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Messages - Subramanian.R

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7456
General topics / Re: Tevaram - Some select verses.
« on: May 14, 2016, 09:49:50 AM »
Verse 39:


இன்னிலை இவன்இங் கெய்தி
   இருந்தனன் இப்பால் நீடும்
கன்னிமா மதில்சூழ் மாடக்
   காரைக்கால் வணிக னான
தன்னிகர் கடந்த செல்வத்
   தனதத்தன் மகளார் தாமும்
மன்னிய கற்பி னோடு
   மனையறம் புரிந்து வைக.


As he abode there, at Karaikkal digit with
Mansions girt with an impregnable fort, the daughter
Of Dhanadatthan, the peerless merchant opulent --,
Armored in ever-during chastity and poised in
Dharmic piety, abode at her house.   


Arunachala Siva.

7457
General topics / Re: Tevaram - Some select verses.
« on: May 14, 2016, 09:47:19 AM »
Verse 38:


மடமகள் தன்னைப் பெற்று
   மங்கலம் பேணித் தான்முன்
புடனுறை வஞ்சி நீத்த
   ஒருபெரு மனைவி யாரைத்
தொடர்வற நினைந்து தெய்வத்
   தொழுகுலம் என்றே கொண்டு
கடனமைத் தவர்தம் நாமங்
   காதல்செய் மகவை இட்டான்.



After the birth of the child he desired to perform
The christening ceremony and made arrangements therefor;
His beloved child he named after his peerless wife great
From whom he parted frighted deeming her
An adorable deity, never entertaining any thought
Of consortium thereafter.

Arunachala Siva.

7458
General topics / Re: Tevaram - Some select verses.
« on: May 14, 2016, 09:44:46 AM »
Verse  37:


முருகலர் சோலை மூதூர்
   அதன்முதல் வணிக ரோடும்
இருநிதிக் கிழவன் என்ன
   எய்திய திருவின் மிக்குப்
பொருகடற் கலங்கள் போக்கும்
   புகழினான் மனைவி தன்பால்
பெருகொளி விளக்குப் போலோர்
   பெண்கொடி அரிதிற் பெற்றான்.


He abode in that hoary town digit with fragrant groves
Accompanied with eminent merchants; he prospered in
Maritime commerce and his argosy skimmed the billowy main;
He grew famous and was like Kubera; unto him was born
A daughter, verily a lamp of growing luster.

Arunachala Siva.   

7459
General topics / Re: Tevaram - Some select verses.
« on: May 14, 2016, 09:42:42 AM »
Verse  36:


பெறலருந் திருவி னாளைப்
   பெருமணம் புணர்ந்து முன்னை
அறலியல் நறுமென் கூந்தல்
   அணங்கனார் திறத்தில் அற்றம்
புறமொரு வெளியு றாமற்
   பொதிந்தசிந் தனையி னோடு
முறைமையின் வழாமை வைகி
   முகமலர்ந் தொழுகு நாளில்.


Having duly wedded that rare Lakshmi-like woman
In all pomp and pageantry, with a mind concealing clean
The deception he had played on his former wife, the one
Of soft fragrant hairs which was dark as black sand, he lived
An otherwise virtuous life with a face beaming in joy.


Arunachala Siva.

7460
General topics / Re: Tevaram - Some select verses.
« on: May 14, 2016, 09:40:27 AM »
Verse  35:



அப்பதி தன்னில் எய்தி
   அலகில்பல் பொருள்கள் ஆக்கும்
ஒப்பில்மா நிதியம் எல்லாம்
   ஒருவழிப் பெருக உய்த்து
மெய்ப்புகழ் விளங்கும் அவ்வூர்
    விரும்பவோர் வணிகன் பெற்ற
செப்பருங் கன்னி தன்னைத்
   திருமலி வதுவை செய்தான்.


