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Messages - Subramanian.R

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8356
Verse  20:


பெற்றி பிறர்க்கரிய பெம்மான் பெருந்துறையான்
     கொற்றக் குதிரையின்மேல் வந்தருளித் தன்னடியார்
குற்றங்கள் நீக்கிக் குணங்கொண்டு கோதாட்டிச்
     சுற்றிய சுற்றத் தொடர்வறுப்பான் தொல்புகழே
பற்றிஇப் பாசத்தைப் பற்றறநாம் பற்றுவான்
     பற்றியபே ரானந்தம் பாடுதுங்காண் அம்மானாய்.


He is the Lord-God whose nature cannot be known by others;
He is of Perunturai;
He rode,
in grace,
On the victorious steed,
annulled the flaws of His devotees and cherished their virtues.
He will annul the binding attachment to our kith and kin;
Let us hold fast His hoary glory to rid totally this bondage that clings to us.
Let us cling to Him,
sing of His bliss that ineluctably clings to us,
and play Ammaanaai !

concluded.

Arunachala Siva.

8357
Verse  19:


முன்னானை மூவர்க்கும் முற்றுமாய் முற்றுக்கும்
     பின்னானைப் பிஞ்ஞகனைப் பேணு பெருந்துறையின்
மன்னானை வானவனை மாதியலும் பாதியனைத்
     தென்னானைக் காவானைத் தென்பாண்டி நாட்டானை
என்னானை என்னப்பன் என்பார்கட் கின்னமுதை
     அன்னானை அம்மானைப் பாடுதுங்காண் அம்மானாய்.



The Primal One predates the Trinity;
He is all things which He survives;
He is having a special head gear;
He is the Monarch of flourishing Perunturai;
He is of the Empyrean;
half His body is His Consort's;
He is of southern Aanaikkaa;
the Paandya realm In the south,
is His.
To those that affirm:
"He is Mine own;
He is my Father,"
He is like unto Sweet Nectar;
such indeed is He !
Let us sing Him,
our Sire,
and play Ammaanaai !


Arunachala Siva.

8358
Verse 18:


கிளிவந்த மென்மொழியாள் கேழ்கிளரும் பாதியனை
     வெளிவந்த மாலயனுங் காண்பரிய வித்தகனைத்
தெளிவந்த தேறலைச் சீரார் பெருந்துறையில்
     எளிவந் திருந்திரங்கி எண்ணரிய இன்னருளால்
ஒளிவந்தென் உள்ளத்தின் உள்ளே ஒளிதிகழ
     அளிவந்த அந்தணனைப் பாடுதுங்காண் அம்மானாய்.



His radiant Half is She whose sweet words are honey
He is the wondrous One who could not be beheld by questing Vishnu and Brahma;
He is lucid Honey;
To gloried Perunturai,
He deigned to come down and in infinite mercy,
in His form of Light,
He abode in my soul,
and caused it to thrive resplendent.
Let us sing Him,
The merciful Lord-Brahmin and play Ammaanaai !


Arunachala Siva.

8359
Verse  17:


சூடுவேன் பூங்கொன்றை சூடிச் சிவன்திரள்தோள்
     கூடுவேன் கூடி முயங்கி மயங்கிநின்
றூடுவேன் செவ்வாய்க் குருகுவேன் உள்ளுருகித்
     தேடுவேன் தேடிச் சிவன்கழலே சிந்திப்பேன்
வாடுவேன் பேர்த்து மலர்வேன் அனலேந்தி
     ஆடுவான் சேவடியே பாடுதுங்காண் அம்மானாய்.



I will wear on my head Siva`s Nirmaalya,
The chaplet of Konrai;
I will embrace His Shapely shoulders;
I will have union with Him;
Grown frenzied I will indulge in bounderie;
In melting love,
I will yearn for His incarnadine lips;
I will go in quest of Him with a thawing heart.
In my quest I will but meditate His sacred feet.
I will wilt;
I will burgeon yet again.
Let us sing the salvific feet of Him who dances Holding fire in His palm and play Ammaanaai !

Arunachala Siva.



