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Messages - Subramanian.R

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9976
Verse 3:


கூவின பூங்குயில் கூவின கோழி
    குருகுகள் இயம்பின இயம்பின சங்கம்
ஓவின தாரகை யொளிஒளி உதயத்
    தொருப்படு கின்றது விருப்பொடு நமக்குத்
தேவநற் செறிகழல் தாளிணை காட்டாய்
    திருப்பெருந் துறையுறை சிவபெரு மானே
யாவரும் அறிவரி யாய்எமக் கெளியாய்
    எம்பெரு மான்பள்ளி எழுந்தரு ளாயே. 


Comely kuyils have piped their notes;
the chanticleers Have crowed;
other birds have loud twittered;
Shells have blared;
the light of stars has faded.
Dawn`s radiance spreads.
Deign to make Manifest,
in love,
Your divine and goodly feet Twain,
fastened to anklets.
O God Siva Who abides at sacred Perunturai !
O Lord Hard to know by all others,
but easy of access To us,
be pleased to arise from off Your couch and grace us.


Arunachala Siva.


9977
General Discussion / Re: The Written Word:
« on: January 08, 2016, 06:54:50 AM »
Dear Ravi,

I am able to see your views.  I do not know what to answer.  I shall check up with the Editorial Team
of Mountain Path.

Arunachala Siva.

9978
General Discussion / The Finger Pointing to the Moon:
« on: January 07, 2016, 03:41:18 PM »
(This is an article by D. Samarender Reddy, appearing in the Mountain Path, Jan. -Mar. 2015.)

*

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 intellectu, quod prius non
fuerit in sensu.)

-  Empiricist Axiom.

*

The purpose of this article is to think through in what sense the above verse from Kena Upanishad is
true and 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 this article.

The question now arises, what is 'Brahman" that the Kena Upanishad is referring to. One encounters
references to Brahman (also called the Self) in the Upanishadic lore, which is nothing but the teachings
of various ancient sages who supposedly realized that their own true nature as being Brahman and not
merely the empirical psycho-physical 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 this realization of Brahman that the
Kena Upanishad is saying cannot be obtained by the mind.  To see why, we need to clarify for ourselves
how the mind 'knows' anything.               

contd.,

Arunachala Siva.

9979
General Discussion / Narasinh Mehta: An Introduction:
« on: January 07, 2016, 03:23:29 PM »
(This is an article by Meena Devi, in Mountain Path,  Jan.-Mar. 2015:)

Narasinh Mehta lived during the 15th century in Junagadh in Saurashtra, the western peninsula of
Gujarat.  He was born into a Nagar Brahmin family , a sub-caste proud of serving society as administrators,
scholars, soldiers and educators.  Orphaned early, he lived with his brother in Talaja.  After being taunted
by his sister in law, for being still unemployed when to become a father for the second time, Mehta left
home and ended up praying in a ruined Siva temple for seven days.

According to the legend, Lord Siva granted him any boon, but Mehta insisted he only wanted what the god
loved best.  In his lyrics, he describes being taken to the court of Krishna to be the dark lord's servant
and seeing divine dancing in Vrindavan.  Mehta eventually returned home as a devotee desiring to sing
songs praising Krishna.

He settled in Junagadh, with Manek as his wife, Shamal his son and Kunwar his daughter.  There he
became popular for his kirtans of Krishna,  describing the joyous life in Vrindavan, especially Radha
and the gopis demonstrating self less love for the god.  His Nagar community found his amorous poetry
too explicit, and also publicly reviled him for singing bhajans to audiences of untouchables. Some life events,
as recorded in his own poems and later re-tellings, describe miracles that rescue him from social embarrassment.

For example, when Dixit, a visiting priest, chose Shamal to be betrothed to Ratan, the daughter of a
minister in the Kingdom of Vadnagar, Mehta suggested faith in Krishna in reply to Manek's concerns
about inequality in their status.  Their rag tag arrival for the marriage turned into a wealth-laden,
grand event at the wedding that overawed Kunwar's expectant mother ceremony was resolved
when he silenced her in laws with everything they asked for, including gold blocks  for the rocks that
her grand mother in law had presumed her father's gift would be.

contd.,

Arunachala Siva.                       

9980
Verse 43:

The Master Speaks:

O prudent One, do not fear.  For you there is no danger. There is a way to cross the ocean of worldly
life.  I shall reveal to you that very method by which sages have reached the other shore.

Verse 44:

There is a certain potent method of putting an end to the horror of this worldly life.  By it, you
may cross the world ocean and reach the highest bliss.

Verse 45:

Meditation on the meaning of the truth as it is taught in Vedanta leads to the highest illumination.
By this means, the misery of worldly life is altogether destroyed. 

Verse 46:

Faith, devotion, and constant communion with God through prayer, -- these are declared with God
through the prayer -- these are declared by the sacred scriptures to be the seeker's
direct means of liberation.  To him who abides by them comes liberation from that bondage of physical
consciousness which has  been forged by ignorance.

