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9031
General Discussion / Gananatha Nayanar Guru Poojai - 12.04.2016
« on: April 13, 2016, 02:04:08 PM »
Today is Gananatha Nayanar guru pujai, his liberation day.

He attained moksha, reaching Siva Lokam on Panguni month, Tiruvadirai star day.

I have already covered 63 saints' life story in my first round of covering them.  Please look
into that serial post to know about Gananatha Nayanar story.   


Arunachala Siva.

9032
General Discussion / Happy Vishu - Malayalam New year:
« on: April 13, 2016, 12:09:58 PM »
I wish all the Forum Members, a Happy Malayalam New Year, (Vishu) today.  (Dhunmuki).

Arunachala Siva.

9033
General topics / Re: Abhirami Andati - verses and meanings:
« on: April 13, 2016, 12:06:53 PM »
Verse  26:


26: ஏத்தும் அடியவர், ஈரேழ் உலகினையும் படைத்தும்
காத்தும் அழித்தும் திரிபவராம்,- கமழ்பூங்கடம்பு
சாத்தும் குழல் அணங்கே.- மணம் நாறும் நின் தாளிணைக்கு என்
நாத் தங்கு புன்மொழி ஏறியவாறு, நகையுடைத்தே.

பதினான்கு உலகினையும் முறையாகப் படைத்தும், காத்தும், அழித்தும் தொழில் புரியும் தேவாதி தேவர்கள் முறையே பிரம்மா, விஷ்ணு, சிவன் என்னும் மும்மூர்த்திகளாவார்கள். இம் மும்மூர்த்திகளும் போற்றி வணங்கக்கூடிய அன்னை, அபிராமியேயாகும். இத்துணை பெருமையும், மணம் வீசுகின்ற கடம்ப மாலையையும் அணிந்தவளாகிய ஆரணங்கே! மணம் வீசுகின்ற நின் இணையடிகளில், எளியேனாகிய என்னுடைய நாவினின்று தோன்றிய வார்த்தைகளைச் (அபிராமி அந்தாதி) சாத்துகின்றேன். அவ்வாறு நின் திருவடியில் என் பாடல் ஏற்றம் பெற்றிருப்பது, எனக்கே நகைப்பை விளைவிக்கின்றது.

Brahma, Vishnu and Siva have formed this fourteen worlds, in a proper manner.  These three Gods
praise You and do namaskarams to You.  O the beauty, who wears kadamba garlands!  I am saying
my words of poems, this poor me, to Your feet.  This act of my poems finding a place on Your Feet
and gaining popularity, is causing me to smile.

contd.,

Arunachala Siva.     

9034
Therefore, when we investigate what it is that now shines as 'I', which we can do only by trying to focus
our entire attention only on the essential 'I' in the compound experience 'I am this body', we will begin
to experience 'I' in isolation (or at least in a relative degree of isolation) from the body and other adjuncts
with which is it now mixed, and hence instead of experiencing 'I am this body', we will begin to experience
'I am only I', which is what Bhagavan meant by the words 'nan nan endru' (as 'I am I'), as opposed to
'nan deham endru' (as 'I am this body').  In other words, we will begin to experience 'I' more clearly as it
really is.  This is what Bhagavan meant when He said, 'then in one's heart a kind of shining (spurippu)
alone will itself appear to itself without sound as 'I am I' (appodu hirudayattil , nan nan endru sattam
illamal, tanakku t tane or vidha spurippu mattiram tondrum).

So long as we are attending to and thereby experiencing anything other than 'I', 'I' shines in a mixed
and confused form as 'I am this body', but when we try to experience only 'I', by attending to it alone,
it begins to shine more clearly in its pure form as 'I am just I'.  Therefore, the kind of shining or spurippu
that Bhagavan refers to here as 'nan nan'  or 'I am I' is relatively clearer and more precise experience of
'I'.  Hence by carefully considering the meaning of of this third sentence of this passage, we can understand
that what Bhagavan means here by 'or vidha spurippu' or 'a kind of shining' is only clearer shining of
'I', or in other words, a fresh clarity of self awareness.