He moved into the town, traded his various goods, came by
Immense wealth eventually, and made safe investments.
To the great joy of the dwellers of the truly glorious town
He married the ineffably beautiful daughter
Of a merchant of that town.   

Arunachala Siva.

7461
General topics / Re: Tevaram - Some select verses.
« on: May 14, 2016, 09:38:20 AM »
Verse  34:



கடல்மிசை வங்கம் ஓட்டிக்
   கருதிய தேயந் தன்னில்
அடைவுறச் சென்று சேர்ந்தங்
   களவில்பல் வளங்கள் முற்றி
இடைசில நாள்கள் நீங்க
   மீண்டும்அக் கலத்தில் ஏறிப்
படர்புனற் கன்னி நாட்டோர்
   பட்டினம் மருங்கு சார்ந்தான்.


He sailed the sea and disembarked in such ports as he had
Already planned and came by endless wealth and goods;
Thus he spent a few days, then boarded his barge
And arrived at near a town in the Pandya realm girt with water.   

Arunachala Siva.

7462
General topics / Re: Tevaram - Some select verses.
« on: May 14, 2016, 09:36:11 AM »
Verse  33:


கலஞ்சமைத் ததற்கு வேண்டும்
   கம்மிய ருடனே செல்லும்
புலங்களில் விரும்பும் பண்டம்
   பொருந்துவ நிரம்ப ஏற்றிச்
சலந்தரு கடவுட் போற்றித்
   தலைமையாம் நாய்கன் தானும்
நலந்தரு நாளில் ஏறி
    நளிர்திரைக் கடல்மேற் போனான்.


He fitted the vessel with crew; he filled her with merchandise
Coveted by men living in the far shores; hailing the god
Of sea, on an auspicious day, the leader of mercantile clan
Embarked and sailed the cool billowy main.

Arunachala Siva.

7463
General topics / Re: Tevaram - Some select verses.
« on: May 14, 2016, 09:33:36 AM »
Verse  32:


விடுவதே எண்ண மாக மேவிய
   முயற்சி செய்வான்
படுதிரைப் பரவை மீது படர்கலங்
    கொண்டு போகி
நெடுநிதி கொணர்வேன் என்ன
   நிரந்தபல் கிளைஞ ராகும்
வடுவில்சீர் வணிக மாக்கள்
   மரக்கலஞ் சமைப்பித் தார்கள்.



Determined to part from her for good, he applied himself
To the set task; he declared his purpose thus: "I'll sail
The billowy sea in a bark and return with wealth immense."
His close kin and merchants -- glorious and flawless --,
Had a merchantman built for him.   

Arunachala Siva.

7464
General topics / Re: Tevaram - Some select verses.
« on: May 14, 2016, 09:31:00 AM »
Verse  31:


வணிகனுந் தன்கைப் புக்க
   மாங்கனி பின்னைக் காணான்
தணிவரும் பயமேற் கொள்ள
   உள்ளமுந் தடுமா றெய்தி
அணிகுழல் அவரை வேறோர்
   அணங்கெனக் கருதி நீங்குந்
துணிவுகொண் டெவர்க்குஞ் சொல்லான்
   தொடர்வின்றி ஒழுகு நாளில்.


The merchant could no more behold the fruit that was
Passed to his hand, after he received it; he was seized
By an great fear and he stood confounded;
He deemed her of beauteous locks to be a supernatural woman;
He resolved to part from her but would not confide
He intent to any one; he passed his days without consortium.


Arunachala Siva.

7465


Stated differently, the problem of freewill, according to the theologians, places God, the Creator,
between the horns of a dilemma. If God gave human beings free will, then God is neither
omnipotent nor omniscient.  If humans have free will, then God does not know what will happen
because what happens will depend on the free will of what people decide.  God will not have control of everything, because humans will have the power to change things.  On the other hand, if God is
omniscient and omnipotent and does control everything, while humans have no free will or possibly
to do things other than as they happen, then such a God is unbelievably cruel and capricious.  People are advised by sages and scriptures to be good, yet, if they have no ability to change their fate, then that
is just cruel.

