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Messages - Subramanian.R

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9721
General topics / Re: Tevaram - Some select verses.
« on: January 21, 2016, 08:34:02 AM »
Verse 4:


பொங்கிய திருவில் நீடும்
   பொற்புடைப் பணிக ளேந்தி
மங்கலத் தொழில்கள் செய்து
   மறைகளால் துதித்து மற்றுந்
தங்களுக் கேற்ற பண்பில்
   தகும்பணித் தலைநின் றுய்த்தே
அங்கணர் கோயி லுள்ளா
   அகம்படித் தொண்டு செய்வார்.


With beauteous ornaments rich beyond reckoning
They deck the Lord and perform the auspicious rites;
They hail the Lord with the words of the Gospels;
They render gloriously all other service, befitting them;
Service within the Lord?s temple and shrine is theirs.

Arunachala Siva.

9722
General topics / Re: Tevaram - Some select verses.
« on: January 21, 2016, 08:31:46 AM »
Verse 3:

போற்றிநீள் தில்லை வாழந்
   தணர்திறம் புகல லுற்றேன்
நீற்றினால் நிறைந்த கோல
   நிருத்தனுக் குரிய தொண்டாம்
பேற்றினார் பெருமைக் கெல்லை
    யாயினார் பேணி வாழும்
ஆற்றினார் பெருகும் அன்பால்
   அடித்தவம் புரிந்து வாழ்வார்.

Hailing (the feet of the Dancer) I'll narrate
The glories of the Brahmins of Thillai eternal.
They are blessed with the beatific right to serve
The beauteous Dancer, the Wearer of the Holy Ash;
All glory is contained by them; they are firm-rooted
In the service of worship; with ever-increasing love
For the Lord?s feet, they flourish as tapaswis great.

Arunachala Siva.

9723
General topics / Re: Tevaram - Some select verses.
« on: January 21, 2016, 08:29:52 AM »
Verse 2:


கற்பனை கடந்த சோதி
   கருணையே யுருவ மாகி
அற்புதக் கோல நீடி
   யருமறைச் சிரத்தின் மேலாஞ்
சிற்பர வியோம மாகுந்
    திருச்சிற்றம் பலத்துள் நின்று
பொற்புடன் நடஞ்செய் கின்ற
   பூங்கழல் போற்றி போற்றி.

It is beyond the ken of Imagination; its from is Mercy;
It is poised in wondrous Beauty; it abides at Tiru-ch-chitrambalam
As the Ether of Gnosis -- the great peak of the Vedas rare;
This is the Grand Dance enacted by the feet,
Ankleted and flowery! Praise be!

Arunachala Siva.


9724
General Discussion / Re: Rough Notebook-Open Forum
« on: January 21, 2016, 07:06:05 AM »

Krishna has said:

"O Son of Kunti, wisdom is clouded by desire. This constant enemy of the wise is as insatiable as fire.
(Ch. 3, v 39.)"

Admittedly there is an entire school of religious thoughts that refute this position a being of the less
mature path of bhakti.  They have voluminous advaitic scriptures of the jnana marga, that can be
interpreted to support their claims.  Regardless of this, there is universal agreement among all sects
that due to adharma, and the spiritual blindness ensuing from it, an embodiment of divine state
of perfection, appears among humankind from time to time, to establish dharma in the world.

In our times, Bhagavan Ramana came forth as an embodiment of that Perfection.  His teaching is
recognized and accepted as the Maha Yoga, great path to union with godhead, though primarily
the Jnana marga.  Although, He did say that to be true Jnani one would simultaneously become a true
bhakta and vice versa.

