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Messages - Subramanian.R

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8671
General topics / Re: Tevaram - Some select verses.
« on: April 17, 2016, 09:06:53 AM »
Verse  219:


வல்அமண் குண்டர்தம் மாயை
   கடந்து மறிகடலில்
கல்லே மிதப்பாகப் போந்தவர்
   வந்தார் எனுங்களிப்பால்
எல்லையில் தொண்டர் எயிற்புறஞ்
   சென்றெதிர் கொண்டபோது
சொல்லின் அரசர் வணங்கித்
   தொழுதுரை செய்தணைவார்.


Delighted by the advent of him who crossed
The billowy sea with the stone for a float
And his triumph over the Maya
Wrought by the strong and cruel Jains,
Innumerable devotees proceeded to the outskirts
Without the forted walls, to receive him;
The lord of language adored them all
And moved in, chanting their praise.   

Arunachala Siva.

8672
General topics / Re: Tevaram - Some select verses.
« on: April 17, 2016, 09:05:11 AM »
Verse 218:


ஆண்டஅர செழுந்தருள
   ஆரூரில் அன்பர்கள்தாம்
நீண்டசடை முடியார்பால்
   நிறைந்தஅருள் பெற்றுடையார்
காண்டகுமா ளிகைமாடங்
   கவின்சிறந்தோங் கிடஎங்குஞ்
சேண்திகழ்வீ திகள்பொலியத்
   திருமலிமங் கலஞ்செய்தார்.

When Tirunavukkarasar was coming thither
The devotees of Tiruvaroor who were fully blessed
With the grace of the Lord of the long matted hair,
So decked everywhere the mansions and houses,
Beautiful to behold, that they looked even grander;
They made the sky-high streets shine auspicious.

Arunachala Siva.


8673
General topics / Re: Tevaram - Some select verses.
« on: April 17, 2016, 09:03:03 AM »
Verse 217:


பெருவாச மலர்ச்சோலைப்
   பெருவேளூர் பணிந்தேத்தி
முருகாரும் மலர்க்கொன்றை
   முதல்வனார் பதிபிறவும்
திருவாரும் விளமருடன்
   சென்றிறைஞ்சி வாகீசர்
மருவாரூர் எரித்தவர்தந்
   திருவாரூர் வந்தடைந்தார்.



He bowed before Tirupperuveloor girt with gardens
Of great fragrance and hailed its Lord;
He also hailed the First One, the wearer
Of sweet-smelling Konrai flowers; he adored the Lord
At Vilamar of redemptive grace; Vakeesar thus
Reached Tiruvaroor, the Lord of which
Burnt the triple hostile cities.

Arunachala Siva.   

8674
General topics / Re: Tevaram - Some select verses.
« on: April 17, 2016, 09:01:20 AM »
Verse  216:


நாலூர்தென் திருச்சேறை
   குடவாயில் நறையூர்சேர்
பாலூரும் இன்மொழியாள்
   பாகனார் கழல்பரவி
மேலூர்தி விடைக்கொடியார்
   மேவுமிடம் பலபாடிச்
சேலூர்தண் பணைசூழ்ந்த
   தென்திருவாஞ் சியம்அணைந்தார்.


At Tirunaloor, beauteous Tiruccherai,
Kudavayil and Tirunaraiyoor, he hailed
The feet of the Lord the words of whose Consort
Are sweet as milk; also he hailed and hymned
The Lord whose mount and banner is the Bull,
In many a shrine; he reached Tiruvanjiyam
In the south in whose cool watery fields the carps leap.   

Arunachala Siva.

8675


Sri Swami Sadasivananda writes:-

We cannot manoeurve and progress towards victory over an enemy that outnumber us, in such an
inimical battlefield, called the human mind, without soliciting real help.  Without an experienced guide as
the General of our forces, we may even court a fatal consequence. By legitimizing and even deifying our ego's habitual heedless indifference to God, and by labeling its urges as 'inner guru' or 'voice of our Spirit', we inevitably fall into the death trap of pramada.

