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Messages - Subramanian.R

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9781
General topics / Re: Tevaram - Some select verses.
« on: January 17, 2016, 08:10:02 AM »
Verse 318:



என்றவுரை கேட்டலுமே எம்பிரான்
   தமரேயோ வென்னா முன்னம்
வன்றொண்டர் பால்வைத்த மனக்காதல்
   அளவின்றி வளர்ந்து பொங்க
நின்றநிறை நாண்முதலாங் குணங்களுடன்
   நீங்கவுயி ரொன்றுந் தாங்கி
மின்றயங்கு நுண்ணிடையாள் வெவ்வுயிர்த்து
   மெல்லணைமேல் வீழ்ந்த போது.


As she hearkened to her friend, she exclaimed:
"Is he our Lord's servitor?" Even ere she could
These words complete, her love for Van-tondar
Began to flood and gush forth immeasurably;
She stood denuded of her virtues four which were
Firm rooted in her in the past; all that she now bore
Was her life only; heaving deep sighs, down she fell
On her bed -- the lightning-waisted Paravaiyar.   

Arunachala Siva.

9782
General topics / Re: Tevaram - Some select verses.
« on: January 17, 2016, 08:07:06 AM »
Verse 318:


அவ்வளவில் அருகிருந்த சேடிதனை
   முகநோக்கி ஆரூர் ஆண்ட
மைவிரவு கண்டரைநாம் வணங்கப்போம்
   மறுகெதிர்வந் தவரா ரென்ன
இவ்வுலகி லந்தணரா யிருவர்தே
   டொருவர்தா மெதிர்நின் றாண்ட
சைவமுதல் திருத்தொண்டர் தம்பிரான்
   தோழனார் நம்பி யென்றாள்.



Then it was she addressed her friend who stood nearby;
"As we went forth to adore the blue-throated Lord
He came fronting us; who is he?" She replied:
"He is Nambi (Aroorar), the Lord's own companion,
The beauteous Saiva serviteur par excellence,
Claimed and enslaved by the Lord in person
Who was inaccessible to even Vishnu and Brahma."

Arunachala Siva.

9783
General topics / Re: Tevaram - Some select verses.
« on: January 17, 2016, 08:04:40 AM »
Verse 316:


சீறடிமேல் நூபுரங்கள் அறிந்தனபோல்
   சிறிதளவே யொலிப்ப முன்னர்
வேறொருவ ருடன் பேசாள் மெல்லவடி
   யொதுங்கிமா ளிகையின் மேலால்
ஏறிமர கதத்தூணத் திலங்குமணி
   வேதிகையில் நலங்கொள் பொற்கால்
மாறின்மலர்ச் சேக்கைமிசை மணிநிலா
   முன்றின்மருங் கிருந்தாள் வந்து.


The anklets worn on her pretty feet softly murmured
As if they were aware of the happenings;
Without addressing a word to anyone, she gently
Piled her steps to the terrace and there sat
On her golden bed strewn with fresh flowers
In a pavilion supported by jasper pillars
And bathed in the rays of the moon serene.

Arunachala Siva.

9784
General topics / Re: Tevaram - Some select verses.
« on: January 17, 2016, 08:02:42 AM »
Verse 315:


கனங்கொண்ட மணிகண்டர் கழல்வணங்கிக்
    கணவனைமுன் பெறுவாள் போல
இனங்கொண்ட சேடியர்கள் புடைசூழ
   எய்து பெருங் காதலோடும்
தனங்கொண்டு தளர்மருங்குற் பரவையும்வன்
    றொண்டர்பால் தனித்துச் சென்ற
மனங்கொண்டு வரும்பெரிய மயல்கொண்டு
   தன்மணிமா ளிகையைச் சார்ந்தாள்.


She hailed the feet of the Lord whose throat
Is dark like a cloud, as though she would, for her,
Through His grace secure a spouse, and returned
Circled by her friends knit to her in sweet company.
Vast love swelled in her and her hips languished
Unable to bear the weight of her breasts;
Parted from her friends, Paravaiyar left for her mansion, alone,
With her mind full of love for Van-tondar.   

Arunachala Siva.

9785
General topics / Re: Tevaram - Some select verses.
« on: January 17, 2016, 08:00:15 AM »
Verse 314:


இன்ன தன்மைய பின்னும் இயம்புவான்
மன்னு காதல னாகிய வள்ளல்பால்
தன்ன ரும்பெறல் நெஞ்சு தயங்கப்போம்
அன்னம் அன்னவள் செய்கை அறைகுவாம்.


These words, and words as these, he spoke;
Now let us narrate the doings of the swan-like damsel
Whose precious heart went after him,
Her lover eternal and prince of munificence.

Arunachala Siva.

