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Messages - Subramanian.R

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9706
General topics / Re: Tevaram - Some select verses.
« on: January 22, 2016, 08:22:45 AM »
Verse  10:


இந்நெறி யொழுகு நாளில்
   எரிதளிர்த் தென்ன நீண்ட
மின்னொளிர் சடையோன்
   தானுந் தொண்டரை விளக்கங் காண
நன்னெறி யிதுவா மென்று
   ஞாலத்தோர் விரும்பி உய்யும்
அந்நெறி காட்டு மாற்றால்
   அருட்சிவ யோகி யாகி.



While thus they lived, the Lord of dazzling matted hair
Which looked like the extending shoots of fire itself,
Assumed the form of a Siva-Yogi to demonstrate
To the world that His devotee?s way of life
Was indeed the true and redemptive way.

Arunachala Siva.

9707
General topics / Re: Tevaram - Some select verses.
« on: January 22, 2016, 08:20:53 AM »
Verse 9:



இளமையின் மிக்கு ளார்கள்
    இருவரு மறிய நின்ற
அளவில்சீ ராணை போற்றி
   ஆண்டுகள் பலவுஞ் செல்ல
வளமலி யிளமை நீங்கி
   வடிவுறு மூப்பு வந்து
தளர்வொடு சாய்ந்தும் அன்பு
   தம்பிரான் திறத்துச் சாயார்.

The young couple who alone were aware
Of the immeasurably glorious interdiction,
Held themselves irrevocably bound by it;
Years rolled on, and gone was their youth.
They grew beautifully old; though they were enfeebled,
Their love for their Lord was not a whit enfeebled.

Arunachala Siva.

9708
General topics / Re: Tevaram - Some select verses.
« on: January 22, 2016, 08:18:48 AM »
Verse  8:


கற்புறு மனைவி யாரும்
   கணவனார்க் கான வெல்லாம்
பொற்புற மெய்யு றாமற்
   பொருந்துவ போற்றிச் செய்ய
இற்புறம் பொழியா தங்கண்
   இருவரும் வேறு வைகி
அற்புறு புணர்ச்சி யின்மை
    அயலறி யாமை வாழ்ந்தார்.

The chaste wife beautifully performed all her duties
To her husband without ever touching his person;
They abode indoors always, but in distinct apartments;
None was aware of the couple?s celibacy.

Arunachala Siva.


9709
General topics / Re: Tevaram - Some select verses.
« on: January 22, 2016, 08:16:16 AM »
Verse  7:


ஆதியார் நீல கண்டத்
   தளவுதாங் கொண்ட ஆர்வம்
பேதியா ஆணை கேட்ட
   பெரியவர் பெயர்ந்து நீங்கி
ஏதிலார் போல நோக்கி
   எம்மைஎன் றதனால் மற்றை
மாதரார் தமையும் என்றன்
    மனத்தினுந் தீண்டேன் என்றார்.



He heard the ban which he would never transgress;
For, his deep devotion to the Primal Lord?s Blue Throat
Was such; the great one moved away leaving her,
And as though he were a stranger, he addressed her
Thus: "You said: 'Us'; I'll not therefore even mentally
Touch any one of womankind."

Arunachala Siva.

9710
General topics / Re: Tevaram - Some select verses.
« on: January 22, 2016, 08:14:08 AM »
Verse 6:


மூண்டவப் புலவி தீர்க்க
   அன்பனார் முன்பு சென்று
பூண்டயங் கிளமென் சாயல்
   பொற்கொடி யனையார் தம்மை
வேண்டுவ இரந்து கூறி
   மெய்யுற அணையும் போதில்
தீண்டுவீ ராயின் எம்மைத்
   திருநீல கண்ட மென்றார்.


With a view to persuade her to give up bouderie,
Her loving husband did all he could and beseeched her
In manifold ways, and when he was about to embrace her,
She said: "I bid you refrain from touching us
In the name of Tiru Nilakantam."

Arunachala Siva.

9711
General topics / Re: Tevaram - Some select verses.
« on: January 22, 2016, 08:11:56 AM »
Verse 5:

ஆனதங் கேள்வர் அங்கோர்
   பரத்தைபா லணைந்து நண்ண
மானமுன் பொறாது வந்த
   ஊடலால் மனையின் வாழ்க்கை
ஏனைய வெல்லாஞ் செய்தே
   உடனுறைவு இசையா ரானார்
தேனலர் கமலப் போதில்
   திருவினு முருவின் மிக்கார்.


When one day her husband returned home
Having had pleasure with a harlot,
She could not endure it, and though she
Who was more beautiful than Lakshmi on melliferous lotus,
Discharged faithfully all the other duties, she would not
Consent to be touched by him at all.