This is why I wrote earlier in this article that in the context of Bhagavan's teachings spurippu or sphurana
generally does not mean only clarity of self awareness but more specifically a fresh clarity (or a fresh degree
of clarity) of self awareness.  'I', our self awareness, is always shining, but so long as it is mixed and confused
with anything other than itself, it is not shining sufficiently clearly, so to enable it to shine (or experienced)
more clearly we must try to attend to it alone and thereby exclude from our awareness all other things.
When we thus try to attend to 'I' alone, we will experience it more clearly, and this increased clarity is what
Bhagavan meant by the terms  spurippu or sphuranam.

Part II - completed.

contd.,

Arunachala Siva.             

9035
From the point of view of ignorance of the Self,  Advaita admits of numerous distinctions, while from the
absolute perspective of wisdom of a sage, there is only Brahman / Atman, One and Non dual.  Thus,
there is no dissolution, nor origination, none in bondage, and none liberated.  This is the Absolute Truth.
(Mandukya Upanishad Karika II. 32).

Bondage is not denied at the empirical level and, at the absolute level, the question of bondage does not
arise.  When all is one, for whom there be bondage?  The same holds true in regards to the seeking of
freedom.  It is all a matter of perspective.

Freedom is not a goal to be reached in some remote space by an actual movement, either mental or physical.
The state of freedom is exempt from all change. This means that its character is natural and not phenomenal.
It is independent and has its own intrinsic value.  It does not fall within time. 'Moksha is the state of freedom
where the stream of time has stopped.'  (Chandogya Upanishad Bhashya 8.12.3.).

From the Absolute or Sage's experience, individuals are neither bound nor free.  Adi Sankara did not deny
the human experience of bondage.  What he did was to relegate it to the realm of empirical reality. 
It is really but a figure of speech to say that individuals become free.  The true nature of the individual
is always free and a real alienation is impossible. If alienation were real, it would never be overcome.
However, due to the confusion born of ignorance, conscious realization of this nature is not effected. Thus,
a spiritual discipline is laid down in order to dispel the clouds of ignorance that seemingly cover the Self.
The illusion of the loss of one's Self is removed and its seeming recovery is spoken of as the attainment of
freedom.

contd.,

Arunachala Siva.               
         

9036
Bhagavan assures that when this is sincerely practiced, the power of the Self will eventually take over
and destroy the primal ignorance (mula avidya) lock, stock and barrel.  (Talks 197).  He says this in fact
the essence of self surrender because the very mind is abandoned in favor of the Self.  (Bh. Gita Verse 18.66).
He therefore avers that the paths of inquiry (vichara) and surrender (saranagati) are but two sides of the
same coin.

In summary, the two principal themes could be said to correspond to the 'know-why' and 'know how' of
Vichara Marga respectively.  The 'know why' of Atma Vichara constitutes the first stage in dispelling the
chaotic understanding of the very 'goal' of Realization.  The next final stage involves the methodology or the
'know how' of Self abidance, in other words, the practice of Jagrat Sushupti.

Where Bhagavan Engaged in Semantic Analysis with a Specific Intent:

The 'know why' delineates the path while the 'know how' teaches us to actually walk the path.  These
two constitutes the principal strains that Bhagavan constantly hammers in 'Talks'.  The first one is
indispensable to gain Paroksha Jnanam (indirect/meditate knowledge) whereas the second one confers
Aparoksha Jnanam (direct, immediate knowledge) (This echoes Lord Krishna's assurance to Arjuna
that He would give both indirect and direct knowledge of the Self, verse 7.2)., which alone delivers us
from the bondage of Samsara.  As indicated before, Bhagavan rarely engaged in hair splitting semantic
analysis but when He did so on those few occasions, it was to convey a powerful message to knock out
a fundamental wrong conditioning in the seeker.

contd.,

Arunachala Siva.         

9037
Verse  536:


He laments not nor rejoices in the enjoyment of the senses;  he neither attaches nor detaches himself.
He stays always in his own Self, content in perpetual blissfulness within.

Verse 537:

The child, forgetting hunger and pain, plays with toys.  In like manner, the knower of Brahman,
forgetting 'me' and 'mine', rejoices in the Atman forever.