Verse 47:

Because you are associated with ignorance, the supreme Atman within you appears to be in bondage
to the non Atman.  This is the sole cause of the cycle of births and deaths.  The flame of illumination,
which is kindled by discrimination between Atman and non Atman, will burn away the effects of ignorance,
down to their very roots.

contd.,

Arunachala Siva. 

9981
General topics / Re: Sri Achuthanantha Adigal:
« on: January 07, 2016, 11:05:06 AM »
But Dasar had levitated and was slowly coming down,  doing his yogic practice, and hence could not
respond to their calls.  Getting no response after repeated knocking and shouting, his worried in laws
and others broke down the wall near the door.  This commotion unsettled the single pointed mind of
Achutha Dasar who at that moment was still descending to the ground, causing him to fall with a thud
instead of landing smoothly.  Due to this, the breath, which he had held while doing the exercise and which
should have been exhaled, settled in his system and became too heavy for him to bear.   His suffering
was colorfully described by his biographer as lie that of a worm in the hot sun.  In unbearable pain he cried
loudly.

His relatives were at a total loss, not knowing to help Adigal in his predicament. Dasar told them unless
someone rushed to Pottharai and brought his yoga guru Ammaiyar, he would get no relief.  A suitable
person,'who went like the wind', found Ammaiyar and reported the situation.  Ammaiyar immediately
came to Kasthampadi and ordered everyone out of Dasar's room.  She commanded Dasar to re-start
his yogic exercise and to levitate as usual and then come down.  When Dasar did so, all the breath,
which had been locked in a tight knot, got released and he was relieved us of all discomfort.  Dasar
prostrated at Ammaiyar's feet in gratitude.  She advised him, 'Dear son!  May you live long!  Henceforth
be alert and don't let us such distrubance happen again.', and then left for her village immediately.
So the day ended without planned conclusion of the Shanthi muhurtham (nuptial night) ceremony .
On the same day, Dasar completely gave up the yogic levitation practice.

contd.,

Arunachala Siva.                       

9982
General Discussion / Re: The Law of Karma:
« on: January 07, 2016, 10:46:58 AM »
Bhagavan describes it thus:  'As long as there are impressions of objects in mind, so long the inquiry
'Who am I?' is required. As thoughts arise they should be destroyed then and there in the very place
of origin, through inquiry.  If one resorts to contemplation of the Self uninterruptedly, until the Self is
gained, that alone would do.  As long as there are enemies within the fortress, they will continue to sally
forth;  if they are destroyed as they emerge, the fortress will fall into our hands.'

By the law of karma we will repeatedly assailed by the results of our actions.  There will be misgivings,
there will be sufferings, there will be confusion but of this there is no doubt:  Bhagavan's Grace will triumph.

concluded.


Arunachala Siva.         

9983
General Discussion / Re: Shadow and Substance -
« on: January 07, 2016, 10:40:55 AM »
It makes enormous sense to reduce everything seen, unseen, and yet-to-be-seen in all its unimaginable
and indescribable glory to a single entity posited as the source of it all.

This process of regression is facilitated through surrender.  Surrender is simply and elegant notion.
What can be simpler than giving up everything -- everything, that is, including the good and the bad,
the pairs of opposites, and the single greatest trouble maker in life, the ego. If nothing belongs to you,
why hang on to ego?  Granted, it is the last thing to quit on its own, you can easily get rid of it with
simple determination and logical thinking. What does the ego do for you, an intelligent person?

Surrender thus really means expulsion of the ego from your system.  What you are surrendering is your
ego, thus disburdening yourself of an enormous amount of baggage.  Baggage that pulls you down.
Then what remains is you, the uncluttered you, the simple you, the real you, the tvam of tat tvam asi.

The philosophical term vastu refers to the Ultimate Reality, the Self.  This is the word also used in ordinary
language to denote an object or substance   --  an implied acknowledgement that the real
substance in in all existence is the Self, not the shadows thereof that comprise the phenomenal world.

contd.,

Arunachala Siva.         

9984
General Discussion / Re: Channels of Grace - A Tribute:
« on: January 07, 2016, 10:28:48 AM »
Baba must be quite psychic.  This emerges particularly from a dramatic incident in his dive bomber days
in Burma. He had been cleared for take off on a jungle airstrip and was taxing to do so, when something
suddenly told him to veer off the airstrip and into the grassy verge.  Sure enough, the next moment a
returning aircraft landed directly in his path.  If he had not veered off, both pilots would have been instantly
killed in the crash. 

I remember another incident as a child.  Our mother, my sister Rekha and I had planned a trip to Delhi
(from Agra) and Baba kept telling us to postpone it, but Amma paid no heed.  On reaching Delhi, on the
way from the railway station to our house, we had a horrible accident in the thick of the Old Delhi traffic
when our vehicle turned turtle.  Yet we all survived with just minor injuries.

contd.,

Arunachala Siva.       