Arunachala Siva.

9712
General topics / Re: Tevaram - Some select verses.
« on: January 22, 2016, 08:09:48 AM »
Verse  4:


அவர்தங்கண் மனைவி யாரும்
    அருந்ததிக் கற்பின் மிக்கார்
புவனங்க ளுய்ய ஐயர்
   பொங்குநஞ் சுண்ண யாஞ்செய்
தவநின்று தடுத்த தென்னத்
   தகைந்துதான் தரித்த தென்று
சிவனெந்தை கண்டந் தன்னைத்
    திருநீல கண்ட மென்பார்.

His wife excelled even Aruntati, the paragon of chastity;
She for ever contemplated the Blue Throat of the Lord
Which, as though it would thus reward the tapas of devotees,
Held the venom of the ocean devoured by the Lord;
She for ever chanted: "Tiru Nilakantam."   

Arunachala Siva.


9713
General topics / Re: Tevaram - Some select verses.
« on: January 22, 2016, 08:08:01 AM »
Verse 3:



அளவிலா மரபின் வாழ்க்கை
   மட்கலம் அமுதுக் காக்கி
வளரிளந் திங்கட் கண்ணி
   மன்றுளார் அடியார்க் கென்றும்
உளமகிழ் சிறப்பின் மல்க
   ஓடளித் தொழுகு நாளில்
இளமைமீ தூர இன்பத்
   துறையினில் எளிய ரானார்.


He hailed from a clan immeasurably hoary
And made his living by making earthen vessels;
To the devotees of the Lord who wears the crescent,
He freely gifted bowls to their great delight;
Thus he throve, the young and handsome devotee.
But lo, by reason of his youth, he was incontinent.

Arunachala Siva.

9714
General topics / Re: Tevaram - Some select verses.
« on: January 22, 2016, 08:05:49 AM »
Verse  2:


பொய்கடிந் தறத்தின் வாழ்வார்
   புனற்சடை முடியார்க் கன்பர்
மெய்யடி யார்கட் கான
   பணிசெயும் விருப்பில் நின்றார்
வையகம் போற்றுஞ் செய்கை
   மனையறம் புரிந்து வாழ்வார்
சைவமெய்த் திருவின் சார்வே
   பொருளெனச் சாரு நீரார்.


He shunned falsity and stood poised in piety;
His desire was to serve the true devotees of the Lord
Who sports on His matted hair the Ganga;
He lived as a householder
By the world extolled; he throve established
In the real wealth of true Saivism
Deeming that alone to be the redemptive grace.   

Arunachala Siva.

9715



Sivaprakasam Pillai asked Him:  What is the difference between non-attachment and jnana?

Bhagavan replied:  "Non attachment and Jnana are not different. Both
are the same.  Non attachment is where the mind does not go after
any objects/persons.  Jnana is where no object/person appears.

Arunachala Siva.

9716
General topics / The Finger Pointing to the Moon:
« on: January 21, 2016, 04:53:21 PM »
(An article by D. Samarender Reddy in the Jan.-Mar. 2015 issue of Mountain Path.)

*

That one which cannot be understood by the mind but because of which the mind is capable of understanding
something is Brahman.  Understand that alone to be Brahman.  All other things that are being defined as
'Brahman' and worshipped are not.

- Kena Upanishad.

There is nothing in the intellect that was not first in the senses (nihil est in intellelctu, guod prius non
fureit  in sensu.)

- Empiricist Axiom.

The purpose of this article is to think through in what sense the above verse from Kena Upanishad is
true or meaningful.  We can safely assume for our purposes that the empiricist axiom stated above is
true.  In doing so, we are side stepping the rationalist counter to it that there are certain innate truths
that the mind can 'know' merely by its own reflections, without recourse to any experience originating
from the world, for reasons which will become clear later on in this article.

The question now arises, what is 'Brahman' that the Kena Upanishad is referring  to.  One encounters
references to Brahman (also called as Self) in the Upanishadic lore, which is nothing but the teachings
of various ancient sages who supposedly realized their true nature as being Brahman and not merely
the empirical psychophysical body mind complex.  Brahman is the truth whose experiential understanding
one has, or the absolute reality or state one awakens to, upon Self Realization, as a culmination of meditative
contemplation of one's Being with a silent mind that is not thinking but absorbed in such meditative contemplation.  To 'know' Brahman is to be Brahman.  It is the realization  of Brahman that the Kena
Upanishad is saying cannot be obtained by the mind.  To see why, we need to clarify ourselves how the
mind 'knows' anything.


contd.,

Arunachala Siva.           
   