Verse 538:

He eats food but is free from all anxiety.  He drinks the water of Truth from the Guru.  He sleeps anywhere,
in a sepulchre or in a forest, alone.  His clothes do not require to be washed or dried.  The ground is his
bed.  Does he walk?  Yes, in the streets of Vedanta.  Does he play?  Yes -- his play is in the Supreme
Brahman.

Verse 539:

The body may be in a coach and may enjoy he comforts that come to it;  but the knower of the Self
enjoys them at the will and desires of others, like a child, without any manifest signs of renunciation,
but unattached within.

contd.,

Arunachala Siva.   
       

9038
General topics / Re: Tevaram - Some select verses.
« on: April 13, 2016, 09:41:52 AM »
Verse  173:


சினவிடைஏ றுகைத்தேறும் மணவாள
   நம்பிகழல் சென்று தாழ்ந்து
வனபவள வாய்திறந்து வானவர்க்குந்
   தானவனே என்கின் றாள்என்
றனையதிருப் பதிகமுடன் அன்புறுவண்
   டமிழ்பாடி அங்கு வைகி
நினைவரியார் தமைப்போற்றி நீடுதிருப்
   புலியூரை நினைந்து மீள்வார்.


He bowed before the feet of Manavala Nampi,
The Lord who majestically rides the irate Bull,
And sang the song divine which oped thus:
"She opes her comely coral-lips and hails Him
As the God of gods!" Similar decades divine
He sang and loving numbers in Tamizh munificent;
Thither he abode hailing the Lord who is rare
To be comprehended; as his memory hovered
On Tiruppuliyoor, he returned there.

Arunachala Siva.

9039
General topics / Re: Tevaram - Some select verses.
« on: April 13, 2016, 09:39:59 AM »
Verse  172:


மேவிய பணிகள் செய்து
   விளங்குநாள் வேட்க ளத்துச்
சேவுயர் கொடியார் தம்மைச்
   சென்றுமுன் வணங்கிப் பாடிக்
காவியங் கண்டர் மன்னுந்
   திருக்கழிப் பாலை தன்னில்
நாவினுக் கரசர் சென்று
   நண்ணினார் மண்ணோர் வாழ.



As he thus throve, poised in manifold service
He fared forth to Tiruvetkalam and adored
And hymned the Lord whose banner sports
The Bull; then he repaired to Tirukkazhippalai
Where the Lord of blue throat for ever abides;
Thither he sojourned that the world might thrive.

Arunachala Siva.

9040
General topics / Re: Tevaram - Some select verses.
« on: April 13, 2016, 09:36:41 AM »
Verse  171:


அருட்பெரு மகிழ்ச்சி பொங்க
   அன்னம்பா லிக்கும் என்னும்
திருக்குறுந் தொகைகள் பாடித்
   திருவுழ வாரங் கொண்டு
பெருத்தெழு காத லோடும்
   பெருந்திருத் தொண்டு செய்து
விருப்புறு மேனி கண்ணீர்
    வெண்ணீற்று வண்டல் ஆட.



Bubbling with great and gracious joy, he sang
The decade beginning thus: "Annam Palikkum
Thillai" and such other Tirukkuruntokais;
With his holy Uzhavaram, he rendered
Divine and magnificent service, unborn
By upsurging love; tears be-dewed his person
Which blazed with white patches of the holy ash.

Arunachala Siva.

9041
General topics / Re: Tevaram - Some select verses.
« on: April 13, 2016, 09:34:36 AM »
Verse  170:


நீடிய மணியின் சோதி
   நிறைதிரு முன்றின் மாடும்
ஆடுயர் கொடிசூழ் பொற்றேர்
   அணிதிரு வீதி யுள்ளுங்
கூடிய பணிகள் செய்து
   கும்பிடுந் தொழில ராகிப்
பாடிய புனித வாக்கின்
   பணிகளும் பயிலச் செய்வார்.



In the divine yards of the shrine ablaze with gems
And in the sacred streets where waft streamers tall
And through which ply auric chariots bejewelled,
He rendered fitting service; he spent his time
In worship and he hymned pure psalms
With his practiced lips.   