In the Udyoga Parva of the Mahabharata epic, the blind king Dhritarshtra, who symblises the
blindness of the ego, cynically asks Sage Sanatsujata:  "What is death?"  The Sage replies:  "Pramada is death!"   [Saint Poet Arungiri Natha uses the word  marana-pramada].  It should be understood that the definitions of Sanskrit words are subject to philosophical intentions, and thus are prey to individual bias.  Therefore disagreement and even argument concerning proper meaning and usage are commonplace.   Nevertheless, the most learned scholars agree that the ancient definition of the word 'pramada' comes
from its usage in this scripture.  The word 'mada' means intoxication and when prefixed by 'pra' it becomes intense intoxication to the degree of madness.

Sage Sanatsujata is indicating the presence of 'pramada' brings about a spiritual death.  Thus,
the spiritual madness that at first manifests as indifference, inattention, and negligence becomes
deadly because it is directed towards God.  This is not to be defined as forgetfulness of the Self,
unless one admits to a willful and belligerent forgetfulness.

The offspring of pramada is 'duragraha', adamant determination to do that which you know you
should never do.

The compound spiritual fracture of being indifferent to God and habitually partaking in negative
action with utter disregard for the negative consequences, creates a karmic blood-letting, fatal
even to the strongest constitution.

(Source: As indicated earlier.)

Arunachala Siva.   

8676
General topics / Re: Abhirami Andati - verses and meanings:
« on: April 16, 2016, 11:57:06 AM »
Verse  29:


29: சித்தியும் சித்தி தரும் தெய்வம் ஆகித் திகழும் பரா
சக்தியும், சக்தி தழைக்கும் சிவமும், தவம் முயல்வார்
முத்தியும், முத்திக்கு வித்தும், வித்து ஆகி முளைத்து எழுந்த
புத்தியும், புத்தியினுள்ளே புரக்கும் புரத்தை அன்றே.

அபிராமித் தேவி! நீயே சகலத்திற்கும் சித்தியாவாய். அச்சித்தியைத் தரும் தெய்வமான ஆதி சக்தியாகவும் திகழ்கின்றாய். பராசக்தியாகிய நீ கிளைத்தெழக் காரணமான பரமசிவமும், அச்சிவத்தைக் குறித்துத் தவம் செய்யும் முனிவர்களுக்கு முக்தியும், அம் முக்தியால் ஏற்படுகின்ற விதையும், அவ்விதையில் ஏற்பட்ட ஞானமும், ஞானத்தின் உட்பொருளும், என் நின்று, சகல பந்தங்களினின்று, காக்கக்கூடிய தெய்வம் திரிபுர சுந்தரியாகிய உன்னைத் தவிர வேறு யார் உளர்?

Abhirami!  You are the Siddhi of everything!  You are also the Adi Sakti which is the core of all Siddhis!
You are the Para Sakti and Parama Sivam, which came from You and all the rishis who do tapas are
rendered Mukti by You.  You are the seed of Mukti which is Jnana and You are the inner substance of
of that Jnana.  You are the Tripura Sundari who helps people to move away from all the bondages.
Who else is there, O Goddess Tripura Sundari except You?

contd.,

Arunachala Siva.     

8677
Bhagavan Ramana - A Modern Day Uddalaka Maharshi:

The raison d'etre of Bhagavan's teaching is that 'all are already realized' because everyone's quest is
already rooted in the awareness of the already existing Self but the problem merely pertains to the
eradication of the deep seated notion of ignorance that 'one does not know the Self.'  This distinction,
at first sight, appears intriguing and befuddles novitiate minds freshly exposed to Vedanta.  But it is
fundamental paradigm  shift in our perspective, which is indispensable to glide seamlessly into the core
practice of Atma Vichara in its second stage. This is precisely why Bhagavan in jest said to the effect
that we are merely pretending to be unenlightened and that all one has to do therefore is to give up
this game of pretension.  (Talks 146).