In the same way, that person who realizes his identity with the deathless Self acts his part on the
human stage without fear or anxiety, hope or regret, not being touched by the part played.
If one were to ask what reality one has when all one's actions are determined, it would lead only
to the question: Who then, am I? If the ego that thinks and makes decisions is not real, and
yet I know that I exist, what is the reality of me?  This is but a preparatory, mental version of the quest.  "Others are not responsible for what happens to us.  They are only instruments of what would happen to us someway or other."  [Conscious Immortality by Paul Brunton and Munagala Venkatramaiah, Sri Ramanasramam,Tiruvannamalai.]

Arunachala Siva.

7466
Tattuvaraya was a Tamizh saint and poet whom scholars believe flourished in the late 15th century.
He was a prolific author who wrote thousands of verses on a wide variety of spiritual topics.

Bhagavan noted in Talks with Sri Ramana Maharshi, (648), that he was 'the first to pour forth Advaita
philosophy in Tamizh'.  Prior to his arrival on the Tamizh literary scene, Advaita texts in Tamizh seem
to have been translations of, or expositions on, texts composed in Sanskrit.

One of Tattuvaraya's compositions was mentioned several times by Bhagavan.  This is how  He narrated
the story in Day by Day with Bhagavan, 21st November 1945:

Tatttuvaraya composed a Bharani ( a kind of poetical composition in Tamizh that features military heroes
who win a great battles) in honor of his Guru Sorupananda and convened an assembly of learned pandits
to hear the work and assess its value.  The pandits raised the objection that a Bharani was only composed
in honor of great heroes capable of killing a thousand elephants, and that it was not in order to compose
such work in honor of an ascetic. Thereupon the author said, "Let us all go to my Guru and we shall have
this matter settled there."  They went to the Guru and, after all had taken their seats, the author told his
Guru the purpose of their coming there.  The Guru sat silent and all others also remained in Mouna.  The
whole day passed, night came, and some more days and nights, and yet all sat there silently, no thought
at all occurring to any of them and nobody thinking or asking why they had come there.  After three or four
days like this, the Guru moved his mind a bit and thereupon the assembly regained their thought activity.
Then they declared, 'Conquering a thousand elephants is nothing beside this Guru's power to conquer
the rutting elephants of all of our egos put together. So certainly he deserves the Bharani in his honor.!"                           

contd.,

Arunachala Siva.

 

7467
General topics / Re: Abhirami Andati - verses and meanings:
« on: May 13, 2016, 10:43:43 AM »
Verse  21:


21: மங்கலை, செங்கலசம் முலையாள், மலையாள், வருணச்
சங்கு அலை செங்கைச் சகல கலாமயில் தாவு கங்கை
பொங்கு அலை தங்கும் புரிசடையோன் புடையாள், உடையாள்
பிங்கலை, நீலி, செய்யாள், வெளியாள், பசும் பெண்கொடியே.

அம்மா அபிராமி! என்றும் பசுமையான பெண் கொடியாக விளங்குபவளே! என்றும் சுமங்கலியே! செங்கலசம் போன்ற தனங்களையுடையவளே! உயர்ந்த மலையிலே உதித்தவளே! வெண்மையான சங்கு வளையல்களை அணியும் செம்மையான கரங்களையுடையவளே! சகல கலைகளும் உணர்ந்த மயில் போன்றவளே! பாய்கின்ற கங்கையை, நுரை கடலைத் தன் முடியிலே தரித்த சிவபெருமானின் ஒரு பாதி ஆனவளே! என்றும் பக்தர்களையுடையவளே! பொன் நிறமுடையவளே! கருநிறமுடைய நீலியே! சிவந்த மேனியாகவும் விளங்குகின்றவளே!