To know the truth regarding the need for a guru, to lead one through the perils of engagement with
an enemy that roams free in a world ablaze with its desires of un-appeasable fire, let us listen to the
voice of the Maharshi, and the comments of one who lived by His side.  Bhagavan Ramana said:

"The guru is the formless Self within each one of us.  He may appear as a body to guide us, but that
is only his disguise......the function of the outer guru is to awaken the inner guru in the heart."
[Arthur Osborne, Be Still, It is the Wind that sings.  p.80.]  The guru realizes the ultimate truth that:
"There is no being of the unreal and no not-being of the Real."..."And yet, paradoxically, it is also an impediment to assert that no effort need be made, on the pretext that, as 'there is no being of the
unreal and no not-being of the Real', one is that now and has therefore no need to arrive to become That. 
It sounds plausible, but it is an impediment because, it is the pseudo-self, the illusory unreal, that is saying it.  The Master can say that there is nothing to achieve because one is That already.  The disciple cannot...... Bhagavan expected the devotee to make effort, even while appreciating the paradox that there is no effort
to make.  In the same way, He would say that for the Realized Man there is no guru-disciple relationship
but added that for the disciple the relationship is a reality, and is of importance."  [ULLadu Narpadu, Anubandham]. [Also Arthur Osborne. op.cit. p.76]
       
(Source:  As indicated earlier.)

Arunachala Siva. 

9725
General Discussion / Re: Rough Notebook-Open Forum
« on: January 21, 2016, 07:00:30 AM »



Even Advaita or any Hindu philosophy says that ego is an enemy. What is ego, it is contaminated Jiva?
It is always with you, like a nagging wife.  You cannot divorce your wife just because she is nagging,
because she does many other useful work for you.  Better to ignore or turn a deaf ear to
her nagging!

Jiva + contamination =  Egoistic Jiva.  (like Ravana in Ramayana)

Jiva - minus contamination =  Pure Jiva = Suddha Tattvam = Brahman.  (like Rama in Ramayana)

Like Marx and Lenin said in post World War:  "Workers of the world, unite, you shall lose nothing but
your chains!"  Brahman says to Jiva:  " Unite with me after losing your chains!"

Arunachala Siva.   

9726
Humans long for justice, above all for the victim.  But rarely in the world is justice achieved, particularly
when the victim has been destroyed and erased from the earth.  What justice can there be for them?

For the Stoics, the enlightened person is one who realizes his or her identity with the whole of cosmos.In
this identification he or she finds self sufficiency and acceptance of what cannot be changed.  The world
as the Self will go on irrespective of one's individual fate and death.  What is to happen, will happen;
this is stoic wisdom.  One has to accept all the evils and tragedies of life, all the tortures and horrors,
in a serene acceptance without any hope for freedom beyond the state of things as they are.

Such stoic detachment is also very much Buddhist.  Zen is also often interpreted as advocating such
detachment.  The Zen monk Yamamoto Ryokan, on hearing of an earthquake which killed thousands,
said:

When you suffer a calamity  -- then be is so;  now is the time of calamity.
When you die -- then be it so; now is the time to die.
Then you save yourself from calamity and death.

But is not such stoic detachment deficient in human compassion? Does it not idolize autonomy at the
expense of love and relationship?  Is it not attached to an illusory independence from life's circumstances?
In contrast to this desiccated approach, feel the pathos of the 18th century Haiku poet Issa when his one-
year old daughter dies:

This world of dew is a world of dew, And yet, and yet....

contd.,

Arunachala Siva.

9727
General Discussion / Re: Narasinh Mehta: An Introduction:
« on: January 20, 2016, 11:06:46 AM »
Innocent God:

(first line in Gujarati reads:  Bhola Bhola Sambhu Tamne Viswa Vakhane Re...)

Oh so innocent Lord Sambhu, whom whole world praises,'
Your real roots no one grasps.
Your asceticism claims I know too well.
What is hidden then in your matted locks?

Some bring the beloved on their back, some by the hand.
Hidden within your head, Sivji, whence did you bring her?

She is yellow silk draped and fair of skin.
Why hide your thievery, Sivji, you are found out.

Deny it, Sivji;   I will untangle your matted locks,
With such tricks, I will never slake your thirst.

Pundit of pleasures savoring swallow-wort, thorn apple, and opium,
Lord of Narsinh Mehta, you8 are an old sage indeed.

contd.,

Arunachala Siva.         

9728
Verse 380:

Within my heart the one pointed thought:  Apart from the Self there is for me no other protection!
was kindled and flared up.  Then, as all other thoughts died away, unable to arise, I merged with
You as my authentic form.