8360
Verse  16:


ஊனாய் உயிராய் உணர்வாய்என் னுட்கலந்து
     தேனாய் அமுதமுமாய்த் தீங்கரும்பின் கட்டியுமாய்
வானோ ரறியா வழிஎமக்குத் தந்தருளுந்
     தேனார் மலர்க்கொன்றைச் சேவகனார் சீரொளிசேர்
ஆனா அறிவாய் அளவிறந்த பல்லுயிர்க்கும்
     கோனாகி நின்றவா கூறுதுங்காண் அம்மானாய்.


He mingles with me as body,
intellect and consciousness conferring on me sweets like honey,
nectar And lump of sugar;
in grace He reveals to us the way unknown to the celestial beings.
He is the Hero who wears the meliferous wreaths of Konrai;
He is the ever-glorious and effulgent Gnosis;
He is the King of lives,
infinite in number.
Let us sing Him and play Ammaanaai !

Arunachala Siva.

8361
Verse  15:


சந்திரனைத் தேய்த்தருளித் தக்கன்றன் வேள்வியினில்
     இந்திரனைத் தோள்நெரித்திட் டெச்சன் தலையரிந்
தந்தரமே செல்லும் அலர்கதிரோன் பல்தகர்த்துச்
     சிந்தித் திசைதிசையே தேவர்களை ஓட்டுகந்த
செந்தார்ப் பொழில்புடைசூழ் தென்னன் பெருந்துறையான்
     மந்தார மாலையே பாடுதுங்காண் அம்மானாய்.

In the sacrifice of Daksha,
He was pleased to grind Chandra's body,
break the shoulders of Indira,
Decapitate Ecchan,
pulverize the teeth of the bright-rayed Surya who travels in the sky,
And scatter away the Devas in all directions.
He is the Southerner of Perunturai girt with Groves rich in bunches of crimson flowers.
Let us sing His garland woven Of Heavenly Mandaara flowers and play Ammaanaai !

Arunachala Siva.



8362
Verse  14:


As elephant,
worm,
men,
Devas and other beings I took birth,
died and stood wearied.
He is the One of the Empyrean who alike thawed my body and soul,
drove my twofold Karma away,
And like the loving monarch ?,
sweet as honey,
Milk and sugarcane ?,
deigned to appear Before me and enlisted me as His slave.
Let us sing His flowery and ankleted feet And play Ammaanaai !


Arunachala Siva.

8363
Verse  13:


கையார் வளைசிலம்பக் காதார் குழையாட
     மையார் குழல்புரளத் தேன்பாய வண்டொலிப்பச்
செய்யானை வெண்ணீ றணிந்தானைச் சேர்ந்தறியாக்
     கையானை எங்குஞ் செறிந்தானை அன்பர்க்கு
மெய்யானை அல்லாதார்க் கல்லாத வேதியனை
     ஐயா றமர்ந்தானைப் பாடுதுங்காண் அம்மானாய்.




To the tinkling of bangles worn on our hands,
To the swaying of our ear-pendants,
To the fluttering of perfumed tresses,
To the gushing of honey from the burgeoning flowers with which we are decked and to the humming of fhovering bees,
We will hail Him who has a body that is ruddy,
Who is adorned with the white Holy Ash,
Who never joins His palms in worship,
Who pervades everywhere,
who is true unto His true devotees,
who is falsity to others,
And who is the Lord-Brahmin enshrined In Aiyaaru,
and play Ammaanaai !

Arunachala Siva.

8364
Verse  12:


மைப்பொலியுங் கண்ணிகேள் மாலயனோ டிந்திரனும்
     எப்பிறவி யுந்தேட என்னையுந்தன் இன்னருளால்
இப்பிறவி ஆட்கொண் டினிப்பிறவா மேகாத்து
     மெய்ப்பொருட்கண் தோற்றமாய் மெய்யே நிலைபேறாய்
எப்பொருட்குந் தானேயாய் யாவைக்கும் வீடாகும்
     அப்பொருளாம் நம்சிவனைப் பாடுதுங்காண் அம்மானாய்.