O Mother Abhirami!  You are like a fresh green creeper.  You are for ever a Sumangali.  You have
breasts like red gold pots.   You are born in the high Mountain, (Himalayas).  You are having red hands
with white coral bangles.  You are like a peacock but know all the arts.  You have a corporate body with
Siva, who has got Ganga with frothing waters! You have always got devotees with You. You are golden in
complexion.  You are also sometimes black as Neeli or Kali.  You have a red complexion!

contd.,

Arunachala Siva.
     

7468
These Samadhi states did not give him a full and permanent experience of the Self.  When his mind re-
asserted itself, he went to Sri Bhagavan for advice:

Once, while I was on my way to see Bhagavan, I prayed for His grace.

On my arrival at Virupakasha Cave, He asked, 'Do you like Saguna Upasana (meditation or worship of form),
or do you like Nirguna Upasana (meditation or worship of the formless)?'

I replied, 'I only want Nirguna Upasana.'

Bhagavan then told me, 'Fix the mind in the Heart. If you keep your attention at the source from where
all thoughts arise, the mind will subside at the source and reality will shine forth.'

I had already come across similar teachings in Maharaja Turavu and Sukar Kaivalyam.  I had seen these
instructions in several other books.  I took a firm decision that this was the way for me.  After this meeting
with Bhagavan I had no further doubts about this. No doubts at all.

In 1914, shortly after Mastan had become a devotee, he and Akhilandamma decided to open a Math
in the village of Desur that would function as a choultry, a place where visiting Sadhus and pilgrims
could be accommodated and fed.  Many of the Sadhus from Sri Ramanasramam came to stay there,
particularly when they were sick and needed someone to look after them.

When the building was completed, Mastan regularly did Parayana of Bhagavan's works there.  By this
time Mastan had more or less abandoned his career as a weaver, although he did go back to work occasionally
to weave cloth that was used to make Bhagavan's Kaupinas.

contd.,

Arunachala Siva.                 
 

7469
39.  The experience that He is seated in the heart is corroborated by the scriptural utterances.  Tradiitonally
three levels of proof are respected as the authority - hearing (Sruti); reasoning or discrimination (Yukti)
and experience (Anubhuti). Firm faith that all these are true is required.

40.  The aspirant after experiencing spiritual beatitude realizes its absence in the object, as it lacks any
affinity to the Lord or His essential glories of knowledge, happiness and peace.  Its presence is within,
though transcending the body.

41. In this respect texts of various strata are invariably unanimous.  The variations in the scriptural lore
are limited to secondary details such as cosmic creation.  True appreciation of the primary principles grant
us fruit, knowledge of the Self, which is stainless, undecaying, devoid of body and pure consciousness.
Siva, the Self, penetrating everything in His wake, lodges Himself in the animate and the inanimate, and
wields scepter over the whole universe.  He is the causeless cause of all actions.

42.  He is the One remembered, meditated upon, loved, sought after, longed for and realized -- thus
proclaim all the scriptures viz., Sruti, Smrti, Purana, Itihasa, Veda and Upanishad.  In matters worldly,
He is unattached and beyond compare.  Even for want of knowledge through direct realization, He is
the one unequivocally established  by all forms of authority.  That is, even to be able to deny His existence
He is.

contd.,

Arunachala Siva.                   

7470
125:  The world is a totality of the five kinds of sensations, namely sounds and the rest and nothing else.
All these are only mental impressions and hence the world is nothing but the mind.

126.  If the world were other than the mind, why does it not appear in deep sleep?  Therein is the
Real Self, who is consciousness and by whose consciousness-Light, the mind is mind!

127. Only then does the world appear to men, when their minds are functioning.  Therefore the
world is mental, in waking, as it is in dream.

128.  Just like the waking world, the dream world seems real during the dream.  Also, just like the
waking world, the dream world, in its own time, is serviceable for the purpose of life.

129.  Just as the dream-world is not other than the mind of the dreamer, so the world of things, seen
in waking, is not other than the mind of the seer.

contd.,

Arunachala Siva.             



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