Arunachala Siva.

9042
General topics / Re: Tevaram - Some select verses.
« on: April 13, 2016, 09:31:09 AM »
Verse  169:

பத்தனாய்ப் பாட மாட்டேன்
   என்றுமுன் னெடுத்துப் பண்ணால்
அத்தாஉன் ஆடல் காண்பான்
   அடியனேன் வந்த வாறென்
றித்திறம் போற்றி நின்றே
   இன்தமிழ் மாலை பாடிக்
கைத்திருத் தொண்டு செய்யுங்
   காதலிற் பணிந்து போந்தார்.



"I am no devotee who can truly hymn you!"
Thus he with melodius and thus completed it:
"O father, behold this servitor that hath come
To eye Your dance!" With this hymn and hymns
Such-like, he hailed Him in sweet garlands
Of Tamizh verse; borne then by a love to render
Manual service, he moved out thence.

Arunachala Siva.

9043
General topics / Re: Tevaram - Some select verses.
« on: April 13, 2016, 09:28:28 AM »
Verse  168:


இத்தன் மையர்பல முறையுந் தொழுதெழ
   என்றெய் தினையென மன்றாடும்
அத்தன் திருவருள் பொழியுங் கருணையின்
    அருள்பெற் றிடவரும் ஆனந்தம்
மெய்த்தன் மையினில் விருத்தத் திருமொழி
   பாடிப் பின்னையும் மேன்மேலும்
சித்தம் பெருகிய பரிவால் இன்புறு
   திருநே ரிசைமொழி பகர்கின்றார்.



As he fell down in adoration and rose up to worship,
Times without number, he divined subtly
The Lord's question: "When did you come, dear one?"
From the dance divine enacted in the Ambalam
Flooded mercy yielded by grace; blessed
With that true bliss he hymned the divine psalms
Of Tiruviruttham, and again impelled by spiralling love
He sang the melodic Tiru-nerisai-mozhi.   

Arunachala Siva.

9044
General topics / Re: Tevaram - Some select verses.
« on: April 13, 2016, 09:26:40 AM »
Verse  167:


கையுந் தலைமிசை புனைஅஞ் சலியன
    கண்ணும் பொழிமழை ஒழியாதே
பெய்யுந் தகையன கரணங் களுமுடன்
   உருகும் பரிவின பேறெய்தும்
மெய்யுந் தரைமிசை விழுமுன் பெழுதரும்
   மின்தாழ் சடையொடு நின்றாடும்
ஐயன் திருநடம் எதிர்கும் பிடுமவர்
    ஆர்வம் பெருகுதல் அளவின்றால்.



His hands of their own accord folded above his head
In adoration; his eyes rained tears endlessly;
His organs of inner sensorium thawed in love;
No sooner would his beatific body fall on earth in worship
Than would it rise up quick in adoration;
Immeasurable grew his impassioned love
When he beheld the dance divine of the Supreme Lord
Whose matted hair cascades like lightning-clusters.

Arunachala Siva.

9045
General topics / Re: Tevaram - Some select verses.
« on: April 13, 2016, 09:24:17 AM »
Verse  166:


நீடுந் திருவுடன் நிகழும் பெருகொளி
   நிறைஅம் பலம்நினை வுறநேரே
கூடும் படிவரும் அன்பால் இன்புறு
   குணமுன் பெறவரு நிலைகூடத்
தேடும் பிரமனும் மாலுந் தேவரும்
    முதலாம் யோனிகள் தெளிவொன்றா
ஆடுங் கழல்புரி அமுதத் திருநடம்
   ஆரா வகைதொழு தார்கின்றார்.


The Ambalam that glowed with the light of liberation,
The ever-increasing gnosis, tallied with what
His mind had already envisioned; it was now
Before him, a visual reality; with a beatitude
Of bliss born of sheer love, he was now endowed;
He drank of the nectarean dance of the Lord's
Ankleted feet -- not to be clearly comprehended by
The questing Vishnu, Brahma, the celestial beings  and also lives
Of variform embodiment --, insatiate.   


Arunachala Siva.

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