O lass whose eyes are tinct with glowing collyrium !
Listen.
He did not reveal Himself to Vishnu,
Brahma and Indira.
Though they quested after Him in each of their births.
He enslaved even me in this one birth of mine by His grace and saved me by annulling,
once for all,
My transmigration.
He is manifest in all That is real;
He abides sempiternally in Truth;
He is the base of all;
also is He the ultimate Home of all.
Let us sing our Siva,
that Ens Entium,
And play Ammaanai !

Arunachala Siva.

8365
Verse  11:


செப்பார் முலைபங்கன் தென்னன் பெருந்துறையான்
     தப்பாமே தாளடைந்தார் நெஞ்சுருக்குந் தன்மையினான்
அப்பாண்டி நாட்டைச் சிவலோகம் ஆக்குவித்த
     அப்பார் சடையப்பன் ஆனந்த வார்கழலே
ஒப்பாக ஒப்புவித்த உள்ளத்தா ருள்ளிருக்கும்
     அப்பாலைக் கப்பாலைப் பாடுதுங்காண் அம்மானாய்.



He is concorporate with Her whose breasts are like cups;
He,
who is the Southerner,
is of Perunturai.
He melts the hearts of those who have,
for sure,
reached His feet.
He transformed the Paandya realm into Siva-loka.
He is the Sire in whose matted hair the Ganga flows;
He indwells them that surrendered their souls to His feet Fastened with long anklets.
He is the Beyond beyond the beyond.
Him let us sing and play Ammanaai !

Arunachala Siva.


8366
The aim of Vedanta is to be free from the delusion of Maya, (in which the world appears to be real),
like the snake seen in rope, and the thief seen in the wooden post, whilst the aim of Siddhanta is to dwell
effortlessly in the state of transcendent bliss, just as those bound by the ego (dwell in the state of bondage).
To those who are free of the individual consciousness these two are one and the same.  (150)

Just as a coil of rope or a wooden post can be perceived momentarily as a snake or a thief, due to light
conditions or the mental and physical state if the observer, the world, which is just a momentary appearance
in the substratum of the Self, is taken to be real by those under the sway of Maya.

In the supreme state there is no longer a personal self which struggles to make sense of a world which it
sees as alien to itself.  Therefore, the life of a Jnani is literally Muyarchi Ketta - effort less, which we might
also translate as free of the sense of doership. 

The idea in comparing the state of transcendent bliss to the state of bondage appears to be that, just as
those who are subject to the full force of the ego, Anava Malam, never for a moment question it, believing
it to be their natural state, so do those who have transcended the ego equally without questioning it. 
Hence their state is called Muyarchi Ketta Anandaditam - the effortless state of transcendental bliss.

Those who are free of the individual consciousness is a translation of the Tamizh Taan Nandinaarku.
This is glossed by Tiruporur Chidambara Swamigal (TCS) "as those who are free from of the defective
knowledge, which arises objectively as 'oneself."             

The teaching of Vedanta, whose key texts are the Upanishads, emphasizes the eradication of illusion,
the negative aspect of realization, whilst Siddhanta, whose key texts are Agamas, emphasizes the
positive aspect of realization, that of uniting with Sivam, the true substratum of the illusory world appearance.
For those who have attained the final state of realization, when the individual consciousness merges inseparably with the Self and that individual consciousness is annihilated, there is no difference between the two.

Tiru Janana Sambandhar, he of the land of Sirkazhi, he rules us through his grace, he whose divine sport
is Jnana, spoke saying 'Not speaking of One or Two, just be.  Thrice do I swear that this the truth!
(151).

contd.,

Arunachala Siva.                   

8367
What does it matter if the body remains or if it goes?  Endless are the workings of those divine beings,'
who dwell with form, without form and both with and without form.  Is it necessary to break up a clay
pot to prove that it is made of earth?  Your course is to abide in that state of pure Maya, fully aware
of your nature as the Self.    (149)


The Self, Sivam, is traditionally conceived in three aspects, that of formlessness, the undifierentiated
supreme reality, that of form, the manifestation of that reality in the form of a living Guru, and that
which is both with and without form, which is the reality manifesting in the form of Siva Lingam.