Verse 297:

The absolute oneness of Brahman stands alone as the greater life of divine silence, the life of grace
that is the direct experience of the knowledge of the real, entirely free from from the life of delusion
that is the mental creation of a mind deluded by desire.  Other than through the grace of the guru,
that greater life is impossible to attain.

Verse 85:

Through inner renunciation, free of all desires, except for the lofty desire for the flood of divine grace,
purity arose within my soul, and as my mind, becoming perfectly pure, conducted its inquiry, the
greater life of grace that nothing can mar, the reality of the Self, manifested within my heart.

Verse 172:

When I surrendered myself saying: Save for your Holy Holy Feet, there is no salvation for me!
Your grace is my only refuge! with no thought in my mind other than the thought of Him, He
untied me with my own true nature as His very own.

Verse 275:

The Lord bestows upon us the great wealth of meditating upon and worshipping the glory of His self
in thought and speech.  The true, authentic consciousness that shines as one within the heart when
we rely upon His grace, and investigate inwardly through the inquiry 'Who am I?' is the exalted state
of Brahman whose nature is impossible to grasp.

contd.,

Arunachala Siva.               

9729
General topics / Re: The Bliss of No Want - Vasko Kohlmayer:
« on: January 20, 2016, 10:42:20 AM »
Even though the lives of a doctor, a religious hermit, a polar explorer, a bank robber, and the CEO of a
multinational corporation may bear  little resemblance outwardly, their actions are driven by the same
motivation.  They all do what they do, because they believe that it will bring them closer to happiness.

But surprisingly enough, even though happiness is the paramount objective of everyone's life, most
people actually never attain it.   To see that this is so, we only need to ask ourselves this:  Out of all
the people we have met and known how many could we say were truly happy in full sense of the word?
How often do we come across people who exhibit a lasting sense of contentment, satisfaction and peace
that are the hall marks of genuine happiness?

To see how this paradox affects us personally we can simply ask ourselves: Despite our best efforts
have we ourselves achieved the happiness we have been pursuing for so long? If we are truly honest,
few of us would probably answer in the affirmative.

This makes for a remarkable state of affairs:  Billions of people across the world are engaged in pursuit
of happiness, and yet only a small handful ever actually achieve the goal.  Happiness is universally
sought but rarely attained.

This can only mean one thing:  There is something fundamentally wrong about the way most of us go
about pursuing the supreme objective of our lives.

contd.,

Arunachala Siva.       

9730
Rajo Guna:

Verse 111:

Its three qualities (gunas) are famous for their own actions.  The power of decentralizing (projection)
is rajas, from which all the desires spring. What are its effects?  Constant attachment and all the disturbances
of the mind, sorrow, and pain.  It is the cause of the bondage.

Verse 112: 

The properties of Rajas are desire for enjoyment, anger (from obstruction of enjoyment), greed, pride,
envy, egoism and jealousy.

Tamo Guna: 

Verse 113:

The property of Tamas is to cover, as scattering is the property of Rajas. It makes things appear to
be what they are not, and that is the cause of bondage, and even of decentralization (projection).
It is really one quality, appearing in different actions. We call it by different names.  It is one force.
In Tamas lies dormant the power that is manifested in Rajas - decentralization.

Verse 114:

What a tremendous power this Tamas has!  Even he who has knowledge of the Atman, who is versed
in scriptures, very intelligent, who has very keen insight -- even such a person, engrossed in Tamas,
-- cannot understand the Atman, even when explained in many different ways. But he takes the attributes
of Maya, as the Atman.

Verse 115:

Falseness, thinking the opposite of the Atman -- the impossibility of things -- these do not leave him
who is engrossed in Tamas. The scattering power makes him restless.

Verse 116:

And he remains in ignorance, dullness, sleep, or thinking impossible things, like a pillar without any
understanding.

contd.,

Arunachala Siva.           

9731
Verse 127:

In fire itself there is nothing of the firewood, and in ghee there is no longer any milk. Similarly, Jnana
abolishes delusion as surely as the sun dispels darkness.  Therefore it is given the name 'Destroyer of
Actions'.  This being so, can there be any performing of degrading actions by Jnanis?