9786
General topics / Re: Tevaram - Some select verses.
« on: January 17, 2016, 07:57:29 AM »
Verse 313:




பிறந்த தெங்கள் பிரான்மல யத்திடைச்
சிறந்த ணைந்தது தெய்வநீர் நாட்டினில்
புறம்ப ணைத்தடம் பொங்கழல் வீசிட
மறம்ப யின்றதெங் கோதமிழ் மாருதம்.


"O southerly, ambrosial like Tamizh,
You took birth in our Lord's Poigai Mount;
You grew glorious passing through the pools
Of the Chozha realms; where did you learn this savagery
To rage with fire and brimstone??   

Arunachala Siva.

9787
General topics / Re: Tevaram - Some select verses.
« on: January 17, 2016, 07:55:06 AM »
Verse 312:



அடுத்து மேன்மேல் அலைத்தெழு மாழியே
தடுத்து முன்னெனை யாண்டவர் தாமுணக்
கடுத்த நஞ்சுண் தரங்கக் கரங்களால்
எடுத்து நீட்டுநீ யென்னைஇன் றென்செயாய்.


"O sea, your waves again and again rise aloft!
Did you not, of yore, with your wavy hands present
To my Lord-Redeemer the dreaded venom?
What?ll you not do unto me this day?"

Arunachala Siva.

9788
General topics / Re: Tevaram - Some select verses.
« on: January 17, 2016, 07:52:45 AM »
Verse 311:


ஆர்த்தி கண்டும்என் மேல்நின்று அழற்கதிர்
தூர்ப்ப தேயெனைத் தொண்டுகொண் டாண்டவர்
நீர்த்த ரங்கநெடுங் கங்கை நீள்முடிச்
சாத்தும் வெண்மதி போன்றிலை தண்மதி.



"O moon serene! You aren't like the white moon
Worn by my Redeemer on His long matted hair
Along with the billowy Ganga great; you know
My agony and yet on me you pour fiery rays. "

Arunachala Siva.

9789



Bhagavan say that both the self and the Self are formless.  Because they are not two, they are
only the one without a second.  Names and forms, come about when one takes up a thought and
that is the mischief of ego/mind/intellect.

But one has to know the real nature of the mind, only through the mind!  Bhagavan says,
with the mind that is stone, you polish the Ruby, that is mind.  (Arunachala Ashtakam Verse 5).
He also says when a sugar-doll gets into sweet milky ocean, it dissolves and becomes the milky
ocean.  (ibid. Verse 3).

(I am not able to succeed in Vichara.  As regards surrender, I am yet to achieve the goal.)

Arunachala Siva.

9790


The problems in reflection (inquiry) are described by Swami Sadasivananda, in his article on Practical Sadhana, vide Mountain Path, Oct-Dec 2008.

Question:  I know Bhagavan Ramana has said:  "The obstacles that hinder realization are habits
of the mind [vasanas], and the aids to realizations are the teachings of the scriptures of the
realized souls.  (Talks No. 13)

What is difficult to grasp, and therefore needs clarification are the methods of carrying out the
teachings, especially, in regard to Bhagavan Ramana's system.

Reflection [inquiry] is said to be one of the most effective and advanced techniques of spiritual
attainment, for it leads to Self-realization.  Reflection in Sanskrit is Vichara, also sometimes called
Manana.  Its foundation is based upon the quality of intellect.

When the intellect is pure and subtle, one begins to reflect upon "Who am I?", what is the nature
of this world, and what is my goal in this life and how am I going to attain it.  These are all the
questions pertaining to an inward movement of the mind.  But when the intellect is externalized,
it becomes tainted through attachment to material things.

This attachment in time, will contaminate the intellect, resulting not in questions vital to man's
inner search, but rather in ones external with acquiring wealth, sensual pleasures, name and
fame, and then equal time is spent warding off troubles that might jeopardize their anger when
the desire is thwarted and from anger proceeds delusion and forgetfulness.

(Source: As indicated above)

Arunachala Siva.


9791
The Ten Indriyas:

92:

The five senses of feeling are sight, hearing, taste, touch and smell.  The five organs of action are tongue,
legs, hands, and organs of secretion and generation.

Verse 93 & 94:

There are four internal organs -- the buddhi (determinative faculty), ahamkara (ego), mind, and
chitta (that which takes impressions).

The Five Pranas:

95:

There are five pranas, (vital breaths). One prana is given five names, according to its different functions,
just as gold is made into different ornaments, or water in different colors takes the different names.
This is the gross body.

contd.,

Arunachala Siva.     