To drive home this point, He said our predicament is similar to that of a fish living in the Ganga waters
being scorched by thirst or that water itself feels thirsty. (Talks 217.)  The implication is clearly that ourselves
being the Whole (purna vastu) all the time, we endlessly chasing the mirage of wholeness outside.  The
Upanishadic Sage Uddalaka taught this same message to his son Shevataketu who returned from his
gurukulam after year of Vedic studies (apara vidya), with a puffed up pride of learning. When Uddalaka
punctured his vanity with the query whether he learnt that Knowledge which renders everything else in
the creation known as well,  he simply blinked but candidly admitted his ignorance and surrendered to his
father-cum-guru. He besought him to teach such a Vidya if it really existed!  Then Sage Uddalaka taught
him Sad Vidya (which is Para Vidya) with various examples nine times over through the Mahavakya
TAT TVAM ASI, by which time Shvetaketu was illumined with Aparoksha Jnanam.

contd.,

Arunachala Siva.   
               
 

8678
What infuriated me was the fact that a number of Hindus were saying 'Namaste' to the Englishman,  who
was returning the greeting. 'What is going on here?'  I began to wonder. 'How can these Indians / Hindus
be so naive?  Why are they showing such respect to this Englishman?  Have they forgotten so soon the
atrocities his people committed on our country?  Who is this Englishman by the way?  Whom is he trying
to impress by wearing Indian dress?  Could he be an agent of the East India Company?  He should be
thrashed and chased out of my country!'  These were the precise thoughts going through my mind.
Just then, to my utter shock, the Englishman slowly turned, looked at me and smiled.  I was stunned!

Here I am entertaining the most hostile thoughts about a man and he was smiling at me as though he
knew what was going in my mind.  Both shocked and embarrassed, I quickly turned my face away.
Seeing him smile, his wife asked him what the matter was and he whispered something to her. Then
she too looked at me, laughed and nodded!  I immediately concluded that this was a dangerous place
and wanted to get away quickly!  My rational mind refused to believe that my thoughts could have been
read and I was too young then, to know that this was no big deal for a realized person.  On reaching home,
I kept on asking my father why the Englishman had smiled at me.  Just to shut me up, he said, 'May be
because you are good looking. Why don't you think of something else?'

contd.,

Arunachala Siva.             

8679
One evening Bhagavan took me to the top of the Hill and showed me all the places of interest there,
including the spot where the beacon light is lit up annually.  After sunset we climbed down and slept
for the night at the seven springs cave. I laid myself down at Bhagavan's feet. In a little while I saw
Bhagavan everywhere in that place. After a while it ceased.  I told Bhagavan what I saw.  He remained
silent.  I imagined that was like Krishna giving Viswarupa Darshan to Arjuna.

It seems one day when Bhagavan was roaming near the Hill from the foot to the top, from morn till eve,
when he felt hungry, an old woman with grey hair came that way with a pot of gruel (kanji), gave it to
Bhagavan and asked Him to drink it and that subsequently she disappeared.  So Bhagavan said, "It occurred
to me whether she could have been Mother Parvati!"

Once when Bhagavan and I were going round the Hill, Bhagavan told me, 'Don't think this is just a Hill
of stones.  It is a nest of caves in which reside many great Saints.'  I replied, 'That is apparently why
you tell us going round the Hill is so important! '

contd.,

Arunachala Siva.         
   

8680
Verse 551:

Why does he do all these things?  This free soul, according  to the desires of Prarabdha Karma, enjoys
objects like a man of the world;  but always established in Brahman, he remains quiet as the witness,
like the pivot of a potter's wheel, free from motion.

Verse 552:

This knower of Brahman neither engages his senses in their objects of enjoyment nor disengages them,
but remains as the witness; nor does he enjoy any results whatever of their actions, being always
intoxicated with the drink of that nectar of perpetual blissfulness.

Verse 553:

He who gives up all aims and ends, pains and pleasures, and remains in the Supreme always, is the
direct personification of Siva, the best of the knowers of Brahman.

Verse 554:

Living in this body, always free, perfect, the best of men, at the destruction of the Upadhis, being one
with Brahman all along, he is said to become Brahman, the non dual.

contd.,

Arunachala Siva.             

