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Messages - Subramanian.R

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8506
General Discussion / Re: Rough Notebook-Open Forum
« on: March 20, 2016, 06:51:29 AM »


A Saint,  if he is truly a Brahmajnani does not commit any sin.  And he is above sin and merits.
In stories, we see only a sinner becoming a saint, as in the cases of Valmiki and Arunagiri Natha.
A saint becoming a sinner is almost nil.  There may be a couple of cases, like Sage Viswamitra
who got enamoured with Menaka, and started a life of conjugal bliss.  Even here, it is not a sin
but an error, and it caused only a reversal of the merits of his penance.  He had to start the penance
all over again when he realized his error.

Bhagavan Ramana has said:  If someone causes misery for a Jnani, he takes over the sins/errors
if any of the Jnani and Jnani becomes a clean slate.  If on the other hand if a devotee causes happiness
for a Jnani, like giving food, medicines etc., then such a devotee takes over the merits of a Jnani.
Because a Jnani does not need any merits for him.

Arunachala Siva


8507
General topics / Re: Tevaram - Some select verses.
« on: March 19, 2016, 04:08:05 PM »
Muruga Nayanar Puranam:

Verse  1:

தாது சூழுங் குழல்மலையாள்
   தளிர்க்கை சூழுந் திருமேனி
மீது சூழும் புனற்கற்றை
   வேணி நம்பர் விரும்புபதி
சோதி சூழும் மணிமௌலிச்
    சோழர் பொன்னித் திருநாட்டுப்
போது சூழும் தடஞ்சோலைப்
   பொய்கை சூழும் பூம்புகலூர் .



he town that is beloved of our Lord whose matted hair
Sports the flood of Ganga and who is embraced by
The shoot-like soft hands of Himavant's daughter
Whose locks are decked with flowers of pollen,
Is Poompukaloor girt with vast flowery gardens   
Situate in the land of the Chozhas of bright gemmy crowns
And enriched by the river Kaveri.   

Arunachala Siva.

8508
Verse  392:


The Sruti commands to do away with the false belief of separation and says that there is nothing but One
-- Brahman alone.

Verse  393:

Like the sky, -- pure, changeless, limitless, immovable, without form, bereft of external or internal aspects,
One without a second --know this Brahman as thine own Self.   What more is there to understand than this?

Verse  394:

What more shall I speak than this - that this Jiva is Brahman?  This world is Brahman because there is
One, Brahman alone.  This is the decision of the scriptures. I am that Brahman. He that realizes that.
giving up everything, and being and becoming Brahman, remains in Brahman and enjoys Blissfulness
Eternal.  This is sure and certain.

Verse  395:

Give up the idea of the self in this sheath of food, (Annamaya Kosa_, the in the subtle body which is
composed of the Prana (Pranamaya Kosa), and the mind, (Manomaya Kosa).  And recognize thine
own Self in Brahman, which is full of blissfulness, -- whose glory has been extolled in the scriptures --
and say as Brahman.

Verse  396:

As long as one thinks of this corpse as his own Self, so long is he impure and subject to birth, death,
disease, old age, and all other sufferings and pain.  Therefore, know thyself as pure Blissfulness,
unchanging.  In that way, being free from the change-full body and mind, enjoy the blissfulness once and for all.

contd.,

Arunachala Siva.

 

8509
General topics / Re: Abhirami Andati - verses and meanings:
« on: March 19, 2016, 11:21:53 AM »
Verse  1:


1: உதிக்கின்ற செங்கதிர், உச்சித் திலகம், உணர்வுடையோர்
மதிக்கின்ற மாணிக்கம், மாதுளம்போது, மலர்க்கமலை
துதிக்கின்ற மின் கொடி, மென் கடிக் குங்கும தோயம்-என்ன
விதிக்கின்ற மேனி அபிராமி, எந்தன் விழுத் துணையே:

உதய சூரியனின் செம்மையான கதிரைப் போலவும், உச்சித்திலகம் என்கிற செம்மலரைப் போலவும், போற்றப்படுகின்ற மாணிக்கத்தைப் போலவும், மாதுள மொட்டைப் போலவும், ஒத்து விளங்கும் மென்மையான மலரில் வீற்றிருக்கின்ற திருமகளும் துதிக்கக்கூடிய வடிவையுடையவள் என் அபிராமியாகும். அவள் கொடி மின்னலைப் போன்றும், மணம் மிகு குங்குமக் குழம்பு போன்றும் சிவந்த மேனியுடையவள். இனி அவளே எனக்குச் சிறந்த துணையாவாள்.