   

9792
Verse 123:

In those who, wearied by ritual activities, come to him asking for instruction, the illustrious One fosters
the bliss of the Self, so that they dwell in silence. He is the true guru.  As for the rest, know that,
in so far as they cause the slightest movement in the minds of their disciples, they will be like Brahma,
the creator of worlds, and the Lord of Death.     

'The Illustrious One' is a translation of the Seeman, which is a Tamizh form, based on the nominative
Shriman of the Sanskrit word Shrimat, meaning (one who is) possessed of fortunate, fortunate, auspicious,
wealthy, prosperous, eminent, illustrious, venerable.  Here the Guru is meant, as possessing the greatest
wealth of all, the knowledge of Sivam.

When the mind arises, the world arises with it, and when the mind subsides, the world is no more.
Therefore the false teacher will be like Brahma, the creator of the worlds, in so far as his instruction
causes movement in the minds of his disciples, and he will be like the Death, in that he condemns them to the repeated death and birth of the illusory mind-body complex, as the mind continually arises and subsides
by turns at the prompting of the false guru's instruction.


contd.,

Arunachala Siva.         

9793
General Discussion / Re: Narasinh Mehta: An Introduction:
« on: January 16, 2016, 11:18:09 AM »
Whether or not we credit the popular legend that he personally witnessed the Ras Lila of Lord Krishna,
in Vrindavan because of the boon Lord Siva granted him, this poem illustrates that strictly in terms of
his poetic imagination and ability.  Mehta here presents an artistic tour de force in celebrating womanhood
and love at their highest peak.  It is a paean to the feminine principle that reverberates much more powerfully
than any feminist tract. Joy is in the celebration of who you are.  Here, the male principle of Godhead, Power
(Siva or Vishnu) is complete only in union with its complementary other half, then female, the source of
Energy or Abundance (Sakti or Lakshmi).  Mehta's talent thus transcends the perceptions of gender
limitations that prevailed in his time and that continue in some form even into the twenty first century.

Narsinh Mehta's work embodies deep philosophy made very approachable in simple yet poetic language.
His linguistic skill transformed medieval Gujarati from a vernacular to a successful literary medium and a
modern language. His poetic skills deserve an independent exposition to analyze and highlight literary
mastery.  In this current article I can only invite the reader to appreciate the richness with another few
examples.

contd.,

Arunachala Siva.     

9794
General Discussion / Re: Siddha - Siddhi.
« on: January 16, 2016, 11:07:59 AM »
In Halasya Mahima Siva says, 'Though there are eight great siddhis, a bhakta never wastes a thought on
them.'  Siva then says that he never grants boons.  If only the Self is Real, who is there to display what to
whom?  In order to display siddhis there must be others to recognize them.  Therefore, siddhis are not
worthy of even a thought; only Jnana, the Self, is to be sought and gained.

The term siddha also refers to a mukta, a sage, defined by Sri Ramana as one naturally, eternally abiding
in Sahaja Samadhi.

He said, 'The body is impermanent (not real). Whether it is at rest or moves about and whether by reason
of prarabdha it clings to him or falls off from him, the Self Realized Siddha is not aware of it, even as the
drunken man blinded by intoxication is unaware whether his cloth is on his body or not.' (Day by Day with
Bhagavan' dated 21.1.1946)

There are siddhas and siddhas. Bhagavan many times spoke of the siddhas who dwell, He said, in caves
on Arunachala.  Some must have been individuals who possessed siddhis and employed them and other may
or may not have possessed siddhis.  He said, 'To this day Siddhas (with supernatural powers) dwell in its
caves, whether with physical bodies or not, and some are said to have seen them as lights moving about
the Hill at night.' (T.K. Sundaresa Iyer, At the Feet of Bhagavan. )
contd.,

Arunachala Siva.         

9795
319:

Know that the perfectly pure Self will well up as a flood of deep peace in the hearts of those who have
come to know reality as it really is through inquiry.  What is required is to perform worship of that Self
with a collected mind, so that the thoughts melt away through the power of a true love that is free of guile.

358:

I was without deep devotion, lacking in good qualities, a mere neophyte amidst the company of His
devotees, yet within my heart my Lord bestowed the gift of grace, the limitless supreme bliss of divine
silence, and I expected a unique love for Him, welling up abundantly within my heart.

391:

The mind that is intoxicated with the sense of 'I' is annihilated in the flooding bliss of the true knowledge
of the Self.  The consciousness that remains immersed in Sivam, unable to rise arrogantly (as 'I'),
is my natural puja.

262:

As I flourished through union with the pure intelligence of the Lord, who destroyed my mind's defilement
and ruled me through His grace, I saw and grasped eternal life, the unsurpassed bliss of the auspicious
state of liberation, the state which is none other than the subtle awareness that is the supreme expanse
of divine silence.

contd.,

Arunachala Siva.       

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