9717
General Discussion / Re: Rough Notebook-Open Forum
« on: January 21, 2016, 12:52:33 PM »
Kannappa Nayanar - Liberation Day:

I have already written about it last year.  I do not want to repeat it again. Please go through
my older posts.

Arunachala Siva.

9718
General Discussion / Re: Narasinh Mehta: An Introduction:
« on: January 21, 2016, 12:24:23 PM »
I choose to end this article with this particular poem to offer a true spectrum of Mehta's worldview.
Here he speaks at Parvati, Siva's consort.  She has caught the ascetic bringing home another woman,
the River Goddess Ganga, concealed in his matted locks.  Her fond teasing illustrates the poet's complete
understanding of his own early revelation.

What the ascetic Siva loved best was joyous union that Krishna exemplified in his life and so the boon
meant taking this human supplicant to the Life Preserver, Vishnu, in his incarnation as the Symbol
of Love, Krishna. Mehta's lightly amused language portrays the kind of deep comprehension that forgives
foibles with affection as only an enlightened soul or the Supreme can.  Appropriately, he chooses the
enlightened souls or the Supreme can.  Appropriately, he chooses the Mother of the Universe, the Female
Energy, to voice this Total Love.

This is the same laughing loving spirit animating the lyrical voice of Yasoda, Krishna's mother and Radha/
Rukmini, the soul as the confident lover beyond social norms and the equally confident consort who
bemoans in one poem that, if one were merely married one could discard the husband, but how to get
rid of one you chose to worship in your heart?

concluded.

Arunachala Siva.         

9719
The line highlights the subtle point of contact between Emptiness -- the dew -- and the fleeting world
of human affection.  On the one hand, life is a dream, a world of dew, and when the dream is seen
through, the tangible pain of life in a world of attachment is reduced.  On the other hand, even the enlightened
ones still move in the human realm.  So when the enlightened say,  'Every day is a good day', where does 
the suffering fit in?  Has it vanished altogether?

'Good' here may mean what Aristotle called 'Eudaimonia', flourishing of one's life and wholeness even in the
midst of suffering and loss.

It means above all awakening to Emptiness, to the mystery that is graciousness.  This is liberation, coming
home to the Unborn and Deathless.  Awakening is awakening to Emptiness as the Self, as your very Self.
In this dimension the world is your Self and you embrace all the world.  The sufferings and joys, births and
deaths, are all embraced in your Self.


You may remember Thich Nhat Hanh's poem  'Call Me by My True Names'  where the poet is not only the
frog but also the snake which eats the frog, not only the butterfly but also the bird which eats the butterfly,
not only the starving child in Uganda but also the arms merchant who sells arms to the murderers of the
children, and not only the girl who was raped and dies but also the heartless sea pirate.  The poem ends
with the following lines:

Please call me by my true names, so I can hear all my cries and my laughs at once, so I can see that my
joy and pain are one.  Please call me by true names, so I can wake up, and so the door of my heart can be
left open, the door of compassion.  (Nhat Hanh, Thich. 2005  Being Peace, Berkeley, CA.Parallax Press.).

contd.,

Arunachala Siva.         

9720
General topics / Re: The Bliss of No Want - Vasko Kohlmayer:
« on: January 21, 2016, 10:37:55 AM »
"Sri Ramana: Happiness is your nature"

When asked about happiness Sri Ramana gave a seemingly startling answer.  He insisted that there is no
need to embark on an outward-bound pursuit of happiness, because happiness is already our nature.
All we need to do to experience it fully is to turn within.

"In order to gain that happiness which is one's nature and which is experienced in the state of deep sleep
where there is no mind, one should known one's self.  For that, the path of knowledge, the inquiry of the
form of 'Who am I?' is the principal means."  (Who am I?. Sri Ramana).

Sri Ramana said, 'Happiness is inherent in man and is not due to external causes.  One must realize the
Self to open the store of unalloyed happiness."  (Talks No. 3). He told those who came to Him for guidance,
'As the Self is not outside but inside you, you are asked to dive within, instead of going without.'  (Devaraja
Mudaliar, Day by Day, 8.10.1946.)

Regrettably, only relatively few people have been able to benefit from the sagacious advice.  This is
not surprising, because Bhagavan's assertion is so sharply at variance with the way we normally think
that it seems nearly impossible to believe that what He says may be true.

Nevertheless, it would be wise to at least give Sri Ramana the benefit of the doubt.  After all, he does
not ask ask us to blindly accept His words on faith.  He only asks us to look and see for ourselves.
Regardless of how improbable His words may seem, if we summon the courage to follow His counsel
we may yet discover that what He says is indeed true.

contd.,

Arunachala Siva.     
       

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