The general idea seems to be that it is futile for disciples to try to second guess the working out of
their spiritual destiny, regarding the body to be an obstacle to enlighten and so on. 

It is not necessary to crumble a clay pot into dust to prove that it is made of clay.  We are not so confused
by its pot like form that we cease to realize that its basic essence is just common earth.  In the same way,
in order to realize that the body is but an empty form whose only true essence is the Self, we do not need
to attempt to destroy and disaggregate that body.  Indeed, any attempt to do so would be futile.

The words pure Maya in the final sentence are a translation of the Tamizh Maya Vayinathavam,
Sanskrit Maya baindava.  Baindava is derived from the word Bindu, which is synonymous with Sakti
tattva .  It is Sakti which, as Maya, veils consciousness and creates the world experience.  What seems
to be meant here is a state in which, though still embodied, and therefore subject to some extent to
Suddha (Pure) Maya, the aspirant has perceived the world experience to be other than his true self and
is therefore no longer subject to ego illusion, the effect of Anava Malam, the world illusion of Asuddha
(impure) Maya and the consequent cycle of deeds which lead to continued rebirth, Kanma Malam.
Such being the case, it is of no interest to him whatsoever whether or for how long his bodily existence
is prolonged.

contd.,

Arunachala Siva.                                 

8368
The scriptures declare that the all embracing supreme reality is everywhere.  When you say that it is to
be found, not in one holy place, but in this or that other place, are you saying that it does not exist
where you are?  Witless fool, know that supreme bliss will only arise when you reach the firmament
of true knowledge, upon the destruction of your defective, discriminating awareness.  (147).

As long as there is identification with the body, the objects of senses will not subside.  If they do subside
(through control of the mind and senses), unconsciousness will result  (Therefore you should cultivate
the awareness that the world does not exist apart from the Self.)  Is the space of the heavens disturbed
when a bird flies through it?  When one realizes the true nature of the worldly bond, (it will lose its hold
on you), just as the heat of fire is annulled by the power of the Mantra. (148)

Certain Mantras are supposed to possess the power of annulling the heat of fire.  See also Verse 30,
where the same simile is employed in the opposite sense, the power of Mantras being compared to the
veiling power of anava malam. Just as the Mantra supposedly protects us from the heat of fire,
the firm realization that the world does not exist apart from the Self will enable us to remain unaffected
by it.  If we know ourselves as the underlying 'screen'  of the Self, we will not be affected by anything
that appears to occur on it, just as the sky is not affected by the bird that flies across it.

contd.,

Arunachala Siva..           

8369
General Discussion / Re: Rough Notebook-Open Forum
« on: October 04, 2016, 11:38:53 AM »
Sri Arunachaleswara Temple:

Maha Kumbhabishekam:

Renovation is underway at Sri Arunachaleswarar Temple where the thousand pillar hall, temple
gopurams, stonework, deities, paintings and ceremonial utensils are being renovated and will
culminate in Mahakumbhabhiskeam (reconstruction ceremony).  The re-dedication is scheduled
for February 2017, though exact dates have not been determined.  The last Mahakumbhabhiksham
at the Big Temple took place in June 2012, when hundreds of Sivacharyas and purohits performed
Homas at dozens of Agni Kundams in the Yagosala.  Prior to 2002, Kumbhabhisheams of Arunachaleswara
Temple took place in 1976, 1944 and 1918.

(Mountain Path, October - December 2016.)

Arunachala Siva.         

8370
General Discussion / Re: Rough Notebook-Open Forum
« on: October 04, 2016, 11:28:54 AM »
Namam:

Upahar:

No, you are never distant, never, near,
nor subject to remembrance or forgetting.
You are what everything is already is,'
and all approaches mere imagination,
  no gateway opening
into the infinite palace of being.

And yet our song of love forever rises,
futile as laughter, tuned to the wandering moon,
flowering here where you abide and shine.

For where shall the radiant bird of praise take flight,
 in every heart set free,
but in the endless sky-way of your name?

( a poem in Mountain Path, October -December 2016.)

Arunachala Siva.         

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