She is the morning Sun of red rays. She is like the red flower called Uchithilakam. She is like glorious
Ruby, like the bud of Mathulam fruit. She is worshipped by Lakshmi on the soft red lotus.  Abhirami
is like lightning, slender and brilliant. She is having red body like the red paste  of kumkum.
She is ever my refuge.

contd.,

Arunachala Siva.   

8510
General topics / Re: Tat Tvam Asi - Paui Loke.
« on: March 19, 2016, 11:14:11 AM »
According to Sankara, in his commentary on the above text, 'not conscious of the internal world' means
the elimination of dream state.  This is followed by the elimination of the waking state ('nor conscious of the
external world') and the state between dream and waking ('nor conscious of both worlds'). The state of
deep sleep is also denied in the expression 'nor a mass of consciousness'.  Awareness of all objects simultaneously (nor conscious) and ignorance (nor unconscious) are ruled out in the Fourth too.

In this chapter, we have seen how the transcendental Self, is segmented into the three states of waking,
dream and deep sleep.  Although the Self remains unchanging and undivided and uninvolved, it is called
Visva, taijasa and prajna at each of the three levels of experience.  We have also seen how the nameless Self at the waking, dream levels become involved and intentional thus giving rise to the knowledge situation.  An
essential feature in both these states is the antahkarana vritti, which makes cognition and experience possible.
In the ultimate analysis, the Self or Brahman from the acosmic standpoint is the only reality. As the ever
luminous revealing effulgence, the Self is always known.  Every act of cognition and every claim made by the
Jiva presupposes the Self. Perhaps no where else has this been summed up more cogently than the point
made by Yajnavalkya in the Brhadaranyaka Upanishad, when he says,  'When the sun and the moon have both
set, the fire has gone out, and the speech has stopped.... the Self serves as his (the Jiva) light.  It is through
the light of the Self that he sits, goes out works and returns'. (B.U.4.3.6). Being the very basis of experience,
the Self can never be known.

concluded.

Arunachala Siva.             
 

8511
112:  The act of making the ego serve as the food of God,  by stilling the mind in the Heart, by the power
of devotion to God in His real nature (as the Self), is the real offering of ourselves to Him.

113:  Offering of the self to that which is the reality of God in the Heart, through the extinction of the ego,
is the final outcome of long continued devotion to Him.

114:  He that sees the Lord in the temple, the living body, by seeking Him within, can alone see Him, the
Infinite, in the temple of the universe, having become the Endless Eye.

114 A: He that has practiced devotion to God in the 'monkey style', through many lives, attains supreme
Illumination by the grace of God, through devotion in the 'kitten style'.  (marjara bhava and markata
bhava).

115: The man who has the sense of the body being himself cannot possibly worship God as formless;
whatever worship he makes will be worship in form alone, not otherwise.

116: But, he that is unqualified for the formless worship obtains by the grace of God, in the end the
Illumination of the Real Self, by worshipping Him with the form.

117:  Whatever one does in the world is the worship of God, if he has the conviction that difference does
not really exist, since all things are only manifestations of God in forms.

118: Days, planets, astrological 'yogas', time periods, and constellations are all auspicious for practicing
the devotion to the Most Auspicious, for those that have sincere devotion to Him.

119:  Ignorant ones look upon love as the seventh taste; the truth is that it is the first and foremost of all
tastes, which gives flavor to all the so called other tastes.

120:  The One (Real Self) becomes three fold; to the devotee He is God; to the seeker of Illumination
He becomes the Guru;  when the mind becomes still in the heart, He Himself becomes manifest as the
Real Self.

contd.,

Arunachala Siva.             