In this verse Jnana is called 'Destroyer of kriya'.  The word kiriyai, Sanskrit kriya, has the meaning of
act, action, in a general sense, in addition to the specific sense of religious practices and rituals, which
are the subject of this chapter.  The word is intended to be understood in both senses here. Just as
firewood is annihilated in the process of burning and milk is annihilated in the making of ghee, all actions
are annihilated in the arising of Jnana.  The sense of doership is an illusion of the ego-consciousness upon
the attainment of Jnana, is no longer affected by this delusion, and remains as one with the unmoving
screen of he Self upon which the world appearance unfolds.

contd.,

Arunachala Siva.       

9732
General topics / Re: Tevaram - Some select verses.
« on: January 20, 2016, 08:32:36 AM »
Verse 1 of Thillai Vaazh Anthanar Puranam:



ஆதியாய் நடுவு மாகி
   அளவிலா அளவும் ஆகிச்
சோதியா யுணர்வு மாகித்
   தோன்றிய பொருளு மாகிப்
பேதியா ஏக மாகிப்
   பெண்ணுமாய் ஆணு மாகிப்
போதியா நிற்குந் தில்லைப்
   பொதுநடம் போற்றி போற்றி.



It is the beginning, the middle and the end; it is
Immeasurable by logic, and cognizable only by Gnosis;
It is light animating consciousness; it pervades all
In their manifestation as the One non-separate;
It is the male and the female; it is the illuminating Dance
Enacted in Thillai's Court! Praise be!

Arunachala Siva.

9733
General topics / Re: Tevaram - Some select verses.
« on: January 20, 2016, 08:29:44 AM »
Verse 349:


உம்பர்நா யகர்அடியார்
   பேருவகை தாமெய்த
நம்பியா ரூரர்திருக்
   கூட்டத்தின் நடுவணைந்தார்
தம்பிரான் தோழரவர்
   தாமொழிந்த தமிழ்முறையே
எம்பிரான் தமர்கள்திருத்
   தொண்டேத்தல் உறுகின்றேன்.



To the great delight of the devotees of the Lord,
Nambi Aroorar moved into their midst.
In keeping with the exposition in Tamizh
By the Lord's Own Companion, I humbly indite
The annals of the devotees dear to our Lord.


Arunachala Siva.

9734
General topics / Re: Tevaram - Some select verses.
« on: January 20, 2016, 08:26:35 AM »
Verse 348:


தம்பெருமான் கொடுத்தமொழி
   முதலாகத் தமிழ்மாலைச்
செம்பொருளால் திருத்தொண்டத்
   தொகையான திருப்பதிகம்
உம்பர்பிரான் தானருளும்
   உணர்வுபெற உலகேத்த
எம்பெருமான் வன்றொண்டர்
   பாடியவ ரெதிர்பணிந்தார்.



With the words articulated by his Lord
He commenced his garland of Tamizh
-- Tiru-th-Tonda-th-Tokai --, the import of which
Is Siva Himself; the divine decade was sung
With that consciousness with which the God of gods
Blessed him; thus hailed by the world entire,
Our deity Van-tondar sang and bowed before them.


Arunachala Siva.   


9735
General topics / Re: Tevaram - Some select verses.
« on: January 20, 2016, 08:23:45 AM »
Verse 347:


தூரத்தே திருக்கூட்டம்
   பலமுறையால் தொழுதன்பு
சேரத்தாழ்ந் தெழுந்தருகு
   சென்றெய்தி நின்றழியா
வீரத்தா ரெல்லார்க்குந்
   தனித்தனிவே றடியேன் என்று
ஆர்வத்தால் திருத்தொண்டத்
   தொகைப்பதிக மருள்செய்தார்.

As he beheld the holy company even from at a distance
He adored them again and again; excessive love
Drove him to bow low and then rise up;
He went near them and thither stood;
He hailed the devotees of deathless heroism
And owned himself as a servitor of each one of them
And also as a servitor of the various groups of devotees.
Thus, he hymned the "Tiru-th-Tonda-th-Tokai" in sheer love.

Arunachala Siva.

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