9985
General Discussion / Re: The Written Word:
« on: January 07, 2016, 10:20:20 AM »
It is a cause of endless wonder that the teachings or sayings of a genuine teacher shine through
regardless of time or translation.  Consider the earthy vernacular Hindi of Kabir, the arbitrarily
recorded Middle German sermons of Meister Eckhart, the concise, pristine Sanskrit slokas of Adi
Sankara, the rich poetic Persian of he Mathnawi by Mawlana Jalal ad-Din Rumi: they are not explanations,
they are experiences.  Even though time, cultural, religious differences let alone language barriers are
apparently insuperable to our comprehension, the ring of truth is there to be seen and savored. For want
of a better description, there is 'presence'.  Likewise Bhagavan's teachings are distinctive and quite
recognizable for those who have the eyes and ears to see and hear.  They are direct,  subtle, and leave
a clean taste of rightness.  We just 'know' that Bhagavan discerns with absolute clarity what He is writing
or taking about from His own direct experience.

These teachings we should trust implicitly and follow with all the dedication, perseverance and intelligence
we can muster.  Let us dawdle at a second hand purveyor of wisdom but go straight to the source.

concluded.

Arunachala Siva.                   

9986
General topics / Re: Tevaram - Some select verses.
« on: January 07, 2016, 08:30:57 AM »
Verse 220:


கொத்தார்மலர்க் குழலாளொரு
   கூறாயடி யவர்பான்
மெய்த்தாயினு மினியானையவ்
   வியனாவலர் பெருமான்
பித்தாபிறை சூடீயெனப்
   பெரிதாந்திருப் பதிகம்
இத்தாரணி முதலாமுல
   கெல்லாமுய வெடுத்தார்.


The Lord shares in His frame His Consort
Whose locks are decked with bunches of blooms.
Unto His devotees He is sweeter than the mother true.
Him, the Lord of Navaloor great, hailed thus:
"O Mad One, the Wearer of crescent in the crest!"
Thus he opened the great and divine decad
That the whole universe
Inclusive of this world
Might stand redeemed.   

Arunachala Siva.

9987
General topics / Re: Tevaram - Some select verses.
« on: January 07, 2016, 08:28:06 AM »
Verse 219:


அன்பனை யருளின் நோக்கி
   அங்கணர் அருளிச் செய்வார்
முன்பெனைப் பித்த னென்றே
   மொழிந்தனை யாத லாலே
என்பெயர் பித்த னென்றே
   பாடுவா யென்றார் நின்ற
வன்பெருந் தொண்டர் ஆண்ட
   வள்ளலைப் பாட லுற்றார்.



The Lord eyed His devotee graciously and said:
"You did call me a mad man; call me so
And commence your hymning." Thus told,
Great Van-tondar began to hail the Lord-Redeemer in verse.   

Arunachala Siva.

9988
General topics / Re: Tevaram - Some select verses.
« on: January 07, 2016, 08:25:17 AM »
Verse 218:


வேதிய னாகி யென்னை
   வழக்கினால் வெல்ல வந்த
ஊதிய மறியா தேனுக்
   குணர்வுதந் துய்யக் கொண்ட
கோதிலா அமுதே இன்றுன்
   குணப்பெருங் கடலை நாயேன்
யாதினை யறிந்தென் சொல்லிப்
   பாடுகேன் எனமொழிந்தார்.

"I knew not the gain I would get by Your grace
When You as a Brahmin came to win Your case;
Yet You redeemed me, investing me with awareness;
You are the flawless nectar, a great sea of Virtue.
What do I know - How am I to sing You?" thus he.   

Arunachala Siva.


9989
General topics / Re: Tevaram - Some select verses.
« on: January 07, 2016, 08:23:27 AM »
Verse 217:



தேடிய அயனு மாலுந்
   தெளிவுறா தைந்தெ ழுத்தும்
பாடிய பொருளா யுள்ளான்
   பாடுவாய் நம்மை யென்ன
நாடிய மனத்த ராகி நம்பியா
   ரூரர் மன்றுள்
ஆடிய செய்ய தாளை
   யஞ்சலி கூப்பி நின்று.


The Lord invisible to searching Vishnu and Brahma
Revealed Himself when they hailed Him with Panchakshara,
He being its true import; when He commanded Aroorar
To hail Him in psalm and number, he invoked
With all his heart, the dancing feet beauteous
Of the Lord and folded his hands in adoration.   

Arunachala Siva.

9990
General topics / Re: Tevaram - Some select verses.
« on: January 07, 2016, 08:20:42 AM »
Verse 216:


மற்றுநீ வன்மை பேசி
   வன்றொண்டன் என்னும் நாமம்
பெற்றனை நமக்கு மன்பிற்
   பெருகிய சிறப்பின் மிக்க
அற்சனை பாட்டே யாகும்
   ஆதலான் மண்மேல் நம்மைச்
சொற்றமிழ் பாடு கென்றார்
   தூமறை பாடும் வாயார்.



"You wrangled with Us and so you have earned the name
"The Wild Devotee"; true worship in exceeding love
To Us is, hymning; so hail Us on earth
In Tamizh hymn and song and solemn strain."
Thus spake He whose holy lips hymn the Vedas pure.   


Arunachala Siva.

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