8512
28.  kim svarupam ityaatma darsane
       avyayaa bhaava purna chit sukam.

If one's true Self is known, then there is neither birth nor death, but eternal Being, Consciousness, Bliss.

The Maharshi often asked those who came to Him with questions to find out if they had ever been born.
Once they had been able to answer this fundamental question, He said, they would have no others. This
verse puts the matter in a different order: When, by the sadhanas prescribed in the preceding verses,
one knows his Self,  then he will discover that he was never born.

All earthly existence is experienced by an apparent entity which believes itself to have been born and to have
enjoyed and suffered -- an entity which will finally die.  It is only as real as the subjects in dream.

contd.,

Arunachala Siva.   

8513
Markanedya's Unconditional Surrender to Lord Siva on Encountering Yama:

The story is narrated in the Skanda Purana.  Being issueless for a long time, Rishi Mrikandu and his wife
Marudmati intensely worship Siva and seek the boon of progeny.  Pleased with their devotion, Lord Siva
appears before them and offers two choices;  a dim witted son who would live for a hundred years or an
exceptional son with a short life span of only sixteen years.  The couple chose the later.  As expected,
Markandeya (literally son of Mrikandu) grows up to be a handsome and an exemplary child quickly mastering
all Vedas and Sastras.  He soon becomes an accomplished sage and is extremely devoted to Lord Siva.
As he was nearing sixteen, his parents grew nervous.  Observing this, Markandeya sought to know the reason
and learnt about his impending death.  He consoles them assuring that Lord Siva would surely come to his
succor.  Since then, he intensely offers worship to the Siva Lingam, and on the destined day, Yama himself
approaches Markandeya, as his minions were unable to take away his life owing to his extreme devotion
towards Siva.

On seeing Yama, out of fright, Markandeya hugs the Siva Linga  tight with undivided devotion and surrenders
completely.  When Yama throws his noose around the young sage, it encircles the Siva Lingam too.
Enraged at Yama's audacity to throw the noose over Siva Lingam, Lord Siva emerges out from the Linga
in his fiery form and strikes at Kaala (Yama is also known as Kaala or time, since time brings an end to all
things) with his trident.  He then revives Yama under the condition that the devout youth would be a
Chiranjeevi (one who lives forever).  Markandeya is thus bestowed with immortality much to the delight of
his parents.  'Siva thenceforth was known as Kaalantaka (end of Kaala).  He is also Mrtyunjaya (conqueror
of death) and Mahakaaleswarar (ruler of time who is beyond time and death).

Here ends the narration as found in the scriptures.  The text that follows is an attempt, from a layman's
standpoint, to interpret the events given their puzzling nature.

contd.,

Arunachala Siva.                     

8514
General topics / Re: Tevaram - Some select verses.
« on: March 19, 2016, 09:11:47 AM »
Verse  49:



அகல்பாறையின் வைத்து முழங்கையை
   அன்று தேய்த்த
இகலார்களிற் றன்பரை யேத்தி
   முருக னாராம்
முகில்சூழ்நறுஞ் சோலையின் மொய்யொளி
    மாட வீதிப்
புகலூர்வரும் அந்தணர் தந்திறம்
   போற்ற லுற்றாம்.



Having hailed the great servitor who on the huge stone
Ground his elbow, and rode on the warring tusker,
We proceed to historicise Muruganar,
The great Brahmin of Pukaloor of vast, bright streets,
Girt with fragrant gardens cloud-capped.   

Moorthi Nayanar story completed.


Arunachala Siva.

8515
General topics / Re: Tevaram - Some select verses.
« on: March 19, 2016, 09:10:03 AM »
Verse  48:


பாதம்பர மன்னவர் சூழ்ந்து
   பணிந்து போற்ற
ஏதம்பிணி யாவகை இவ்வுல
   காண்டு தொண்டின்
பேதம்புரி யாஅருட் பேரர
   சாளப் பெற்று
நாதன்கழற் சேவடி நண்ணினர்
   அண்ண லாரே.



