, I had a vivid dream.  Bhagavan was seated in a room with many people
and I was there with my Guru who suggested to Bhagavan that I give a discourse to those present on some
spiritual subject.  Bhagavan gave permission and I carried on at some length discussing aspects of spiritual
life I had memorized from book learning.  Finally Bhagavan approached me and, blessing me by putting
His hand on the right side of my chest, He said, 'This is spiritualism, not truck driving'

contd.,

Arunachala Siva.               

7349
68. Temporary enjoyments might be achieved by unbrildled and indiscriminate engagement of the senses
and unloyalty to the scriptures which preach self discipline in all matters.  As knowledge is to a dunce,
so is the Self to the unchecked mind.  Can air which meditates smell, be a medium for light?  Similarly
knowledge of matter such as the triad of qualities etc., cannot relieve one from bondage.  Prajna or the pure
intellect called 'I'  is the medium of knowledge.  Ceaseless pursuit of the I leads to illumination of the Self.

69.  Sinful behavior causes agitation in the mind. Just as ripples ruin any reflection in the water, vacillation
of the mind by thought makes it impervious to illumination.  Even ordinary pursuits demand some kind of
concentration involving the colinearity of the object, sensory organ, mind and intellect.  The manifestation
and the  animation of the objective world is the direct outcome of the fluctuating mind.  the mind under the sway of the world hallucination is said to  be 'away' from the Self. To have one's moorings in the world
while aspiring for the Self defeats the very purpose.  Only the hero who cares not an iota for the object is
said to be qualified or equipped to sing the duet with the non dual Subject.

70. Srutis are like the pole stars for illumination of the aspirant.  What to speak of mundane forces , when
even the celestial forces crave to disturb the aspirant's Samadhi state of sweet quiescence!  But, one can
overcome these obstacles by firmly adhering to the Guru's instruction in the form of mantra, sacred syllable
or such practices, which fetch him the grace of Bhagavati, the divine Mother.  This attainment of unitary state
better be prior to death in this life or else it takes another life for its experience.

contd.,

Arunachala Siva.                 

7350
165.  In the heart of every living creature the self shining Real Self shines by His own light of
consciousness, as 'I', and hence everyone knows himself as real.  Who is there in the world of men,
who says: 'I do not exist!'

166.  The existence of their own Self is inferred by some from mental functioning, by the reasoning:
'I think, therefore I am'. These men are like those dull witted ones who ignore the elephant when it
goes past and become convinced afterwards by looking at their foot prints.  (Descartes said this.)

167. Indeed every one experiences his own existence during sleep, where the mind is absent.
Also the sleeper manifests remembrance of the happiness of sleep, saying I slept happily.'

168.  How can anyone remember the happiness experienced by someone else?  The happiness of sleep
was surely enjoyed by oneself.  Does anyone say:  'He that was before going to sleep is not the same person
before?'

169.  The mind, with the universe, merges in Him in deep sleep, from Him it rises again with the univese,
on waking.  Hence the creed of the void is untrue.

contd.,

Arunachala Siva.         
   
 

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