8681
General topics / Re: Tevaram - Some select verses.
« on: April 16, 2016, 09:44:16 AM »
Verse  215:


நல்லூரில் நம்பரருள்
   பெற்றுப்போய்ப் பழையாறை
பல்லூர்வெண் தலைக்கரத்தார்
   பயிலுமிடம் பலபணிந்து
சொல்லூர்வண் டமிழ்பாடி
   வலஞ்சுழியைத் தொழுதேத்தி
அல்லூர்வெண் பிறையணிந்தார்
   திருக்குடமூக்......

(This verse is incomplete)


Taking leave of the Lord of Tirunalloor
He left for Pazhaiyarai and adored the feet
Of the Lord whose alms-bowl is a white skull
On which can be eyed rows of teeth; he adored
At many shrines and sang magnificent hymns
Composed of choice words; hailing Tiruvalanchuzhi
He came to Tirukkudamooku and thither hailed
The Lord who wears the crescent that shines at night.


Arunachala Siva.

8682
General topics / Re: Tevaram - Some select verses.
« on: April 16, 2016, 09:42:05 AM »
Verse  214:


அங்கணைந்து தம்பெருமான்
   அடிவணங்கி ஆராது
பொங்கியஅன் பொடுதிளைத்துப்
   போற்றிசைத்துப் பணிசெயுநாள்
தங்குபெருங் காதலினால்
   தாமரைமேல் விரிஞ்சனொடு
செங்கண்மால் அறிவரியார்
   திருவாரூர் தொழநினைந்தார்.


Thither he hailed the feet of the Lord, and poised
In love unabated, he adored him rendering
Hallowed service; as he thus sojourned there he was
Impelled by an abiding devotion immense
To hail Tiruvaroor whose Lord is unknown
To the Lotus-throned Brahma and the red-eyed Vishnu.

Arunachala Siva.

8683
General topics / Re: Tevaram - Some select verses.
« on: April 16, 2016, 09:40:19 AM »
Verse  213:


சாலநாள் அங்கமர்ந்து
   தந்தலைமேல் தாள்வைத்த
ஆலமார் மணிமிடற்றார்
   அணிமலர்ச்சே வடிநினைந்து
சேலுலாம் புனற்பொன்னித்
   தென்கரையே றிச்சென்று
கோலநீள் மணிமாடத்
   திருநல்லூர் குறுகினார்.


He abode there for a great many days;
Thinking on the beauteous flowery feet
-- Of the Lord whose lovely throat is blued by poison --,
That were set on his crown, he came to Tirunalloor
Of wondrous Madam-temple, passing through
The southern bank of the Kaveri rich in water
And schools of carp-fish.

Arunachala Siva.

8684
General topics / Re: Tevaram - Some select verses.
« on: April 16, 2016, 09:38:10 AM »
Verse  212:


எழும்பணியும் இளம்பிறையும்
   அணிந்தவரை எம்மருங்குந்
தொழும்பணிமேற் கொண்டருளித்
   திருச்சோற்றுத் துறைமுதலாத்
தழும்புறுகேண் மையில்நண்ணித்
   தானங்கள் பலபாடிச்
செழும்பழனத் திறைகோயில்
   திருத்தொண்டு செய்திருந்தார்.



He piled himself in the duty of adoring the Lord
Who decks Himself with serpents of rising hoods
And the crescent young, in all the shrines;
Commencing from Tirucchotrutthurai,
Borne by unchanging love, he visited many shrines
And there hailed Him in melodious numbers;
He abode at Tiruppazhanam rendering service divine.

Arunachala Siva.

8685
General topics / Re: Tevaram - Some select verses.
« on: April 16, 2016, 09:35:50 AM »
Verse 211:


புடைமாலை மதிக்கண்ணிப்
   புரிசடையார் பொற்கழற்கீழ்
அடைமாலைச் சீலமுடை
   அப்பூதி அடிகள்தமை
நடைமாணச் சிறப்பித்து
   நன்மைபுரி தீந்தமிழின்
தொடைமாலைத் திருப்பதிகச்
   சொல்மாலை பாடினார்.


Extolling greatly the way of Appoothi?s life,
The one of natural glory that stands poised
Below the golden feet of the Lord of matted hair,
Who wears the crepuscular crescent as a chaplet,
He hymned in goodly and gloriously sweet Tamizh
The divine decade Sonmalai, a garland of verse.

Arunachala Siva.   

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