Many a monarch flocked round his feet
And hailed him; he ruled this world, extirpating
All ills; he also was blessed to reign, never swerving
From his servitorship, the spiritual empire.
Thus in the end, the great one reached the feet
Of the Lord of heroic anklet.   

Arunachala Siva.

8516
General topics / Re: Tevaram - Some select verses.
« on: March 19, 2016, 09:08:01 AM »
Verse 47:


ஏலங்கமழ் கோதையர் தந்திறம்
   என்றும் நீங்குஞ்
சீலங்கொடு வெம்புலன் தெவ்வுடன்
   வென்று நீக்கி
ஞாலந்தனி நேமி நடாத்தி
   நலங்கொள் ஊழிக்
காலம்உயிர் கட்கிட ரான
    கடிந்து காத்து.


Poised in piety he cut away for ever all nexus
With dames of perfumed locks; he quelled the five
Hostile senses as well as all his foes; unique was his
Scepter?s reign; he fostered all good that would
Endure till the end of the world, and protected lives
From ills and troubles that would beset them.

Arunachala Siva.

8517
General topics / Re: Tevaram - Some select verses.
« on: March 19, 2016, 09:05:55 AM »
Verse  46:

நுதலின்கண் விழித்தவர் வாய்மை
   நுணங்கு நூலின்
பதமெங்கும் நிறைந்து விளங்கப்
   பவங்கள் மாற
உதவுந்திரு நீறுயர் கண்டிகை
   கொண்ட வேணி
முதன்மும்மையி னால்உல காண்டனர்
   மூர்த்தி யார்தாம்.



For the spreading and flourishing of the true
And subtle message of the brow-eyed Lord?s scriptures
Moortiyar ruled the world with the triad,
-- The means par excellence that confer salvation --,
Namely, the holy ash that ends embodiment,
The sublime garland sacred of Rudraksha beads
And the crown of matted hair.   

Arunachala Siva.

8518
General topics / Re: Tevaram - Some select verses.
« on: March 19, 2016, 08:42:04 AM »
Verse  45:


குலவுந்துறை நீதி யமைச்சர்
   குறிப்பின் வைகக்
கலகஞ்செய் அமண்செய லாயின
   கட்டு நீங்கி
நிலவுந்திரு நீற்று நெறித்துறை
   நீடு வாழ
உலகெங்கும் நிரம்பிய சைவம்
   உயர்ந்து மன்ன.



The just ministers of manifold portfolios
Shrewdly divined his wishes and implemented them;
The bewildering fetters of Samanism stood broken;
The ever-during way of the holy ash began to thrive
For ever; ubiquitous Saivism soared aloft and flourished.   

Arunachala Siva.

8519
General topics / Re: Tevaram - Some select verses.
« on: March 19, 2016, 08:40:14 AM »
Verse 44:

மின்னும்மணி மாளிகை வாயிலின்
    வேழ மீது
தன்னின்றும் இழிந்து தயங்கொளி
   மண்ட பத்திற்
பொன்னின்அரி மெல்லணைச் சாமரைக்
   காமர் பூங்கால்
மன்னுங்குடை நீழல் இருந்தனர்
   வையந் தாங்கி.


He descended from the tusker at the threshold
Of the gemmy mansion, moved into the durbar
And ascended the throne of gold; to the waving
Of beauteous chamaras and under the white parasol
He abode, and bore the reign of the world.   

Arunachala Siva.

8520
General topics / Re: Tevaram - Some select verses.
« on: March 19, 2016, 08:37:59 AM »
Verse 43:


மாடெங்கும் நெருங்கிய மங்கல
   ஓசை மல்கச்
சூடுஞ்சடை மௌலி யணிந்தவர்
   தொல்லை ஏனம்
தேடுங்கழ லார்திரு வாலவாய்
   சென்று தாழ்ந்து
நீடுங்களிற் றின்மிசை நீள்மறு
   கூடு போந்தார்.



On all sides resounded auspicious blessings and organs;
The monarch whose crown was that of matted hair
Proceeded to Tiru Alavai where is enshrined
The Lord whose feet were unknown to the Boar,
And hailed Him; thence he rode in procession
On the back of the royal tusker through the long streets.   

Arunachala Siva.

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